Karma - Knowledge

2131:(perception-obstructing): like a gatekeeper prevents the sight of the king, this karma prevents an object from being perceived, hiding it. This karma obstructs the soul from realizing its essential quality of perception. In its absence, a soul completely perceives all substances in the universe. There are nine sub-types of this karma. Four of these prevent the four types of perception; visual perception, non-visual perception, clairvoyant perception and omniscient perception. The other five sub-types of darshanavarniya karma bondage induce five kinds of sleep causing reduction in consciousness: light sleep, deep sleep, drowsiness, heavy drowsiness, and sleep-walking. 1231:; the merit or reward or demerit or punishment would be same regardless of the actor's intention. In ethics, one's intentions, attitudes, and desires matter in the evaluation of one's action. Where the outcome is unintended, the moral responsibility for it is less on the actor, even though causal responsibility may be the same regardless. A karma theory considers not only the action, but also the actor's intentions, attitude, and desires before and during the action. The karma concept thus encourages each person to seek and live a moral life, as well as avoid an immoral life. The meaning and significance of karma is thus as a building-block of an ethical theory. 1951: 1261:, is the concept that all life forms go through a cycle of reincarnation, that is, a series of births and rebirths. The rebirths and consequent life may be in different realm, condition, or form. The karma theories suggest that the realm, condition, and form depends on the quality and quantity of karma. In schools that believe in rebirth, every living being's soul transmigrates (recycles) after death, carrying the seeds of Karmic impulses from life just completed, into another life and lifetime of karmas. This cycle continues indefinitely, except for those who consciously break this cycle by reaching 1292: 6903: 4007:). In the second phase, transferability of karma ideas from Chinese Buddhism were expanded, and a transfer or inheritance of Karmic fate from ancestors to one's current life was introduced. In the third stage of karma doctrine development, ideas of rebirth based on karma were added. One could be reborn either as another human being or another animal, according to this belief. In the third stage, additional ideas were introduced; for example, rituals, repentance and offerings at Taoist temples were encouraged as it could alleviate Karmic burden. 46: 6099:, Dharma and Moksa, Philosophy East and West, Vol. 7, No. 1/2 (Apr–Jul 1957), pp. 44–45; Quote – "(...) In the Epic, free will has the upper hand. Only when a man's effort is frustrated or when he is overcome with grief does he become a predestinarian (believer in destiny)."; Quote – "This association of success with the doctrine of free will or human effort (purusakara) was felt so clearly that among the ways of bringing about a king's downfall is given the following simple advice: 'Belittle free will to him, and emphasize destiny. 4321: 6061: 7096: 6992: 838: 1549:: "Is the course of a person's life already destined, or can human effort shape one's life?" The future, replies Bhishma, is both a function of current human effort derived from free will and past human actions that set the circumstances. Over and over again, the chapters of Mahabharata recite the key postulates of karma theory. That is: intent and action (karma) has consequences; karma lingers and doesn't disappear; and, all positive or negative experiences in life require effort and intent. For example: 1179:, and perception influences how one experiences life-events. Both habits and self perception affect the course of one's life. Breaking bad habits is not easy: it requires conscious karmic effort. Thus, psyche and habit, according to Potter and Coward, link karma to causality in ancient Indian literature. The idea of karma may be compared to the notion of a person's 'character', as both are an assessment of the person and determined by that person's habitual thinking and acting. 1773:, is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism, no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology." In early Buddhism, rebirth is ascribed to craving or ignorance. Unlike that of Jains, Buddha's teaching of karma is not strictly deterministic, but incorporated circumstantial factors such as other 1510:(the cycle-transcending, path of the gods). Those who perform superficial rituals and seek material gain, claimed these ancient scholars, travel the way of their fathers and recycle back into another life; those who renounce these, go into the forest and pursue spiritual knowledge, were claimed to climb into the higher path of the gods. It is these who break the cycle and are not reborn. With the composition of the Epics – the common man's introduction to 1946:(the ritual Hindu offerings by the son of deceased), we find among Hindus widespread adherence to the notion of divine intervention in ones fate, while Buddhists eventually came to propound such theories like boon-granting bodhisattvas, transfer of merit and like. Only the Jainas have been absolutely unwilling to allow such ideas to penetrate their community, despite the fact that there must have been tremendous amount of social pressure on them to do so. 3054:, then what good will medicine do?" Li himself states that he is not forbidding practitioners from taking medicine, maintaining that "What I'm doing is telling people the relationship between practicing cultivation and medicine-taking." Li also states that "An everyday person needs to take medicine when he gets sick." Danny Schechter (2001) quotes a Falun Gong student who says "It is always an individual choice whether one should take medicine or not." 2885: 4281:. Therefore, the problem of theodicy in many schools of major Indian religions is not significant, or at least is of a different nature than in Western religions. Many Indian religions place greater emphasis on developing the karma principle for first cause and innate justice with Man as focus, rather than developing religious principles with the nature and powers of God and divine judgment as focus. Some scholars, particularly of the 4289:, have posited that karma doctrine implies existence of god, who administers and affects the person's environment given that person's karma, but then acknowledge that it makes karma as violable, contingent and unable to address the problem of evil. Arthur Herman states that karma-transmigration theory solves all three historical formulations to the problem of evil while acknowledging the theodicy insights of Sankara and Ramanuja. 34: 1828: 4758:. Only a person who has developed the mental range of a Buddha—another imponderable itself—would be able to trace the intricacies of the kammic network. The basic premise of kamma is simple—that skillful intentions lead to favorable results, and unskillful ones to unfavorable results—but the process by which those results work themselves out is so intricate that it cannot be fully mapped. We can compare this with the 2147:(deluding): like a bee becoming infatuated with the smell of a flower and is attracted to it, this karma attracts the soul to the objects that it considers favorable while repelling it from objects it considers unfavorable. It creates a delusion in the soul that external objects can affect it. This karma obstructs the soul's essential quality of happiness and prevents the soul from finding pure happiness in itself. 2139:(sensation-producing): like licking honey from a sword gives a sweet taste but cuts the tongue, this karma makes a soul experience pleasure and pain. The soul's bliss is continuously disturbed by experiences of external sensual pleasure and pain. In the absence of the vedaniya karma, the soul experiences undisturbed bliss. There are two sub-types of this karma; pleasure-producing and pain-producing. 2222: 5866:, page 86, Quote – "The origin and doctrine of Karma and Saṃsāra are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions." 1036: 5851:, page 37, Quote – "This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics accepted the doctrine of rebirth as supreme postulate or article of faith." 3083: 5904:; Quote – "There was such constant interaction between Vedism and Buddhism in the early period that it is fruitless to attempt to sort out the earlier source of many doctrines, they lived in one another's pockets, like Picasso and Braque (who, in later years, were unable to say which of them had painted certain paintings from their earlier, shared period)." 4750:

corresponding results , there is no set one-for-one, tit-for-tat, relationship between a particular action and its results. Instead, the results are determined by the context of the act, both in terms of actions that preceded or followed it and in terms one's state of mind at the time of acting or experiencing the result . The feedback loops inherent in

1111:. Thus, good karma produces good effect on the actor, while bad karma produces bad effect. This effect may be material, moral, or emotional – that is, one's karma affects both one's happiness and unhappiness. The effect of karma need not be immediate; the effect of karma can be later in one's current life, and in some schools it extends to future lives. 1777:. It is not a rigid and mechanical process, but a flexible, fluid and dynamic process. There is no set linear relationship between a particular action and its results. The karmic effect of a deed is not determined solely by the deed itself, but also by the nature of the person who commits the deed, and by the circumstances in which it is committed. 2187:(power-obstructing): like a treasurer obstructs a king from spending his wealth, this karma prevents the soul from using its innate power for acts of charity, profit, enjoyment, repeated enjoyment and will-power. It obstructs and prevents the soul's essential quality of infinite power from manifesting. In its absence, a soul has infinite power. 4774:: "Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the 2087:(knowledge-obstructing): like a veil prevents a face and its features from being seen, this karma prevents the soul from knowing an object along with details about that object. This karma obstructs the soul from realizing its essential quality of knowledge. In its absence, a soul is omniscient. There are five sub-types of 4137:, allow transfer of karma merit and demerit from one person to another. This transfer is an exchange of non-physical quality just like an exchange of physical goods between two human beings. The practice of karma transfer, or even its possibility, is controversial. Karma transfer raises questions similar to those with 3003:. At the same time, karma is also the cause of one's continued rebirth and suffering. Li says that due to accumulation of karma, the human spirit upon death will reincarnate over and over again, until the karma is paid off or eliminated through cultivation, or the person is destroyed due to the bad deeds he has done. 2999:, due to the accumulation of karma. This is a negative, black substance that accumulates in other dimensions lifetime after lifetime, by doing bad deeds and thinking bad thoughts. Falun Gong states that karma is the reason for suffering, and what ultimately blocks people from the truth of the universe and attaining 4121:

anything he or she can do now to shape the future, be more happy, or reduce suffering. If something goes wrong, such as sickness or failure at work, the individual is unclear if karma from past lives was the cause, or the sickness was caused by curable infection and the failure was caused by something correctable.

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Karl Potter's suggestion is supported by the Bhagavad-Gita, which links good bondage and bad bondage to good habits and bad habits respectively. It also lists various types of habits – such as good (sattva), passion (rajas) and indifferent (tamas) – while explaining karma. In Yoga Sutras, the role of

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and vicarious punishment. It undermines the ethical foundations, and dissociates the causality and ethicization in the theory of karma from the moral agent. Proponents of some Buddhist schools suggest that the concept of karma merit transfer encourages religious giving and that such transfers are not

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Over time, various schools of Hinduism developed many different definitions of karma, some making karma appear quite deterministic, while others make room for free will and moral agency. Among the six most studied schools of Hinduism, the theory of karma evolved in different ways, as their respective

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The Vedic words for "action" and "merit" in pre-Upaniṣadic texts carry moral significance and are not solely linked to ritual practices. The word karman simply means "action," which can be either positive or negative, and is not always associated with religious ceremonies; its predominant association

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The concept has been intensely debated in ancient literature of India; with different schools of Indian religions considering the relevance of rebirth as either essential, or secondary, or unnecessary fiction. Hiriyanna (1949) suggests rebirth to be a necessary corollary of karma; Yamunacharya (1966)

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or non-ethical; (2) ethicization, i.e., good or bad actions have consequences; and (3) rebirth. Other Indologists include in the definition that which explains the present circumstances of an individual with reference to his or her actions in the past. These actions may be those in a person's current

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is (1) the executed action as a consequence of that activity, as well as (2) the intention of the actor behind an executed action or a planned action (described by some scholars as metaphysical residue left in the actor). A good action creates good karma, as does good intent. A bad action creates bad

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Dargray: "When understanding of karma is correlated to the Buddhist doctrine of universal impermanence and No-Self, a serious problem arises as to where this trace is stored and what the trace left is. The problem is aggravated when the trace remains latent over a long period, perhaps over a period

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and evil is explained as arising from human actions and intent that is in conflict with dharma. In nontheistic religions such as Buddhism, Jainism and the Mimamsa school of Hinduism, karma theory is used to explain the cause of evil as well as to offer distinct ways to avoid or be unaffected by evil

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This life is likened to a field in which our karma is the seed. We harvest exactly what we sow; no less, no more. This infallible law of karma holds everyone responsible for what the person is or is going to be. Based on the total sum of past karma, some feel close to the Pure Being in this life and

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This emphasis on reaping the fruits only of one's own karma was not restricted to the Jainas; both Hindus and Buddhist writers have produced doctrinal materials stressing the same point. Each of the latter traditions, however, developed practices in basic contradiction to such belief. In addition to

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Lotus symbolically represents karma in many Asian traditions. A blooming lotus flower is one of the few flowers that simultaneously carries seeds inside itself while it blooms. Seed is symbolically seen as cause, the flower effect. Lotus is also considered as a reminder that one can grow, share good

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Those schools of Hinduism, Buddhism, and Jainism that rely on karma-rebirth theory have been critiqued for their theological explanation of suffering in children by birth, as the result of his or her sins in a past life. Others disagree, and consider the critique as flawed and a misunderstanding of

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This psychological indeterminacy problem is also not unique to the theory of karma; it is found in every religion adopting the premise that God has a plan, or in some way influences human events. As with the karma-and-free-will problem above, schools that insist on primacy of rebirths face the most

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The theory of karma includes both the action and the intent behind that action. Not only is one affected by past karma, one creates new karma whenever one acts with intent – good or bad. If intent and act can be proven beyond reasonable doubt, new karma can be proven, and the process of justice can

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A person who kills, rapes or commits any other unjust act, can claim all his bad actions were a product of his karma: he is devoid of free will, he can not make a choice, he is an agent of karma, and he merely delivers necessary punishments his "wicked" victims deserved for their own karma in past

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means no unbeliever will not fully reap what they sow until they are judged by God after death in Hell. Ownby says Falun Gong is differentiated by a "system of transmigration", although, "in which each organism is the reincarnation of a previous life form, its current form having been determined by

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The theory of 'karma and rebirth' raises numerous questions – such as how, when, and why did the cycle start in the first place, what is the relative Karmic merit of one karma versus another and why, and what evidence is there that rebirth actually happens, among others. Various schools of Hinduism

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Stanford Encyclopedia of Philosophy, Stanford University (2009); Quote – "Can a person be morally responsible for her behavior if that behavior can be explained solely by reference to physical states of the universe and the laws governing changes in those physical states, or solely by reference to

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Rupert Gethin: " a being's intentional 'actions' of body, speech, and mind—whatever is done, said, or even just thought with definite intention or volition"; "t root karma or 'action' is considered a mental act or intention; it is an aspect of our mental life: 'It is "intention" that I call karma;

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is one of the oldest Indian philosophy that completely separates body (matter) from the soul (pure consciousness). In Jainism, karma is referred to as karmic dirt, as it consists of very subtle particles of matter that pervade the entire universe. Karmas are attracted to the karmic field of a soul

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Many philosophical debates surrounding the concept are shared by the Hindu, Jain, and Buddhist traditions, and the early developments in each tradition incorporated different novel ideas. For example, Buddhists allowed karma transfer from one person to another and sraddha rites, but had difficulty

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The second theme common to karma theories is ethicization. This begins with the premise that every action has a consequence, which will come to fruition in either this life or a future life; thus, morally good acts will have positive consequences, whereas bad acts will produce negative results. An

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Indian religious traditions do not assume an omnibenevolent creator, and some theistic schools do not define or characterize their God(s) as monotheistic Western religions do and the deities have colorful, complex personalities; the Indian deities are personal and cosmic facilitators, and in some

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as one of the central characters, debates the nature and existence of suffering from these three perspectives, and includes a theory of suffering as arising from an interplay of chance events (such as floods and other events of nature), circumstances created by past human actions, and the current

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The theory of karma as causation holds that: (1) executed actions of an individual affects the individual and the life he or she lives, and (2) the intentions of an individual affects the individual and the life he or she lives. Disinterested actions, or unintentional actions do not have the same

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Another issue with the theory of karma is that it is psychologically indeterminate, suggests Obeyesekere (1968). That is, if no one can know what their karma was in previous lives, and if the karma from past lives can determine one's future, then the individual is psychologically unclear what if

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The relationship between the soul and karma, states Padmanabh Jaini, can be explained with the analogy of gold. Like gold is always found mixed with impurities in its original state, Jainism holds that the soul is not pure at its origin but is always impure and defiled like natural gold. One can

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In the early Vedic literature, the concept of karma is also present beyond the realm of rituals or sacrifices. The Vedic language includes terms for sins and vices such as āgas, agha, enas, pāpa/pāpman, duṣkṛta, as well as for virtues and merit like sukṛta and puṇya, along with the neutral term

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Does a person who suffers from the unnatural death of a loved one, or rape or any other unjust act, assume a moral agent is responsible, that the harm is gratuitous, and therefore seek justice? Or, should one blame oneself for bad karma over past lives, and assume that the unjust suffering is

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with ritual in the Brāhmaṇa texts is likely a reflection of their ritualistic nature. In the same vein, sukṛta (and subsequently, puṇya) denotes any form of "merit," whether it be ethical or ritualistic. In contrast, terms such as pāpa and duṣkṛta consistently represent morally wrong actions.

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of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate

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makes that relationship inherently complex. The results of kamma ("kamma" is the Pali spelling for the word "karma") experienced at any one point in time come not only from past kamma, but also from present kamma. This means that, although there are general patterns relating habitual acts to

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Human beings all fell here from the many dimensions of the universe. They no longer met the requirements of the Fa at their given levels in the universe, and thus had to drop down. Just as we have said before, the heavier one's mortal attachments, the further down one drops, with the descent

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He says that, in the eyes of higher beings, the purpose of human life is not merely to be human, but to awaken quickly on Earth, a "setting of delusion," and return. "That is what they really have in mind; they are opening a door for you. Those who fail to return will have no choice but to

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positive or negative karmic effect, as interested and intentional actions. In Buddhism, for example, actions that are performed, or arise, or originate without any bad intent, such as covetousness, are considered non-existent in karmic impact or neutral in influence to the individual.

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Davidson, Richard J.; Kabat-Zinn, Jon; Schumacher, Jessica; Rosenkranz, Melissa; Muller, Daniel; Santorelli, Saki F.; Urbanowski, Ferris; Harrington, Anne; Bonus, Katherine; and Sheridan, John F. (2003) "Alterations in Brain and Immune Function Produced by Mindfulness Meditation."

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have their own karma precepts. Thus, karma has not one, but multiple definitions and different meanings. It is a concept whose meaning, importance, and scope varies between the various traditions that originated in India, and various schools in each of these traditions.

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life, or, in some schools of Indian traditions, possibly actions from their past lives; furthermore, the consequences may result in the current life, or a person's future lives. The law of karma operates independent of any deity or any process of divine judgment.

2179:): like a potter makes short and tall pots, this karma bestows a low or high (societal) status on the body of soul. It creates social inequalities and in its absence, all souls are equal. There are two sub-types of gotra karma: high status and low status. 1965:

exert effort and purify gold, similarly, Jainism states that the defiled soul can be purified by proper refining methodology. Karma either defiles the soul further, or refines it to a cleaner state, and this affects future rebirths. Karma is thus an

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of many existences. The crucial problem presented to all schools of Buddhist philosophy was where the trace is stored and how it can remain in the ever-changing stream of phenomena which build up the individual and what the nature of this trace is."

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karmic calculation of the moral qualities of the previous lives lived." Ownby says the seeming unfairness of manifest inequities can then be explained, at the same time allowing a space for moral behaviour in spite of them. In the same vein of Li's

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Jainism treats all souls equally, inasmuch as it advocates that all souls have the same potential of attaining nirvana. Only those who make effort really attain it, but nonetheless, each soul is capable on its own to do so by gradually reducing its

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Some theistic Indian religions, such as Sikhism, suggest evil and suffering are a human phenomenon and arises from the karma of individuals. In other theistic schools such as those in Hinduism, particularly its Nyaya school, karma is combined with

1158:) is an invisible effect, produced inside the actor because of the karma, transforming the agent and affecting his or her ability to be happy or unhappy in their current and future lives. The theory of karma is often presented in the context of 4824:

Encyclopædia Britannica, 11th Edition, Volume 15, New York, pp 679–680, Article on Karma; Quote – "Karma meaning deed or action; in addition, it also has philosophical and technical meaning, denoting a person's deeds as determining his future

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26:52). Most scholars, however, consider the concept of Last Judgment as different from karma, with karma as an ongoing process that occurs every day in one's life, while Last Judgment, by contrast, is a one-time review at the end of life.

