118. Banking your karma?
In exploring Ishwara (the concept of God or a supreme being) in the Yoga Sutras, we've moved away from the kleshas (the afflictions or obstacles) and into karma. Central to this discussion is the need for devotion and surrender to Ishwara, which Patanjali offers as an alternative path for attaining the state of yoga.
While some may approach yoga through personal effort and practice (abhyasa) or cultivating detachment (vairagya), Ishwara pranidhana—surrendering to a higher power—provides another route. This surrender involves relinquishing the ego and trusting in something greater than oneself, which can bring a deep sense of peace and direction, especially when life feels uncertain or challenging. This idea resonates strongly in the lives of those in recovery, as surrender is often seen as the first step toward healing and transformation.
In Sutra 1:24, Patanjali introduces the idea of āśayaiḥ, a term referring to the karmic bank or storehouse of karma. This storehouse contains the accumulated actions (karma) from past lives, influencing our current circumstances. It's believed that each action we perform, whether conscious or unconscious, leaves an imprint on this karmic bank, shaping our future experiences. Understanding this storehouse is crucial to comprehending the different types of karma and how they impact our spiritual journey.
Patanjali refers to three main types of karma: Sanchita karma, Prarabdha karma, and Agami karma. Sanchita karma is accumulated from all our past lives—the totality of unresolved actions stored in the karmic bank. These seeds of karma have not yet sprouted but can influence future lifetimes. Prarabdha karma, on the other hand, refers to the portion of past karma currently active in this lifetime. The karma has already begun to bear fruit, and we are experiencing it now. Lastly, Agami karma refers to the new karma we generate in the present. These actions in this lifetime will add to the storehouse of Sanchita's karma and determine future experiences.
In conversations with some of Jeff's friends in recovery, there's a parallel that arises when discussing karma and addiction. Often, there's a lag between the "crime" and "doing the time"—between the harmful actions and the consequences. This delay can create confusion or frustration for those in recovery, as they might not immediately see the results of their past behaviour. Similarly, in the karmic sense, the effects of our actions may not manifest immediately, but they will inevitably come to fruition, whether in this lifetime or the next. Understanding this helps those in recovery accept the process and trust in resolving their past actions.
