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kar·ma (kär'mə)  |
[Sanskrit, deed, action that has consequences, karma.]
karmic kar'mic (-mĭk) adj.| Wordsmith Words: karma |
(KAHR-ma)
noun
1. In the Hindu, Buddhist, and Jain religions, a person's action (bad or good) that determines his or her destiny.
2. Destiny; fate.
3. An aura or atmosphere generated by someone or something.
Etymology
From Sanskrit karma (deed, work). The word Sanskrit comes from the same Indo-European root.
| Britannica Concise Encyclopedia: karma |
For more information on karma, visit Britannica.com.
| The Religion Book: Karma |
In both Hinduism and Buddhism, every action has consequences. When a pebble falls into a pool, it produces rings that spread throughout the whole pool. A butterfly fluttering its wings can produce a typhoon, under the right conditions.
In the same way, our actions cause cosmic vibrations that affect not only this life but our lives to come. What we do not learn in this life must be learned in the next. Harm we cause in this life will come back to us in the next. The universe is relentless. It will not let us get away with anything.
At the same time, good things we do affect future lives as well. It is said that when the Buddha had his great moment of insight, he saw how all his past lives had prepared him for that moment. He understood how they were connected. All at once, he understood the great force of karma at work, propelling him to come to understand the Middle Way of the Four Noble Truths (See Buddhism). With this realization, karma had done its work. He was now complete.
And that, according to the teachings, is what karma does. It makes us complete, driving us forever, if need be, until we come to understand what we are. And with that understanding, we also come to know who we are. In this grand scheme of things, it is not that we wrestle with God. It is that God wrestles with us and says, in reverse of the words of Genesis 32, "I will not let you go until I bless you!"
Sources: Hagen, Steve. Buddhism Plain and Simple. Boston: Charles E. Tuttle Co., 1997.
| Philosophy Dictionary: karma |
(Sanskrit, deed) In Hindu and Buddhist philosophy, the universal law of cause and effect, as applied to the deeds of people. A (deliberate) good or bad deed leads a person's destiny in the appropriate direction. The ripening of the deed may take more than one lifetime, tying the agent to the cycle of rebirth, or samsara; only deeds free from desire and delusion have no consequences for karma.
| Buddhism Dictionary: karma |
(Sanskrit; Pāli, kamma, action). The doctrine of karma states the implications for ethics of the basic universal law of Dharma, one aspect of which is that freely chosen and intended moral acts inevitably entail consequences (Pāli, kamma-niyama). It is impossible to escape these consequences and no one, not even the Buddha, has the power to forgive evil deeds and short-circuit the consequences which inevitably follow. A wrongful thought, word, or deed is one which is committed under the influence of the three roots of evil (akuśala-mūla), while good deeds stem from the opposites of these, namely the three ‘virtuous roots’ (kuśala-mūla). These good or evil roots nourished over the course of many lives become ingrained dispositions which predispose the individual towards virtue or vice. Wrongful actions are designated in various ways as evil (pāpa), unwholesome (akuśala), demeritorious (apuṇya), or corrupt (saṃkliṣṭa), and such deeds lead inevitably to a deeper entanglement in the process of suffering and rebirth (saṃsāra). Karma determines in which of the six realms of rebirth one is reborn, and affects the nature and quality of individual circumstances (for example, physical appearance, health, and prosperity). According to Buddhist thought the involvement of the individual in saṃsāra is not the result of a ‘Fall’, or due to ‘original sin’ through which human nature became flawed. Each person, accordingly, has the final responsibility for his own salvation and the power of free will with which to choose good or evil.
| Asian Mythology: Karman |
For Hindus (see Hinduism) and Jains (see Jainism), karman (karma is the nominative Sanskrit form) originally referred to proper ritual actions, but the term has come to denote past actions that will affect what happens to a person in various hells or paradises after death and in the individual's particular rebirth or reincarnation. Literally, what one is now is the result of what one did in the past and what one is now contains seeds for the future. According to the Law of Karman, life is a series of deaths and rebirths determined by one's past actions. To achieve true liberation from the cycle of life (see Saṃsāra), one must theoretically achieve total nonaction, total negation of karman.
