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Yoga Sutras 2.12-2.14: Three results of Karma and how they are experienced

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  • Swami Jnaneshvara Bharati
    Yoga Sutras 2.12-2.14: THREE RESULTS OF KARMA AND HOW THEY ARE EXPERIENCED http://www.swamij.com/yoga-sutras-21225.htm#2.12 (Useful graphics are shown at this
    Message 1 of 1 , Feb 10, 2006
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      Yoga Sutras 2.12-2.14:
      THREE RESULTS OF KARMA AND HOW THEY ARE EXPERIENCED
      http://www.swamij.com/yoga-sutras-21225.htm#2.12
      (Useful graphics are shown at this link)

      YOGA SUTRAS 2.12-2.14: Latent impressions that are colored
      (karmashaya) result from other actions (karmas) that were brought
      about by colorings (kleshas), and become active and experienced in a
      current life or a future life. As long as those colorings (kleshas)
      remains at the root, three consequences are produced: 1) birth, 2)
      span of life, and 3) experiences in that life. Because of having the
      nature of merits or demerits (virtue or vice), these three (birth,
      span of life, and experiences) may be experienced as either pleasure
      or pain.


      YOGA SUTRA 2.12: Latent impressions that are colored (karmashaya)
      result from other actions (karmas) that were brought about by
      colorings (kleshas), and become active and experienced in a current
      life or a future life.
      (klesha-mula karma-ashaya drishta adrishta janma vedaniyah)

      klesha-mula = having colorings as its origin (klesha = colored,
      painful, afflicted, impure; mula = origin, root)
      karma-ashaya = repository of karma (karma = actions stemming from the
      deep impressions of samskaras; ashaya = repository, accumulation,
      deposit, vehicle, reservoir, womb)
      drishta = seen, visible, experienced consciously, present
      adrishta = unseen, invisible, only experienced unconsciously, future
      janma = in births
      vedaniyah = to be experienced

      CYCLE OF KARMA:
      The word karma literally means actions. Here, the word karmashaya is
      the repository of the effects of those actions. Usually, those
      individual impressions in the repository are called samskaras. There
      is a cycling process whereby the samskaras in the karmashaya rise,
      cause more actions, which in turn lead to more (or stronger)
      samskaras in the karmashaya.

      COLORINGS OR KLESHAS:
      The reason for the cycling process of deep impressions and actions is
      the coloring or klishta quality described in sutras 1.5 and 2.3. It
      bears repeating and reflecting on many times that it is this coloring
      or klishta quality that is the key to removing the blocks over Self-
      realization (1.3).

      SEE ALSO the article on klishta and aklishta vrittis:
      http://www.swamij.com/klishta-aklishta.htm

      KARMASHAYA OR REPOSITORY:
      This karmashaya or repository of deep impressions is in the latent
      part of the mind, and later springs forth into the conscious part of
      the mind, as well as the unconscious processing part of the mind.
      These impressions cause the mind as manas to carry out the actions or
      karmas in the external world, doing so through the karmendriyas.

      SEE ALSO the article on levels and domains of consciousness:
      http://www.swamij.com/levelsdimensions.htm

      ACTIONS COME AT ANY TIME:
      The timing of the playing out of these actions is varied. It may come
      in the present or seen (drishta) birth (janma), or it may come in
      later or unseen (adrishta) births. In the meantime, the coloring or
      klishta of the samskaras (karmashaya) may remain completely dormant,
      or it may play out in the unconscious dream state.

