Difference between revisions of "Niyama and Karma"
| (3 intermediate revisions by 2 users not shown) | |||
| Line 1: | Line 1: | ||
[[File:Ksitigarbha-es20.jpg|thumb|250px|]] | [[File:Ksitigarbha-es20.jpg|thumb|250px|]] | ||
<poem> | <poem> | ||
| − | According to [[Buddhism]], there are five orders or processes (niyama) which operate in the [[physical]] and [[mental]] [[realms]]. They are: | + | According to [[Buddhism]], there are five orders or {{Wiki|processes}} ([[niyama]]) which operate in the [[physical]] and [[mental]] [[realms]]. They are: |
| − | [[Utu Niyama]] - [[physical]] [[inorganic]] [[order]], e.g. seasonal [[phenomena]] of winds and rains. The unerring [[order]] of seasons, [[characteristic]] seasonal changes and events, [[causes]] of winds and rains, nature of heat, etc., all belong to this group. | + | [[Utu Niyama]] - [[physical]] [[inorganic]] [[order]], e.g. seasonal [[phenomena]] of [[winds]] and rains. The unerring [[order]] of seasons, [[characteristic]] seasonal changes and events, [[causes]] of [[winds]] and rains, [[nature]] of heat, etc., all belong to this group. |
| − | [[Bija Niyama]] – [[order of germs]] and [[seeds]] ([[physical organic order]]), e.g. rice produced from rice-seed, sugary {{Wiki|taste}} from sugar-cane or [[honey]], peculiar characteristics of certain [[fruits]], etc. The [[scientific]] {{Wiki|theory}} of cells and genes and the [[physical]] similarity of twins may be ascribed to this [[order]]. | + | [[Bija Niyama]] – [[order of germs]] and [[seeds]] ([[physical organic order]]), e.g. {{Wiki|rice}} produced from rice-seed, sugary {{Wiki|taste}} from sugar-cane or [[honey]], peculiar [[characteristics]] of certain [[fruits]], etc. The [[scientific]] {{Wiki|theory}} of {{Wiki|cells}} and {{Wiki|genes}} and the [[physical]] similarity of twins may be ascribed to this [[order]]. |
| − | [[Karma]] Niyama – [[order of act and result]], e.g., desirable and undesirable acts produce corresponding [[good and bad]] results. As surely as [[water]] seeks its own level so does [[Karma]], given opportunity, produce its inevitable result, not in the [[form]] of a reward or punishment but as an innate sequence. This sequence of [[deed]] and effect is as natural and necessary as the way of the {{Wiki|sun}} and the | + | [[Karma]] [[Niyama]] – [[order of act and result]], e.g., desirable and undesirable acts produce corresponding [[good and bad]] results. As surely as [[water]] seeks its [[own]] level so does [[Karma]], given opportunity, produce its inevitable result, not in the [[form]] of a reward or {{Wiki|punishment}} but as an innate sequence. This sequence of [[deed]] and effect is as natural and necessary as the way of the {{Wiki|sun}} and the {{Wiki|moon}}. |
| − | [[Dhamma Niyama]] - [[order of the norm]], e.g., the natural [[phenomena]] occurring at the advent of a [[Bodhisattva]] in his last [[birth]]. Gravitation and other similar laws of nature. The natural [[reason]] for [[being]] good and so forth, may be included in this group. | + | [[Dhamma Niyama]] - [[order of the norm]], e.g., the natural [[phenomena]] occurring at the advent of a [[Bodhisattva]] in his last [[birth]]. Gravitation and other similar laws of [[nature]]. The natural [[reason]] for [[being]] good and so forth, may be included in this group. |
| − | [[Citta Niyama]] – [[order]] or [[mind]] or [[psychic law]], e.g., [[processes of consciousness]], arising and perishing of [[consciousness]], constituents of [[consciousness]], [[power of mind]], etc., including {{Wiki|telepathy}}, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other [[psychic]] [[phenomena]] which are inexplicable to modern [[science]]. | + | [[Citta Niyama]] – [[order]] or [[mind]] or [[psychic law]], e.g., [[processes of consciousness]], [[arising]] and perishing of [[consciousness]], constituents of [[consciousness]], [[power of mind]], etc., including {{Wiki|telepathy}}, telaesthesia, retro-cognition, premonition, {{Wiki|clairvoyance}}, clairaudience, thought-reading and such other [[psychic]] [[phenomena]] which are inexplicable to {{Wiki|modern}} [[science]]. |
| − | Every [[mental]] or [[physical]] [[phenomenon]] could be explained by these all-embracing five orders or processes which are laws in themselves. [[Karma]] as such is only one of these five orders. Like all other natural laws they demand no lawgiver. | + | Every [[mental]] or [[physical]] [[phenomenon]] could be explained by these all-embracing five orders or {{Wiki|processes}} which are laws in themselves. [[Karma]] as such is only one of these five orders. Like all other [[natural laws]] they demand no lawgiver. |
