Introduction
The doctrine of Karma—the universal law of cause and effect—has been a fundamental concept in Indian philosophical traditions for millennia. It explains how human actions determine future experiences, influencing both this life and subsequent births.
But what do the scriptures say about Karma? This post explores direct references from the Vedas, Upanishads, Bhagavad Gita, Buddhist Sutras, and Jain Agamas, shedding light on how Karma operates and how one can transcend it.
Karma in Hindu Scriptures
The Vedas and Upanishads: The Foundations of Karma
The earliest references to Karma appear in the Rig Veda, which emphasizes the power of ritual action (karma-kanda). However, the Upanishads refine the idea, linking Karma to rebirth.
Brihadaranyaka Upanishad (4.4.5) states:
“As a man acts, so does he become. As is his desire, so is his will; as is his will, so is his deed; and whatever deed he does, that he will reap.”
This verse highlights the individual’s role in shaping their destiny through actions.
Chandogya Upanishad (5.10.7) reinforces this idea:
“Those whose conduct has been good will quickly attain a good birth… but those whose conduct has been evil will attain an evil birth.”
These verses establish the principle that every action—good or bad—leads to corresponding consequences.
Bhagavad Gita: The Ultimate Guide to Karma Yoga
The Bhagavad Gita, one of the most revered Hindu scriptures, provides a detailed explanation of Karma:
1. Selfless Action (Karma Yoga):
“Your right is to perform your duty only, but never to its fruits.” (Bhagavad Gita 2.47)
Krishna teaches Arjuna to act with detachment from results, which prevents the binding effects of Karma.
2. Good vs. Bad Karma:
“Actions performed with selfish motives bind a person, whereas actions done in devotion liberate.” (Bhagavad Gita 3.9)
Selfless service (seva) leads to spiritual progress, whereas selfish actions create bondage.
3. Three Types of Karma:
The Gita (4.17) classifies Karma into three types:
Karma (righteous action)
Vikarma (wrong action)
Akarma (inaction or transcendence)
Krishna emphasizes that true liberation comes when one performs duties without attachment to rewards.
Karma in Buddhist Scriptures
The Dhammapada: Intention Defines Karma
Buddhism shifts the focus of Karma from mere action to intention (cetana) behind an action. The Dhammapada, a collection of Buddha’s teachings, states:
“All that we are is the result of what we have thought. If a man speaks or acts with an evil thought, pain follows him. If he speaks or acts with a pure thought, happiness follows him.” (Dhammapada 1:1-2)
“By oneself is wrong done, by oneself is one defiled. By oneself is wrong left undone, by oneself is one purified. Purity and impurity depend on oneself. No one can purify another.” (Dhammapada 12:165)
This places the responsibility of Karma entirely on the individual’s thoughts and deeds.
The Jataka Tales: Karma and Rebirth
The Jataka Tales, which describe Buddha’s past lives, illustrate how actions carry over through multiple lifetimes. They emphasize moral causation, showing how noble actions in one life lead to a higher birth in the next.
“Not in the sky, nor in the middle of the sea, nor by entering a mountain cave, nowhere on earth is there a place where one may escape from the consequences of an evil deed.” (Dhammapada 9:127)
This underscores the inescapable nature of Karma and the importance of right conduct.
Karma in Jain Scriptures
The Jain Agamas: Karma as a Physical Substance
Jainism provides a unique perspective, viewing Karma as a subtle form of matter that binds to the soul due to passionate thoughts and actions.
Uttaradhyayana Sutra (3.3) explains:
“As a fire covered by ashes glows when the ashes are removed, so does the soul shine forth when Karmic matter is destroyed.”
The Eight Types of Karma in Jainism
Jain texts classify Karma into eight categories, including:
Jnanavaraniya Karma (obstructs knowledge)
Darshanavaraniya Karma (obstructs perception)
Vedaniya Karma (determines pleasure and pain)
Ayushya Karma (determines lifespan)
Jains believe that ascetic practices, meditation, and non-violence (ahimsa) can burn Karma and free the soul from bondage.
How to Overcome Karma: Lessons from Scriptures
Each tradition offers unique methods to neutralize or overcome the effects of Karma:
| Tradition | Method to Overcome Karma | Scriptural Reference |
| Hinduism | Karma Yoga (selfless action) | Bhagavad Gita 3.19 |
| Buddhism | Noble Eightfold Path | Dhammapada 20:277 |
| Jainism | Fasting, meditation, non-violence | Uttaradhyayana Sutra 3.3 |
The Bhagavad Gita (4.37) states:
“As fire burns wood to ashes, so does knowledge burn all Karma to ashes.”
Similarly, Buddha (Majjhima Nikaya 135) teaches:
“Just as the wind carries away a fallen leaf, so too does the wind of Karma carry a being to their next birth.”
Conclusion
The concept of Karma, as explained in Hindu, Buddhist, and Jain scriptures, serves as a moral and philosophical guide for human conduct. It teaches that:
1. Every action has consequences—whether in this life or the next.
2. Intention matters—a pure mind leads to good Karma, and vice versa.
3. Karma is not fate—through righteous living, selfless service, and wisdom, one can alter their destiny.
By following these teachings, one can gradually transcend the cycle of samsara (rebirth) and attain liberation. Namaste!
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