Do you believe in Karma?

Question

Does the saying what go around comes around truly come full circle?

Answer 1

first you need to learn what Karma actually is, your statement has nothing to do with Karma actually. what your statement refers to is the law of cause and effect.
The explanation of karma can differ per tradition. Usually it is believed to be a sum of all that an individual has done, is currently doing and will do. The results or "fruits" of actions are called karma-phala. Karma is not about retribution, vengeance, punishment or reward; karma simply deals with what is. The effects of all deeds actively create past, present and future experiences, thus making one responsible for one's own life, and the pain and joy it brings to others. In religions that incorporate reincarnation, karma extends through one's present life and all past and future lives as well. It is cumulative

Answer 2

In Karma idea, dangerous karma are not able to be defeated by way of doing well karmas. The account for dangerous karmas are separate. And the account of well karmas are separate. The results of karma are not able to be mitigated. It needs to be loved or suffered. There is a Sanskrit Sloka: "Avasyam anubhogthavyam kritham karma subha asubham; naa bhugtham ksheeyathe karma kalpa koti sathairapi". Meaning; We have got to suffer the results of our karmas, if it is well or dangerous. No karma gets erased by way of doing different deeds. Sometime we must think that we don't seem to be doing and that nature is bringing this sort of situation to drive us to take a natural direction to adopt that movement. There is a announcing in Mahanarayana Upanishad: "Kamokarsheet Manyurakarsheet Namo Namah". It is an intricate factor, which I don't wish to provide an explanation for right here. Those who understand can appreciate.

Answer 3

Yes - please read below - how karma works:

Bhagavad Gita as it is introduction

Prakrti itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities which are called karma. These activities are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose I am a businessman and have worked very hard with intelligence and have amassed a great bank balance. Then I am an enjoyer. But then say I have lost all my money in business; then I am a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called karma.
Isvara (the Supreme Lord), jiva (the living entity), prakrti (nature), eternal time and karma (activity) are all explained in the Bhagavad-gita. Out of these five, the Lord, the living entities, material nature and time are eternal. The manifestation of prakrti may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of Bhagavad-gita or according to the philosophy of the Vaisnavas, this is not so. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of prakrti. But this cycle is working eternally. Therefore prakrti is eternal; it is not false. The Lord refers to this as "My prakrti." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, but they are not separated. They are eternally related. So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of karma may be very old indeed. We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our karma, or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities. Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the Bhagavad-gita.
The position of isvara is that of supreme consciousness. The jivas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as prakrti, the energy of the Supreme Lord, but one of the two, the jiva, is conscious. The other prakrti is not conscious. That is the difference. Therefore the jiva-prakrti is called superior because the jiva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the jiva, the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.
The distinction between the jiva and the isvara will be explained in the Thirteenth Chapter of Bhagavad-gita. The Lord is ksetra-jna, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jivas. We should not forget this. It is also explained that the Paramatma, the Supreme Personality of Godhead, is living in everyone's heart as isvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do. First of all he makes a determination to act in a certain way, and then he is entangled in the actions and reactions of his own karma. After giving up one type of body, he enters another type of body, as we put on and take off old clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, karma is not eternal. Therefore we stated that of the five items (isvara, jiva, prakrti, time and karma) four are eternal, whereas karma is not eternal.

Answer 4

Absolutely. It's just plain common logic in my book,
(as it were), that what we do now, today, will have
an effect--either positive or negative, depending
on whether we are morally good or, say, commit
some sort of crimes--on what will happen what's
going to happen to us in the future.
It's what known as the law of cause & effect. And
it applies to not only humans, but animals too.
For example: in the summer of last year, my dog
Bart killed a baby goat on my ranch. Because he
did that, we'd considered shooting Bart!

Answer 5

I definitely believe in Karma.

Answer 6

I believe in Karma to an extent. what goes around comes around. but it never comes around fully. they either get it better or worse, never equally.

Answer 7

I believe in The Law of Return, but not in Karma.

I believe what we do in this life affects this life and is partially responsible for what we get.

Answer 8

Yes (on both questions)

~ Eric Putkonen

Answer 9

I believe in Karam, but if its not real, I just rather be safe then sorry.

Answer 10

No, but the bible says, what so ever you sow you shall also reap.