Buddhists (see Buddhism) also consider that a person's situation is determined by his or her karman, and that good karman can in some ways eliminate the results of bad karman.
| Columbia Encyclopedia: karma |
| Occultism & Parapsychology Encyclopedia: Karma |
A doctrine common to Hinduism, Buddhism, and Theosophy, although not wholly adopted by Theosophists as taught in the other two religions. The word karma itself means "action," but implies both action and reaction. All actions have consequences, some immediate, some delayed, others in future incarnations, according to Eastern beliefs. Thus individuals bear responsibility for all their actions and cannot escape the consequences, although bad actions can be expiated by good ones.
Action is not homogeneous, but on the contrary contains three elements: the thought, which conceives the action; the will, which finds the means of accomplishment; and the union of thought and will, which brings the action to fruition. It is plain, therefore, that thought has potential for good or evil, for as the thought is, so will the action be. The miser, thinking of avarice, is avaricious; the libertine, thinking of vice, is vicious; and, conversely, one thinking of virtuous thoughts shows virtue in his or her actions.
There is also a viewpoint which believes that karma comes not from the action itself, but the beliefs and feelings which motivate or allow the action. "The law of karma is not a justice and retribution system, so anyone who has had much suffering in this life is not a victim of 'bad karma,' but simply finds themselves in predicaments that are simply the result of their own beliefs about themselves."
Arising from such teaching is the attention devoted to thought power. Using the analogy of the physical body, which can be developed by regimen and training based on natural scientific laws, Theosophists teach that character, in a similar way, can be scientifically built up by exercising the mind.
Every vice is considered evidence of lack of a corresponding virtue—avarice, for instance, shows the absence of generosity. Instead of accepting that an individual is naturally avaricious, Theosophists teach that constant thought focused on generosity will in time change the individual's nature in that respect. The length of time necessary for change depends on at least two factors: the strength of thought and the strength of the vice; the vice may be the sum of the indulgence of many ages and therefore difficult to eradicate.
The doctrine of karma, therefore, must be considered not in relation to one life only, but with an understanding of reincarnation. In traditional Hinduism individuals were seen as immersed in a world of illusion, called maya. In this world, distracted from the real world of spirit, one performs acts, and those actions create karma—consequences. In traditional teaching the goal of life was to escape karma. There was little difference between good and bad karma. Karma kept one trapped in the world of illusion.
During the nineteenth century, Western notions of evolution of life and the moral order were influenced by Indian teachings. Some began to place significance upon good karma as a means of overcoming bad karma. The goal gradually became the gaining of good karma, rather than escape. Such an approach to reincarnation and karma became popular in Theosophy and Spiritism, a form of Spiritualism.
Western scholars have often mistakenly viewed karma and fate as the same concept. Fate, however, is the belief that the path of one's life is established by agencies outside oneself. Karma is the opposite, implying the ability to alter one's path of life—in a future life if not the present—by altering one's feelings and beliefs, and by engaging in positive practices. "It is the coward and the fool who says this is fate," goes the Sanskrit proverb. "But it is the strong man who stands up and says, "I will make my fate."
According to this view, reincarnation is carried on under the laws of karma and evolution. The newborn baby bears within it the seeds of former lives. His or her character is the same as it was in past existences, and so it will continue unless the individual changes it, which he or she has the power to do. Each succeeding existence finds that character stronger in one direction or another. If it is evil the effort to change it becomes increasingly difficult; indeed a complete change may not be possible until many lifetimes of effort have passed. In cases such as these, temptation may be too strong to resist, yet the individual who has knowledge of the workings of karma will yield to evil only after a desperate struggle; thus, instead of increasing the power of the evil, he helps to destroy its potency. Only in the most rare cases can an individual free himself with a single effort.
The karmic goal in reincarnation, however, is said not necessarily to raise the soul to a higher plain of existence, but entreat enlightenment to reign at whichever level of existence the soul happens to find itself. "Many…see the process of enlightenment as "ascension"; it is in fact more true to say that it is a process of descension, that is bringing the light down to all levels."
Sources:
Abhedananda, Swami. Doctrine of Karma: A Study in the Philosophy and Practice of Work. Calcutta: Ramakrishna Vedanta Math, 1965.
Carus, Paul. Karma: A Study of Buddhist Ethics. La Salle, Ill.: Open Court, 1894.
