Karma binds the jiva to the cycle of birth and death (samsara). Jiva carries the karmas across the lives.

A portion of the Sanchita karma is taken-out and assigned for a life span (called prarabhdha). End of the life, kriyamana karma generated is added back to Sanchita and again a portion of it is taken out for new life. Thus creating the cycle of Samsara.

Prarabdha karma is further classified into two types: dhruda (fixed) and adhruda (non-fixed). While adhruda karmas can be altered or mitigated through appropriate counteractions, dhruda karmas are firmly set and must be experienced as they are.

From the perspective of Jyotisha, the horoscope reflects one’s prarabdha karma.

Karma is not set in stone; rather, it is a force set in motion by our past actions, which can be influenced or countered by an appropriate opposing force.

Karma is often misunderstood as a form of punishment; however, the most insightful way to view karma is as a “lesson” — an opportunity for growth and learning. Prarabdha karma brings about situations that offer the jiva a chance to evolve.

An example can help clarify this:

Suppose an employee has a manager who mistreats him at work. He may wrongly interpret the situation as punishment and silently endure it. Alternatively, he may try to escape by changing jobs. In either case, the karma remains unresolved and may resurface later — perhaps through another difficult manager at a new workplace, or even through a spouse or relative at home.

However, if the employee views the situation as a lesson, he begins to reflect inwardly. He may ask himself whether he is, in some way, mistreating others at work or at home. As he consciously corrects his behavior, the karma begins to dissolve. When genuine inner transformation occurs, the karma is exhausted and the circumstance changes for good.

Until the intended lesson is understood and integrated, karma tends to repeat itself through different circumstances.

The first step in effectively dealing with karma is to take responsibility for the consequences, understanding that “there is no effect without a cause.” The question of “why me ?” is answered by recognizing that our current circumstances stem from our own past actions — possibly extending across many lifetimes. What truly matters now is focusing on “what needs to be done ?”

It is essential to respond rather than react. The difference between the two is profound: a reaction is impulsive and rooted in past conditioning (chitta), while a response is thoughtful and arises from conscious intellect (buddhi). Reactions perpetuate the cycle of karma, whereas responses offer a chance to break free from it. Reaction represents the unconscious use of free will, while response reflects free will exercised with awareness.

An example can help clear the concept. Let’s take a workplace, where a manager criticizes an employee’s work in a team meeting.

1. Reaction: Employee immediately gets defensive, interrupts the manager, or gives excuses in front of everyone.
   1. Driven by ego or hurt.
   2. Damages professional image.
   3. May lead to tension with employee’s manager or peers.
2. Response: Employee stays composed, listens carefully, and says – “Thank you for the feedback. I’ll review it and improve.” Later, employee asks for a one-on-one meeting to understand the concerns and clarify his/her points.
   1. Demonstrates maturity and professionalism.
   2. Opens the door for growth and better communication.

A profound question arises: how can we shift from being reactive to responsive ? The answer lies in spiritual sadhana (practice). It clearly reflects one’s advancement on the spiritual path.

Ultimately, the purpose of karma is the purification of the jiva and its progression toward perfection and moksha.

Baba and Karma siddhanta:

Baba emphasized the significance of karma and the importance of honoring rinanu-bandha — the subtle bonds of debt and duty — highlighting that life is deeply interconnected and that we must fulfil the obligations we owe to others.

Baba showed the working of the Karma siddhanta beautifully by keeping a sack of wheat in Dwarakamai and grinding a portion of this wheat. Here sack of wheat represents Sanchita Karma and grinding of a portion of wheat shows working on the prarabhda. If few of these wheat grains are to be sowed, it would create a plant and then produce more grains i.e., kriyamana or agami karma.

How can one transcend Karma ?:

When one contemplates the vast and all-encompassing nature of the karma theory, it naturally raises the question — is it truly possible to transcend karma and attain moksha ?

To transcend karma, one must renounce both the karma phala(fruits of action) and the kartrutva(sense of doership).

For one to attain moksha (liberation), the assigned prarabdha must be fully exhausted, no new kriyamana karma should be generated, and the sanchita karma must also be reduced to zero.

Sanatana dharma provides multiple paths to achieve this, including Karma Yoga, Bhakti Yoga, and Jnana Yoga.

In Baba’s sampradaya (tradition), sharanagati (true surrender) to the Guru is the path to transcend karma and attain moksha.