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karma , in Indian religion and philosophy , the universal causal law by which good or bad actions determine the future modes of an individual’s existence. Karma represents the ethical dimension of the process of rebirth ( samsara ), belief in which is generally shared among the religious traditions of India. Indian soteriologies (theories of salvation ) posit that future births and life situations will be conditioned by actions performed during one’s present life—which itself has been conditioned by the accumulated effects of actions performed in previous lives. The doctrine of karma thus directs adherents of Indian religions toward their common goal: release ( moksha ) from the cycle of birth and death. Karma thus serves two main functions within Indian moral philosophy: it provides the major motivation to live a moral life, and it serves as the primary explanation of the existence of evil.

Derived from the Sanskrit word karman , meaning “act,” the term karma carried no ethical significance in its earliest specialized usage. In ancient texts (1000–700 bce ) of the Vedic religion , karma referred simply to ritual and sacrificial action. As the priestly theology of sacrifice was articulated by Brahman priests over the following centuries, however, ritual action came to be regarded as effective by itself, independent of the gods. Karma as ritual functioned autonomously and according to a cosmic ritual law.

The earliest evidence of the term’s expansion into an ethical domain is provided in the Upanishads , a genre of the Vedas (sacred scriptures) concerned with ontology , or the philosophical study of being. In the middle of the 1st millennium bce , the Vedic theologian Yajnavalkya expressed a belief that later became commonplace but was considered new and esoteric at the time: “A man turns into something good by good action and into something bad by bad action.” Although within the Vedic ritual tradition “good action” and “bad action” may have included both ritual and moral acts, this moral aspect of karma increasingly dominated theological discourse, especially in the religions of Buddhism and Jainism , which emerged about the middle of the 1st millennium bce . Both of these religions embraced ascetic modes of life and rejected the ritual concerns of the Brahman priests.

The connection between the ritual and moral dimensions of karma is especially evident in the notion of karma as a causal law, popularly known as the “law of karma.” Many religious traditions —notably the Abrahamic religions that emerged in the Middle East ( Judaism , Christianity , and Islam )—place reward and punishment for human actions in the hands of a divine lawgiver. In contrast, the classical traditions of India—Hinduism, Buddhism, and Jainism, much like the Vedic sacrificial theology that preceded them—view karma as operating according to an autonomous causal law. No divine will or external agent intervenes in the relationship of the moral act to its inevitable result. The law of karma thus represents a markedly nontheistic theodicy , or explanation of why there is evil in the world.

Once a divine judge is taken out of the equation, a new question arises: within a causal sequence, how can an act produce an effect at a future time far removed from the act’s performance? Different Indian moral philosophies provide different answers, but all acknowledge some kind of karmic residue resulting from the initial act. Jainism, for example, regards karma as a fine particulate substance that settles on the soul ( jiva ) of one who commits immoral actions or has immoral thoughts, making it impure and heavy and miring it in the material world of rebirth. The Vedic ritualistic tradition that preceded Hinduism contributed the concept of the apurva , the latent potency created within the soul by ritual and moral actions. Much like a seed, an apurva sprouts into new realities in the distant future. Other traditions—e.g., Yoga and Buddhism—provide psychological explanations in which karmic residue produces dispositional tendencies ( samskara s) and psychological traces ( vasana s) that determine the future births and personality traits of an individual. Each of these examples demonstrates how the concept of karma provided a bridge between cause and effect separated by time.

The doctrine of karma implies that one person’s karma cannot have an effect on another person’s future. Yet, while karma is in theory specific to each individual, many aspects of Indian religions reflect the widely held belief that karma may be shared. For example, the doctrine of the transfer of merit , whereby one person can transfer his good karma to another, is found in both Buddhism and Hinduism. Ancestral offerings and other rituals for the departed show that acts done by the living are believed to influence the well-being of the dead. Finally, pious activities, including pilgrimages , are often performed for the benefit of living or deceased relatives.

Essay on Karma

Students are often asked to write an essay on Karma in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Karma

Understanding karma.

Karma is a concept originating from ancient India. It’s about the law of cause and effect. Simply put, it means that what you do will eventually come back to you.

Karma in Daily Life

In daily life, karma can be seen in how our actions affect our lives. If we help others, good things tend to happen to us. If we hurt others, we may face negative consequences.

The Importance of Karma

Understanding karma teaches us to be responsible for our actions. It encourages us to act positively, leading to a better life and a better world.

250 Words Essay on Karma

Karma, a concept deeply rooted in various Eastern philosophies, is commonly understood as the principle of cause and effect. It suggests that our actions, whether good or bad, inevitably return to us in some form, creating a cycle of action and consequence.

The Mechanics of Karma

Karma and personal growth.

The concept of karma encourages self-awareness and introspection. It prompts us to critically evaluate our actions and their potential consequences before we act. By doing so, we can strive to make choices that generate positive karma, fostering personal growth and contributing to collective well-being.

Karma in the Modern World

In the contemporary context, karma serves as a moral compass, guiding individuals towards ethical actions. It underscores the interconnectedness of all beings, urging us to act responsibly and compassionately. The belief that our actions will return to us may deter harmful behaviors and promote acts of kindness and generosity.

In conclusion, karma is a profound philosophical construct that encourages mindfulness, responsibility, and personal growth. It is a reminder that we are not isolated entities but integral parts of a complex web of life, where our actions reverberate beyond our immediate surroundings.

500 Words Essay on Karma

Karma, a concept rooted in various Eastern religions, is often understood as a cosmic principle of cause and effect. It’s an intricate system where actions and intentions are believed to influence the future, either in this life or a subsequent one. The essence of karma is that every action has consequences, and these consequences are not merely inflicted by an external force but are a direct result of the actions themselves.

Karma in Different Religions

In Hinduism, karma is a fundamental doctrine, closely linked with the cycle of birth, death, and rebirth. The law of karma dictates that every action, thought, or decision one makes in their life will somehow influence their future lives.

In Jainism, karma is seen as a physical substance that clings to the soul, affecting its ability to reach liberation. The type and intensity of karma depend on the nature of the actions performed.

The Philosophical Implications of Karma

The concept of karma has profound philosophical implications. It introduces a moral dimension to the universe, suggesting that ethical conduct is not only a social necessity but also a cosmic one. It’s seen as a self-regulating system that maintains moral equilibrium, providing a sense of justice and fairness.

Karma and Modern Perspectives

In the modern world, karma is often misinterpreted as a form of divine retribution. However, its true essence is far from this simplified understanding. Karma is not about punishment or reward; it’s about understanding the interconnectedness of all things and the consequences of our actions.

The concept of karma has also found resonance in scientific fields. In psychology, the idea that our actions and intentions can shape our future aligns with the principles of cognitive-behavioral therapy. In physics, the law of action and reaction bears a striking resemblance to the law of karma.

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Buddhism and Karma

Introduction to the Buddhist Understanding of Karma

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• Origins and Developments
• Figures and Texts
• Becoming A Buddhist
• Tibetan and Vajrayana Buddhism
• B.J., Journalism, University of Missouri

Karma is a word everyone knows, yet few in the West understand what it means. Westerners too often think it means "fate" or is some kind of cosmic justice system. This is not a Buddhist understanding of karma, however.

Karma is a Sanskrit word that means "action." Sometimes you might see the Pali spelling, kamma , which means the same thing. In Buddhism, karma has a more specific meaning, which is volitional or willful action. Things we choose to do or say or think set karma into motion. The law of karma is therefore a law of cause and effect as defined in Buddhism . 

Sometimes Westerners use the word karma to mean the result of karma. For example, someone might say John lost his job because "that's his karma." However, as Buddhists use the word, karma is the action, not the result. The effects of karma are spoken of as the "fruits" or the "result" of karma.

Teachings on the laws of karma originated in Hinduism, but Buddhists understand karma somewhat differently from Hindus.  The historical Buddha lived 26 centuries ago in what are now Nepal and India, and on his quest for enlightenment he sought out Hindu teachers. However, the Buddha took what he learned from his teachers in some very new and different directions.

The Liberating Potential of Karma

Theravada Buddhist teacher Thanissaro Bhikkhu explains some of these differences in this illuminating essay on karma . In the Buddha's day, most religions of India taught that karma operated in a simple straight line- past actions influence the present; present actions influence the future. But to Buddhists, karma is non-linear and complex. Karma, the Ven. Thanissaro Bhikku says, "acts in multiple feedback loops, with the present moment being shaped both by past and by present actions; present actions shape not only the future but also the present."

Thus, in Buddhism, although the past has some influence on the present, the present also is shaped by the actions of the present. Walpola Rahula explained in What the Buddha Taught (Grove Press, 1959, 1974) why this is significant:

"...instead of promoting resigned powerlessness, the early Buddhist notion of karma focused on the liberating potential of what the mind is doing with every moment. Who you are — what you come from — is not anywhere near as important as the mind's motives for what it is doing right now. Even though the past may account for many of the inequalities we see in life, our measure as human beings is not the hand we've been dealt, for that hand can change at any moment. We take our own measure by how well we play the hand we've got."