2990:, the founder of Falun Gong: "A person has done bad things over his many lifetimes, and for people this results in misfortune, or for cultivators, its karmic obstacles, so there's birth, aging, sickness, and death. This is ordinary karma." 1662:

The above schools illustrate the diversity of views, but are not exhaustive. Each school has sub-schools in Hinduism, such as that of non-dualism and dualism under Vedanta. Furthermore, there are other schools of Indian philosophy, such as

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The verse refers to the evaluation of virtuous and sinful actions in the afterlife. Regardless of their application in rituals (whether within or outside the Vedi), the concepts of good and evil here broadly represent merits and sins.

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Does the karma doctrine undermine the incentive for moral education—because all suffering is deserved and consequence of past lives, why learn anything when the balance sheet of karma from past lives will determine one's action and

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wrote, "Karma is nothing but the Law of Cause and Effect operating in the realm of human life and bringing about adjustments between an individual and other individuals whom he has affected by his thoughts, emotions and actions."

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teaches that transformation and change through faith and practice changes adverse karma—negative causes made in the past that result in negative results in the present and future—to positive causes for benefits in the future.

1472:. Others state that some of the complex ideas of the ancient emerging theory of karma flowed from Vedic thinkers to Buddhist and Jain thinkers. The mutual influences between the traditions is unclear, and likely co-developed. 4676:

There is extensive debate in the Epic Mahabharata about karma, free will and destiny across different chapters and books. Different characters in the Epic take sides, some claiming destiny is supreme, some claiming free will

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realized these difficulties, debated their own formulations – some reaching what they considered as internally consistent theories – while other schools modified and de-emphasized it; a few schools in Hinduism such as

868:, while bad intent and bad deeds contribute to bad karma and worse rebirths. In some scriptures, however, there is no link between rebirth and karma. Karma is often misunderstood as fate, destiny, or predetermination. 1785:

is the outcome of a natural process of cause and effect. Within Buddhism, the real importance of the doctrine of karma and its fruits lies in the recognition of the urgency to put a stop to the whole process. The

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The karma doctrine of Taoism developed in three stages. In the first stage, causality between actions and consequences was adopted, with supernatural beings keeping track of everyone's karma and assigning fate

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shares this interpretation. Since Li believes that "karma is the primary factor that causes sickness in people," Penny asks: "if disease comes from karma and karma can be eradicated through cultivation of

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Other schools of Hinduism, as well as Buddhism and Jainism that do consider cycle of rebirths central to their beliefs and that karma from past lives affects one's present, believe that both free will (

4240:, for example, suggest three prevailing theories in ancient India as to why good and evil exist – one being that everything is ordained by God, another being karma, and a third citing chance events ( 2986:, or 'virtue', is reserved for what might otherwise be termed 'good karma' in Buddhism. Karma is understood as the source of all suffering – what Buddhism might refer to as 'bad karma'. According to 7101: 7099: 2163:(body-producing): like a painter creates various pictures and gives them various names, this karma gives souls various types of bodies (that are classified based on various attributes). It is the 4438:, etc., whose aim is to enhance emotional self-awareness and thus avoid negative karma. This results in better emotional hygiene and reduced karmic impacts. Permanent neuronal changes within the 4224:

where he posits that God cannot reasonably be the cause of the world because there exists moral evil, inequality, cruelty and suffering in the world; and the 11th century theodicy discussion by

61:(above) are common cultural motifs in Asia. Endless knots symbolize interlinking of cause and effect, a karmic cycle that continues eternally. The endless knot is visible in the center of the 3006:

Ownby regards the concept of karma as a cornerstone to individual moral behaviour in Falun Gong, and also readily traceable to the Christian doctrine of "one reaps what one sows". Others say

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The problem of evil is then stated in formulations such as, "why does the omnibenevolent, omniscient and omnipotent God allow any evil and suffering to exist in the world?" Sociologist

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In Hinduism, Sraddha rites during funerals have been labelled as karma merit transfer ceremonies by a few scholars, a claim disputed by others. Other schools in Hinduism, such as the

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Dasgupta explains that in Indian philosophy, acintya is "that which is to be unavoidably accepted for explaining facts, but which cannot stand the scrutiny of logic." See also the

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Life forms not only receive and reap the consequence of their past karma, together they are the means to initiate, evaluate, judge, give and deliver consequence of karma to others.

7350: 1227:. This is so because the ancient scholars of India linked intent and actual action to the merit, reward, demerit, and punishment. A theory without ethical premise would be a pure 897:. This concept has also been adopted in Western popular culture, in which the events that happen after a person's actions may be considered natural consequences of those actions. 4794:"Discourse to Vatsagotra on the Fire," Majjhima Nikaya 72, in which the Buddha is questioned by Vatsagotra on the "ten indeterminate question," and the Buddha explains that a 2980:

differs from Buddhism in its definition of the term "karma" in that it is taken not as a process of award and punishment, but as an exclusively negative term. The Chinese term

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began with the questions about how and why man is born, and what happens after death. As answers to the latter, the early theories in these ancient Sanskrit documents include

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of the human brain attributed to long-term meditation and metacognition techniques have been proven scientifically. This process of emotional maturation aspires to a goal of

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P. Bilimoria (2013), Toward an Indian Theodicy, in The Blackwell Companion to the Problem of Evil (Editors: McBrayer and Howard-Snyder), 1st Edition, John Wiley & Sons,

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mean that the working out of any particular cause-effect relationship can be very complex indeed. This explains why the Buddha says in AN 4:77 that the results of kamma are

4083:, that have emphasized current life over the dynamics of karma residue moving across past lives, allow free will. Their argument, as well of other schools, are threefold: 2155:(lifespan-determining): like a prisoner remains trapped by iron chains (around his legs, hands, etc.) this karma keeps a soul trapped in a particular life (or birth). 7784:

P. Singh, Sikh perspectives on health and suffering: A focus on Sikh theodicy, in Religion, Health and Suffering (Editors: John Hinnells and Roy Porter), Routledge,

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the idea that the beneficial or harmful effects one has on the world will return to oneself. Colloquially this may be summed up as 'what goes around comes around.'

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linked and simultaneously essential, some consider karma but not rebirth to be essential, and a few discuss and conclude karma and rebirth to be flawed fiction.

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proceed against this new karma. The actor who kills, rapes or commits any other unjust act, must be considered as the moral agent for this new karma, and tried.

1671:), that denied the theory of karma-rebirth, as well as the existence of God; to this non-Vedic school, the properties of things come from the nature of things. 8344:

Matthews, Bruce (1986), "Chapter Seven: Post-Classical Developments in the Concepts of Karma and Rebirth in Theravada Buddhism", in Neufeldt, Ronald W. (ed.),

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P. Bilimoria (2007), Karma's suffering: A Mimamsa solution to the problem of evil, in Indian Ethics (Editors: Bilimoria et al.), Volume 1, Ashgate Publishing,

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The Nyaya-Vaisesika school of Hinduism is one of the exceptions where the premise is similar to the Christian concept of an omnibenevolent, omnipotent creator

5441:

Francis X. Clooney, Evil, Divine Omnipotence, and Human Freedom: Vedānta's Theology of Karma, The Journal of Religion, Vol. 69, No. 4 (Oct. 1989), pp. 530–548

1637:

school considers karma from past lives to be secondary, one's behavior and psychology in the current life is what has consequences and leads to entanglements.

9746: 1271:

asserts that karma is a fact, while reincarnation is a hypothesis; and Creel (1986) suggests that karma is a basic concept, rebirth is a derivative concept.

4075:

The explanations and replies to the above free will problem vary by the specific school of Hinduism, Buddhism and Jainism. The schools of Hinduism, such as

5991:

Colebrooke, H. T. (1829), Essay on the Philosophy of the Hindus, Part V. Transactions of the Royal Asiatic Society of Great Britain and Ireland, 2(1), 1–39

8052: 6018:

E. Washburn Hopkins, Modifications of the Karma Doctrine, The Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jul., 1906), pp. 581–593

1992:

Karma operates as a self-sustaining mechanism as natural universal law, without any need of an external entity to manage them. (absence of the exogenous '

1432:. The doctrine occurs here in the context of a discussion of the fate of the individual after death. For example, causality and ethicization is stated in 4203:

The problem of evil, in the context of karma, has been long discussed in Eastern traditions, both in theistic and non-theistic schools; for example, in

1279:(or Lokayata) abandoned the theory of 'karma and rebirth' altogether. Schools of Buddhism consider karma-rebirth cycle as integral to their theories of 4686:

In early Buddhism rebirth is ascribed to craving or ignorance, and the theory of karma may have been of minor importance in early Buddhist soteriology.

7686:

P.B. Mehta (2007), The ethical irrationality of the world – Weber and Hindu Ethics, in Indian Ethics (Editors: Billimoria et al.), Volume 1, Ashgate,

7725:

G. Obeyesekere (I968), Theodicy, sin and salvation in a sociology of Buddhism, in Practical religion (Ed. Edmund Leach), Cambridge University Press,

7223:"The Past, Present and Future of Falun Gong – A lecture by Harold White Fellow, Benjamin Penny, at the National Library of Australia, Canberra, 2001" 8275: 1391:) makes manifest. Although he thinks that he does it secretly, as it were, still it makes it manifest. Verily, therefore one should not commit evil. 6180: 864:, wherein individuals' intent and actions (cause) influence their future (effect): Good intent and good deeds contribute to good karma and happier 7888: 7444:

G. Obeyesekere (1968), Theodicy, sin and salvation in a sociology of Buddhism, Practical religion, Editor: E.R. Leach, Cambridge University Press

6755: 6567: 3041:

when ill; they are missing an opportunity to work off karma by allowing an illness to run its course (suffering depletes karma) or to fight the

2968:). Like other Indian and oriental schools of thought, the Gurbani also accepts the doctrines of karma and reincarnation as the facts of nature. 1518:

As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action.

7741:

B. Reichenbach (1998), Karma and the Problem of Evil, in Philosophy of Religion Toward a Global Perspective (Editor: G.E. Kessler), Wadsworth,

3214: 1575:

scholars reasoned and attempted to address the internal inconsistencies, implications and issues of the karma doctrine. According to Professor

777: 6648: 4705:

There are many different translation of the above quote into English. For example, Peter Harvey translates the quote as follows: "It is will (

7274: 5888:

Krishan, Y. (1985), The doctrine of Karma and Śraddhas, Annals of the Bhandarkar Oriental Research Institute, Vol. 66, No. 1/4, pages 97–115

5556:

Austin Creel (1986), in Editor: Ronald Wesley Neufeldt, Karma and Rebirth: Post Classical Developments, State University of New York Press,

8299:

Klostermaier, Klaus K. (1986), "Contemporary Conceptions of Karma and Rebirth Among North Indian Vaisnavas", in Neufeldt, Ronald W. (ed.),

4847:, Grove Press New York, pp 97; Quote – "In the Vedas the word karma (work, deed or action, and its resulting effect) referred mainly to..." 8453:

Lichter, David; Epstein, Lawrence (1983), "Irony in Tibetan Notions of the Good Life", in Keyes, Charles F.; Daniel, E. Valentien (eds.),

6815: 5720: 3832: 2942:

bind the soul to the body and to the earth plane. Above these three qualities is the eternal time. Due to the influence of three modes of

1675:

emerges from the interaction, actions, and nature of things and people, making determinative principles such as karma or God unnecessary.

1188:

individual's present situation is thereby explained by reference to actions in his present or in previous lifetimes. Karma is not itself '

1022:

derive different definitions for the concept from ancient Indian texts; their definition is some combination of (1) causality that may be

891:. In these schools, karma in the present affects one's future in the current life as well as the nature and quality of future lives—one's 9353: 8506: 7810:

Chadha and Trakakis (2007), Karma and the Problem of Evil: A Response to Kaufman, Philosophy East & West, Vol. 57, No. 4, pp. 533–556

7222: 7081: 7342: 5251:

Bruce R. Reichenbach, The Law of Karma and the Principle of Causation, Philosophy East and West, Vol. 38, No. 4 (Oct. 1988), pp. 399–410

4762:, a mathematical set generated by a simple equation, but whose graph is so complex that it will probably never be completely explored." 7591:; for English translation of parts and discussions: P. Bilimoria (1990), "Hindu doubts about God – Towards a Mimamsa Deconstruction", 5289: 5089:

Bhattacharya, R. (2012), Svabhāvavāda and the Cārvāka/Lokāyata: A Historical Overview, Journal of Indian Philosophy, 40(6), pp 593–614

3999:. Every deed is tracked by deities and spirits. Appropriate rewards or retribution follow karma, just like a shadow follows a person. 9739: 2915: 9448: 4868: 1514:

in Hinduism – the ideas of causality and essential elements of the theory of karma were being recited in folk stories. For example:

10805: 7967: 2956:, wherein the underlying principle is that karma is the law that brings back the results of actions to the person performing them. 1854:

due to vibrations created by activities of mind, speech, and body as well as various mental dispositions. Hence the karmas are the

7456:

Charles Keyes (1983), Merit-Transference in the Kammic Theory of Popular Theravada Buddhism, In Karma, Editors: Charles Keyes and

4383:, which is often translated as "measure for measure". The concept is used not so much in matters of law, but rather in matters of 1307: 5617:Étienne Lamotte(1936), Le traité de l'acte de Vasubandhu: Karmasiddhiprakarana, in Mélanges chinois et bouddhiques 4, pp 151–288 4125:

controversy. Their answers to the psychological indeterminacy issue are the same as those for addressing the free will problem.

984:

claims that, furthermore, there is an ongoing debate regarding whether karma is a theory, a model, a paradigm, a metaphor, or a

5314:

Anguttara-Nikaya 3.4.33, Translator: Henry Warren (1962), Buddhism in Translations, Atheneum Publications, New York, pp 216–217

7631:

Emily Hudson (2012), Disorienting Dharma: Ethics and the Aesthetics of Suffering in the Mahabharata, Oxford University Press,

5469:

James Hastings et al. (1915), Encyclopedia of Religion and Ethics (Hymns-Liberty), Volume VII, Article on Jainism, pp 469–471;

10810: 9713: 8392: 8373: 8225: 8204: 8184: 7859: 7832: 7789: 7758:

Bruce R. Reichenbach (1989), Karma, Causation, and Divine Intervention, Philosophy East and West, Vol. 39, No. 2, pp. 135–149

7746: 7730: 7691: 7674: 7636: 7614: 7575: 7521: 7501: 7479: 7430: 7409: 7326: 7022: 6323: 6296: 6158: 5785: 5683: 5631: 5606: 5581: 5561: 5480: 5225: 5120: 5065: 5005: 4954: 4910: 4844: 4833: 8231: 7012: 6134:

Wilhelm Halbfass. "Karma, apūrva, and "natural" causes: observations on the growth and limits of the theory of samsara". In

5689: 10815: 9732: 4615: 1781:

is not a "judgement" enforced by a God, Deity or other supernatural being that controls the affairs of the Cosmos. Rather,

7128: 5768:

Bodewitz, Henk (15 May 2019). "Non-ritual kárman in the Veda". In Heilijgers, Dory; Houben, Jan; Van Kooij, Karel (eds.).

3017:, matter and spirit are one, karma is identified as a black substance which must be purged in the process of cultivation. 9867: 4363: 3924: 738: 8319:

Early Buddhist Theories of Action and Result: A Study of Karmaphalasambandha, Candrakirti's Prasannapada, verses 17.1–20

7200: 5267: 5173:

Karl Potter (1964), The Naturalistic Principle of Karma, Philosophy East and West, Vol. 14, No. 1 (Apr. 1964), pp. 39–49

10481: 8404: 7669:(2001), Rethinking the Mahabharata: A Reader's Guide to the Education of the Dharma King, University of Chicago Press, 3542: 1648:) accept the doctrine of karma, and they hold that it does not function on its own power, instead they think that God ( 770: 7926: 7877:

Raymond Collyer Knox and Horace Leland Friess, The Review of Religion, Volume 1, Columbia University Press, pp 419–427

7801:

Whitley Kaufman (2005), Karma, rebirth, and the problem of evil, Philosophy East & West, Vol. 55, No. 1, pp. 15–32

7425:

Matthew Dasti and Edwin Bryant (2013), Free Will, Agency, and Selfhood in Indian Philosophy, Oxford University Press,

4335: 2952:(individual beings) perform activities under the control and purview of the eternal time. These activities are called 871:

The concept of karma is closely associated with the idea of rebirth in many schools of Indian religions (particularly

10551: 8353: 8326: 8115: 8097: 7898: 7772: 7542: 6121: 5874: 5863: 5848: 5526: 5475:(1975), Karma and the path of purification, in Virginia Hanson et al. (Editors) – Karma: Rhythmic Return to Harmony, 5399: 5045: 4930: 3852: 1765:

How these intentional actions lead to rebirth, and how the idea of rebirth is to be reconciled with the doctrines of

1862:

of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present.

3982: 1476:

defending the rationale. In contrast, Hindu schools and Jainism would not allow the possibility of karma transfer.

8914: 4944: 8499: 7038: 5626:

Maria I. Macioti, The Buddha Within Ourselves: Blossoms of the Lotus Sutra, Translator: Richard Maurice Capozzi,

3645: 1169:

suggest that karmic principle can also be understood as a principle of psychology and habit. Karma seeds habits (

8554: 8846: 8194: 3837: 8040: 7657:

Gregory Bailey (1983), Suffering in the Mahabharata: Draupadi and Yudhishthira, Purusartha, No. 7, pp. 109–129

5086:

Sharma, A. (1996), On the distinction between Karma and Rebirth in Hinduism, Asian Philosophy, 6(1), pp 29–35;

4027:

has fundamental significance in Shinto, because creative development forms the basis of the Shinto worldview.

9548: 3827: 3527: 2908: 763: 723: 7474:

Ronald Wesley Neufeldt, Karma and Rebirth: Post Classical Developments, State University of New York Press,

6983:

First Steps to Jainism (Part Two): Doctrine of Karma, Doctrine of Anekant and Other Articles with Appendices

6217: 5576:

Ronald Wesley Neufeldt, Karma and Rebirth: Post Classical Developments, State University of New York Press,

4508:

also teaches that when humans reincarnate they come back as humans only, not as animals or other organisms.

2003:

matter even with the thoughts, and not just the actions. Thus, to even think evil of someone would endure a

1796:), subjects that are beyond all conceptualization, and cannot be understood with logical thought or reason. 1146:) is the visible or invisible effect that is typically immediate or within the current life. In contrast, a 9648: 9247: 4197: 3822: 3559: 1693:

are fundamental concepts in Buddhism, which explain how our intentional actions keep us tied to rebirth in

1414: 1405:

This is the eternal greatness of the Brahmin. He does not increase by kárman, nor does he become less. His

1396: 1122: 852:) is an ancient Indian concept that refers to an action, work, or deed, and its effect or consequences. In 5026:"Karma" in: John Bowker (1997), The Concise Oxford Dictionary of World Religions, Oxford University Press. 8269: 6971:. Vol. I. Fremont CA: Asian Humanities Press (an imprint of Jain Publishing Company). pp. 1–28. 5521:

James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 2, Rosen Publishing, New York,

5361:

Damien Keown (1996), Karma, character, and consequentialism, The Journal of Religious Ethics, pp 329–350.

