Kaufman, W. R. (2005), Karma, rebirth, and the problem of evil, Philosophy East and West, pp 15–32; Sharma, A. (1996), On the distinction between Karma and Rebirth in Hinduism, Asian Philosophy, 6(1), pp 29–35; Bhattacharya, R. (2012), Svabhāvavāda and the Cārvāka/Lokāyata: A Historical Overview, Journal of Indian Philosophy, 40(6), pp 593–614 Buddhism and Jainism have their own karma precepts. Thus, karma has not one, but multiple definitions and different meanings. It is a concept whose meaning, importance, and scope varies between the various traditions that originated in India, and various schools in each of these traditions. According to Manu Doshi, all Aryan philosophies accept karma but Jainism has gone deeper into this subject. Wendy O'Flaherty claims that, furthermore, there is an ongoing debate regarding whether karma is a theory, a model, a paradigm, a metaphor, or a metaphysical stance.
KAUfMAn, w. r. (2005), karma, ReBIRTH, and THE PrObLeM of evIl, pHilosoPhy easT aND wEst, pp 15–32; ShaRma, A. (1996), ON the distinCTION betwEeN KarMA anD REb.iRTh iN HinduiSm, aSian pHIlOsOphy, 6(1), PP 29–35; BHattacharya, r. (2012), sVabHĀVavādA and the cĀrVākA/lOkāyatA: a hIstorical overvieW, JoUrnal of IndIan PhilOSoPHy, 40(6), pP 593–614 buddhism and jainisM HAvE thEir OWn KArma PRecepts. tHus, karma HAs Not one, buT mULtipLE DefiniTionS anD dIfFERenT meAnings It is a CONcEpt wHoSe meaning, ImPOrtAncE, and scope VAries BeTweEn The vaRiOus traditions tHat origInatED in inDIa, And VaRioUs scHoOLs iN EaCh of these TrAditionS. accordiNg to manu DoSHi, all aryaN PhILOsoPhies acCept karMA But jAinIsm has gonE dEePer intO this sUbject. wendY o'flahErty clAIms THat, furtHErMorE, there is an ongoinG DebaTe rEGarDIng whetheR KArMa iS a tHeoRy, a ModeL, A ParAdIgm, a MEtapHor, Or a metaphysICaL stance.