Kamma

ridge

A caste from South India. Sometimes they add the box title Naidu to call themselves Kamma Naidu. Significant numbers of combas have emigrated to the United States. Comma is an impersonal, natural law that is in accordance with our actions. Teaching about actions and results is the Buddhist moral law of Kamma-Vipaka.

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Andhra Pradesh. "Andhra Pradesh class and social articulation: "Besides childbirth and occupation, it was the area that was named cultist subdivisions in all casts such as those of Kammanadu, Kamma-Brahmana, Kamma-Kapu, Kamma-Sresthi and so on. "Sastry, P. V. Parabrahma (1996), Rural Studies in Early Andhra, V.R. Publication, p. 59:

"Today's Kamma cult of the humans of Andhra desert belongs to the Kapu family from Kamma naadu or Kamma rahtra from the Middle Ages. "Vijayanagara Empire Kamma Commanders". Andhra Historical Society magazine. The texture of time: making in South India. Others Press LLC. p. 264.

"Aahra Pradesh: Modern anthropology of India: Keiko, Politics and Presentation of the 2008 Cast Identification, p. 357. Keiko, Politics and Presentation of the 2008 Cast Identification, pp. 358-359. Keiko, Politics and Presentation of the 2008 Cast Identification, pp. 360-361. Keiko, Politics and Presentation of the 2008 Cast Identification, p. 356.

Educacion and disadvantaged: 19th and 20th centuries India. The Cambridge University Press. p. 46. The Stanford University Press. p. 162. Fox, Richard G. (January 1969), "Varna Schemes and Ideological Integration in Indian Society", Comparative Studies in Society and History, 11 (01): 27-45, doi:10 "Andhra Pradesh: Modern anthropology of India:

Educacion and disadvantaged: 19th and 20th centuries India. The India briefing: Accelerating the process of transformation. "Tradional power processes in South India: The state and society: The University of California Press. Southeast Asian rural society. The Cambridge University Press.

Buddhists believe - What is Kamma?

Which is Kamma? Comma is an imperfect, elemental act in accordance with our deeds. Mr. Kamma works in his own area without the interference of an outside, sovereign, independent operative. Kammah or Karmah can be put into the child's basic language: "Do good and good will come to you now and afterwards.

Kamma can be described in the same way in the language of harvesting: "He who sows good seed harvests a good one. Comma is the scientific term for the laws of cause and effect: every cause has an effect. The Dhammapada explains Kamma as follows: The intellect is the boss (precursor) of all good and evil conditions.

Kamma is just a game. In animated organism there is a strength or strength, which gets different titles like instinctual trends, awareness, etc.. Buddhism calls this the Kamma method. Kamma in the true meaning means both good and evil, spiritual act or will. Kamma is will," says the Buddha.

Kamma is therefore not unity, but a proces, an act, power and power. Many interprete this power as an "influence of action". Comma is an imperfect, elemental act that acts in strict accordance with our conduct. The Kamma Group is operating in its own area without the interference of an outside, autonomous government bureau. As there is no secret operative to guide or administer reward and punishment, Buddha does not depend on praying to some psychic powers to affect the outcome of Karm.

Buddha says that Kamma is neither destiny nor any kind of determination forced upon us by mystical, unknow and helplessly subservient power or other. That means that Kamma is not a full-dererminism. Anguttara Nikaya indicates the erroneous interpretation or Iranian view of Kamma, suggesting that the sages will examine and give up the following views:

When an individual becomes a killer, a criminal or an adulterous criminal, and if his acts are due to past acts or were due to the establishment of a supreme ruler, or if this was just by accident, then that individual would not be blamed for his or her iniquity. Another misunderstanding about Kamma is that it only works for certain individuals according to their faith.

You have to be birthed to live a miserable existence when you do bad things and have bad thoughts in you. Kamma's doctrine does not indicate post-mortem righteousness. Buddha did not instruct this Kamma Act to defend the wealthy and console the needy by offering illusive fortune in a afterlife.

Buddhism says Kamma is explaining the disparities that persist among people. This inequality is not only due to inheritance, environmental and natural conditions, but also to comb or the results of our own work. In fact, Kamma is one of the reasons for the succes and failures of our lives.

Because Kamma is an unseen power, we cannot see it working with our natural-eye. In order to comprehend how comb works, we can liken it to seed: the results of comb are saved in the unconsciousness, just as the leaf, flower, fruit and stem of a forest are saved in its seed.

In favourable circumstances, the fruit of Kamma is grown in the same way as in damp and bright weather, the leafs and trunks of a forest sprouting from its minute seeds. kamma's work can also be likened to a banking account: a man who is virtueful, beneficent and kind in his present day world is like a man who contributes to his good kamma.

He can use this accumulated good comb to guarantee a trouble-free existence. Combforce cannot be contolled by inaction. Understood the laws of the comb means recognizing that we ourselves are accountable for our own fortune and our own miseries. Arquitects of our comb.

