Journal articles: 'Karma in life lessons'

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Suadnyana, Ida Bagus Putu Eka. "Dharma Yudha Karma dalam Kitab Suci Bhagavadgita." Sanjiwani: Jurnal Filsafat 10, no. 2 (July 2, 2020): 119. http://dx.doi.org/10.25078/sjf.v10i2.1508.

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In the holy book of Bhagawad Gita that is one of Hindu’s holy book that assumed as pancamo weda. In the holy bookk of Bhagawad Gita, there are eighteen chapter which is unity that in each chapter contents holy teaching that should as guidance in human life. One of lesson that written in the holy book is Dharma Yudha Karma that written at chapter II that is Samkhya yoga? At this lesson assumed important explored its existence and how is the form of this lesson. There are some function of lesson of Dharma Yuda Karma that are spiritual function and improvement on life quality through incline of spiritual that have important position in the society. There are some education value that contents inside as follows ethic education value, ritual education value and tattwa education value that taken from Hindu’s doctrine self.

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Damai, Andry Hikari, Theodorus Aries Bryan Nugraha Setiawan Kusuma, and Andika Witono. "Komunikasi Visual Dalam Relief Karmawibhangga Candi Borobudur." PANALUNGTIK 3, no. 2 (December 28, 2020): 105–16. http://dx.doi.org/10.24164/pnk.v3i2.44.

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Relief is a 3-dimensional work of art carved on a rock that is related to religious teachings, both Hindu and Buddhist. Relief is used to show religious lessons to followers, one of the relief is the Karmawibhangga relief found in Borobudur Temple which explains about karma law lessons using the community background at that time. This research will discuss the problem of depicting life in Karmawibhangga relief which can be a visual communication medium in the Mataram Kuno era. The purpose of this research was to determine the role of reliefs related to the values of social life and the values of the great traditions of the Karmawibhangga relief at Borobudur Temple. This study used a descriptive analysis method with primary data based on direct observation of the Karmawibhangga relief object at Borobudur Temple, and secondary data in the form of photos from a collection from the Borobudur Temple Conservation Center, as well as literature studies. In visual communication, aesthetics is a part that contains aspects of natural configuration so as to convey the message as a whole. Relief Karmawibhangga is a visual communication medium that depicts life in the ancient Mataram era.

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Charan, Rinaben. "Philosophy of Brahmakumari." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 6 (June 15, 2022): 82–89. http://dx.doi.org/10.31305/rrijm.2022.v07.i06.014.

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Brahmakumari is a branch of Hinduism where the teaching of soul-divine is given. Where God is the great, omnipotent teacher and humans are his students. Atma, Paramatma, Law of Karma, Moral Mathematics, Equality between Zero and Paramatma, Location of Atma, Form of Atma, Concept of Divine Power, Vishwanataka Chakra, Life Education material lessons are given in this Sristirupi school. Thus, Bhagirath tries to make the world a beautiful place for individuals to live through Brahmakumaris. Abstract in Gujarati Language: બ્રહ્માકુમારી હિન્દુધર્મની એવી શાખા છે જ્યાં આત્મા-પરમાત્માનું શિક્ષણ આપવામાં આવે છે. જ્યાં પરમાત્મા મહાન, સર્વશક્તિમાન શિક્ષક છે અને માનવીઓ તેના વિદ્યાર્થીઓ છે. આ સૃષ્ટિરૂપી શાળામાં આત્મા, પરમાત્મા, કર્મનો નિયમ, નૈતિક ગણિત, શૂન્ય અને પરમાત્મા વચ્ચેની સમાનતા, આત્માનું સ્થાન, આત્માનું સ્વરૂપ, દિવ્ય સત્તાની સંકલ્પના, વિશ્વનાટક ચક્ર, રાજયોગ દ્વારા જીવન શિક્ષણના પદાર્થપાઠ આપવામાં આવે છે. આમ, બ્રહ્માકુમારીઝ દ્વારા વિશ્વને વ્યક્તિઓને રહેવા માટેની સુંદર જગ્યા બનાવવાનો ભગીરથ પ્રયાસ કરે છે. Keywords: બ્રહ્માકુમારીની સ્થાપના, વિશ્વનાટક ચક્ર, આત્મા, પરમાત્મા, દિવ્યસત્તા, આધ્યાત્મિક શિક્ષા

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Edman, Timucin Bugra, and Hacer Gozen. "God, Man, and Nature: Life for Reason and the Reason Behind the Universe – A Panentheistic Approach to Life of Pi." Open Cultural Studies 5, no. 1 (January 1, 2021): 161–68. http://dx.doi.org/10.1515/culture-2020-0126.

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Abstract This article intends to lay out a comparative study of Karma philosophy and literature scrutinizing Yann Martel’s novel Life of Pi through a panentheistic approach. Because Karma is one of the predominant philosophies in the novel and permeates the general atmosphere, this article intends to scrutinize Yann Martel’s novel Life of Pi through a panentheistic approach. Although karma is a very complex issue, since anyone committing evil acts can claim to be a mere agent of karma delivering punishment to others for sins they committed in their past lives, it is true that according to karma, our actions have consequences which affect the entirety of our lives, and this can also be seen as free will. Yet while this approach tends to focus on the action and reaction mechanisms of life, the flow of life in the universe should still be carefully contemplated, since if we believe the first story, Pi’s survival not only depends on his choices, but also on the opportunities that the universe offers him. In that sense, if we are to accept God as the soul of the universe, then the universal spirit must be omnipresent and omnipotent while also capable of transforming into anything in terms of s panentheistic approach. Thus God, being greater than the universe, is the ultimate force that balances everything, and is also the biggest karma controller. For this reason, this article analyzes Life of Pi from both inductive and deductive slants to demonstrate that all roads lead to God, the omniscient.

