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