In Hinduism Karma

the concept of karma in hinduism developed , evolved on centuries. earliest upanishads began questions how , why man born, , happens after death. answers latter, theories in these ancient sanskrit documents include pancagni vidya (the 5 fire doctrine), pitryana (the cyclic path of fathers) , devayana (the cycle-transcending, path of gods). superficial rituals , seek material gain, claimed these ancient scholars, travel way of fathers , recycle life; renounce these, go forest , pursue spiritual knowledge, claimed climb higher path of gods. these break cycle , not reborn. composition of epics - common man s introduction dharma in hinduism - ideas of causality , essential elements of theory of karma being recited in folk stories. example:

as man himself sows, himself reaps; no man inherits or evil act of man. fruit of same quality action.

in thirteenth book of mahabharata, called teaching book (anushasana parva), sixth chapter opens yudhishthira asking bhishma: course of person s life destined, or can human effort shape 1 s life? future, replies bhishma, both function of current human effort derived free , past human actions set circumstances. on , on again, chapters of mahabharata recite key postulates of karma theory. is: intent , action (karma) has consequences; karma lingers , doesn t disappear; and, positive or negative experiences in life require effort , intent. example:

over time, various schools of hinduism developed many different definitions of karma, making karma appear quite deterministic, while others make room free , moral agency. among 6 studied schools of hinduism, theory of karma evolved in different ways, respective scholars reasoned , attempted address internal inconsistencies, implications , issues of karma doctrine. according halbfass,

the nyaya school of hinduism considers karma , rebirth central, nyaya scholars such udayana suggesting karma doctrine implies god exists.
the vaisesika school not consider karma past lives doctrine important.
the samkhya school considers karma of secondary importance (prakrti primary).
the mimamsa school gives negligible role karma past lives, disregards samsara , moksa.
the yoga school considers karma past lives secondary, 1 s behavior , psychology in current life has consequences , leads entanglements.
according professor wilhelm halbfass, vedanta school acknowledges karma-rebirth doctrine, concludes theory not derived reality , cannot proven, considers invalid failure explain evil / inequality / other observable facts society, treats convenient fiction solve practical problems in upanishadic times, , declares irrelevant; in advaita vedanta school, actions in current life have moral consequences , liberation possible within 1 s life jivanmukti (self-realized person).

the above 6 schools illustrate diversity of views, not exhaustive. each school has sub-schools in hinduism, such vedanta school s nondualism , dualism sub-schools. furthermore, there other schools of hinduism such carvaka, lokayata (the materialists) denied theory of karma-rebirth existence of god; school of hindus, properties of things come nature of things. causality emerges interaction, actions , nature of things , people, determinative principles such karma or god unnecessary.