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Karma, in ancient Indian concepts, is fundamentally defined as an action, work, or deed, and its subsequent effect or consequences, originating from the Sanskrit 'karma' and Pali 'kamma'.
Answer: True
The term 'karma' originates from Sanskrit and Pali, fundamentally denoting an action or deed and its resulting consequences, forming a principle of cause and effect in Indian religions.
All Indian religious scriptures consistently link good intent and deeds directly to happier rebirths, and bad intent and deeds to worse rebirths.
Answer: False
While good deeds and intentions generally lead to favorable rebirths and bad deeds to unfavorable ones, some Indian scriptures do not establish a direct or universal link between karma and rebirth, indicating a nuanced understanding.
In Sanskrit terminology, the specific term for fate, destiny, or predetermination is Prarabdha, which distinguishes it from the broader concept of karma.
Answer: True
The Sanskrit term Prarabdha specifically denotes fate, destiny, or predetermination, differentiating it from karma, which refers to actions and their consequences, emphasizing agency.
The concept of karma is closely linked with rebirth in Hinduism, Buddhism, Jainism, Sikhism, and Taoism.
Answer: True
The concept of karma is indeed closely associated with rebirth (samsara) in numerous Indian religions, including Hinduism, Buddhism, Jainism, and Sikhism, as well as in Taoism.
The endless knot, often seen on Nepalese temple prayer wheels, symbolizes the interlinking of cause and effect, representing an eternal karmic cycle.
Answer: True
The endless knot, a common motif in Asian cultures, particularly on Nepalese temple prayer wheels, symbolizes the interconnectedness of cause and effect and the eternal nature of the karmic cycle.
According to Wilhelm Halbfass, *kriya* refers to the executed action as a consequence of activity, while *karma* denotes the activity itself, including the steps and effort involved.
Answer: False
Wilhelm Halbfass states the opposite: *kriya* refers to the activity itself, while *karma* denotes the executed action as a consequence of that activity, including the intention behind it.
The moral quality of an act, in terms of creating good or bad karma, is determined solely by the deed itself, not the underlying motive.
Answer: False
The moral quality of an act and its karmic outcome are determined by both the deed itself and, crucially, the underlying motive or intention behind the action.
Indologists typically define the principle of karma as a combination of causality, ethicization, and rebirth.
Answer: True
Indologists commonly define the principle of karma as encompassing three key components: causality (ethical or non-ethical), ethicization (good/bad actions have consequences), and rebirth (the cycle of reincarnation).
The law of karma is understood to operate independently of any deity or divine judgment, functioning as an inherent principle of the universe.
Answer: True
The law of karma is generally understood as an inherent, impersonal principle of the universe, operating independently of any specific deity or divine judgment, where actions naturally lead to consequences.
*Samskara* refers to the visible or invisible effect of karma that is typically immediate or occurs within the current life.
Answer: False
*Samskara* is an invisible effect produced within the actor that transforms them and influences their capacity for happiness or unhappiness in present and future lives. *Phala* refers to the visible or invisible effect that is typically immediate or occurs within the current life.
The lotus flower symbolically represents karma in many Asian traditions because it blooms and carries seeds simultaneously, with the seed as cause and flower as effect.
Answer: True
The lotus flower is a powerful symbol of karma in Asian traditions, representing the simultaneous presence of cause (seed) and effect (flower), and serving as a reminder of growth and purity amidst challenging circumstances.
According to ancient Indian concepts, what is the fundamental definition of Karma?
Answer: An action, work, or deed, and its subsequent effect or consequences.
Which of the following statements accurately describes the general understanding of karma's influence on an individual's future, particularly concerning rebirths?
Answer: Good intent and good deeds contribute to good karma, leading to happier rebirths, while bad intent and bad deeds result in worse rebirths, though some scriptures indicate no direct link.
What is the Sanskrit term specifically used for fate, destiny, or predetermination, distinguishing it from the broader concept of karma?
Answer: Prarabdha
Which of the following religions is NOT explicitly mentioned as primarily associating the concept of karma with the idea of rebirth or samsara?
Answer: Judaism
According to Wilhelm Halbfass, how does *karma* differ from *kriya* in Sanskrit?
Answer: *Kriya* refers to the activity itself, while *karma* denotes the executed action and the intention behind it.
What is crucial in determining the moral quality of an act and its contribution to good or bad karma?
Answer: Both the deed itself and the underlying motive or intention.
Why is it challenging to arrive at a single, universal definition of karma?
Answer: Due to the diverse views among various schools of Indian religions, with differing emphasis on karma and rebirth.
What are the three main components Indologists combine to define the principle of karma from ancient Indian texts?
