 Karma is standardly divided into three types in Indian thought: (1) that which has started to bear fruit (prārabdha) and cannot be diverted or stopped in the middle of its course; (2) that which is being performed now the consequence of which is being credited for future fruition (sañcīyamāna); and (3) that which has been accumulated but yet to start yielding results (sañcita). A very apt illustration available in the literature is that of an archer with his quiver full of arrows. The arrow which has been shot by the archer is like the first type, the arrow that the archer holds in his hand in a state of readiness is like the second type, and the arrows in the quiver, yet unused, are like the third type. It is evident that the explanation of human acts being provided by the law of karma is a causal explanation. Perrett 1998, p. 73 comments that ‘just as causal principle exhorts us to keep seeking explanations for physical occurrences, so the karmic principle exhorts us to keep looking for explanations for “moral” events.’