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Anggreni, Ni Made. "The Implementation Of Karma Yoga Teachings On Religious Life In Denpasar City." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 261. http://dx.doi.org/10.25078/ijhsrs.v2i2.627.

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The development of times and increasingly sophisticated technology, causing human needs to become increasingly complex. In its fulfillment, humans work outside of the teachings of Karma Yoga. There are times when humans work easily but expect maximum results. In the teachings of Karma Yoga, the priority is not the result of the work but the process of that work. The teachings of Karma Yoga are very important to be understood by the community from the essence of work or swadharma that will provide happiness if carried out with responsibility and sincerity. By understanding this teaching, human will achieve happiness both in the world and after die.

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Santoso, Shandika Dianaji, and M. Yusuf Bambang Setiadji. "OTOMATISASI KARMA ATTACK." Info Kripto 15, no. 1 (June 7, 2021): 27–33. http://dx.doi.org/10.56706/ik.v15i1.8.

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Wireless Fidelity (WiFi) merupakan salah satu bentuk telekomunikasi tanpa kabel yang memiliki perkembangan cukup pesat. WiFi dapat dijumpai di tempat-tempat umum seperti rumah makan, warung kopi, pusat perbelanjaan, dan tempat umum lainnya. Namun, kenyamanan WiFi juga disertai dengan kerawanan yang dimiliki. Komunikasi antara klien dan access point rentan terhadap man in the middle attack seperti sniffing atau spoofing. Salah satu serangan yang menggunakan teknik spoofing adalah KARMA attack. Dengan adanya kerawanan tersebut, maka perlu dilakukan pengujian menggunakan alat uji manual atau otomatis agar dapat menjadi rekomendasi untuk pengamanan WiFi. Penggunaan alat uji otomatis dinilai memberikan efektifitas terhadap proses uji tersebut. Pada penelitian ini dibuat purwarupa aplikasi otomatisasi KARMA attack dengan metode System Development Life Cycle (SDLC) menggunakan pendekatan waterfall. Pengujian dan analisis dilakukan untuk mengetahui kemampuan purwarupa otomatisasi KARMA attack pada kondisi tertentu. Hasil pengujian dan analisis menunjukkan bahwa purwarupa otomatisasi KARMA attack berjalan dengan baik

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Pidada, Ida Ayu Iswari, and Ni Putu Rikaandriani. "THE INFLUENCE OF QUALITY OF WORK LIFE, WORK FACILITIES, AND ORGANIZATIONAL COMMITMENT ON JOB SATISFACTION." Jurnal Ekonomi dan Bisnis Airlangga 31, no. 2 (November 20, 2021): 83. http://dx.doi.org/10.20473/jeba.v31i22021.83-91.

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Introduction: This study aims to analyze the influence of quality of work life, work facilities, and organizational commitment on job satisfaction at the Karma Royal Jimbaran hotel.Methods: The population in this study are employees of Karma Royal Jimbaran with a total sample of 30 people. Data collection techniques in this study are using documentation, interviews, observations, and questionnaires. The data analysis technique uses multiple linear regression analysis.Results: The results shows that quality of work life, work facilities and organizational commitment have positive and significant effect on employee job satisfaction at Hotel Karma Royal Jimbaran.Conclusion and suggestion: For Hotel Karma Royal Jimbaran, the results of this study can be used as a theoretical basis to increase employee job satisfaction by increasing the quality of work life which is implemented by paying attention to the welfare of employees through the salaries received by employees, improving work facilities which are implemented by optimizing the availability of transportation for employees. thus supporting the speed and timeliness of employees' work also increasing organizational commitment to employees, this is implemented by building a conducive work environment and giving employees proper rights so that it will increase employee loyalty and employee commitment to continue working at the Karma Royal Jimbaran Hotel.

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Manju, S. Triveni, and Vinay K. N. Kumar. "ROLE OF KOSHTHA AND AGNI IN PANCHAKARMA: A CRITICAL REVIEW." International Journal of Research in Ayurveda and Pharmacy 12, no. 1 (March 2, 2021): 129–32. http://dx.doi.org/10.7897/2277-4343.120129.

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Ayurveda, the ancient science of life originated in India more than 5,000 years ago and is often called the “Mother of All Healing”. Panchakarma is considered to be the most eminent branch of Ayurveda, as the name suggests it is a ‘five-step’ process for a complete detoxifying and rejuvenating therapy. Every individual is unique in Prakruti, Dosha, Agni, Koshtha and such other factors. So before administrating any Panchakarma procedure it is must to assess the Agni and Koshtha of the person. Agni and Koshtha role can be explained in 3 aspects- i.e., Poorva Karma (Deepana - Pachana, Snehana and Swedana), Pradhana Karma (Vamana karma, Virechana Karma, Basti Karma and Nasya) and Paschat Karma (Samsarjana krama). An attempt is made in the article to highlight the importance of Agni and Koshtha in all the aspects with respect to Panchakarma.

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Iswahyudi, Iswahyudi. "The Depiction of Heaven and Hell in the Karmawibangga Reliefs of Borobudur Temple: An Overview of Character Education." Randwick International of Education and Linguistics Science Journal 2, no. 4 (December 24, 2021): 568–79. http://dx.doi.org/10.47175/rielsj.v2i4.344.