Answer: Causality, ethicization, and rebirth.
How does the law of karma operate in relation to deities or divine judgment?
Answer: It operates independently of any deity or divine judgment, as an inherent universal principle.
What are the two forms in which the consequences or effects of karma can be described?
Answer: Phala and Samskara
Prarabdha karma is the accumulated karma from past actions across many lifetimes, which is currently manifesting and shaping the present life's circumstances.
Answer: False
Prarabdha karma refers specifically to the portion of accumulated past actions (Sanchita karma) that is currently manifesting in one's present life. Sanchita karma is the broader term for all accumulated karma from past lifetimes.
The earliest association of karma with causality in ancient Indian texts is found in the *Rigveda*.
Answer: False
One of the earliest clear associations of karma with causality is found in the *Brihadaranyaka Upanishad*, not the *Rigveda*, which primarily uses *karman-* to mean 'work' or 'deed' in ritualistic contexts.
The Vedic Sanskrit word *karman-* appears approximately 400 times in the *Rigveda* and primarily means 'sacrifice'.
Answer: False
The Vedic Sanskrit word *karman-* appears approximately 40 times in the *Rigveda* (not 400) and primarily means 'work' or 'deed,' often in the context of Srauta rituals, rather than exclusively 'sacrifice'.
The *Satapatha Brahmana* associated the potential for immortality (*amara*) with the karma of the *agnicayana* sacrifice.
Answer: True
The *Satapatha Brahmana* explicitly links the potential for immortality (amara) with the performance of the *agnicayana* sacrifice, highlighting the ritualistic understanding of karma in early Vedic texts.
*Brihadaranyaka Upanishad* 3.2.13 is significant for providing one of the earliest clear discussions of the karma doctrine, explicitly stating causality and ethicization.
Answer: True
*Brihadaranyaka Upanishad* 3.2.13 is indeed a pivotal text, offering one of the earliest explicit discussions of the karma doctrine by stating that individuals become good through good deeds and evil through evil deeds, thereby establishing causality and ethicization.
The *Mahabharata* teaches that individuals can inherit the good or evil acts of another person, allowing for shared karmic responsibility.
Answer: False
The *Mahabharata* explicitly states, 'As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man,' emphasizing individual responsibility and rejecting inherited karma.
Bhishma, in the *Mahabharata*, asserts that a person's future is solely determined by past human actions, with no role for current free will.
Answer: False
Bhishma in the *Mahabharata* clarifies that the future is a function of both current human effort (free will) and past human actions, indicating that present agency plays a significant role alongside past karma.
The Nyaya school of Hinduism suggests that the karma doctrine implies the existence of God, while Vedanta schools hold that God is the dispenser of karma's fruits.
Answer: True
The Nyaya school indeed suggests that the karma doctrine implies the existence of God, while Vedanta schools, while accepting karma, posit that God (Isvara) is the dispenser of the fruits (phala) of karma, rather than karma operating entirely autonomously.
The Charvaka school of Hinduism, being materialists, denied the theory of karma-rebirth but accepted the existence of God.
Answer: False
The Charvaka school, being materialists, denied both the theory of karma-rebirth and the existence of God, believing causality arose from the interaction of natural phenomena.
In Hinduism, which type of karma represents the portion of accumulated past actions that is currently manifesting and shaping the present life's circumstances?
Answer: Prarabdha karma
Where does one of the earliest associations of karma with causality appear in ancient Indian texts?
Answer: The *Brihadaranyaka Upanishad*
What is the significance of *Brihadaranyaka Upanishad* 3.2.13 in the early discussion of karma?
Answer: It provides one of the earliest clear discussions of the karma doctrine, explicitly stating causality and ethicization.
According to the *Mahabharata*, what is the relationship between human actions and their consequences?
Answer: As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man.
In the *Anushasana Parva* of the *Mahabharata*, what does Bhishma state about the future?
Answer: The future is a function of both current human effort, derived from free will, and past human actions.
Which school of Hinduism denied both the theory of karma-rebirth and the existence of God?
Answer: Charvaka (Lokayata) school
In some Buddhist traditions, actions performed without any bad intent, such as covetousness, are considered to have a non-existent or neutral karmic impact.
Answer: True
Some Buddhist traditions emphasize that actions performed without negative intentions, such as covetousness, are considered to have a non-existent or neutral karmic impact, underscoring the centrality of intention (cetana) in karmic outcomes.
In Buddhism, karma refers to actions driven by intention (*cetana*), as stated in the *Nibbedhika Sutta*.
Answer: True
The *Nibbedhika Sutta* explicitly defines karma in Buddhism as actions driven by intention (cetana), whether through body, speech, or mind, highlighting the mental component as central to karmic generation.