5266:, translated by Max Müller, Berkley Center for Religion, Peace & World Affairs, 2013 , archived from 3157: 2794: 537: 222: 9127: 6172: 4743:

to see the relationship between an act and its result as predictable and tit-for-tat — the principle of

4269:

presents alternative perspectives on the problem of evil and suffering, it offers no conclusive answer.

1369:

Whatever good deed man does that is inside the Vedi; and whatever evil he does that is outside the Vedi.

9217: 9112: 8492: 5855: 4535: 3944: 2026:

In Jain theology, a soul is released from worldly affairs as soon as it is able to emancipate from the

9072: 7949:

Jung, C.G. and Wolfgang Pauli, The Interpretation of Nature and Psyche, New York: Pantheon Books, 1955

7648:

Manmatha Nath Dutt (1895), English translation of The Mahabharata, Udyoga Parva, Chapter 159, verse 15

7463:

F.L. Woodward (1914), The Buddhist Doctrine of Reversible Merit, The Buddhist Review, Vol. 6, pp 38–50

6967:

Jaini, Padmanabh S. (2003). "From Nigoda to Moksa: The Story of Marudevi". In Qvarnström, Olle (ed.).

6747: 4205: 10521: 10165: 10140: 9862: 9393: 8979: 8549: 6647:, translated by Thanissaro Bhikkhu, Valley Center, CA: Metta Forest Monastery, 2010, pp. 47–48, 6571: 6096: 5220:

For Hinduism view: Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press,

4630: 4138: 3949: 3882: 3000: 2496: 1950: 1818: 1250: 968: 571: 504: 7767:

Arthur Herman, The problem of evil and Indian thought, 2nd Edition, Motilal Banarsidass Publishers,

6902: 4709:), O monks, that I call karma; having willed, one acts through body, speech, and mind." (A.III.415). 4169:. The problem of evil is a significant question debated in monotheistic religions with two beliefs: 10395: 9033: 9016: 8613: 7554:

Francis Clooney (1989), "Evil, Divine Omnipotence and Human Freedom: Vedanta's theology of Karma",

5486:

Krishan, Y. (1988), The Vedic origins of the doctrine of karma, South Asian Studies, 4(1), pp 51–55

5083:

Kaufman, W. R. (2005), Karma, rebirth, and the problem of evil, Philosophy East and West, pp 15–32;

4610: 4555: 4359: 3517: 3264: 2901: 2804: 2737: 1831: 1433: 1091: 1061: 959:

Difficulty in arriving at a definition of karma arises because of the diversity of views among the

728: 693: 9077: 7376:

Kaufman, W. R. (2005), Karma, rebirth, and the problem of evil, Philosophy East and West, pp 15–32

6639: 4798:

is like a fire that has been extinguished, and is "deep, boundless, hard to fathom, like the sea".

1743:), a deed done deliberately through body, speech or mind, which leads to future consequences. The 9912: 9771: 9293: 9273: 8963: 8655: 8409: 7289: 6084: 5293: 3522: 3490: 3329: 3232: 3220: 2742: 2662: 2613: 2578: 2564: 464: 90: 6288: 5675:

The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions

5202:

Karl Potter. "The karma theory and its interpretation in some Indian philosophical systems". In

4355: 10820: 10615: 10052: 9573: 9538: 8974: 8699: 7275:"Steal holy food and come back as a Viper: Conceptions of Karma and Rebirth in Medieval Daoism" 6807: 5712: 5040:

James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Rosen Publishing, New York,

4790: 4625: 4600: 4347: 3622: 3322: 3269: 3037:

Ownby regards this as the basis for Falun Gong's apparent "opposition to practitioners' taking

2829: 1460:(transmigration) and karma doctrine may be non-Vedic, and the ideas may have developed in the " 1176: 1044: 999:

also refers to a conceptual principle that originated in India, often descriptively called the

211: 20: 8990: 7316: 7226: 7065: 4334:, influenced by Christianity, holds a notion similar to karma, as demonstrated in the phrase " 2078:

There are eight types of Karma which attach a soul to Samsara (the cycle of birth and death):

2058:('omniscience') and subsequently nirvana, without any need of intervention by the Tirthankara. 1291: 10825: 10739: 10599: 9776: 8751: 7849: 4565: 4491: 3274: 2965: 2752: 2747: 1267:. Those who break the cycle reach the realm of gods, those who do not continue in the cycle. 751: 668: 469: 313: 168: 75: 5953: 5933: 4354:

according to one's charity is a teaching on karma. Christianity also teaches morals such as

1587:

school of Hinduism considers karma and rebirth as central, with some Nyaya scholars such as

10593: 10255: 10057: 9887: 9137: 5973: 4550: 4479: 4419: 3975: 3786: 2859: 2834: 2824: 2799: 2707: 1700: 514: 494: 449: 402: 263: 216: 114: 8793: 4925:

Lawrence C. Becker & Charlotte B. Becker, Encyclopedia of Ethics, 2nd edition (2001),

4860: 4043:

One of the significant controversies with the karma doctrine is whether it always implies

1929:(liberation): complete annihilation of all karmic matter (bound with any particular soul). 1761:) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect. 8: 10047: 9483: 9423: 9197: 8771: 8695: 8529: 8176: 8085: 8036: 6986: 5472: 4051:

problem; the controversy is not unique to karma doctrine, but also found in some form in

2932:, all living beings are described as being under the influence of the three qualities of 2869: 2819: 2809: 2251: 1921:(gradual dissociation): separation or falling off of part of karmic matter from the soul. 1374: 960: 678: 378: 341: 253: 163: 109: 9358: 9092: 8618: 7959: 1615: 1406: 10097: 8997: 8808: 8638: 7395:

Herman, Arthur (1976), The Problem of Evil in Indian Thought, Delhi: Motilal Banarsidas

7305:

Erik Zurcher (1980), Buddhist influence on early Taoism, T'oung Pao, Vol. 66, pp 84–147

6281: 4836:, pp 253; Quote – "Karma: Sanskrit word meaning action and the consequences of action." 4728: 4570: 4545: 4451: 4384: 3919: 3909: 3899: 3806: 3771: 3209: 3138: 2573: 2540: 2246: 2241: 1335: 1254: 733: 718: 412: 308: 303: 273: 206: 146: 9338: 9008: 8841: 7386:

the existence of a sovereign God who guides the world along a divinely ordained path?"

5538:

M. Hiriyana (1949), Essentials of Indian Philosophy, George Allen Unwin, London, pp 47

2976:

David Ownby, a scholar of Chinese history at the University of Montreal, asserts that

10633: 10571: 10325: 10310: 9977: 9388: 9368: 9323: 9192: 8969: 8945: 8938: 8515: 8388: 8369: 8349: 8322: 8221: 8200: 8180: 8111: 8093: 7894: 7855: 7828: 7785: 7768: 7742: 7726: 7687: 7670: 7632: 7610: 7571: 7538: 7517: 7497: 7475: 7426: 7405: 7322: 7155: 7118: 7073: 7018: 6319: 6292: 6209: 6154: 6117: 5870: 5859: 5844: 5781: 5679: 5627: 5602: 5577: 5557: 5522: 5476: 5395: 5221: 5116: 5061: 5041: 5001: 4950: 4926: 4906: 4840: 4829: 4443: 4367: 4146: 4076: 4063:

lives. Are crimes and unjust actions due to free will, or because of forces of karma?

3505: 3279: 3131: 3113: 3097: 3092: 2864: 2672: 2321: 2316: 2311: 1799: 1720:

means 'fruit, result') refers to the 'effect' or 'result' of karma. The similar term

1684: 1634: 1485: 1151: 1052: 1048: 1047:. This relationship between karma and causality is a central motif in all schools of 972: 964: 910: 876: 872: 832: 820: 434: 268: 9653: 8688: 7404:

Reichenbach, Bruce (1990), The Law of Karma, University of Hawai'i Press, Honolulu,

2993:

Falun Gong teaches that the spirit is locked in the cycle of rebirth, also known as

2046:

represents the perfect blissful state (free from all bondage). In the presence of a

1877: 1490:

The concept of karma in Hinduism developed and evolved over centuries. The earliest

45: 10699: 10668: 10360: 10120: 9802: 9593: 9227: 9162: 8950: 8884: 8813: 8594: 8586: 8247: 7516:

Max Weber (Translated by Fischoff, 1993), The Sociology of Religion, Beacon Press,

7457: 6895: 5773: 5660: 5601:

Damien Keown (2013), Buddhism: A very short introduction, Oxford University Press,

5424: 5057: 4771: 4540: 4530: 4455: 4320: 3887: 3796: 3781: 3034:, with this continuing until they amass a huge amount of karma and are destroyed." 2839: 2766: 2608: 2413: 2383: 2306: 2205: 2065:

themselves have to go through the stages of emancipation, for attaining that state.

1925: 1901: 1868: 1846: 1812: 1790:

warns that "the results of karma" is one of the four incomprehensible subjects (or

1748: 1576: 1533: 1204: 1193: 1056: 976: 928: 880: 857: 853: 796: 688: 141: 9172: 8363: 6004:

William Mahony (1987). "Karman: Hindu and Jain Concepts". In Mircea Eliade (ed.).

5664: 4974: 4745: 4696:

having formed the intention, one performs acts (karma) by body, speech and mind.'"

4112:) and karma can co-exist; however, their answers have not persuaded all scholars. 925:) refers to both the executed 'deed, work, action, act' and the 'object, intent'. 10675: 10628: 10456: 10315: 10082: 9937: 9807: 9797: 9543: 9413: 9288: 9187: 8863: 8781: 8756: 8678: 8215: 8170: 7666: 6570:. Translated by Thanissaro Bhikkhu. 1997. AN 6.63, PTS: A iii 410. Archived from 6313: 6052:

J. Bruce Long. "The concepts of human action and rebirth in the Mahābhārata". In

5673: 5231:

For Buddhism view: Khandro Rinpoche (2003), This Precious Life, Shambhala, pp. 95

4590: 4331: 4174: 4162: 4150: 4080: 4047:, and its implications on free will. This controversy is also referred to as the 3968: 3801: 3572: 3532: 3478: 3473: 3468: 3456: 3379: 3066: 2934: 2889: 2727: 2358: 1966: 1934: 1850: 1645: 1498: 1313: 1228: 561: 258: 9633: 8704: 8417:

Schmithausen, Lambert (1986), "Critical Response", in Ronald W. Neufeldt (ed.),

4605: 1556:

by actions, all things are obtained, by inaction, nothing whatsoever is enjoyed.

10800: 10609: 9972: 9932: 9877: 9618: 9568: 9558: 9207: 9102: 8984: 8927: 8897: 8766: 8539: 8106:

Dargyay, Lobsang (1986), "Tsong-Kha-Pa's Concept of Karma", in Neufeldt (ed.),

7218: 7122: 5060:(2010), Hindus: Their religious beliefs and practices, 2nd Edition, Routledge, 4759: 4620: 4560: 4435: 4311: 3877: 3791: 3759: 3726: 3713: 3693: 3547: 3046: 2938:. Always present together in varying mix and degrees, these three qualities of 2686: 2378: 2373: 2348: 2296: 2236: 2007:

or an increment in bad karma. For this reason, Jainism emphasise on developing

1976: 1822: 1652:) is the dispenser of the fruit (phala) of karma. This idea is defended in the 1301: 1224: 549: 248: 136: 9603: 8788: 8719: 5777: 5428: 4142:

a mechanism to transfer bad karma (i.e., demerit) from one person to another.

2995: 1988:

The key points where the theory of karma in Jainism can be stated as follows:

1695: 1456: 1245: 1059:

thought. One of the earliest associations of karma to causality occurs in the

893: 407: 10794: 10774: 10764: 10496: 10461: 10405: 10385: 10370: 10275: 10200: 10175: 10067: 9997: 9947: 9837: 9822: 9067: 9040: 8903: 8890: 8877: 8831: 8776: 7204: 7077: 6213: 5503: 5373: 5108: 4595: 4475: 4447: 4427: 4407: 4351: 4214: 3954: 3904: 3894: 3766: 3731: 3607: 3500: 3483: 3463: 3428: 3195: 3031: 2649: 2639: 2458: 2443: 2418: 2393: 2281: 2221: 1993: 1859: 1855: 1845:, karma conveys a totally different meaning from that commonly understood in 1653: 1240: 1189: 1166: 981: 918: 865: 845: 566: 454: 298: 185: 8645: 5711:

Monier Monier-Williams; E. Leumann; C. Cappeller; et al., eds. (1899).

5710: 2593: 2167:

which determines the body of living organism into which the soul must enter.

10656: 10380: 10345: 10062: 9927: 9857: 9766: 9755: 9613: 9513: 9498: 9232: 9062: 8870: 8803: 8683: 8663: 8544: 8428:

The Vedic Origins of karma: Cosmos as Man in Ancient Indian Myth and Ritual

8321:, Arbeitskreis für tibetische und buddhistische Studien, Universität Wien, 6021: 5415:

Whicher, Ian (1998). "The final stages of purification in classical yoga".

5290:"Brihadaranyaka Original Sanskrit & Müller Oxford English Translations" 4500: 4315: 4210: 4161:

There has been an ongoing debate about karma theory and how it answers the

4099: 4048: 3708: 3703: 3685: 3597: 3495: 3414: 3372: 3311: 3172: 3144: 3124: 3007: 2982: 2679: 2551: 2546: 2530: 2438: 2353: 2301: 2286: 2104: 2054: 1981: 1598:

school does not consider the karma from past lives doctrine very important.

1542: 1409:

knows the path. Knowing him (the ātman) one is not polluted by evil karman.

576: 439: 373: 83: 62: 58: 16:

Intent and actions of an individual influence the future of that individual

10650: 8633: 6889: 6861: 5745: 5592:

A. Javadekar (1965), Karma and Rebirth, Indian Philosophical Annual, 1, 78

4414:

When an inner situation is not made conscious, it appears outside as fate.

2531: 2522: 2513: 1317: 1305: 10719: 10531: 10476: 10280: 10265: 10210: 9942: 9907: 9872: 9693: 9583: 9563: 9333: 9157: 9117: 9107: 8909: 8724: 8608: 8478: 7534: 4828:

The Encyclopedia of World Religions, Robert Ellwood & Gregory Alles,

4483: 4431: 4388: 4236: 4185: 4181: 3842: 3675: 3670: 3584: 3400: 3393: 3317: 2644: 2603: 2521: 2483: 2473: 2453: 2448: 2433: 2428: 2398: 2388: 2363: 2120: 2048: 1958: 1668: 1606: 1595: 1566: 1554:

Happiness comes due to good actions, suffering results from evil actions,

1523: 1348: 1280: 1171: 1114:

The consequence or effects of one's karma can be described in two forms:

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Beyond Personal Identity: Dōgen, Nishida, and a Phenomenology of No-self

7533:

Francis Clooney (2005), in The Blackwell Companion to Hinduism (Editor:

5547:

M Yamunacharya (1966), Karma and Rebirth, Indian Philo. Annual, 1, pp 66

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Karma as action and reaction: if we show goodness, we will reap goodness

19:

This article is about the Indian religious concept. For other uses, see

10704: 10622: 10541: 10501: 10491: 10486: 10410: 10350: 10320: 10290: 10245: 10220: 10125: 10002: 9967: 9643: 9623: 9533: 9488: 9463: 9403: 9398: 9348: 9268: 9242: 9177: 9003: 8956: 8761: 8709: 7196: 5678:. Bharatiya Vidya Bhavan. pp. 4, 12, 17–19, for context see 1–27. 4575: 4423: 4253: 4230: 4095: 4052: 3914: 3857: 3680: 3660: 3655: 3602: 3537: 3334: 3240: 3038: 2987: 2977: 2814: 2789: 2732: 2713: 2693: 2634: 2512: 2478: 2468: 2463: 2423: 2291: 2276: 2271: 2262: 2008: 1863: 1492: 1428: 1357: 581: 363: 228: 9724: 8933: 7042: 5392:

The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga

5186:

Wendy D. O'Flaherty. "Karma and rebirth in the Vedas and Purāṇas". In

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Bimala Law (1952, Reprint 2005), The Buddhist Conception of Spirits,

5756:"to do, make, perform, accomplish, cause, effect, prepare, undertake" 4795: 4755: 4732: 4524: 4505: 4403: 4273: 4193: 3718: 3698: 3650: 3617: 3589: 3421: 3386: 2506: 2112: 1954: 1913:(stoppage): obstruction of the inflow of karmic matter into the soul. 1792: 1672: 1103:

Another causality characteristic, shared by karmic theories, is that

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school gives a negligible role to karma from past lives, disregards

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If one's action bore no fruit, then everything would be of no avail,

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Wilhelm Halbfass (1998), "Karma and Rebirth (Indian Conceptions)",

5336:

Padmanabh Jaini. "Karma and the problem of rebirth in Jainism". In

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continuing until one arrives at the state of ordinary human beings.

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How Buddhism Began. The Conditioned Genesis of the Early Teachings

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Krishan, Y. (1988). "The Vedic Origins of the Doctrine of Karma".

4153:

philosophies, and Jainism hold that karma can not be transferred.

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Padmakara Translation group (1994), "Translators' Introduction",

7258:

Falun Gong's Challenge to China: Spiritual Practice or Evil Cult?

6969:

Jainism and Early Buddhism: Essays in Honor of Padmanabh S. Jaini

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Many deities are connected to musubi and have it in their names.

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means 'ripening') refers to the 'maturation, ripening' of karma.

1710:

The cycle of rebirth is determined by karma, literally 'action'.

1649: 1641: 1620: 1602: 1588: 1546: 1469: 1388: 1329: 1210: 884: 638: 474: 417: 33: 9408: 6205:

Lokayata: la philosophie dite matérialiste dans l'Inde classique

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represents annihilation of all karmas by an individual soul and

1605:

school considers karma to be of secondary importance (second to

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according as he acts and according as he behaves, so will he be;

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Mary Jo Meadow suggests karma is akin to "Christian notions of

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The Soul of Jainism: Philosophy and Teachings of Jain Religion

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Theology After Vedanta: An Experiment in Comparative Theology,

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and its effects." She states that the Christian teaching on a

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if the world worked from fate alone, it would be neutralized.

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The earliest clear discussion of the karma doctrine is in the

1223:

Reichenbach (1988) suggests that the theories of karma are an

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The karmic theory in Jainism operates endogenously. Even the

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Journal of the International Association of Buddhist Studies

6782: 1897:: inflow of auspicious and evil karmic matter into the soul. 1074:

a man of good acts will become good, a man of bad acts, bad;

805: 10749: 10734: 10435: 10235: 10225: 10215: 10087: 10037: 9902: 9852: 9708: 9473: 9453: 8559: 8461: 8337:

Karmasiddhi Prakarana: The Treatise on Action by Vasubandhu

7928:

Toldot - Training the Hands of Esau with the Voice of Jacob

7119:"Lecture 2:Transcending the Five Elements and Three Realms" 6725: 6412: 6410: 5877:, Asian Educational Services; in particular, see Chapter II 5327:

James McDermott. "Karma and Rebirth in Early Buddhism". In

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There is one God who is absolutely good and compassionate (

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Way of the Celestial Masters#The Southern Celestial Masters

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suggesting that the Karma doctrine implies that God exists.

