ABOUT THE BOOK:Here is a work that deals with the Doctrine of Karma in all its coMprehensiveness and covers all its conceiveable facets in Hinduism, Buddhism and Jainism. Essentially the approach is historical. It traces the genesis of the doctrine in

An examination of the law of karma approached as a philosophical thesis important in its own right and as a unifying concept within certain religious-philosophical systems. The author includes ideas expressed in the 20th century as well as those found in classical Buddhism, Hinduism and Jainism.

Karma has become a household word in the modern world, where it is associated with the belief in rebirth determined by one’s deeds in earlier lives. This belief was and is widespread in the Indian subcontinent as is the word “karma” itself. In lucid and accessible prose, this book presents karma in its historical, cultural, and religious context. Initially, karma manifested itself in a number of religious movements—most notably Jainism and Buddhism—and was subsequently absorbed into Brahmanism in spite of opposition until the end of the first millennium C.E. Philosophers of all three traditions were confronted with the challenge of explaining by what process rebirth and karmic retribution take place. Some took the drastic step of accepting the participation of a supreme god who acted as a cosmic accountant, others of opting for radical idealism. The doctrine of karma was confronted with alternative explanations of human destiny, among them the belief in the transfer of merit. It also had to accommodate itself to devotional movements that exerted a major influence on Indian religions. The book concludes with some general reflections on the significance of rebirth and karmic retribution, drawing attention to similarities between early Christian and Indian ascetical practices and philosophical notions that in India draw their inspiration from the doctrine of karma.

In this book, the author seeks access to Karma's origins by following several clues suggested by the doctrine's earliest formulation in the Upanistexts (circa 600-500 B.C.) These clues lead back to the mythical and ritual structures firmly established in the Brahmana texts, texts concerned with the rituals that chronologically and conceptually precede the UpanisThe rise of the karma doctrine is tied to the increasing dominance in late Vedic thought of the cosmic man (Purusa/Prajapati) mythology and its ritual analogue the "building of the fire altar" (agnicayana).

The doctrine of karman, the law of action and its results that is central to Jainism, Hinduism, and Buddhism, is uniquely formulated in Jain philosophy. Simply stated, karman is here considered to take the form of material particles, which inhere in the soul, thus causing bondage. This process and its rationale, how it occurs and how one stops it, are minutely detailed in the Jain Karma-granthas. They also describe how one rids oneself of the karmic particles already accumulated, thus attaining liberation. The Karma-granthas form the basis of the present book, the only book in English on this subject of fundamental importance.