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85-449: Karm ( lit.   ' Deed ' ) is a 1977 Hindi movie produced and directed by B. R. Chopra . The film stars Rajesh Khanna , Vidya Sinha , Shabana Azmi , Urmila Matondkar and Master Bittoo. The songs wrtin by Rajkavi Inderjeet Singh Tulsi and music given by R. D. Burman . This film was the first film of Matondkar as a child artist. Retired Judge Shyamlal Kumar lives in a palatial home with his wife and only son, Arvind, who

170-491: A building-block of an ethical theory. The third common theme of karma theories is the concept of reincarnation or the cycle of rebirths ( saṃsāra ). Rebirth is a fundamental concept of Hinduism , Buddhism , Jainism, and Sikhism. Rebirth, or saṃsāra , is the concept that all life forms go through a cycle of reincarnation, that is, a series of births and rebirths. The rebirths and consequent life may be in different realm, condition, or form. The karma theories suggest that

255-425: A dharma of "possession" ( prapti ), which functions with all karmic acts, so that each act or thought, though immediately passing away, creates the "possession" of that act in the continuum of instants we experience as a person. This possession itself is momentary, but continually reproduces a similar possession in the succeeding instant, even though the original act lies in the past. Through such continual regeneration,

340-517: A dharma or existent factor itself, leaves a residual impression in the succeeding series of mental instants, causing it to undergo a process of subtle evolution eventually leading to the act’s result. Good and bad deeds performed are thus said to leave "seeds" or traces of disposition that will come to fruition. In the Theravāda Abhidhamma and commentarial traditions, karma is taken up at length. The Abhidhamma Sangaha of Anuruddhācariya offers

425-572: A few schools in Hinduism such as Charvakas (or Lokayata) abandoned the theory of 'karma and rebirth' altogether. Schools of Buddhism consider karma-rebirth cycle as integral to their theories of soteriology . The Vedic Sanskrit word kárman- ( nominative kárma ) means 'work' or 'deed', often used in the context of Srauta rituals. In the Rigveda , the word occurs some 40 times. In Satapatha Brahmana 1.7.1.5, sacrifice

510-399: A letter. Neelam gets the letter and becomes furious after reading it. She returns the boy to Asha and drives madly back to their home. Arvind tries to explain things to her while she is recklessly driving, but it's of no help. Neelam rams the car into a running train; seriously injuring both Arvind and herself. She dies after listening to Arvind and Asha's story. Arvind is brought to hospital on

595-595: A man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action. The 6th chapter of the Anushasana Parva (the Teaching Book), the 13th book of the Mahabharata , opens with Yudhishthira asking Bhishma : "Is the course of a person's life already destined, or can human effort shape one's life?" The future, replies Bhishma,

680-403: A man of bad acts, bad; he becomes pure by pure deeds, bad by bad deeds; And here they say that a person consists of desires, and as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. The theory of karma as causation holds that: (1) executed actions of an individual affects the individual and the life he or she lives, and (2)

765-490: A principle of psychology and habit. Karma seeds habits ( vāsanā ), and habits create the nature of man. Karma also seeds self perception , and perception influences how one experiences life-events. Both habits and self perception affect the course of one's life. Breaking bad habits is not easy: it requires conscious karmic effort. Thus, psyche and habit, according to Potter and Coward, link karma to causality in ancient Indian literature. The idea of karma may be compared to

850-458: A role in the theory of rebirth of earliest Buddhism, noting that "the karma doctrine may have been incidental to early Buddhist soteriology." Langer notes that originally karma may have been only one of several concepts connected with rebirth. Tillman Vetter notes that in early Buddhism rebirth is ascribed to craving or ignorance. Buswell too notes that "Early Buddhism does not identify bodily and mental motion, but desire (or thirst, trsna ), as

