Anarabdha Karma

[Guest guest]

kanishk writes:dear sirs,

How many types of karma are there?

I have heard that there are 3 types of karma

 

Sanchit, prarabdha, and anarabdha.

 

I would like to know what is the anarabdha karma?

 

regards,

kanishk.-------------Veeraswamy Krishnaraj

There are three Karmas (Sanchita, Kriyamana [Agami] and Prarabdha); there

are three fruits (desirable good fruits, undesirable bad fruits and mixed

fruits).

 

Sanchita has three kinds of seeds: Sattvic Shukla

white seeds, Tamasic Krishna black

seeds and Shukla-Krishna mixed seeds;

these seeds give their respective fruits.

 

Prarabdha karma: set in motion; Sprouting; germinates and yields fruits

according to the seeds.

Arabdha Karma: begun, started, initiated, sprouting.

An-arabdha Karma: not begun, not sprouting, seed.

Sanchita: Accumulated; stored dormant seeds = Silos or

storehouse.

Kriyamana Karma (Agami): coming; being made;

actively made

 

Abraham

Lincoln said,

"The

past is the cause of the present, and the present will be the cause of the

future."

Tamil Sacred texts have the following information on karma.

 

There are three basic karmas:

1. Prarabdha Karma, Nukarvinai, (நà¯à®•à®°à¯à®µà®¿à®©à¯ˆ--eating karma at

present) Actively sprouting seed karma)

2. Agami Karma, Eruvinai (எரà¯à®µà®¿à®©à¯ˆ--coming,

approaching, impending, harvested seed Karma)

3. Sanchita karma, Tolvinai (தொலà¯à®µà®¿à®©à¯ˆ--ancient karma; Storehouse seed karma,

the silos)

Prarabdha, Agami and Sachita Karmas are Sanskrit terms.

 

Nukar (நà¯à®•à®°à¯) +Vinai (வினை) = Eat, consume + Karma; Eru = (எரà¯) Impending; Tol

= (தொலà¯) distant in the past.

1. Prarabdha Karma is Nukarvinai

in Tamil, meaning that the person eats the fruits of his Karma now. 2. Agami Karma is Eruvinai

meaning impending Karma. 3. Sanchita

Karma is Tolvinai or Pazavinai in Tamil

meaning it involves distant deeds of former births. Once all Malas and

Karma are destroyed, there is no rebirth. Tamil saints are of the opinion that Diksai

(தீடà¯à®šà¯ˆ) expunges

Prarabdha and Sanchita Karmas and Guru's eye of wisdom expunges Agami Karma. Diksa

Titcai or Diksai is initiation of a

disciple into the mysteries of Saiva religion; it consists of three stages: Samaya-diksai, Viceta-diksai,

and Nirvana-diksai (initiatory rites, second or middle step in

initiation, which gives the disciple special privilege of making Puja to Siva,

and Third and last step, which helps the disciple free himself from the bonds

of existence and attain emancipation--Tamil Lexicon). As fire destroys cotton

and reduces it into ashes, Diksai reduces all

Malas into ashes and obtains liberation. Mantras destroy prarabdha karma and guarantees no rebirth,

as fire roasts seeds and renders them unproductive. I introduce the

term 'Acarpous Karma' for the Karma that

is rendered sterile and not productive of fruit.

 

 

 

 

Verse 30 Sivaprakasam SivapprakAsam

The cause of future Karma is performance of

deeds with like and dislike. The deeds are on account of Ahamkaram giving

rise to Agamia Karma which is the cause of the next birth. The question is

whether like and dislike are the fruits of previous Karma. The answer. The

feeling of I and Mine gives the notion, 'I did the deed and the other did the

deed to me' and remains as the germinal cause of next birth. There are two

kinds of deeds: one of goodness and one of evil (இதம௠and அகிதமà¯). These deeds are also of two types: பà¯à®¤à¯à®¤à®¿à®ªà¯‚à®°à¯à®µà®®à¯ and அபà¯à®¤à¯à®¤à®¿à®ªà¯‚à®°à¯à®µà®®à¯. They create Punniyam and PAvam ( பà¯à®£à¯à®£à®¿à®¯à®®à¯ and பாவம௠= Merit and sin) The fruits of these deeds occur without fail.

இதம௠= That which is salutary, comfortable, acceptable, agreeable. அகிதம௠= That which is unfit, unsuitable; Evil, harm

 

பà¯à®¤à¯à®¤à®¿à®ªà¯‚à®°à¯à®µà®®à¯ = In full consciousness;

conscientiously (Acts done in full consciousness) .அபà¯à®¤à¯à®¤à®¿à®ªà¯‚à®°à¯à®µà®®à¯ = That which is unintentional (Acts done

unintentionally).

Likes and dislikes during acts are of conscious and unintentional

nature. That happiness and misery are the fruits of Karma is the right

notion, while the nature of the world is to attribute acts to oneself or

others. This attitude engenders Karma.

Intentional and unintentional acts are either salutary

or harmful; the resulting fruits are served by God to the doer --the embodied

soul-- to eat or experience.

 

 

 

 

 

Sacrifice, charity, and penance are the means of

purification of those engaged in contemplation (worship), which expunges all

prarabdha karma, according to Ramanuja.

 

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