Buddha's teaching of karma is strictly deterministic, similar to the view of Jains, where the karmic effect of a deed is solely based on the deed itself.
Answer: False
Buddha's teaching of karma is not strictly deterministic like the Jain view; it is flexible and dynamic, incorporating circumstantial factors and recognizing that the karmic effect depends on the nature of the person and the circumstances, not solely the deed itself.
In Buddhism, *karmaphala* is considered a 'judgment' enforced by a God or Deity.
Answer: False
In Buddhism, *karmaphala* is understood as the natural outcome of a process of cause and effect, not a 'judgment' enforced by a God or any supernatural being.
The *Acintita Sutta* warns that the results of karma are one of four incomprehensible subjects, beyond full understanding through logical thought.
Answer: True
The *Acintita Sutta* indeed identifies 'the results of karma' as one of four incomprehensible subjects (acinteyya), suggesting that their full understanding lies beyond conventional logical thought and reason.
Nichiren Buddhism teaches that adverse karma is unchangeable and must be endured as a fixed consequence of past actions.
Answer: False
Nichiren Buddhism teaches that adverse karma can be transformed and changed through faith and practice, allowing negative past causes to be converted into positive future benefits, emphasizing agency and spiritual transformation.
In some Buddhist traditions, what is the karmic impact of actions performed without any bad intent, such as covetousness?
Answer: They are considered to have a non-existent or neutral karmic impact.
What is the Buddhist understanding of karma, as stated in the *Nibbedhika Sutta*?
Answer: Karma refers to actions driven by intention (*cetana*) through body, speech, or mind.
How does Buddha's teaching of karma differ from the strictly deterministic view of Jains?
Answer: Buddha's teaching is not strictly deterministic, incorporating circumstantial factors and making it flexible.
What is the Buddhist perspective on *karmaphala* in relation to divine judgment?
Answer: *Karmaphala* is the natural outcome of a process of cause and effect, not a divine judgment.
What does Nichiren Buddhism teach about adverse karma?
Answer: Adverse karma can be transformed and changed through faith and practice.
In Jainism, karma is described as 'karmic dirt,' consisting of subtle particles of matter attracted to a soul's karmic field by mental, verbal, and physical activities.
Answer: True
Jainism uniquely defines karma as 'karmic dirt,' comprising subtle particles of matter that are attracted to a soul's karmic field through various activities, leading to its defilement.
The seven *tattvas* in Jain philosophy include *Jiva* (the soul), *Ajiva* (the non-soul), and *Moksha* (complete annihilation of all karmic matter).
Answer: True
The seven *tattvas* (truths) in Jain philosophy indeed include *Jiva* (soul), *Ajiva* (non-soul), and *Moksha* (complete annihilation of karmic matter), among others, forming the fundamental constituents of reality.
Padmanabh Jaini notes that Jainism, like Hinduism and some Buddhist schools, allows for exceptions where individuals may not reap the fruits of their own karma, such as through ritual offerings or merit transfer.
Answer: False
Padmanabh Jaini highlights that Jainism uniquely emphasizes that individuals reap only the fruits of their own karma, without exception, contrasting with Hinduism and some Buddhist schools that allow for practices like ritual offerings or merit transfer.
In Jainism, the analogy of gold mixed with impurities is used to explain that the soul is naturally pure at its origin and only becomes impure through external karmic influence.
Answer: True
The Jain analogy of gold mixed with impurities explains that the soul is inherently pure at its origin, and its impurity arises from the accumulation of external karmic matter, which can be refined through spiritual effort.
*Jnanavarniya* karma in Jainism is a deluding karma that causes the soul to be infatuated with favorable objects and repelled by unfavorable ones.
Answer: False
*Jnanavarniya* karma is a knowledge-obstructing karma that acts like a veil, preventing the soul from fully knowing. The description provided in the question corresponds to *Mohniya* karma, which is a deluding karma.
*Vedaniya* karma is a sensation-producing karma that causes a soul to experience pleasure and pain, disturbing its inherent bliss.
Answer: True
*Vedaniya* karma is indeed a sensation-producing karma in Jainism, responsible for causing the soul to experience pleasure and pain, thereby disturbing its inherent state of bliss.
*Antaraya* karma in Jain philosophy is a body-producing karma that assigns various types of bodies to souls.
Answer: False
*Antaraya* karma is a power-obstructing karma that prevents the soul from utilizing its innate powers. The description provided in the question corresponds to *Nama* karma, which is a body-producing karma.
In Jainism, what is the unique meaning of karma, distinguishing it from Hindu philosophy and Western civilization?
