| The topic of this article is the concept of | | | | the Karma of the Individual, and thus it |
| Karma, which is common to most Eastern | | | | happens that people lives are influenced by |
| Philosophies be it Hinduism or Buddhism. | | | | events completely beyond their control. All |
| | | | these Karma's are inter-related and can be |
| It is said that in the second watch of the | | | | understood in its full complexity only by an |
| night when the Buddha attained enlightenment | | | | enlightened being. |
| he gained a different kind of knowledge, | | | | |
| which complemented his knowledge of rebirth - | | | | The law of Karma gives us guidance as to how |
| The Law of Karma. | | | | we may lead our lives. When misfortune |
| | | | strikes we know that it will not last |
| Karma is mistaken in the West as a doctrine | | | | forever but will pass in time. And we now |
| of Fate or Predestination. It is not so. The | | | | know through the law of Karma that these are |
| word Karma literally means action - and the | | | | consequences, which have inevitably followed |
| Law of Karma is the infallible law of cause | | | | from our past actions. The attitude to have |
| and effect, which governs the Universe. | | | | when difficulties befall us is this - That |
| | | | this, which is happening, is the coming to |
| The doctrine of Karma has many implications | | | | fruition of our past Karma. We do not see the |
| as to how we may lead our lives. In the | | | | suffering as a punishment- or do we blame |
| first place it means that all our actions | | | | ourselves and indulge in self-hatred. |
| will lead to its natural consequence. We may | | | | Tibetans say that suffering is the broom, |
| not know what the consequence will be and in | | | | which sweeps away our negative karma. We can |
| fact it may be delayed for many lengths of | | | | even be grateful that one karma is coming to |
| time but the consequence will follow | | | | an end. |
| inevitably. In Tibetan Buddhism the | | | | |
| inevitable retribution, which however is not | | | | Eastern philosophy is full of stories of how |
| obvious, is compared to the shadow of a kite | | | | bandits and murderers have overcome their |
| or an eagle as it searches for its prey. | | | | bad karma and gone on to become - monks and |
| When the eagle is high in the sky its shadow | | | | even saints. Angulimala is an example. He had |
| is not to be seen. However when the eagle | | | | killed 999 people in his previous life as a |
| swoops to the ground to catch hold of its | | | | bandit. But he was won over by the Buddha |
| prey the menacing shadow appears. Similarly | | | | and went on to become a monk and a sage. |
| we are not aware of the consequences of our | | | | Similarly in Tibetan Buddhism the story is |
| actions for most part but they will appear | | | | told of Milarepa. He was a sorcerer who |
| just as the shadow of the eagle suddenly | | | | killed many people with his black magic for |
| appears. | | | | revenge or profit. Yet through his remorse |
| | | | and hardships and penances that he underwent |
| The law of Karma is not confined to | | | | he went on to become to become enlightened - |
| individuals - there is family karma, | | | | a figure of inspiration to millions. |
| national karma, International Karma, the | | | | |
| Karma of a city. All these are mixed with | | | | These are some brief remarks about Karma. |