1239:

The third common theme of karma theories is the concept of

1035: 951:

is the activity along with the steps and effort in action,

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Ursula Sharma (1973), Theodicy and the doctrine of karma,

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Ludo Rocher. "Karma and Rebirth in the Dharmasastras". In

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The free will controversy can be outlined in three parts:

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Obeyesekere, Gananath (2005). Wendy D. O'Flaherty (ed.).

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desires, volitions, dharma, adharma and current actions (

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Karma is a theory that explains some evils, not all (cf.

4023:

as a means of enriching, empowering, and affirming life.

3118: 3082: 1175:), and habits create the nature of man. Karma also seeds 1018:

is complex and difficult to define. Different schools of

7854:. Motilal Banarsidass Publishers. pp. 78 & 79. 6713: 6476: 6407: 6352: 6350: 6033: 1872:(truths or fundamentals) constitute reality. These are: 9987: 8199:(1st ed.). Delhi: Motilal Banarsidass Publishers. 8076:

Buswell, Robert E.; Lopez, Donald S. Jr., eds. (2013),

6894:. Translated by S. A. Jain. Jwalamalini Trust. p. 6770: 6586: 6377: 5916: 5897: 5185: 5146: 3226: 1905:(bondage): mutual intermingling of the soul and karmas. 1323:) means 'work' or 'deed', often used in the context of 6598: 6548: 6500: 6449: 6434: 6362: 6332: 6250: 6248: 5719:. Delhi: Motilal Banarsidass Publishers. p. 301. 4209:

Sutras Book 2 Chapter 1; the 8th century arguments by

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Some schools of Indian religions, particularly within

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What evil is done here by man, that it (i.e. speech =

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karma and remain unstained even in muddy circumstances

856:, the term more specifically refers to a principle of 7492:

R. Green (2005). "Theodicy". In Lindsay Jones (ed.).

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Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 24

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7496:. Vol. 12 (2nd ed.). Macmillan Reference. 5854:

Gavin D. Flood (1996), An Introduction to Hinduism,

4968: 4966: 1079:

