Karma (actions), karma-phala (fruits of actions), and saṃsāra (cycles of birth-death-reincarnation) are fundamental tenets of Indian philosophical thought and offer deep insights into the moral, ethical, and spiritual foundation of human existence.
Karma
In common parlance, we hear statements like, “what goes around comes around” or “as you sow, so shall you reap”. These may be thought of as simplified versions of the theory of karma.
The Sanskrit word “karma” is derived from the root word “kṛ” (कृ) and literally means “action” or “deed”. The theory of karma represents the principle of cause and effect. Stated simplistically, the theory of karma can be summed up as “good karma leads to good results whereas bad karma leads to bad results”. The fruit or result of the action, called karma phala, may be experienced in this life period or in a future birth. In a broad sense, the word karma is used to imply both the action and the fruit of action.
The Sanskrit word for good or benevolent deeds is “puṇya”, and for bad deeds it is “apuṇya” or “pāpa”. The concept of puṇya and pāpa are also linked to dharma (righteousness) and adharma (non-righteousness). Essentially, karma emphasizes the principle of moral accountability, highlighting the importance of ethical, virtuous conduct and responsibility for one’s actions.
Reincanation
The main concept in the theory of reincarnation is that the soul (ātmā) is immortal. Each individual soul (called ‘jīva’ in the Vedanta philosophy and ‘purusha’ in the Yoga/Samkhya philosophy), due to ignorance (avidyā), gets ‘entangled’ with the subtle body. It is this apparent union between the individual soul and the intellect and the other evolutes of Prakriti which makes us experience life – all the pleasures and pains, joys and sorrows etc. All experiences ultimately result in some form of suffering. Patanjali, in sutra 2.159reminds us that all life is suffering.
At the time of death, the physical body which is a composite of the five gross elements – earth, water, fire, air and ether – merges back into these elements. However, the subtle body10 which consists of the intellect, ego, mind, the five organs of sense perception, five organs of action and the five subtle elements (called tanmātras) transmigrates and ‘finds its home’ in a new physical body.
This cycle of birth, death, and rebirth, known as ‘saṁsāra’, continues until liberation (moksha) is attained. Moksha implies that ignorance has been removed and the soul is no longer identified with the limiting mind/body complex.
Good and bad actions
How to determine whether an action is good or bad? The best guidelines are provided in scriptural injunctions and prohibitions. Scriptures like the Vedas, Puranas, Manu Smriti, Bhagavad Gita and the Yoga Sutras etc. are considered to contain the truth about life and offer an understanding of “good” and “bad” deeds. In general, when actions or deeds are conducted with egocentric intent, requirements and preferences, it is believed that they will have adverse repercussions.
Despite the guidelines provided in the texts, sometimes it is very difficult to determine whether what we are doing is right or wrong. In fact, in the Bhagavad Gita (verse 4.17) Krishna acknowledges that it is hard to understand karma:
Verse 4.17 1: Mysterious are the ways of karma and they are very hard to understand. Therefore, we should know properly what action is, what forbidden action is, and what inaction is.
Despite this difficulty, we must make every effort to understand what appropriate karma for us is so we can lead a life that will help in the accumulation of more good karma than otherwise. We’ll take a brief look at two of the texts – Yoga Sutras of Patanjali and the Bhagavad Gita – and their presentation of the concept of virtuous and non-virtuous deeds.
Yamas and Niyams in Yoga Sutras
In the Yoga Sutras, Patanjali provides moral and ethical guidelines in the form of Yamas and Niyamas, two of the eight limbs of yoga (Ashtanga Yoga).
Five Yamas (sutra 2.302)
- Ahimsā (non-injury)
- Satya (truthfulness)
- Asteya (non-stealing)
- Brahmacharya (continence)
- Aparigraha (non-hoarding)
Five Niyamas (sutra 2.323)
- śauca (cleanliness)
- saṁtoṣa (contentment)
- tapas (austerity)
- svādhyāy (self-study)
- īśvara praṇidhāna (surrender to God)
These yamas and niyamas can offer a deep insight into our thoughts, actions, and behavior patterns. As we understand their meaning and significance better, our actions tend to be more benevolent and virtuous.
Virtuous qualities in Bhagavad Gita
In the Bhagavad Gita, in chapter 16, Lord Krishna provides a list of divine or virtuous qualities (daivi sampat):
Verse 16.14: The Blessed Lord said Fearlessness, purity of intellect, steadfastness in knowledge and Yoga, charity, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness (cont.)
Verse 16.25: Non-injury, truth, freedom from anger, renunciation, tranquility of mind, non-slandering others, compassion to all beings, freedom from greed, gentleness, the sense of modesty, freedom from fickleness; (cont.)
