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Ramana Maharshi, is common to many Hindu schools of thought. 1. Sanchita

Karma. The store of Karmic debts accumulated from previous births.

list 36.0pt" align="left"> 2. Prarabdha Karma. That part of one’s Sanchita

Karma which must be worked out in the present life. Because the law of Karma

implies determinism in human activities, Prarabdha is often translated as

destiny. 3. Agami Karma. New Karma accumulated in the present lifetime

which is carried forward into future lives. Sri

Ramana Maharshi accepted the validity of the laws of Karma but said that they

were only applicable as long as a person imagined that he was separate from the

Self. At this level (the level of the ajnani or the ignorant), he said that

individuals will pass through a series of pre-ordained activities and

experiences, all of which are the consequences of previous acts and thoughts.

He occasionally even said that every act and experience in a person’s life is

determined at birth and that the only freedom one has is to realise that there

is no one acting and no one experiencing. However, once one realises the Self

there is no one left to experience the consequences of actions and so the whole

structure of Karmic laws then becomes redundant.

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mso-ansi-language: EN-GB; mso-fareast-language: EN-US; mso-bidi-language:

AR-SA">Sri Ramana regarded the law of Karma as a manifestation of God’s will.

He said that prior to Self-realisation there is a personal God, Iswara, who

controls each person’s destiny. It is Iswara who has ordained that everyone

must suffer the consequences of his actions and it is Iswara who selects the

sequences of activities that each person must undergo in each lifetime. One

cannot escape from Iswara’s jurisdiction while one still identifies with the

activities of the body. The only way to become free of his authority is to

transcend Karma completely by realising the Self.

line-break"> Sivaya Namah

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