And here they say that a person consists of desires,

6966: 6464: 6245: 5912: 5910: 4839:Hans Torwesten (1994), Vedanta: Heart of Hinduism, 4482:. In this conception, karma was a precursor to the 2960:others feel separated. This is the law of karma in 1699:, whereas the Buddhist path, as exemplified in the 808: 799: 6280: 5818: 5794: 5394:. State University of New York. pp. 102–105. 2091:karma which prevents the five types of knowledge: 1985:). The soul is believed to be the material cause. 1881:: the soul which is characterized by consciousness 8213: 7847: 7605: 7603: 7601: 7156:"Lecture 4: Transformation of Karma, Zhuan Falun" 6171:Brahma Sutras (Shankara Bhashya) (5 March 2014). 5812: 5509: 4979:. Parvesh singla. pp. 5–7. GGKEY:0XFSARN29ZZ 4963: 4649:The words "deed", "acts" above are rendered from 10792: 8365:Karma and Rebirth in Classical Indian Traditions 8289: 6808:"Aggi-Vacchagotta Sutta: To Vacchagotta on Fire" 6695: 6634: 6632: 6630: 6628: 6133: 5907: 4265:) of people. However, while karma theory in the 2191: 1957:or the karmic knot depicted on the chest of the 1076:he becomes pure by pure deeds, bad by bad deeds; 7886: 6845: 6287:. State University of New York Press. pp. 5951: 5931: 5671: 5449: 5447: 5335: 5326: 5103: 5101: 5099: 5097: 4379:There is a concept in Judaism called in Hebrew 8452: 8419:Karma and rebirth: Post-classical developments 8361: 8346:Karma and Rebirth: Post Classical Developments 8301:Karma and Rebirth: Post-classical Developments 8214:Juergensmeyer, Mark; Roof, Wade Clark (2011). 8108:Karma and Rebirth: Post Classical Developments 8041:"Did the Buddha Believe in Karma and Rebirth?" 7818: 7816: 7598: 6135: 6081:A prose English translation of the Mahabharata 6079:Manmatha Nath Dutt, ed. (1896), "Vana Parva", 6053: 6003: 5977: 5957: 5937: 5918: 5899: 5751: 5738: 5390:Whicher, Ian (13 November 1998). "Chapter 3". 5346: 5337: 5328: 5203: 5187: 5181: 5179: 5148: 4896: 4894: 4892: 4890: 4888: 4886: 4115: 1347:10.1.4.1 associates the potential of becoming 1085:and whatever deed he does, that he will reap. 9740: 8500: 8252:Causality: The Central Philosophy of Buddhism 7890:Measure for measure in the storytelling Bible 7566: 7564: 7372: 7370: 7368: 6625: 6311: 6051: 5572: 5570: 5369: 5367: 5169: 5167: 5165: 5163: 5161: 5159: 5107: 3976: 2909: 771: 8416: 8298: 8274:(Kindle ed.), Oxford University Press, 8146:, New Delhi: Munshiram Manoharlal Publishers 8075: 7314: 7247:Lectures in United States, 1997, Li Hongzhi. 7127:. Translated by Li Hongzhi. 5 January 1996. 6791: 6734: 6494: 6401: 6201: 5444: 5094: 51:Endless knot on Nepalese temple prayer wheel 8382: 7866:The Meaning of Karma in Integral Philosophy 7813: 7627: 7625: 7623: 7460:, Berkeley, University of California Press; 7260:, Akashic books: New York, 2001, pp. 47–50. 6208:(Dissertation). 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Wisdom Publications Inc. p. 199. 7775:, pp. 5 with Part II and III of the book 7620: 7491: 7421: 7419: 7417: 6962: 6960: 6851:Hermann Kuhn, Karma, the Mechanism, 2004 6802: 6800: 6776: 6707: 6554: 6458: 6386: 6238:Franco, Élie (1998), "Nyaya-Vaisesika", 5767: 5129: 5029: 4900: 4858: 4458:are hypothetically devoid of any karma ( 4319: 4038: 1949: 1826: 1343:is declared as the "greatest" of works; 1290: 1034: 9754: 8334: 8105: 8084: 8066: 7211: 7150: 7148: 7146: 6981:Sancheti Asoo Lal, Bhandari Manak Mal, 6607: 6371: 6341: 6266: 6067: 6039: 6027: 5994: 5650: 5637: 5414: 5389: 1999:Jainism advocates that a soul attracts 1737:refers to actions driven by intention ( 1249:). 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Knott, March 1918 4272:Other scholars suggest that 3823:Way of the Celestial Masters 1454:Some authors state that the 1397:Jaiminiya Upanishad Brahmana 1030: 7: 10816:Jain philosophical concepts 7931:. Los Angeles: Sinai Temple 6888:Pujyapada, Acharya (1992). 6030:, Chapter 3 and Appendix 1. 5772:. BRILL. pp. 253–261. 5746: 4949:. Oxford University Press. 4511: 4285:of Hinduism and Sankara in 4116:Psychological indeterminacy 2853:Sikhism and other religions 2532: 2523: 2514: 1733:In the Buddhist tradition, 1464:" traditions that preceded 1318: 1306: 956:karma, as does bad intent. 538:Proto-Indo-Iranian religion 223:Spiritual but not religious 10: 10842: 8303:, Sri Satguru Publications 8151:Gombrich, Richard (2009), 8028: 7848:Haridas Chaudhuri (2001). 7343:"Basic Terms of Shinto: M" 7321:. John Hunt. p. 133. 6641:Wings to Awakening: Part I 6240:Encyclopedia of Philosophy 6149:Francis X Clooney (1993), 5856:Cambridge University Press 5770:Vedic Cosmology and Ethics 5455:Encyclopedia of Philosophy 4976:The Manual of Life – Karma 4901:Halbfass, Wilhelm (2000). 4859:Olivelle, Patrick (2012). 4536:Causes of karma in Jainism 4374: 4309: 3945:Chinese Taoist Association 2196: 2038:are used interchangeably. 1849:and western civilization. 1816: 1810: 1703:, shows us the way out of 1682: 1502:(the five fire doctrine), 1483: 1243:or the cycle of rebirths ( 1234: 1014:In the context of theory, 57:Karma symbols such as the 18: 10685: 10585: 10449: 10096: 9785: 9762: 9256: 9055: 8855: 8824: 8739: 8654: 8585: 8578: 8522: 8481:– Encyclopedia Britannica 8335:Lamotte, Etienne (1987), 8290:Khandro Rinpoche (2003), 8137:, Oxford University Press 8071:, Macmillan Reference USA 8007:Man, God and the Universe 7482:, pp 226, see Footnote 74 6839:Chanting in the Hillsides 6103:" (Mahabharata 12.106.20) 5778:10.1163/9789004400139_020 5752: 5739: 5429:10.1080/09552369808575474 4631:Work (Christian theology) 4139:substitutionary atonement 4010: 3883:Sacred Mountains of China 3265:Three Treasures (virtues) 3057: 1819:Causes of Karma (Jainism) 1155: 914: 824: 9034:Yoga Sutras of Patanjali 8435:Vetter, Tilmann (1988), 8426:Tull, Herman W. (1989). 8339:, Asian Humanities Press 8162:Introduction to Buddhism 8069:Encyclopedia of Buddhism 8009:Quest Books, 1974, p. 17 7887:Jonathan Jacobs (2006), 7201:"Zhuan Falun, Volume II" 6987:Library of U.S. Congress 6792:Buswell & Lopez 2013 6735:Buswell & Lopez 2013 6006:Encyclopedia of Religion 5672:Krishan, Yuvraj (1997). 5378:Philosophy East and West 4752:this/that conditionality 4746:this/that conditionality 4731:: "Unlike the theory of 4637: 4611:Self-fulfilling prophecy 4478:through the work of the 4387:for a person's actions. 3518:Queen Mother of the West 2099:(articulate knowledge), 2019:('Right Knowledge') and 1446:, and evil through evil 1355:) with the karma of the 1092:Brihadaranyaka Upanishad 1062:Brihadaranyaka Upanishad 729:Neuroscience of religion 694:True self and false self 9772:Outline of spirituality 8964:Samkhyapravachana Sutra 8410:Oxford University Press 8153:What the Buddha Thought 8135:Foundations of Buddhism 8133:Gethin, Rupert (1998), 6866:Encyclopædia Britannica 6812:www.accesstoinsight.org 5115:. MacMillan Reference. 4865:Encyclopædia Britannica 4356:one reaps what one sows 4184:) and is all powerful ( 4165:and related problem of 3523:King Father of the East 3491:Four heavenly ministers 2336:Selected revered saints 1531:The 6th chapter of the 931:(2000) explains karma ( 10616:The Cloud of Unknowing 8700:Early Buddhist schools 8268:Keown, Damien (2000), 8160:Harvey, Peter (1990), 7991:Psychosomatic Medicine 7288:: 1–48. Archived from 6312:Charles Eliot (2014). 5902:, pp. xvii–xviii. 4933:, Hindu Ethics, pp 678 4791:Aggi-Vacchagotta Sutta 4626:Unintended consequence 4416: 4328: 4053:monotheistic religions 3045:through cultivation." 3027: 2830:Jathedar of Akal Takht 1961: 1948: 1838: 1837:as per Jain philosophy 1763: 1572: 1529: 1452: 1435:Bṛhadāraṇyaka Upaniṣad 1420: 1402: 1380: 1297: 1097: 1045:principle of causality 1040: 922: 849: 212:New religious movement 21:Karma (disambiguation) 10600:Akilattirattu Ammanai 9777:Category:Spirituality 8402:Ownby, David (2008). 8308:Kopf, Gereon (2001), 8220:. SAGE Publications. 7558:, Vol. 69, pp 530–548 7347:www2.kokugakuin.ac.jp 6696:Khandro Rinpoche 2003 6202:Franco, Élie (1981). 6083:, Elysium Press, pp. 5921:, pp. xii–xxiii. 5288:Black, James (2011). 4566:Judgement (afterlife) 4412: 4323: 4310:Further information: 4198:to Eastern traditions 4039:Free will and destiny 3022: 2966:Sri Guru Granth Sahib 2095:(sensory knowledge), 1953: 1939: 1830: 1753: 1551: 1516: 1440: 1403: 1385: 1367: 1294: 1190:reward and punishment 1067: 1038: 669:Humanistic psychology 470:Esoteric Christianity 314:Spiritual development 287:Spiritual development 10594:A Course in Miracles 10058:Spiritual possession 9888:Ethic of reciprocity 9138:Brihadratha Ikshvaku 8975:Sarvadarsanasangraha 8752:Acintya bheda abheda 8090:Karma and Creativity 8086:Chapple, Christopher 8037:Bronkhorst, Johannes 7966:. 3 September 2013. 7595:, 30(4), pp. 481–499 7537:), Wiley-Blackwell, 7282:Early Medieval China 6242:, Routledge, London. 6097:Daniel H. H. Ingalls 5473:Chapple, Christopher 5457:, Routledge, London. 4551:Ethic of reciprocity 4480:Theosophical Society 4420:cognitive dissonance 4234:. Epics such as the 3787:Way of the Li Family 2860:Sikhism and Hinduism 2052:, a soul can attain 2011:(The Three Jewels): 1701:Noble Eightfold Path 1569:, xiii.6.10 & 19 1003:, and sometimes the 515:Theosophical Society 495:Comparative religion 403:Perennial philosophy 264:Religious experience 242:Spiritual experience 217:Secular spirituality 10048:Spiritual evolution 9978:Planes of existence 9756:Modern spirituality 9198:Dayananda Saraswati 8772:Nimbarka Sampradaya 8696:Buddhist philosophy 8177:Motilal Banarsidass 7964:www.speakingtree.in 7556:Journal of Religion 7273:Livia Kohn (1998). 6954:, pp. 117–118. 6942:, pp. 107–115. 6521:, pp. 119–120. 6485:, pp. 810–813. 6404:, pp. 206–207. 6279:P. T. Raju (1985). 6138:, pp. 268–302. 6112:Sharma, C. (1997). 5960:, pp. 217–239. 5940:, pp. 165–192. 5653:South Asian Studies 5340:, pp. 217–239. 5331:, pp. 165–192. 5206:, pp. 241–267. 4779:limitless effects." 4393:midah k'neged midah 4381:midah k'neged midah 4306:Comparable concepts 4287:Brahma Sutra bhasya 4157:The problem of evil 2890:Religion portal 2870:Sikhism and Jainism 2820:Nanakshahi calendar 1866:expound that seven 1644:schools (including 1415:Taittirīya Brāhmaṇa 1375:Shatapatha Brahmana 961:schools of Hinduism 679:Positive psychology 379:Western esotericism 342:Divine illumination 254:Mystical experience 8809:Pashupata Shaivism 8639:Pashupata Shaivism 8312:, Psychology Press 8292:This Precious Life 7677:, Chapters 2 and 5 7295:on 9 January 2014. 7207:on 21 August 2011. 7070:The New York Times 7045:on 29 January 2007 5952:Padmanabh Jaini. " 5932:James McDermott. " 5151:, pp. xi–xxv. 4729:Thanissaro Bhikkhu 4571:Just-world fallacy 4546:Divine retribution 4452:self-actualisation 4385:divine retribution 4329: 4302:the karma theory. 3920:Cebu Taoist Temple 3910:White Cloud Temple 3772:Way of the Taiping 2574:Sikh Rehat Maryada 2541:Guru Maneyo Granth 2177:status-determining 2109:mana paryaya jnana 2023:('Right Conduct'). 1962: 1839: 1667:(or Lokayata; the 1345:Satapatha Brahmana 1336:Satapatha Brahmana 1298: 1220:('demerit, sin'). 1041: 1001:principle of karma 992:Principle of karma 862:principle of karma 734:Geschwind syndrome 719:Mystical psychosis 413:Emanuel Swedenborg 309:Spiritual activism 304:Self-actualization 274:Spiritual practice 207:Buddhist modernism 10788: 10787: 10634:Guru Granth Sahib 10572:Transcendentalism 10426:Wearing vestments 10311:Religious ecstasy 10136:Bearing testimony 9722: 9721: 9574:Pratītyasamutpāda 8735: 8734: 8516:Indian philosophy 8394:978-81-208-2609-0 8375:978-0-520-03923-0 8248:Kalupahana, David 8227:978-1-4522-6656-5 8206:978-81-208-1691-6 8186:978-81-208-1578-0 7861:978-81-208-1816-3 7834:978-0-86171-526-8 7790:978-0-7103-0611-1 7747:978-0-534-50549-3 7731:978-0-521-05525-3 7692:978-0-7546-3301-3 7675:978-0-226-34053-1 7637:978-0-19-986078-4 7615:978-0-470-67184-9 7576:978-0-7546-3301-3 7522:978-0-8070-4205-2 7503:978-0-02-865733-2 7480:978-0-87395-990-2 7431:978-0-19-992275-8 7410:978-0-333-53559-2 7328:978-1-84694-438-3 7256:Danny Schechter, 7024:978-81-288-1343-6 6722:, pp. 79–80. 6710:, pp. 21–22. 6595:, pp. 39–40. 6574:on 13 August 2014 6495:Klostermaier 1986 6446:, pp. 36–37. 6402:Schmithausen 1986 6325:978-1-317-79274-1 6315:Japanese Buddhism 6298:978-0-88706-139-4 6177:www.wisdomlib.org 6159:978-0-7914-1365-4 6136:O'Flaherty (1980) 6056:, pp. 38–60. 6054:O'Flaherty (1980) 6042:, pp. 60–64. 5980:, pp. 61–89. 5978:O'Flaherty (1980) 5958:O'Flaherty (1980) 5938:O'Flaherty (1980) 5919:O'Flaherty (1980) 5900:O'Flaherty (1980) 5787:978-90-04-39864-1 5685:978-81-208-1233-8 5632:978-0-7618-2189-2 5607:978-0-19-966383-5 5582:978-0-87395-990-2 5562:978-0-87395-990-2 5481:978-0-8356-0663-9 5349:, pp. 61–89. 5347:O'Flaherty (1980) 5338:O'Flaherty (1980) 5329:O'Flaherty (1980) 5296:on 7 January 2014 5226:978-0-88489-997-6 5204:O'Flaherty (1980) 5188:O'Flaherty (1980) 5149:O'Flaherty (1980) 5122:978-0-02-865704-2 5111:(2003). "Karma". 5066:978-0-415-45677-7 5006:978-1-59030-882-0 4956:978-0-19-883444-1 4912:978-3-89631-385-0 4845:978-0-8021-3262-8 4834:978-0-8160-6141-9 4601:Pratītyasamutpāda 4444:prefrontal cortex 3993: 3992: 3950:Celestial Masters 3506:Tianhuang Emperor 3114:Taoist philosophy 3020:According to Li, 2926: 2925: 2865:Sikhism and Islam 2795:Nirgun and Sargun 2673:Guru Granth Sahib 2322:Guru Granth Sahib 2317:Guru Gobind Singh 2312:Guru Tegh Bahadur 2015:('Right Faith'), 1800:Nichiren Buddhism 1685:Karma in Buddhism 1486:Karma in Hinduism 1287:Early development 1141:fruit' or 'result 788: 787: 632:Other non-Western 435:Transcendentalism 269:Religious ecstasy 10833: 10669:The Urantia Book 10361:Self-realization 10141:Being born again 10121:Ancestor worship 9749: 9742: 9735: 9726: 9725: 9228:Satyakama Jabala 9163:Akshapada Gotama 9113:Gārgī Vāchaknavī 9093:Vāchaspati Misra 8951:Nyayakusumanjali 8885:Bhagavata Purana 8842:Radical Humanism 8814:Shaiva Siddhanta 8583: 8582: 8555:Vedic philosophy 8509: 8502: 8495: 8486: 8485: 8467: 8458: 8440: 8431: 8422: 8413: 8398: 8379: 8358: 8340: 8331: 8313: 8304: 8295: 8286: 8285: 8283: 8264: 8255: 8243: 8241: 8239: 8210: 8189: 8165: 8156: 8147: 8138: 8129: 8120: 8102: 8081: 8072: 8063: 8062: 8060: 8023: 8016: 8010: 8003: 7997: 7986: 7980: 7979: 7977: 7975: 7960:"What is Karma?" 7956: 7950: 7947: 7941: 7940: 7938: 7936: 7922: 7916: 7915: 7914: 7912: 7884: 7878: 7875: 7869: 7868: 7845: 7839: 7838: 7820: 7811: 7808: 7802: 7799: 7793: 7782: 7776: 7765: 7759: 7756: 7750: 7739: 7733: 7723: 7717: 7714: 7708: 7701: 7695: 7684: 7678: 7664: 7658: 7655: 7649: 7646: 7640: 7629: 7618: 7607: 7596: 7585: 7579: 7568: 7559: 7552: 7546: 7531: 7525: 7514: 7508: 7507: 7489: 7483: 7472: 7466: 7458:Valentine Daniel 7451: 7445: 7442: 7433: 7423: 7412: 7402: 7396: 7393: 7387: 7383: 7377: 7374: 7363: 7362: 7360: 7358: 7339: 7333: 7332: 7312: 7306: 7303: 7297: 7296: 7294: 7279: 7270: 7261: 7254: 7248: 7245: 7239: 7238: 7236: 7234: 7229:on 25 March 2008 7215: 7209: 7208: 7203:. 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Fusion Books. 7008: 7002: 6996: 6990: 6985:, Catalogued by 6979: 6973: 6972: 6964: 6955: 6949: 6943: 6937: 6931: 6925: 6919: 6913: 6907: 6906: 6905: 6899: 6885: 6879: 6876: 6870: 6869: 6862:"dravya—Jainism" 6858: 6852: 6849: 6843: 6842: 6834: 6828: 6827: 6825: 6823: 6804: 6795: 6789: 6780: 6774: 6768: 6767: 6765: 6763: 6752:Anguttara Nikaya 6744: 6738: 6732: 6723: 6717: 6711: 6705: 6699: 6693: 6687: 6681: 6675: 6669: 6663: 6662: 6661: 6659: 6653: 6646: 6636: 6623: 6617: 6611: 6605: 6596: 6590: 6584: 6583: 6581: 6579: 6564: 6558: 6552: 6546: 6540: 6534: 6528: 6522: 6516: 6510: 6504: 6498: 6492: 6486: 6480: 6474: 6468: 6462: 6456: 6447: 6441: 6432: 6426: 6420: 6414: 6405: 6399: 6390: 6384: 6375: 6369: 6360: 6354: 6345: 6339: 6330: 6329: 6309: 6303: 6302: 6286: 6276: 6270: 6264: 6258: 6252: 6243: 6236: 6230: 6229: 6227: 6225: 6199: 6193: 6192: 6190: 6188: 6168: 6162: 6147: 6141: 6139: 6131: 6125: 6110: 6104: 6102: 6094: 6088: 6077: 6071: 6065: 6059: 6057: 6049: 6043: 6037: 6031: 6025: 6019: 6016: 6010: 6009: 6001: 5992: 5989: 5983: 5981: 5969: 5963: 5961: 5949: 5943: 5941: 5929: 5923: 5922: 5914: 5905: 5903: 5895: 5889: 5886: 5880: 5839:Y. Masih (2000) 5834: 5828: 5822: 5816: 5810: 5804: 5798: 5792: 5791: 5765: 5759: 5758: 5755: 5754: 5749: 5742: 5741: 5730: 5728: 5708: 5702: 5701: 5699: 5697: 5668: 5648: 5635: 5624: 5618: 5615: 5609: 5599: 5593: 5590: 5584: 5574: 5565: 5554: 5548: 5545: 5539: 5536: 5530: 5519: 5513: 5507: 5501: 5498:Obeyesekere 2005 5495: 5489: 5464: 5458: 5451: 5442: 5439: 5433: 5432: 5417:Asian Philosophy 5412: 5406: 5405: 5387: 5381: 5380:33 (Jan): 49–60. 