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Karma in Hinduism
Karma is a concept of Hinduism which describes a system in which advantageous effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul's (jivatman's) reincarnated lives, forming a cycle of rebirth. The causality is said to apply not only to the material world but also to our thoughts, words, actions, and actions that others do under our instructions.
According to Vedanta thought, the most influential school of Hindu theology, the effects of karma are controlled by God (Isvara).
There are four different types of karma: prarabdha, sanchita, and kriyamana and agami. Prarabdha karma is experienced through the present body and is only a part of sanchita karma, which is the sum of one's past karma's, Kriyamana karma is the karma that is being performed in the present whereas Agami karma is the result of current decisions and actions.
The earliest appearance of the word "karma" is found in the Rigveda. The term karma also appears significantly in the Veda. According to Brahmanas, "as his creations is born to the world he has made"[This quote needs a citation] and one is placed in a balance in the other world for an estimate of one's good and evil deed. It also declares that as a man is 'constituted' by his desires, he is born in the other world concerning these.
The earliest evidence of the term’s expansion into an ethical domain is provided in the Upanishads. In the Brhadaranyaka, which is the earliest of the Upanishads, the Vedic theologian Yajnavalkya expressed: “A man turns into something good by good action and into something bad by bad action.” The doctrine occurs here in the context of a discussion of the fate of the individual after death.
The doctrine of transmigration of the soul, concerning fateful retribution for acts committed, appears in the Rig Veda (Mandala 1, Sukta 24, Mantra 2), with words like "saha na mahye aaditaye punar-daath pitharam drisheyam matharam cha" (You must also know that one God to be a giver of rebirth, non else can do this work. It is he who gives birth to emancipated persons also through parents at the end of MahaKalpa.) Rebirth is also mentioned in the Yajur Veda (Mandala 3, Mantras 53-54):
We call the spirit hither with a hero-celebrating strain, Yea, with the Fathers’ holy hymns (53)
The spirit comes to us again for wisdom, energy, and life, That we may long behold the Sun (54)
The belief in rebirth is, suggests Radhakrishnan, evident in the Brāhmaṇas, where words like punar-mrtyu (re-death), punar-asu (coming to life again) and punarajati (rebirth) are used to denote it. Radhakrishnan acknowledges that other scholars interpret certain punar-mrtyu verses of Rigveda to be discussing "repeated deaths"; however, he suggests that it might also be re-interpreted to imply rebirth, as in "come home once again".
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Karma in Hinduism
Karma is a concept of Hinduism which describes a system in which advantageous effects are derived from past beneficial actions and harmful effects from past harmful actions, creating a system of actions and reactions throughout a soul's (jivatman's) reincarnated lives, forming a cycle of rebirth. The causality is said to apply not only to the material world but also to our thoughts, words, actions, and actions that others do under our instructions.
According to Vedanta thought, the most influential school of Hindu theology, the effects of karma are controlled by God (Isvara).
There are four different types of karma: prarabdha, sanchita, and kriyamana and agami. Prarabdha karma is experienced through the present body and is only a part of sanchita karma, which is the sum of one's past karma's, Kriyamana karma is the karma that is being performed in the present whereas Agami karma is the result of current decisions and actions.
The earliest appearance of the word "karma" is found in the Rigveda. The term karma also appears significantly in the Veda. According to Brahmanas, "as his creations is born to the world he has made"[This quote needs a citation] and one is placed in a balance in the other world for an estimate of one's good and evil deed. It also declares that as a man is 'constituted' by his desires, he is born in the other world concerning these.
The earliest evidence of the term’s expansion into an ethical domain is provided in the Upanishads. In the Brhadaranyaka, which is the earliest of the Upanishads, the Vedic theologian Yajnavalkya expressed: “A man turns into something good by good action and into something bad by bad action.” The doctrine occurs here in the context of a discussion of the fate of the individual after death.
The doctrine of transmigration of the soul, concerning fateful retribution for acts committed, appears in the Rig Veda (Mandala 1, Sukta 24, Mantra 2), with words like "saha na mahye aaditaye punar-daath pitharam drisheyam matharam cha" (You must also know that one God to be a giver of rebirth, non else can do this work. It is he who gives birth to emancipated persons also through parents at the end of MahaKalpa.) Rebirth is also mentioned in the Yajur Veda (Mandala 3, Mantras 53-54):
We call the spirit hither with a hero-celebrating strain, Yea, with the Fathers’ holy hymns (53)
The spirit comes to us again for wisdom, energy, and life, That we may long behold the Sun (54)
The belief in rebirth is, suggests Radhakrishnan, evident in the Brāhmaṇas, where words like punar-mrtyu (re-death), punar-asu (coming to life again) and punarajati (rebirth) are used to denote it. Radhakrishnan acknowledges that other scholars interpret certain punar-mrtyu verses of Rigveda to be discussing "repeated deaths"; however, he suggests that it might also be re-interpreted to imply rebirth, as in "come home once again".