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Ten principles for effective karma management, drawn from the teachings of Satguru (Gurudeva). This fulfills the third step of learning about karma, which is to apply our understanding of karma to our own life and thus refine the way we act in and react to life. Gurudeva taught: " It is easy to study the law of karma and to appreciate it philosophically, but to realize it, to apply it to everything that happens to you, to understand the workings of it as the day goes by, requires an ability to which you must awaken. " - Hariharan.Sethuraman

First Principle:            Forego Retaliation
 

There is no need for you to be the instrument to return a karmic reaction to someone else. For example, an individual is really nasty to you, so you feel the impulse to retaliate and be nasty to him. If you follow that tack, you will
create a new unseemly karma to face in the future. Better to let the law of karma take its own course without your intervention, which will generally happen through some other person with less self-control who does not understand this law of life.
Let us take another example: a classic cowboy movie plot. Someone shoots and kills the hero's brother during a robbery, and the rest of the film is devoted to his chasing down the outlaw and shooting him in revenge. What, then, happens in the next life, the sequel? There is definitely a karma to be faced for killing in revenge. Perhaps another robbery will take place and the hero will be killed. Wisdom tells us that it is better to let the sheriff apprehend the outlaw and bring him to justice. The sheriff has taken an oath and is authorized to uphold the law and therefore creates no negative karma in capturing the outlaw, even if he has no choice but to kill him in the process.
Gurudeva said, " Retaliation is a terrible, negative force. When we retaliate against others, we build up a bank account of negative karma that will come back on us full force when we least expect it.

"Tirukural: " Forget anger toward all who have offended you, for it gives rise to teeming troubles. "
 

Second Principle:         Accept Responsibility
 

Karma generally manifests through other people, and thus it is easy to see the other person as totally responsible for what happens to us. For example, you are attacked by a mugger who strikes you and steals your valuables. You are quite upset with the malicious thief. However, the mystical perspective is to see yourself as responsible for whatever happens to you. You are, through your actions in the past, the creator of all that you experience in the present. You caused your loss; the thief is just the instrument for returning your karma to you. Of course, it is easy to apply this principle when the effect is an enjoyable one (we know intuitively when we get good things that we deserve them) and not so easy to apply it when it is not enjoyable, but in both cases we are equally responsible. In the end, you have no one to praise but yourself when your life is filled with successes and no one to blame but yourself when your life is filled with difficulties.

Gurudeva said, " As long as we externalize the source of our successes and failures, we perpetuate the cycles of karma, good or bad. There is no one out there making it all happen. Our actions, thoughts and attitudes make it all happen. We must accept and bear our karma cheerfully. "
 

Tirukural: " Why should those who rejoice when destiny brings them good moan when that same destiny decrees misfortune? "
 

Third Principle:           Forgive the Offender
 

Take as an example a teenage boy on the way home from school. One day a gang of boys teases him for being different in some way and beats him up. A common response is for the teenager to feel angry at the boys and harbor ill feelings toward them for years. This is problematic, however, as it keeps the lower emotions of anger constantly churning in his subconscious mind. Unless he forgives them, he perpetuates the event in his own mind, long after it is over.
Gurudeva often told the story of when a man attacked Swami Sivananda, hitting him forcefully in the head with an axe during evening satsang at his Rishikesh ashram. Swamiji's followers were outraged and angrily subdued the man. But Swami Sivananda responded with the opposite sentiment. He asked that the man not be punished or turned over to the police. The next day he met with his attacker and gave him a train ticket home, several spiritual books and money. Swami said, " Thank you so much for being the instrument to bring this karma back to me. Now I am free of it. " He felt no anger toward the man whatsoever.
 

Tirukural: " If you return kindness for injuries received and forget both, those who harmed you will be punished by their own shame. "
 

Fourth Principle:         Consider the Consequences
 

Quite often our actions are based upon an emotional reaction to what someone has done or said to us. The consequences of such actions are often not clearly and carefully thought about. For example, someone insults you, so you insult them back. If you did reflect, you would see that the consequence of harming someone else with your words in the present is for you to be harmed again in the future by someone else's words. This behavior creates an endless cycle of being harmed and harming others, which is only stopped by considering the consequences
before acting and not harming back. Mahatma Gandhi once said, " An eye for an eye makes the whole world blind. " So, too, instinctive retaliation ultimately makes the whole world angry. The principle of considering the karmic consequences pertains equally to positive actions. The wisest approach is to not simply react
to things that happen to us, but to take time to consider the karmic repercussions of all actions before we take
them.

