Nature of Karma

In the working of Karma there are maleficent and beneficent forces and conditions to counteract and support this self-operating law. Birth (gati) time or condition (kala) substratum of rebirth or showing attachment to rebirth (upadhi) and effort (payoga) act as such powerful aids and hindrances to the fruition of Karma.

Though we are neither the absolutely the servants nor the masters of our Karma, it is evident from these counteractive and supportive factors that the fruition of Karma is influenced to some extent by external circumstances, surroundings, personality, individual striving, and so forth.

It is this doctrine of Karma that gives consolation, hope, reliance and moral courage to a Buddhist. When the unexpected happens, and he meets with difficulties, failures, and misfortune, the Buddhist realises that he is reaping what he has sown, and he is wiping off a past debt. Instead of resigning himself, leaving everything to Karma, he makes a strenuous effort to pull the weeds and sow useful seeds in their place, for the future is in his own hands.

He who believes in Karma does not condemn even the most corrupt, for they, too, have their chance to reform themselves at any moment. Though bound to suffer in woeful states, they have hope of attaining eternal Peace. By their own doings they have created their own Hells, and by their own doings they can create their own Heavens, too.

A Buddhist who is fully convinced of the law of Karma does not pray to another to be saved but confidently relies on him for his own emancipation. Instead of making any self-surrender, or calling on any supernatural agency, he relies on his own will power, and works incessantly for the well-being and happiness of all. This belief in Karma validates his effort and kindles his enthusiasm, because it teaches individual responsibility.

To the ordinary Buddhist, Karma serves as a deterrent, while to an intellectual, it serves as in incentive to do good. He or she becomes kind, tolerant, and considerate. This law of Karma explains the problem of suffering, the mastery of so-called fate and predestination of other religions and about all the inequality of mankind.