Religions that believe in Kamma
The theory of kamma is a basic doctrine of these three religions: Hinduism, Buddhism and Jainism. They all believe that a person’s acts generate the power that leads to the round of rebirth and death which must be endured by the individual until the person attains Nibbana (in Pali) or Nirvana (in Sanskrit). Nibbana literally means extinction of flame, or extinction of attachment. However, Hindus and Jainas employ the word, “Moksa” or “Moksha” instead of Nibbana for religious attainment and release. The word Moksa means release or liberation.
According to Hinduism, the word “karma” means act or work. Hindus believe that the practice of merits or wholesome and unwholesome deeds can be transferred into future existences. Though the individual has passed away, the soul (atman) still exists. The soul is like a bird that rests on a tree and when the tree falls down on the ground, the bird moves to another tree. Similarly, when the individual dies, the soul will move to another existence to take another shape or form as reincarnation. Hindus strongly believe that “kamma” is under the divinity’s control and devotion to him or her is believed to bring release. However, some Hindus also believe that meditative disciplines are considered effective ways to bring purification and release.
According to the Buddhist view of kamma, some beings are rich, healthy and happy while some are poor, sickly and unhappy because of the consequences of their kamma. Though Hinduism states the function of kamma in terms of the repeated rebirth of an eternal soul (atman), Buddhism explains rebirth by denying the existence of an eternal soul or self.
Buddhists understand that an individual is composed of an ever changing aggregation of five bodily and mental factors (khandhas). When an individual dies, a new aggregation known as a being arises as a result of past deeds. There is a causal connection between the two lives, but no soul is carried over from one life to the next. Buddhists strongly state that all things, including persons, are subjected to the ultimate nature of impermanence. There are no such things that always exist. However, everyone has the opportunity to free himself from samsära, the life of continuity, when he practises meditation, i.e. the Eight Fold Path, and attain enlightenment or Nibbana.
Different functions of Kamma
Kamma has different functions in accordance with the Buddha’s teachings. For instance, immediately effective Kamma (ditthadhammavedaniya kamma) is kamma which, if it is to ripen, must yield its results in the existence in which it is performed. Subsequently effective kamma (upapajjavedaniya kamma) is kamma which, if it is to ripen, must yield its results in the existence immediately following that in which it is performed. Indefinitely effective kamma (aparapariyavedaniya kamma) is kamma which can ripen at any time from the second existence onwards, whenever it gains an opportunity to produce results.
Defunct kamma (ahosi kamma) does not designate a special class of kamma. However, it applies to kamma that is due to ripen in either the present existence or the next, but does not meet conditions conducive to its ripening. In the case of Arahants, all their accumulated kamma from the past which is due to ripen in future lives become defunct with their final passing away.
The above are the different functions of kamma.
Jainism also has a large number of detailed texts dealing with the problem of kamma. Jains believe that kamma includes its bondage and fruition. The major distinction of the Jains’ concept of kamma is material. Kamma is a subtle form of matter that attaches to the individual soul (jiva). The embodied state of the soul is the result of the karmic matter. All actions cause the accumulation of some kammic matter through evil deeds and good deeds. The unliberated soul is bound by kamma through eternity. However, liberation comes about only through the abandonment of action and the practice of penance (tapa).
Now we have learnt the different religious concepts of kamma. In brief, kamma is action, based on volition (cetana)that produces results in accordance with the consequences of kamma.
I am the owner of my own deeds (kamma); heir to deeds, deeds are cause, deeds are relative, deeds are refuge. Whatever deed I do, whether good or bad, I shall become heir to it.
Anguttara Nikaya
Unintentional actions, however, do not create any kinds of kamma, because there is no volition (cetanā) involved. Here is the story of Cakkhupāla to illustrate.