The habit of considering the consequences before acting can be developed at an early age when parents and teachers utilize positive discipline methods to help children face the natural and logical consequences of their actions. An
insightful letter from Lord Ganesha on consequences in Gurudeva's book Loving Ganesha reminds us: " Keep track of your paces, for your walk makes marks. Each mark is a reward or a stumbling block. Learn to look at the step you have made and the step you have not made yet. This brings you close to Me. "
 

Gurudeva elucidates our fourth principle: " It is our reaction to karmas
through lack of understanding that creates most karmas we shall experience at a future time. "
 

Tirukural: " All suffering recoils on the wrongdoer himself. Thus, those
desiring not to suffer refrain from causing others pain. "
 

Fifth Principle:            Create No Negative Karmas
 

Now that we have a good grasp of the karmic consequences of various kinds of actions, what is needed next to progress even further in the management of karma is a firm commitment to refrain from actions that create new negative karma. Perhaps we should all take a pledge, such as " I promise henceforth to refrain
from all actions that create negative karmas. "  This is actually not as difficult as it sounds. How do we know if a specific action will create negative karma or not? Scriptures such as the Tirukural may make mention of it. We can ask a Hindu religious leader his or her opinion. We can ask our parents or elders. And once we get the knack of it, our own conscience will be able to provide the answer most of the time.
 

Gurudeva advises us: " Wise handling of karma begins with the decision to carry the karma we now have cheerfully, and not add to it. A firm decision to live in such a way as to create no new negative karmas is a sound basis for living a religious life, for following the precepts of dharma and avoiding that which is adharmic. "
 

Tirukural: " What good is a man's knowledge unless it prompts him to prevent the pain of others as if it were his own pain? "
 

Sixth Principle:           Seek Divine Guidance
 

We don't have to manage our karma totally on our own. Help is available, divine help, in fact. Such help comes from none other than Lord Ganesha, who has the duty of helping sincere devotees manage their karma in the best way
possible. Once, through sincere worship, an individual develops a personal relationship with Ganesha, he naturally drops off any remaining adharmic patterns of behavior and becomes fully established in a dharmic life. Not only does Lord Ganesha help you become established in dharma, but in the best personal dharmic pattern for this life, known as svadharma, your natural occupation and duties to family, friends, relatives, deceased relatives, community, guru and temple. When we seek His permission and blessings before every undertaking, Ganesha, as the Lord of Obstacles, guides our karmas through creating and removing obstacles from our path, similar to a mother's watching over her young children at play. He also has an extraordinary knack for unweaving complicated situations and making them simple. He can unweave His devotees from their karma, clarifying and purifying their lives. How can we invoke this divine guidance when we encounter karmic difficulties? Simply by chanting His name or a simple mantra,
or placing a flower at His feet, visiting His temples for puja, meditating on Him or just visualizing His holy form and inviting Him mentally to help in our time of need. He will respond.
 

Gurudeva comments on svadharma, " Such a life is the fulfillment of all previous efforts and thus erases the uncomplimentary deeds and adds beneficial ones, so a next birth can be most rewardingly great and useful to the whole of mankind. "
 

Tirukural: " Draw near the Feet of Him who is free of desire and aversion, and live forever free of suffering. "
 

Seventh Principle:      Mitigate Past Karma
 

Once we have stopped acting in ways that create new negative karma, our life will be sublime enough to focus on ridding ourselves of karmas of the past, mitigating them, meaning to make less harsh, painful or severe. To better understand mitigation, let's make another comparison to the judicial system. A man commits armed robbery and receives a ten- to twenty-year sentence. But due to good behavior in prison, he is paroled after only five years. He has mitigated his sentence, made it less severe, through his good behavior. Let's now take an example of karma that is mitigated. You are destined to lose a leg in this life because you caused someone to lose his in a past life. If you are living a selfish, low-minded kind of life, the karma would come full force and you would lose your leg. However, if you are a kindly person who regularly helps others, the karma would be mitigated and you might read in the morning paper about someone losing a leg and take on the emotion of that experience as if it had happened to you. Later on when hiking you stumble and your leg is injured, but not severely. The full force of the karma was softened by your kind and helpful actions.