Feuerstein, George. The Shambala Guide to Yoga. Boston and London: Shambala, 1996.
Glasenapp, Helmuth von. The Doctrine of Kerman in Jain Philosophy. Bombay: Bai Vojibai Jivanial Panalal Charity Fund, 1942.
Hanson, Virginia, ed. Karma: The Universal Law of Harmony. Wheaton, Ill.: Theosophical Publishing House, 1975.
Jast, L. Stanley. Reincarnation and Karma. Secaucus, N.J.: Castle Books, 1955.
"Karma: Meaning and Definition." Hinduism Today June 19, 1994, http://www.spiritweb.org/.
Payne, John. "Reincarnation & Karma." January 1, 1995 http://www.spiritweb.org/.
Reichenbach, Bruce R. The Law of Karma: A Philosophical Study. London: Macmillan, 1990.
Sharma, I. C. Cayce, Karma and Reincarnation. Wheaton, Ill.: Theosophical Publishing House, 1975.
Silananda, U. An Introduction to the Law of Karma. Berkeley, Calif.: Dharmachakka Meditation Center, 1990.
Torwesten, Hans. Vedanta: Heart of Hinduism. New York: Grove Weidenfeld, 1985.
Woodward, Mary Ann. Edgar Cayce's Story of Karma. New York: Coward-McCann, 1971.
| Word Tutor: karma |
| Wikipedia: Karma |
Karma (Sanskrit: कर्म 
kárma (help·info), kárman- "act, action, performance"[1]; Pali: kamma) in Indian religions is the concept of "action" or "deed", understood as that which causes the entire cycle of cause and effect (i.e., the cycle called saṃsāra) originating in ancient India and treated in Hindu, Jain, Sikh and Buddhist philosophies.[2].
'Karma' is an Eastern religious concept in contradistinction to 'faith' espoused by Abrahamic religions (Judaism, Christianity, and Islam), which view all human dramas as the will of God as opposed to present - and past - life actions. In theistic schools of Hinduism, humans have free will to choose good or evil and suffer the consequences, which require the will of God to implement karma's consequences, unlike Buddhism or Jainism which do not accord any role to a supreme God or gods. In Eastern beliefs, the karmic effects of all deeds are viewed as actively shaping past, present, and future experiences. The results or 'fruits' of actions are called karma-phala.[3]
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A concept of karma (along with reincarnation, samsara, and moksha) may originate in the shramana tradition of which Buddhism and Jainism are continuations. This tradition influenced the Brahmanic religion in the early Vedantic (Upanishadic) movement of the 1st millennium BC. Reincarnation was adopted from this religious culture by Brahmin orthodoxy, and Brahmins wrote the earliest recorded scriptures containing these ideas in the early Upanishads.[4][5][6][7][8][9][10][11]
Throughout this process, some traditions (i.e., the Vedanta), believe that God plays some kind of role, for example, as the dispenser of the fruits of karma[12] or as exercising the option to change one's karma in rare instances. In general, followers of Buddhism and many Hindus consider the natural laws of causation sufficient to explain the effects of karma.[13][14][15] Another view holds that a Sadguru, acting on God's behalf, can mitigate or work out some of the karma of the disciple.[16][17][18] However, according to Jainism, neither the God nor the Guru have any role in a person's Karma. A person himself is the sole doer and enjoyer of his karmas and their fruits.
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One of the first and most dramatic illustrations of karma can be found in the Bhagavad Gita. In this poem, Arjuna the protagonist is preparing for battle when he realizes that the enemy consists of members of his own family and decides not to fight. His charioteer, Krishna (an avatar of god), explains to Arjuna the concept of dharma (duty) among other things and makes him see that it is his duty to fight. The whole of the Bhagavad Gita within the Mahabharata, is a dialogue between these two on aspects of life including morality and a host of other philosophical themes. The original Hindu concept of karma was later enhanced by several other movements within the religion, most notably Vedanta, and Tantra.