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Karmawibhangga comes from the words karma and wibhangga. If karma can literally be interpreted as actions that come from causes and cause effects, then wibhangga is a designation for one of the holy books in Buddhism (Buddhist scripture). Literally karma can be interpreted as actions that come from causes and cause effects. In Buddhism, karma is the basic doctrine formulated and taught by Siddhartha Gautama. According to this doctrine, every living being has karma, both generated by himself and inherited from his ancestors. It is this karma that has caused samsara and is a barrier to attaining heaven or nirvana. Births in heaven and in hell seem to be at the core and there is a belief that some kind of hell is known in written sources both inscriptions and ancient manuscripts in Java. The state of life in heaven is marked by the kalpawrksa tree flanked by kinaras.

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Chonka, Tetiana. "Existent essence of experimental modern Ukrainian prose: «DNK» (Serhiy Zhadan, Yuriy Vynnychuk, Irena Karрa, Fozzi, Andriy Kokotyukha, Volodymyr Rafaenko and Max Kidruk)." Philological Review, no. 2 (December 5, 2021): 142–53. http://dx.doi.org/10.31499/2415-8828.2.2021.246098.

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One of the characteristic features of modern Ukrainian literature is its innovative exploration at all levels such as genre-thematic, linguistic-stylistic, etc. The subject of this scientific investigation is an experimental project (family saga, novel in short stories) «DNК», the authors of which are seven original but different authors – Sergei Zhadan, Yuri Vynnychuk, Irena Karpa, Fozzy, Andrei Kokotyukha, Vladimir Rafaenko and Max Kidruk. The object of our study is the genre-style and ideological-thematic characteristics of each novel and their ideological and semantic integrity. Given the idiosyncrasy of each of the authors, we made a figurative analysis of the characters which includes their worldview, behavior, dreams and language. In the course of the research we can state that the chronotope of events, language, stylistic and genre peculiarities are all aimed at comprehensive disclosure of the life of Ukraine and Ukrainians at the peaks of history. It is the anthropological principle of analysis of these works that should be the starting point today and now, when not only our country, but humanity in general is in a situation of humanitarian catastrophe. The problem of all times and peoples is the unwillingness to listen to the artistic word, to the efforts of artists (intuitive, subconscious, and sometimes specifically oriented) to force their contemporaries to think about specific values and priorities, personal and national, taking into account the experience of past generations. We are convinced that the emergence of «DNК» is due to such a specific existential need, that is, the need for ueverybody to rethink the lessons of history with the necessary conclusions.

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Wididana, Gede Ngurah. "Karma Yoga Dalam Kepemimpinan Organisasi." JURNAL YOGA DAN KESEHATAN 1, no. 2 (July 3, 2020): 136. http://dx.doi.org/10.25078/jyk.v1i2.1577.

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Leadership determines the success of an organization in achieving organizational goals. Karma yoga is a service attitude practiced by everyone as a leader for himself and organization to provide the best service to others and organization. The application of karma yoga as the service attitude of life taught in the Bhagavad Gita is really important to be studied relevant to the leadership of organization in modern era. The servant leadership described by Greenleaf is closely related to karma yoga as a service attitude by leader in organization, which aims to serve sincerely by dedicating service to god. Karma yoga is depicted in Mahabharata as a patient and loving attitude, courageus and responsible, diligent and learner, honest and loyal. Karma yoga constitutes the basic for the servant leadership to realize organizational goals.

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Awasthi, Purnima, Bithika Agrawal, U. P. Shahi, and Sanjay Saxena. "Spiritual Beliefs, Illness Controllability and Subjective Wellbeing of Breast Cancer Patients." Purushartha - A Journal of Management Ethics and Spirituality 14, no. 02 (August 17, 2022): 29–43. http://dx.doi.org/10.21844/16202114203.

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The present study examines the relationship of spiritual beliefs (karma or action, generosity, surrender to almighty, altruism) and illness controllability beliefs (self, doctor, supernatural) with subjective well-being and health outcomes of women patients (N = 100) suffering from breast cancer. Participants were drawn from various medical centers and hospitals located in Varanasi city. These participants were given the measures of spiritual beliefs, illness controllability beliefs, life satisfaction, and health outcomes. Analysis showed a positive association of beliefs in “Karma” and “altruism” with “life-satisfaction” and “positive health outcomes” (e.g., hope, functional wellbeing, treatment satisfaction), and negatively with “pain” and “severity” of illness. “Self” and “doctor-control” showed a positive association with “life-satisfaction”, “hope”, “functional-wellbeing”, and “treatment- satisfaction” and negative with “pain” and “severity”. Beliefs in “Karma” and ‘altruism”, and “self” and “doctor-control” emerged as significant predictors of “life-satisfaction” and “positive health outcomes” of women patients.

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Walter, Tony, and Helen Waterhouse. "Lives-Long Learning: The Effects of Reincarnation Belief on Everyday Life in England1." Nova Religio 5, no. 1 (October 1, 2001): 85–101. http://dx.doi.org/10.1525/nr.2001.5.1.85.

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ABSTRACT: A sizeable minority of Westerners who have no particular connection with Eastern or New Age religions nevertheless claim to believe in reincarnation. Does this belief affect their practical morality and how they think about suffering and injustice? An interview study conducted in England mapped the range of meanings such people give to reincarnation, and found: 1) Karma was widely referred to, but in the context of Western notions of self-improvement; there was little recognition of the possibility of bad karma leading to ‘‘downward mobility’’ in the next life, and little linking of karma to everyday action; 2) Reincarnation enabled respondents to make sense of suffering and injustice, but in a rather general way; 3) Despite the sample's elderly bias, reincarnation was not widely reported as a comfort in illness and bereavement. The authors conclude that, outside of a culture or formal religion that embraces it, relatively high levels of personal interest in reincarnation can coincide with rather insubstantial effects on everyday morality, though individuals can and do use it to think about problems of suffering and injustice.

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Lehtonen, Tommi. "Belief in Karma: The Belief-Inducing Power of a Collection of Ideas and Practices with a Long History." Religions 14, no. 1 (December 28, 2022): 52. http://dx.doi.org/10.3390/rel14010052.

