So why should we care about karma? The short answer is that, whether we are aware of it or not, it greatly affects our lives and the lives of others. “Understanding the concept of what you`re doing is up to you and helps us act from an alignment perspective and with ourselves and others,” says Bacine. “It gives us a moral compass.” What`s cool is that we create our own karma while we live our lives – good and bad. To harness the power of the 12 laws of karma, we must intentionally create good karma by making positive contributions to the world from a place of sincerity, Bakin says. In other words, do good things because it makes you feel good, not just because you seek happiness in return. This law of karma is about altruism, giving to others, and practicing what you preach. It`s about making sure that you`re not just saying and thinking good thoughts, but that you`re also following the path and following those beliefs with actions. For example, let`s say you believe in a donation to charity. Thus, the law on giving and hospitality states that when the opportunity to donate arises, you are actually following and giving, rather than just advocating for it to happen. In the Buddhist tradition, karma refers to actions that are motivated by intention (cetanā),[note 2] an action that is intentionally performed by body, language, or mind and that has future consequences.  The Nibbedhika Sutta, Anguttara Nikaya 6.63: Over time, various schools of Hinduism have developed many different definitions of karma, some making karma quite deterministic, while others create space for free will and moral free will.
 Among the six most studied schools of Hinduism, the theory of karma developed in different ways as their respective scholars argued and tried to resolve the internal inconsistencies, implications, and problems of the doctrine of karma. According to Professor Wilhelm Halbfass, David Ownby, a scholar of Chinese history at the Université de Montréal, argues that Falun Gong differs from Buddhism in its definition of “karma” in that it is not understood as a process of reward and punishment, but as an exclusively negative term. The Chinese term “virtue” is reserved for what might be called “good karma” in Buddhism. Karma is understood as the source of all suffering – what Buddhism might call “bad karma.” Li Hongzhi, the founder of Falun Gong, said, “A person has done bad things in his many lives, and for people it leads to unhappiness or for practitioners to his karmic obstacles, so there is birth, old age, sickness, and death. This is ordinary karma.  There has been an ongoing debate about the theory of karma and how it addresses the problem of evil and the related problem of theodicy. The problem of evil is an important issue discussed in monotheistic religions with two beliefs: The concept has been intensely discussed in the ancient literature of India; with various schools of Indian religions that consider the relevance of the Renaissance as an essential, secondary or useless fiction.  Hiriyanna (1949) suggests that rebirth is a necessary consequence of karma;  Yamunacharya (1966) asserts that karma is a fact, while reincarnation is a hypothesis;  and Creel (1986) suggest that karma is a basic concept, rebirth a derivative concept.  There was a story of a mother breastfeeding her baby during an earthquake when a pillar collapsed and killed her.
But her little baby survived and was found unharmed in the rubble, lying against her chest. There is no logical explanation for this event and people go crazy trying to figure out why certain things happen the way they do. Understanding karma can help end this mental torture. Karma is also a way to explain things like child prodigies who are extraordinary artists or musicians at a young age, with little or no training. Basically, karma is a law of the universe like any other, but not yet fully understood by society as a whole. So it is sometimes used as a joke, as in “ha, ha, that must have been your karma!” This sentence would be like making a joke after someone fell that “ha, ha, it must have been gravity!” Well? Ramanuja attributes all evil and suffering to the accumulation of evil karma over time associated with jivas, or human souls, and claims that God is Amala, without any blemish of evil. Karma is considered an impersonal law that cannot be overridden by anyone, but can be mitigated by God. Karma is not punishment or revenge, but simply an expanded expression of natural actions. The effects felt can also be mitigated by actions and are not necessarily fatal. The effects of karma can be felt immediately or later in an individual`s life, or accumulate and manifest in a future rebirth. A good way to grasp the intricacies of karmic law is to observe how karma manifests in and around you. Life is a living manual on the laws of karma.
You can His words are a key to karma and destiny. As someone trying to shake things up, force results, and struggle to surrender, those words were like magic. I have never forgotten him and I think that reading this wisdom while it was imbued with the silence that the presence of the great saint imprinted in the region where he lived helped the words to land deep in my soul. The explanations and answers to the above problem of free will vary according to the school of Hinduism, Buddhism, and Jainism. Schools of Hinduism, such as yoga and Advaita Vedanta, which emphasized present life rather than the dynamics of remnants of karma moving over past lives, allow for free will.  Their arguments, like those of other schools, are threefold: Nichiren Buddhism teaches that transformation and change through faith and practice transform adverse karma—the negative causes in the past that lead to negative outcomes in the present and future—into positive causes of benefit in the future.  The third common theme of karma theories is the concept of reincarnation or the cycle of rebirths (saṃsāra).    Revival is a fundamental concept of Hinduism, Buddhism, Jainism and Sikhism.
 Rebirth or saṃsāra is the concept that all life forms go through a cycle of reincarnation, that is, a series of births and rebirths. Rebirths and the resulting life may be in a different kingdom, state, or form. Karma theories suggest that the area, state, and form depend on the quality and quantity of karma.  In schools that believe in rebirth, the soul of every living being wanders after death after death, carrying the seeds of karmic impulses from newly completed life into another life and a life of karma.   This cycle continues indefinitely, except for those who consciously break this cycle by attaining moksha.