Karma means "deed" or "act" and more broadly names the universal principle of cause and effect, action and reaction that governs all life
According to Paramhans Swami Maheshwarananda, we produce Karma in four ways:
Everything that we have ever thought, spoken, done or caused is Karma; as is also that which we think, speak or do this very moment. After death we lose Kriya Shakti (ability to act) and do karma. Actions performed consciously are weighted more heavily than those done unconsciously. But just as poison affects us if taken unknowingly, suffering caused unintentionally will also give appropriate karmic effect. We are in position to do something about our destiny by doing the right thing at the right time. Through positive actions, pure thoughts, prayer, mantra and meditation, we can resolve the influence of the karma in present life and turn the destiny for the better. A spiritual master knowing the sequence in which our Karma will bear fruit, can help us. As humans, we have the opportunity to speed up our spiritual progress with practice of good Karma. We produce negative karma because we lack knowledge and clarity.[19]
Sri Tulsidas said: "Our destiny was shaped long before the body came into being." [20]
Hindu scriptures divide karma into three kinds [21] :
In this way, so long as the stock of sanchita karma lasts, a part of it continues to be taken out as prarabdha karma for being experienced in one lifetime, leading to the cycle of birth and death. A Jiva cannot attain moksha until the accumulated sanchita karmas are completely exhausted.[22]
Karma is also considered to be a spiritually originated law. Many Hindus see God's direct involvement in this process, while others consider the natural laws of causation sufficient to explain the effects of karma.[23][24][25]
Followers of Vedanta consider Ishvara, a personal supreme God, as playing a role in the delivery of karma. Theistic schools of Hinduism such as Vedanta thus disagree with the Buddhist and Jain views and other Hindu views that karma is merely a law of cause and effect but rather is also dependent on the will of a personal supreme God. Examples of a personal supreme God include Shiva in Shaivism or Vishnu in Vaishnavism. A good summary of this theistic view of karma is expressed by the following: "God does not make one suffer for no reason nor does He make one happy for no reason. God is very fair and gives you exactly what you deserve." [26]
Karma is not punishment or retribution but simply an extended expression or consequence of natural acts. The effects experienced are also able to be mitigated by actions and are not necessarily fated. That is to say, a particular action now is not binding to some particular, pre-determined future experience or reaction; it is not a simple, one-to-one correspondence of reward or punishment.
Karma is not fate, for humans act with free will creating their own destiny. According to the Vedas, if we sow goodness, we will reap goodness; if we sow evil, we will reap evil. Karma refers to the totality of our actions and their concomitant reactions in this and previous lives, all of which determines our future. The conquest of karma lies in intelligent action and dispassionate response.
Within Sikhism, all living beings are described as being under the influence of Maya's three qualities namely Rajas (mode of passion), Tamas (mode of ignorance), and Saatav (mode of goodness)[citation needed]. Always present together in varying mix and degrees, these three qualities of Maya bind the Soul to the body and to the earth plane. Above these three qualities is the eternal time. Due to the influence of three modes of Maya's nature, jivas (individual beings) perform activities under the control and purview of the eternal time. These activities are called Karma. The underlying principle is that karma is the law that brings back the results of actions to the person performing them.
This life is likened to a field (Khet) in which our Karma is the seed. We harvest exactly what we sow. No less, no more. This infallible law of Karma holds everyone responsible for what the person is or going to be. Based on the total sum of past Karma, some feel close to the Pure Being in this life, and others feel separated. This is the Gurbani's (Sri Guru Granth Sahib, SGGS) law of Karma. Like other Indian as well as oriental school of thoughts, the Gurbani also accepts the doctrines of Karma and reincarnation as the facts of nature.[27]
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In Buddhism, karma (Pāli kamma) is strictly distinguished from vipāka, meaning "fruit" or "result". Karma is categorized within the group or groups of cause (Pāli hetu) in the chain of cause and effect, where it comprises the elements of "volitional activities" (Pali sankhara) and "action" (Pali bhava). Any action is understood to create "seeds" in the mind that will sprout into the appropriate result (Pāli vipaka) when they meet with the right conditions. Most types of karmas, with good or bad results, will keep one within the wheel of samsāra; others will liberate one to nirvāna.
Buddhism relates karma directly to motives behind an action. Motivation usually makes the difference between "good" and "bad", but included in the motivation is also the aspect of ignorance; so a well-intended action from an ignorant mind can easily be "bad" in the sense that it creates unpleasant results for the "actor".
