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Karma is among the most widely recognized Eastern mystical concepts to have entered Western thought. At its simplest, Karma refers to the law of cause and effect: when one performs a particular action, a corresponding consequence follows. Yet, beyond this mechanical understanding, Karma is deeply concerned with experience, learning, and the fulfillment of one’s purpose across life and lifetimes.
Karma is not a system of punishment. The notion that human beings are punished for sins is, arguably, a socially constructed mechanism of control rather than a spiritual truth. At the level of Spirit, there is no absolute categorization of right and wrong, good or bad. Who, indeed, possesses the authority to define these absolutes? The great Tamil poet Subramania Bharati expressed this beautifully: “Nalladu teeyadu naamariyom annai; nalladai naatuga, teeyadai oottuga”—we do not truly know what is good or bad; therefore, guide me toward what is beneficial and away from what is harmful. What appears good to one may be detrimental to another. Non-violence (Ahimsa) may be a noble virtue, but if a lion were to practice it, how would it survive? Without a universal and objective scale of measurement, humanity cannot definitively judge good and bad.
The first step in engaging with Karma is awareness and acknowledgment. Are there patterns or themes that repeatedly surface throughout one’s life? Nothing occurs by accident. Repetition points toward the presence of Karma. Once an individual recognizes the karmic themes of an incarnation, it becomes possible to work with them—much like swimming with the current rather than struggling against it. If one finds it difficult to earn or retain money, the corrective response lies in cultivating sound financial discipline. If another struggles to form friendships, the remedy may be to practice greater kindness and openness toward others.
Understanding how to work with Karma requires spiritual insight and guidance. The word Karma originates from the Sanskrit root “Kri,” meaning “to do” or “to act.” Karma is a wisdom-based concept that explains a system in which beneficial experiences arise from beneficial actions, and harmful experiences from harmful actions, forming an ongoing cycle of action and reaction across reincarnated lives. When we speak of “our Karma,” we refer to the actions we have sown—whether in this life or in previous ones—that shape what we reap in our present circumstances. Every action—physical, emotional, or mental—and every movement, whether on the gross physical plane (Sthoolam) or the subtle astral plane (Sookshma), generates energy. This energy becomes a seed. Like any seed, Karma does not always fructify immediately after it is sown.
The Vedas articulate this principle clearly: “A person is made of desires. As is his desire, so is his will. As is his will, so is his action; and whatever action he performs, that he will reap.” Karma must not be confused with destiny. Fate implies a life preprogrammed by an external force, leaving no room for individual agency. One may then question: if life itself is preprogrammed, are not actions also predetermined, and how can Karma operate at all? The truth is that Karma is correctable. Human beings are conscious entities capable of recognizing their Karma and consciously altering the trajectory of their lives with the assistance of higher forces. Karma provides the circumstances and opportunities for action; the capability to act, however, rests with the individual. For example, acquiring a good life partner may be the result of Karma, but sustaining, nurturing, and honoring that relationship depends entirely on personal effort. Karma does not intervene there.
Karma is traditionally classified into four types: Sanchita Karma, Praarabdha Karma, Kriyamana Karma, and Aagami Karma.
Sanchita Karma (Accumulated Karma or Sum Total of Actions) represents the reservoir of unresolved actions accumulated over countless previous births. This is one’s total cosmic balance sheet. Every moment, through thought and action, one either adds to or reduces this store. Until Sanchita Karma is fully exhausted, the soul continues to incarnate in new physical bodies to work through the remaining balance. It may be likened to arrows stored in a quiver—either depleted through experience or increased through fresh accumulation.
Praarabdha Karma (Fructifying Karma or Actions Already Set in Motion) is that portion of Sanchita Karma that has ripened and is allotted for experience in the current lifetime. It forms the karmic blueprint one is meant to engage with in this incarnation. When one consciously works through these allotted debts, deeper layers of past Karma surface for resolution, thereby dissolving corresponding portions of Sanchita Karma. This form of Karma may be compared to arrows already released and in flight.
Kriyamana Karma (Current or Instant Karma) is the Karma generated in the present lifetime through free will and conscious choice. It refers to actions currently within one’s control. These actions significantly shape future Karma. Some of these karmic results manifest immediately—for instance, violating a traffic rule, being caught, and paying a fine. This resembles an arrow held in one’s hand, ready to be released. Kriyamana Karma is further divided into two subcategories: Arabdha Karma, which has begun to sprout and take effect, and Anarabdha Karma, which remains dormant as seed Karma. While certain Kriyamana actions bear fruit in the present life, others are stored for future incarnations.
Aagami Karma (Future Karma) refers to the karmic trajectory formed by the merits and demerits of present actions. This Karma is generated in the current birth and later added to the store of Sanchita Karma. When debts are not resolved, additional karmic seeds accumulate, necessitating further lifetimes for their exhaustion.
Some equate Karma with luck, but this is a misunderstanding. Karma is not luck. Whether luck itself truly exists or is merely a construct of perception remains debatable. Luck is often described as Adrisht—that which is unseen or invisible—an unseen force believed to guide outcomes. Yet, repeatedly purchasing lottery tickets without success should prompt reconsideration, not blame toward luck. Continuing such behavior is a choice; attributing the outcome to “bad luck” is merely an illusion of the mind.
