Talk:Classification of Puruṣhakāra Karma: A Time Perspective

By Vishal Agarwal

Karma performed in the present time results in latent effects called ‘Saṃskāra-s’ which are of two types – Karmāshaya Saṃskāra-s and Vāsanā Saṃskāra-s. These ripen (Karmavipāka) at an appropriate time to give us the ‘fruit’ (Karmaphala) in future time. These latent effects as well as the fruit of old Karma in turn influence our future actions. Likewise, our present Karma is influenced by the fruit/latent effects of our past Karma. What this means is that it is not accurate or feasible to divide our Karma into ‘action’ and ‘fruit’ very easily. As a modern saint says:

“Karma is far greater than the mere sum of a person’s actions, for it includes both the effects of those actions which are the causes, and the impressions or tendencies created in the subconscious mind by those actions. We speak of the cause and effect relationships between actions and their results as the Law of Karma. This law governs the plan of human life and consciousness with the same exactness as do the laws of mechanics on the physical plane. Key factors in the working of karmic law are the samskaras, or “impressions” deposited in the lake of the subconscious mind as a person’s character, circumstances and activities….”

Sanchita, Prārabdha and Āgāmī Karma

For this reason, action and its latent effects and result (samskāras/karmaphala) are both often designated with the same term ‘Karma’ in Hindu literature. For example, when we say that ‘Rama’s Karma is good’, it could mean either that ‘Rama performs good Karma,’ or it could also mean that ‘Rama’s stock of Samskāras/Karmaphala from previous virtuous deeds is good.”

And because Dharma itself primarily comprises of performing Karma, the same logic applies to the twofold use of the word ‘Dharma’. In other words, ‘Dharma’ stands not merely for doing one’s duty (or performing virtuous acts) but also stands for the fruit of Dharmic acts. The words ‘Dharma’ and ‘(good) Karma’ are often used interchangeably. The model of Sanchita, Prārabdha and Āgāmī Karma explains well the duality of Karma as the action, as well as its fruit, and influences in future action. Diagrammatically, this model may be depicted below: