Introduction
Buddhism is unique among Indian philosophical traditions because it accepts the law of karma while rejecting the idea of a permanent soul (atman). This raises a key question: how can karma and rebirth function without a self to carry them? Buddhist philosophy resolves this through the doctrine of dependent origination and the concept of non-self (anatta).
Rejection of Atman (Soul)
Unlike Hinduism and Jainism, Buddhism denies the existence of an unchanging, eternal soul. According to the doctrine of anatta (no-self), what we consider the “self” is a combination of ever-changing physical and mental components called the five skandhas (body, feelings, perceptions, mental formations, and consciousness).
Karma without Self
In Buddhism, karma refers to intentional actions that lead to consequences. These consequences are not carried by a soul but by a continuous process of cause and effect. The doctrine of dependent origination (paticca samuppada) explains this chain of causation:
“When this is, that is. When this ceases, that ceases.”
This means that everything, including consciousness and rebirth, arises from prior conditions and gives rise to future conditions, without needing a fixed self in the process.
Analogy of a Flame
A common Buddhist analogy is the flame passed from one candle to another. The second flame is not the same as the first, but it is not completely different either — it depends on the first. Similarly, one life leads to another through karmic momentum, not a soul.
Continuity of Karma
Though there’s no soul, there is continuity in the form of karmic impressions. These impressions are carried by mental formations and affect future births, much like how habits and memories influence behavior.
Conclusion
Buddhist philosophy maintains the theory of karma through its emphasis on conditionality and interdependence. The self is a process, not a substance. Thus, karma operates through the continuity of mental and physical processes, without requiring a permanent soul.