935-502: A treatment of the topic, with an exhaustive treatment in book five (5.3.7). The Kathāvatthu , which discusses a number of controverted points related either directly or indirectly to the notion of kamma." This involved debate with the Pudgalavādin school, which postulated the provisional existence of the person (S. pudgala , P. puggala ) to account for the ripening of karmic effects over time. The Kathāvatthu also records debate by

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1020-592: A young woman named Neelam Shukla, who believes that Arvind is a bachelor and wants to marry him at all and any cost. Saddened by her father's death and his last warning that Asha should not touch his dead body, pregnant Asha leaves Arvind to go into oblivion at Haridwar. She meets Swamiji there and resides at his ashram. There she gives birth to a son and works as a nurse in Dehradun. Meanwhile, Arvind gives in to his parents' wish to marry Neelam & moves to London for future studies with her. Both return after 5 yrs and in

1105-427: Is (1) the executed action as a consequence of that activity, as well as (2) the intention of the actor behind an executed action or a planned action (described by some scholars as metaphysical residue left in the actor). A good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent. Difficulty in arriving at a definition of karma arises because of the diversity of views among

1190-437: Is a Sanskrit term that literally means "action" or "doing". The word karma derives from the verbal root kṛ , which means "do, make, perform, accomplish." Karmaphala (Tib. rgyu 'bras ) is the "fruit" , "effect" or "result" of karma . A similar term is karmavipaka , the "maturation" or "cooking" of karma : The remote effects of karmic choices are referred to as the 'maturation' (vipāka) or 'fruit' (phala) of

1275-625: Is a fact, while reincarnation is a hypothesis; and Creel (1986) suggests that karma is a basic concept, rebirth is a derivative concept. The theory of 'karma and rebirth' raises numerous questions – such as how, when, and why did the cycle start in the first place, what is the relative Karmic merit of one karma versus another and why, and what evidence is there that rebirth actually happens, among others. Various schools of Hinduism realized these difficulties, debated their own formulations – some reaching what they considered as internally consistent theories – while other schools modified and de-emphasized it;

1360-518: Is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In Indian religions , the term more specifically refers to a principle of cause and effect , often descriptively called the principle of karma , wherein individuals' intent and actions (cause) influence their future (effect): Good intent and good deeds contribute to good karma and happier rebirths , while bad intent and bad deeds contribute to bad karma and worse rebirths. In some scriptures, however, there

1445-537: Is both a function of current human effort derived from free will and past human actions that set the circumstances. Over and over again, the chapters of Mahabharata recite the key postulates of karma theory. That is: intent and action (karma) has consequences; karma lingers and doesn't disappear; and, all positive or negative experiences in life require effort and intent. For example: Happiness comes due to good actions, suffering results from evil actions, by actions, all things are obtained, by inaction, nothing whatsoever

1530-552: Is concerned with the here and now. Only after this realization did he become acquainted with the doctrine of rebirth." Bronkhorst disagrees, and concludes that the Buddha "introduced a concept of karma that differed considerably from the commonly held views of his time." According to Bronkhorst, not physical and mental activities as such were seen as responsible for rebirth, but intentions and desire. The doctrine of karma may have been especially important for common people, for whom it

1615-457: Is declared as the "greatest" of works; Satapatha Brahmana 10.1.4.1 associates the potential of becoming immortal ( amara ) with the karma of the agnicayana sacrifice. In the early Vedic literature, the concept of karma is also present beyond the realm of rituals or sacrifices. The Vedic language includes terms for sins and vices such as āgas, agha, enas, pāpa/pāpman, duṣkṛta, as well as for virtues and merit like sukṛta and puṇya, along with

1700-494: Is enjoyed. If one's action bore no fruit, then everything would be of no avail, if the world worked from fate alone, it would be neutralized. Over time, various schools of Hinduism developed many different definitions of karma, some making karma appear quite deterministic, while others make room for free will and moral agency. Among the six most studied schools of Hinduism, the theory of karma evolved in different ways, as their respective scholars reasoned and attempted to address