Answer: It refers to 'karmic dirt,' subtle particles of matter attracted to a soul's karmic field.
Which of the following is NOT one of the seven *tattvas* (truths or fundamentals) that constitute reality in Jain philosophy?
Answer: Maya (illusion)
According to Padmanabh Jaini, how does Jainism's stance on reaping one's own karma differ from Hinduism and Buddhism?
Answer: Jainism uniquely emphasizes that individuals reap only the fruits of their own karma, without exception.
What is the function of *Jnanavarniya* karma in Jain philosophy?
Answer: It obstructs the soul's essential quality of knowledge, acting like a veil.
Which type of karma in Jainism causes a soul to experience pleasure and pain, disturbing its inherent bliss?
Answer: Vedaniya karma
What is the role of *Mohniya* karma in Jainism?
Answer: It causes the soul to be infatuated with favorable objects and repelled by unfavorable ones, creating delusion.
In Sikhism, the law of karma dictates that individuals harvest exactly what they sow, no more and no less, holding everyone accountable for their present and future state.
Answer: True
Sikhism's law of karma is indeed understood as a principle where individuals reap precisely what they sow, emphasizing strict accountability for one's actions and their consequences in both present and future states.
According to David Ownby, Falun Gong defines 'karma' as an exclusively positive term, representing the source of all spiritual growth.
Answer: False
David Ownby states that Falun Gong defines 'karma' as an exclusively negative term, representing the source of all suffering, while 'good karma' in other traditions is referred to as *de* ('virtue').
Li Hongzhi, founder of Falun Gong, states that the purpose of human life is to accumulate karma to achieve higher forms of existence.
Answer: False
Li Hongzhi, founder of Falun Gong, teaches that the purpose of human life is to awaken quickly and return to one's original state, thereby avoiding further reincarnation and the accumulation of karma, which is viewed negatively.
In Taoism, karma is tracked by deities and spirits, with rewards or retribution following one's deeds like a shadow.
Answer: True
Taoism incorporates the concept of karma, where deeds are tracked by deities and spirits, and rewards or retribution are believed to follow one's actions, akin to a shadow, ensuring a form of cosmic justice.
In Sikhism, what analogy is used to explain the law of karma?
Answer: Life is a field where one's karma is the seed, and individuals harvest what they sow.
According to David Ownby, how does Falun Gong's definition of 'karma' differ from that in Buddhism?
Answer: Falun Gong understands karma as an exclusively negative term, representing the source of all suffering.
What does Li Hongzhi, the founder of Falun Gong, state is the purpose of human life in the context of karma?
Answer: To awaken quickly on Earth and return to one's original state, avoiding further reincarnation and karma accumulation.
What is the Taoist perspective on karma and how it is tracked?
Answer: Karma is tracked by deities and spirits, with rewards or retribution following like a shadow.
The 'moral agency problem' in karma doctrine questions if individuals are truly responsible for their actions if past karma predetermines their behavior and suffering.
Answer: True
The 'moral agency problem' is a central debate in karma doctrine, questioning the extent of individual responsibility and free will if past karma is perceived to predetermine one's actions and experiences.
Hindu schools like Yoga and Advaita Vedanta argue that karma theory only accounts for past actions, thus negating free will in the present.
Answer: False
Hindu schools such as Yoga and Advaita Vedanta argue that karma encompasses both past actions and present intentions, thereby affirming free will and moral agency in the present, as individuals create new karma through their intentional acts.
The 'psychological indeterminacy' problem arises because individuals cannot know their past karma, making it unclear what actions to take in the present to improve their future.
Answer: True
The 'psychological indeterminacy' problem highlights the challenge of knowing one's past karma, which can lead to ambiguity about effective present actions for improving future outcomes or alleviating suffering.
The transferability of karma merit and demerit is widely accepted across all Indian religions as a means to enhance ethical foundations.
Answer: False
The transferability of karma merit and demerit is a controversial concept, not widely accepted across all Indian religions, as it is seen by some to undermine ethical foundations and individual accountability.
Some Buddhist schools defend karma merit transfer by clarifying it's for sharing positive spiritual benefits, not transferring bad karma.
Answer: True
Some Buddhist schools defend karma merit transfer by explaining it as a means to share positive spiritual benefits and encourage religious giving, rather than a mechanism for transferring negative karma (demerit).
The problem of theodicy is often considered more significant in many schools of major Indian religions than in Western religions due to their emphasis on an omnibenevolent creator.
Answer: False
The problem of theodicy is often considered less significant in many Indian religions because they do not universally assume an omnibenevolent creator God in the same way as monotheistic Western religions, and suffering is often attributed to individual karma.
