The Pali term Kamma literally means action or doing. Any kind of intentional action whether mental, verbal, or physical, is regarded as Karma.
Also Hindu people believe Karma it is Sanskrit word .Meaning same action or doing. Any kind of intentional action whether mental, verbal, or physical.
Buddhist Kamma !
This belief was prevalent in India before the advent of the Buddha. Nevertheless, it was the Buddha who explained and formulated this doctrine in the complete form in which we have it today.Generally speaking, all good and bad action constitutes Kamma. In its ultimate sense Kamma means all moral and immoral volition.
Kamma does not necessarily mean past actions. It embraces both past and present deeds. Hence in one sense, we are the result of what we were; we will be the result of what we are. In another sense, it should be added, we are not totally the result of what we were; we will not absolutely be the result of what we are. The present is no doubt the offspring of the past and is the present of the future, but the present is not always a true index of either the past or the future; so complex is the working of Kamma.
It is this doctrine of Kamma that the mother teaches her child when she says "Be good and you will be happy and we will love you; but if you are bad, you will be unhappy and we will not love you." In short, Kamma is the law of cause and effect in the ethical realm.
What is the cause of Kamma?
Ignorance (avijja), or not knowing things as they truly are, is the chief cause of Kamma. Dependent on ignorance arise activities (avijja paccaya samkhara) states the Buddha in the Paticca Samuppada (Dependent Origination).
Associated with ignorance is the ally craving (tanha), the other root of Kamma. Evil actions are conditioned by these two causes. All good deeds of a worldling (putthujana), though associated with the three wholesome roots of generosity (alobha), goodwill (adosa) and knowledge (amoha), are nevertheless regarded as Karma because the two roots of ignorance and craving are dormant in him. The moral types of Supramundane Path Consciousness (magga citta) are not regarded as Kamma because they tend to eradicate the two root causes.
According to Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms.
They are:
Utu Niyama - physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.
Bija Niyama - order of genes and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
Kamma Niyama - order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Kamma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.
Dhamma Niyama - order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisattva in his last birth. Gravitation and other similar laws of nature. The natural reason for being good and so forth, may be included in this group.
Citta Niyama - order or mind or psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc., including telepathy, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other psychic phenomena which are inexplicable to modern science.
Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves. Kamma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.
Can Kamma be Changed?
The Four Sampatti Conditions
1. Gati sampatti (being reborn in a good plane of existence)
2. Upadhi sampatti (having pleasant physical features)
3. Kala sampatti (being reborn at a suitable time)
4. Payoga sampatti (having means or instruments knowledge, diligence)
The Four Vipatti Conditions
1. Gati vipatti (being reborn in a woeful plane of existence)
2. Upadhi vipatti (having unpleasant physical features)
3. Kala vipatti (being reborn at unsuitable time)
4. Payoga vipatti (having no means of instruments knowledge, diligence)
Classification of Kamma
Dittha Dharma Vediniya Kamma-They are called “Immediately Effective.If they do not operate in this life, they become “ineffective—Ahosi”. There are some actions which may produce their effects in a subsequent life.
Upapajja Vedaniya Kamma- They are termed “Subsequently Effective.They too become ineffective if they do not operate in the second birth.
Aparapariya Vedaniya Kamma-Those actions which may produce their effects in any life in the course of one’s wondering in Samsara, are known as “Indefinitely Effective.
Janaka Kamma-The kamma that conditions the future birth is called “Reproductive.
Upatthambhaka Kamma-Such actions are respectively termed “Supportive.
Upapidaka Kamma-Counteractive,According to the law of karma, the potential energy of the Reproductive Kamma could be nullified by a more powerful opposing karma of the past, which, seeking an opportunity, may quite unexpectedly operate, just as a powerful opposing force can check the path of the flying arrow and bring it down to the ground.
Upaghataka Kamma-Destructive,which is more effective than Supportive and Counteractive Kamma in that it not only obstructs but also destroys the whole force
There are four classes of kamma according to the priority of effect.
Garuka- which means weighty or serious. This kamma, which is either good or bad, produces results in this life, or in the next for certain. If good, it is purely mental as in the case of Jhanas – Ecstacies. Otherwise it is verbal or bodily. The five kinds of Weighty Kamma are: 1. matricide; 2. patricide; 3. the Murder of an Arahant; 4. the Wounding of a Buddha; and 5. the Creation of a Schism in the Sangha.
Asanna- death-proximate kamma, might operate. This is the kamma one does immediately before the dying momen.
Acinna- Habitual Kamma is the next in priority of effect. It is the Karma that one habitually performs and recollects and for which one has a great liking.
Katatta Kamma- Cumulative which embraces all that cannot be included in the above three.
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