Karma - Indriyas - Five organs of action, viz., speech, hands, legs, genitals and anus.

(See also: Karma ,Yoga, Yoga Dictionary)

KARMA: Actions operating through the law of cause and effect.

(See also: KARMA ,Yoga, Yoga Dictionary)

KARMA: action operating through the Law of Cause and Effect

(See also: KARMA , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Karma: Law of Cause and Effect

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

Karma:

action; the act of doing

(See also: Karma ,Yoga, Yoga Dictionary)

karma:

"action". "Results of doing". Inevitable law of cause and effect. May last over lifetimes.

(See also: karma , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

karma:

literally 'action' but also the law of cause and effect; action and reaction

(See also: karma , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Karma: Depending on the culture, the concept of karma has several different interpretations. While some schools of thought use the term to mean a sort of payback for our good and bad deeds, others (notably Buddhist scholars) maintain that karma never means the effect of a good or bad deed, but the deed itself. This initial deed, they argue, sets into motion a chain of events that leads to eiher good or bad situations, depending on the nature of the original deed. Edgar Cayce, on the other hand, taught that the consequences of our actions in this life were not karma, but simply cause and effect. He said that karma was always what we bring into this life as consequences from a past life.

(See also: Karma , Magic, Shamanism, Paganism, Wicca)

Karma -

(1) any activity performed in the course of material existence.

(2) pious activities leading to material gain in this world or in the heavenly planets after death.

(3) fate; former acts leading to inevitable results.

(See also: Karma , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

karma

Physical, verbal, or mental action; one's destiny as shaped by one's previous actions. Karma is more often used to imply the process of physio-psychic evolution, which is controlled by actions of body, speech, and mind.

According to the laws of karma, no experience is causeless; rather, everything that occurs has its seed in a previous action and every action sows its seed in a successive action that will eventually ripen in accordance with its nature. In brief, an evil deed produces the seed of future suffering, and good deed produces the seed of happiness.

Technically, karma is of two main types: contaminated and non-contaminated. The latter refers to a deed done with awareness of emptiness; this produces no effect on the doer. Contaminated karmas are bad, good, or steady, resulting in lower rebirth, good rebirth, and rebirth in the realm of form, respectively.

(See also: karma , Alternative Health, Healing, Body Mind and Soul)

Karma

Volition, volitional or intentional activity.

Karma is always followed by its fruit, Vipaka. Karma and Vipaka are oftentimes referred to as the law of causality, a cardinal concern in the Teaching of the Buddha.

• Common karma: the difference between personal and common karma can be seen in the following example: Suppose a country goes to war to gain certain economic advantages and in the process, numerous soldiers and civilians are killed or maimed. If a particular citizen volunteers for military service and actually participates in the carnage, he commits a personal karma of killing. Other citizens, however, even if opposed to the war, may benefit directly or indirectly (e.g., through economic gain). They are thus said to share in the common karma of killing of their country.

• Fixed karma: in principle, all karma is subject to change. Fixed karma, however, is karma which can only be changed in extraordinary circumstances, because it derives from an evil act committed simultaneously with mind, speech and body. An example of fixed karma would be a premeditated crime (versus a crime of passion).

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

Karma:

Hindu and Buddhist ethical doctrine of "as one sows, so shall one reap".

See also Reincarnation . Yogic system of action and service.

(See also: Karma , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

A dream dictionary with dream-symbols and their meanings.

A spiritual view on dreams and the meaning of dreams by Sri Swami Sivananda, an authority in the vedic sciences and traditions.

The belief that one's thoughts and deeds can be either counted
against them or added to their spiritual path during several life
times. Follows the laws of cause and effect

(See also: Karma , Magic, Shamanism, Pagan Dictionary)

Karma (Sanskrit) (from the verbal root kri to do, make, denoting action)

Action, the causes and consequences of action; that which produces change. One of the primary postulates of every comprehensive system of philosophy, described as a universal law, unceasingly active throughout universal nature and rooted in cosmic harmony, in its operations existing from eternity, inevitable, inherent in the very nature of things. It is action, absolute harmony, the adjuster; it preserves equilibrium by compensating and adjusting all actions, excessive or defective.

Hence it is called the law of retribution, implying neither reward nor punishment, based on nature's own urge of harmonious equilibrium. As such it has been personalized as Nemesis and by many other names, a practice which lends itself to popular imagining of avenging deities, such as God or Gods, Furies, Fates, Destiny, etc. As there are no such things as inanimate beings in the universe, it is not surprising to hear of karmic agents and of scribes or lipika who record karma. Karma must necessarily be transmitted by living beings of one grade or another, because there is no other means possible, and universal nature is but a vast, virtually frontierless being whose entire structure, laws, and operations are the innumerable hierarchies of beings in all-various grades, which thus not only condition nature, but are in fact universal nature itself. By our acts we create living beings which act upon other people and ultimately react upon ourselves. These beings, then, are agents of karma on one plane; on higher planes other orders of beings are such agents.

"An Occultist or a philosopher will not speak of the goodness or cruelty of Providence; but, identifying it with Karma-Nemesis, he will teach that nevertheless it guards the good and watches over them in this, as in future lives; and that it punishes the evil-doer -- aye, even to his seventh rebirth. So long, in short, as the effect of his having thrown into perturbation even the smallest atom in the Infinite World of harmony, has not been finally readjusted. For the only decree of Karma -- an eternal and immutable decree -- is absolute Harmony in the world of matter as it is in the world of Spirit. It is not, therefore, Karma that rewards or punishes, but it is we, who reward or punish ourselves according to whether we work with, through and along with nature, abiding by the laws on which that Harmony depends, or -- break them.

"Nor would the ways of Karma be inscrutable were men to work in union and harmony, instead of disunion and strife. For our ignorance of those ways -- which one portion of mankind calls the ways of Providence, dark and intricate; while another sees in them the action of blind Fatalism; and a third, simple chance, with neither gods nor devils to guide them -- would surely disappear, if we would but attribute all these to their correct cause. With right knowledge, or at any rate with a confident conviction that our neighbours will no more work to hurt us than we would think of harming them, the two-thirds of the World's evil would vanish into thin air. Were no man to hurt his brother, Karma-Nemesis would have neither cause to work for, nor weapons to act through. . . . We stand bewildered before the mystery of our own making, and the riddles of life that we will not solve, and then accuse the great Sphinx of devouring us. But verily there is not an accident in our lives, not a misshapen day, or a misfortune, that could not be traced back to our own doings in this or in another life" (SD 1:643-4).

The effect of karma on human beings is merely the natural reaction from their actions, which may be described as only half-actions, for they are not completed until the reaction has ensued. Since the consequences of acts do not necessarily ensue immediately, it follows that at any stage of our career we may experience the results of actions performed a long time in the past.

Karma does not obviate free will or imply fatalism or mechanistic determinism. It is not merely a mechanical or mechanistic chain of linked cause and effect, by which every act is predetermined by some previous act and by no other cause. Man is a divine spark expressing itself through a series of vehicles, forming by means of these vehicles a series of egos, each conscious and operative on its own plane. Through his contract with higher planes, he has the power of bringing new forces into operation, so he is not inexorably bound in a mechanistic sense by his karma. On the other hand, to speak of an absolutely free will is meaningless; the will becomes more and more emancipated from conditions as we penetrate deeper into the recesses of our nature; but it must always be actuated by motive of some kind, and hence, being conditioned by motive, it comes under the operation of the universal law of karma.

There are many types of karma, such as human, racial, national, family, individual, etc. A chain of causation, stretched out in time, will be intersected by any given present moment; so that in speaking of a person, we may say he sums up in himself both his past and his future, he is his own karma. Since the whole universe and all the beings which compose it are linked and blended together, it follows that no person can have exclusive interests and that the karma of all beings is linked and, in a profound sense, identical. Karma in its moral aspect is cosmic justice. It should not interfere in any way with helping others, nor does it render futile the exercise of compassion, for we incur as much responsibility by refraining from action as by acting.

"Sow kindly acts and thou shalt reap their fruition. Inaction in a deed of mercy becomes an action in a deadly sin" (VS 31).

(See also: Karma , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Prarabdha Karma:

Actions set in motion. Sanchita karma released to bear fruit in one's current life.

(See also: Prarabdha Karma , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

Karma:

The sequential flow of consequences.

(See also: Karma , Kundalini, Kundalini Yoga, Kundalini Dictionary)

A B C D E F G H I J K L M N O P Q R S T U V X Y Z

Kriyamana karma:

Actions being made. Karma being created.

(See also: Kriyamana karma , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

a-karma:

a-karma. Non-action; detached action whose consequences do not leave a binding impression.

(See also: a-karma , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Karma - The belief that ones thoghts and deeds can be either counted against them or added to their spiritual path during several life times.Follows the law of cause and effect.

(See also: Karma , Pagan, Wicca Pagan Dictionary)

Asubha-karma - activities producing inauspicious results.

(See also: Asubha-karma , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)