Three kinds of karmas

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Three Kinds of Karma

Sanchita Karmas are accumulated works; Prarabdha Karmas are ripe or

fructuous actions;

Kriyamana or Agami Karmas are current works. Sanchita are destroyed

by Brahma Jnana. One

should enjoy the Prarabdha anyhow (Vyavaharika Drishti). Kriyamana

are no actions, as the Jnani

has Akarta and Sakshi Bhava. Tarash, the case in which arrows are

accumulated, represents our

Sanchita Karmas; the arrow that is ready for discharging represents

our Agami Karmas; and the

arrow which has already left the bow, which cannot return, which must

hit the target, represents the

Prarabdha Karmas. The articles in the store-room represent the

Sanchita; the articles that are put in

the shop for sale are Prarabdha; the daily sale proceeds are the

Agami.

There are three kinds of Prarabdha, viz., Iccha Prarabdha, Aniccha

Prarabdha, and

Paraiccha Prarabdha. There is difference between the Iccha Prarabdha

of Vivekins and

non-Vivekins. Non-Vivekins think that they are the agents of all

actions. They are egoistic. They do

mischief to other people. They always do evil actions. They are

always full of misery. Vivekins

eradicate attachment, desires and egoism. They have no desire for

money. They lead a peaceful life

and serve others.

Aniccha Prarabdha is common to Vivekins and non-Vivekins. Both suffer

from the heat of

the sun, wind, rain, disease, accidental injury to the head by

striking against the door,

lightning-stroke, etc. Paraiccha Prarabdha is common to both. One man

prostrates before a Vivekin

or a non-Vivekin and implores him to render some help or service. He

has to undergo the pleasure

and pain that accrue from this work.

The seed-like subtle impressions of the entire accumulated actions

lie dormant in Chittakasa

(the mental space). When a great Jnani gets illumination through

direct intuitive knowledge, that he

is not the five sheaths but transcendental to them and also their

witnessing intelligence (Sakshi), the

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Atman, then the subtle impressions of Sanchita Karma lying in

Chittakasa of the Manomaya Kosha

remain in the sheath only; they can no longer enchain the liberated

Jnani.

Just as a potter, having set in motion the wheel by a rod, removes

his hand and rod from it,

allowing the wheel to revolve till the momentum previously imparted

to it is exhausted, in the same

way, the Jnani, even after his attainment of Jivanmukti through Self-

knowledge, continues

enjoying the fruit of his Prarabdha Karma up to the end of the

present body. Prarabdha is exhausted

by no other means than by enjoying its fruit.

Just as the potter's wheel, after being set in motion continues

revolving, even after the

connection with the potter is cut off, so also a Jnani continues to

enjoy the fruit of his Prarabdha

Karma; but they cannot produce the seed of Sanchita Karma on account

of his non-attachment or

absence of craving for them.

The enjoyment of the fruit of Prarabdha Karma falls to his lot by the

force of Prarabdha. He

has not the least desire for them as he has realised, through Self-

knowledge, their impermanent and

unreal nature. So their enjoyment does not in any way affect him. The

experience of happiness and

misery, owing to his non-attachment, is impotent to produce the seeds

of Sanchita Karma, as the

parched grains are impotent to germinate and produce any crop.

Brahma Jnana annihilates Agami Karmas (current works) of a Jnani as

he has no contact

with them, that is, he is untouched or unaffected by his Karmas, like

the lotus leaf which is

unaffected by the drops of water on it.

The accumulated and current actions of a Jnani take shelter in

Brahmanda Prakriti.

Those who serve and adore a Jnani acquire his merit of current

actions, while those who hate

and censure him get the demerit of his current actions.

Thus the Jnani gets disentangled from the fetters of all Karmas

(Tattva Bodha).