Every action sows a seed; every seed sprouts in time; until the seeds are exhausted, the jiva wanders. The exit (moksha) is the supreme purushartha — the reason for human birth. All Sanatana Dharma schools accept this karma-samsara framework; they differ on the means + nature of the exit. Sources: Bhagavad Gita, Upanishads, Brahma Sutras + commentaries, Yoga Sutras.
The accumulated stock of all karmas from all past lives — like a granary of seeds yet to sprout.
Example — The full karma-balance of every past action across countless lifetimes. Could include the karma of having killed a sage 12 lifetimes ago, of having fed a brahmana 4 lifetimes ago, etc.
Modifiable? Only burnable by jnana (knowledge of Brahman) or by total surrender to Ishvara. Not exhaustible by simple effort.
The portion of sanchita that has "ripened" and is now being consumed in the current life. The horoscope, birth-family, body, lifespan — all determined by prarabdha.
Example — You were born into a brahmana family in Karnataka in 1985 — prarabdha. You meet your spouse — prarabdha. You suffer a specific illness at a specific age — prarabdha.
Modifiable? Unmodifiable. Even a jnani must exhaust his prarabdha by experiencing it. The arrow once released must complete its arc. Only mitigated by remedies, mantra, sadhana.
The karma you are creating right now by every action. Goes into sanchita to fruit in future lives — or this one.
Example — A lie told today. An act of seva today. A meditation done today. Words spoken today. Each creates a new karma-seed.
Modifiable? Fully under your control. The doctrine of free will resides entirely here. Choose every action with awareness — this is dharma.
The wandering — the cycle of repeated birth, death, and rebirth.
Driven by: Karma + Vasana (latent tendencies) + Avidya (ignorance of the Self). Until the chain is broken at its root (avidya), one revolves through 84 lakh yonis (8.4 million species).
Four yonis (modes of birth): Jarayuja (womb-born — mammals), Andaja (egg-born — birds, reptiles, fish), Svedaja (sweat-born — insects), Udbhija (sprout-born — plants).
Three gatis (post-death paths): Urdhva-gati (upward, to deva-lokas — by punya). Madhyama-gati (middle, back to manushya-loka — by mixed karma). Adho-gati (downward, to lower yonis — by papa).
The exit — The chain is broken at avidya — by knowledge that the jivatma is identical with (Advaita) / part of (Vishishtadvaita) / distinct from but eternally dependent on (Dvaita) Brahman.
Righteous action. The duties of one's station (varnashrama-dharma) + universal duties (sadharana-dharma — truth, non-violence, purity, restraint).
Foundation. Without dharma, the other three corrupt.
Wealth, livelihood, material security. Required for sustaining the body, family, and dharmic duties (yajnas, dana, hospitality).
Must be earned by dharmic means (sharma-mulam — rooted in dharma).
Desire — sensual, aesthetic, emotional. The full life of householder enjoyment within the bounds of dharma + artha.
Sanctioned within marriage + dharma. Without those bounds, becomes the gateway to adharma.
Liberation. The exit from samsara. The supreme aim.
The final purushartha — paramartha. The other three are means; moksha is the end.
Dwelling in the same loka as the Lord. After death, the jiva reaches Vaikuntha / Kailasa / Lakshmi-loka and lives there.
Taught by: Common to all Vaishnava + Shaiva traditions as the first stage.
Nearness — to be in the immediate vicinity of the Lord, like a personal attendant.
Taught by: Pancharatra + Vaikhanasa Vaishnavism.
Having the same form as the Lord — four-armed, conch-and-discus-bearing for Vaishnavas; matted-locks + crescent for Shaivas.
Taught by: Vaikhanasa Agamas + some Shaiva Agamas.
Merger / oneness with the Lord. The jiva loses all separate identity in the brahman-ocean.
Taught by: Advaita Vedanta — the supreme moksha. Vishishtadvaita accepts it only as eternal-service-style oneness (not loss of identity). Dvaita rejects it entirely.
Liberation while still alive. The jnani has destroyed avidya — he sees the world but is no longer bound by it. The body continues only to exhaust prarabdha; after that, mahasamadhi.
Examples — Sri Ramakrishna, Ramana Maharshi, Sri Aurobindo, every realised acharya.
Liberation at the moment of body-drop. The jiva exits with full knowledge — no return. The body falls away and the prarabdha is fully consumed simultaneously.
Examples — The supreme exit. Achieved by saints whose final samadhi exhausts their karma exactly.
Yoga of selfless action. Act without attachment to fruit; offer every action as worship. The Gita's central teaching.
Primary text: Bhagavad Gita chapters 2-3.
Suitable for — Active personalities. Those bound to family, work, social duties.
Yoga of devotion. Total surrender + love of the personal deity. Cultivates the nine forms of bhakti (sravana, kirtana, smarana, etc).
Primary text: Bhagavata Purana + Narada Bhakti Sutra + Bhagavad Gita 12.
Suitable for — Emotional personalities. Those with strong devotional response to a specific deity.
Yoga of knowledge. Direct inquiry into the nature of the Self (atma-vichara) — "Who am I?". Cuts avidya at the root.
Primary text: Upanishads + Brahma Sutras + Vivekachudamani (Shankara).
Suitable for — Intellectual personalities. Those whose questioning will not rest with belief.
Yoga of meditation. The eight-limbed path of Patanjali — yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, samadhi.
Primary text: Patanjali Yoga Sutras (196 sutras).
Suitable for — Disciplined personalities. Those for whom mental control + meditative absorption come naturally.