5371: 5362: 5359: 5353: 5350: 5341: 5332: 5321: 5315: 5312: 5306: 5305: 5303: 5301: 5285: 5279: 5278: 5277: 5275: 5270:on 13 April 2013 5258: 5252: 5249: 5234: 5215: 5209: 5207: 5199: 5193: 5191: 5190:, pp. 3–37. 5183: 5174: 5171: 5154: 5152: 5144: 5127: 5126: 5105: 5092: 5078: 5069: 5055: 5049: 5038: 5027: 5024: 5009: 4998: 4989: 4988: 4986: 4984: 4973:Parvesh Singla. 4970: 4961: 4960: 4940: 4934: 4923: 4917: 4916: 4898: 4881: 4880: 4878: 4876: 4856: 4850: 4819: 4799: 4786: 4780: 4772:Khandro Rinpoche 4769: 4763: 4735:— which led the 4733:linear causality 4726: 4720: 4716: 4710: 4703: 4697: 4693: 4687: 4684: 4678: 4674: 4668: 4660: 4654: 4647: 4541:Consequentialism 4531:Anantarika-karma 4456:peak experiences 4244:, यदृच्छा). The 4151:Advaita Vedantic 3985: 3978: 3971: 3888:Wudang Mountains 3797:Chongxuan School 3782:Shangqing School 3330:Sexual practices 3085: 3062: 3061: 2918: 2911: 2904: 2888: 2887: 2854: 2769: 2716: 2710: 2665: 2567: 2535: 2526: 2517: 2499: 2414:Bhagat Trilochan 2384:Bhagat Parmanand 2337: 2307:Guru Har Krishan 2265: 2224: 2201: 2200: 2021:samyaka charitra 1858:surrounding the 1847:Hindu philosophy 1813:Karma in Jainism 1749:Anguttara Nikaya 1745:Nibbedhika Sutta 1577:Wilhelm Halbfass 1570: 1534:Anushasana Parva 1527: 1418: 1400: 1378: 1327:rituals. In the 1321: 1311: 1194:Wilhelm Halbfass 1165:Karl Potter and 1157: 1145: 1142: 1139: 1136: 1133: 1095: 1065:verses 4.4.5–6: 982:Wendy O'Flaherty 929:Wilhelm Halbfass 916: 858:cause and effect 854:Indian religions 843: 842: 841: 835: 833:[ˈkɐɾmɐ] 830: 826: 818: 817: 814: 813: 810: 807: 804: 801: 780: 773: 766: 689:Self-realization 71: 70: 48: 36: 10841: 10840: 10836: 10835: 10834: 10832: 10831: 10830: 10791: 10790: 10789: 10784: 10681: 10629:Hindu scripture 10581: 10445: 10316:Religious music 10092: 9938:Meaning of life 9798:Akashic Records 9781: 9758: 9753: 9723: 9718: 9544:Parameshashakti 9252: 9188:Ramana Maharshi 9073:Kumārila Bhaṭṭa 9051: 9017:Vaiśeṣika Sūtra 8991:Tattvacintāmaṇi 8864:Abhinavabharati 8851: 8820: 8794:Sikh Philosophy 8782:Vishishtadvaita 8731: 8650: 8574: 8518: 8513: 8475: 8470: 8448: 8446:Further reading 8443: 8395: 8376: 8356: 8329: 8281: 8279: 8237: 8235: 8228: 8207: 8187: 8118: 8100: 8058: 8056: 8031: 8026: 8017: 8013: 8004: 8000: 7987: 7983: 7973: 7971: 7958: 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6798: 6790: 6783: 6775: 6771: 6761: 6759: 6746: 6745: 6741: 6733: 6726: 6718: 6714: 6706: 6702: 6694: 6690: 6684:Kalupahana 1975 6682: 6678: 6670: 6666: 6657: 6655: 6651: 6644: 6638: 6637: 6626: 6620:Kalupahana 1975 6618: 6614: 6606: 6599: 6591: 6587: 6577: 6575: 6566: 6565: 6561: 6553: 6549: 6541: 6537: 6529: 6525: 6517: 6513: 6507:Bronkhorst 1998 6505: 6501: 6493: 6489: 6481: 6477: 6469: 6465: 6457: 6450: 6442: 6435: 6429:Kalupahana 1992 6427: 6423: 6417:Bronkhorst 1998 6415: 6408: 6400: 6393: 6385: 6378: 6370: 6363: 6355: 6348: 6340: 6333: 6326: 6310: 6306: 6299: 6277: 6273: 6265: 6261: 6253: 6246: 6237: 6233: 6223: 6221: 6200: 6196: 6186: 6184: 6169: 6165: 6148: 6144: 6132: 6128: 6111: 6107: 6100: 6095: 6091: 6078: 6074: 6066: 6062: 6050: 6046: 6038: 6034: 6026: 6022: 6017: 6013: 6002: 5995: 5990: 5986: 5970: 5966: 5950: 5946: 5930: 5926: 5915: 5908: 5896: 5892: 5887: 5883: 5835: 5831: 5823: 5819: 5811: 5807: 5799: 5795: 5788: 5766: 5762: 5726: 5724: 5709: 5705: 5695: 5693: 5686: 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3802:Quanzhen School 3762: 3752: 3751: 3741: 3723: 3690: 3642: 3594: 3575: 3565: 3564: 3533:Eight Immortals 3479:Lingbao Tianzun 3474:Yuanshi Tianzun 3469:Three Pure Ones 3459: 3449: 3448: 3360: 3352: 3351: 3260: 3252: 3251: 3215:Three Treasures 3109: 3060: 2974: 2922: 2882: 2875: 2874: 2855: 2852: 2845: 2844: 2770: 2765: 2758: 2757: 2728:Harmandir Sahib 2718: 2714: 2708: 2700: 2699: 2667: 2663: 2655: 2654: 2569: 2565: 2557: 2556: 2501: 2497: 2489: 2488: 2359:Bhagat Ramanand 2339: 2335: 2327: 2326: 2267: 2263: 2199: 2194: 2128:Darshanavarniya 2076: 2013:samyaka darśana 1967:efficient cause 1935:Padmanabh Jaini 1851:Jain philosophy 1825: 1815: 1809: 1687: 1681: 1571: 1565: 1562: 1559: 1557: 1555: 1528: 1522: 1488: 1482: 1419: 1413: 1401: 1395: 1379: 1373: 1289: 1237: 1229:causal relation 1185: 1177:self perception 1143: 1140: 1137: 1134: 1096: 1090: 1087: 1084: 1082: 1080: 1078: 1077: 1075: 1073: 1071: 1033: 994: 903: 837: 836: 828: 798: 794: 784: 744: 743: 714: 713: 699: 698: 664: 663: 654: 653: 634: 633: 624: 623: 562:Advaita Vedanta 530: 529: 520: 519: 490: 489: 480: 479: 334: 333: 319: 318: 289: 288: 279: 278: 259:Oceanic feeling 244: 243: 234: 233: 202: 201: 192: 191: 190: 131: 130: 121: 120: 119: 104: 103: 69: 68: 67: 66: 54: 53: 52: 49: 41: 40: 37: 24: 17: 12: 11: 5: 10839: 10829: 10828: 10823: 10818: 10813: 10808: 10803: 10786: 10785: 10783: 10782: 10777: 10772: 10767: 10762: 10757: 10752: 10747: 10742: 10737: 10732: 10727: 10722: 10717: 10712: 10707: 10702: 10697: 10691: 10689: 10683: 10682: 10680: 10679: 10672: 10665: 10660: 10653: 10648: 10643: 10636: 10631: 10626: 10619: 10612: 10610:Book of Mormon 10607: 10602: 10597: 10589: 10587: 10583: 10582: 10580: 10579: 10574: 10569: 10564: 10559: 10554: 10549: 10544: 10539: 10534: 10529: 10524: 10519: 10514: 10509: 10504: 10499: 10494: 10489: 10484: 10479: 10474: 10469: 10464: 10459: 10453: 10451: 10450:Belief systems 10447: 10446: 10444: 10443: 10438: 10433: 10428: 10423: 10418: 10413: 10408: 10403: 10398: 10393: 10388: 10383: 10378: 10373: 10368: 10363: 10358: 10353: 10348: 10343: 10338: 10333: 10328: 10323: 10318: 10313: 10308: 10303: 10298: 10293: 10288: 10283: 10278: 10273: 10268: 10263: 10258: 10253: 10248: 10243: 10238: 10233: 10228: 10223: 10218: 10213: 10208: 10203: 10198: 10193: 10188: 10183: 10178: 10173: 10168: 10163: 10158: 10153: 10148: 10143: 10138: 10133: 10128: 10123: 10118: 10113: 10108: 10102: 10100: 10094: 10093: 10091: 10090: 10085: 10080: 10075: 10070: 10065: 10060: 10055: 10050: 10045: 10040: 10035: 10030: 10025: 10020: 10015: 10010: 10005: 10000: 9995: 9990: 9985: 9980: 9975: 9973:Parapsychology 9970: 9965: 9960: 9955: 9950: 9945: 9940: 9935: 9933:Lataif-e-sitta 9930: 9925: 9920: 9915: 9910: 9905: 9900: 9895: 9890: 9885: 9880: 9878:Eternal return 9875: 9870: 9865: 9860: 9855: 9850: 9845: 9840: 9838:Creation myths 9835: 9830: 9825: 9820: 9815: 9810: 9805: 9800: 9795: 9789: 9787: 9783: 9782: 9780: 9779: 9774: 9769: 9763: 9760: 9759: 9752: 9751: 9744: 9737: 9729: 9720: 9719: 9717: 9716: 9711: 9706: 9701: 9696: 9691: 9686: 9681: 9676: 9671: 9666: 9661: 9656: 9651: 9646: 9641: 9636: 9631: 9626: 9621: 9619:Shabda Brahman 9616: 9611: 9606: 9601: 9596: 9591: 9586: 9581: 9576: 9571: 9569:Pratibimbavada 9566: 9561: 9556: 9551: 9546: 9541: 9536: 9531: 9526: 9521: 9516: 9511: 9506: 9501: 9496: 9491: 9486: 9481: 9476: 9471: 9466: 9461: 9456: 9451: 9446: 9441: 9436: 9431: 9426: 9421: 9416: 9411: 9406: 9401: 9396: 9391: 9386: 9381: 9376: 9371: 9366: 9361: 9356: 9351: 9346: 9341: 9336: 9331: 9326: 9321: 9316: 9311: 9306: 9301: 9296: 9291: 9286: 9281: 9276: 9271: 9266: 9260: 9258: 9254: 9253: 9251: 9250: 9245: 9240: 9235: 9230: 9225: 9220: 9215: 9210: 9208:Vedanta Desika 9205: 9200: 9195: 9190: 9185: 9180: 9175: 9170: 9165: 9160: 9155: 9150: 9145: 9140: 9135: 9130: 9125: 9120: 9115: 9110: 9105: 9103:Gautama Buddha 9100: 9098:Uddalaka Aruni 9095: 9090: 9085: 9080: 9075: 9070: 9065: 9059: 9057: 9053: 9052: 9050: 9049: 9044: 9037: 9030: 9025: 9020: 9013: 9012: 9011: 9001: 8994: 8987: 8985:Tarka-Sangraha 8982: 8977: 8972: 8967: 8960: 8953: 8948: 8943: 8942: 8941: 8936: 8928:Mimamsa Sutras 8924: 8917: 8912: 8907: 8900: 8898:Buddhist texts 8895: 8888: 8881: 8874: 8867: 8859: 8857: 8853: 8852: 8850: 8849: 8844: 8839: 8834: 8828: 8826: 8822: 8821: 8819: 8818: 8817: 8816: 8811: 8806: 8796: 8791: 8786: 8785: 8784: 8779: 8774: 8769: 8764: 8759: 8754: 8743: 8741: 8737: 8736: 8733: 8732: 8730: 8729: 8728: 8727: 8722: 8717: 8712: 8707: 8693: 8692: 8691: 8686: 8676: 8671: 8666: 8660: 8658: 8652: 8651: 8649: 8648: 8643: 8642: 8641: 8636: 8626: 8621: 8616: 8611: 8606: 8601: 8591: 8589: 8580: 8576: 8575: 8573: 8572: 8567: 8562: 8557: 8552: 8547: 8542: 8537: 8532: 8526: 8524: 8520: 8519: 8512: 8511: 8504: 8497: 8489: 8483: 8482: 8474: 8473:External links 8471: 8469: 8468: 8459: 8449: 8447: 8444: 8442: 8441: 8432: 8423: 8414: 8399: 8393: 8380: 8374: 8359: 8354: 8341: 8332: 8327: 8314: 8305: 8296: 8287: 8265: 8256: 8244: 8226: 8211: 8205: 8190: 8185: 8166: 8157: 8148: 8139: 8130: 8121: 8116: 8103: 8098: 8082: 8073: 8064: 8032: 8030: 8027: 8025: 8024: 8011: 7998: 7981: 7951: 7942: 7917: 7899: 7879: 7870: 7860: 7840: 7833: 7812: 7803: 7794: 7777: 7760: 7751: 7734: 7718: 7709: 7696: 7679: 7659: 7650: 7641: 7619: 7597: 7580: 7560: 7547: 7526: 7509: 7502: 7484: 7467: 7465: 7464: 7461: 7446: 7434: 7413: 7397: 7388: 7378: 7364: 7334: 7327: 7307: 7298: 7262: 7249: 7240: 7219:Benjamin Penny 7210: 7185: 7183:, p. 110. 7173: 7142: 7110: 7095: 7056: 7030: 7023: 7003: 6991: 6974: 6956: 6944: 6932: 6930:, p. 107. 6920: 6918:, p. 137. 6908: 6880: 6871: 6853: 6844: 6829: 6796: 6794:, p. 852. 6781: 6769: 6739: 6724: 6712: 6700: 6688: 6686:, p. 131. 6676: 6664: 6624: 6622:, p. 127. 6612: 6610:, p. 170. 6597: 6585: 6559: 6547: 6545:, p. 120. 6535: 6533:, p. 119. 6523: 6511: 6499: 6487: 6475: 6473:, p. 141. 6463: 6448: 6433: 6431:, p. 166. 6421: 6406: 6391: 6389:, p. 124. 6376: 6374:, p. 416. 6361: 6359:, p. xxi. 6346: 6344:, p. 712. 6331: 6324: 6304: 6297: 6271: 6259: 6244: 6231: 6194: 6163: 6142: 6126: 6105: 6089: 6072: 6060: 6044: 6032: 6020: 6011: 5993: 5984: 5972:Ludo Rocher. " 5964: 5944: 5924: 5906: 5890: 5881: 5879: 5878: 5867: 5852: 5829: 5817: 5815:, p. 653. 5805: 5793: 5786: 5760: 5743:from the root 5703: 5684: 5636: 5619: 5610: 5594: 5585: 5566: 5549: 5540: 5531: 5514: 5502: 5490: 5488: 5487: 5484: 5470: 5459: 5443: 5434: 5407: 5400: 5382: 5363: 5354: 5352: 5351: 5342: 5333: 5316: 5307: 5280: 5253: 5235: 5233: 5232: 5229: 5210: 5194: 5175: 5155: 5128: 5121: 5093: 5091: 5090: 5087: 5084: 5070: 5050: 5028: 5010: 4990: 4962: 4955: 4935: 4918: 4911: 4882: 4851: 4849: 4848: 4837: 4826: 4813: 4811: 4808: 4806: 4803: 4801: 4800: 4781: 4764: 4760:Mandelbrot set 4721: 4711: 4698: 4688: 4679: 4669: 4655: 4641: 4639: 4636: 4634: 4633: 4628: 4623: 4621:Types of Karma 4618: 4613: 4608: 4603: 4598: 4593: 4588: 4583: 4578: 4573: 4568: 4563: 4561:Instant Karma! 4558: 4553: 4548: 4543: 4538: 4533: 4528: 4521: 4515: 4513: 4510: 4471: 4468: 4436:psychoanalysis 4400: 4399:Psychoanalysis 4397: 4376: 4373: 4343: 4340: 4312:Poetic justice 4307: 4304: 4298:in the world. 4206:Uttara Mīmāṃsā 4190: 4189: 4178: 4175:omnibenevolent 4158: 4155: 4130: 4127: 4117: 4114: 4104: 4103: 4092: 4089: 4073: 4072: 4068: 4064: 4040: 4037: 4035: 4032: 4012: 4009: 3991: 3990: 3988: 3987: 3980: 3973: 3965: 3962: 3961: 3958: 3957: 3955:Taoist priests 3952: 3947: 3941: 3938: 3937: 3934: 3933: 3930: 3929: 3928: 3927: 3922: 3917: 3912: 3902: 3897: 3892: 3891: 3890: 3880: 3878:Grotto-heavens 3874: 3871: 3870: 3867: 3866: 3863: 3862: 3861: 3860: 3848: 3847: 3846: 3845: 3840: 3835: 3830: 3818: 3817: 3812: 3811: 3810: 3799: 3794: 3792:Lingbao School 3789: 3784: 3779: 3774: 3769: 3763: 3758: 3757: 3754: 3753: 3750: 3749: 3740: 3739: 3734: 3729: 3727:Zhang Guoxiang 3722: 3721: 3716: 3714:Wang Chongyang 3711: 3706: 3701: 3696: 3694:Cheng Xuanying 3689: 3688: 3683: 3678: 3673: 3668: 3663: 3658: 3653: 3648: 3641: 3640: 3635: 3630: 3625: 3620: 3615: 3610: 3605: 3600: 3593: 3592: 3587: 3582: 3576: 3571: 3570: 3567: 3566: 3563: 3562: 3557: 3552: 3551: 3550: 3548:Yellow Emperor 3540: 3535: 3530: 3525: 3520: 3515: 3514: 3513: 3508: 3503: 3498: 3488: 3487: 3486: 3481: 3476: 3466: 3460: 3455: 3454: 3451: 3450: 3447: 3446: 3439: 3432: 3425: 3418: 3411: 3404: 3397: 3390: 3383: 3376: 3369: 3361: 3358: 3357: 3354: 3353: 3350: 3349: 3344: 3337: 3332: 3327: 3315: 3308: 3301: 3300: 3299: 3292: 3282: 3277: 3272: 3267: 3261: 3258: 3257: 3254: 3253: 3250: 3249: 3238: 3237: 3236: 3229: 3224: 3212: 3207: 3200: 3192: 3185: 3177: 3169: 3162: 3154: 3149: 3148: 3147: 3135: 3128: 3121: 3116: 3110: 3107: 3106: 3103: 3102: 3101: 3100: 3095: 3087: 3086: 3078: 3077: 3071: 3070: 3059: 3056: 3047:Benjamin Penny 2973: 2970: 2924: 2923: 2921: 2920: 2913: 2906: 2898: 2895: 2894: 2893: 2892: 2877: 2876: 2873: 2872: 2867: 2862: 2856: 2851: 2850: 2847: 2846: 2843: 2842: 2837: 2832: 2827: 2822: 2817: 2812: 2807: 2802: 2797: 2792: 2787: 2782: 2777: 2771: 2767:General topics 2764: 2763: 2760: 2759: 2756: 2755: 2750: 2745: 2740: 2738:Keshgarh Sahib 2735: 2730: 2725: 2719: 2706: 2705: 2702: 2701: 2698: 2697: 2690: 2687:Sarbloh Granth 2683: 2676: 2668: 2661: 2660: 2657: 2656: 2653: 2652: 2647: 2642: 2637: 2632: 2626: 2621: 2616: 2611: 2606: 2601: 2596: 2591: 2586: 2581: 2576: 2570: 2563: 2562: 2559: 2558: 2555: 2554: 2549: 2544: 2537: 2528: 2519: 2510: 2502: 2495: 2494: 2491: 2490: 2487: 2486: 2481: 2476: 2471: 2466: 2461: 2456: 2451: 2446: 2441: 2436: 2431: 2426: 2421: 2416: 2411: 2406: 2401: 2396: 2391: 2386: 2381: 2379:Bhagat Bhikhan 2376: 2374:Bhagat Sadhana 2371: 2366: 2361: 2356: 2351: 2349:Bhagat Ravidas 2346: 2340: 2333: 2332: 2329: 2328: 2325: 2324: 2319: 2314: 2309: 2304: 2299: 2297:Guru Hargobind 2294: 2289: 2284: 2279: 2274: 2268: 2261: 2260: 2257: 2256: 2255: 2254: 2249: 2244: 2239: 2234: 2226: 2225: 2217: 2216: 2210: 2209: 2198: 2195: 2193: 2190: 2189: 2188: 2180: 2168: 2156: 2148: 2140: 2132: 2124: 2075: 2072: 2071: 2070: 2066: 2059: 2030:. In Jainism, 2024: 1997: 1977:material cause 1931: 1930: 1922: 1914: 1906: 1898: 1890: 1889:: the non-soul 1882: 1823:God in Jainism 1811:Main article: 1808: 1805: 1788:Acintita Sutta 1683:Main article: 1680: 1677: 1660: 1659: 1638: 1631: 1612: 1599: 1592: 1563: 1552: 1520: 1499:pancagni vidya 1484:Main article: 1481: 1478: 1411: 1393: 1371: 1302:Vedic Sanskrit 1288: 1285: 1236: 1233: 1225:ethical theory 1184: 1181: 1088: 1068: 1032: 1029: 993: 990: 902: 899: 887:), as well as 786: 785: 783: 782: 775: 768: 760: 757: 756: 755: 754: 746: 745: 742: 741: 736: 731: 726: 721: 715: 711: 710: 709: 706: 705: 701: 700: 697: 696: 691: 686: 681: 676: 671: 665: 661: 660: 659: 656: 655: 652: 651: 646: 641: 635: 631: 630: 629: 626: 625: 622: 621: 610: 609: 604: 599: 594: 589: 584: 579: 574: 569: 564: 553: 552: 550:Zoroastrianism 541: 540: 531: 527: 526: 525: 522: 521: 518: 517: 512: 507: 502: 497: 491: 487: 486: 485: 482: 481: 478: 477: 472: 467: 462: 457: 452: 447: 442: 437: 432: 421: 420: 415: 410: 405: 394: 393: 382: 381: 376: 371: 366: 355: 354: 349: 344: 335: 331: 330: 329: 326: 325: 321: 320: 317: 316: 311: 306: 301: 296: 290: 286: 285: 284: 281: 280: 277: 276: 271: 266: 261: 256: 251: 249:Lived religion 245: 241: 240: 239: 236: 235: 232: 231: 226: 219: 214: 209: 203: 199: 198: 197: 194: 193: 189: 188: 183: 178: 173: 172: 171: 161: 160: 159: 154: 149: 139: 137:Elite religion 133: 132: 128: 127: 126: 123: 122: 118: 117: 112: 106: 105: 99: 98: 97: 94: 93: 87: 86: 80: 79: 56: 55: 50: 43: 42: 38: 31: 30: 29: 28: 27: 15: 9: 6: 4: 3: 2: 10838: 10827: 10824: 10822: 10821:Reincarnation 10819: 10817: 10814: 10812: 10809: 10807: 10804: 10802: 10799: 10798: 10796: 10781: 10778: 10776: 10775:Seven virtues 10773: 10771: 10768: 10766: 10765:Moral courage 10763: 10761: 10758: 10756: 10753: 10751: 10748: 10746: 10743: 10741: 10738: 10736: 10733: 10731: 10728: 10726: 10723: 10721: 10718: 10716: 10713: 10711: 10708: 10706: 