Verse 16.36: Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
In the following verse are listed some of the non-virtuous or demoniacal qualities:
Verse 16.47: Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna)
It is important to understand the true essence and the significance of each of these values and try to apply them in our daily life.
Types of karma
Three types of karma are mentioned in the ancient texts:
Sanchita karma (total accumulated karma): This is the entire collection of karmas earned over multiple lifetimes.
Prārabdha karma (karma allocated for the present life): At the time of birth, one is allotted a portion of the sanchita karma that one must go through in the present life. This includes 1) the species or the family one is born into, 2) life span, and 3) all of life’s experiences – pleasures, pains, sickness, ailments, ups and downs etc.
Kriyāmāṇa karma aka āgāmī karma (karma performed in this life): Since we have willpower, we have the ability to accumulate further good or bad karma. This will eventually get added to or subtracted from the total sanchita karma.
A quiver which contains a collection of arrows can be thought of as the sanchita karma. An arrow which has already left the bow is the prarabdha karma as its course cannot be altered. An arrow which is about to be released represents the agami karma.
Samskaras
All our actions are initiated by our desires prompted by our likes and dislikes (called rāga and dvesha). Of course, our likes and dislikes stem from our strong ego (ahaṃkāra or asmitā). It is the ego that ends up dominating the intellect and makes us do undesirable actions which, even though may give momentary gratification, finally result in suffering. All karmas get labeled as good/bad or virtuous/non-virtuous and get deposited in our memory as saṁskāra. When actions and thoughts are repeated, these samskaras become deeper. The collection of samskaras creates our individual personlity and character and also strongly influences our subsequent thoughts and actions. If, for example, we get angry easily, the mind is predisposed to react with anger rather than with patience or understanding. Over time, these samskaras become so strong that it becomes extremely difficult to weaken or erase them. Changing a deeply ingrained mental habit becomes an uphill battle.
As per the karma theory, we reap the fruits of our karma (karma phala) either in this life, or in a subsequent life. If our thoughts and actions predominantly represent kindness, love, and compassion, our character reflects it. Fruits of these very actions will be returned to us sooner or later. If our thoughts and actions are full of hatred, anger, or jealousy etc., those thoughts will bear similar negative fruits in the future.
Practical guidelines
As stated earlier, the goal of life is to attain liberation thereby terminating this endless cycle of birth, death, and rebirth. Here are some practical guidelines inspired by the teachings of karma and reincarnation.
Mindful action
Every thought and action, good or bad, has potential good or bad consequences. Keeping this in mind, we can approach every task mindfully, with sincerity and full attention. We need to perform the action without any attachment to the expected outcome of our actions. As stated in the Bhagavad Gita, verse 2.478 , “You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.” Action done without focusing on the outcome is known as ‘selfless action’ (niṣkāma karma). This type of action helps us reduce our karmic accumulation.
Cultivate compassion and empathy
Understanding reincarnation helps us recognize that every person’s life journey is complex and affected by their past karma. This helps us develop compassion toward others and practice kindness, even toward those who we find difficult to deal with. We learn to offer understanding rather than being judgmental.
Concept of ahimsa (non-injury) is closely linked to the practice of compassion. We tend to harm others through thoughts, words, and deeds. Even subtle forms of harm will create negative karma, while kindness, patience, and tolerance will generate positive karma.
Justice and Balance
Karma and reincarnation offer an explanation for the apparent injustices and inequalities in life. We often hear people say, “Why me? What have I done to deserve this kind of suffering?” Understanding karma and reincarnation will help us understand the cosmic justice system where every action is balanced by corresponding consequences, even if not immediately apparent.
Practice self-reflection
Through self-reflection, we can understand our behavior patterns, thoughts or relationships etc. Our mind which is responsible for our actions can either be controlled by our ego (ahamkara) or the pure intellectual wisdom (buddhi). Through the practice of yoga, especially meditation, we can diminish the influence of the ego while at the same time sharpening the intellect. That way, we become more aware of our underlying habits and desires and can deal with them more effectively.
Embracing Life’s Challenges
According to Prarabdha karma, we are destined to face some challenges and difficulties in life. We need to accept these challenges as opportunities for spiritual growth. Instead of resisting, we can work through challenges with resilience and gratitude, viewing them as steps toward self-improvement. We become more grounded and learn to live in the present moment. Focusing on the “now” prevents the buildup of future karma by keeping actions conscious and deliberate.
Focus on positive Agami karma
We need to cultivating a sense of gratitude for all that we have. By doing benevolent deeds and helping others, we create positive Agami karma that can ease our future path and bring harmony to life.
