Is there a way out of your Karma?

Karma. It just is like gravity, it is. It is neither bad nor good. 


In yoga the first step is the yamas and niyamas. They are ways of being internally and externally basically. They are what changes our dealings with karma by starting to change our creation of bad karma. 

The ten traditional yamas are:

Ahimsa(अहिंसा): Nonviolence. Abstinence from injury that arises out of love for all, harmlessness, the not causing of pain to any living creature in thought, word, or deed at any time. This and Satya (सत्य) are the “main” yama. The other eight are there in support of its accomplishment.
Satya (सत्य): truthfulness, word and thought in conformity with the facts, honesty.
Asteya (अस्तेय): non-stealing, non-coveting, non-entering into debt.
Brahmacharya (ब्रह्मचर्य): being constantly aware of the universe, immersed in divinity, divine conduct, continence, celibate when single, faithfulness when married.
Kshama (क्षमा): patience, releasing time, functioning in the now.
Driti (धृति): steadfastness, overcoming non-perseverance, fear, and indecision; seeing each task through to completion.
Daya(दया): compassion; conquering callous, cruel and insensitive feelings toward all beings.
Arjava (अर्जव): honesty, straightforwardness, renouncing deception and wrongdoing.
Mithara(मितहार): moderate appetite, neither eating too much nor too little; nor consuming meat, fish, shellfish, fowl or eggs.
Shaucha (शौच): purity, avoidance of impurity in body, mind and speech
The ten traditional Niyamas are:

Hri: remorse, being modest and showing shame for misdeeds;
Santosha: contentment; being satisfied with the resources at hand – therefore not desiring more;
Dana: giving, without thought of reward;
Astikya: faith, believing firmly in the teacher, the teachings and the path to enlightenment;
Ishvarapujana: worship of the Lord, the cultivation of devotion through daily worship and meditation, the return to the source;
Siddantha Sharava: scriptural listening, studying the teachings and listening to the wise of one’s lineage;
Mati: cognition, developing a spiritual will and intellect with the guru’s guidance;
Vrata: sacred vows, fulfilling religious vows, rules and observances faithfully;
Japa: recitation, chanting mantras daily;
Tapas: the endurance of the opposites; hunger and fullness, thirsty and quenched, hot and cold, standing and sitting etc.



This is the way to change your karma. Just by living it.

Karma is of 4 types:

1. Latent Karma. Those seeds and causes which are yet undeveloped and inactive and must work out to fruition in some part of the present or subsequent lives.

2. Active Karma. Those seeds or causes which are in process of fruition and for which the present life is intended to provide the needed soil for the flowering forth.

3. New Karma. Those seeds or causes which are being produced in this life, and which must inevitably govern the circumstances of some future life.

We have to live thru our latent and and active karma. There is no way out of it. Except in jyotish, vedic astrology, there are ways of remedying karma with gems, mantras, etc… based upon someones chart. It only makes things better and not rectifying because your karma is your karma. This is an arduous practice that most people in the west won’t follow thru on. They have rituals that have to be done properly.



No guru is gonna take away your karma. it is yours to live. Any that says they will is a false guru. They would not take your stuff away for you. this is not how it works.



The other way to change your karma is to have a different perspective on it. It is lessons. Like in jyotish, a malific planet is what teaches us. they are looked at as bad by most people. this is only because we want life to be happy all the time and don’t want suffering. the benefic planets bring about good stuff mostly. We all want perfect charts and want to be a celebrity in a past life. It is not that way. This is ignorance.


10 thoughts on “Is there a way out of your Karma?

  1. In your other karma post you said ” The seeds of latent karma are more difficult for the neophyte to work with and it is here that his Master can help him—manipulating his circumstances and dealing with his surroundings in the three worlds in order that this type of karma may more quickly work out and be done with” while here your suggesting that the guru won’t take karma away. While the quote is not saying they will take it away, they are “compressing” it if you will and thereby changing it. How do you see this working on a practical level?

  2. Hey Bryan, thanks for the comment and thanks for the time you put into reading and thinking about all this. Good stuff. Good question.

    If a real guru is present needs to be the first obvious situation otherwise it is liken to a friend giving advise but maybe with a more advanced vantage point as most people in the indian culture have grown up with the spiritual lessons and stories that are immersed in the culture.

    The guru is situated to see the student clearly on all levels. This is a real guru. The guidance that a guru will be able to give would be the clear answer on a low level thru spiritual advise to have the shishya realize Self.

    Beyond this a guru might be educated to read a jyotish chart and be able to advise and guide a sadhaka thru their karma, not really remedying it but taking the sharpness out of it by creating balance with individualized mantras, practices, etc… for the ease of the karma. This effects the subtle realms of the planets and their grasp on us.

    A guru, depending upon their level of development will also be able to transmit the needed spiritual energy through shaktipat or nonverbal transmission to enhance the development of the individual. This all requires a personal relationship with the guru and shishya. Not many have this with a guru at that level. The energies can be transmuted or directed differently in the individual. This is a very high level of development and a high level of relationship between the two. It coincides with the absolute need of an empathetic and psychic connection between the two. Obviously, it manipulates the situation, not getting rid of karma but maybe lightening the load. The student develops and advances spiritually therefore dealing with the karma at a higher level rather than the in the lower realm of emotions and individual self. Without that psychic and empathetic connection as well as the deep personal relationship, one may receive shaktipat from some traveling Swami or something but the capacity that is given will not be able to be totally recieved and not embodied due to the lack of connection and guidance that comes with that relationship.