10703: 10701: 10698: 10696: 10693: 10692: 10690: 10688: 10684: 10678: 10677: 10673: 10671: 10670: 10666: 10664: 10661: 10659: 10658: 10654: 10652: 10649: 10647: 10644: 10642: 10641: 10637: 10635: 10632: 10630: 10627: 10625: 10624: 10620: 10618: 10617: 10613: 10611: 10608: 10606: 10603: 10601: 10598: 10596: 10595: 10591: 10590: 10588: 10584: 10578: 10575: 10573: 10570: 10568: 10565: 10563: 10560: 10558: 10555: 10553: 10550: 10548: 10545: 10543: 10540: 10538: 10535: 10533: 10530: 10528: 10525: 10523: 10520: 10518: 10515: 10513: 10510: 10508: 10505: 10503: 10500: 10498: 10497:Kathenotheism 10495: 10493: 10490: 10488: 10485: 10483: 10480: 10478: 10475: 10473: 10470: 10468: 10465: 10463: 10462:Anthroposophy 10460: 10458: 10455: 10454: 10452: 10448: 10442: 10439: 10437: 10434: 10432: 10429: 10427: 10424: 10422: 10419: 10417: 10414: 10412: 10409: 10407: 10406:Vegetarianism 10404: 10402: 10399: 10397: 10394: 10392: 10389: 10387: 10386:Sufi whirling 10384: 10382: 10379: 10377: 10374: 10372: 10371:Simple living 10369: 10367: 10364: 10362: 10359: 10357: 10354: 10352: 10349: 10347: 10344: 10342: 10339: 10337: 10334: 10332: 10329: 10327: 10324: 10322: 10319: 10317: 10314: 10312: 10309: 10307: 10304: 10302: 10299: 10297: 10294: 10292: 10289: 10287: 10284: 10282: 10279: 10277: 10276:Nonresistance 10274: 10272: 10269: 10267: 10264: 10262: 10259: 10257: 10254: 10252: 10249: 10247: 10244: 10242: 10239: 10237: 10236:Koan practice 10234: 10232: 10229: 10227: 10224: 10222: 10219: 10217: 10214: 10212: 10209: 10207: 10204: 10202: 10201:Faith healing 10199: 10197: 10194: 10192: 10189: 10187: 10184: 10182: 10179: 10177: 10176:Contemplation 10174: 10172: 10169: 10167: 10164: 10162: 10159: 10157: 10154: 10152: 10149: 10147: 10144: 10142: 10139: 10137: 10134: 10132: 10129: 10127: 10124: 10122: 10119: 10117: 10114: 10112: 10109: 10107: 10104: 10103: 10101: 10099: 10095: 10089: 10086: 10084: 10081: 10079: 10076: 10074: 10071: 10069: 10068:Synchronicity 10066: 10064: 10061: 10059: 10056: 10054: 10051: 10049: 10046: 10044: 10041: 10039: 10036: 10034: 10031: 10029: 10026: 10024: 10021: 10019: 10016: 10014: 10011: 10009: 10006: 10004: 10001: 9999: 9998:Reincarnation 9996: 9994: 9991: 9989: 9986: 9984: 9981: 9979: 9976: 9974: 9971: 9969: 9966: 9964: 9961: 9959: 9956: 9954: 9951: 9949: 9946: 9944: 9941: 9939: 9936: 9934: 9931: 9929: 9926: 9924: 9921: 9919: 9916: 9914: 9911: 9909: 9906: 9904: 9901: 9899: 9896: 9894: 9891: 9889: 9886: 9884: 9881: 9879: 9876: 9874: 9871: 9869: 9866: 9864: 9863:Enlightenment 9861: 9859: 9856: 9854: 9851: 9849: 9846: 9844: 9841: 9839: 9836: 9834: 9831: 9829: 9826: 9824: 9823:Consciousness 9821: 9819: 9816: 9814: 9811: 9809: 9806: 9804: 9801: 9799: 9796: 9794: 9791: 9790: 9788: 9784: 9778: 9775: 9773: 9770: 9768: 9765: 9764: 9761: 9757: 9750: 9745: 9743: 9738: 9736: 9731: 9730: 9727: 9715: 9712: 9710: 9707: 9705: 9702: 9700: 9697: 9695: 9692: 9690: 9687: 9685: 9682: 9680: 9677: 9675: 9672: 9670: 9667: 9665: 9662: 9660: 9657: 9655: 9652: 9650: 9647: 9645: 9642: 9640: 9637: 9635: 9632: 9630: 9627: 9625: 9622: 9620: 9617: 9615: 9612: 9610: 9607: 9605: 9602: 9600: 9597: 9595: 9592: 9590: 9587: 9585: 9582: 9580: 9577: 9575: 9572: 9570: 9567: 9565: 9562: 9560: 9557: 9555: 9552: 9550: 9549:Parinama-vada 9547: 9545: 9542: 9540: 9537: 9535: 9532: 9530: 9527: 9525: 9522: 9520: 9517: 9515: 9512: 9510: 9507: 9505: 9502: 9500: 9497: 9495: 9492: 9490: 9487: 9485: 9482: 9480: 9477: 9475: 9472: 9470: 9467: 9465: 9462: 9460: 9457: 9455: 9452: 9450: 9447: 9445: 9442: 9440: 9437: 9435: 9432: 9430: 9427: 9425: 9422: 9420: 9417: 9415: 9412: 9410: 9407: 9405: 9402: 9400: 9397: 9395: 9392: 9390: 9387: 9385: 9382: 9380: 9377: 9375: 9372: 9370: 9367: 9365: 9362: 9360: 9357: 9355: 9352: 9350: 9347: 9345: 9342: 9340: 9337: 9335: 9332: 9330: 9327: 9325: 9322: 9320: 9317: 9315: 9312: 9310: 9307: 9305: 9302: 9300: 9297: 9295: 9292: 9290: 9287: 9285: 9282: 9280: 9277: 9275: 9272: 9270: 9267: 9265: 9262: 9261: 9259: 9255: 9249: 9246: 9244: 9241: 9239: 9236: 9234: 9231: 9229: 9226: 9224: 9221: 9219: 9216: 9214: 9211: 9209: 9206: 9204: 9201: 9199: 9196: 9194: 9191: 9189: 9186: 9184: 9181: 9179: 9176: 9174: 9173:Padmasambhāva 9171: 9169: 9166: 9164: 9161: 9159: 9156: 9154: 9151: 9149: 9146: 9144: 9141: 9139: 9136: 9134: 9131: 9129: 9126: 9124: 9121: 9119: 9116: 9114: 9111: 9109: 9106: 9104: 9101: 9099: 9096: 9094: 9091: 9089: 9086: 9084: 9081: 9079: 9078:Maṇḍana Miśra 9076: 9074: 9071: 9069: 9068:Abhinavagupta 9066: 9064: 9061: 9060: 9058: 9054: 9048: 9045: 9043: 9042: 9041:Yoga Vasistha 9038: 9036: 9035: 9031: 9029: 9026: 9024: 9021: 9019: 9018: 9014: 9010: 9007: 9006: 9005: 9002: 9000: 8999: 8995: 8993: 8992: 8988: 8986: 8983: 8981: 8978: 8976: 8973: 8971: 8968: 8966: 8965: 8961: 8959: 8958: 8954: 8952: 8949: 8947: 8944: 8940: 8937: 8935: 8934:All 108 texts 8932: 8931: 8930: 8929: 8925: 8923: 8922: 8918: 8916: 8913: 8911: 8908: 8906: 8905: 8904:Dharmashastra 8901: 8899: 8896: 8894: 8893: 8889: 8887: 8886: 8882: 8880: 8879: 8878:Bhagavad Gita 8875: 8873: 8872: 8868: 8866: 8865: 8861: 8860: 8858: 8854: 8848: 8845: 8843: 8840: 8838: 8835: 8833: 8832:Integral yoga 8830: 8829: 8827: 8823: 8815: 8812: 8810: 8807: 8805: 8802: 8801: 8800: 8797: 8795: 8792: 8790: 8787: 8783: 8780: 8778: 8777:Shuddhadvaita 8775: 8773: 8770: 8768: 8765: 8763: 8760: 8758: 8755: 8753: 8750: 8749: 8748: 8745: 8744: 8742: 8738: 8726: 8723: 8721: 8718: 8716: 8713: 8711: 8708: 8706: 8703: 8702: 8701: 8697: 8694: 8690: 8687: 8685: 8682: 8681: 8680: 8677: 8675: 8672: 8670: 8667: 8665: 8662: 8661: 8659: 8657: 8653: 8647: 8644: 8640: 8637: 8635: 8632: 8631: 8630: 8627: 8625: 8622: 8620: 8617: 8615: 8612: 8610: 8607: 8605: 8602: 8600: 8596: 8593: 8592: 8590: 8588: 8584: 8581: 8577: 8571: 8568: 8566: 8563: 8561: 8558: 8556: 8553: 8551: 8548: 8546: 8543: 8541: 8538: 8536: 8533: 8531: 8528: 8527: 8525: 8521: 8517: 8510: 8505: 8503: 8498: 8496: 8491: 8490: 8487: 8480: 8477: 8476: 8465: 8460: 8456: 8451: 8450: 8438: 8433: 8429: 8424: 8420: 8415: 8411: 8407: 8406: 8400: 8396: 8390: 8386: 8381: 8377: 8371: 8367: 8366: 8360: 8357: 8355:0-87395-990-6 8351: 8347: 8342: 8338: 8333: 8330: 8328:3-902501-03-0 8324: 8320: 8315: 8311: 8306: 8302: 8297: 8293: 8288: 8277: 8273: 8272: 8266: 8262: 8257: 8253: 8249: 8245: 8233: 8229: 8223: 8219: 8218: 8212: 8208: 8202: 8198: 8197: 8191: 8188: 8182: 8178: 8174: 8173: 8167: 8163: 8158: 8154: 8149: 8145: 8140: 8136: 8131: 8127: 8122: 8119: 8117:0-87395-990-6 8113: 8109: 8104: 8101: 8099:0-88706-250-4 8095: 8091: 8087: 8083: 8079: 8074: 8070: 8065: 8054: 8050: 8046: 8042: 8038: 8034: 8033: 8021: 8018:E.L. Gardner 8015: 8008: 8002: 7995: 7992: 7985: 7969: 7965: 7961: 7955: 7946: 7930: 7929: 7921: 7906: 7902: 7900:965-7086-28-0 7896: 7892: 7891: 7883: 7874: 7867: 7863: 7857: 7853: 7852: 7844: 7836: 7830: 7826: 7819: 7817: 7807: 7798: 7792:, pp. 111–132 7791: 7787: 7781: 7774: 7773:81-208-0753-7 7770: 7764: 7755: 7749:, pp. 248–255 7748: 7744: 7738: 7732: 7728: 7722: 7713: 7706: 7700: 7694:, pp. 363–375 7693: 7689: 7683: 7676: 7672: 7668: 7663: 7654: 7645: 7639:, pp. 178–217 7638: 7634: 7628: 7626: 7624: 7616: 7612: 7606: 7604: 7602: 7594: 7590: 7589:Slokavarttika 7584: 7578:, pp. 171–189 7577: 7573: 7567: 7565: 7557: 7551: 7545:, pp. 454–455 7544: 7543:0-631-21535-2 7540: 7536: 7530: 7524:, pp. 129–153 7523: 7519: 7513: 7505: 7499: 7495: 7488: 7481: 7477: 7471: 7462: 7459: 7455: 7454: 7450: 7441: 7439: 7432: 7428: 7422: 7420: 7418: 7411: 7407: 7401: 7392: 7382: 7373: 7371: 7369: 7352: 7348: 7344: 7338: 7330: 7324: 7320: 7319: 7311: 7302: 7291: 7287: 7283: 7276: 7269: 7267: 7259: 7253: 7244: 7228: 7224: 7220: 7214: 7206: 7202: 7198: 7192: 7190: 7182: 7177: 7161: 7157: 7151: 7149: 7147: 7130: 7126: 7125: 7120: 7114: 7107: 7102: 7100: 7083: 7079: 7075: 7071: 7067: 7060: 7044: 7040: 7039:"Gurbani.org" 7034: 7026: 7020: 7016: 7015: 7007: 7000: 6995: 6988: 6984: 6978: 6970: 6963: 6961: 6953: 6948: 6941: 6936: 6929: 6924: 6917: 6912: 6904: 6897: 6893: 6892: 6884: 6875: 6867: 6863: 6857: 6848: 6841:. p. 78. 6840: 6833: 6817: 6813: 6809: 6803: 6801: 6793: 6788: 6786: 6779:, p. 16. 6778: 6777:Dasgupta 1991 6773: 6757: 6753: 6749: 6743: 6737:, p. 14. 6736: 6731: 6729: 6721: 6716: 6709: 6708:Gombrich 2009 6704: 6698:, p. 95. 6697: 6692: 6685: 6680: 6674:, p. 42. 6673: 6668: 6650: 6643: 6642: 6635: 6633: 6631: 6629: 6621: 6616: 6609: 6604: 6602: 6594: 6589: 6573: 6569: 6563: 6557:, p. 55. 6556: 6555:Gombrich 1997 6551: 6544: 6539: 6532: 6527: 6520: 6515: 6508: 6503: 6497:, p. 93. 6496: 6491: 6484: 6479: 6472: 6467: 6461:, p. 19. 6460: 6459:Gombrich 2009 6455: 6453: 6445: 6440: 6438: 6430: 6425: 6419:, p. 13. 6418: 6413: 6411: 6403: 6398: 6396: 6388: 6387:Matthews 1986 6383: 6381: 6373: 6368: 6366: 6358: 6353: 6351: 6343: 6338: 6336: 6327: 6321: 6317: 6316: 6308: 6300: 6294: 6290: 6285: 6284: 6275: 6269:, p. 15. 6268: 6263: 6257:, p. 11. 6256: 6251: 6249: 6241: 6235: 6219: 6215: 6211: 6207: 6206: 6198: 6182: 6178: 6174: 6167: 6161:, pages 68-71 6160: 6156: 6152: 6146: 6137: 6130: 6123: 6122:81-208-0365-5 6119: 6115: 6109: 6098: 6093: 6086: 6082: 6076: 6069: 6064: 6055: 6048: 6041: 6036: 6029: 6024: 6015: 6007: 6000: 5998: 5988: 5979: 5975: 5968: 5959: 5955: 5948: 5939: 5935: 5928: 5920: 5913: 5911: 5901: 5894: 5885: 5876: 5875:81-206-1933-1 5872: 5868: 5865: 5864:0-521-43878-0 5861: 5857: 5853: 5850: 5849:81-208-0815-0 5846: 5842: 5838: 5837: 5833: 5827:, p. 31. 5826: 5821: 5814: 5809: 5803:, p. 28. 5802: 5797: 5789: 5783: 5779: 5775: 5771: 5764: 5757: 5750: 5748: 5736: 5722: 5718: 5714: 5707: 5691: 5687: 5681: 5677: 5676: 5666: 5662: 5658: 5654: 5647: 5645: 5643: 5641: 5633: 5629: 5623: 5614: 5608: 5604: 5598: 5589: 5583: 5579: 5573: 5571: 5563: 5559: 5553: 5544: 5535: 5528: 5527:0-8239-2287-1 5524: 5518: 5511: 5506: 5499: 5494: 5485: 5483:, Chapter 23; 5482: 5478: 5474: 5471: 5468: 5467: 5463: 5456: 5450: 5448: 5438: 5430: 5426: 5423:(2): 85–102. 5422: 5418: 5411: 5403: 5401:0-7914-3816-3 5397: 5393: 5386: 5379: 5375: 5374:Harold Coward 5370: 5368: 5358: 5348: 5343: 5339: 5334: 5330: 5325: 5324: 5320: 5311: 5295: 5291: 5284: 5269: 5265: 5264: 5257: 5248: 5246: 5244: 5242: 5240: 5230: 5227: 5223: 5219: 5218: 5214: 5205: 5198: 5189: 5182: 5180: 5170: 5168: 5166: 5164: 5162: 5160: 5150: 5143: 5141: 5139: 5137: 5135: 5133: 5124: 5118: 5114: 5110: 5109:Harold Coward 5104: 5102: 5100: 5098: 5088: 5085: 5082: 5081: 5077: 5075: 5067: 5063: 5059: 5058:Julius Lipner 5054: 5047: 5046:0-8239-2287-1 5043: 5037: 5035: 5033: 5023: 5021: 5019: 5017: 5015: 5007: 5003: 4997: 4995: 4978: 4977: 4969: 4967: 4958: 4952: 4948: 4947: 4939: 4932: 4931:0-415-93672-1 4928: 4922: 4914: 4908: 4904: 4897: 4895: 4893: 4891: 4889: 4887: 4870: 4866: 4862: 4855: 4846: 4842: 4838: 4835: 4831: 4827: 4823: 4822: 4818: 4814: 4797: 4793: 4792: 4785: 4777: 4773: 4768: 4761: 4757: 4753: 4748: 4747: 4742: 4738: 4734: 4730: 4725: 4715: 4708: 4702: 4692: 4683: 4673: 4666: 4659: 4652: 4646: 4642: 4632: 4629: 4627: 4624: 4622: 4619: 4617: 4614: 4612: 4609: 4607: 4604: 4602: 4599: 4597: 4596:Nishkam Karma 4594: 4592: 4589: 4587: 4584: 4582: 4579: 4577: 4574: 4572: 4569: 4567: 4564: 4562: 4559: 4557: 4554: 4552: 4549: 4547: 4544: 4542: 4539: 4537: 4534: 4532: 4529: 4527: 4526: 4522: 4520: 4517: 4516: 4509: 4507: 4502: 4497: 4495: 4493: 4492:Threefold Law 4488: 4487:law of return 4485: 4481: 4477: 4476:Western world 4467: 4465: 4461: 4457: 4453: 4449: 4448:Individuation 4445: 4441: 4437: 4433: 4429: 4428:metacognition 4425: 4421: 4415: 4411: 4409: 4408:synchronicity 4405: 4396: 4394: 4390: 4386: 4382: 4372: 4369: 4365: 4361: 4357: 4353: 4352:Last Judgment 4349: 4339: 4337: 4333: 4326: 4322: 4317: 4313: 4303: 4299: 4296: 4290: 4288: 4284: 4280: 4275: 4270: 4268: 4264: 4259: 4255: 4251: 4247: 4243: 4239: 4238: 4233: 4232: 4227: 4223: 4222: 4218: 4217: 4212: 4208: 4207: 4201: 4199: 4195: 4187: 4183: 4179: 4176: 4172: 4171: 4170: 4168: 4164: 4154: 4152: 4148: 4143: 4140: 4136: 4126: 4122: 4113: 4111: 4110: 4101: 4097: 4093: 4090: 4086: 4085: 4084: 4082: 4078: 4069: 4065: 4061: 4060: 4059: 4056: 4054: 4050: 4046: 4031: 4028: 4026: 4022: 4018: 4008: 4006: 4000: 3998: 3986: 3981: 3979: 3974: 3972: 3967: 3966: 3964: 3963: 3956: 3953: 3951: 3948: 3946: 3943: 3942: 3936: 3935: 3926: 3923: 3921: 3918: 3916: 3913: 3911: 3908: 3907: 3906: 3905:Taoist temple 3903: 3901: 3898: 3896: 3895:Mount Penglai 3893: 3889: 3886: 3885: 3884: 3881: 3879: 3876: 3875: 3872:Sacred places 3869: 3868: 3859: 3856: 3855: 3854: 3851: 3850: 3844: 3841: 3839: 3836: 3834: 3831: 3829: 3826: 3825: 3824: 3821: 3820: 3816: 3813: 3808: 3805: 3804: 3803: 3800: 3798: 3795: 3793: 3790: 3788: 3785: 3783: 3780: 3778: 3775: 3773: 3770: 3768: 3765: 3764: 3761: 3756: 3755: 3748: 3747: 3743: 3742: 3738: 3735: 3733: 3732:Zhang Sanfeng 3730: 3728: 3725: 3724: 3720: 3717: 3715: 3712: 3710: 3707: 3705: 3702: 3700: 3697: 3695: 3692: 3691: 3687: 3684: 3682: 3679: 3677: 3674: 3672: 3669: 3667: 3664: 3662: 3659: 3657: 3654: 3652: 3649: 3647: 3644: 3643: 3639: 3636: 3634: 3631: 3629: 3626: 3624: 3621: 3619: 3616: 3614: 3611: 3609: 3608:Zhang Daoling 3606: 3604: 3601: 3599: 3596: 3595: 3591: 3588: 3586: 3583: 3581: 3578: 3577: 3574: 3569: 3568: 3561: 3558: 3556: 3553: 3549: 3546: 3545: 3544: 3541: 3539: 3536: 3534: 3531: 3529: 3526: 3524: 3521: 3519: 3516: 3512: 3509: 3507: 3504: 3502: 3501:Ziwei Emperor 3499: 3497: 3494: 3493: 3492: 3489: 3485: 3484:Daode Tianzun 3482: 3480: 3477: 3475: 3472: 3471: 3470: 3467: 3465: 3464:Hongjun Laozu 3462: 3461: 3458: 3453: 3452: 3445: 3444: 3440: 3438: 3437: 3433: 3431: 3430: 3429:Qingjing Jing 3426: 3424: 3423: 3419: 3417: 3416: 3412: 3410: 3409: 3405: 3403: 3402: 3398: 3396: 3395: 3391: 3389: 3388: 3384: 3382: 3381: 3377: 3375: 3374: 3370: 3368: 3367: 3363: 3362: 3356: 3355: 3348: 3345: 3343: 3342: 3338: 3336: 3333: 3331: 3328: 3325: 3324: 3319: 3316: 3314: 3313: 3309: 3307: 3306: 3302: 3298: 3297: 3293: 3291: 3290: 3286: 3285: 3283: 3281: 3278: 3276: 3273: 3271: 3270:Five Precepts 3268: 3266: 3263: 3262: 3256: 3255: 3248: 3247: 3243: 3239: 3235: 3234: 3230: 3228: 3225: 3223: 3222: 3218: 3217: 3216: 3213: 3211: 3208: 3206: 3205: 3201: 3198: 3197: 3193: 3191: 3190: 3186: 3183: 3182: 3178: 3175: 3174: 3170: 3168: 3167: 3163: 3161:(five phases) 3160: 3159: 3155: 3153: 3150: 3146: 3143: 3142: 3141: 3140: 3136: 3134: 3133: 3129: 3127: 3126: 3122: 3120: 3117: 3115: 3112: 3111: 3105: 3104: 3099: 3096: 3094: 3091: 3090: 3089: 3088: 3084: 3080: 3079: 3076: 3073: 3072: 3068: 3064: 3063: 3055: 3053: 3048: 3044: 3040: 3035: 3033: 3026: 3021: 3018: 3016: 3015: 3009: 3004: 3002: 3001:enlightenment 2998: 2997: 2991: 2989: 2985: 2984: 2979: 2969: 2967: 2963: 2957: 2955: 2951: 2950: 2945: 2941: 2937: 2936: 2931: 2919: 2914: 2912: 2907: 2905: 2900: 2899: 2897: 2896: 2891: 2886: 2881: 2880: 2879: 2878: 2871: 2868: 2866: 2863: 2861: 2858: 2857: 2849: 2848: 2841: 2838: 2836: 2833: 2831: 2828: 2826: 2823: 2821: 2818: 2816: 2813: 2811: 2808: 2806: 2803: 2801: 2798: 2796: 2793: 2791: 2788: 2786: 2783: 2781: 2778: 2776: 2773: 2772: 2768: 2762: 2761: 2754: 2751: 2749: 2746: 2744: 2743:Damdama Sahib 2741: 2739: 2736: 2734: 2731: 2729: 2726: 2724: 2721: 2720: 2717: 2711: 2704: 2703: 2696: 2695: 2691: 2689: 2688: 2684: 2682: 2681: 2677: 2675: 2674: 2670: 2669: 2666: 2659: 2658: 2651: 2650:Antam Sanskar 2648: 2646: 2643: 2641: 2640:Amrit Sanskar 2638: 2636: 2633: 2630: 2627: 2625: 2622: 2620: 2617: 2615: 2612: 2610: 2607: 2605: 2602: 2600: 2597: 2595: 2592: 2590: 2587: 2585: 2582: 2580: 2577: 2575: 2572: 2571: 2568: 2561: 2560: 2553: 2550: 2548: 2545: 2543: 2542: 2538: 2536: 2534: 2529: 2527: 2525: 2520: 2518: 2516: 2511: 2509: 2508: 2504: 2503: 2500: 2493: 2492: 2485: 2482: 2480: 2477: 2475: 2472: 2470: 2467: 2465: 2462: 2460: 2459:Bhatt Mathura 2457: 2455: 2452: 2450: 2447: 2445: 2444:Bhatt Harbans 2442: 2440: 2437: 2435: 2432: 2430: 2427: 2425: 2422: 2420: 2419:Bhatt Kalshar 2417: 2415: 2412: 2410: 2409:Bhagat Jaidev 2407: 2405: 2404:Bhagat Surdas 2402: 2400: 2397: 