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This article provides an analysis of the concept of karma and related concepts, such as rebirth, merit, and transfer of merit, along with a historical survey focusing on classical texts. The attractiveness of the belief in karma lies in two main reasons. The first is the moral ideal of getting one’s just deserts on the basis of one’s actions and omissions. The second reason involves the idea of rebirth. The belief in both karma and rebirth can bring consolation with the hope of life hereafter, where one’s destiny is determined not by chance, but by the moral quality of one’s actions in this or previous lives. The belief in karma also incorporates diverging elements, such as transfer of merit. The practice of transfer of merit serves to improve an individual’s moral and religious status through rituals or other suitable means, while the doctrine of karma itself strongly speaks to the strict fulfilment of retributive justice. Both motives—fulfilling justice according to the law of karma and improving one’s moral status through transfer of merit—are psychologically powerful and attractive, although their mutual compatibility is debatable.

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Jansen, Dinah. "Life Lessons." Minerva Journal of Women and War 3, no. 1 (April 1, 2009): 24–42. http://dx.doi.org/10.3172/min.3.1.24.

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Blacksher, Manny. "Life Lessons." Books Ireland, no. 233 (2000): 240. http://dx.doi.org/10.2307/20632131.

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Bates, Jane. "Life lessons." Nursing Standard 22, no. 25 (February 27, 2008): 27. http://dx.doi.org/10.7748/ns.22.25.27.s33.

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Nitschke, Jonathan R. "Life lessons." Beilstein Journal of Organic Chemistry 11 (November 27, 2015): 2350–54. http://dx.doi.org/10.3762/bjoc.11.256.

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Reminiscing about his younger self: “I mean I can’t very well just 86 [in American slang, to “86” is to eject, remove, or discard someone or something, J.R.N.] this guy from my life. On the other hand, if through some as yet undeveloped technology I were to run into him today, how comfortable would I feel about lending him money, or for that matter even stepping down the street to have a beer and talk over old times?” ― Thomas Pynchon, Slow Learner

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Sargent, Marianne. "Life lessons." Nursery World 2016, no. 7 (April 4, 2016): 26–27. http://dx.doi.org/10.12968/nuwa.2016.7.26.

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Lafrance, Marc, Stirling Lafrance, and Moss E. Norman. "Life Lessons." Cultural Studies ↔ Critical Methodologies 15, no. 5 (October 2015): 350–60. http://dx.doi.org/10.1177/1532708615611705.

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Caldwell, Kim. "Life lessons." Palliative and Supportive Care 17, no. 03 (July 23, 2018): 367–68. http://dx.doi.org/10.1017/s1478951518000445.

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Carlson, R. "Life lessons." IEEE Spectrum 39, no. 12 (December 2002): 46. http://dx.doi.org/10.1109/mspec.2002.1088453.

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Nigam, Pankaj, Om Prakash Dwivedi, Jinesh Jain, and Sanjeev M. Khuje. "Role of Basti Karma towards the management of Madhumeha: an Ayurveda perspective." Journal of Drug Delivery and Therapeutics 8, no. 6-s (December 15, 2018): 400–406. http://dx.doi.org/10.22270/jddt.v8i6-s.2143.

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Ayurveda the Indian medical system mentioned Madhumeha as imbalance of the Doshas; Vata, Pitta and Kapha. Madhumeha correlated with diabetes as per modern medical science characterized by hyperglycemia and disturbance of water and electrolyte homeostasis. In Ayurveda (Brihatrayi) it is considered as Ashta mahagada as difficult to cure. It is also relates with life-style related metabolic disorder since consumption of junk foods, day time sleep, lack of exercises and sedentary habits may precipitate symptoms of diabetes. Now a day’s Madhumeha has become very common pathological condition affecting more than 20% of world population. Madhumeha may be managed by good conduction of Ahara-Vihara, Yoga, Sodhana karma and use of various ayurveda formulations, however recently Panchakarma has gain great attention towards the management of Madhumeha since some specific modalities of Panchakarma effectively removes vitiated Doshas and Vasti Karma is one of them. Considering this aspect present article summarized ayurveda perspective of Basti Karma towards the management of Madhumeha. Keywords: Ayurveda, Diabetes, Madhumeha, Panchakarma, Basti Karma.

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Appleton, Naomi. "The Multi-life Stories of Gautama Buddha and Vardhamana Mahavira." Buddhist Studies Review 29, no. 1 (July 13, 2012): 5–16. http://dx.doi.org/10.1558/bsrv.v29i1.5.

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Like Buddhist traditions, Jain traditions preserve many stories about people’s past lives. Unlike Buddhist traditions, relatively few of these stories narrate the past lives of the tradition’s central figure, the jina. In Jainism there is no equivalent path to the bodhisatt(v)a path; the karma that guarantees jinahood is bound a mere two births before that attainment, and the person who attracts that karma cannot do so willfully, nor is he aware of it being bound. There is therefore no Jain equivalent to the ubiquitous j?taka literature. In this paper I will explore what the absence of a j?taka genre in Jain traditions tells us about the genre’s role in Buddhism. Focusing upon the multi-life stories of Gautama Buddha and Vardham?na Mah?v?ra, I will ask how these two strikingly similar narratives betray some fundamental differences between Buddhist and Jain understandings of the ultimate religious goal and the method of its attainment.

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Burley, Mikel. "Karma and Rebirth in the Stream of Thought and Life." Philosophy East and West 64, no. 4 (2014): 965–82. http://dx.doi.org/10.1353/pew.2014.0079.

