Thought moulds your character. If you entertain noble thoughts, you will develop a noble character; and if you entertain evil thoughts, you will develop a base character. This is the immutable Law of Nature. Therefore, you can deliberately shape your character by cultivating sublime thoughts. Thought materialises and becomes an action. If you allow the mind to dwell on good, elevating thoughts, you will do naturally good and laudable actions.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: Action, Habit, Character and Destiny

What is karma in Hinduism?

Karma is one of the natural laws of the universe. It simply means "cause and effect." Our religion is made up of many natural laws of the universe. Karma is just one of them. (This is a simple answer for a casual seeker. After you have said this, smile and ask if they want to know anything more.)

Read more here: » Hinduism: What is karma in Hinduism?

karma: (Sanskrit) "Action, deed."

One of the most important principles in Hindu thought, karma refers to

á      any act or deed;

á      the principle of cause and effect;

á      a consequence or "fruit of action" (karmaphala) or "after effect" (uttaraphala), which sooner or later returns upon the doer. What we sow, we shall reap in this or future lives. Selfish, hateful acts (papakarma or kukarma) will bring suffering. Benevolent actions (punyakarma or sukarma) will bring loving reactions.

Karma is a neutral, self-perpetuating law of the inner cosmos, much as gravity is an impersonal law of the outer cosmos. In fact, it has been said that gravity is a small, external expression of the greater law of karma. The impelling, unseen power of one's past actions is called adrishta.

The law of karma acts impersonally, yet we may meaningfully interpret its results as either positive (punya) or negative (papa)- terms describing actions leading the soul either toward or away from the spiritual goal. Karma is further graded as: white (shukla), black (krishna), mixed (shukla-krishna) or neither white nor black (ashukla-akrishna). The latter term describes the karma of the jnani, who, as Rishi Patanjali says, is established in kaivalya, freedom from prakriti through realization of the Self. Similarly, one's karma must be in a condition of ashukla-akrishna, quiescent balance, in order for liberation to be attained. This equivalence of karma is called karmasamya, and is a factor that brings malaparipaka, or maturity of anava mala. It is this state of resolution in preparation for samadhi at death that all Hindus seek through making amends and settling differences.

Karma is threefold: sanchita, prarabdha and kriyamana.

-       sanchita karma: "Accumulated actions." The sum of all karmas of this life and past lives.

-       prarabdha karma: "Actions begun; set in motion." That portion of sanchita karma that is bearing fruit and shaping the events and conditions of the current life, including the nature of one's bodies, personal tendencies and associations.

-       - kriyamana karma: "Being made." The karma being created and added to sanchita in this life by one's thoughts, words and actions, or in the inner worlds between lives. Kriyamana karma is also called agami, "coming, arriving," and vartamana, "living, set in motion." While some kriyamana karmas bear fruit in the current life, others are stored for future births.

-        

Each of these types can be divided into two categories: arabdha (literally, "begun, undertaken;" karma that is "sprouting"), and anarabdha ("not commenced; dormant"), or "seed karma."

In a famed analogy, karma is compared to rice in its various stages. Sanchita karma, the residue of one's total accumulated actions, is likened to rice that has been harvested and stored in a granary. From the stored rice, a small portion has been removed, husked and readied for cooking and eating. This is prarabdha karma, past actions that are shaping the events of the present. Meanwhile, new rice, mainly from the most recent harvest of prarabdha karma, is being planted in the field that will yield a future crop and be added to the store of rice. This is kriyamana karma, the consequences of current actions. In Saivism, karma is one of three principal bonds of the soul, along with anava and maya. Karma is the driving force that brings the soul back again and again into human birth in the evolutionary cycle of transmigration called samsara. When all earthly karmas are resolved and the Self has been realized, the soul is liberated from rebirth. This is the goal of all Hindus.

For each of the three kinds of karma there is a different method of resolution. Nonattachment to the fruits of action, along with daily rites of worship and strict adherence to the codes of dharma, stops the accumulation of kriyamana. Prarabdha karma is resolved only through being experienced and lived through. Sanchita karma, normally inaccessible, is burned away only through the grace and diksha of the satguru, who prescribes sadhana and tapas for the benefit of the shishya. Through the sustained kundalini heat of this extreme penance, the seeds of unsprouted karmas are fried, and therefore will never sprout in this or future lives.

See: diksha, grace.

Like the four-fold edict of dharma, the three-fold edict of karma has both individual and impersonal dimensions. Personal karma is thus influenced by broader contexts, sometimes known as family karma, community karma, national karma, global karma and universal karma.

See: karma, anava, fate, maya, moksha, papa, pasha, punya, sin, soul, karma yoga.

karmasamya: (Sanskrit) "Balance or equipoise of karma."

See: karma.

karmashaya: (Sanskrit) "Holder of karma." Describes the body of the soul,

(See also: Karma , Hinduism, Body Mind and Soul)

For more dictionary entries, see » Karma Dictionary

A Dictionary of Karma Terminology. From "A Sanskrit English Dictionary", by Sir Monier Monier-Williams.

For more dictionary entries, see » Karma Dictionary

Karma is the most widely used term in popular spirituality (with an exception of Semitic religions; Christianity, Judaism and Islam). Karma is believed to decide ones progress or failure both in the material as well as spiritual spheres, in terms of health, wealth and even attainment of enlightenment. Karma is one of the cosmic or natural laws governing the universe. Though cosmic laws cannot be defined and can only be understood through application and observation, we will try to define it as much as possible.

