conclusion on karma essay

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.

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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

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

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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The Concept of Karma in Hinduism and Buddhism Essay

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Introduction

In all religions, a central concept generalizes all the postulates and rules that are the main values of a particular people. According to Nuthongkaew (2022), karma is one of such main aspects that govern people’s relationship with the world around them and other people. At the same time, this concept played an essential role in forming the basic concepts of the Eastern peoples’ religion and their values and traditions. The ethical and experiential factors of Hinduism and Buddhism took on a definite shape throughout their development, with the concept of karma as a central value.

Hinduism and Buddhism are the two main religions that arose long ago in the Indian subcontinent and were most widespread there. At the same time, in both religions, there are similarities in this concept and distinctive features that were formed based on differences between peoples (Amore et al., 2018). A common feature for both religions is that the concept of karma played a crucial role in the formation of ethical norms. The difference in this aspect lies primarily in the fact that in Hinduism, Karma is inextricably linked with the concept of dharma, which means duty (Kiran, n. d.). Thus, karma determines how a person will live in the next life depending on their actions in the present. In Buddhism, karma is not consistent with rebirth but indicates a person’s intentions, thus measuring his positive and negative qualities.

Applying the Dimensions of Ninian Smart’s Analytical Model to this concept, one can say that karma is essential for the ethical and experiential aspects of Buddhism and Hinduism. Karma is a fundamental basic concept in both religions’ doctrinal/philosophical dimensions. In the emotional/experiential dimension, karma influences how a person will behave in the present and future (Amore et al., 2018). The greatest manifestation and correlation, in this case, can be traced in the first two dimensions, doctrinal/philosophical, since they are of paramount importance from the point of view of the concept of religion.

In conclusion, it is essential to say that karma has a strong foundation in Hinduism and Buddhism and governs most aspects of the lives of believers. This category is the main one since it substantiates many traditions and beliefs while being different in the two religions. They differ in their interpretation of karma and how people react to it. The theological relation of this concept makes the most sense since it is directly the basis of two widespread religions.

Amore, R., Hussain, A. & Oxtoby, W. (2018). World religions: Eastern traditions , 5th ed. Oxford University Press.

Kiran, J. (n. d.). Understanding Hinduism and Buddhism as Two Important Religions . International Journal of Management, Administration, Leadership & Education , 450. Web.

Nuthongkaew, K. (2022). Buddhism and Hinduism in Sociological Perspectives: A Similar Comparative Study . Journal of Positive School Psychology , 10188-10192. Web.

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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
• Yoga of Sorrow
• Mental Health
• Concepts of Buddhism
• General Essays

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karma summary

karma , In Indian philosophy, the influence of an individual’s past actions on his future lives or reincarnations . It is based on the conviction that the present life is only one in a chain of lives ( see samsara). The accumulated moral energy of a person’s life determines his or her character, class status, and disposition in the next life. The process is automatic, and no interference by the gods is possible. In the course of a chain of lives, people can perfect themselves and reach the level of Brahma, or they can degrade themselves to the extent that they return to life as animals. The concept of karma, basic to Hinduism, was also incorporated into Buddhism and Jainism.

The Gita’s Ethics (A Critical Study)

by Arpita Chakraborty | 2017 | 59,351 words

This essay studies the Ethical Teachings of the Gita, as presented in the Mahabharata in the form of a dialogue between Krishna and Arjuna. Ancient Indian ethics as evolved from the Vedas developed through the Upanisads, the Gita, Mahabharata, Ramayana and finally reached the Dharma-Shastras such as the Manusmriti. As the means to liberation, the e...

6. Conclusion (Karma, Rebirth and Freedom of Will)

The Gita , without a doubt, assumes the principle of transmigration of soul till the soul realizes its own nature and immortality of the soul. It also accepts freedom of the will which is, more aptly put, the freedom of the spirit. However, regarding the Law of Karma , it seems that the Gita allows the field of niskama karma to remain unaffected by this law. In other words, Law of Karma, though a presupposition of the Gita’s ethics does not hold good always. In fact, the Gita has to bring in a principle that will help man to transcend the cycle of rebirth or else the end it promises man as the goal of life will be meaningless.