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Lehmann, Ann-Sophie, Eric Jorink, and Bart Ramakers. "Lessons in Art, lessons for life." Netherlands Yearbook for History of Art / Nederlands Kunsthistorisch Jaarboek Online 68, no. 1 (August 5, 2019): 6–29. http://dx.doi.org/10.1163/22145966-06801002.

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Khan, Aisha. "American religion: diaspora and syncretism from Old World to New." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 105–10. http://dx.doi.org/10.1163/13822373-90002531.

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[First paragraph]Nation Dance: Religion, Identity, and Cultural Difference in the Caribbean. PATRICK TAYLOR (ed.). Bloomington: Indiana University Press, 2001. x +220 pp. (Paper US$ 19.95)Translating Kali 's Feast: The Goddess in Indo-Caribbean Ritual and Fiction. STEPHANOS STEPHANIDES with KARNA SINGH. Amsterdam: Rodopi, 2000. xii + 200 pp. (Paper US$ 19.00)Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America. ANDRÉ CORTEN & RUTH MARSHALL-FRATANI (eds.). Bloomington: Indiana University Press, 2001. 270 pp. (Paper US$ 22.95)Encyclopedia of African and African-American Religions. STEPHEN D. GLAZIER (ed.). New York: Routledge, 2001. xx + 452 pp. (Cloth US$ 125.00)As paradigms and perspectives change within and across academie disciplines, certain motifs remain at the crux of our inquiries. Evident in these four new works on African and New World African and South Asian religions are two motifs that have long defined the Caribbean: the relationship between cultural transformation and cultural continuity, and that between cultural diversity and cultural commonality. In approaching religion from such revisionist sites as poststructuralism, diaspora, hybridity, and creolization, however, the works reviewed here attempt to move toward new and more productive ways of thinking about cultures and histories in the Americas. In the process, other questions arise. Particularly, can what are essentially redirected language and methodologies in the spirit of postmodern interventions teil us more about local interpretation, experience, and agency among Caribbean, African American, and African peoples than can more traditional approaches? While it is up to individual readers to decide this for themselves, my own feeling is that it is altogether a good thing that these works still echo long-standing conundrums: the Herskovits/Frazier debate over cultural origins, the tensions of assimilation in "plural societies," and the significance of religion in everyday life. Perhaps one of the most important lessons that research in the Caribbean has for broader arenas of scholarship is that foundational questions are tenacious even in the face of paradigm shifts, yet can always generate new modes of inquiry, defying intellectual closure and neat resolution.

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Musgrave, Story. "Lessons for Life." STEAM 2, no. 1 (September 4, 2015): 1–9. http://dx.doi.org/10.5642/steam.20150201.24.

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Kenyon, Glenda. "Lessons for life." Nursing Standard 16, no. 49 (August 21, 2002): 27. http://dx.doi.org/10.7748/ns.16.49.27.s43.

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Beck, Harold. "Lessons from life." Physics World 24, no. 12 (December 2011): 22. http://dx.doi.org/10.1088/2058-7058/24/12/33.

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Warraich, Haider Javed. "Lessons in Life." Circulation 134, no. 16 (October 18, 2016): 1125–26. http://dx.doi.org/10.1161/circulationaha.116.024391.

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Borthwick, Lindsay. "Adulthood: Life lessons." Nature 491, no. 7422 (October 31, 2012): S10—S11. http://dx.doi.org/10.1038/491s10a.

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Preece, Jenny. "Lessons For Life." eLearn 2003, no. 6 (June 2003): 5. http://dx.doi.org/10.1145/863928.2134467.

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Chartier, Tim. "Math's Life Lessons." Math Horizons 20, no. 4 (April 2013): 35. http://dx.doi.org/10.4169/mathhorizons.20.4.35.

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Jaiswal, Dr Abhishek Kumar. "The Circle of Karma: A Realistic Approach to Bhutanese Gender, Culture and Religion." International Journal of English Literature and Social Sciences 7, no. 5 (2022): 080–82. http://dx.doi.org/10.22161/ijels.75.14.

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The Circle of Karma, a novel published in India in 2005 by Zubaan Books in collaboration with Penguin Books. It is explicitly a Buddhist novel but one that concentrates on the everyday struggle to apply religion to the protagonist- Tsomo’s life. The writing is rich with rich Buddhist imagery but the story firmly grounded in mundane realities of gender and cultural issues, in short an excellent novel about one woman’s hard life, set against vivid gender, cultural and religious background. The novel applies the theory of Nemesis in practice. It deals with the importance of Karma/action. There is message that each human being will experience the Consequences of karma whether good or bad, in one or other way, in this or other birth. There is no escape. The novel is a story of Tsomo the central character, a fat girl compelled by her own restless spirit and later by circumstances to leave her family and go on series of endless travels. Hope and tragedy mark her path in equal measure as her story gives a look of microcosm of Bhutanese society. It is informative regarding the cultural, religious and gender issues in Bhutan which is a Buddhist country.

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Rao, Subba. "FATE AND FREEWILL." International Journal of Research -GRANTHAALAYAH 8, no. 3 (May 25, 2020): 147–55. http://dx.doi.org/10.29121/granthaalayah.v8.i3.2020.139.

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The raison d’etre of human birth is liberation from bondage. Man appears to be practically a slave to the efforts of his past karma, but he is a free agent with regard to fresh and independent deeds. If these fresh and independent deeds resulting from his free will are in any manner directed to thwart the effects of his past karma, he seems to be doomed to failure. The acuteness of his failure seems to be proportionate to the disparity between the forces of fate and resisting will-power. On the other hand, if the fresh and the independent deeds are directed into neutral fields and neutral periods, the success appears to be proportionate to the force of the will and the effort put forward. It is through this free will, with which man responds to fate by deed and thought, that he stores up the good or bad karma for the life to come, in other words, elevates himself to obtain liberation from death or brings himself down from life to life encircling in the endless death-birth cycle. Today’s freewill is tomorrow’s destiny. While action is always present, the occurrence of reaction depends on the individual’s motive and the action itself. It is this view of a harmonious combination of fate and free will that seems to account for the baffling inequities in life, while affording an answer to the perennial subject of Fate Versus Free Will.