The *Mahabharata* suggests that the existence of good and evil can be attributed to three theories: divine ordination, karma, and chance events.
Answer: True
The *Mahabharata* indeed presents three theories for the existence of good and evil: divine ordination, the principle of karma, and chance events (yadrccha), offering a multifaceted ancient Indian perspective.
What is the 'moral agency problem' in the context of the karma doctrine?
Answer: The controversy over whether karma implies destiny, impacting free will and individual responsibility.
How do some Hindu schools like Yoga and Advaita Vedanta allow for free will despite karma?
Answer: They assert that karma encompasses both action and intention, allowing individuals to create new karma through intentional acts.
What is the 'psychological indeterminacy' problem associated with the theory of karma?
Answer: The ambiguity regarding what actions to take in the present to improve the future, given unknown past karma.
Why is the transferability of karma merit and demerit a controversial concept in Indian religions?
Answer: It is seen to undermine ethical foundations and dissociate causality from the moral agent.
Which Hindu philosophies and Jainism generally hold that karma cannot be transferred?
Answer: Yoga and Advaita Vedantic philosophies, along with Jainism.
What is one reason the problem of theodicy is often considered less significant in many schools of major Indian religions compared to Western religions?
Answer: Many Indian religions do not assume an omnibenevolent creator, and deities are defined differently.
New Agers exclusively view karma as a system designed to enforce punishment for past actions, emphasizing cosmic balance.
Answer: False
Many New Agers perceive karma as a law of cause and effect that ensures cosmic balance, but they often emphasize that it is not primarily a system designed to enforce punishment for past actions, but rather for learning and growth.
Karl Potter and Harold Coward suggest that the karmic principle can be understood as a principle of psychology and habit, shaping a person's nature and self-perception.
Answer: True
Karl Potter and Harold Coward propose a psychological understanding of karma, viewing it as a principle of habit formation (vasana) that shapes an individual's nature and self-perception, influencing their experience of life events.
The Christian concept of Last Judgment is similar to karma in that both are ongoing processes occurring daily throughout one's life.
Answer: False
Most scholars differentiate the Christian Last Judgment as a singular, one-time event at the end of life, whereas karma is understood as an ongoing process of cause and effect throughout one's existence.
In Judaism, the concept of *midah k'neged midah*, or 'measure for measure,' has been compared to karma by David Wolpe.
Answer: True
David Wolpe has drawn a comparison between the Jewish concept of *midah k'neged midah* ('measure for measure'), which relates to divine retribution, and the principle of karma, highlighting a parallel in ethical causality.
Carl Jung stated that 'When an inner situation is not made conscious, it appears outside as fate,' which relates to the psychological aspect of karma.
Answer: True
Carl Jung's statement, 'When an inner situation is not made conscious, it appears outside as fate,' resonates with the psychological dimension of karma, suggesting that unresolved internal states can manifest as external circumstances or patterns.
From a psychoanalytic perspective, meditation and metacognition aim to reduce negative karma by enhancing emotional self-awareness, potentially causing permanent neuronal changes.
Answer: True
Psychoanalytic perspectives suggest that practices like meditation and metacognition can enhance emotional self-awareness, leading to improved emotional hygiene and a reduction in negative karmic impacts, potentially inducing lasting neuronal changes.
The Theosophical Society played a key role in popularizing the idea of karma in the Western world, where it became a precursor to concepts like the Neopagan 'law of return'.
Answer: True
The Theosophical Society was instrumental in popularizing the concept of karma in the Western world, where it influenced the development of ideas such as the Neopagan 'law of return' or 'Threefold Law'.
How do many New Agers generally perceive karma?
Answer: As a law of cause and effect that ensures cosmic balance, not necessarily for punishment.
How do Karl Potter and Harold Coward suggest the karmic principle can be understood psychologically?
Answer: As a principle of psychology and habit, shaping a person's nature and self-perception.
What Christian notion is considered similar to karma, as expressed in phrases like 'one reaps what one sows'?
Answer: The idea of 'what goes around comes around' and reaping what one sows.
How do most scholars differentiate the Christian concept of Last Judgment from karma?
Answer: The Last Judgment is a singular, one-time review at the end of life, whereas karma is an ongoing process.
What concept in Judaism did David Wolpe compare to karma?
Answer: Midah k'neged midah ('measure for measure').
What did Theosophist I. K. Taimni state about the nature of karma?
Answer: Karma is the Law of Cause and Effect operating in human life, bringing adjustments between individuals.
What is a specific teaching of Theosophy regarding reincarnation and life forms?
Answer: Humans always reincarnate as humans only.