Law of Karma refers to the principle of causality where intent and actions of individual influence the future of that individual. It is the principle of causality applied in the moral field. Every action must produce some effects. We cannot make any act without effect or result. An action once performed will bring some result. Man, once performs an action, has no control over the effect. Krishna says exactly this when he says to Arjuna that one’s right is only to the action, never to the fruits there of. So the fruit should not be an incentive to action, or rather the motive for its performance. We find Krishna here pointing out that, as effects of causes and results of actions cannot be stopped, one is to disconnect oneself from the fruit of action. In other words, we should not desire for any fruit, as it is out of our control and performed our duties without any attachment to the fruit.

karmany eva'dhikaras te ma phalesu kadacana ma karmaphalahetur bhur ma te sango ‘ stv akarmani (ii,47) “To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction”

But at the same time, the Gita seems to giving us a religion by which the rule of karma , the natural order of deed and consequences, can be transcended. The Gita is a book that does not advocate inaction. However, if every action makes one bound to enjoy or suffer the fruit of action, the Gita cannot talk about moksa or liberation. We will always be stuck to the cycle of birth and death to get the fruit of action we performed. The Gita has to recognize a realm of reality where karma does not operate. The Gita says that causality does not work where one establishes one’s relations with action without attachment; here one is free in his deepest being. The chain of karma can be broken here and now, within the flux of the empirical world. We become master of karma by developing detachment which helps us to attain the ultimate goal of human life , that is, liberation ( moksa ). Niskama Karma is action without desire for fruit or result. Niskama Karma is the way to avoid creating new karma and also resolve earlier karma. Niskama Karma is the means for the realization of the true knowledge which is the final goal of all living beings. Niskama Karma is the ideal path to realize truth. Allocated work done without expectations, motives, or thinking about its outcomes tends to purify one’s mind and gradually makes an individual fit to see the value of reason and benefits of renouncing the work itself. Krishna points that with regard to Niskama Karma , there is no relation between action and the result. Niskama karma says if we execute action without attachment the natural order of karma can be transcended. Binding is as long as motives are there. What binds us to the chain of birth and death is not action as but actions performed with desire for their fruits.

Karma , Rebirth and Freedom of Will:

The dilemma of action pre-suppose three things. First it pre-supposes the Law of Karma and the belief that all action has results that are good or bad, right or wrong. Second, it pre-supposes that all men must act, and that none can cease from acting. Third, it pre-supposes that the final or ultimate goal for all being is to escape samsara , the round of birth and death, in which all creation has become entangled. The dilemma of action is simply the universalization of Arjuna’s dilemma previously mentioned, and being universalized, it applies to all men, everywhere and for all time.

The Brihadaranyaka Upanisad states elsewhere.

“Even as one acts, even as he behaves, so does he become. The doer of good become good, the doer of evil becomes evil. Whatever deed he perform, that he becomes (or attains)” (4.4.5).

The Gita does not rule out the logical possibility of human freedom within the domain of karma . According to it, we all can improve our life through conscious efforts and achieve moksa . But when the Gita says this, it does not mean that a man is not bound upto reap the results of his karma . Man is bound to reap the result of his Karma sooner or later and even the goods cannot prevent him from doing so because action and its results invariably related. They are logically distinguishable but are not conceivable without the other. This means, in other words, that there is no action without result and there is no result without action, no matter whether or not we know it. Our ignorance of the antecedent causal factors of karma does not imply in any way that the result of action occurs in the world of karma irregularly. The actions and the activities of man are as perpetual and inevitable as his existential status. For the Gita to exist is to be in some form of activity. (iii.5)

But according to the Gita all action are not binding. Only those actions which are motivated by the spirit of self- interest , desire and attachment are binding, Actions which are done in the spirit of niskama are not binding. The doctrine of niskama karma of the Gita does not teach us renunciation of karma (action). It teaches us renunciation in karma . And to say this is not to say that teaches us the philosophy of naiskarmya . The result of an action is said of threefold in nature. It gives the doer an appropriate award in terms of pleasure and pain in this life or life afterdeath. It affects the character of the doer. It leaves an impression or tendency in the doer in the form of samskara which in turn function as determinants of his future actions. From the maturation point of view, action is classified into three categories.

Sanchita karma accumulated impressions which have not yet started to bear the fruit. Prarabdha karma (fructifying impressions which have started to bear the fruit) and kriyamana karma (current impressions which are now being accumulated by the present deeds). Sanchita and prarabdha karma , thus, belong to the past life and kriyamana karma to the present life. The question of human freedom does not arise in the context of sanchita and prarabdha karma because according to the doctrine of karma man is bound to reap the results of his past accumulated impressions. But in the context of kriyamana karma human freedom is not only logically but also practically possible. We can refrain ourselves from the bondage of karma by doing right karma in a detached manner because doing of action is very much within our power. Man can choose what he thinks to be the best. Lord Krishna did not compel Arjuna to fight. He allowed him to exercise his freedom to choose and decide what he thinks to be the best. He only enlightened him with the knowledge of what is right and what is wrong. So there is nothing in the doctrine of karma which according to the Gita rules out the logical possibility of human freedom, moral responsibility, self obligation and self-effort. The Gita clearly tells us that we have within us power to make ourselves free from the bondage of karma if we desire for moksa . We can refrain ourselves from doing bad actions. We can start doing good actions in detached spirit according to dharma and attain moksa.