What You Do Is What Happens to You

When we seem stuck in old, destructive patterns, it may not be the karma of the past that's causing us to be stuck. If we're stuck, it's more likely that we're re-creating the same old patterns with our present thoughts and attitudes. To change our karma and change our lives, we have to change our minds. Zen teacher John Daido Loori said, "Cause and effect are one thing. And what is that one thing? You. That’s why what you do and what happens to you are the same thing."

Certainly, the karma of the past impacts your present life, but change is always possible.

No Judge, No Justice

Buddhism also teaches that there are other forces besides karma that shape our lives. These include natural forces such as the changing seasons and gravity. When a natural disaster such as an earthquake strikes a community, this is not some kind of collective karmic punishment. It's an unfortunate event that requires a compassionate response, not judgment.

Some people have a hard time understanding karma is created by our own actions. Perhaps because they are raised with other religious models, they want to believe there is some kind of mysterious cosmic force directing karma, rewarding good people and punishing bad people. This is not the position of Buddhism. Buddhist scholar Walpola Rahula said,

"The theory of karma should not be confused with so-called 'moral justice' or 'reward and punishment'. The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is right and wrong. The term 'justice' is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment."

The Good, the Bad and the Karma

Sometimes people talk about "good" and "bad" (or "evil") karma. Buddhist understanding of "good" and "evil" is somewhat different from the way Westerners usually understand these terms. To see the Buddhist perspective, it's useful to substitute the words "wholesome" and "unwholesome" for "good" and "evil." Wholesome actions spring from selfless compassion, loving-kindness and wisdom. Unwholesome actions spring from greed, hate, and ignorance. Some teachers use similar terms, such as "helpful and unhelpful," to convey this idea. 

• Karma and Rebirth

The way most people understand reincarnation is that a soul, or some autonomous essence of self, survives death and is reborn into a new body. In that case, it's easy to imagine the karma of a past life sticking to that self and being carried over to a new life. This is largely the position of Hindu philosophy, where it is believed that a discrete soul is reborn again and again. But Buddhist teachings are very different.

The Buddha taught a doctrine called anatman , or anatta — no soul, or no self. According to this doctrine, there is no "self" in the sense of a permanent, integral, autonomous being within an individual existence. What we think of as our self, our personality and ego, are temporary creations that do not survive death.

In light of this doctrine — what is it that is reborn? And where does karma fit in?

When asked this question, the renowned Tibetan Buddhist teacher Chogyam Trungpa Rinpoche, borrowing concepts from modern psychological theory, said that what gets reborn is our neurosis — meaning that it is our karmic bad habits and ignorance that gets reborn — until such time as we awaken fully. The question is a complex one for Buddhists, and not one for which there is a single answer. Certainly, there are Buddhists that believe in literal rebirth from one life to the next, but there are also others who adopt a modern interpretation, suggesting that rebirth refers to the repetitious cycle of bad habits we may follow if we have an insufficient understanding of our true natures. 

Whatever interpretation is offered, though, Buddhists are united in the belief that our actions affect both current and future conditions, and that escape from the karmic cycle of dissatisfaction and suffering is possible. 

• The Dhammapada
• Sadayatana: The Six Sense Organs and Their Objects
• The Five Remembrances
• What Buddha Didn't Say About God
• Anatman: The Teaching of No Self
• Reincarnation Without Souls?
• Samskara or Sankhara
• Buddhist Hell
• Definition of the Buddhist Term: "Skandha"
• Rebirth and Reincarnation in Buddhism
• The Five Skandhas
• The Metta Sutta: A Beloved Buddhist Teaching
• The Second Precept of Buddhism: Not Stealing
• Proselytization and Buddhism
• The Search for Original Buddhism

Origin & Development Of Karma Doctrine In Hinduism

by Jayaram V

Why You should Read This Essay : The purpose of this essays is to explain you some of the earliest Vedic beliefs and concepts associated with the doctrine of karma and how they developed into our current knowledge of the law of karma in Hinduism.

One of the distinguishing features of Hinduism is the law of karma. It is central to our beliefs, according to which all actions and inactions will have consequences, and your life and destiny are shaped by them. In this essay we will discuss the meaning of karma, and how the current doctrine of karma in Hinduism emerged from the earlier days of the Vedas and Vedic civilization. The following discussion is based mostly upon the knowledge contained in the Upanishads, especially the Brihadaranyaka Upanishad, which is considered one of the most ancient and largest of all the Upanishads. The translations of the verses that are quoted here are taken from my book, "Brihadaranyaka Upanishad, A New Translation With Explanatory Notes."

No study of the Upanishads or the Vedanta is complete unless one studies the Chandogya and the Brihadaranyaka Upanishads, which between them contain nearly 60%-70% of all the Upanishadic knowledge. If you are interested in knowing the antecedents of Hinduism and Upanishadic philosophy, you should study them. Many verses and long passages in them may not make sense today because they deal with esoteric rituals which we have lost due to the secrecy that was originally associated with them. However, hidden among them are gems of wisdom which are worth the effort.

The Meaning of karma

Literally speaking, karma means any actions which you perform with your hands (kara). The action itself is called kriya or charya, and the performer of actions is known as karta, the doer. Karta, Karma and Kriya also come up in Sanskrit and vernacular grammar as the subject or noun, the verb and the action performed by the verb respectively. In the ritual parlance, karta is the host of sacrifice, karma is the fruit, result, or remains of the sacrifice, and kriya is the sacrificial action itself. In the early Vedic times karma was originally used to refer to all ritual actions (karma kanda), in contrast to austerities, spiritual actions, and actions such as yoga, recitation of scriptures, or meditation that were related to the knowledge of Self (jnana kanda).

Gradually karma came to mean all actions, both good and bad, as people internalized the rituals and perceived the life a human being as a sacrifice in itself, in which one offered thoughts and actions as offerings to gods for preservation, procreation, continuity, order and regularity, rebirth and liberation. In the macrocosm, they perceived Creation itself as an act of sacrifice by God, with God becoming all the three, namely karta, karma and kriya. The analogy brought karma onto the center stage of Vedic thought and made God as the source of all karma (actions) and their consequences. In the process, the word karma acquired many secular and spiritual meanings. Currently, we understand karma as the source or cause of actions, as moral duty, and as the fate or destiny arising from one's past lives. The consequences of karma are considered the fruit of karma (karmaphalam) which accrue to the doer either as the merit (punyam) or the demerit (papam).

Karma as the cause of suffering

In the Vedic scriptures you will find a direct correlation between karma and suffering. Karma is the main source of suffering, but it is not the only cause. The very existence of beings in the mortal world, as they are bound to ignorance, delusion, and the cycle of births and deaths, is in itself a major source of suffering, which the consequences of bad actions further intensify or prolong. Karma is a product of our deluded acts in an illusory world because of the impurities that clog our minds and bodies as egoism, attachments and delusion. They are produced by our actions and in turn create consequences. Since, karma is both the result and the cause of suffering, the Bhagavadgita explains why suffering cannot be mitigated merely by actions or inactions. A still wider and more comprehensive approach is required to address the problem.

Karma and afterlife

In the Upanishads we find a gradual development of the doctrine of karma into its current form, starting with the earliest notion that ritual and sacrificial actions produced both positive and negative results for those who performed them or were opposed to them. With ritual actions one could not only invoke gods, achieve peace and happiness, seek protection from illness and adversity, and enjoy name and fame but also coerce unwilling partners into relationships, destroy one's enemies, or secure victory against them in wars. With the development of Upanishadic beliefs, the Karma doctrine was further refined to include the notion that ritual actions not only produced consequences in the current life, but also shaped the destiny of souls that departed from here. Those who regularly and sincerely performed their sacrificial duties ascended from here to the ancestral heaven in the moon by the path of ancestors, while those who meditated upon Brahman, renouncing everything achieved liberation and reached the highest heaven in the Sun through the sunlit path. This led to the belief that ritual actions were inferior to spiritual practices and constituted lower knowledge or even ignorance (avidya), while purification actions and austerities that led to the transformation of the mind and the body and the pursuit of Brahman constituted superior knowledge (vidya).

Karma and desires

In the Upanishads like the Katha Upanishad and Isa Upanishad, we find a clear note of disdain for vanity and superficial rituality and the development of a new idea (which was further elucidated in the Bhagavadgita) that it was not actions, but desire-ridden actions and desire for the fruit of actions which produced consequences, bondage, and suffering. The justification for it is also explained in them. Since God inhabits everything in the universe, only He can claim ownership and doership of everything. Our duty is to acknowledge His universality and live here as his devotees. Since he inhabits our bodies also as our very selves, all our actions, awareness and dynamism arise from Him only and should be offered to him only. Therefore, one should wish to live here by performing actions for Him with detachment and as a sacrifice only, but not otherwise.

With that, the idea of renunciation also acquired a new meaning. True renunciation is not renunciation of actions or worldly life, but renunciation of the fruit of one's actions. Since a householder has an opportunity to step into the shoes of God to perform His duties upon earth as his representative, with the spirit of detachment, from the perspective of creation and for the order and regularity of the worlds, his life and actions assume a greater significance than that of a renunciant who lives a secluded life, shuns society and contributes nothing much to it. One may follow the renunciant tradition in the pursuit of liberation through self-denial, while a householder has better opportunities not only to enjoy life here but also achieve the same end as the renunciant hereafter without putting himself through painful ordeals and austerities.

Karma as the source of diversity

As stated earlier, the Vedas recognize divine karma (the action of God) as the source of all creation, preservation and destruction. However, since God performs them without desires, unlike human beings he is not bound by them. From the first chapter of the Brihadaranyaka Upanishad (1.6.1) we learn that karma is one of the triple causes of diversity, the other two being name and form. The diversity in names arises from speech, and the diversity in forms comes from the eye, whereas the (mind and) body is the sources for the diversity in actions. For all actions, the body is the source, the controller, or the lord.

Within the body, the mind, the speech, breath, the organs of action, and the organs of perception are considered the main deities who receive their share of food from the body and perform their actions. However, you cannot fully rely upon them to fight the impurities and the evil that can infest your body, since they are all vulnerable to evil and demonic actions, thoughts, desires, temptations, and intentions (Brihad. 1.3).

Of them, only the breath is reliable because breath is autonomous and is not guided by our desires or thoughts. In other words, symbolically the verse suggests that rituals and sacrifices in which you make offerings to gods and invoke them cannot guarantee you protection from evil or from the consequences of sinful karma as the gods themselves are vulnerable to hunger, temptations, and desire. You can achieve that only by recoursing to breathing and taking refuge in the Self, neither of which can be penetrated by evil.

Surely, rudimentary ideas such as these must have led to the belief that the mind and the body must be restrained and purified through the practice of breath control (pranayama), withdrawal of senses (pratyahara), and righteous conduct (yamas and niyamas) to stabilize the mind in the contemplation of the Self. Subsequently, they might have led to the development of classical Yoga as detailed in the Yoga Sutras of Patanjali as a system of spiritual discipline and school of philosophy. Those who keep arguing that yoga was not part of Hindu tradition, may please pay attention to this.

Karma and Dharma

In the Vedic theology karma means actions and dharma means obligatory actions. Whatever that you are expected to perform as a human being, as an aspect of God, as a householder, as a member of family, and as a member of your caste, community, society and the world, constitute your obligatory duty (dharma). It means that they are the actions that you cannot simply avoid, without incurring sin, unless you choose to renounce worldly life altogether and go through an even more painful process of inner transformation.

While karma may produce positive or negative consequences, obligatory actions produce only good karma and ensure a better life here and hereafter. Those who perform them without desire for fruit of such actions achieve liberation, whereas those who perform t hem with a desire to enjoy good life here attain rebirth. However, those who do not perform them at all or ignore them incur terrible sin and fall down into darkest hells. Therefore, it is the obligatory duty of every human being upon earth is to uphold dharma, play his or her dutiful role in life as expected and as an aspect of God, and thereby ensure the order regularity of the worlds and beings. Those who neglect their duties, denigrate them with evil desires, or oppose them like the demons do would suffer from the negative consequences. The Upanishads go a step further and suggest that even obligatory duties should be performed with an attitude of detachment, renunciation, devotion and sacrifice. Actions performed with such an attitude lead to liberation, whereas those performed with a selfish intent result in karma and rebirth.

Karma and self-knowledge

The Upanishads draw a clear distinction between the higher knowledge and the lower knowledge or between knowledge and ignorance. The knowledge of Brahman or Atman (Self) is true knowledge, while the knowledge of the world arising from our perceptions and mental actions constitute lower knowledge. They even include rituals in the latter category and suggest that it is not advisable to perform any rituals without self-awareness. For example, in the Brihadaranyaka Upanishad (1.4.15) we find the following declaration, "If a man performs many great meritorious deeds without knowing (his Self) in the end, his actions are bound to diminish (in power). One should meditate upon oneself as one’s world. He who meditates upon his Self as his world, his actions do not diminish because whatever he desires, he creates out of himself."

Karma as the Secret Knowledge

Traditionally in Hinduism all spiritual knowledge is considered a secret, which is not meant to be taught to everyone. Two thousand years ago, if someone would have revealed whatever that is stated in this essay, he would have been excommunicated by the community. The practice of keeping the sacred knowledge secret began from the earliest days in Vedic culture and continued for a long time until the British scholars began taking interest in Hinduism. Even the Bhagavadgita is considered a book of secret knowledge and Lord Krishna even states that he is imparting to Arjuna the utmost secret knowledge.

While the Vedic rituals had a social dimension in the ancient times and were publicly performed in the presence of many, the knowledge of the Upanishads was a closely guarded secret which was confined to a few teacher traditions. We learn from them that the knowledge of karma was also kept secret for sometime before they became known to the common people. It appears that in the early stages, even many Brahmana scholars were unaware of it.

For example, in a conversation between Jaratkarava Artabhagah and Yajnavalkya, which is mentioned in the Brihadaranyaka Upanishad, when Jaratkarava asks him which part of a person survives his death, Yajnavalkya responds by saying, "Give me your hand, Artabhaga, my dear. We will know this between our two, but not in the presence of these people. Then the two went out and talked about it. What they discussed was about actions and what they praised was actions. Truly, one becomes virtuous by virtuous actions and sinful by sinful actions. After that, Jaratkarava Artabhagah kept silent."

Certainly, Yajnavalkya was not willing to discuss the law of karma in front of everyone, or the consequences of actions that led people on the divergent paths of liberation and rebirth. Similarly, in the sixth chapter we find that Pravahana Jaivali knew how the souls departed from here according to their karmas, whereas Gautama and his son Svetaketu, who were great scholars in their times, were not aware of it. When Svetaketu returns after a conversation with Pravahana and expresses his disappointment before his father for their lack of knowledge, they both return to Pravahana and request him to accept them as his disciples and teach both of them the doctrine.

From the above we can conclude that the doctrine of karma in Hinduism as we understand it today developed in phases during the Vedic period, starting from the earliest notion that ritual actions and sacrificial ceremonies produced positive and negative consequences depending upon the intent and purpose for which they were performed. Since these developments happened long before the birth of the Buddha, we cannot accept any argument that alludes to the possibility that Hinduism derived its doctrine of Karma from the Buddha. If any, the opposite must be true. However, it is possible that the knowledge originally rested with the warrior/philosopher kings and from them was passed to the priestly families.

At some point, the early ideas regarding ritual and spiritual actions and knowledge, must have culminated in the belief that actions alone determined the fate of beings upon earth and so also what happened to them after death. Good actions led them to heaven and beyond, whereas bad actions caused them to fall into sinful worlds.

One of the earliest references to the well developed doctrine of karma can be found in the following verse from the Brihadaranyaka Upanishad (4.4.5), "He consists of this and he consists of that. As he acts and as he behaves, so does he become. The doer of good becomes good. The doer of sinful actions become sinful. By virtuous actions, he becomes virtuous; and by evil actions evil.' Others, however, say, 'This person consists of desires only. As he desires, so is his will. As is his will so does he act. Whatever actions he performs, that he attains.'"

The next verse reads, "Of this, there is this verse, 'That one who performs actions with desires in his mind, his subtle body goes together with the deed, being attached to it alone. Having exhausted the results of whatever actions he performed in this life, he returns from that world to this world for doing (more) actions.' This is with regard to a man whose mind is filled with desires. Now, regarding the one who is free from desires. He who is without desires, who is freed from desires, whose desire is satisfied, who desires only the Self, his breaths do not depart. Being Brahman only, he goes to Brahman."

Suggestions for Further Reading

• The Bhagavadgita on Karma, the Law of Actions
• Principles and practice of karma yoga
• Karma Yoga, the Yoga of Action
• Self-knowledge Beyond the Mind
• The Wisdom of the Isa Upanishad
• Jainism - Belief in Karma
• Good and Evil in Hinduism
• What is Karma in Hinduism?
• Perspectives on What Karma Means
• The Truth About Karma
• Vidya and Avidya in Vedanta
• Why is Hinduism Called Sanatana Dharma?
• Wealth and Duty in Hinduism
• What Karma means?
• Samskaras - The Sacraments of Hinduism
• Vidya and Avidya in Brihadaranyaka Upanishad
• Isa Upanishad On The Importance Of Duty
• Jnana, Knowledge in Hinduism
• Wisdom of the Katha Upanishad
• Kena Upanishad on the Limits of Knowledge
• Self-Realization, Atma Bodha, in Hinduism
• Sex and Spirituality in the Upanishads
• The Origin And Development Of Karma Doctrine In Hinduism
• The Wisdom of the Upanishads, Main Page
• Brahman, The Highest God Of Hinduism
• Essays on The Upanishads
• Upanishads and Their Philosophy - Links
• Introduction to the Upanishads of Hinduism
• Minor Upanishads
• Essays On Dharma
• Esoteric Mystic Hinduism
• Introduction to Hinduism
• Hindu Way of Life
• Essays On Karma
• Hindu Rites and Rituals
• The Origin of The Sanskrit Language
• Symbolism in Hinduism
• Concepts of Hinduism
• Essays on Atman
• Hindu Festivals
• Spiritual Practice
• Right Living
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Hinduism is often referred to as Sanatana Dharma (the ‘eternal way’), indicating the religion’s emphasis on eternal truths that are applicable to all of humanity. Thus, it makes sense that a medley of mainstream movies could convey Hindu ideals that resonate strongly with audiences, while not actually talking directly about anything understood by the public as Hindu.