| − | Of these five, the [[physical]] [[inorganic]] [[order]] and the [[order of the norm]] are more or less mechanistic, though they can be controlled to some extent by [[human]] ingenuity and the [[power of mind]]. For example, [[fire]] normally burns, and extreme cold freezes, but man has walked scathe-less over [[fire]] and [[meditated]] naked on [[Himalayan]] snows; horticulturists have worked marvels with flowers and [[fruits]]; [[Yogis]] have performed levitation. [[Psychic law]] is equally mechanistic, but [[Buddhist]] training aims at control of [[mind]], which is possible by [[right understanding]] and skilful [[volition]]. | + | Of these five, the [[physical]] [[inorganic]] [[order]] and the [[order of the norm]] are more or less mechanistic, though they can be controlled to some extent by [[human]] ingenuity and the [[power of mind]]. For example, [[fire]] normally burns, and extreme cold freezes, but man has walked scathe-less over [[fire]] and [[meditated]] naked on [[Himalayan]] snows; horticulturists have worked marvels with [[flowers]] and [[fruits]]; [[Yogis]] have performed [[levitation]]. [[Psychic law]] is equally mechanistic, but [[Buddhist]] {{Wiki|training}} aims at control of [[mind]], which is possible by [[right understanding]] and [[skilful]] [[volition]]. |
| − | [[Karma]] law operates quite automatically and, when the [[Karma]] is powerful, man cannot interfere with its inexorable result though he may [[desire]] to do so; but here also [[right understanding]] and skilful [[volition]] can accomplish much and mould the future. Good [[Karma]], persisted in, can thwart the reaping of bad [[Karma]], or as some Western [[scholars]] prefer to say ‘[[action]] [[influence]]’, is certainly an intricate law whose working is fully comprehended only by a [[Buddha]]. The [[Buddhist]] aims at the final [[destruction]] of all [[Karma]]. | + | [[Karma]] law operates quite automatically and, when the [[Karma]] is powerful, man cannot interfere with its inexorable result though he may [[desire]] to do so; but here also [[right understanding]] and [[skilful]] [[volition]] can [[accomplish]] much and mould the {{Wiki|future}}. Good [[Karma]], persisted in, can thwart the reaping of bad [[Karma]], or as some {{Wiki|Western}} [[scholars]] prefer to say ‘[[action]] [[influence]]’, is certainly an intricate law whose working is fully comprehended only by a [[Buddha]]. The [[Buddhist]] aims at the final [[destruction]] of all [[Karma]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
[http://thesevenminds.wordpress.com/2013/01/28/niyama-and-karma/ thesevenminds.wordpress.com] | [http://thesevenminds.wordpress.com/2013/01/28/niyama-and-karma/ thesevenminds.wordpress.com] | ||
[[Category:Karma]] | [[Category:Karma]] | ||
Latest revision as of 04:20, 1 February 2015
According to Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms. They are:
Utu Niyama - physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.
Bija Niyama – order of germs and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
Karma Niyama – order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Karma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.
Dhamma Niyama - order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisattva in his last birth. Gravitation and other similar laws of nature. The natural reason for being good and so forth, may be included in this group.
Citta Niyama – order or mind or psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc., including telepathy, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other psychic phenomena which are inexplicable to modern science.
Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves. Karma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.
Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. For example, fire normally burns, and extreme cold freezes, but man has walked scathe-less over fire and meditated naked on Himalayan snows; horticulturists have worked marvels with flowers and fruits; Yogis have performed levitation. Psychic law is equally mechanistic, but Buddhist training aims at control of mind, which is possible by right understanding and skilful volition.
Karma law operates quite automatically and, when the Karma is powerful, man cannot interfere with its inexorable result though he may desire to do so; but here also right understanding and skilful volition can accomplish much and mould the future. Good Karma, persisted in, can thwart the reaping of bad Karma, or as some Western scholars prefer to say ‘action influence’, is certainly an intricate law whose working is fully comprehended only by a Buddha. The Buddhist aims at the final destruction of all Karma.