Article published on 14 October, 2022

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Essays on Karma

Literature & Life

"Karma" by Khushwant Singh

An exploration of class, identity, and self-acceptance.

Khushwant Singh was a well-known author, journalist, and lawyer from India. He was best known for his prolific writings, which covered a wide range of topics pertaining to Indian society and culture. The short story “Karma” is one of his many literary works, and it is notable for the ways in which it explores topics such as social status, individuality, and the capacity to accept oneself. The complexities of life in colonial and post-colonial India are reflected in these themes. In India, the British influence left an indelible mark on the nation’s cultural and social fabric, and these themes reflect those complexities. Singh deftly explores these themes through the story’s main characters, Sir Mohan Lal and Lachmi, and offers a critical examination of the consequences of rejecting one’s cultural heritage and the importance of embracing one’s identity.

The Characters

Sir mohan lal.

Sir Mohan Lal is a complex character who represents Indian society’s upper echelons during British rule. He is an English-educated man who aspires to be British, even imitating British mannerisms and clothing. He despises Indian culture and values, frequently mocking them in favour of British traditions. His treatment of his wife, Lachmi, exemplifies his contempt for his roots.

Lachmi represents traditional Indian values. Despite her husband’s mistreatment of her, she is an illiterate, simple woman who remains loyal and committed to him. Lachmi’s personality stands in stark contrast to Sir Mohan Lal’s, emphasising the couple’s estrangement. Singh establishes the groundwork for a thought-provoking examination of class, identity, and self-acceptance through these characters.

Class Struggle

The struggle for social status and class is a central theme in “Karma.” Sir Mohan Lal aspires to be a member of the British elite and distances himself from his Indian roots in order to do so. His obsession with British culture, customs, and etiquette demonstrates this aspiration. He adopts a superior demeanour, believing that adopting British customs will elevate his social standing and make him more respectable.

His ambitions, however, come at a cost. Sir Mohan Lal’s rejection of Indian culture separates him from Lachmi. He dismisses his wife’s traditional values and disparages her illiteracy, ignoring the emotional bond and companionship that marriage should provide. This treatment of Lachmi highlights Sir Mohan Lal’s obsession with social status and reveals the consequences of his unwavering pursuit of a higher class.

During the train ride, the consequences of Sir Mohan Lal’s ambitions become more apparent. When he tries to board the first-class compartment, the British ticket examiner refuses to accept his first-class ticket and throws him out. This humiliating experience serves as a wake-up call for Sir Mohan Lal, exposing the limits of his ambitions and forcing him to face the fact that he will never be truly accepted by the British elite.

Identity Crisis

Another central theme in “Karma” is Sir Mohan Lal’s struggle with his own identity. His constant attempts to appear more British, as well as his rejection of Indian culture, reveal a deep identity crisis. He hides behind a mask, desperately trying to fit in with the British elite while denying his true self.

The train journey is important in Sir Mohan Lal’s understanding of himself. His altercation with the British ticket examiner, and subsequent ejection from the first-class compartment, force him to confront the fact that he cannot escape his Indian ancestry. This experience marks a watershed moment in his struggle with identity, shattering the illusion he has carefully crafted around himself.

Self-Acceptance and Transformation

The train incident in “Karma” provides Sir Mohan Lal with the opportunity for self-reflection and acceptance. As he comes to terms with the fact that his efforts to appear British have failed, he has the opportunity to reconsider his options and embrace his Indian heritage. This transformation would entail not only acknowledging his roots but also learning to appreciate his own culture’s values and traditions.

Sir Mohan Lal’s relationship with Lachmi has the potential for change as well. A greater sense of self-acceptance may result in a better understanding of Lachmi’s values and a more genuine connection between the couple. Recognizing the value of his wife’s loyalty and commitment may pave the way for a more meaningful and fulfilling marriage founded on mutual respect and understanding.

