Firstly, with respect to Buddhism, the reader can acknowledge the direct meaning of the term “karma” within the Buddhist tradition relates to action or doing. Within this understanding, there is a further separation between meanings as karma refers to actions that come from a sentient being and those that refer to the entire karmic teaching that encompasses the entire universe (Ciurtin 493). Within this, it is clear to understand that karma is not only something that is represented between human relations, but a static and very real concept that helps to define the universe itself and the mechanisms through which humans interact with one another.
Perhaps the most basic level of understanding that exists within the Western world with reference to karma is with relation to the Hindu understanding of what it represents. As a direct result of the Hindu focus on reincarnation and the importance of allowing for positive deeds to determine whether or not one will achieve a higher station in the afterlife, karma within Hinduism is intrinsically tied to good deeds and good thoughts being rewarded and attributable to reciprocity in both the current life and the afterlife. Not surprisingly, by contrast and comparison, bad deeds and bad thoughts experience reciprocity in this life as well as the afterlife as well; within the Hindu tradition (Sharma 29). From such an understanding, the reader can assert that of the three religions that have thus far been discussed, it is the Hindu tradition that places the most immediate emphasis on karmic tradition and the need to integrate with it as a means of ensuring the afterlife and intrinsic happiness within the present. Moreover, as a direct result of the karmic tradition within Hinduism and the belief that all living creatures have a soul, the need to protect those creatures and