Karma

Karma
By Nikki Jaya Prock

In classical yoga Karma literally translates as action or deed. Karma is also referred to as the law of cause and affect. Hindu scriptures divide Karma into three types: sanchita, prarabha, and kriyamana. Karma in Western culture is usually set in the context of how our present actions will affect the outcome of the future, as opposed to yogic belief that karma accumulates over lifetimes and will continue until all the past karmas are exhausted. The concept that threads these two views together is that every action will have a reaction, whether that exists in the past, present, or future. Karma can be good or bad. We have the freedom of choice in our actions and those choices will directly affect our current and future situation.

Karma is produced by our thoughts, words, the actions we perform, and the actions others do under our instruction. Newton’s third law of motion states; that for every action, there is an equal and opposite reaction. In essence, everything we put out into the world creates a ripple effect on everything around us. Even thinking something creates energy for that thought and sends it out into the word. There is a saying that says every prayer lasts forever. Karma confirms that everything we think, do, say or have others do for us is eternal and everlasting in the universe.
There is karma produced in the past called sanchita, karma that appears in the present called prarabha, and karma that is produced in our present life that manifests in the future called kriyamana. Sanchita is the accumulation of karma from past lifetimes. There is so much built up karma from all of our past lives that only a portion of it shows up in our present life. Prarabha is all of our current problems and life circumstances we are facing. The things we have done in the past bring us to the reality of what we are now experiences. Moving forward from what now exists for us, we have the choice of what action to take next. This karma we are building is the kriyamana.

For the jiva, or soul, to attain moksha, or enlightenment, all karma must be exhausted. The Autobiography of a Yogi speaks to this by describing sadguru, or
acting on god’s behalf. Sadguru can work out some karma of the disciple and help them move closer to enlightenment. Taking away karma strips the layers of identities, stories, and illusions. The true nature can shine through, without the clouds hanging over the jiva, it can be set free and awaken to its union with all that is.

No matter what we have done in the past to get us where we are at today, we still have the freedom to create our future. Each thought, word, and action has a consequence, and will directly affect what happens next. This idea of karma is another reiteration of how important it is that we our mindful and compassionate with our fragile lives. Another translation of karma is the enjoyment of the fruits of one’s labors. Go into the world with an open and joyful heart and it will surely circulate throughout this realm of existence.


Gates, Rolf and Katrina Kenison, Meditations from the Mat, Anchor Books, 2002
Paramhans Swami Maheshwarananda , The hidden power in humans, Ibera Verlag
Swami Nikahilananda, The Bhagavad Gita, New York, 1979
Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 2

Satya

Satya
By Nikki Jaya Prock

Satya, or truthfulness, is the second Yama in the Eight Limbed Path. The Yoga Sutras state, “When the practitioner is firmly established in the practice of truth, his words become so potent that whatever he says comes to realization.” In studying satya in my life I have found there are three stages of awareness. The first stage is external, observing speech and actions. The second stage is the internal awareness, looking at thoughts and defining truth. The last stage of satya is when action, speech, and thought align and our truth becomes all there is.

At first the practice of truthfulness feels almost elementary. It starts by observing and evaluating external actions. We can begin to look at speech on a surface level. Am I purposefully lying to someone? Am I making something up? Do my words match my actions? These questions may serve as reminders in our daily lives of the power of our words to create our reality and how we may use them to manipulate others. Sometimes it is best to stay silent to really observe how the words you speak actually affect the situation.

The second stage of satya is when we look into what is going on under the obvious outer layers. By examining our thoughts we can see where there are inconsistencies between what we are thinking and what we believe to be true. In this stage it is important to consider what our underling truth is. What do we want to create in our life? What would that look like? After establishing and visualizing our ideal truth, we move into training the thoughts to align. The thoughts are the root points to how we are living and creating our lives. Establishment of truth only comes with an absolutely honest mind.

Moving from gross awareness into more a more subtle stage, our actions, speech, and thoughts can join together to create the truth in our reality. Every common activity can propose a pause for reflection. Are we thinking, acting, and speaking in a way that supports our ideal truth? In this stage our words and actions become so powerful that we can actually manifest certain results. When this happens, there is no more separation between our self and our truth, we embody our truth and act as a vessel for its light. Rolf Gates says, “Our truth becomes all there is. Truth becomes our essence and our reality, our deepest desire, and the air we breathe.”

Introducing awareness of truth in our life is a huge step toward discovering our innate nature of bliss. First observing how we communicate externally, then noticing our internal dialogue, and finally threading our truth throughout our life and presenting that truth to others. Old habits and thought patterns dissipate when seen in the eyes of truth. A state of confidence and fearlessness comes with establishment of satya. There is a confidence that surrounds truthfulness. People are drawn towards the safety and honesty that truth casts. We will find that the more we practice living in satya, the more good will come into our life, and the easier it will be to continue the practice. Truth helps us live and interact peacefully in the world around us.Satyam bruyat priyam bruyat. Speak what is truth, speak what is pleasant. (Vedic II-1)


Gates, Rolf and Katrina Kenison. Meditations from the Mat. Anchor Books, 2002.
Shri Swami Satchidananda. The Yoga Sutras of Patanjali. Yogaville, 1990.