Yoga and karma: how to change your life for the better

The concept of "karma" has gained widespread popularity today and has long transcended the boundaries of the philosophy and religion in which it originally emerged. Reincarnation and the law of karma are central concepts in Indian philosophy, as well as in Hinduism, Buddhism, Jainism, and Sikhism. The accessibility and global dissemination of knowledge often lead to a loss of its essence, value, and a substitution of concepts. In this article we will explore the meaning of karma in yoga, the types of karma, possibilities and ways to influence karma.

In Sanskrit, "karma" literally means 'action.' In this context, action refers not only to deeds but also to words and thoughts. The law of karma is the law of cause and effect; the cause is the action performed (deed, word, thought), and the effect is the result of that action in the future. If a person touches a hot object, a burn occurs. There is a cause in the form of the action taken, and there is an effect — the burn as a result. In the example of the burn everything is obvious because the result occurs instantly, making it easy to establish the connection. However, often the result does not manifest immediately but is delayed over time, and that is when difficulties arise in understanding the cause and effect relationships.

The law of karma is closely related to the concept of reincarnation (the rebirth of the soul), which is why the cause and effect can be separated in time by several incarnations. A person can deceive others their whole life without receiving immediate consequences in this life, but in subsequent incarnations, they may become a victim of fraud and wonder why life is so unfair. However, everyone gets exactly what they deserve; the laws of the universe are equally fair to everybody. Ignorance of the law does not exempt one fr om responsibility.

Karma works on the example of any actions. By performing good deeds, a person reaps the fruits of good karma.

It is believed that as long as there is karma, a living being remains in the wheel of samsara (the cycle of rebirths).

"Karma is like a boomerang; whatever you give will come back to you."

Rashida Row

Yoga distinguishes four types of karma:

1. Sanchita-karma. This is the accumulation of all the karma that a person has gathered through incarnations. It includes both negative and positive actions. This type of karma is preserved and influences future lives.
2. Prarabdha-karma. It is also known as ripened karma, which manifests in the near future. For the fruits of certain actions to appear, specific circumstances must align and the right people must meet. Prarabdha karma is divided into three types: dridha — this is rigid or fixed karma, which cannot be changed and whose fruits must be experienced regardless; adridha — this is soft karma, which is subject to influence; dridha-adridha — partially subject to change.
3. Kriyamana-karma. These are the current actions of a person that will lead to specific results in the future. When there is an understanding of the law of karma, all actions, words, and thoughts become more conscious, supported by good motivation and higher goals, as all actions directly affect the future.
4. Agami-karma. This is also karma of the future, but it relates more to intentions rather than actions, as they also influence outcomes. A person should be wary of their thoughts. Before thinking, think, because thoughts on a universal scale are also actions.

How yoga helps manage karma

A deep understanding and constant remembrance of the law of karma already helps to become more aware and responsible in one's choices, actions, speech, and thoughts. There are various ways to purify and improve karma.

Three types of yoga for purifying and improving karma:

1. Karma-yoga. Literally translated as 'the yoga of action.’ It is based on selfless service, that is, performing one's duty and responsibilities (dharma) without attachment to the results and fruits of one's labor. A karma-yogi is free fr om desires and from mental anxiety about the outcome of their activities. At first glance, this seems completely unattainable, as in the material world and in constant comparison with others and their achievements, it is difficult to remain impartial. However, training and regular effort will sooner or later help realization in this direction.
2. Jnana-yoga or gyana-yoga. Translated from Sanskrit, it means 'the path of knowledge.’ Often the lack of knowledge and illusions formed in the mind hinder progress on the spiritual path. It is important for the practitioner to abandon the principle of duality and learn not to identify with their thoughts and emotions. The main practices of jnana-yoga are the study of sacred scriptures, analysis and reflection on teachings, concentration, meditation, and mantra. By absorbing the wisdom of millennia, it becomes impossible to remain the same.
3. Raja-yoga or royal-yoga. This type of yoga involves working with the mind, controlling it through meditation, understanding the difference between illusion and reality, as well as achieving liberation. Raja-yoga consists of four stages, which are preceded by four stages of hatha-yoga. The eightfold yoga was first described in the sutras of Patanjali.
   • Yama (moral principles in the form of prohibitive actions): non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), abstaining from pleasures (brahmacharya), non-acceptance of gifts (aparigraha).
   • Niyama (moral-ethical principles in the form of recommended actions): purity (shaucha), contentment (santosha), austerity (tapasya), self-study (svadhyaya), dedication of actions to God (Ishvarapranidhana). Yama and Niyama are practiced at the level of body, speech, and mind.
   • Asanas — body positions, exercises that were originally intended to prepare the body for prolonged holding of meditative postures necessary for the practice of concentration and immersion in deeper states of consciousness. Today, asanas are most often used for maintaining physical health and rarely for working with the energies of the subtle body.
   • Pranayama — breathing exercises that are practiced both in combination with asanas and independently. In a global sense, pranayamas can be divided into toning and relaxing. The main breathing practices of Hatha Yoga include: complete yogic breathing, ujjayi, kapalabhati, bhastrika, anuloma-viloma, nadi-shodhana, sitali/shital, bhramari, suryabhedana. Pranayama helps to balance the internal state and prepare for more serious practices of raja-yoga.
The four stages of royal-yoga are:
• Pratyahara — the withdrawal of the senses (visual, auditory, tactile, etc.) from external objects inward, towards one's internal state.
• Dharana — the technique of prolonged concentration on a single object.
• Dhyana — this stage marks the beginning of meditation practice, and the feeling of contemplation, wh ere the practitioner seems to disappear, can be considered a success of this practice.
• Samadhi — the final stage and goal of raja-yoga. This is a state of absolute enlightenment, in which the yogin completely dissolves and merges with all that exists, realizing their true nature.

The multitude of available practices allows one to choose the most suitable and effective tools for specific people. However, it is important to remember that the result primarily arises from one’s specific interaction with the world and themself. If a person has achieved perfection in asanas but has not learned to have harmonious relationships with people and all living beings, taking into account moral and ethical prescriptions, then the result will correspondingly reflect that. Motivation, goals, and intentions are the starting point. High, pure, and bright motives create good actions and good karma.

The first aspect wh ere a person feels the manifestation of karma is their health and well-being in life. In Ayurveda (traditional Indian medicine), diseases are classified as karmic and acquired. By engaging in self-care through the aforementioned practices, as well as being mindful of the health of others, a person gains good karma in the form of robust health.

Why is it important to be attentive to the health of others and not provoke harmful habits? By demonstrating an unhealthy lifestyle, a person risks being influenced by such individuals and dependencies in future incarnations.

The events and circumstances of our lives are directly dependent on karma. Misfortunes manifested on a physical level are a clear indication of unwholesome karma. The sooner a person realizes this, the more opportunities for change they will have.

It is important to remember that not only our actions but also our perception of what is happening and our attitude towards it play a crucial role in our destiny.

Treat others as you would like them to treat you. This principle perfectly describes the law of karma and provides an understanding of how it works. Awareness of the law of karma motivates one to first analyze their actions, words, and thoughts, and then to make positive changes in life. Enlightening those around you helps make the world a better place! Practice it yourself and, if possible, instill healthy habits in those around you!