In Groundhog Day, for example, when cynical TV weatherman Phil Collins discovers he is trapped in a time loop, living the same day over and over, only to be released after transforming his character from an egocentric narcissist to a thoughtful and kindhearted philanthropist, it’s hard not to be reminded of the Hindu notion of samsara, a cycle of reincarnation from which a soul attains liberation by realizing its divine nature after lifetimes of spiritual practice. 

Or in The Matrix when Neo chooses the red pill of knowledge over the blue pill of ignorance, and is subsequently unplugged from an illusory world and cast into the truth of reality, the film seems to be conveying a foundational Vedic teaching: that we must transcend our own ignorance — a product of maya, literally meaning “illusion” in Sanskrit — to uncover our true nature. Hindu concepts appear to be further exhibited in Neo’s relationship with Morpheus, which starkly reflects that of a disciple and guru, as the latter reveals to the former the knowledge he needs in order to understand this “true nature.” As Neo’s faith in Morpheus’ words develops, so does his capacity to see past the illusion of the matrix, garnering him the ability to manipulate the laws of this false reality, similar to the Jedi and yogis described earlier.

What do the Matrix, Avatar, Groundhog Day, and Star Wars have to do with Hinduism?

Hindu Americans and the Vedanta philosophy have significantly influenced notable intellectuals such as Henry  David Thoreau, Ralph Waldo Emerson, Walt Whitman, J.D. Salinger, Christopher Isherwood, Aldous Huxley, Huston Smith, and Joseph Campbell just to name a few. Some feel that it started back In 1812, when Thomas Jefferson recommended to John Adams the writings of Joseph Priestley, a Unitarian minister who had published works that compared Christianity to other religions — Hinduism in particular — Adam’s interest was piqued.

Going through Priestley’s writings, Adams became riveted by Hindu thought, as he launched into a five-year exploration of Eastern philosophy. As his knowledge of Hinduism and ancient Indian civilization grew, so did his respect for it. This legacy took shape in the 1830s as Transcendentalism, a philosophical, social, and literary movement that emphasized the spiritual goodness inherent in all people despite the corruption imposed on an individual by society and its institutions. Espousing that divinity pervades all of nature and humanity, Transcendentalists believed divine experience existed in the everyday, and held progressive views on women’s rights, abolition, and education. At the heart of this movement were three of America’s most influential authors: Ralph Waldo Emerson, Walt Whitman, and Henry David Thoreau.

How Hinduism Influenced Some of Americans Greatest Thinkers

Before becoming an Islamic state, Afghanistan was once home to a medley of religious practices, the oldest being Hinduism. A long time ago, much of Afghanistan was part of an ancient kingdom known as Gandhara, which also covered parts of northern Pakistan.Today, many of Afghanistan’s province names, though slightly altered, are clearly Sanskrit in origin, hinting at the region’s ancient past. To cite a few examples, Balkh comes from the Sanskrit Bhalika, Nangarhar from Nagarahara, and Kabul from Kubha. Though Gandhara’s earliest mention can be found in the Vedas, it is better known for its connections to the Hindu epics the Mahabharata and Ramayana. There is also the historic Asamai temple in Kabul located on a hill named after the Hindu Goddess of hope, Asha. The temple has survived numerous conflicts and attacks but it still stands. The temple is a remnant from Hindu Shahi Kings, who ruled from the Kabul Valley as far back as 850 CE. However, Hindus are indigenous but endangered minorities in Afghanistan, numbering approximately 700 out of a community that recently included over 8,000 members. Many have left for new homes, include in New York which is home to a large Afghani Hindu population.

5 Things to Know about Hindus and Sikhs in Afghanistan 

Hinduism Beyond India: Afghanistan

According to the 2021-2022 National Pet Owners Survey, 70% of U.S. households (90.5 million homes) owned a pet as of 2022, with 69 million U.S. households having a pet dog. Recognized for their loyalty, service, companionship, and the special relationship they have with humans, Hinduism’s reverence for dogs is expansive, as they are worshiped in festivals and appreciated in connection to a number of Hindu gods and stories. Observed in Nepal, Bhutan, and the Indian states of Sikkim and West Bengal, Kukar Tihar (the 2nd day of Tihar) honors dogs as messengers that help guide spirits of the deceased across the River of Death. In the Mahabharata, Yudhisthira, his brothers, and the queen Draupadi renounced their kingdom to ascend to the heavens. However, Yudhisthira was the only one that survived along with a dog that had joined them. Yudhisthira refused to go to heaven without the dog, who turned out to be Yamaraj, the God of Death. Sarama, the “female dog of the gods,” was famously asked by Indra to retrieve a herd of cows that were stolen. When the thieves were caught, they tried to bribe Sarama but she refused and now represents those who do not wish to possess but instead find what has been lost. The symbolic import of dogs is further driven in connection with Dattatreya, as he is commonly depicted with four of them to represent the Vedas, the Yugas, the stages of sound, and the inner forces of a human being (will, faculty, hope, and desire).

Dogs and Diwali? 5 Things to Know about Hinduism and hu(man)’s Best Friend

In 2018, the long-running Marvel comic series Black Panther, was brought to the big screen. A more prominent scene is when M’baku, a character vying for the throne of the fictional country of Wakanda, challenges T’Challa/Black Panther, and yells, “Glory to Hanuman.” However, despite dharma as an unsaid aspect of the characters’ interactions, Black Panther relies slightly more on Hindu symbolism than philosophy. But the significance of Hanuman as a transcendent deity cannot be overlooked, especially at a time when dialogues about global migration, the right to worship, and access to natural resources are becoming more overtly racialized. The film provides more than just an entertainment escape: it reimagines a world in which the current racial and theological paradigms are challenged forcefully. With the film expected to have at least several sequels, there will be more opportunities to reference Hinduism and Hindu iconography.

Why Black Panther’s References to Hinduism are Significant in Hollywood

One of the most celebrated Hindu festivals, Diwali (dee-VAH-lee) or Deepavali (dee-PAH-va-lee) commemorates the victory of good over evil during the course of five days. The word refers to rows of diyas — or clay lamps — which are put all around homes and places of worship. The light from these lamps symbolizes the illumination within all of us, which can overcome ignorance, represented by darkness. Devotees gather in local temples, homes, or community centers, to spend time with loved ones, make positive goals, and appreciate life.

Hindu Holidays & Dharmic Days Calendar 

On this day, because Diwali is a time for dana (charitable giving) and seva (selfless service), Hindus traditionally perform a deep cleaning of their homes and surroundings, as cleanliness is believed to invoke the presence and blessings of Goddess Lakshmi who, as mentioned earlier, is the Goddess of wealth and prosperity. Many will also make rangoli or kolum (colored patterns of flowers, powder, rice, or sand made on the floor), which are also said to invite auspiciousness. Observers thus begin Diwali by cultivating a spirit of generosity, doing things like giving money to charities, feeding the hungry, and endeavoring to help those in need.

5 Things to Know About Diwali

The spread of Hinduism to Southeast Asia established powerful Hindu kingdoms in the region, most notably the Khmer Empire that encompassed modern Cambodia and Thailand, and influential kingdoms in the Indonesia archipelago. Though Buddhism and Hinduism co-existed in the region for several centuries, Buddhism (and Islam in Indonesia) eventually replaced Hinduism as a primary religion. Today, there are approximately five million Hindus in Indonesia, primarily in Bali. As Bali is roughly 90 percent Hindu, this makes it a religious enclave in a country that contains the world’s largest Muslim population. There are also roughly 60,000 Cham Hindus in Vietnam, and smaller numbers in Thailand. Hinduism in Fiji, Malaysia, and Singapore is a much more recent phenomenon, with Hindus arriving in the 19th and early 20th centuries as indentured laborers. Today, Hindus are prominent in politics and business in all three countries, though they continue to experience discrimination as religious minorities.

