The Indian theory of Karma has been worked out with many 1 Phaedo, 69 et seq.
These two exist in many forms more or less grotesque, and after death the soul passes to one of them and there receives its due; but that existence too is marked by desire and action, and is therefore productive of merit or demerit, and as the soul is thus still entangled in the meshes of karma it must again assume an earthly garb and continue the strife.
Thus in the story of the good layman Citta, it is an aspiration expressed on the deathbed; 2 in the dialogue on the subject, it is a thought dwelt on during life, 3 in the numerous stories in the Peta and Vimana V atthus it is usually some isolated act, in the discussions in the Dhamma Sangani it is some mental disposition, which is the Karma (doing or action) in the one life determining the position of the individual in the next.
We know 4 The history of the Indian doctrine of Karma has yet to be written.
The ancient books, preserved in the Pali Pitakas, being mainly occupied with the details of Arahatship, lost their exclusive value in the eyes of those whose attention was being directed to the details of Bodhisatship. And the opinion that every leader in their religious circles, every teacher distinguished among them for his sanctity of life, or for his extensive learning, was a Bodhisat, who might have and who probably had inherited the karma of some great teacher of old, opened the door to a flood of superstitious fancies.
Or maybe it was all her fault, created by bad karma she built up when she was some crazy deity in a past life she had no memory of.
The doctrine of Karma is with modification common to both Buddhism and Brahminism, and in their expositions theosophists have apparently drawn from both sources.
Now the older school also held, in the first place, that, when a man had, in this life, attained to Arahatship, his karma would not pass on to any other individual in another life - or in other words, that after Arahatship there would be no rebirth; and, secondly, that four thousand years after the Buddha had proclaimed the Dhamma or doctrine of Arahatship, his teaching would have died away, and another Buddha would be required to bring mankind once more to a knowledge of the truth.