Research On Karma Thought In The Upanishads

If we observe the history of Indian thought,we will find that "karma" runs through Indian religion and philosophy.It is one of the basic thoughts of Indian religion and philosophy."Karma" originated in ancient Vedic Age in India.Through the existing classics,it can be generally considered that the "thought of law" in Rgveda is the embryonic form of the "karma".The "law" controls the reasonable operation of nature,morality and sacrifice,and it contains the control of divine will.Once people break the "law",they will be punished by gods.At that time,the most influential "Karmic thought" was the concept of sacrificial karma,which was believed to have the effect of eliminating karma.The subsequent Atharvaveda had a new extension of the "karmic",forming a "preservation of karma".The so-called "preservation" means that the karma of good and evil does not disappear with the process,but follows people in life and after death.This kind of view can somewhat see the shadow of "samsara thought".Although there are few related discussions,it has opened up "reincarnation" in Sanskrit era.Brahmana came into being after Vedas-Samhita.The uniqueness of its "karma" lies in the emergence of a relatively systematic idea of "reincarnation",that is,the three-way samsara view.Moreover,at this time,the efficacy of sacrifice was particularly emphasized,and the judgment standard for good and evil karma was determined as whether the behavior of sacrifice conforms to the norms,thus forming a more strict concept of sacrificial karma.Later,because the sacrifice was too complicated,people got tired of it.In the Aranyaka era,meditation gradually replaced the sacrifice to eliminate karma.This idea was continued by Upanishads.The age of Upanisads has entered a new era dominated by rationality,and the "karma" has entered a greater development at this time.People generally downplay the concept of sacrifice,and go to the way of philosophy thinking which emphasizes self exploration.The Upanisads also contain the karma of the Vedic era,especially the elaboration of reincarnation,karma and liberation.It is worth mentioning that the most prominent feature is the "idea karma theory",which touches on the psychological motivation of people’s creation,rather than focusing on the sacrifice to please God.This view holds that man creates his karma as a result of the willgenerated by desire.At this point,the development of "karma" entered a period of exploration of the inner mind(involving subjective psychology).This views believes that under the persecution of reincarnation and karma,the only way to achieve liberation is to give up the selfish desire,to achieve your true self,and to be united with "brahman".It is the idea karma theory of the brahman being one.The significance is to appreciate the existence of self and the subtlety of divinity,and to practice the deep meaning of introspection.In terms of content and practice,the Upanisads,as the representative works of opening the rational era in India,finally abandoned the worship of emotional idols in Vedic and the religion of external rituals in Brahmana,and committed to a real transcendent and reflective religious transformation.The purpose of discussing the definition of the nature of "karma" from the perspective of religion is not only to have a systematic and correct understanding of "karma",to get rid of the mystery of it,to clearly find out the theoretical position of "karma",but also to restore the original appearance of "karma" and self consistency,and to present our realistic spirit of "distinguishing the academic chapter and examining the mirror source and course"."The spirit of independence and freedom in thinking" must be closely connected with self all the time---we must admit that the essence of self is freedom.