1785-495: Is its principle of causality . This relationship between karma and causality is a central motif in all schools of Hindu , Buddhist , and Jain thought. One of the earliest associations of karma to causality occurs in the Brihadaranyaka Upanishad verses 4.4.5–6: Now as a man is like this or like that, according as he acts and according as he behaves, so will he be; a man of good acts will become good,

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1870-465: Is kamma. Intending, one does kamma by way of body, speech, & intellect. According to Peter Harvey, It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits. And according to Gombrich, The Buddha defined karma as intention; whether the intention manifested itself in physical, vocal or mental form, it

1955-583: Is no link between rebirth and karma. Karma is often misunderstood as fate, destiny, or predetermination. The concept of karma is closely associated with the idea of rebirth in many schools of Indian religions (particularly in Hinduism , Buddhism , Jainism , and Sikhism ), as well as Taoism . In these schools, karma in the present affects one's future in the current life as well as the nature and quality of future lives—one's saṃsāra . This concept has also been adopted in Western popular culture, in which

2040-415: Is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by the circumstances in which it is committed. Karma is also not the same as "fate" or "predestination". Karmic results are not a "judgement" imposed by a God or other all-powerful being, but rather

2125-461: Is not always associated with religious ceremonies; its predominant association with ritual in the Brāhmaṇa texts is likely a reflection of their ritualistic nature. In the same vein, sukṛta (and subsequently, puṇya) denotes any form of "merit," whether it be ethical or ritualistic. In contrast, terms such as pāpa and duṣkṛta consistently represent morally wrong actions. The earliest clear discussion of

2210-682: Is not observable. The Samyutta Nikaya makes a basic distinction between past karma (P. purānakamma ) which has already been incurred, and karma being created in the present (P. navakamma ). Therefore, in the present one both creates new karma (P. navakamma ) and encounters the result of past karma (P. kammavipāka ). Karma in the early canon is also threefold: Mental action (S. manaḥkarman ), bodily action (S. kāyakarman ) and vocal action (S. vākkarman ). Various Buddhist philosophical schools developed within Buddhism, giving various interpretations regarding more refined points of karma. A major problem

2295-405: Is not strictly deterministic, but incorporated circumstantial factors such as other Niyamas . It is not a rigid and mechanical process, but a flexible, fluid and dynamic process. There is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by

2380-625: Is now studying law and is on his way to becoming a lawyer. Arvind meets the beautiful Asha Shastri, and they fall in love. Asha introduces Arvind to her astrologer father, Chintamani, who instantly approves of Arvind, as Arvind's parents do of Asha. But when Chintamani sees a dark future for the young couple, he withdraws his blessings and asks them not to marry. Spooked by this, Shyamlal and his wife also ask Arvind to marry someone else, but Arvind and Asha start living together. This causes anger in their conservative community, and both are blacklisted. Asha becomes pregnant, but does not know that Arvind has met

2465-408: Is one a brahmin or an outcaste, but by deeds ( kamma ). How this emphasis on intention was to be interpreted became a matter of debate in and between the various Buddhist schools. Karma leads to future consequences, karma-phala , "fruit of action". Any given action may cause all sorts of results, but the karmic results are only those results which are a consequence of both the moral quality of

2550-409: Is one of the four incomprehensible subjects (or acinteyya ), subjects that are beyond all conceptualization, and cannot be understood with logical thought or reason. Nichiren Buddhism teaches that transformation and change through faith and practice changes adverse karma—negative causes made in the past that result in negative results in the present and future—to positive causes for benefits in

2635-413: Is so because the ancient scholars of India linked intent and actual action to the merit, reward, demerit, and punishment. A theory without ethical premise would be a pure causal relation ; the merit or reward or demerit or punishment would be same regardless of the actor's intention. In ethics, one's intentions, attitudes, and desires matter in the evaluation of one's action. Where the outcome is unintended,

