karma philosophy in the Bhagavad Gītā, including cause and effect of karmas, their roots, and how Saṅcita (accumulated), Prārabdha (fructifying), and Kriyamāṇa (current) karmas function in our existence. Let’s carefully unfold this in steps, with slokas, explanation, and philosophical context.
1. The Foundation of Karma in the GītāThe Bhagavad Gītā constantly emphasizes that karma (action) is unavoidable while living in this world. Even the mere act of breathing, eating, or thinking is karma.
BG 3.5: “No one can remain actionless even for a moment; everyone is compelled to act by the qualities born of nature (guṇas).
”Thus, cause and effect arise naturally from actions because every karma carries a saṁskāra (impression) and a phala (fruit).
2. Cause of Karma (Why Actions Arise)According to the Gītā, the reason for cause lies in the three guṇas of prakṛti (sattva, rajas, tamas).
BG 3.27: “All actions are performed by the modes of material nature. But the ego-deluded self thinks, ‘I am the doer.’
”So, the cause of karma is:Ignorance (avidyā) of our true Self (Ātman).Identification with body and mind.Desire (kāma) and attachment (saṅga).
3. Effect of Karma (Consequences of Actions)Every action produces a reaction — visible or invisible.
BG 4.17: “The intricacies of action are very hard to understand. Therefore one should know properly what is action, forbidden action, and inaction.
”Effects can be:Immediate (seen) → e.g., eating food leads to satisfaction.
Delayed (unseen, adṛṣṭa) → e.g., moral actions leading to future prosperity or suffering.
4. Three Types of KarmaIndian philosophy classifies karma into three based on time and role. The Gītā doesn’t explicitly use these terms, but the ideas are present and elaborated later by Vedānta teachers.
(A) Saṅcita Karma (Accumulated)All stored actions from countless past births.Like a bank account of karmic seeds.Not all fructify at once; only a portion becomes Prārabdha.
BG 4.17–18: The complexity of action and inaction shows that not all karmas manifest immediately; many lie dormant until the right conditions arise.
J(B) Prārabdha Karma (Fructifying/Already Begun)The portion of Saṅcita chosen for this present life.
Determines birth circumstances, body, family, lifespan, and unavoidable events.
Cannot be escaped once started — like an arrow already released.
BG 18.11: “No embodied being can renounce all action; but one who renounces the fruits of action is said to have truly renounced.
”This indicates that Prārabdha unfolds regardless, but one can remain free from bondage by not clinging to results.(C) Kriyamāṇa (Āgāmī) Karma (Current Action)Actions being performed now, in this life.
They add to the karmic account — may become Saṅcita or even start to shape near-future consequences.
BG 3.8: “Perform your prescribed duty, for action is superior to inaction. Without work, even the maintenance of your body is not possible.
”Thus, present karma (Kriyamāṇa) is our free will — our chance to act in harmony with dharma and modify future outcomes.
5. Fruits of KarmaThe fruit of karma is not arbitrary — it is governed by divine law (ṛta/dharma).
BG 4.14: “Actions do not bind Me, for I have no desire for the fruits. One who understands this truth also is not bound by karma.
”Karmaphala can manifest as:
1. Bhoga (experience of pleasure/pain).
2. Vāsanā formation (mental impressions shaping future tendencies).
3. Spiritual progression or regression (leading closer to liberation or deeper into saṁsāra).
6. Transcendence of Karma
While cause and effect bind ordinary beings, the Gītā teaches a way beyond.
BG 2.47: “You have the right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, nor be attached to inaction.
”BG 4.37: “As fire reduces wood to ashes, so does the fire of knowledge reduce all karma to ashes.
Meaning:Knowledge of Self (ātma-jñāna) and selfless action (karma-yoga) gradually burn away Saṅcita and prevent new bondage from Kriyamāṇa.Only Prārabdha remains until the body drops.
Upon liberation (mokṣa), even that dissolves — no rebirth, no new karma.
7. Complete Context (Summary)Cause of karma → guṇas, ignorance, desire, and doership.
Effect of karma → fruits experienced as pleasure/pain, rebirth, tendencies.
Saṅcita → huge karmic storehouse.
Prārabdha → part of Saṅcita allotted to present life, must be experienced.
Kriyamāṇa → present actions shaping future.
Freedom → comes by performing karma without attachment, through devotion (bhakti), knowledge (jñāna), and surrender to the Divine.
As Krishna says:
BG 18.66: “Abandon all varieties of dharma and just surrender unto Me. I will deliver you from all sinful reactions; do not fear.
”This is the ultimate transcendence of karmic cause and effect.
