Karma

Now as a man is like this or like that,according as he acts and according as he behaves, so will he be;a man of good acts will become good, a man of bad acts, bad;he becomes pure by pure deeds, bad by bad deeds;And here they say that a person consists of desires,and as is his desire, so is his will;and as is his will, so is his deed;and whatever deed he does, that he will reap.As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action.Happiness comes due to good actions, suffering results from evil actions,by actions, all things are obtained, by inaction, nothing whatsoever is enjoyed.If one's action bore no fruit, then everything would be of no avail,if the world worked from fate alone, it would be neutralized.Intention (cetana) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.This emphasis on reaping the fruits only of one's own karma was not restricted to the Jainas; both Hindus and Buddhist writers have produced doctrinal materials stressing the same point. Each of the latter traditions, however, developed practices in basic contradiction to such belief. In addition to shrardha (the ritual Hindu offerings by the son of deceased), we find among Hindus widespread adherence to the notion of divine intervention in ones fate, while Buddhists eventually came to propound such theories like boon-granting bodhisattvas, transfer of merit and like. Only Jainas have been absolutely unwilling to allow such ideas to penetrate their community, despite the fact that there must have been tremendous amount of social pressure on them to do so.When an inner situation is not made conscious, it appears outside as fate.