How can yoga help?
The practice of yoga, especially meditation, can reduce our mental clutter that clogs our mind and prevents us from getting fresh, new ideas. We begin to act more consciously rather than reactively. Continuous, regular practice of yoga can help us diminish our karmic backlog and lead us toward liberation from this karmic cycle of samsara.
We need to devote time to study and reflect on the teachings of texts like the Yoga Sutras of Patanjali and the Bhagavad Gita. These texts provide us with insights that reinforce virtuous living, deepen our understanding of karma, and inspire us to focus on liberation (moksha).
Concluding Remarks
Does the concept of karma and reincarnation resonate with you? Once you understand these ideas, they may help you make adjustment to your approach to life so that your actions and thoughts are more in tune with the natural laws of nature. By focusing on good, benevolent actions, cultivating compassion and kindness may help us strive for self-realization. We can thus create positive karma and embark on a journey towards liberation. We must keep in mind that we are on a long journey that can span multiple lifetimes. We can make this journey a source of both comfort and motivation, reminding us that we are constantly depleting our karmic debt. Let us approach each day with a deep sense of awareness of the choices we make. Ask yourself the question, “am I planting the right kind of seeds?”
- BG 4.17: कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: | अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: || 17||
karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ; akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
Verse 4.17: Mysterious are the ways of karma and they are very hard to understand. Therefore, we should know properly what action is, what forbidden action is, and what inaction is. - Sutra 2.30: अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥ ahiṁsā-satya-asteya brahmacarya-aparigrahāḥ yamāḥ ॥30॥
The five Yamas are: non-violence, truthfulness, non-stealing, continence, and non-greed. (2.30) - Sutra 2.32: शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥ śauca saṁtoṣa tapaḥ svādhyāy-eśvarapraṇidhānāni niyamāḥ ॥32॥
The five Niyamas are: cleanliness or purity, contentment, austerity, study of self through an understanding of the scriptures and mantra japa, and surrender to God (īshwara). - BG 16.1: श्रीभगवानुवाच
अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः । दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥
śrībhagavānuvāca
abhayaṁ sattvasaṁśuddhirjñānayogavyavasthitiḥ, dānaṁ damaśca yajñaśca svādhyāyastapa ārjavam
Verse 16.1:The Blessed Lord said Fearlessness, purity of intellect, steadfastness in knowledge and Yoga, charity, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness (cont.) - BG 16.2: अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम् । दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥
ahiṁsā satyamakrodhastyāgaḥ śāntirapaiśunam, dayā bhūteṣvaloluptvaṁ mārdavaṁ hrīracāpalam
Non-injury, truth, freedom from anger, renunciation, tranquility of mind, non-slandering others, compassion to all beings, freedom from greed, gentleness, the sense of modesty, freedom from fickleness; (cont.) (16.2) - BG 16.3: तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता । भवन्ति संपदं दैवीमभिजातस्य भारत ॥
tejaḥ kṣamā dhṛtiḥ śaucamadroho nātimānitā, bhavanti saṁpadaṁ daivīmabhijātasya bhārata
Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna. (16.3) - BG 16.4: दम्भो दर्पोऽभिमानश्च क्रोधः पारुष्यमेव च । अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् ॥
dambho darpo’bhimānaśca krodhaḥ pāruṣyameva ca, ajñānaṁ cābhijātasya pārtha saṁpadamāsurīm
Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna). (16.4) - BG 2.47: कर्मण्येवाधिकारस्ते मा फलेषु कदाचन | मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि || 47 ||
karmaṇy-evādhikāras te mā phaleṣhu kadāchana | mā karma-phala-hetur bhūr mā te saṅgo ’stvakarmaṇi ||
You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction. (2.47) -
Sutra 2.15: परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच्च दुःखमेव सर्वं विवेकिनः॥१५॥ pariṇāma tāpa saṁskāra duḥkhaiḥ guṇa-vr̥tti-virodhācca duḥkham-eva sarvaṁ vivekinaḥ ॥15॥
To one of discrimination, everything is painful indeed, due to its consequences: the anxiety and fear over losing what is gained; the resulting impressions left in the mind to create renewed cravings; and the constant conflict among the three gunas and the vrittis, which control the mind. (sutra 2.15)
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The subtle body consists of the following 18 elements:
- Five organs of sense perception (jñānendriya): eyes, ears, tongue, skin, nose
- Five organs of action (karmendriya): hands, feet, tongue, organs of elimination, and organs of procreation
- Five subtle senses (tanmātra): senses of smell, touch, taste, sight and hearing
- Mind (manas)
- Intellect (buddhi)
- Ego (ahaṁkāra)
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