In Buddhism, karma is not the only cause of everything that happens. The commentarial tradition classifed causal mechanisms governing the universe as taught in the early texts in five categories, known as Niyama Dhammas:[28][29]
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Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization.[30] In Jainism, karma is referred to as karmic dirt, as it consists of very subtle and microscopic particles i.e. pudgala that pervade the entire universe.[31] Karmas are attracted to the karmic field of a soul on account of vibrations created by activities of mind, speech, and body as well as on account of various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components, i.e. consciousness and karma, interact, we experience the life we know at present.
Herman Kuhn quoting from Tattvarthasutra describes karmas as – a mechanism that makes us thoroughly experience the themes of our life until we gained optimal knowledge from them and until our emotional attachment to these themes falls off. [30]
According to Padmanabh Jaini "this emphasis on reaping the fruits only of one’s own karma was not restricted to the Jainas; both Hindus and Buddhist writers have produced doctrinal materials stressing the same point. Each of the latter traditions, however, developed practices in basic contradiction to such belief. In addition to shrardha (the ritual Hindu offerings by the son of deceased), we find among Hindus widespread adherence to the notion of divine intervention in ones fate, while Buddhists eventually came to propound such theories like boon-granting bodhisattvas, transfer of merit and like. Only Jainas have been absolutely unwilling to allow such ideas to penetrate their community, despite the fact that there must have been tremendous amount of social pressure on them to do so." [32]
The key points where the theory of Karma in Jainism differs from the other religions such as theistic traditions of Hinduism, can be stated as follows:
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An academic and religious definition was mentioned above. The concept of karma is part of the world view of many millions of people throughout the world. Many in western cultures or with a Christian upbringing have incorporated a notion of karma. The Christian concept of reaping what you sow from Galatians 6:7 can be considered equivalent to Karma.[34]
According to karma, performing positive actions results in a good condition in one's experience, whereas a negative action results in a bad effect. The effects may be seen immediately or delayed. Delay can be until later in the present life or in the next. Thus, meritorious acts may mean rebirth into a higher station, such as a superior human or a godlike being, while evil acts result in rebirth as a human living in less desirable circumstances, or as a lower animal. Some observers[who?] have compared the action of karma to Western notions of sin and judgment by God or gods, while others understand karma as an inherent principle of the universe without the intervention of any supernatural Being. In Hinduism, God does play a role and is seen as a dispenser of karma; see Karma in Hinduism for more details. The non-interventionist view is that of Buddhism and Jainism.
Most teachings say that for common mortals, being involved with karma is an unavoidable part of daily living. However, in light of the Hindu philosophical school of Vedanta, as well as Gautama Buddha's teachings, one is advised to either avoid, control or become mindful of the effects of desires and aversions as a way to moderate or change one's karma (or, more accurately, one's karmic results or destiny).
In Spiritism, karma is known as "the law of cause and effect", and plays a central role in determining how one's life should be lived. Spirits are encouraged to choose how (and when) to suffer retribution for the wrong they did in previous lives. Disabilities, physical or mental impairment or even an unlucky life are due to the choices a spirit makes before reincarnating (that is, before being born to a new life).
What sets Spiritism apart from the more traditional religious views is that it understands karma as a condition inherent to the spirit, whether incarnated or not: the consequences of the crimes committed by the spirit last beyond the physical life and cause him (moral) pain in the afterlife. The choice of a life of hardships is, therefore, a way to rid oneself of the pain caused by moral guilt and to perfect qualities that are necessary for the spirit to progress to a higher form.
Because Spiritism always accepted the plurality of inhabited worlds, its concept of karma became considerably complex. There are worlds that are "primitive" (in the sense that they are home to spirits newly born and still very low on intellect and morals) and a succession of more and more advanced worlds to where spirits move as they are elevated. A spirit may choose to be born on a world inferior to his own as a penance or as a mission.
The idea of karma was popularized in the Western world through the work of the Theosophical Society. Kardecist and Western New Age reinterpretations of karma frequently cast it as a sort of luck associated with virtue: if one does good or spiritually valuable acts, one deserves and can expect good luck; conversely, if one does harmful things, one can expect bad luck or unfortunate happenings.[citation needed] In this conception, karma is affiliated with the Neopagan law of return or Threefold Law, the idea that the beneficial or harmful effects one has on the world will return to oneself. Colloquially this may be summed up as 'what goes around comes around.'
There is also the metaphysical idea that, because karma is a force of nature and not a sentient creature capable of making value judgments, karma isn't about good and evil deeds, because applying those labels would be judgmental, but that it is about positive and negative energy, where negative energy can include things not seen as "being bad" like sadness and fear, and positive energy can be caused by being creative and solving problems as well as by exuding love and doing virtuous acts.[citation needed]It is referred to as "omniverse karma" or "omni-karma"[citation needed] because it requires the existence of an omniverse, that space that contains all possible universes. The omniverse idea includes concepts such as souls, psychic energy, synchronicity (a concept originally from psychoanalyst Carl Jung, which says that things that happen at the same time are related), and ideas from quantum or theoretical physics.
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Since the 20th century emergence of emotional intelligence as a novel paradigm for viewing human experience, karma has become a sectarian term which umbrellas the entire collection (both conscious and subconscious) of human emotionality[35]. This modern view of karma, devoid of any spiritual exigencies, obviates the need for an acceptance of reincarnation in Judeochristian societies and attempts to portray karma as a universal psychological phenomenon which behaves predictably, like other physical forces such as gravity.
Sakyong Mipham eloquently summed this up when he said;
Like gravity, karma is so basic we often don't even notice it.[36]
This view of karma, as a universal and personally impacting emotional constant, correlates with Buddhist and Jungian understanding that volition (or libido, created from personal and cultural biases) is the primary instigator of karma. Any conscious thought, word and/or action, arising from a cognitively unresolved emotion (cognitive dissonance), results in karma[37].
Jung once opined on unresolved emotions and the synchronicity of karma;
'When an inner situation is not made conscious, it appears outside as fate.'[38]
Popular methods for negating cognitive dissonance include meditation, metacognition, counselling, psychoanalysis, etc, whose aim is to enhance emotional self-awareness and thus avoid negative karma. This results in better emotional hygiene and reduced karmic impacts[39]. Permanent neuronal changes within the amygdala and left prefrontal cortex of the human brain attributed to long-term meditation and metacognition techniques have been proven scientifically[40]. This process of emotional maturation aspires to a goal of Individuation or self-actualisation. Such peak experience are hypothetically devoid of any karma (nirvana).
As Rabindranath Tagore most eloquently explained about the heat of human emotions;
Nirvana is not the blowing out of the candle. It is the extinguishing of the flame because day is come[41]
This entry is from Wikipedia, the leading user-contributed encyclopedia. It may not have been reviewed by professional editors (see full disclaimer)
| Translations: Karma |
Dansk (Danish)
n. - karma, udstråling, skæbne
Français (French)
n. - (Relig) karma, (fig) aura
Deutsch (German)
n. - Karma, Schicksal
Ελληνική (Greek)
n. - κάρμα, μοίρα, γραφτό
Português (Portuguese)
n. - carma (m)(Filos.)
Русский (Russian)
судьба, карма, настроение
Español (Spanish)
n. - karma, sino, destino
Svenska (Swedish)
n. - (rel.) karma
中文（简体）(Chinese (Simplified))
羯磨, 业, 因果报应, 命运
中文（繁體）(Chinese (Traditional))
n. - 羯磨, 業, 因果報應, 命運
日本語 (Japanese)
n. - 因果応報, 業, 運命
العربيه (Arabic)
(الاسم) العاقبه الأخلاقيه لأخلاق المر, قدر
עברית (Hebrew)
n. - קארמה - סיכום מעשיו של אדם בגילגולים קודמים הקובע את גורלו (הינדואיזם ובודהיזם), גורל
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| Occultism & Parapsychology Encyclopedia. Encyclopedia of Occultism and Parapsychology. Copyright © 2001 by The Gale Group, Inc. All rights reserved. Read more |
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| Word Tutor. Copyright © 2004-present by eSpindle Learning, a 501(c) nonprofit organization. All rights reserved. eSpindle provides personalized spelling and vocabulary tutoring online; free trial. Read more |
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| Wikipedia. This article is licensed under the Creative Commons Attribution/Share-Alike License. It uses material from the Wikipedia article "Karma". Read more |
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