Karma is Absolutely Continuous YS IV - 9

Yoga Sutra - IV- 9 - JATI DESA KALA VYAVAHITANAM APY ANANTARYAM SMRTI SAMSKARAYOR EKARUPATVAT - Although desires are separated from their fulfillments by class, space and time, they have an uninterrupted relationship because the impressions [of desires] and memories of them are identical.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood:

We are told that the "memories" that Patanjali talks about in this sutra are not "conscious remembering, but unconscious co-ordination of the impressions received in past lives with the actions and thoughts of our present life." In other words "Karma -- the chain of cause and effect---is absolutely continuous." So even if we change species (ie. from animal to man or from man to a non-human type of being) in many incarnations, "our karma will still continue to operate." However, as mentioned in the previous sutra (aphorism), only the tendencies appropriate to the species and conditions will manifest in that particular life. The other karmas will be stored (held in abeyance) "until we reincarnate into another species and conditions appropriate to them."

See related posts:

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Karmas and Conditions YS IV - 8

Yoga Sutra - IV- 8 - TATAS TADVIPAKANUGUNANAM EVA BHIVYAKTIR VASANANAM -Of these [actions], only those vasanas (subconscious impressions) for which there are favorable conditions for producing their fruits will manifest in a particular birth.

Swami Satchidananda translated this sutra without commentary.

"How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood says the following:

"In any particular incarnation, a man's condition is determined by the balance of his karmas. Suppose that balance is very favorable , he is born to become a monk and a spiritual teacher. We are informed that this person "will still have some bad karmas which, under less favorable conditions, would produce bad tendencies. But, because he has to live up to vocation and set a good example to his pupils, these tendencies will be kept in abeyance , and only his good tendencies will be manifested. So we are being told that this sutra (aphorism) is stressing the "great importance of the right environment" along "with those who are spiritually minded."

The commentary ends with" If you are born a dog, you may still have good tendencies, but they will be greatly restricted by your dog condition. You have to act in accordance with your animal nature."

See related posts:

The previous post for YS IV - 7

• Pleasure and Pain - YS II- 14
• Roots and Fruits YS II- 13
• Karma Past, Present & Future - YS II - 12

Prakasa - The Light Revealed YS II - 52

Yoga Sutra II- 52 - TATAH KSIYATE PRAKASAVARANAM - As a result, the veil over the inner Light is destroyed.

"Patanjali now comes to the benefit of pranayama. We destroy the veil that covers the inner light. Prakasa, the light within, is covered by a veil of mental darkness. What is the best way to remove a veil? By pulling the threads out, one by one, until it exists no more. The mind is a veil woven of thoughts. It has no substance by itself. If we pull the thoughts out one after the other, when they have all been removed, there is no mind left." - Swami Satchidananda

Swami Satchidananda gives a few analogies of different substances arranged in different ways and shapes, having different names and appearances, but still made of the same substance. " Our basis is the Self. As long as we identify with the body or mind, we feel we are mortal. Pranayama indirectly helps us to understand the Oneness, the never-changing One, because it removes the veil. And it is an easy practice. Not many people come to meditation class, but hundreds and thousands come for asanas and pranayama."

The following statement comes from "How to Know God - The Yoga Aphorisms of Patanjali" translated and commented on by Swami Prabhavananda and Christopher Isherwood on this sutra:

" 'The Inner Light' is the light of spiritual discrimination between the Real and the unreal. 'The covering' is made up of ignorance produced by our past karmas. As the mind becomes purified through the practice of pranayama, this ignorance is gradually dispelled."

Related posts:

• Pranayama - Breath Control YS II - 49
• Modifications of the Life Breath YS II - 50
• Kevela Kumbhaka - Fourth Kind of Pranayama YS II -51
• The Eight Limbs of Yoga - YS II - 28, 29
• Asana - Posture YS II - 46
• Karma Past, Present & Future - YS II - 12
• Blissful Light Within YS I - 36

Pleasure and Pain - YS II- 14

Yoga Sutra II- 14- TE HLADA PARITAPA PHALAH PUNYAPUNYA HETUTVAT - The karmas bear fruits of pleasure and pain caused by merit and demerit.

The commentary by Swami Satchidananda for this sutra is very short. If we have done or performed some action that is meritorious, we will experience pleasure and happiness. If we have performed demeritorious actions, we will experience suffering and pain. "A happy or unhappy life is your own creation. Nobody else is responsible." If we can remember this sutra and or the meaning of it, we won't be able to blame or find fault with others. "You are your own best friend as well as your worst enemy."

There really is not much more to be said of this. We can all look at our lives and see the answers for ourselves, especially if one is awake and alert. Needless to say, if we look at everyday life whether the news, our families, our daily situations in our lives we can see this for ourselves. And if we can't , read the previous posts on karmas and obstacles (klesas):

• Karma Past, Present & Future - YS II - 12
• Five Obstacles -YS II-3
• Avidya -Ignorance YS II-4
• Between Ignorance - YS II - 5
• Egoism - Asmita YS II - 6
• Attachment and Aversion YS II-7 - YS II - 8
• Abhinivesa - Fear of Death YS II- 9

Karma Past, Present & Future - YS II - 12

Yoga Sutra II- 12 - The womb of karmas (actions and reactions) has its root in these obstacles, and the karmas bring experiences in the seen [present] or in the unseen [future] births.


Swami Satchidananda states that Patanjali attempts " to explain what karma is, how it is stored and how it functions. The Sanskrit term karma can mean two things: action and /or the result of action. When you do karma, you reap karma." Swami Satchidananda states that every action leaves an effect and that it is impossible to say which came first. Did the chicken come from the egg and vice- versa or the tree from the seed? No action happens without a reaction, which never goes away as it is stored.

We are informed that there is a receptacle for the karmas, or the womb of karmas (karmasaya), which wait for the opportunity to be born (surface) bringing their reactions. It is the obstacles (klesas) that cause the karmas which will bear fruit now, or in a future life, hence they are seen or unseen. Swami Satchidananda explains that there doesn't have to be separate births for every karma and that the karmas may be manifested together. The analogy given here is of a taxi driver picking up a group of people at one time as opposed to singularly. So a strong and powerful karma will say it must have a body to express itself. And when that karma is over there are others waiting to manifest.

We are further informed that we can even change our present body if we have an intense desire. "If your mind is consumed with intense anger, for example, the whole face and body will change to express that emotion. If the present body can't change enough to fulfill the purpose of a particular thought, the body will be disposed of and you will get a new one. Karmas are that powerful." Imagine how many actions we perform and that each one will bring a reaction, whether good or bad.

In this birth we are not just enjoying the reactions to previous actions or purging karmas, but also creating new karma also. The three kinds of karmas are:

• prarabda karma- Those being expressed and exhausted through this birth; fructifying works
• agami karma - New karmas being created in this birth; current works
• sanjita (sanchita) karma - Karmas waiting to fulfilled in future births; accumulated works

The Wikipedia has the following example of the three karmas, which is the analogy Swami Satchidananda used as well in his commentary:

In Vedantic literature, there is a beautiful analogy. The bowman has already sent an arrow and it has left his hands. He cannot recall it. He is about to shoot another arrow. The bundle of arrows in the quiver on his back is the sanchita; the arrow he has shot is prarabdha; and the arrow which he is about to shoot from his bow is agami. Of these, he has perfect control over the sanchita and the agami, but he must surely work out his prarabdha. The past which has begun to take effect he has to experience.

This cycle continues until Self-realization is attained.