Abstract
Virtually all interpreters of Hinduism agree that the notions of samsara, karma, and moksa are central to nearly all varieties of Hinduism. That is, it is agreed that most Hindus assume continuing reincarnations (samsara), that a person's current incarnation and experiences are, at least in part, the fruit of past actions (karma), and that release or liberation (moksa) from this ongoing cycle is possible and desirable. As David Kinsley (1982:8) says, “certain underlying beliefs are accepted by most Hindus: karma, samsara, and moksa, for example.” J. L. Brockington (1981:5) notes, “Doctrines concerning … samsara, karma and moksa … may be regarded as axiomatic by most schools of Hindu philosophy.” Thomas Hopkins (1971:50) observes, “By the early sixth century B.C.E., transmigration and the “law of karma” had been generally accepted as basic facts of existence and were rarely challenged from that time on by any major Indian system of thought.” According to A. L. Basham (1989:42): “These [karma and samsara] are the beliefs of nearly all Indians, other than Muslims, Christians, and Parsis, down to the present day.”