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2720-463: Is the eternal greatness of the Brahmin. He does not increase by kárman, nor does he become less. His ātman knows the path. Knowing him (the ātman) one is not polluted by evil karman. The Vedic words for "action" and "merit" in pre-Upaniṣadic texts carry moral significance and are not solely linked to ritual practices. The word karman simply means "action," which can be either positive or negative, and

2805-567: Is the relation between the doctrine of no-self, and the "storage" of the traces of one's deeds, for which various solutions have been offered. The concept of karma originated in the Vedic religion , where it was related to the performance of rituals or the investment in good deeds to ensure the entrance to heaven after death, while other persons go to the underworld. The concept of karma may have been of minor importance in early Buddhism. Schmithausen has questioned whether karma already played

2890-488: Is the visible or invisible effect that is typically immediate or within the current life. In contrast, a samskara ( Sanskrit : संस्कार ) is an invisible effect, produced inside the actor because of the karma, transforming the agent and affecting his or her ability to be happy or unhappy in their current and future lives. The theory of karma is often presented in the context of samskaras . Karl Potter and Harold Coward suggest that karmic principle can also be understood as

2975-445: Is thereby explained by reference to actions in his present or in previous lifetimes. Karma is not itself ' reward and punishment ', but the law that produces consequence. Wilhelm Halbfass notes that good karma is considered as dharma and leads to punya ('merit'), while bad karma is considered adharma and leads to pāp ('demerit, sin'). Reichenbach (1988) suggests that the theories of karma are an ethical theory . This

3060-652: The Abhidharma-kośa , an extensive compendium which elaborated the positions of the Vaibhāṣika - Sarvāstivādin school on a wide range of issues raised by the early sutras. Chapter four of the Kośa is devoted to a study of karma, and chapters two and five contain formulations as to the mechanism of fruition and retribution. This became the main source of understanding of the perspective of early Buddhism for later Mahāyāna philosophers. The Dārṣṭāntika- Sautrāntika school pioneered

3145-615: The Buddhist Path . This path leads to vidyā (knowledge), and the stilling of trsnā and dvesa . Hereby the ongoing process of rebirth is stopped. The cycle of rebirth is determined by karma , literally "action". In the Buddhist tradition, karma refers to actions driven by intention ( cetanā ), a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta , Anguttara Nikaya 6.63: Intention ( cetana ) I tell you,

3230-500: The Noble Eightfold Path , shows us the way out of samsara . Rebirth , , is a common belief in all Buddhist traditions. It says that birth and death in the six realms occur in successive cycles driven by ignorance ( avidyā ), desire ( trsnā ), and hatred ( dvesa ). The cycle of rebirth is called samsāra . It is a beginningless and ever-ongoing process. Liberation from samsāra can be attained by following

3315-422: The karma-theory or the law of karma . In the context of theory, karma is complex and difficult to define. Different schools of Indology derive different definitions for the concept from ancient Indian texts; their definition is some combination of (1) causality that may be ethical or non-ethical; (2) ethicization, i.e., good or bad actions have consequences; and (3) rebirth. Other Indologists include in

3400-437: The schools of Hinduism ; some, for example, consider karma and rebirth linked and simultaneously essential, some consider karma but not rebirth to be essential, and a few discuss and conclude karma and rebirth to be flawed fiction. Buddhism and Jainism have their own karma precepts. Thus, karma has not one, but multiple definitions and different meanings. It is a concept whose meaning, importance, and scope varies between

3485-504: The Buddha's day until now", to understand the doctrine of karma "backwards", to explain unfavorable conditions in this life when no other explanations are available. Gaining a better rebirth may have been, and still is, the central goal for many people. The adoption, by laity, of Buddhist beliefs and practices is seen as a good thing, which brings merit and good rebirth, but does not result in Nirvana , and liberation from samsāra ,