      SEE ALSO the articles:
      Indriyas:
      http://www.swamij.com/indriyas.htm
      Karma and the sources of Actions, Speech, and Thoughts:
      http://www.swamij.com/karma.htm


      YOGA SUTRA 2.13: As long as those colorings (kleshas) remains at the
      root, three consequences are produced: 1) birth, 2) span of life, and
      3) experiences in that life.
      (sati mule tat vipakah jati ayus bhogah)

      sati = since being here, being present, existing
      mule = to be at the root
      tat = of that
      vipakah = ripening, fruition, maturation
      jati = type of birth, species, state of life
      ayus = span of life, lifetime
      bhogah = having experience, resulting enjoyment

      COLORINGS LEAD TO THREE CONSEQUENCES:
      The entire principle of karma (which literally translates as actions)
      is that the deep impressions (samskaras) that are colored (klishta)
      leads to the further playing out of karma. That karma is of three
      kinds:

      1) TYPE OF BIRTH: First, those colored impressions lead you to this
      or that type of birth, in this or that circumstance.

      2) SPAN OF LIFE: Second, there is a built-in span of life programmed
      in, though that span can be altered by decisions and actions during
      life.

      3) EXPERIENCES: Third, you will quite naturally have many experiences
      related to those impressions as they become active and play
      themselves out.

      ALTERING THE SAMSKARAS:
      Describing this process is setting the stage for the means of
      altering these deep impressions. The point of this sutra is that
      these consequences play out only as long as the root samskaras are
      there, and that they remain colored (klishta). If the coloring is
      reduced or removed (aklishta), then the consequences are altered.

      Remember, once again, the foundation principle of Yoga has to do with
      these colorings, as was first presented in Chapter 1, in sutra 1.5.


      YOGA SUTRA 2.14: Because of having the nature of merits or demerits
      (virtue or vice), these three (birth, span of life, and experiences)
      may be experienced as either pleasure or pain.
      (te hlada-paritapa-phalah punya apunya hetutvat)

      te = they, those (referring to those who take birth, as in the last
      sutra)
      hlada-paritapa-phalah = experiencing pleasure and pain as fruits
      (hlada = pleasure, delight; paritapa = pain, agony, anguish; phalah =
      fruits)
      punya = virtuous, meritorious, benevolent
      apunya = non-virtuous, vice, bad, wicked, evil, bad, demerit, non-
      meritorious
      hetutvat = having as their cause (the punya or apunya)

      There are three major parts in this short sutra, and each are
      important:

      1) Three consequences of birth, span of life, and experiences come as
      a result of the karmashaya (samskaras) mentioned in the previous
      sutra (2.13).

      2) Those samskaras (karmashaya) were imbued with the nature of either
      merit or demerit (punya/apunya), virtue or vice.

      3) Resulting from that, the play out or actions (karma) from those
      impressions might be experienced as either pain (hlada) or pleasure
      (paritaba).

      THREE CONSEQUENCES:
      The playing out of the kleshas (colored impressions or samskaras)
      mentioned in the previous sutra (2.13) will lead to experiences of
      one form or another. They will not just remain inert, and will not
      just go away. They will definitely lead to some experiential effect.
      These deep impressions are so strong that they will also lead to
      birth. Thus, it has been said that desire is stronger than death, in
      that it causes rebirth. A part of the play out of the karmashaya is
      also that a certain duration comes along. This can make sense by
      simply reflecting on the notion that stronger drives logically last
      longer than weaker ones.

      MERIT OR DEMERIT:
      Though not purely accurate, it has become commonplace to speak of
      good karma or bad karma. In a broad sense, this is the meaning of
      punya and apunya. It means that when our actions lead to deep
      impressions or samskaras, they are either of a type or nature that
      leads in a positive, useful direction, or in a negative, un-useful
      direction. The nature of this merit or demerit (virtue or vice) goes
      along with the samskara itself, in that the samskara leads to the
      action, and this secondary quality comes along.

      Notice that cultivating punya versus apunya is one of the stabilizing
      practices introduced in sutra 1.33.

      PAIN OR PLEASURE:
      Once the future action starts to play out as a result of the
      samskaras (karmashaya), the issue of merit or demerit will cause the
      actions to be experienced as either pain (hlada) or pleasure
      (paritaba).

      PLANNING YOUR KARMA:
      By understanding this process, it becomes clear that ones actions can
      be planned in such a way that future karma is determined. This is
      described further in the next few sutras.
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