In “Karma,” the theme of self-acceptance serves as a reminder of the importance of embracing one’s identity in overcoming struggles with self-image and societal expectations. It emphasises the futility of attempting to conform to an unattainable ideal and the importance of striking a balance between cultural influences and personal values.

The themes of class, identity, and self-acceptance in Khushwant Singh’s “Karma” are extremely relevant in today’s society. Individuals may struggle with the complexities of navigating multiple cultural identities and expectations as the world becomes more interconnected. Singh’s depiction of Sir Mohan Lal’s struggle with these issues serves as a cautionary tale about the dangers of rejecting one’s heritage and the importance of embracing one’s true self.

Khushwant Singh masterfully dissects the complexities of class and identity struggles in colonial and post-colonial India in “Karma.” The author exposes the pitfalls of aspiring to a higher social class at the expense of one’s own cultural heritage through the character of Sir Mohan Lal. The story also emphasises the importance of self-acceptance in overcoming identity struggles, as seen in Sir Mohan Lal’s potential transformation following his humiliating train experience.

Singh presents a thought-provoking exploration of the human condition and the ongoing battle between societal expectations and personal identity by weaving these themes together. “Karma” is a timeless reminder of the value of self-acceptance and of embracing one’s cultural roots.

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Short essay on the hindu doctrine of karma (396 words).

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Here is your short essay on the Hindu doctrine of Karma !

A nation is known from its people, their culture and civilization set-up. But the philosophy of this nation and this people epitomizes the essence of its culture and civilization.

Image Courtesy : hinduonline.co/PhotoGallery/HinduImages/KarmikPrinciple.jpg

In other words philosophy is the quintessence of fundamental ideas and ideals of a given people pursued generations after generations and therefore, philosophy bears the unconscious stamp of the culture and civilization concerned.

If we look to the Indian philosophy and the various schools of thought therein, we apparently find diversity in views and vistas, but there is a discernible strain of commonality. Indian culture and philosophy based on fundamental aspects of universal truth, life and society, presents a wonderful synthesis of unity amidst diversities.

he essence of Indian philosophy lies in the theories of the Purusharthas, the four phased Ashrams scheme of life, the circle of rebirth, Karma etc. The doctrine of Karma constitutes the ethical background of Hindu social life and organization. The Bhagvad Gita has devoted a great deal of attention to the nature and functions of Karma.

According to the Gita, no man can ever remain for a single moment of life without some activity. For the very nature of the physiological constitution makes a person active. Seeing, hearing, smiling, walking, sleeping, breathing, speaking, grasping or even opening and closing our eyes, are all various forms of activity.

Work is a necessity for the maintenance of the world. Life and society can go on only when there is activity and work. If men are idle, the whole fabric of society will fall apart and it will come to a standstill. Therefore, it is the duty of each person to contribute his mite to the maintenance and well-being of the world.

The theory of Karma is the most important basis of social action in Hindu society and culture. According to this theory, every man behaves in a particular manner. It is said that man is the maker of his own destiny. The theory of action is given an important place in Indian social thought. In a simple manner, we can say that good actions bring good result and bad actions bad result. The interpretation of action pertains to layman’s domain. Here attempt has been made to give a sociological explanation of the theory, of Karma as propounded by ancient Hindu thinkers.

Related Articles:

• Essay on the Essential Elements of Karma
• The Doctrine of Karma (7 Assumption of Karma)

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Home > Blog > Best Transition Words for Essays (With Examples)

Best Transition Words for Essays (With Examples)

• Smodin Editorial Team
• Updated: August 13, 2024
• General Guide About Content and Writing

Most essays require you to discuss more than one idea. However, transitioning into a new idea abruptly can be sudden and jarring for the reader. This is where transition words come in. Even if writing essays isn’t your strong suit , it’s pretty easy to learn how to use transition words and phrases.

So, what are transition words? They are words and phrases that show a link between two elements. They might show that you’re pivoting to a new topic, introducing new evidence, or summing up your points. They can even link paragraphs together with ease and improve your writing flow . Sprinkling these throughout your essay helps the reader understand your argument more clearly.

Essentially, transition words for essays are crucial to improve the flow of your writing. But you still need to know how to wield them effectively if you want top marks.

How to Use Transition Words in Essays

A transition word signals a change in your writing. You use them as part of transition sentences, which contain either two opposing topics or connect similar ideas.

You don’t need transition words in every sentence. Just re-read our introduction–not every sentence has one. Not even every paragraph has them! But including them throughout your work can really help the reader understand where they’re at in the text.

Consider this example:

• The experiment was successful. We decided to conduct further research.
• The experiment was successful. Therefore, we decided to conduct further research.