Read more here: » Karma: Creating Sat Karma

Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc. Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: The Three Kinds Of Karma - Sanchita, Prarabdha and Agami

The doctrine of rebirth is a corollary to the Law of Karma. The differences of disposition that are found between one individual and another must be due to their respective past actions. Past action implies past birth. Further, all your Karmas cannot certainly bear fruit in this life. Therefore, there must be another birth for enjoying the remaining actions. Each soul has a series of births and deaths. Births and deaths will continue till you attain Knowledge of the Imperishable.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: Karma And Rebirth

The word Jain has been derived from Jina, which means conqueror, implying one who has overcome all human passions. The Tattvarth Sutra, a book of supreme wisdom, was written by Umaswati, Kundkundacharya's disciple.

The opening aphorism of Tattvarth Sutra talks about enlightened faith, knowledge and conduct leading to final emancipation. The enlightened faith comprises Jiva or life, Ajiva or non-life, Asharva or flow of karma, Bandha or bondage of karma, Samvar or shedding of karma-particles and Moksha.

(See also: Life and Death, Life and Beyond, Death and Dying, Body Mind and Soul)

Read more here: » Life and Death: Prevent the Influx of Karma Particles

Karma

(Sanskrit "deed," "action," "ritual," "result") A central Indian term with various meanings.

1)    Any mental, verbal, or physical action or intention, especially a morally correct or textually prescribed activity.

2)    The results or consequences of actions or intentions.

3)    The Hindu principle of cause and effect, originally developed in South Asian religions, that determines one's past, current, and future existences. Everything we do produces some effect, now or later, on the physical or astral planes. Representing neither good nor evil, all actions and events cause corresponding actions and events in the past or future (including past and future lives through reincarnation).

4)    Ritual activity, particularly the ancient Indian rites propitiating a pantheon of gods as prescribed in the Vedic texts. Ritual performance might be done to meet religious obligations, such as initiation into the community, to honor one's ancestors, or to fulfill individual desires such as wealth, progeny, or immortality. The results of ritual, which are also called karma, were sometimes interpreted as "unseen" (apurva), that is, postponed or not yet noticeable in order to explain apparently delayed consequences. While all could admit that actions would eventually bear consequences, the doctrine of unseen results provoked lively debate and reconsideration of the importance of ritual.

5)    The erroneous western interpretation: That the good and bad deeds that we do adds and subtracts from our accumulated record, our karma. At the end of our life, we are rewarded or punished according to our karma by being reincarnated into either a painful or good new life.

(see Karma)

(See also: Karma , New Age Spirituality, Body Mind and Soul)

For more dictionary entries, see » Karma Dictionary

A new-born child manifests marks of joy, fear and grief. This is inexplicable unless we suppose that the child, perceiving certain things in this life, remembers the corresponding things of the past life. The things which used to excite joy, fear and grief in the past life, continue to do so in this life. The memory of the past proves the previous birth, as well as the existence of the soul.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Previous Births: Proofs For The Existence Of Previous Births

As a teenager I always carried some cotton, antiseptic and a bandage in my pocket. After all, someone could get hurt. One day, I was in a bus. A fellow passenger got hurt. Here was my chance to become a hero, I thought excitedly. Out came my kit. I applied some antiseptic on her bruise and bandaged it.

Another passenger looked at me and said: "Do you know, you have caused this bruise - indirectly." I was taken aback. He continued: "You waited for someone to fall and get hurt so that you could use your medical kit." My take on nishkaama karma, selfless action, had failed.

(See also: Life and Death, Life and Beyond, Death and Dying, Body Mind and Soul)

Read more here: » Life and Death: Do Good Naturally, Not Out of Duty

The soul migrates with the astral body, or Sukshma-Sarira or Linga-Deha. This astral body is made up of nineteen Tattvas or principles, viz., five organs of action, five organs of knowledge, five Pranas, mind, intellect, Chitta (the subconscious), and Ahankara or egoism.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: Passage Of The Soul Between Death And Rebirth

The Bhagavad Gita or the Lord's Song is one of the world's great literary works. The felicity of its verses, composed in the anusthubh metre, is more than matched by their philosophical profundity. "In comparison, our modern world and its literature seem puny and trivial", wrote Henry David Thoreau.

(See also: Life and Death, Life and Beyond, Death and Dying, Body Mind and Soul)

Read more here: » Life and Death: Science of Gita's Nishkamya Karma

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: The Devayana And The Pitriyana

Whatever we are today is the direct consequence of choices we made and decisions we took. Our karma cannot be shared. It is non-transferable. Leadership, and indeed life itself, is primarily about making decisions.

Events such as the recent Indo-Pak goodwill cricket series bring into focus the indivisibility of leadership decisions and its consequences thereof.

(See also: Life and Death, Life and Beyond, Death and Dying, Body Mind and Soul)

Read more here: » Life and Death: Leadership is About Taking Decisions

The Law of Karma is one of the fundamental doctrines not only in Hinduism, but also in Buddhism, and in Jainism. As a man sows, so he shall reap. This is the Law of Karma. If you do an evil action, you must suffer for it. If you do a good action, you must get happiness. There is no power on this earth which can stop the actions from yielding their fruits. Every thought, every word, every deed is, as it were, weighed in the scales of eternal, divine Justice. The Law of Karma is inexorable.

Excerpt from All About Hinduism by Sri Swami Sivananda

Read more here: » Karma: The Working Of The Law of Karma

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Excerpt from All About Hinduism by Sri Swami Sivananda

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