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3570-455: The Buddhist path, as exemplified in the Noble Eightfold Path , shows us the way out of samsara . The cycle of rebirth is determined by karma, literally 'action'. Karmaphala (wherein phala means 'fruit, result') refers to the 'effect' or 'result' of karma. The similar term karmavipaka (wherein vipāka means 'ripening') refers to the 'maturation, ripening' of karma. In

3655-400: The Buddhist tradition, karma refers to actions driven by intention ( cetanā ), a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta , Anguttara Nikaya 6.63: Intention ( cetana ) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect. How these intentional actions lead to rebirth, and how

3740-520: The Theravādins with the Andhakas (who may have been Mahāsāṃghikas ) regarding whether or not old age and death are the result ( vipāka ) of karma. The Theravāda maintained that they are not—not, apparently because there is no causal relation between the two, but because they wished to reserve the term vipāka strictly for mental results--"subjective phenomena arising through the effects of kamma." In

3825-513: The act is "possessed" until the actualization of the result. The Abhidharmahṛdaya by Dharmaśrī was the first systematic exposition of Vaibhāśika-Sarvāstivāda doctrine, and the third chapter, the Karma-varga , deals with the concept of karma systematically. Another important exposition, the Mahāvibhāṣa , gives three definitions of karma: The 4th century philosopher Vasubandhu compiled

3910-434: The action, and of the intention behind the action. According to Reichenbach, [T]he consequences envisioned by the law of karma encompass more (as well as less) than the observed natural or physical results which follow upon the performance of an action. The "law of karma" applies ...specifically to the moral sphere[.] [It is] not concerned with the general relation between actions and their consequences, but rather with

3995-406: The basic idea is that intentional actions, driven by kleshas ("disturbing emotions"), cetanā ("volition"), or taṇhā ("thirst", "craving") create impressions , tendencies or "seeds" in the mind. These impressions, or "seeds", will ripen into a future result or fruition . If we can overcome our kleshas , then we break the chain of causal effects that leads to rebirth in

4080-532: The canonical Theravāda view of kamma, "the belief that deeds done or ideas seized at the moment of death are particularly significant." The Milindapañha , a paracanonical Theravāda text , offers some interpretations of karma theory at variance with the orthodox position. In particular, Nāgasena allows for the possibility of the transfer of merit to humans and one of the four classes of petas , perhaps in deference to folk belief. Nāgasena makes it clear that demerit cannot be transferred. One scholar asserts that

4165-446: The cause of karmic consequences." Matthews notes that "there is no single major systematic exposition" on the subject of karma and "an account has to be put together from the dozens of places where karma is mentioned in the texts," which may mean that the doctrine was incidental to the main perspective of early Buddhist soteriology. According to Vetter, "the Buddha at first sought, and realized, "the deathless" ( amata/amrta ), which

4250-514: The circumstances in which it is committed. Karmaphala is not a "judgement" enforced by a God, Deity or other supernatural being that controls the affairs of the Cosmos. Rather, karmaphala is the outcome of a natural process of cause and effect. Within Buddhism, the real importance of the doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The Acintita Sutta warns that "the results of karma"

4335-399: The cycle reach the realm of gods, those who do not continue in the cycle. The concept has been intensely debated in ancient literature of India; with different schools of Indian religions considering the relevance of rebirth as either essential, or secondary, or unnecessary fiction. Hiriyanna (1949) suggests rebirth to be a necessary corollary of karma; Yamunacharya (1966) asserts that karma

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4420-481: The definition that which explains the present circumstances of an individual with reference to his or her actions in the past. These actions may be those in a person's current life, or, in some schools of Indian traditions, possibly actions from their past lives; furthermore, the consequences may result in the current life, or a person's future lives. The law of karma operates independent of any deity or any process of divine judgment. A common theme to theories of karma

4505-421: The doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The Acintita Sutta warns that "the results of kamma" is one of the four incomprehensible subjects , subjects that are beyond all conceptualization and cannot be understood with logical thought or reason. According to Gombrich, this sutra may have been a warning against the tendency, "probably from

