Theory of Karmasaya and principle of Karma-phala.pptx

It is a concept of Karma phala means fruits of actions

1. Theory of karmasaya According to yoga philosophy we are the creator of our own happiness and suffering. We are responsible for our future in this life and for the next lifetimes. Karma is a fundamental concept that needs to be understood, if we want to understand the concepts of life, death and rebirth. We create our karma all the time. Whether the actions were causing good for ourselves or others, it will bring more good things in our life. Whether the actions were negative and causing pain to ourselves or others, pain and suffering are to increase. Good creates good, bad brings more demerit. It is an instant reaction of cause and action. Samsara,the cycle of life and death, is maintained by the karma. As long there are karmas from the past lives to be experienced, we are to be reborn on and on again.

2. Karmashaya Karmashaya ,  “the storage-house of karmas”, is the root cause of afflictions. Therefore, as long there are afflictions, they keep on giving experiences in the present life and future births. When we understand the theory of karma, it helps us to understand the process of rebirth. In the concept of rebirth, it is the body and mind being born, and instead of a “person”. In other words they are our previous karmic actions that are being born again in a new body. Swami Satyananda Saraswati explains it in following way: According to the theory of transmigration, it is not the body that transmigrates, it is not even the mind; it is only the impressions of our past acts (karmas) that transmigrate. It is the sleeping place for karmas that moves from one body to another. It is not a physical thing. We must assume that ‘something’ continues even after the body is burned or buried.

3. Meritful action.  Karma that gives us merits. We do good to somebody and they feel good about it and they thank us from their heart and we also feel good. Demeritful action.  Action which gives us demerits. We do something to somebody and they feel suffocated, they suffer, they cry, they yell and they are miserable. That brings us a karma of demerit. Mixed action which gives mixed results.  There are certain karmas which are a mixture of merit and demerit. Action which gives neutral results.  It is devoid of both, merit and demerit. For example, we go for a walk in the evening and that has no merit or demerit. It is an action.

4. Karma phala . The term Karma Phala comes from the Sanskrit, karma, meaning “action” or “work,” and  phala , meaning “consequence,” “fruit,” or “reward.” Karma phala is often translated as “fruits of actions.” The concept of karma phala can also be explained as an action (karma) creating an equal reaction (karma phala ). Karma phala is accumulated over one's lifetime and even past lifetimes and affects one's present or future life. For example, someone may steal and not get caught, but that bad action creates negative karma phala that the person must face. The karma we do is compiled in the form of samskara which reappears in the next birth. The concepts of karma and karma phala are closely related to reincarnation — that is, the belief that a person's soul, or self, is caught in a cycle of life, death and rebirth. If we lead a good life, we create karma phala that will ensure that the next life will be better.

5. Types of Karma The concept of karma theory was first introduced by sage Yajnavalkya in the book Brihadaranyaka upanishads . According to upanishads there are four types of karmas- Prarabdha , matured, Karma Prarabdha karma are the part of sanchita karma, that are in the process of manifestation and to be experienced through this life. Prarabdha karma is like an arrow which has already left the bow. Whatever we are going through in life presently, that we have no control over, it is our  prārabdha . Once we perform any karmic act, it is registered in the universe, it will come to fruition in due course. There is no escape. At some point in time, we planted a tree and the fruit is ready to drop today. Regardless of our desire or our preference, it has taken its own course.

6.   Sanchita , stored Karma Sanchita karma is the result of all karma accumulated in this life and in all other previous lives. It is the accumulation of bad karma and good karma. At this level good karma does not cancel the effect of bad karma. These karmas are yet to be resolved. This is our store of karma. Not all fruits on the tree will mature the same day, it will be laden again in the next season and the next and so forth. It is for this reason that life is greatly cyclical for an overwhelming majority of people. If we planted apple trees, when the season comes we will have plenty of it, and, if we planted wild berries, however attractive, thorny bushes, however protective, they will flourish too during their seasons. It is often the case why problems rarely come singly, they come in hordes, so do good times. There is something unique about  sancita   karma, it can be changed! If we can go to the source of our apples or baneberries, we can choose to nurture them or destroy them altogether. The key is going to the source.

7. 3. A gami , forthcoming Karma Aagami karma is the portion of sanchita karma that are just taken for sprouting. It is like an arrow that is ready for discharging. The importance of this karma cannot be underestimated or overstated. The choices we make today have a direct bearing on our future tomorrow, what we do in the present moment determines what unfolds in the next.  Āgāmī   karma is a mandatory karma, we have little choice, if any. If we have entered the orchard, we will have to perform the action of exiting as well, sooner or later. However, if we could either change the store of our  sancita   karma or exercise due care in the present one, this one changes automatically.

8. 4.  Vartamana , present Karma It is also known as  kriyamāṇa , actionable, present karma, the one that is being done. There is another term, perhaps better, called  puruṣārtha , effort, karma. Kriyamana karma is the current active karma. Arrows just hit the target. Target is feeling the pain or pleasure. The reaction to these experience creates new karma. Some kriyamana karmas bear fruit in the current life, others are stored for enjoying in future life. Thus kriyamana karmas are of two types- Let us assume we no longer want apples. We can chop the trees, we can have them uprooted. We will still have to find a way to manage or dispose off the wood, rotting apples, green waste and the rest of it, but it is a one off, albeit intense, effort. Thereafter, there will be no more fruits waiting for us year after year. We may simply choose to sow wheat and harvest after a few months, clearing our karmic field on a regular basis.

9. Relevence of karma phala in yoga sadhana Whatever we do in present life is carry forwarded in our next birth through sukshma sharira (subtle body) and karana sharira (causal body). Spiritual awakening often helps us to start living fuller and more compassionate life. In other words we will begin to understand who we really are as the “karmic curse” is not blinding us to see the true, inner Self. The more we become aware of the causes of our actions, the less we will act from the ego and more from the heart. For instance disciplined practices of yoga and meditation are powerful tools to increase awareness for self-growth. One does not need to be spiritual (or believe in rebirth) to practice forgiveness and gratitude. They will help us to live more compassionate life and to understand the power of our words, thoughts and conscious choices.