Sanchit Karma and Prarabdha Karma

Sanchit karma are the accumulated karma brought forward from our past life. Such karma are stockpiled at a subtle level in the body. And as each karma materializes and comes into fruition, it is called prarabdha karma (fate).

How are our thoughts and desires related to karma?
When the karma is about to ripen and give fruits, a person is inspired to think, speak or do accordingly. So, if we observe our mind, body and speech, we can know what type of karma is ripening. Eg. When we have the desire to drink tea and are thinking about it, it means in past life, we’ve sown seeds of drinking tea and not coffee, and hence the karma of tea is ripening today.

Likewise whatever speech we speak today, whatever is our behaviour today, our actions, our job, our business..., everything is a result of the karma that:-
•we’ve bound in our past life,
•which was lying within us as sanchit karma so far, and
•Has ripened as prarabdha karma today.
And whatever new karma we bind in this life, will determine our next birth accordingly.

On what basis are the karma bound?
Our karma are in the form of a plan designed on a paper. The plan that we design in this birth is the cause, which takes shape and comes into effect in our next birth. The planning of the karma is done based on our dhyan. Dhyan means our inner intention or meditation on the subject.
For example, you give donation of five thousand rupees. You have given it because some important person, to whom you couldn’t say no, has pressurized you to do so.

However, internally you are actually cursing the people you donated this money to, and calling them cheats.
This internal meditation suggests your dhyan. Your dhyan at the time of donating was not quite right; it was not in agreement with your action. Your desire to give may be there or may not be there. That’s not important as desires do not bind karma. It depends on dhyan. Nature does not look at one's desires; it only takes into consideration one's dhyan at the time of one’s actions. So, despite your outwardly altruistic actions, internally you will bind bad karma because of such meditation.

On the other hand, you may be doing something bad or hurtful, but if your dhyan or your inner state of mind at that time is lofty; you bind good karma. For instance, a hunter kills a deer. However, while he does so, internally he is heavily repenting, 'Oh God! Why did this action come on my part? Please forgive me. I have no choice but to do this to feed my wife and my children.' It means his dhyan during killing has risen higher. If his intention would have been, “so what, it is okay to kill”, he would have bound bad karma, which would pull him down to a lower life form in his next birth.

Dhyan depends on one's development.
When someone robs us, our inner intention for the robber immediately becomes violent and hurtful. Such intention happens out of ignorance. One who knows the theory of karma well will understand why did this happen to him and therefore, will move on without any negative reaction for the robber inside. Hence, dhyan depends on the level of knowledge that has developed inside that person.
What can one do to prevent the creation of karma?
•Have 100% intent to never hurt anyone. Every morning, decide and pray that, “Oh God! I do not want to hurt anyone through my thoughts, words or action.”
•And daily, before you go to sleep, sit for at least 5-10 minutes and recall who all got hurt by you during the day.

There are 2 ways in which we may cause hurt:-

1.We may get angry and hurt someone.
2.Or the other person gets angry because of us. Here, although we didn’t wish to hurt the person directly, due to our presence or our actions, the person is feeling hurt.

•Do pratikraman. Pratikraman means to ask forgiveness from God for our mistakes.
1.In Case I, repent for your anger before the God residing in the person on whom you got angry, by praying, “Oh God. I hurt the person with my anger. I, with all my heart, seek forgiveness from you. Please forgive me.”

2.And if you’ve caused hurt indirectly, as mentioned in Case II above, then also you repent with your prayer being, “Oh God! Because of me, this person’s feeling hurt. Please forgive me. Give me strength to not repeat this mistake.” What is the mistake here? In the past birth, unknowingly we may have sown some seeds of karma, due to which this happens. For instance, someone comes and tells you, “Please don’t do this. The other person is getting hurt because of this.” To which you may have replied, “What can I do? I’ll do whatever I want to. If the other person is feeling hurt, let him feel so.”

This is how, we sow bad intentions, as a result of which, such things happen with us in this birth. So, now improve your intention that ‘I do not want to hurt anyone through my thoughts, words or action.’ And whenever any untoward event happens, do pratikraman! Good karma can be done if one’s prarabdha (fate) is good. But good intentions can be done even without good prarabdha.

The ultimate science of karma
The ultimate science says that karma are bound by the subtle intention of doership in any action. What does intention of doership mean? When it is someone else doing the karma and we believe that “I am doing it”, it is called intent of doership (karta-bhaav). From where does the karta-bhaav emerge? It emerges from the ego (ahankar). What does ego mean? Ego means the belief that, “I am John (the reader may insert his own name here).” When the Self is identified wrongly, it is called ego. In reality, we are a Pure Soul, but we are not aware of this real identity. This wrong belief is due to the ignorance of the Self. And it is because of this ignorance that karma are bound.

“If you renounce the identification with the body, then you are not the doer of karma and neither are you the enjoyer or sufferer of these karma. That is the ultimate essence of dharma”, says Shrimad Rajchandra.

But no matter how much we may try, we cannot renounce this false identification on our own. It is only when Gnani, who is constantly aware of, “I am the Soul and I am not the doer of anything” and who has the spiritual powers to bring about this awareness within us, enlightens our Soul with the knowledge of the Self and removes our ignorance of the Self, we realize who I am. With this knowledge of the Self, we stop binding new karma. Now, as the karma mature, give fruit, and are exhausted, we start getting free from the bondages of karma..

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Author's Bio: 

Ambalal M. Patel was a civil contractor by profession. In June 1958, spontaneous Self-Realization occurred within Ambalal M. Patel. From this point on, Ambalal became a Gnani Purush, and the Lord that manifest within him became known as Dada Bhagwan. A Gnani Purush is One who has realized the Self and is able help others do the same. Param Pujya Dada Bhagwan used to go from town to town and country-to-country to give satsang (spiritual discourse) and impart the knowledge of the Self, as well as knowledge of harmonious worldly interactions to everyone who came to meet him. This spiritual science, known as Akram Vignan, is the step-less path to Self-realization.