4590-419: The early developments in each tradition incorporated different novel ideas. For example, Buddhists allowed karma transfer from one person to another and sraddha rites, but had difficulty defending the rationale. In contrast, Hindu schools and Jainism would not allow the possibility of karma transfer. The concept of karma in Hinduism developed and evolved over centuries. The earliest Upanishads began with

4675-492: The events that happen after a person's actions may be considered natural consequences of those actions. The term karma ( Sanskrit : कर्म ; Pali : kamma ) refers to both the executed 'deed, work, action, act' and the 'object, intent'. Wilhelm Halbfass (2000) explains karma ( karman ) by contrasting it with the Sanskrit word kriya : whereas kriya is the activity along with the steps and effort in action, karma

4760-492: The future. In Jainism , karma conveys a totally different meaning from that commonly understood in Hindu philosophy and western civilization. Jain philosophy is one of the oldest Indian philosophy that completely separates body (matter) from the soul (pure consciousness). In Jainism, karma is referred to as karmic dirt, as it consists of very subtle particles of matter that pervade the entire universe. Karmas are attracted to

4845-399: The idea of karmic seeds (S. Bīja ) and "the special modification of the psycho-physical series" (S. saṃtatipaṇāmaviśeṣa ) to explain the workings of karma. According to Dennis Hirota, [T]he Sautrantikas [...] insisted that each act exists only in the present instant and perishes immediately. To explain causation, they taught that with each karmic act a "perfuming" occurs which, though not

4930-453: The idea of rebirth is to be reconciled with the doctrines of impermanence and no-self , is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology ." In early Buddhism, rebirth is ascribed to craving or ignorance. In later Buddhism,

5015-481: The idea of rebirth is to be reconciled with the doctrines of impermanence and no-self , is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism, no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology." In early Buddhism, rebirth is ascribed to craving or ignorance. Unlike that of Jains, Buddha's teaching of karma

5100-492: The ideas may have developed in the " shramana " traditions that preceded Buddhism and Jainism . Others state that some of the complex ideas of the ancient emerging theory of karma flowed from Vedic thinkers to Buddhist and Jain thinkers. The mutual influences between the traditions is unclear, and likely co-developed. Many philosophical debates surrounding the concept are shared by the Hindu, Jain, and Buddhist traditions, and

5185-638: The individual. Another causality characteristic, shared by karmic theories, is that like deeds lead to like effects . Thus, good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral, or emotional – that is, one's karma affects both one's happiness and unhappiness. The effect of karma need not be immediate; the effect of karma can be later in one's current life, and in some schools it extends to future lives. The consequence or effects of one's karma can be described in two forms: phala and samskara . A phala ( lit.   ' fruit' or 'result ' )

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5270-423: The intentions of an individual affects the individual and the life he or she lives. Disinterested actions, or unintentional actions do not have the same positive or negative karmic effect, as interested and intentional actions. In Buddhism, for example, actions that are performed, or arise, or originate without any bad intent, such as covetousness, are considered non-existent in karmic impact or neutral in influence to

5355-420: The internal inconsistencies, implications and issues of the karma doctrine. According to Professor Wilhelm Halbfass , The above schools illustrate the diversity of views, but are not exhaustive. Each school has sub-schools in Hinduism, such as that of non-dualism and dualism under Vedanta. Furthermore, there are other schools of Indian philosophy, such as Charvaka (or Lokayata; the materialists ), that denied

5440-534: The karma doctrine is in the Upanishads . The doctrine occurs here in the context of a discussion of the fate of the individual after death. For example, causality and ethicization is stated in Bṛhadāraṇyaka Upaniṣad 3.2.13: Truly, one becomes good through good deeds , and evil through evil deeds . Some authors state that the samsara (transmigration) and karma doctrine may be non-Vedic, and

5525-434: The karmic act." The metaphor is derived from agriculture: One sows a seed, there is a time lag during which some mysterious invisible process takes place, and then the plant pops up and can be harvested. Karma and karmaphala are fundamental concepts in Buddhism. The concepts of karma and karmaphala explain how intentional actions keep one tied to rebirth in samsara , whereas the Buddhist path, as exemplified in

5610-577: The karmic field of a soul due to vibrations created by activities of mind, speech, and body as well as various mental dispositions. Hence the karmas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present. Jain texts expound that seven tattvas (truths or fundamentals) constitute reality. These are: Karma in Buddhism Karma (Sanskrit, also karman , Pāli: kamma , Tib. las )

5695-508: The moral quality of actions and their consequences, such as the pain and pleasure and good or bad experiences for the doer of the act. Good moral actions lead to wholesome rebirths, and bad moral actions lead to unwholesome rebirths. The main factor is how they contribute to the well-being of others in a positive or negative sense. Especially dāna , giving to the Buddhist order, became an increasingly important source of positive karma . How these intentional actions lead to rebirth, and how

5780-407: The moral responsibility for it is less on the actor, even though causal responsibility may be the same regardless. A karma theory considers not only the action, but also the actor's intentions, attitude, and desires before and during the action. The karma concept thus encourages each person to seek and live a moral life, as well as avoid an immoral life. The meaning and significance of karma is thus as

5865-689: The neutral term karman. Whatever good deed man does that is inside the Vedi; and whatever evil he does that is outside the Vedi. The verse refers to the evaluation of virtuous and sinful actions in the afterlife. Regardless of their application in rituals (whether within or outside the Vedi), the concepts of good and evil here broadly represent merits and sins. What evil is done here by man, that it (i.e. speech = Brahman ) makes manifest. Although he thinks that he does it secretly, as it were, still it makes it manifest. Verily, therefore one should not commit evil. This

5950-473: The notion of a person's 'character', as both are an assessment of the person and determined by that person's habitual thinking and acting. The second theme common to karma theories is ethicization. This begins with the premise that every action has a consequence, which will come to fruition in either this life or a future life; thus, morally good acts will have positive consequences, whereas bad acts will produce negative results. An individual's present situation

6035-410: The questions about how and why man is born, and what happens after death. As answers to the latter, the early theories in these ancient Sanskrit documents include pancagni vidya (the five fire doctrine), pitryana (the cyclic path of fathers), and devayana (the cycle-transcending, path of the gods). Those who perform superficial rituals and seek material gain, claimed these ancient scholars, travel

6120-410: The realm, condition, and form depends on the quality and quantity of karma. In schools that believe in rebirth, every living being's soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching moksha . Those who break

6205-518: The result of a karmic deed once it has been committed. In the Anguttara Nikaya , it is stated that karmic results are experienced either in this life (P. diṭṭadhammika ) or in future lives (P. samparāyika ). The former may involve a readily observable connection between action and karmic consequence, such as when a thief is captured and tortured by the authorities, but the connection need not necessarily be that obvious and in fact usually

6290-418: The results of a natural process. Certain experiences in life are the results of previous actions, but our responses to those experiences are not predetermined, although they bear their own fruit in the future. Unjust behaviour may lead to unfavorable circumstances which make it easier to commit more unjust behavior, but nevertheless the freedom not to commit unjust behavior remains. The real importance of

6375-502: The sharing of merit "can be linked to the Vedic śrāddha , for it was Buddhist practice not to upset existing traditions when well-established custom was not antithetic to Buddhist teaching." The Petavatthu , which is fully canonical, endorses the transfer of merit even more widely, including the possibility of sharing merit with all petas. In the Yogācāra philosophical tradition, one of

6460-511: The six realms. The twelve links of dependent origination provides a theoretical framework, explaining how the disturbing emotions lead to rebirth in samsara . The Buddha's teaching of karma is not strictly deterministic, but incorporated circumstantial factors, unlike that of the Jains . It is not a rigid and mechanical process, but a flexible, fluid and dynamic process, and not all present conditions can be ascribed to karma. There