The second sentence highlights the connection between these two ideas. The connection could be contrasting ideas, similar ones, or a sequence. As a result, the reader understands a more logical flow within the text. Although the first sentence is still grammatically correct, it’s a little jarring.

And this is a crucial thing to note about transition words. Sometimes, the connection is obvious. Words and phrases like “however” and “for example” appear completely logically in the text. In the same way, sequential transition words like “first”, “next,” “last”, and so on are obvious choices. However, other transition words are less obvious–their primary goal is just to improve flow. They keep your writing organized.

Most transition words and phrases appear at the beginning of sentences, paragraphs, or clauses. Although, they can sometimes appear in other places, too.

It’s also worth noting that you need to choose the right transition word. Let’s explore some examples below.

Examples of Transition Words for Essays

Depending on the essay you’re writing, you might find that it calls for different transition words. Some transition words and phrases introduce new content ideas , while others highlight that two ideas are equally important.

In fact, you might need several of these types in any academic writing you do. Let’s explore eight types of transition words that you might need.

Transition Words for Contradictions

In many essays, you’ll need to weigh up an argument with a counter-argument. There are individual words and phrases that can highlight this contrast, moving from one idea to its opposing one.

Contradiction words include:

• On the other hand
• Nevertheless
• On the contrary

You can say something like:

• Conversely, an alternative method proved effective.
• However, this approach has its limitations.

This is great for analytical essays where you’re including a comparison.

Transition Words for Additions

Most essays require you to demonstrate your reasoning. As a result, you need to illustrate the evidence you have for a particular point. You might even need more than one point.

There are several transition words for this purpose:

• Additionally
• Furthermore
• In addition

You could say:

• Additionally, he brings a positive attitude alongside his skills.
• Furthermore, the research supports this conclusion

Both of these sentences can help you add onto your previous statement, hammering your idea home. Often, you can use these words to show that two ideas are equally important, too. It provides a simple addition, rather than making one seem more important than the other.

Transition Words for Introducing Examples

In the same way, there are other transition words that you can use specifically for examples. These are great (and easy) ways to introduce your evidence. They include:

• For example
• For instance

Your sentence might look like this:

• For example, the evidence illustrates that…
• Namely, adding elements like humor can engage readers.

It’s a good idea to write down a list of these that you can use throughout your essay. That way, you’re not using the same transition words throughout.

Transition Words for Conditions and Cause and Effect

Sometimes, a transition word can denote causality between two things. This is like the example we saw before, using “therefore.” These transition words are not always as obvious, but they can vastly improve the flow of your writing.

They include:

• Consequently
• As a result

If you’re writing a history essay or trying to show a consequence, these transition words are your best friends. Think of these example sentences:

• Therefore, it’s crucial to follow guidelines.
• Hence, the project was delayed.

Again, try writing these down to include throughout your essay.

Transition Words for Extra Clarification

The right transition word can also help you clarify your points or add emphasis. Often, it just takes a single word to change the meaning of your sentence and add some emphasis. For example:

• Undoubtedly

Often, these words and phrases are great for stressing the importance of a point you just made. For instance, you could say:

• Indeed, the findings are significant.
• Clearly, this approach is more effective.

Be careful how you use these transition words, though. Depending on how convincing your argument is, your reader might draw a different conclusion. So, don’t use words like “undoubtedly” unless you’re really sure!

Transition Words for Summarizing

At the end of your essay, you need to provide a summary of all your points. Launching straight into the conclusion can be sudden, which is why you need a transition word to announce the summary. Try these:

• In conclusion
• To summarize
• All things considered
• To conclude

All of these words are great for introducing the final paragraph. They show the reader that you’re about to recap your key points. You’ll often see sentences like this:

• In conclusion, the study supports the hypothesis.
• To summarize, the benefits outweigh the costs.

Adding these words or phrases is a great way to introduce your final analysis.

Transition Words for Time Relations

Whenever you read a recipe, you’ll find transitions that show time relationships. This is because recipes come in steps, where each point follows immediately after the previous. However, there are also other ways to use these transition words. First, let’s look at some of the options:

• Subsequently

Here are two examples of these words in use, one from a step-by-step and another from an essay:

• First, gather all the necessary materials.
• Subsequently, the researchers analyzed the data.

As you can see in the second example, you can use these transitions in analysis, too.

