Karma (from the Sanskrit root
Kri i.e. ‘to
accomplish’) signifies in Yoga the action and its accumulations. Karmas
are related to Gunas of Prakriti (“nature”), thus being of
three kinds, Shukla (“white”), Krishna (“black”) and Ashuklakrishna
(“mixed”), the actions will therefore produce fruits/ results according to
their own kind. According to Yoga, actions are not lost once the facts
themselves were projected in time, but do accumulate. It is on the basis of
the property of accumulation of actions that an entire Karma concept is
constructed.
Accumulation of actions does produce
what it is known as Samskaras a term very often equated with the term Vasanas.
Vasanas are seen as a kind of imprints in the mind or mind residues
that give to the mind a certain tendency to manifest. This tendency is
practically materialised as actions (Karmas). Yoga philosophy gives a
timely cyclical picture of Vasanas in relation to causes and effects.
Thus the Vasanas will produce in the mind certain Cittavrittis
(“modifications of the mind”), in own turn they will generate the
performance of certain actions (Karmas), these furthermore generating
other Vasanas, thus the cycle in completed. This cycle is according to
Yoga philosophy what produces birth and rebirth, the timely cyclical wheel
known as Samsara in which Karma is instrumental. The issue of
liberation from the wheel of Samsara does not arise until the issue of
elimination of Samskaras (Vasanas) is addressed.
Patanjali’s Yoga Sutras
work sees the causes of Vasanas as being the Kleshas
(“affliction; suffering”) namely Avidya (“ignorance”), Asmita
(“egoism”), Raga (“passion”), Dvesha (“anger”) and Abhinivesha
(“desire to live”). By eliminating the causes of Vasanas, the Vasanas
themselves will be eliminated. Patanjali’s Sutras most
relevant referring to Vasanas are in chapter IV from 6 to 11, Sutra
11 addressing the disappearance of Vasanas thus: “Since
cause (Hetu) and effect (Phala) support (Ashraya) and object (Alambana) are
bound together, by their disappearance that also disappears”. The
practical method is given in Sutra 6 of the same chapter as being
meditation.
Meditation is seen by Patanjali as
the final method by which Vasanas as impressions accumulated in the
mind are gradually wiped out. The process of elimination involves both
physical and mental Yogic practice, the practice itself being known as Sadhana.
Various physical techniques are recommended in order to make the body fit and
healthy to allow the mind to attain the one-pointed state known as Dharana
(“concentration”). Practicing with Mantra
is highly recommended. Mastering of Dharana leads to meditation (Dhyana),
the result being what is clearly stated in chapter I Sutra 3: “Then the seer (Drashta) is established in its own essential nature”.
The seer, in this case the practitioner, thus transcends to the same site with
Ishvara that is the embodiment of Purusha in the material world.
By a gradual elimination of Samskaras,
Kleshas are also eliminated thus the attainment of liberation (Kaivalya)
be achieved.