Hinduism Beyond India: Bali

Hinduism Around the World

In 2014, the first Smithsonian exhibition chronicling the experiences of Indian Americans, many of whom are Hindus,  in the US was unveiled at their National Museum of Natural History in Washington, DC. This exhibit was one of the largest ever produced by the Smithsonian Asian Pacific American Center, occupying 5,000 square feet and reaching millions of visitors. The message behind “Beyond Bollywood: Indian Americans Shape the Nation,” aimed to dispel stereotypes and myths that have followed Indian immigrants since they first arrived in the U.S. in 1790. The exhibit explored the heritage, daily experiences, and the many diverse contributions that immigrants and Indian Americans have made to the United States. The exhibition at the Museum of Natural History includes historical and contemporary images and artifacts, including those that document histories of discrimination and resistance, convey daily experiences, and symbolize achievements across the professions. Music and visual artworks provide commentary on the Indian American experience and form an important component of the exhibition. In 2017, this exhibit went on the road, traveling from city to city so that all could see the impact of Indians on American culture.

All About Hindu Heritage Month

Paramahansa Yogananda was a Hindu monk and yogi who came to the United States in 1920 and lived here for the last 32 years of his life. He is considered to be the first major Hindu Guru to settle in the United States. When Swami Yogananda arrived in the US, he made his first speech, made to the International Congress of Religious Liberals, on “The Science of Religion,” and was enthusiastically received. It was soon after that he founded the Self-Realization Fellowship (also known as Yogoda Satsanga Society (YSS) of India) and introduced millions of Americans to the ancient science and philosophy of meditation and Kriya yoga (path of attainment). In 1927, he was invited to the White House by President Calvin Coolidge, making Swami Yogananda the first prominent Indian and Hindu to be hosted in the White House.

Hinduism: Short Answers to Real Questions

Countless Americans Have Been Influenced by Swami Viveknanda

For those of us who are Hindu, we have noticed that some of the biggest Hollywood films produced in the last several decades have mirrored many of Hinduism's most fundamental philosophical ideas. One example is Avatar, a film named for the Sanskrit word avatāra (‘descent’), in which the protagonist, Jake Sully, enters and explores an alien world called Pandora by inhabiting the body of an indigenous 10-foot, blue-skinned being, an idea taken from Hinduism’s depictions of the various avatars of the blue god Vishnu, who are said to descend into our world for upholding dharma. Instead of aligning with the interests of the humans, who merely want to mine Pandora for the valuable mineral unobtanium, Sully fights alongside the alien humanoids native to the world, called Na’vi, who live in harmony with nature, believe all life is sacred, and that all life is connected by a divine force — teachings synonymous with Hinduism. Thus, similar to the avatars of Vishnu, Sully defends and preserves a spiritual culture by defeating those who would destroy it for materialistic pursuit. While this film doesn’t indicate in any direct way that they have anything to do with Hinduism, it’s clear they are communicating Hindu ideas that everyone relates to and understands on a profound level.

The International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement, was founded in 1966 by A.C. Bhaktivedanta Swami Prabhupada, a highly respected Vaishnava  (devotion to the god Vishnu and his incarnations avatars) scholar and monk. At the age of 70, Swami Prabhupada traveled from India to New York City to bring the Bhakti tradition, or Krishna Consciousness, to the west. In the 11 years before his passing in 1977, Srila Prabhupada translated, with elaborate commentaries, 60 volumes of Vaishnava literature; established more than 100 temples on six continents; and initiated 5,000 disciples. Today, his writings are studied in universities around the globe and are translated into nearly 100 languages. To date, ISKCON has over 400 temples,  dozens of rural communities and eco-sustainable projects, and nearly 100 vegetarian restaurants world-wide with 56 of them in the US. 

Statement Against Caste Based Discrimination: ISKCON

Who was that Hare Krishna at the start of “Get Back”?

Hinduism came in waves to Africa, with Southern Africa getting Hindu workers during the early years of British colonization, while East and West Africa experienced Hindu migration during the 20th century. Hinduism’s roughly 0.2% presence in Africa is seen as so inconsequential, most data organizations don’t even bother explicitly mentioning it in their census reports. But Hinduism is Ghana's fastest growing religion and one in which there are steady populations in both Northern and Southern African states. Durban is now home to most of South Africa’s 1.3 million Indians, making it, according to some sources, the largest Indian city outside of India, and thus a most powerful hub of Hindu practice. In the US, there are both communities of African Hindus who have migrated, as well as Black Hindus, who according to the 2019 Pew Survey, make up 2% of the Hindu population in the US.

Hinduism Beyond Africa

George Lucas, the creator of Star Wars, drew much of the inspiration for this major cultural phenomenon from the teachings of his mentor who was a lifelong student of Vedanta. In these films, many aspects of Hinduism are interwoven with the story. Some include Hanuman (Chewbaca and Ewoks), Shakti (force,energy), Yodha (Yoda), Brahman (infinite being). Besides the many philosophical parallels that can be highlighted between Star Wars and Hinduism, Star Wars also exhibits similarities in story structure and character roles to one of India’s famous epics, the Ramayana. Never seen the movie? Now might be the time to see how universally relatable Hindu thought can truly be.

The term Ayurveda is derived from the Sanskrit words ayur (life) and veda (science or knowledge), translation to the knowledge of life. Ayurveda is considered to be the oldest healing science, originating in 1000 BCE. Based on the five elements that comprise the universe (space, air, fire, water, and earth), they combine and permutate to create three health principles  that govern the functioning and interplay of a person’s body, mind, and consciousness. These energies are referred to as doshas in Sanskrit. Ayurveda can be used in conjunction with Western medicine and Ayurvedic schools have gained approval as educational institutions in several states.

5 Things to Know About Ayurveda

In Hinduism, What is the Relationship Between Spirituality and Health?

While it’s synonymous to meditation, and seen simply as a doorway to tranquility for yogic practitioners, the true meaning of Om is deeply embedded in Hindu philosophy.

The word Om is defined by Hindu scripture as being the original vibration of the universe, which all other vibrations are able to manifest. Within Hinduism, the meaning and connotations of Om is perceived in a variety of ways. Though heard and often written as “om,” due to the way it sounds when it is repeatedly chanted, the sacred syllable is originally and more accurately spelled as “aum.” Broken down, the three letters of A – U – M represent a number of sacred trinities such as different conditions of consciousness (waking state, dreaming state, and deep sleep state), the deities in charge of the creation, preservation, and destruction of the universe ( Brahma, Vishnu, and Shiva), aspects of time (past, present, and future), among many others. 

5 Things to Know About Om

Religious Symbols

Dr. Anandi Gopal Joshi is credited with being the first woman from India to study medicine in the United States. Born in Bombay in 1865, she was married at the age of ten to an older man who had been her teacher. Dr. Joshi had a child at the age of 13, but the child died when only 10 days old. She believed that with better medical care, the child would have lived, and she frequently cited this as motivation for her desire to attend medical school. Her husband encouraged her in her academic pursuits and in 1883, Joshee joined the Woman’s Medical College of Pennsylvania, now known as the Drexel University College of Medicine in Philadelphia. She graduated in 1886 with her degree in medicine; her M.D. thesis focused on Hindu obstetrics. Unfortunately,  Dr. Joshi was only able to practice medicine for a few months before passing away from tuberculosis.

Science in Hinduism

Hinduism is the religion of almost 25% of Guyana’s population, making it the country with the highest percentage of Hindus in the Western Hemisphere. But from British professional recruiting agents targeting rural and uneducated Indians, to the aggressiveness of Christian proselytization of Hindus with a promise of a better life, Hinduism has been in a steady decline for many decades with many escaping to the United States for better opportunities and to practice their religion freely. Today, over 80% of Guyanese Americans live in the Northeastern United States with heavy concentrations in New Jersey and in New York, where a “Little Guyana”  helps these immigrants stay connected to their Guyanese roots.

Hinduism beyond India: Guyana

Karwa Chauth or Karva Chauth (kuhr-vah-CHOATH) is a North Indian holiday in which wives fast for the longevity and health of their husbands, however, many unmarried women celebrate in hopes of meeting their ideal life partner. Typically, wives spend the day preparing gifts to exchange, and fasting until the moon is visible. It is believed that its light symbolizes love and blessings of a happy life. While there are varying legends behind this holiday’s traditions and meaning, the message of honoring the relationships women form with their family and community prevails.

Karwa Chauth

Hindu Holidays & Dharmic Days Calendar

As sound vibration can affect the most subtle element of creation, it is interpreted in Hindu scriptures that spiritual sound vibrations can affect the atman (soul) in a particularly potent way. Such spiritual sound vibrations are said to have the ability to awaken our original spiritual consciousness and help us remember that we are beyond the ambivalence of life, and actually originate from the Divine. As such, the main goal of many types of Hindu musical expression is to help stir us out of our spiritual slumber by evoking feelings of love and connection that help us to better perceive the presence of the Divine within all. Some of the more popular examples of musical expressions within Hinduism include shlokas (verse, or poem), mantras (sacred syllables repeated in prayer), kirtans (congregational singing of mantras), and bhajans (devotional songs). You can find musical spiritual expressions through the US in temples,  Mandirs, and community centers.

The Power of Music According to Hinduism

What is Kirtan?