2395: 2394:Bhagat Dhanna 2392: 2390: 2387: 2385: 2382: 2380: 2377: 2375: 2372: 2370: 2369:Bhagat Namdev 2367: 2365: 2362: 2360: 2357: 2355: 2352: 2350: 2347: 2345: 2342: 2341: 2338: 2331: 2330: 2323: 2320: 2318: 2315: 2313: 2310: 2308: 2305: 2303: 2300: 2298: 2295: 2293: 2290: 2288: 2285: 2283: 2282:Guru Amar Das 2280: 2278: 2275: 2273: 2270: 2269: 2266: 2259: 2258: 2253: 2250: 2248: 2245: 2243: 2240: 2238: 2235: 2233: 2230: 2229: 2228: 2227: 2223: 2219: 2218: 2215: 2212: 2211: 2207: 2203: 2202: 2186: 2185: 2181: 2178: 2174: 2173: 2169: 2166: 2162: 2161: 2157: 2154: 2153: 2149: 2146: 2145: 2141: 2138: 2137: 2133: 2130: 2129: 2125: 2122: 2118: 2114: 2110: 2106: 2102: 2098: 2094: 2090: 2086: 2085: 2081: 2080: 2079: 2067: 2064: 2060: 2057: 2056: 2051: 2050: 2045: 2041: 2037: 2033: 2029: 2025: 2022: 2018: 2017:samyaka jnāna 2014: 2010: 2006: 2002: 1998: 1996:' in Jainism) 1995: 1994:Divine entity 1991: 1990: 1989: 1986: 1984: 1983: 1978: 1974: 1973: 1968: 1960: 1956: 1952: 1947: 1945: 1938: 1936: 1933:According to 1928: 1927: 1923: 1920: 1919: 1915: 1912: 1911: 1907: 1904: 1903: 1899: 1896: 1895: 1891: 1888: 1887: 1883: 1880: 1879: 1875: 1874: 1873: 1871: 1870: 1865: 1861: 1860:consciousness 1857: 1856:subtle matter 1852: 1848: 1844: 1836: 1835: 1829: 1824: 1820: 1814: 1804: 1801: 1797: 1795: 1794: 1789: 1784: 1780: 1776: 1772: 1768: 1762: 1760: 1759: 1752: 1750: 1746: 1742: 1741: 1736: 1731: 1729: 1728: 1723: 1719: 1718: 1713: 1708: 1706: 1702: 1698: 1697: 1692: 1686: 1676: 1674: 1670: 1666: 1657: 1656: 1651: 1647: 1643: 1639: 1636: 1632: 1629: 1628: 1623: 1622: 1617: 1613: 1610: 1609: 1604: 1600: 1597: 1593: 1590: 1586: 1582: 1581: 1580: 1578: 1568: 1561: 1550: 1548: 1544: 1541:, opens with 1540: 1536: 1535: 1525: 1519: 1515: 1513: 1509: 1505: 1501: 1500: 1495: 1494: 1487: 1477: 1473: 1471: 1467: 1463: 1459: 1458: 1451: 1449: 1445: 1439: 1437: 1436: 1431: 1430: 1424: 1416: 1410: 1408: 1398: 1392: 1390: 1384: 1376: 1370: 1366: 1362: 1360: 1359: 1354: 1350: 1346: 1342: 1338: 1337: 1332: 1331: 1326: 1322: 1320: 1315: 1310: 1309: 1303: 1293: 1284: 1282: 1278: 1272: 1268: 1266: 1265: 1260: 1256: 1252: 1248: 1247: 1242: 1241:reincarnation 1232: 1230: 1226: 1221: 1219: 1218: 1214:and leads to 1213: 1212: 1207: 1206: 1202:and leads to 1201: 1200: 1195: 1191: 1180: 1178: 1174: 1173: 1168: 1167:Harold Coward 1163: 1161: 1153: 1149: 1129: 1125: 1124: 1119: 1118: 1112: 1110: 1106: 1101: 1093: 1086: 1066: 1064: 1063: 1058: 1054: 1050: 1046: 1037: 1028: 1025: 1021: 1017: 1012: 1010: 1006: 1002: 998: 989: 987: 983: 978: 974: 970: 966: 962: 957: 954: 950: 949: 944: 943: 938: 934: 930: 926: 924: 920: 912: 908: 898: 896: 895: 890: 886: 882: 878: 874: 869: 867: 863: 859: 855: 851: 847: 840: 834: 822: 816: 792: 781: 776: 774: 769: 767: 762: 761: 759: 758: 753: 750: 749: 748: 747: 740: 737: 735: 732: 730: 727: 725: 722: 720: 717: 716: 708: 707: 703: 702: 695: 692: 690: 687: 685: 682: 680: 677: 675: 672: 670: 667: 666: 662:Psychological 658: 657: 650: 647: 645: 642: 640: 637: 636: 628: 627: 620: 617: 616: 615: 614: 608: 605: 603: 600: 598: 595: 593: 590: 588: 585: 583: 580: 578: 575: 573: 572:Enlightenment 570: 568: 567:Buddha-nature 565: 563: 560: 559: 558: 557: 551: 548: 547: 546: 545: 539: 536: 535: 534: 524: 523: 516: 513: 511: 508: 506: 503: 501: 498: 496: 493: 492: 484: 483: 476: 473: 471: 468: 466: 463: 461: 458: 456: 455:Anthroposophy 453: 451: 448: 446: 443: 441: 438: 436: 433: 431: 428: 427: 426: 425: 419: 416: 414: 411: 409: 406: 404: 401: 400: 399: 398: 392: 389: 388: 387: 386: 380: 377: 375: 372: 370: 367: 365: 362: 361: 360: 359: 353: 350: 348: 345: 343: 340: 339: 338: 328: 327: 323: 322: 315: 312: 310: 307: 305: 302: 300: 299:Individuation 297: 295: 292: 291: 283: 282: 275: 272: 270: 267: 265: 262: 260: 257: 255: 252: 250: 247: 246: 238: 237: 230: 227: 224: 220: 218: 215: 213: 210: 208: 205: 204: 196: 195: 187: 186:Folk religion 184: 182: 179: 177: 174: 170: 167: 166: 165: 162: 158: 155: 153: 150: 148: 145: 144: 143: 140: 138: 135: 134: 125: 124: 116: 113: 111: 108: 107: 102: 96: 95: 92: 89: 88: 85: 82: 81: 77: 73: 72: 64: 60: 47: 35: 26: 22: 10826:Spirituality 10674: 10667: 10657:Tao Te Ching 10655: 10638: 10621: 10614: 10592: 10552:Spiritualism 10381:Supplication 10063:Supernatural 10053:Spiritualism 9928:Kevala jnana 9922: 9858:Emanationism 9767:Spirituality 9649:Iccha-mrityu 9614:Satkaryavada 9514:Nididhyasana 9499:Matsya Nyaya 9478: 9233:Madhvacharya 9063:Adi Shankara 9056:Philosophers 9039: 9032: 9015: 8996: 8989: 8980:Shiva Sutras 8970:Sangam texts 8962: 8955: 8946:Nyāya Sūtras 8926: 8919: 8902: 8892:Brahma Sutra 8891: 8883: 8876: 8871:Arthashastra 8869: 8862: 8804:Pratyabhijna 8684:Anekantavada 8463: 8454: 8436: 8427: 8418: 8403: 8384: 8364: 8345: 8336: 8318: 8309: 8300: 8291: 8280:, retrieved 8270: 8260: 8251: 8236:. Retrieved 8216: 8195: 8179:Publishers, 8171: 8161: 8152: 8143: 8134: 8125: 8107: 8089: 8077: 8068: 8057:, retrieved 8048: 8044: 8019: 8014: 8006: 8005:I.K. Taimni 8001: 7993: 7990: 7984: 7972:. Retrieved 7963: 7954: 7945: 7933:. Retrieved 7927: 7920: 7909:, retrieved 7889: 7882: 7873: 7865: 7850: 7843: 7824: 7806: 7797: 7780: 7763: 7754: 7737: 7721: 7712: 7704: 7699: 7682: 7662: 7653: 7644: 7617:, Chapter 19 7592: 7588: 7583: 7555: 7550: 7529: 7512: 7493: 7487: 7470: 7449: 7400: 7391: 7381: 7355:. Retrieved 7346: 7337: 7317: 7310: 7301: 7290:the original 7285: 7281: 7257: 7252: 7243: 7231:. Retrieved 7227:the original 7213: 7205:the original 7176: 7164:. Retrieved 7159: 7133:. Retrieved 7123: 7113: 7086:. Retrieved 7069: 7059: 7047:. Retrieved 7043:the original 7033: 7013: 7006: 6994: 6982: 6977: 6968: 6947: 6935: 6923: 6911: 6890: 6883: 6874: 6865: 6856: 6847: 6838: 6832: 6820:. Retrieved 6811: 6772: 6760:. Retrieved 6751: 6742: 6715: 6703: 6691: 6679: 6667: 6656:, retrieved 6640: 6615: 6608:Dargyay 1986 6588: 6576:. Retrieved 6572:the original 6562: 6550: 6538: 6526: 6514: 6502: 6490: 6478: 6466: 6424: 6372:Buswell 2004 6342:Buswell 2004 6314: 6307: 6282: 6274: 6267:Lamotte 1987 6262: 6239: 6234: 6222:. Retrieved 6204: 6197: 6185:. Retrieved 6176: 6166: 6150: 6145: 6129: 6124:, pp. 209–10 6113: 6108: 6092: 6080: 6075: 6068:Chapple 1986 6063: 6047: 6040:Chapple 1986 6035: 6028:Chapple 1986 6023: 6014: 6005: 5987: 5967: 5947: 5927: 5893: 5884: 5840: 5832: 5820: 5808: 5796: 5769: 5763: 5744: 5734: 5732: 5725:. Retrieved 5716: 5706: 5694:. Retrieved 5674: 5659:(1): 51–55. 5656: 5652: 5622: 5613: 5597: 5588: 5552: 5543: 5534: 5517: 5505: 5493: 5462: 5454: 5437: 5420: 5416: 5410: 5391: 5385: 5377: 5357: 5319: 5310: 5298:. Retrieved 5294:the original 5283: 5272:, retrieved 5268:the original 5262: 5256: 5213: 5197: 5112: 5068:, pp 261–262 5053: 5048:, pp 351–352 4981:. Retrieved 4975: 4945: 4938: 4921: 4902: 4873:. Retrieved 4864: 4854: 4817: 4789: 4784: 4775: 4767: 4756:imponderable 4751: 4744: 4724: 4714: 4706: 4701: 4691: 4682: 4672: 4664: 4658: 4650: 4645: 4523: 4501:I. K. Taimni 4499:Theosophist 4498: 4490: 4486: 4473: 4417: 4413: 4402: 4392: 4380: 4378: 4345: 4342:Christianity 4330: 4324: 4316:Mills of God 4300: 4291: 4286: 4283:Nyaya school 4271: 4266: 4262: 4245: 4241: 4235: 4229: 4219: 4216:Brahma Sutra 4215: 4204: 4202: 4191: 4160: 4144: 4132: 4123: 4119: 4107: 4105: 4100:natural evil 4074: 4057: 4049:moral agency 4042: 4029: 4024: 4016: 4014: 4004: 4001: 3994: 3900:Mount Kunlun 3744: 3704:Zhang Boduan 3686:Tao Hongjing 3598:Heshang Gong 3496:Jade Emperor 3441: 3434: 3427: 3420: 3415:Sanhuangjing 3413: 3406: 3399: 3392: 3385: 3378: 3373:Tao Te Ching 3371: 3364: 3339: 3321: 3310: 3303: 3294: 3287: 3275:Ten Precepts 3245: 3241: 3231: 3219: 3202: 3194: 3187: 3184:(non-action) 3179: 3171: 3164: 3156: 3145:Yin and yang 3137: 3130: 3123: 3051: 3036: 3028: 3023: 3019: 3012: 3008:Matthew 5:44 3005: 2994: 2992: 2981: 2975: 2958: 2953: 2947: 2943: 2939: 2933: 2927: 2692: 2685: 2680:Dasam Granth 2678: 2671: 2579:Prohibitions 2552:Five Virtues 2547:Five Thieves 2539: 2533:Charhdi Kalā 2505: 2439:Bhatt Gayand 2354:Bhagat Farid 2344:Bhagat Kabir 2302:Guru Har Rai 2287:Guru Ram Das 2183: 2182: 2171: 2170: 2164: 2159: 2158: 2151: 2150: 2143: 2142: 2135: 2134: 2127: 2126: 2117:kevala jnana 2116: 2108: 2105:clairvoyance 2101:avadhi jnana 2100: 2097:shruta jnana 2096: 2092: 2089:jnanavarniya 2088: 2084:Jnanavarniya 2083: 2082: 2077: 2074:Eight Karmas 2063:Tirthankaras 2062: 2055:Kevala Jnana 2053: 2047: 2043: 2039: 2035: 2031: 2028:karma-bandha 2027: 2020: 2016: 2012: 2005:karma-bandha 2004: 2000: 1987: 1980: 1970: 1963: 1943: 1940: 1932: 1924: 1916: 1908: 1900: 1892: 1884: 1876: 1867: 1840: 1833: 1798: 1791: 1787: 1782: 1778: 1767:impermanence 1764: 1756: 1754: 1744: 1738: 1734: 1732: 1725: 1721: 1715: 1711: 1709: 1704: 1694: 1690: 1688: 1669:materialists 1661: 1655:Brahmasutras 1654: 1625: 1619: 1607: 1573: 1553: 1543:Yudhishthira 1538: 1532: 1530: 1526:, xii.291.22 1517: 1507: 1503: 1497: 1491: 1489: 1474: 1455: 1453: 1447: 1443: 1441: 1434: 1427: 1425: 1421: 1404: 1386: 1381: 1368: 1363: 1356: 1352: 1344: 1340: 1334: 1328: 1316: 1299: 1273: 1269: 1262: 1258: 1244: 1238: 1222: 1215: 1209: 1203: 1197: 1186: 1183:Ethicization 1170: 1164: 1159: 1147: 1127: 1121: 1115: 1113: 1109:like effects 1108: 1104: 1102: 1098: 1069: 1060: 1042: 1015: 1013: 1009:law of karma 1008: 1005:karma-theory 1004: 1000: 996: 995: 986:metaphysical 958: 952: 946: 940: 932: 927: 906: 904: 892: 870: 861: 790: 789: 712:Neurological 612: 611: 577:Kevala jnana 555: 554: 543: 542: 533:Pre-historic 532: 465:Spiritualism 440:Universalism 423: 422: 397:Early modern 396: 395: 384: 383: 374:Neoplatonism 357: 356: 336: 84:Spirituality 63:prayer wheel 59:endless knot 39:Endless knot 25: 10720:Forgiveness 10532:Panentheism 10477:Esotericism 10281:Nonviolence 10266:Monasticism 10256:Ministering 10211:Glossolalia 10166:Channelling 9943:Metaphysics 9908:Inner peace 9873:Eschatology 9694:Vivartavada 9584:Rājamaṇḍala 9539:Paramananda 9339:Apauruṣheyā 9334:Anupalabdhi 9193:Vivekananda 9158:Dharmakirti 9118:Buddhaghosa 9108:Yājñavalkya 8915:Jain Agamas 8910:Hindu texts 8789:Navya-Nyāya 8725:Svatantrika 8720:Sautrāntika 8609:Vaisheshika 8294:, Shambhala 8051:(1): 1–20, 7535:Gavin Flood 7233:31 December 7135:31 December 7108:, p. . 7001:, p. . 6822:9 September 6720:Vetter 1988 6672:Harvey 1990 6593:Harvey 1990 6543:Gethin 1998 6531:Gethin 1998 6519:Gethin 1998 6357:Vetter 1988 6070:, p. . 5564:, Chapter 1 4432:counselling 4389:David Wolpe 4274:nontheistic 4267:Mahabharata 4246:Mahabharata 4237:Mahabharata 4211:Adi Sankara 4071:sufferings? 3843:Zhengyi Dao 3807:Dragon Gate 3676:Kou Qianzhi 3671:Bao Jingyan 3585:Zhuang Zhou 3394:Taipingjing 3032:reincarnate 2753:Hazur Sahib 2748:Patna Sahib 2645:Anand Karaj 2604:The Five Ks 2524:Vand Chakkō 2484:Balvand Rai 2474:Baba Sundar 2454:Bhatt Kirat 2449:Bhatt Jalap 2434:Bhatt Bhika 2429:Bhatt Bhalh 2399:Bhagat Pipa 2389:Bhagat Sain 2364:Bhagat Beni 2121:omniscience 2049:Tirthankara 1959:Tirthankara 1755:Intention ( 1722:karmavipaka 1679:In Buddhism 1567:Mahabharata 1539:Mahabharata 1524:Mahabharata 1480:In Hinduism 1417:3.12.9, 7–8 1361:sacrifice. 1281:soteriology 873:in Hinduism 674:Mindfulness 592:Neo-Vedanta 510:Orientalism 500:Neo-Advaita 488:Orientalist 445:New Thought 430:Romanticism 408:Jakob Böhme 369:Hermeticism 352:Panentheism 129:Traditional 10795:Categories 10705:Compassion 10651:Sufi texts 10623:Dhammapada 10542:Polytheism 10522:Nondualism 10502:Monotheism 10492:Henotheism 10487:Gnosticism 10411:Veneration 10351:Sahaj marg 10326:Revivalism 10321:Repentance 10291:Pilgrimage 10246:Meditation 10221:Iconolatry 10126:Asceticism 10003:Revelation 9968:Paranormal 9948:Mind's eye 9913:Involution 9868:Epigenesis 9644:Svātantrya 9534:Paramatman 9489:Kshetrajna 9464:Ishvaratva 9404:Cittabhumi 9399:Chidabhasa 9349:Asiddhatva 9269:Abhasavada 9243:Guru Nanak 9178:Vasubandhu 9004:Upanishads 8998:Tirukkuṟaḷ 8957:Panchadasi 8762:Bhedabheda 8710:Madhyamaka 8550:Monotheism 8238:11 October 7996:: 564–570. 7935:14 January 7911:30 January 7893:, Tvunot, 7197:Li Hongzhi 7181:Ownby 2008 7106:Ownby 2008 6999:Jaini 2000 6952:Jaini 1998 6940:Jaini 1998 6928:Jaini 1998 6916:Jaini 2000 6762:14 January 6578:14 January 6483:Keown 2000 6444:Keown 2000 6255:Kragh 2006 6224:14 January 5696:11 October 5634:, pp 69–70 5300:14 January 5274:14 January 4805:References 4576:Karma yoga 4424:meditation 4410:of karma; 4395:to karma. 4263:purusakara 4231:Sri Bhasya 4186:omnipotent 4182:omniscient 4096:moral evil 4034:Discussion 3915:Louguantai 3858:Yao Taoism 3681:Lu Xiujing 3661:Wei Huacun 3656:Sun Hanhua 3603:Wei Boyang 3347:Priesthood 3280:Meditation 3199:(immortal) 3176:(reversal) 2988:Li Hongzhi 2978:Falun Gong 2972:Falun Gong 2805:Literature 2790:Panj Pyare 2733:Akal Takht 2694:Five Banis 2635:Naam Karan 2594:Amrit Velā 2515:Kirat Karō 2498:Philosophy 2479:Satta Doom 2469:Bhatt Salh 2464:Bhatt Nalh 2424:Bhatt Balh 2292:Guru Arjan 2277:Guru Angad 2272:Guru Nanak 2264:Sikh gurus 2093:mati jnana 2009:Ratnatraya 1864:Jain texts 1817:See also: 1807:In Jainism 1783:karmaphala 1779:Karmaphala 1712:Karmaphala 1691:karmaphala 1689:Karma and 1493:Upanishads 1429:Upanishads 1358:agnicayana 1339:1.7.1.5, 1314:nominative 1105:like deeds 945:: whereas 901:Definition 582:Madhyamaka 505:Nonduality 364:Gnosticism 324:Influences 229:Syncretism 10740:Intuition 10725:Gratitude 10695:Awareness 10537:Pantheism 10512:Mysticism 10507:Monolatry 10421:Wabi-sabi 10416:Vipassana 10366:Shamanism 10356:Sainthood 10341:Sacrifice 10336:Sacrament 10251:Martyrdom 10231:Kinomichi 10186:Entheogen 10131:Astrology 10098:Practices 10008:Salvation 9893:Existence 9833:Cosmology 9828:Cosmogony 9808:Awakening 9793:Afterlife 9504:Mithyatva 9394:Chaitanya 9389:Catuṣkoṭi 9354:Asatkalpa 9329:Anavastha 9304:Aishvarya 9223:Sakayanya 9218:Sadananda 9183:Gaudapada 9168:Nagarjuna 9123:Patañjali 8939:Principal 8921:Kamasutra 8715:Yogachara 8634:Raseśvara 8175:, Delhi: 8155:, Equinox 7357:6 January 7199:(2008) . 7166:1 January 7078:0362-4331 7049:5 October 6471:Kopf 2001 6214:490451138 5825:Tull 1989 5801:Tull 1989 5733:a neuter 5727:7 January 5228:, pp. 47; 5008:, pp. 193 4810:Citations 4796:Tathagata 4776:wholeness 4525:Amor fati 4506:Theosophy 4470:Theosophy 4442:and left 4404:Carl Jung 4391:compared 4362:6:7) and 4360:Galatians 4194:Max Weber 3767:Huang–Lao 3719:Qiu Chuji 3709:Sun Bu'er 3699:Chen Tuan 3651:Guo Xiang 3618:Zhang Jue 3590:Lie Yukou 3422:Huahujing 3387:Huainanzi 3259:Practices 3210:True form 2825:Criticism 2664:Scripture 2566:Practices 2507:Naam Japo 2165:namakarma 2113:telepathy 1955:Shrivatsa 1832:Types of 1793:acinteyya 1724:(wherein 1714:(wherein 1673:Causality 1658:(3.2.38). 1596:Vaisesika 1377:11.2.7.33 1341:sacrifice 1277:Charvakas 1160:samskaras 1031:Causality 905:The term 684:Self-help 644:Shamanism 613:East-Asia 607:Yogachara 460:Occultism 450:Theosophy 391:Mysticism 358:Antiquity 347:Pantheism 294:Ego death 176:Mysticism 164:Christian 10770:Patience 10745:Kindness 10676:Zhuangzi 10547:Religion 10527:Pandeism 10467:Darshana 10286:Pacifism 10271:Muraqaba 10261:Miracles 10196:Exorcism 10191:Epiphany 10171:Chanting 10161:Celibacy 10156:Blessing 10116:Altruism 10033:Shunyata 9983:Prophecy 9883:Eternity 9786:Concepts 9669:Tanmatra 9664:Tajjalan 9654:Syādvāda 9554:Pradhana 9529:Padārtha 9494:Lakshana 9439:Ekagrata 9284:Adrishta 9279:Adarsana 9257:Concepts 9238:Mahavira 9203:Ramanuja 9153:Chanakya 9088:Avatsara 9083:Valluvar 9023:Vedangas 8837:Gandhism 8740:Medieval 8689:Syādvāda 8674:Charvaka 8646:Pāṇiniya 8540:Idealism 8282:14 April 8276:archived 8250:(1975), 8232:Archived 8088:(1986), 8059:14 April 8053:archived 8039:(1998), 7968:Archived 7905:archived 7351:Archived 7129:Archived 7088:14 March 7082:Archived 6816:Archived 6756:Archived 6754:. 4.77. 6658:14 April 6649:archived 6218:Archived 6181:Archived 5721:Archived 5690:Archived 5529:, pp 589 4869:Archived 4606:Saṅkhāra 4512:See also 4484:Neopagan 4440:amygdala 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