Transition Words for Series and Sequences

Sequential transition words are very similar to what we discussed previously. In fact, there’s some overlap. However, these words appear in an exact sequence:

• In the first place
• In the second place

And so on. You can use each one to illustrate where you are in a specific process. For example:

• First, we need to address the main issue.
• In the first place, the policy needs revision.

Again, you can use these for sequential events like recipes, but also to lead the reader through your argument. Remember, every essay should have a beginning, middle, and end. So, you can use transition words like this to signpost where you are in your argument.

How Smodin’s AI Writer Can Help with Transition Words

Still struggling with transition words and phrases? There’s a tool for that! Smodin’s AI writer can help you generate content in line with your ideas. It’s an advanced essay writing tool that writes academic papers to a high standard. And it seamlessly integrates transition words! By using a variety of single words and phrases, Smodin creates engaging text with a great flow.

Here’s an example:

• Without Smodin’s AI Writer: “Climate change is a pressing issue. Many countries are implementing green policies.”
• With Smodin’s AI Writer: “Climate change is a pressing issue; therefore, many countries are implementing green policies.”

And, Smodin’s AI writer meets rigorous academic standards. Compared to other generative AI tools, Smodin is far better for academic work. It has a much more specific database of high-quality academic work, allowing it to write texts of a similar grade.

This ensures that the transition words and phrases used are appropriate for formal writing. The tool understands the nuances of academic language, suggesting transitions that elevate the quality of your essay.

Key Features of Smodin’s AI Writer

Smodin has several key features that can help you create essays of high standard, such as:

• Enhanced Flow and Coherence: The AI suggests transition words that enhance the readability and logical flow of your essay.
• Contextual Suggestions: Based on the context of your writing, the AI provides suitable transition words and phrases.
• Tailored to Academic Standards: Smodin’s AI ensures that the transitions used are appropriate for academic writing, adhering to formal standards.

So what are you waiting for? See how Smodin’s AI writer can effortlessly enhance your essays through both structure and flow. With Smodin, you can get higher grades and a better understanding of your work.

Use the Best Transition Words for Essays

Using transition words in essays is crucial for creating a smooth and coherent flow of ideas. These words and phrases are the bridges that guide your readers through your arguments. Without them, it’s harder to understand the connections between different points. So, effective use of transition words not only improves the readability of your essay but also strengthens your overall argument.

Smodin’s AI Writer is an invaluable tool for incorporating transition words seamlessly into your essay. This advanced tool suggests contextually appropriate transitions, ensuring your essay flows logically and meets high academic standards.

Don’t let the challenge of finding the right transition words hinder your writing. Explore Smodin’s AI Writer to elevate your essay writing skills and produce top-quality academic papers. Perhaps you’re a student aiming for higher grades or a writer seeking to improve the flow of your work. Smodin’s AI Writer is here to help. Try Smodin today and experience the difference in your writing!

Home — Essay Samples — Religion — Hinduism — The Reasons I Prefer Karma Yoga

The Reasons I Prefer Karma Yoga

• Categories: Hinduism Karma Yoga

About this sample

Words: 567 |

Published: Jun 17, 2020

Words: 567 | Page: 1 | 3 min read

Works Cited:

• Cohen, R. (2019). ‘Strange Fruit’: The first protest song. BBC News. https://www.bbc.com/culture/article/20190416-strange-fruit-the-first-protest-song
• Holiday, B. (1939). Strange Fruit [Recorded by Billie Holiday]. Commodore Records.
• Lomax, A., & Lomax, J. A. (1939). Mister Tom Hughes’s Town [Recorded by Lead Belly]. Library of Congress.
• Meeropol, A. (1937). Strange Fruit [Song]. Music Sales Corp.
• Meeropol, A. (1972). An American Testament. Knopf.
• Rackley, E. (2014). "Strange Fruit": Anniversary of a lynching in Indiana. Indianapolis Recorder. https://indianapolisrecorder.com/8331165e-d23f-11e3-a6a5-001a4bcf887a/
• Wald, E. (2015). Billie Holiday’s "Strange Fruit": Music, censorship, and the challenging of racial hegemony. Ashgate Publishing, Ltd.
• Werner, C. (2014). "Strange Fruit": History and analysis. Retrieved from https://www.npr.org/2003/01/20/89399613/strange-fruit-history-and-analysis
• Widholm, J. (2010). Strange Fruit: The Cross-Currents of Race, Music and Memory. International Review of African American Art, 23(3), 14-19.
• Young, J. T. (2017). Jazz Identities and Cultural Politics in Billie Holiday's "Strange Fruit". Journal of Popular Culture, 50(6), 1393-1409.

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