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Since unconscious things generally do not move except when caused by an agent (for example, the axe moves only when swung by an agent), and since the law of karma is an unintelligent and unconscious law, Sankara argues there must be a conscious God who knows the merits and demerits which persons have earned by their actions, and who functions ...
The term karma (Sanskrit: कर्म; Pali: kamma) refers to both the executed 'deed, work, action, act' and the 'object, intent'. [3]Wilhelm Halbfass (2000) explains karma (karman) by contrasting it with the Sanskrit word kriya: [3] whereas kriya is the activity along with the steps and effort in action, karma is (1) the executed action as a consequence of that activity, as well as (2) the ...
Law of karma, rebirth and final liberation; The text is composed in metric Shlokas ... [78] [79] [81] The colonial policy on the system of personal laws for India, ...
The dynamic force of the play is karma, an important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.
The film's title, "Kartam Bhugtam," which translates to "what goes around, comes around," not only encapsulates the essence of its narrative but also serves as a profound philosophical cornerstone. The story is woven around the immutable laws of karma and destiny, deeply rooted in the ancient wisdom of Vedic astrology.
Karma is a central part of Hindu and Buddhist teachings. Karma is a word meaning action or activity and often implies its subsequent results (also called karma-phala, "the fruits of action"). Karma theory is commonly applied to the ethical realm of cause and effect in both Buddhism and Hinduism. In Buddhism and in Hinduism, a person's words ...
If the existence of karma is assumed, the proposition of a god as a moral governor of the universe is unnecessary. For, if a god enforces the consequences of actions then he can do so without karma. If however, he is assumed to be within the law of karma, then karma itself would be the giver of consequences and there would be no need of a god.
The dynamics of karma played a large role in the development of Buddhist thought. The Buddhists believe that karma determines one’s nature and life-pattern but to them karma is chetnā, a mental drive, a psychological phenomenon, rather than a law governing substantial existence. [4]