6545-451: The theory of karma-rebirth, as well as the existence of God; to this non-Vedic school, the properties of things come from the nature of things. Causality emerges from the interaction, actions, and nature of things and people, making determinative principles such as karma or God unnecessary. Karma and karmaphala are fundamental concepts in Buddhism, which explain how our intentional actions keep us tied to rebirth in samsara , whereas

6630-428: The turn of events, Judge Arvind shifts to Dehradun and unknowingly gets in touch with his own son. Neelam's pregnancy gets complicated and the doctors could not save their child. Neelam can no longer become a mother again. Arvind meets Asha (now Sadhna) in the same hospital. He enquires about his son and finally would like to adopt him. When Asha gives in to her husband's wish, the boy comes to Arvind and Neelam's home with

6715-505: The two principal Mahāyāna schools, the principle of karma was extended considerably. In the Yogācāra formulation, all experience without exception is said to result from the ripening of karma. Karmic seeds (S. bija ) are said to be stored in the "storehouse consciousness" (S. ālayavijñāna ) until such time as they ripen into experience. The term vāsāna ("perfuming") is also used, and Yogācārins debated whether vāsāna and bija were essentially

6800-403: The ultimate goal of the Buddha. According to the Buddhist tradition, the lord Buddha gained full and complete insight into the workings of karma at the time of his enlightenment. According to Bronkhorst, these knowledges are later additions to the story, just like the notion of "liberating insight" itself. In AN 5.292, the lord Buddha asserted that it is not possible to avoid experiencing

6885-461: The various traditions that originated in India, and various schools in each of these traditions. Wendy O'Flaherty claims that, furthermore, there is an ongoing debate regarding whether karma is a theory, a model, a paradigm, a metaphor, or a metaphysical stance. Karma also refers to a conceptual principle that originated in India, often descriptively called the principle of karma , and sometimes

6970-837: The verge of death. He fills sindoor in front of God in hospital & marries Asha thinking that he is about to die anyway. The doctor takes him to the operation theatre. Asha along with her son and Swamiji pray to Lord Shiva. After the operation Arvind is in a critical condition in the ICU. Will Asha's father's prediction come true? Will Arvind live after getting married with Asha? Yes, Asha's prayers are answered and Arvind stays alive and regains consciousness miraculously. All stays happily everafter. songs wrtin by Rajkavi Inderjeet Singh Tulsi Karma Antiquity Medieval Early modern Modern Iran India East-Asia Karma ( / ˈ k ɑːr m ə / , from Sanskrit : कर्म , IPA: [ˈkɐɾmɐ] ; Pali : kamma )

7055-513: The way of their fathers and recycle back into another life; those who renounce these, go into the forest and pursue spiritual knowledge, were claimed to climb into the higher path of the gods. It is these who break the cycle and are not reborn. With the composition of the Epics – the common man's introduction to dharma in Hinduism – the ideas of causality and essential elements of the theory of karma were being recited in folk stories. For example: As

7140-535: Was more important to cope with life's immediate demands, such as the problems of pain, injustice, and death. The doctrine of karma met these exigencies, and in time it became an important soteriological aim in its own right. The Vaibhāśika-Sarvāstivāda was widely influential in India and beyond. Their understanding of karma in the Sarvāstivāda became normative for Buddhism in India and other countries. According to Dennis Hirota, Sarvastivadins argued that there exists

7225-454: Was the intention alone which had a moral character: good, bad or neutral [...] The focus of interest shifted from physical action, involving people and objects in the real world, to psychological process. According to Gombrich, this was a great innovation, which overturns brahmanical, caste-bound ethics. It is a rejection of caste-bound differences, giving the same possibility to reach liberation to all people, not just Brahmanins: Not by birth

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