THEORY OF KARMA
THEORY OF KARMA
Karma is the law of moral causation. The theory of Karma is a fundamental doctrine in Buddhism. 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.
– What is the cause of the inequality that exists among mankind?
– Why should one person be brought up in the lap of luxury, endowed with fine mental, moral and physical qualities, and another in absolute poverty, steeped in misery?
– Why should one person be a mental prodigy, and another an idiot?
– Why should one person be born with saintly characteristics and another with criminal tendencies?
– Why should some be linguistic, artistic, mathematically inclined, or musical from the very cradle?
– Why should others be congenitally blind, deaf, or deformed?|
– Why should some be blessed, and others cursed from their births?
Either this inequality of mankind has a cause, or it is purely accidental. No sensible person would think of attributing this unevenness, this inequality, and this diversity to blind chance or pure accident.
In this world nothing happens to a person that he does not for some reason or other deserve. Usually, men of ordinary intellect cannot comprehend the actual reason or reasons. The definite invisible cause or causes of the visible effect is not necessarily confined to the present life, they may be traced to a proximate or remote past birth.
According to Buddhism, this inequality is due not only to heredity, environment, “nature and nurture”, but also to Karma. In other words, it is the result of our own past actions and our own present doings. We ourselves are responsible for our own happiness and misery. We create our own Heaven. We create our own Hell. We are the architects of our own fate.
Perplexed by the seemingly inexplicable, apparent disparity that existed among humanity, a young truth-seeker approached the Buddha and questioned him regarding this intricate problem of inequality:
“What is the cause, what is the reason, O Lord,” questioned he, “that we find amongst mankind the short-lived and long-lived, the healthy and the diseased, the ugly and beautiful, those lacking influence and the powerful, the poor and the rich, the low-born and the high-born, and the ignorant and the wise?”
The Buddha’s reply was:
“All living beings have actions (Karma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is Karma that differentiates beings into low and high states.”
He then explained the cause of such differences in accordance with the law of cause and effect.
Certainly we are born with hereditary characteristics. At the same time we possess certain innate abilities that science cannot adequately account for. To our parents we are indebted for the gross sperm and ovum that form the nucleus of this so-called being. They remain dormant within each parent until this potential germinal compound is vitalised by the karmic energy needed for the production of the foetus. Karma is therefore the indispensable conceptive cause of this being.
The accumulated karmic tendencies, inherited in the course of previous lives, at times play a far greater role than the hereditary parental cells and genes in the formation of both physical and mental characteristics.
The Buddha, for instance, inherited, like every other person, the reproductive cells and genes from his parents. But physically, morally and intellectually there was none comparable to him in his long line of Royal ancestors. In the Buddha’s own words, he belonged not to the Royal lineage, but to that of the Aryan Buddhas. He was certainly a superman, an extraordinary creation of his own Karma.
According to the Lakkhana Sutta of Digha Nikaya, the Buddha inherited exceptional features, such as the 32 major marks, as the result of his past meritorious deeds. The ethical reason for acquiring each physical feature is clearly explained in the Sutta.
It is obvious from this unique case that karmic tendencies could not only influence our physical organism, but also nullify the potentiality of the parental cells and genes – hence the significance of the Buddha’s enigmatic statement, – “We are the heirs of our own actions.”
Dealing with this problem of variation, the Atthasalini, being a commentary on the Abhidharma, states:
“Depending on this difference in Karma appears the differences in the birth of beings, high and low, base and exalted, happy and miserable. Depending on the difference in Karma appears the difference in the individual features of beings as beautiful and ugly, high-born or low born, well-built or deformed. Depending on the difference in Karma appears the difference in worldly conditions of beings, such as gain and loss, and disgrace, blame and praise, happiness and misery.”
Thus, from a Buddhist point of view, our present mental, moral intellectual and temperamental differences are, for the most part, due to our own actions and tendencies, both past and present.
Although Buddhism attributes this variation to Karma, as being the chief cause among a variety, it does not, however, assert that everything is due to Karma. The law of Karma, important as it is, is only one of the twenty-four conditions described in Buddhist Philosophy.
Refuting the erroneous view that “whatsoever fortune or misfortune experienced is all due to some previous action”, the Buddha said:
“So, then, according to this view, owing to previous action men will become murderers, thieves, unchaste, liars, slanderers, covetous, malicious and perverts. Thus, for those who fall back on the former deeds as the essential reason, there is neither the desire to do, nor effort to do, nor necessity to do this deed, or abstain from this deed.”
It was this important text, which states the belief that all physical circumstances and mental attitudes spring solely from past Karma that Buddha contradicted. If the present life is totally conditioned or wholly controlled by our past actions, then certainly Karma is tantamount to fatalism or determinism or predestination. If this were true, free will would be an absurdity. Life would be purely mechanistic, not much different from a machine. Being created by an Almighty God who controls our destinies and predetermines our future, or being produced by an irresistible Karma that completely determines our fate and controls our life’s course, independent of any free action on our part, is essentially the same. The only difference lies in the two words God and Karma. One could easily be substituted for the other, because the ultimate operation of both forces would be identical.
Such a fatalistic doctrine is not the Buddhist law of Karma.
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 germs 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.
- Karma 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 Karma, 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, my 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. Karma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.
Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. For example, fire normally burns, and extreme cold freezes, but man has walked scatheless over fire and meditated naked on Himalayan snows; horticulturists have worked marvels with flowers and fruits; Yogis have performed levitation. Psychic law is equally mechanistic, but Buddhist training aims at control of mind, which is possible by right understanding and skilful volition. Karma law operates quite automatically and, when the Karma is powerful, man cannot interfere with its inexorable result though he may desire to do so; but here also right understanding and skilful volition can accomplish much and mould the future. Good Karma, persisted in, can thwart the reaping of bad Karma, or as some Western scholars prefer to say ‘action influence’, is certainly an intricate law whose working is fully comprehended only by a Buddha. The Buddhist aims at the final destruction of all Karma.