    As an add in, Yoga itself (real yoga when really lived, not American Yoga), destroys karma. The yamas and niyamas of Patanjali’s Sutras (as just one reference) are mean to define the life in a way that stops papa (bad) karma from accumulating thru actions, speech, and thoughts. Asana, shatkarmas, bandhas, are supposed to balance the pranas creating health of the physiology or creating health which is dealing with karma of the physical body (annamaya kosha). Pranayama, when practiced properly with the bandhas accurately, clears karma in the pranic field (pranamaya kosha) which is just energy before it manifests into material creating imbalances and builds prana. This comes from thoughts of ones own, speech of ones own, and actions of ones own, as well as others, specially when one lives in oblivion to understanding this or lives a life without boundaries. The steps of pratyahara, dharana, and dhyana come fast together and clear karma in the manomaya kosha and vijnanamaya kosha, the mind field and the intellect field. Here the karma and functions of the senses are cleared as well as the organs of knowledge and the clearing here thru meditation leads to the transmigration of the man due to the manomaya kosha is the cause of diversity, of I and mine and the vijnanamaya kosha is connected to the identification to the with the body, organs etc.

    I might also add as a distinction that when all of these are practiced improperly, they create papa karma. Obviously when the niyamas and yamas are not followed or said to be followed and really not, it will create obvious papa karma. When asana is practiced in methods that are about western exercise and not about balancing prana, imbalance of prana is created, papa karma. When pranayama is not followed with correct technique, it is extremely damaging to the system and prana depleting (getting high). Also the bandhas not used properly (excessive use, misuse, or underuse) can create major health problems of the organs and the energy system. Just meditating wrong will create a disturbance of the mind and create tension in the body as well as mental disturbances. All of this would be someones karma. Having a guru to teach one would allow someone to not fall into the popularity of modern yoga and follow healthy and beneficial teachings instead of blind ignorance. This would also be an example of how simple it would be that a guru would mitigate karma.

    Hope this gives a little bit of an answer to your question.

    Thanks again for taking the time and energy.

  3. Yes, helped a bit. So by dealing with the karma at the higher level it does not manifest into grosser material realms, bad habits, bodily experiences, etc so much if at all. I am also reminded of Patanjali saying ” future pains can and are to be avoided”. Might we take this as a support that if the guru developed enough and practitioner devoted enough, they would be able to mitigate the latent karma from manifesting in physical existence to a great extent as it has not yet been set in motion and only exists on the subtle level?

  4. Glad it helped a bit. Yes, exactly. But you are talking about a high level guru with a high level shishya. I may remind you that we live in America where they still think what they are practicing is yoga. 🙂 That being said, if one has a guru at that level and their own practice and the relationship is all in order, yes. Again, i see that it is nessesary for one to understand their jyotisha to a much deeper level than what is also taught here to be able to see the karma clearly and be able to focus on the right remedial measures in their path, their relationship with their guru, and the gurus inexplicable abilities to be able to transmit the correct energy to develop the sadhak at the right time. There is so much to it all, it becomes pretty daunting at the level of it all. This is also from the eyes of one who knows what is available. At that level of living, I would believe it probably doesn’t look as daunting. 🙂

  5. Of course I am daily reminded of the american “yoga” scene, though there’s a couple rare birds out there trying to work on it. As one of my teachers said, even if Jesus came people wouldn’t want Jesus. I appreciate what your’re doing here as well. Thank you for the clarifications.

    • I just thought of another side to this coming from a jyotish standpoint. Using jyotish one can change their sanchitta karma. Using mantra one can change their sanchitta karma. Both of these are going to change the karma dependent upon ones ability to understand, pronounce, have the correct remedy given (which I gotta say is not in the masses as far as astrologers go). Free will is about 33% in Jyotisha due to the rasis creating fresh karma. Upachayas in jyotish are what create karma. All is comparative though. And all of this is based in the reality that we are in kali yuga. Kriyamana karma will be ones own undoing which means we don’t have free will. Yes, that is a backwards thought but true. I guess it all really depends if there is a god or not that can burn up all your karmas and if one will take shelter in god. Belief comes into this, Pride and ego. Just some thoughts on it all.
      Just if you think for a moment about buddhism, buddhism worships buddha huh? Gotta think that that is exactly opposite to what Buddha had stated to follow. Funny how all this works.
      Who governs this universe? What is formless also must be nameless. Give it a name and you give it form. This all goes back to the sancitta karma problem. No one that has reached liberation has come back to tell how. and I end all of this that a guru cannot take someones karma away. Not even a diksha guru. When someone tries to alter someones fate, they take on the debt of ones karma.

    • adridha vs dridha vs dridhadridha
      Doing good will change ones karma
      Not changeable at all
      able to be changed but will take alot of work

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