Following Dharma: Living virtuously, in itself, helps modulate the release of karmic seeds, evening out the ebb and flow of karma and minimizing " karmic explosions " that might otherwise occur. Thus negative karmas in one's individual pattern are naturally avoided or mollified and positive karmas accentuated and brought into fruition.
 

Karma Yoga: Helping othersâ€"karma yoga, performing good deedsâ€"and thus acquiring merit which registers as a new and positive karma is one way of alleviating the heaviness of some of our past karma.
 

Bhakti Yoga: Worship, bhakti yoga, that is intense enough to cause us to receive the grace of the Gods can change the patterns of karma dating back many past lives, clearing and clarifying conditions that were created hundreds of years ago and are but seeds now, waiting to manifest in the future. The key concept here is intensity. Dropping by the temple for fifteen minutes on the way home from work is unlikely to accomplish such a transformation.
 

Pilgrimage: Pilgrimage is an excellent way to generate an intensity of worship. Over the years, visiting major temples such as Mt.Kailash, Amarnath,12Jyotir Lingam, 108 Divya Desam, 6 abodes of Lord Muruga 64 Sakthi Sthal apart from Sai baba, Sri Aurobindo Ashram, Mata Amritanada Mayi Mut,ISKON. Many have come back transformed. They physically look a little different, behave differently and fit back into life in a more positive way than before. Their
karma was changed by the grace of the Gods.
 

Vows: A vrata, or vow, can also generate an intensity of worship, such as fasting during the day and attending the temple on each of the six days of Skanda Shashthi or the 21 days of Vinayaga Viratam.
 

Penance: Penance, prayashchitta, is a forth way to mitigate karma. This is like punishing yourself now and getting it over with instead of waiting for your karma to manifest a punishment in the future. A typical form of penance is to perform walking prostrations, such as around a sacred lake or mountain, up a sacred path or around a temple.
Often it is advised to perform penance that is directly related to a misdeed. Let's take the example of a teacher who frequently used corporal punishment to discipline students but now strongly feels hitting children for any reason, even
for discipline, is wrong. An appropriate penance would be to print and distribute to teachers literature on alternatives to corporal punishment. This type of penance should only be undertaken after a certain degree of remorse is shown and the urgency is felt by the devotee to rid his mind of the plaguing matter.

Gurudeva said, " When pre-dawn morning pujas, scriptural reading, devotionals to the guru and meditation are performed without fail, the deeper side of ourselves is cultivated, and that in itself softens our karmas and prolongs
life. "
Tirukural: " Be unremitting in the doing of good deeds; do them with all your might and by every possible means. "
 

Eighth Principle:         Accelerate Karma

Why wait twenty more births to achieve spiritual maturity when you could achieve it in two births? That is the idea behind accelerating karma. When we begin meditating and performing regular daily sadhana, preferably at the same
time each day, our individual karma is intensified. In our first four or five years of striving on the path we face the karmic patterns that we would never have faced in this life had we not consciously intensified our spiritual practices. Those on the spiritual path resolve much more karma in a lifetime than others. They could be called professional karma managers. Of course, family duties in the grihastha ashrama don't allow much time for sadhana. Thus, the principle of karma acceleration is best fulfilled in the stage called sannyasa, both by those following the path of the monk and by everyone after age seventy-two. Retirement can be more than playing golf. It is an opportunity to intensify our spiritual practices and thus accelerate our karma.
 

Gurudeva said, " By this conscious process of purification, of inner striving, of refining and maturing, the karmas come more swiftly, evolution speeds up and things can and usually do get more intense. Don't worry though. That is natural
and necessary. That intensity is the way the mind experiences the added cosmic energies that begin to flow through the nervous system. "
 

Tirukural: " Not allowing a day to pass without doing some good is a boulder that will block your passage on the path to rebirth. " 

Ninth Principle:           Resolve Dream Karma

Though some of our dreams are only the result of thoughts occurring in our own mind, other dreams are astral experiences, of being conscious in our astral body and interacting with others in their astral body. These astral plane actions create karma, just as do our physical plane actions. This is the basis of the Hindu ideal that one would not steal or injure even in a dream. Why? Because such transgressions create negative karma that will come back to you.

These are real karmas that may eventually manifest on the physical plane. However, this can be avoided if you happen to have further dream experiences in which appropriate actions are taken to dissolve the karma. More commonly, though, we can resolve dream or astral-plane karmas in the same way we would physical-world experiences, by performing penance for them in our waking state, while remembering the high standards of virtue and good conduct that should always be maintained, even during sleep. For instance, if in an emotional dream you injured someone intentionally, you could perform a simple penance the next day to atone, such as fasting one meal.
 