Yoga is considered Hinduism’s gift to humanity. At its broadest, yoga, from the root word “yuj” in Sanskrit, means to unite. Most Hindu texts discuss yoga as a practice to control the senses and ultimately, the mind. The most famous is the Bhagavad Gita (dating back to 6th-3rd Century BCE), in which Krishna speaks of four types of yoga – bhakti, or devotion; jnana, or knowledge; karma, or action; and dhyana, or concentration (often referred to as raja yoga, though not all sources agree on the term) – as paths to achieve moksha (enlightenment), the ultimate goal according to Hindu understanding. According to a 2016 study,  in the United States there are an estimated 36.7 million people currently practicing yoga in the United States.

The Hindu Roots of Yoga

According to Vedic cosmology, 108 is the basis of creation, representing the universe and all our existence. As the soul is encased in two types of bodies: the physical body (made of earth, water, fire, air, and ether) and the subtle body (composed of intelligence, mind and ego), Swami Viveknanda is often attributed with bringing Hindu teachings and practices — such as yoga and transcendental meditation — to Western audiences. In 1893, he was officially introduced to the United States at the World’s Parliament of Religions in Chicago, where in his speech he called for religious tolerance and described Hinduism as “a religion which has taught the world both tolerance and universal acceptance.” The day that Swami Vivekananda delivered his speech at the Parliament of Religions is now known as ‘World Brotherhood Day.’ And his birthday, known as Swami Vivekananda Jayanti, is honored on January 12th each year. On this day he is commemorated and recognized for his contributions as a modern Hindu monk and respected guru of the Vedanta philosophy of Hinduism. In 1900, Swami Viveknanda founded the Vedanta Society in California and to date there are 36 Vedanta Society Centers in the United States.

Swami Vivekananda Influenced Countless Americans

According to Vedic cosmology, 108 is the basis of creation, representing the universe and all our existence. As the soul is encased in two types of bodies: the physical body (made of earth, water, fire, air, and ether) and the subtle body (composed of intelligence, mind and ego), 108 plays a significant role in keeping these two bodies healthily connected. Hindus believe the body holds seven chakras, or pools of energy, which begin at the bottom of the spine and go all the way down to the top of the head and it is believed there are 108 energy lines that converge to form the heart chakra. Ayurveda says there are 108 hidden spots in the body called marma points, where various tissues like muscles, veins, and ligaments meet. These are vital points of life force, and when they are out of balance, energy cannot properly flow throughout the body. Sun salutations, yogic asanas that honor the sun god Surya, are generally completed in nine rounds of 12 postures, totaling 108. Mantra meditation is usually chanted on a set of 108 beads.   In Hinduism there are 108 Upanishads, the sacred texts of wisdom from ancient sages. Additionally, in the Sanskrit alphabet, there are 54 letters. Each letter has a feminine, or Shakti, and masculine, or Shiva, quality. 54 multiplied by 2 equals 108. Ultimately, breathwork, chanting, studying scripture, and asana’s help harmonize one’s energy with the energy of the supreme spiritual source. These processes become especially effective when they are performed in connection with the number 108. Hindu scriptures strive to remind people of this divine commonality by continuously highlighting the innumerable threads connecting everything in existence. One of these threads is the number 108.

5 Things to know about 108

Here's How the Number 108 Binds Us to the Universe

A decade after slavery was abolished in 1834, the British government began importing indentured labor from India to work on their estates in other countries such as Trinidad and Tobago.  From 1845 to 1917, the ships would continue to arrive, carrying over 140,000 Indians to the island, facilitating Trinidad's population growth from Indian laborers. Today, there are roughly 240,000 declared Hindus in Trinidad and Tobago, comprising about 18% of the island’s population. There are a total of about 300 temples on the island, welcoming all who wish to enter and where many beloved Hindu festivals take place. But for some, the migration journey doesn’t end as New York and Florida have seen the development of large Indo-Caribbean communities.

Hinduism beyond India: Trinidad and Tobago

From ancient tribes to present-day devotees, tattoos have held a special place in Hinduism for centuries. In the Indian states of Bihar and Madhya Pradesh, the Ramnaami community invoked Rama’s protection with tattoos of the name “Rama” in Sanskrit on every inch of their skin, including the tongue and inside the lips.The Mahabharata tells the story of the Pandavas that were exiled to the Kutch district of Gujarat. Today, their descendants - members of the Ribari tribe - live as their ancestors did, with women covered in tattoos that symbolize their people’s strong spirit for survival. Some Hindus consider tattoos as protective emblems,such as tattoos of Hanuman are often used to relieve physical or mental pain. People will often get tattoos of other deities to invoke their blessings. Mehndi, a plant-based temporary tattoo, is commonly done at weddings and religious ceremonies as a form of celebration of love and spirituality. While tattoos have been in Hindu communities for centuries, tattoos as symbols of honor, devotion, and even fashion are incredibly popular today. Hindus and non Hindus alike adorn themselves with Hindu emblems and tattoos that reflect Hindu teachings.

Guidelines for Commercial Use of Hindu Images

Navaratri (nuhv-uh-RA-three) is a nine night celebration of the feminine divine that occurs four times a year — the spring and fall celebrations being amongst the more widely celebrated. Some traditions honor the nine manifestations of Goddess Durga, while others celebrate the three goddesses (Durga, Lakshmi, and Saraswati) with three days dedicated to each. This is a time to recognize the role in which the loving, compassionate, and gentle — yet sometimes powerful and fierce — feminine energy plays in our lives.

Nine Things to Know About Navaratri

Dussehra (duh-sheh-RAH) or Vijayadashmi (vi-juhyuh-dushuh-mee) celebrates the victory of Lord Rama over the ten-headed demon King Ravana. This also marks the end of Ramalila — a brief retelling of the Ramayana and the story of Rama, Sita, and Lakshman in the form of dramatic reading or dance. It also signifies the end of negativity and evil within us (vices, biases, prejudices) for a fresh new beginning. Dussehra often coincides with the end of Navratri and Duga Puja, and celebrations can last ten days, with huge figures of Ravana set ablaze as a reminder that good always prevails over evil.

Hinduism 101 & Women

Many Hindus hold reverence for the cow as a representation of mother earth, fertility, and Hindu values of selfless service, strength, dignity, and non-harming. Though not all Hindus are vegetarian, for this reason many traditionally abstain from eating beef. This is often linked with the concept of ahimsa (non-violence), which can be applied to diet choices and our interactions with the environment, and potentially determine our next birth, according to the doctrine of karma. This is part of the reason that some Hindus may choose a vegetarian lifestyle as an expression of ahimsa as well as explains the growing number of cow protection projects that are led by individuals who have felt compelled to put their Hindu values into practice. The US is home to several cow protection projects and sanctuaries

Dairy Is Traditionally Sattvic Food, but the Way We Treat Cows Today Can Be Tamasic

Cultured Meat and Animal-Free Dairy Upends the Plant-Based Food Discussion

The Immigration and Nationality Act of 1965 facilitated the journey of many Indian immigrants to the United States. In this new land, many created home shrines and community temples to practice and hold pujas (services). As Hindu American populations grew in metropolitan and rural areas, so did the need to find a permanent temple site for worship. In 1906, the Vedanta Society built the Old Temple in San Francisco, California but as this was not considered a formal temple, many don’t credit this with being the first. Others believe it is the Shiva Murugan Temple built in 1957 in Concord, California, whereas others believe it is the Maha Vallabha Ganapati Devanstanam in New York that should be considered the first. Today, there are nearly 1,000 temples in the United States . Regardless of where you live, you have the right to practice your faith.

A Guide To Temple Safety and Security

5 Things to Know About Visiting a Hindu Temple

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The Concept of Karma: True Or False

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Related Essays on Karma

Do you believe in karma? This question probes the depths of a concept that has traversed cultural and philosophical boundaries for centuries. Karma, a core belief in many Eastern religions and philosophies, suggests that one's [...]

I believe in karma—a simple yet profound phrase that encapsulates the idea of cosmic justice and balance. This essay delves into the concept of karma, its philosophical origins, its role in various belief systems, and its [...]

Have you ever heard the saying, "what goes around comes around"? This simple phrase encapsulates the essence of karma, a concept deeply rooted in various spiritual and philosophical traditions. Karma, often associated with the [...]

Various cultures and religions have embraced the concept of karma - the idea that our actions, both good and bad, have consequences that will affect our future. While the specifics of how karma works may vary between belief [...]

Hinduism can be divided into two parts personality oriented (Gods and Goddesses) or principle oriented. And I believe I think of religion in a more principle oriented way and so karma yoga seems to call to me. If I was a Hindu, [...]

As seen in the Mahabharata, and subsequently the Bhagavata Puarana, the relationship between karma, destiny, time, and the will of God is very complex. Though each of these terms have completely different meanings, they are [...]

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I Believe In Good Karma

Karma, a concept originating from ancient Indian religions, is the belief that the sum of a person's actions in this and previous states of existence decides their fate in future existences. Good karma refers to positive actions that are believed to bring about positive outcomes or rewards in the future. I firmly believe in the power of good karma and the profound impact it can have on our lives and the world around us.