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Ma, Junda, Guoxin Wang, Jinzhi Lu, Shaofan Zhu, Jingjing Chen, and Yan Yan. "Semantic Modeling Approach Supporting Process Modeling and Analysis in Aircraft Development." Applied Sciences 12, no. 6 (March 17, 2022): 3067. http://dx.doi.org/10.3390/app12063067.

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With the increasing complexity of aircraft development programs, the development processes of aircraft and their subsystems are continuously becoming complicated, leading to the growing risks of development cost across the entire life cycle. In this study, we proposed a model-based systems engineering approach to support process modeling of aircraft development using a multi-architecture modeling language KARMA. Simultaneously, property verification and hybrid automata simulation were used to implement the static cost analysis of each work task and dynamic cost analysis of the entire development process. Finally, a development process model of aircraft avionics system was created using a case study, in which cost analysis is implemented by the KARMA language. From the result, we found that the KARMA language enables the integration of the process modeling with static and dynamic analyses of the development process in a multi-architecture modeling tool MetaGraph 2.0.

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Subrata, I. Nyoman. "Ajaran Karmaphala menurut Susastra Hindu Perspektif dalam Kehisupan Sehari-Hari." Sanjiwani: Jurnal Filsafat 10, no. 1 (July 8, 2020): 53. http://dx.doi.org/10.25078/sjf.v10i1.1632.

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The essence of Karmaphala teaches that there are three types of karma that are: karma that gives direct consequence, karma that has an indirect effect in which the reward is only enjoyed after death and the karma that will enjoy as a result of previous acts of life.The Hindus seyoganya understand this universal karmaphala law. Understanding that, every Hindu believer will always think long to do something, since the consequence is in line with the nature of the act to be done. Because knowing the consequences of bad actions will bring bad consequences for himself, then people will abuse themselves from bad actions. That’s why they always do good deeds, because by doing good, the consequences will be fineWhatever is done by human beings brings consequences, consequently there is good and bad quality, good results give pleasure and bad consequences to bring trouble. By doing so one must do good because everyone wants pleasure and live peacefully. The fruit of the act (karma) is called reward. The fruits of the act are not always directly perceived or enjoyed. Every act of leaving the former. There is a real container and there is an unidentified former (in the imagination and abstract) used carmavasana

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Pallathadka, Laxmi Kirana, Harikumar Pallathadka, Takhelchangbam Brajeshwari Devi, and Pushparaj. "An Empirical Study on the Importance of Karma Yoga in Modern Society." Integrated Journal for Research in Arts and Humanities 2, no. 6 (November 22, 2022): 99–106. http://dx.doi.org/10.55544/ijrah.2.6.13.

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Karma-Yoga (Spirit at Work) originated from Srimad Bhagavad Gita, which is considered as the most important sacred text of Hinduism. It means to do something without regard for the result (Nishkama Karma). Karma Yoga molds the fundamental premise of Indian work esteem & departs from Protestant work esteem in terms of practitioner's goal (Karta), i.e., Indians believe work as a duty, a commitment for others that one owes to them in a past life, thus playing out one's obligation lacking longing for common additions will yield higher (supernatural) assistance like freedom (Mukti) from the birth pattern, passing & resurrection (samsara). Though in Modern culture, work is viewed as a way to achieve materialistic increases furthermore, in this manner, Westerners exhaust exertion to have a pleasurable existence (Aisharvya Jeevan). Karma Yoga implies acquiring otherworldly brightening by accomplishing charitable work. This is the highest ideal for work. Not with standing, most of us, who are battling to break free from the iron chains of childishness, track down this ideal exceptionally high, maybe unreachable, from our current degree of being the place where we are joined to numerous things. Karma-yoga is a way that causes redemption through action. Salvation is a permanent condition of the mind. Work has always been the focal point and distinguishing feature of normality. It could be of intrinsic or influential value or both. Instrumental esteem involves, among other things, incentive, pride, & power, which is the expected work result.

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Mishra, Vivekanand. "Philosophical analysis of Nishkaam Karma in the context of Gita." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 5 (May 16, 2022): 100–105. http://dx.doi.org/10.31305/rrijm.2022.v07.i05.014.

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Karma Yoga is considered the best in Shrimad Bhagavad Gita. This yoga is more suitable for the householder and hardworking person. In fact, Karma Yoga is the only yoga through which we are able to connect with our soul. Karma Yoga awakens our self-knowledge. We can then foresee not only our present life objectives but our future course of action. In this yoga, God is attained through karma. Each of us is engaged in some work, but most of us waste most of our energies because we do not know the secret of karma. It is necessary to work for life, for society, for the country, for the world. Explaining the real meaning of Karma Yoga, Swami Vivekananda says, "Now you have seen what is the meaning of Karma Yoga. It means helping everyone even in the face of death without argument. Even if you are cheated millions of times, but do not take out a word from your mouth and do not even think about the good deeds you are doing. Do not be proud of the favor done to the poor and do not expect gratitude from him, but on the contrary, you are grateful to him thinking that he has given you an opportunity to give charity. inspire to. There is no other way to our salvation other than Nishkaam Karmayoga. Racial rise and fall can never be karmic neutral. That is why in the Gita it has been taught to act without the desire for fruit. Ever since India forgot the high ideal of Nishkaam Karma, since then the downfall of this country started, after turning the karma inward, just as the external good is done through it, in the same way the inner Mars is also processed. In the Bhagavad-gita, Lord Krishna preaching Nishkaam Karmayoga to Arjuna says, "One who does not worry about happiness-sadness, cold-heat, profit-loss, victory-lose, success-failure, life-death, past and future." He remains engrossed in his duty, that is the true selfless Karma Yogi. Abstract in Hindi Language: श्रीमद्भगवद्गीता में कर्मयोग को सर्वश्रेष्ठ माना गया है। गृहस्थ और कर्मठ व्यक्ति के लिए यह योग अधिक उपयुक्त है। वास्तव में कर्मयोग ही वह योग है जिसके माध्यम से हम अपनी जीवात्मा से जुड़ पाते हैं। कर्मयोग हमारे आत्मज्ञान को जागृत करता है। इसके बाद हम न केवल अपने वर्तमान जीवन के उद्देश्यों को बल्कि जीवन के बाद की अपनी गति का पूर्वाभास प्राप्त कर सकते हैं। इस योग में कर्म के द्वारा ईश्वर की प्राप्ति की जाती है। हममें से प्रत्येक किसी न किसी कार्य में लगा हुआ है, पर हममें से अधिकांश अपनी शक्तियों का अधिकतर भाग व्यर्थ खो देते हैं क्योंकि हम कर्म के रहस्य को नहीं जानते। जीवन के लिए, समाज के लिए, देश के लिए, विश्व के लिए कर्म करना आवश्यक है। कर्म योग का वास्तविक तात्पर्य समझाते हुए स्वामी विवेकानंद कहते हैं, ‘‘अब तुमने देखा, कर्मयोग का अर्थ क्या है। उसका अर्थ है मौत के मुंह में भी बिना तर्क-वितर्क के सब की सहायता करना। भले ही तुम लाखों बार ठगे जाओ, पर मुँह से एक बात तक न निकालोय और तुम जो कुछ भले कार्य कर रहे हो, उनके सम्बन्ध में सोचो तक नहीं। निर्धन के प्रति किये गये उपकार पर गर्व मत करो और न उससे कृतज्ञता की ही आशा रखो बल्कि उलटे तुम्हीं उसके कृतज्ञ होओ यह सोचकर कि उसने तुम्हें दान देने का एक अवसर दिया है।‘‘ गीता में कृष्ण बिना फल में आसक्ति किए हुए कर्म करने के लिए प्रेरित करते हैं। निष्काम कर्मयोगके सिवा हमारे उद्धार का और कोइ मार्ग नहीं है । जातीय उत्थान-पतन कभी कर्म निरपेक्ष नहीं हो सकता। इसलिए गीता में फल की इच्छा से रहित होकर कर्म करने की शिक्षा दी गयी है। भारत वर्ष जबसे निष्काम कर्मके उच्च आदर्श को भूल गया, तभी से इस देश की अधोगति प्रारम्भ हुई, कर्म को अन्तर्मुख कर लेने पर जैसे उसके द्वारा बाहरी मंगल -साधन होता है, उसी प्रकार भीतर का मंगल भी संसाधित होता है। भगवद्गीता में भगवान कृष्ण अर्जुन को निष्काम कर्मयोग का उपदेश देते हुए कहते हैं, ‘‘जो सुख-दुख, सर्दी-गर्मी, लाभ-हानि, जीत-हार, यश-अपयश, जीवन-मरण, भूत-भविष्य की चिन्ता न करके मात्र अपने कत्र्तव्य कर्म में लीन रहता है, वही सच्चा निष्काम कर्मयोगी है। Keywords: श्री कृष्ण, गीता, निष्काम, कर्मफल, संसार, ब्रह्म

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Aravindh Muthusamy and Dr. K. Sindhu. "A Critical Appreciation of R. K. Narayan’s A Tiger for Malgudi." Research Ambition an International Multidisciplinary e-Journal 7, no. II (August 30, 2022): 04–07. http://dx.doi.org/10.53724/ambition/v7n2.03.

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R.K. Narayan’s novels are remarkable for their technical maturity. Narayan has completely stated his faith in the values popularised by Hindu mythology and its recognition of life and death. The monk describes to his disciple tiger that one is glad or unhappy in this society because of one’s karma in earlier life. The Sanyasi’s conversation with the disciple also has a reverberation of the karma as described in The Upanishad which articulates, “Those whose conduct here has been good will quickly attain a good birth of a Brahman, the birth of a Kshatriya or the birth of a Vaisya. But those, whose conduct here has been evil, will quickly attain an evil birth of a dog”.The styles in his novels are straightforward and simple. In a work of fiction, while studying its technique, importance is given to its narrative perspective. The aim of this study is to critically analyze R. K. Narayan’s A Tiger for Malgudi giving importance to narrative technique, plot construction, humor, the characteristics of the tiger, and how time plays an important role in arranging the events. R.K. Narayan’s novels are remarkable for their technical maturity. Narayan has completely stated his faith in the values popularised by Hindu mythology and its recognition of life and death. The monk describes to his disciple tiger that one is glad or unhappy in this society because of one’s karma in earlier life. The Sanyasi’s conversation with the disciple also has a reverberation of the karma as described in The Upanishad which articulates, “Those whose conduct here has been good will quickly attain a good birth of a Brahman, the birth of a Kshatriya or the birth of a Vaisya. But those, whose conduct here has been evil, will quickly attain an evil birth of a dog”. The styles in his novels are straightforward and simple. In a work of fiction, while studying its technique, importance is given to its narrative perspective. The aim of this study is to critically analyze R. K. Narayan’s A Tiger for Malgudi giving importance to narrative technique, plot construction, humor, the characteristics of the tiger, and how time plays an important role in arranging the events.

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Kelkar, Chetan Dadaji, Pawan Sheshrao Lekurwale, Pravin Ramraoji Kherde, Deepak Madanmohan Vyas, and Suchita Gopalrao Shrikhande. "EFFECT OF BHASTRIKA PRANAYAMA ON “SHWASAN KARMA”." International Journal of Research in Ayurveda and Pharmacy 12, no. 1 (March 2, 2021): 59–63. http://dx.doi.org/10.7897/2277-4343.120114.

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Pranayama is a breathing technique that produces many systemic and psychological effects in the body, specifically on the respiratory system. It is also an art to control the life force of breath. The aim and objective are to assess effect of breathing exercise i.e., Bhastrika Pranayama on ‘Shwasan Karma’, in individuals practicing regularly for continuous 12 weeks. This study was designed to study the effects of Pranayama on the pulmonary function parameters. Pranayama is one of the best lifestyle modifications which have ever been devised in the history of mankind. It is an ancient yoga technique, a spiritual and physical practice which integrates the mind and body. Pranayama is a type of yogic practice which produces many systemic psycho-physical effects in the body, besides its specific effects on the respiratory functions. The study group consisted of 32 volunteers. The participants were asked to undergo Pranayama training for 30 min daily, for 3 months. The results showed statistically significant improvement in FVC, FEV1, PEFR, MVV after pranayama. After analysing statistically results showed that, Shwasan Karma was significantly improved in individuals practicing Bhastrika Pranayama.

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Davies, Teresa. "Student life - Lessons learned." Nursing Standard 20, no. 27 (March 15, 2006): 69. http://dx.doi.org/10.7748/ns.20.27.69.s60.

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Lipley, Nick. "Hard lessons from life." Nursing Standard 13, no. 36 (May 26, 1999): 13. http://dx.doi.org/10.7748/ns.13.36.13.s33.

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Jones, Kathleen R. "Counseling Families: Life Lessons." Perspectives on Fluency and Fluency Disorders 13, no. 2 (December 2003): 17–18. http://dx.doi.org/10.1044/ffd13.2.17.

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Ross, Alistair. "Life lessons from Freud." European Journal of Psychotherapy & Counselling 16, no. 2 (March 19, 2014): 177–79. http://dx.doi.org/10.1080/13642537.2014.895550.

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Parada, Laura Vargas. "Public health: Life lessons." Nature 480, no. 7376 (December 2011): S11—S13. http://dx.doi.org/10.1038/480s11a.

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Simoson, Andrew J. "Life Lessons from Leibniz." Math Horizons 22, no. 4 (April 2015): 5–7. http://dx.doi.org/10.4169/mathhorizons.22.4.5.

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K, Sandeep, Guruprasad G, and Veeraj Hegde. "A comparative clinical study on the effect of Gudashunti Nasya and Kola Kulattadi Ruksha Sweda in Manyasthamba." Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 5, no. 03 (February 25, 2020): 1–6. http://dx.doi.org/10.21760/jaims.5.3.1.

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Due to present day lifestyle, a greater number of people are inclined to desk work and computer usage leading to many disorders. Manyasthamba is one among such disorders where the stiffness of neck with severe pain is the classical symptom which hampers our day to day life. While explaining treatment of Manyasthamba our Acharyas explained Rukshasweda and Nasya Karma as main line of treatment. Here a study was done by taking Gudashunti Yoga explained in Sharangadara Samhita indicated for Nasya and Kolakulattadi Churna indicated in Vatavyadhi explained in Ashtanga Sangraha for Ruksha Churna Sweda. A comparative clinical study of 40 patients suffering from Manyastambha were selected after thorough investigation. Patients were subjected to Nasya Karma in Group A and Ruksha Sweda and Nasya Karma in Group B for 7 days. Patients were assessed based on standard parameters before and after treatment and 7 days follow up. The statistical analysis revealed that there was a significant improvement in parameters like pain and stiffness. Hence proving the efficacy in the condition.

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Aggarwal, Vishal, Tinkle Rani, and Arun Gupta. "IMPORTANCE OF VAMAN KARMA W.S.R. BIOPURIFICATION – PREVENTION OVER INTERVENTION." August - September 2020 p4, no. 06 (September 30, 2020): 2515–21. http://dx.doi.org/10.46607/iamj11p4062020.

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Today’s modern era life style is famous for its unhealthy lifestyle, improper sleep pattern, stressful life and so on, the reasons are uncountable so as the diseases, creating a high profile lifestyle with significant nega-tive shift in health status which creates even more serious reasons to combat the pathology behind. Ayurve-da is an age old time-tested system of traditional medicine that comes with even more deep rooted three fold fundamental approach Nidan Parivarjana (avoidance of causative factors), Shodhan (biocleansing treatment modality) and Shaman (palliative treatment). Shodhan mainly comes under the broader terminol-ogy Panchakarma, may seem quite simple in its application yet creates effects that are powerful and long-lasting, very famous for its approach for various ailments, especially chronic disorders. As the name sug-gests Panchakarma comprises five therapeutic procedures namely Vamana, Virechana, Nasya, Basti and Raktamokshana. It acts as a bio servicing mechanism for the human body just like the regular servicing of the transport vehicle. In the present piece of work, Vaman Karma has been described w.s.r. to its im-portance as a therapeutic regime to eliminate toxins, acting as a biopurificatory technique to maintain and obtain health; and to remove ailments, a concept of prevention over intervention. Some concepts like mode of action, importance of Shodhanarth Sneh, etc; has also been discussed deeply to understand the working action behind them.

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Journal articles on the topic 'Karma in life lessons'

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