Gurudeva said, " These kinds of dreams€"when a person is in his astral body and can feel what he touches, emote to his experiences, think and talkâ€"are not what is known as the dream state. This is an astral experience, similar to the
death experience, but the astral body is still connected to the physical body. "
 

Tirukural: " The highest principle is this: never knowingly harm anyone at any time in any way. "
 

Tenth Principle:          Incinerate Karma
 

In the practice of yoga, we can burn up negative seed karmas without ever having to live through them. What we have to do is find the seed and dissolve it in intense inner light. Let's take the analogy of growing alfalfa spouts. You
place the seeds in a jar and keep them moist until they sprout. But if you heat the seeds in a frying pan before putting them into the jar, they will no longer sprout. Similarly, karmas exposed to intense inner light are destroyed.
A meditation adept, having pinpointed an unmanifested karmic seed, can either dissolve it in intense light or inwardly live through the reaction of his past action. If his meditation is successful, he will be able to throw out the
vibrating experiences or desires which are consuming the mind. In doing this, in traveling past the world of desire, he breaks the wheel of karma which binds him to the specific reaction which must follow every action. That experience will never have to happen on the physical plane, for its vibrating power has already been absorbed in his nerve system. This incineration of karmic seeds can also happen during sleep.
 

Gurudeva explains it in this way, " It is the held-back force of sanchita karma that the yogi seeks to burn out with his kundalini flame, to disempower it within the karmic reservoir of anandamaya kosa, the soul body. "
 

Tirukural: " As the intense fire of the furnace refines gold to brilliance, so does the burning suffering of austerity purify the soul to resplendence. "

Conclusion
No matter how deep our understanding of karma may be, actually applying our understanding of karma to the events in our daily life can still be a challenge. Why is this? Our humanness gets in the way; our ego is challenged and we react to preserve our self image; our emotions are stirred and we respond impulsively, without intellectual reflection; our attitudes are prejudicial against certain religious or ethnic groups and we feel justified in striking out at them, because they are not " our people. "  How can such human weaknesses be overcome? It is by perfecting our character, which Gurudeva defined as " the ability to act with care. " This is done through mastering Hinduism's Code of Conduct, the ten yamas, restraints, and the ten niyamas, observances With a strong character in place, the mastery of karma becomes natural to us. Gurudeva mystically summarizes this process as follows:
" Bhakti brings grace, and the sustaining grace melts and blends the karmas in the heart. In the heart chakra karmas are in a molten state. The throat chakra molds the karmas through sadhana, regular religious practices. The third eye
chakra sees the karmas past, present and future as a singular oneness. And the crown chakra absorbs, burns clean, enough of the karmas to open the gate, the Sanchita, Prarabdha and Agami Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc.

Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha Karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the Sanchita
Karma. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana.
 

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.
 

There is another beautiful analogy also. The granary represents the Sanchita Karma; that portion taken from the granary and put in the shop for future daily sale corresponds to Agami; that which is sold daily represents Prarabdha.
The whole lot of Sanchita Karma is destroyed by attaining Knowledge of Brahman or the Eternal. It can be greatly modified by entertaining lofty, divine thoughts, and doing virtuous actions. Agami Karma can be destroyed by expiatory rites or Prayaschitta; and by removing the idea of agency through Nimitta Bhava (attitude that one is an instrument in the hands of God) and Sakshi Bhava (attitude that one is silent witness of the actions of the senses and of the mind). There are three kinds of karma: sanchita karma, prarabdha karma and agami karma. Sanchita karma is the accumulation of acts from past lives and this life whose results have not yet borne fruit. In prarabdha karma, we are starting to reap the fruit of some of the accumulated karma. If it is bad karma, then we suffer. If it is good karma, then we enjoy it. Finally comes agami karma. When one is totally free from all ignorance, suffering and imperfection, when one has realised God and is living only for the sake of God, at that time one is enjoying the Free Will of the Supreme. This is agami karma.
 

Most of us face sanchita karma, accumulated karma which starts functioning as prarabdha karma. There is no freedom, no free will, but only fate all around us. It is like a devouring lion, striking from the past. But when we have agami karma, this devouring lion becomes a roaring lion, roaring for the divine Victory, the divine fulfilment here on earth. Karma can be effectively managed by through the  following process.

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