Firstly, practicing kindness, compassion, and generosity towards others is a fundamental aspect of generating good karma. Acts of kindness, no matter how small, have the potential to create ripple effects that extend far beyond the initial gesture. Whether it's offering a helping hand to someone in need, showing empathy towards others, or simply spreading positivity through words and actions, these acts contribute to a cycle of positivity that can bring about profound changes in people's lives.

Moreover, I believe that the energy we put out into the world inevitably comes back to us in one form or another. By cultivating a mindset of positivity and abundance, we attract similar energies into our lives. When we approach life with gratitude, optimism, and a willingness to learn and grow from every experience, we create a fertile ground for good karma to flourish. This positive outlook not only enhances our own well-being but also uplifts those around us, creating a harmonious and supportive environment.

Furthermore, I have witnessed firsthand the transformative power of good karma in fostering deeper connections and relationships with others. When we act with sincerity, integrity, and genuine concern for the welfare of others, we build trust and mutual respect that forms the foundation of meaningful relationships. These connections, built on a shared sense of empathy and goodwill, enrich our lives and create a sense of belonging and community that is essential for personal growth and fulfillment.

In conclusion, I firmly believe in the principle of good karma and its ability to shape our lives and the world for the better. By cultivating kindness, positivity, and integrity in our thoughts, words, and actions, we not only create a brighter future for ourselves but also contribute to the collective well-being of humanity. As Mahatma Gandhi once said, "The best way to find yourself is to lose yourself in the service of others." This philosophy underscores the transformative potential of good karma in fostering personal growth, building meaningful relationships, and creating a more compassionate and harmonious world.

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Good vs. Evil in “a Good Man Is Hard to Find” Essay

Good vs Evil in "A Good Man," The theme of good versus evil is a timeless and universal concept that has been explored in literature, art, and philosophy for centuries. In the short story "A Good Man" by Flannery O'Connor, this theme is vividly depicted through the characters and their actions. The story revolves around the central character, Mr. Shiftlet, and his interactions with others, particularly a young, motherless boy and his widowed mother. Through the characters and their choices, O'Connor skillfully portrays the complexities of human nature and the constant struggle between good and evil. Mr. Shiftlet, the protagonist of the story, is a complex character who embodies both good and evil traits. On one hand, he displays acts of kindness and generosity towards the young boy and his mother by helping them repair their car and offering to marry the mother to provide a stable home for the child. However, Mr. Shiftlet's seemingly altruistic actions are overshadowed by his underlying selfishness and manipulative nature. He ultimately abandons the family, revealing his true nature and leaving a trail of heartache and disappointment in his wake. This duality in Mr. Shiftlet's character highlights the constant battle between good and evil within individuals, blurring the lines between right and wrong. The young boy's mother, who is initially depicted as a devoted and caring mother, also embodies the struggle between good and evil. Her desperation for security and stability leads her to make decisions that ultimately have negative consequences. Despite her good intentions for her son, she becomes blinded by her own desires and fails to see Mr. Shiftlet's true nature until it is too late. Her internal conflict reflects the human struggle to navigate moral choices in the face of personal needs and desires, showcasing the complexity of the human condition. Through "A Good Man," Flannery O'Connor masterfully delves into the intricate interplay between good and evil in human nature. The story serves as a poignant reminder of the constant struggle individuals face in making moral choices and the often ambiguous nature of good and evil. O'Connor's exploration of these themes invites readers to reflect on their own moral compass and the complexities of human behavior, leaving a lasting impression that challenges conventional notions of morality and virtue. In conclusion, "A Good Man" by Flannery O'Connor offers a thought-provoking exploration of the timeless theme of good versus evil. Through the characters of Mr. Shiftlet and the young boy's mother, O'Connor skillfully portrays the complexities of human nature and the constant battle between altruism and selfishness. The story serves as a compelling reminder of the nuanced nature of moral choices and the inherent struggle between good and evil within individuals. O'Connor's adept portrayal of these themes makes "A Good Man" a timeless and thought-provoking piece of literature that continues to resonate with readers....

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How Do You Choose a Good Research Topic? Give Five Examples of a Good Research Topic and Justify Why You Choose Them, I E. Problem Issues in Each Topic and Why They Must Be Researched Upon.

Choosing a good research topic is crucial for any research endeavor as it forms the foundation for the entire study. When selecting a research topic, several factors need to be considered to ensure that the topic is not only relevant and significant but also feasible and manageable. Here are some key considerations to keep in mind when choosing a good research topic. First and foremost, it's essential to select a research topic that aligns with your interests and expertise. Research is a time-consuming and demanding process, and having a genuine interest in the topic can sustain your motivation and enthusiasm throughout the project. It's also important to consider your background knowledge and expertise in the chosen area, as this will enable you to approach the research with a certain level of understanding and insight. Furthermore, the significance and relevance of the research topic cannot be overstated. A good research topic should address a current issue, fill a gap in existing literature, or contribute new knowledge to the field. It's important to conduct a thorough literature review to understand the existing research landscape and identify areas that need further exploration. Additionally, considering the potential impact of the research on the field or the broader society can help in determining the significance of the chosen topic. Another crucial factor to consider when choosing a research topic is its feasibility and manageability. Research topics that are too broad or too narrow can pose challenges in terms of data collection, analysis, and interpretation. It's important to strike a balance and select a topic that is specific enough to be manageable within the scope of the study, yet broad enough to allow for meaningful exploration and analysis. Consider the availability of resources, access to data, and the practicality of conducting the research within the given time frame. In addition to these factors, it's important to consider the ethical implications of the research topic. Research involving human subjects, sensitive issues, or potentially controversial topics requires careful consideration of ethical guidelines and regulations. Ensuring that the research is conducted ethically and with integrity is essential in maintaining the credibility and validity of the study. In conclusion, choosing a good research topic is a critical step in the research process. By considering factors such as personal interest, relevance, significance, feasibility, and ethical considerations, researchers can select a topic that not only aligns with their expertise and interests but also contributes meaningfully to the existing body of knowledge. A well-chosen research topic lays the groundwork for a successful and impactful research study....

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Shawshank Redemption, The Feel Good Do Good Phenomenon

"The Shawshank Redemption" is a classic film that embodies the themes of hope, resilience, and the power of the human spirit. Released in 1994 and directed by Frank Darabont, the movie is based on a novella by Stephen King. Set in the fictional Shawshank State Penitentiary, the story follows the experiences of Andy Dufresne, a banker who is wrongly convicted of murder and sentenced to life in prison. Despite the harsh realities of prison life, Andy maintains his dignity and inner strength, ultimately inspiring those around him to believe in the possibility of redemption. One of the central themes of "The Shawshank Redemption" is the transformative power of hope. Throughout the film, Andy's unwavering hope for a better future not only sustains him but also influences those around him. His friendship with fellow inmate Red, played by Morgan Freeman, demonstrates how hope can be a guiding light even in the darkest of circumstances. The famous quote from the movie, "Hope is a good thing, maybe the best of things, and no good thing ever dies," encapsulates the enduring message of resilience and optimism. Another key aspect of the film is the idea of redemption and the capacity for individuals to change and grow. Andy's actions within the prison, such as assisting the guards with financial matters and helping his fellow inmates, showcase his belief in the inherent goodness of people. The title "The Shawshank Redemption" itself implies a journey towards salvation and renewal, highlighting the transformative journey that Andy undergoes during his time in prison. The film challenges viewers to reflect on the nature of redemption and the possibility of finding redemption even in the most unlikely of places. In conclusion, "The Shawshank Redemption" is a timeless masterpiece that resonates with audiences due to its powerful themes of hope, resilience, and redemption. The film's enduring popularity can be attributed to its universal message of the indomitable human spirit's ability to overcome adversity and find meaning in even the bleakest of circumstances. Through the character of Andy Dufresne, portrayed brilliantly by Tim Robbins, the movie reminds us of the importance of maintaining hope, staying true to oneself, and believing in the possibility of a brighter tomorrow....