The Buddhism declares that man has all possibilities to form his own comb and thereby affect the course of his world. But on the other side a man is not a full captive of his own deeds; he is not a servant of his comb. Man is not only a natural produt.

The human being has the power and the capacity to transform his ridge. He has a more powerful intellect than his ridge, so the laws of the ridge can be made to minister to him. The human being does not have to give up his hopes and efforts in order to devote himself to his own combic power.

In order to balance the response of his poor comb, which he has previously collected, he must do more deserving things and cleanse his spirit, rather than pray, worship, perform rituals, or torture his bodily system to overpower his comb icons. Therefore, man can surmount the effect of his wicked actions if he is wise in living a precious one.

It is due to our past ridge; but we can call as we please, do what we like, and when we gamble, we win or los. The Kamma is considered equal to the actions of the people. It also produces some killer results. Therefore, the Buddha interpreted Kamma as arbitrary work.

Nonetheless, lack of knowledge about the good and poor effects of the comb is no excuse for justifying or avoiding the results of karma when they are deliberately made. An infant or an unknowing man can do a lot of sin. Because they do such acts with the intent of harming or hurting, it is hard to say that they are free of the outcome of Karmi.

Likewise, the Karmian energies work in the same way. Karmian is impartial, it is like the power of gravitation. Razor-sharp changes in the character of Angulimala and Asoka show man's ability to take over the comb. Though Buddhism says that man can finally manage his own Karmian power, it does not say that everything is due to Kamma.

Buddha does not disregard the part of other powers of God. the combic one ( "kamma niyama"): in relation to ethical cause or order of action and outcome, - psychologic one ( "citta niyama"): which regulate the process of awareness. Kamma is thus regarded as only one of the five rules of mankind that make up the variety of this underworld.

Is it possible to change the comb? The Kamma is often affected by circumstances: charitable and malicious powers counteract and promote this self-acting one. Those other powers that either sustain or impede this ridge are childbirth, timing or condition, appearance and exertion. An auspicious childbirth (gati sampatti) or an unfavourable childbirth (vipatti) can lead to or impede the realization of Kamma.

As an example, if a man is delivered to a aristocratic household or in a state of bliss, his happy delivery will be an easier occasion for his good comb to do. A non-intelligent man, who has been borne by a good comb in a kingly household, will be honoured by the nation for his precious ancestry.

When the same individual would have a less happy delivery, they would not be similarly cured. A good look (upadhi sampatti) and a lousy look (upadhi vipatti) are two other things that interfere or favour the functioning of Kamma. When a man gets a good delivery by a good comb, but is distorted by a good comb, then he cannot fully benefit from the positive results of his good comb.

The good-looking sons of impoverished families can draw the attentions of others and stand out for their work. There are other influencing reasons for the functioning of Kamma. The unfavourable circumstances give the wicked comb the opportunity to work. Favourable terms, on the other side, avoid the use of a low ridge.

Exertion or intellect is perhaps the most important of all influencing the functioning of ridge. When a man does not seek to heal himself of a sickness, to free himself from his troubles or to diligently seek his advancement, then his wicked comb will find a proper occasion to unfold the effect due to him.

But if he tries to get over his troubles, his good comb will help him. In this way Kamma's work is supported or hindered by childbirth, appearance and hideousness, as well as times and individual efforts or intellect. Man can, however, conquer the immediate Karmian consequences by applying certain techniques. But he is not free of such kissing effect if he stays in this samsara circle of childbirth and deaths.

When occasions arise, the same kissing effect he has overcome can influence him again. There were even Buddha and Arahantas affected by certain combas, although they were in their last born. It is another important part of the human life in order to know the good and evil consequences of karmaism.

Humans undergo certain karmic manifestations only within this life, while certain kinematic manifestations take effect immediately after the next parturition. There are certain other armageddon repercussions that will continue to stay in this wheels of life until they stop their reincarnation after they reach Nibbana. While Hinduism, Buddhism, and Jainism recognize and declare the essence of this power, those who do not believe that there is an engery known as Kamma should realize that this Karmy power is not a by-product of a particular worship.

Therefore this Karmianism is impartial for every human being, whether he believes it or not, whether he has a faith or not. Keep in mind that Kamma is not the sole possession of Buddhism. When we see Kamma as a power or a kind of power, we cannot see the beginning.

Asking where the beginning of Kamma is is like asking where the beginning of power is. Ridge like electric power does not start. Traditionally, we say that the source of Kamma is the will, but this is just as traditional as the statement that the source of a stream is a peak of a mountains.

As are the interflowing ripples of the oceans, one unity of mind merges into another, and this fusion of one thoughtfulness into another is known as the action of Karmas. To put it briefly, every creature is, according to Buddhism, an electric stream of live that acts on the kamma's automatical button.

Rammma is a kind of force that is nowhere to be found in this ephemeral awareness or physical being. Mangos are not deposited somewhere in the mongoose, but are formed under certain circumstances. Ridge is like fire or breeze.

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