Essay on A Good Samaritan Law is Never a Good Idea

A Good Samaritan Law is Never a Hindrance to Justice Introduction The concept of a Good Samaritan law is deeply rooted in the ethical principle of aiding those in need without fear of legal repercussions. Contrary to popular belief, such legislation does not impede justice; rather, it serves as a protective measure for individuals who voluntarily assist others in emergency situations. This essay delves into the essence of Good Samaritan laws, elucidating their significance in fostering a culture of compassion, mitigating bystander apathy, and ultimately contributing to the greater good of society. Protecting Good Samaritans: A Moral Imperative Good Samaritan laws offer legal protection to individuals who render assistance in emergency situations, shielding them from liability for any unintentional harm that may occur during the rescue attempt. This legal safeguard is paramount in encouraging bystanders to intervene without hesitation, particularly in scenarios involving medical emergencies or accidents. By alleviating the fear of potential litigation, these laws empower ordinary citizens to act swiftly and decisively, thereby increasing the likelihood of positive outcomes for those in distress. In essence, Good Samaritan laws serve as a moral imperative, reinforcing the altruistic notion that aiding others in times of crisis should be celebrated rather than penalized. Fostering a Culture of Compassion One of the most compelling arguments in favor of Good Samaritan laws lies in their ability to cultivate a culture of compassion and civic responsibility within society. When individuals know that their actions will be shielded by legal protection, they are more inclined to step forward and assist those in need. This sense of solidarity fosters a collective ethos of empathy and mutual support, strengthening the social fabric and enhancing community resilience. Moreover, by encouraging proactive intervention, Good Samaritan laws help counteract the pervasive phenomenon of bystander apathy, wherein individuals refrain from aiding others due to diffusion of responsibility. In essence, these laws serve as a catalyst for positive social change, promoting a mindset of solidarity and goodwill. Conclusion In conclusion, a Good Samaritan law is not a hindrance to justice; rather, it is a cornerstone of ethical governance and social cohesion. By affording legal protection to individuals who render aid in emergency situations, these laws empower citizens to act courageously and selflessly, thereby enhancing public safety and well-being. Moreover, by fostering a culture of compassion and civic responsibility, Good Samaritan laws contribute to the moral fabric of society, promoting a sense of solidarity and mutual support. In essence, far from impeding justice, these laws serve as a beacon of hope and humanity in an often tumultuous world....

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Good Guys Always Win By Jenna Kittredge And The Good Guy

In the realm of storytelling, the narrative arc often follows a familiar pattern: the triumph of good over evil. Whether it's in literature, film, or folklore, audiences are drawn to tales where justice prevails and virtue is rewarded. This thematic trope has endured throughout history, resonating with audiences across cultures and generations. In "Good Guys Always Win," author Jenna Kittredge explores this timeless theme, delving into its significance and enduring appeal. Central to the concept of "Good Guys Always Win" is the idea of moral clarity. In a world fraught with complexity and ambiguity, stories that affirm the triumph of righteousness offer a sense of reassurance and hope. By portraying protagonists who embody noble qualities such as courage, integrity, and compassion, these narratives provide audiences with role models to admire and emulate. Jenna Kittredge's exploration of this theme underscores the universal human desire for justice and righteousness, transcending cultural and societal boundaries. Moreover, "Good Guys Always Win" celebrates the power of perseverance in the face of adversity. The journey of the protagonist, often fraught with challenges and obstacles, serves as a testament to the resilience of the human spirit. Through unwavering determination and unwavering faith in their principles, the hero ultimately emerges victorious, inspiring audiences with the belief that good can triumph over evil. Kittredge's narrative captures this essence, weaving a compelling tale of courage and conviction that resonates with readers of all ages. Additionally, "Good Guys Always Win" explores the transformative power of redemption and forgiveness. Even in the darkest of circumstances, characters have the capacity for growth and redemption, transcending their past mistakes to embrace a brighter future. By extending forgiveness to those who have wronged them, protagonists demonstrate the capacity for compassion and empathy, ultimately paving the way for reconciliation and healing. Kittredge's exploration of this theme reminds us of the inherent goodness within humanity, offering a message of hope and reconciliation in a world often marked by conflict and division. In conclusion, "Good Guys Always Win" by Jenna Kittredge serves as a poignant reminder of the enduring power of virtue and righteousness in storytelling. Through its exploration of moral clarity, perseverance, and redemption, the narrative celebrates the triumph of good over evil, inspiring audiences with its timeless message of hope and resilience. As readers journey alongside the protagonists, they are reminded of the inherent goodness within humanity and the belief that, in the end, the forces of good will always prevail....

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Altruism Is Good Or Good?

In contemporary society, the ethical debate surrounding altruism persists as a topic of profound significance. Altruism, rooted in the selfless concern for the well-being of others, stands as a cornerstone of ethical philosophy and societal cohesion. This essay delves into the nuanced discourse surrounding altruism, exploring its intrinsic goodness, ethical implications, and its role in shaping social structures. At its essence, altruism embodies a profound moral virtue. The act of altruism transcends self-interest, manifesting as a genuine expression of empathy and compassion towards others. Through altruistic actions, individuals demonstrate a commitment to the greater good, fostering bonds of solidarity and empathy within communities. This altruistic ethos is foundational to the fabric of society, fostering cooperation, empathy, and social cohesion. However, the ethical landscape surrounding altruism is not without complexities. Critics often raise questions regarding the authenticity of altruistic acts, suggesting that inherent self-interest underlies seemingly selfless deeds. Skeptics argue that humans are inherently motivated by personal gain, even when engaging in acts of apparent altruism. Additionally, philosophical debates persist regarding the moral obligation of altruism, with some advocating for a categorical imperative to prioritize the welfare of others, while others emphasize individual autonomy and self-interest. Despite these ethical complexities, empirical evidence underscores the inherent goodness of altruism and its profound impact on individual well-being and societal flourishing. Research within psychology and neuroscience reveals that altruistic behavior is associated with increased levels of happiness, improved mental health, and enhanced social connections. Furthermore, studies demonstrate the ripple effect of altruism, whereby acts of kindness inspire further benevolent actions, fostering a cycle of positivity and compassion within communities. In conclusion, the ethical debate surrounding altruism illuminates the complexities of human nature and the moral imperatives that shape our interactions with others. While ethical dilemmas persist regarding the authenticity and obligation of altruistic acts, the inherent goodness of altruism remains indisputable. As society grapples with profound challenges, from social inequality to environmental degradation, embracing altruism as a guiding principle offers a path towards collective well-being and societal flourishing....

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A Good Essay : Becoming A Good Student

A Good Essay Becoming A Good Student Being a good student goes beyond just achieving high grades. It encompasses a range of qualities and habits that contribute to overall academic success and personal development. One crucial aspect of becoming a good student is mastering the art of writing a good essay. Essays are not just assignments to be completed; they are opportunities for students to demonstrate their understanding of a subject, hone their critical thinking skills, and communicate effectively. First and foremost, a good essay reflects a student's ability to understand the topic at hand. This requires thorough research, critical analysis, and a clear understanding of the key concepts. Before even putting pen to paper, a good student takes the time to research the topic, gathering information from credible sources and synthesizing it into a coherent understanding. This depth of understanding shines through in the essay, as the student is able to present a well-informed perspective supported by evidence and logical reasoning. Moreover, a good essay showcases a student's critical thinking skills. Rather than simply regurgitating information, a good student engages critically with the material, questioning assumptions, evaluating arguments, and offering insightful analysis. This ability to think critically is essential not only for academic success but also for navigating the complexities of the world beyond the classroom. By honing this skill through writing essays, students learn to approach problems with a thoughtful and analytical mindset, setting themselves up for success in their future endeavors. Furthermore, a good essay demonstrates a student's ability to communicate effectively. Clear, concise writing is essential for conveying ideas and arguments persuasively. A good student pays attention to structure, grammar, and style, ensuring that their writing is coherent and engaging. They also take the time to revise and edit their work, refining their arguments and polishing their prose until it shines. This attention to detail not only improves the quality of their essays but also carries over into other areas of their academic and professional lives. In conclusion, writing a good essay is an essential skill for becoming a good student. It requires a combination of understanding, critical thinking, and effective communication. By mastering the art of essay writing, students not only improve their academic performance but also develop valuable skills that will serve them well throughout their lives....

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Graduation Speech : A Good Result From A New Experience, Comes From Good Guidance

Graduation Speech: A Good Result from A As I stand before you today, graduates, I am filled with a profound sense of pride and accomplishment. Our journey through academia has been one of dedication, perseverance, and relentless pursuit of excellence. Today, as we celebrate our graduation, we are not just marking the end of a chapter; we are embarking on a new beginning filled with endless possibilities. Throughout our time in school, we have encountered numerous challenges and obstacles. From late-night study sessions to grueling exams, we have faced it all with determination and resilience. Each setback has only served to strengthen our resolve and propel us forward towards our goals. And now, as we stand on the cusp of the future, we can proudly say that our hard work has paid off. Our achievements today are not just a result of our individual efforts, but also a testament to the unwavering support of our teachers, mentors, friends, and family. Their guidance, encouragement, and belief in our abilities have been invaluable throughout this journey. It is thanks to them that we stand here today, ready to take on the world. As we look towards the future, let us not forget the lessons we have learned along the way. Let us remember the importance of perseverance in the face of adversity, the power of collaboration and teamwork, and the value of lifelong learning. Armed with these lessons, we are well-equipped to overcome any challenges that may come our way. Today marks the beginning of a new chapter in our lives. As we step out into the world, let us do so with confidence, courage, and conviction. Let us seize every opportunity that comes our way and never shy away from chasing our dreams. And as we navigate this journey called life, let us always remember the words of Ralph Waldo Emerson: "What lies behind us and what lies before us are tiny matters compared to what lies within us." Congratulations, graduates, on this momentous achievement. May your futures be filled with success, happiness, and fulfillment. Go forth and make your mark on the world!...

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