The prarabdha karma is the karma which falls in the present moment, and which therefore generates in one way or another all the events of our life.

There are actually two kinds of prarabdha karmas (in the present moment):

      •   iccha prarabdha karma

      •   aniccha prarabdha karma


The iccha prarabdha karma brings together all the karmic incentives inherited from previous desires and attachments, therefore from attachment to the little self,

It is the consequence of the desire (kama) stored by the sancita karma (in fact in the chittakasa which is the "substance" of the manomayakosha).

The notion of desire or attachment is important, because it is one of the bases of social construction, but from a higher point of view, it is the measure of the attachment of the individual soul to the repetition of this. known to him and his resistance to any form of evolution.

So desire is not to be taken into account in terms of disobedience, sin, transgression, but rather in relation to a strengthening of anchors and attachments in chittakasa (samskaras).

These attachments which are tamasic are opposed to the evolutionary movement and maintain the individual flow in a state of dependence generating fears and sufferings.


The aniccha prarabdha karma includes all karmic incentives that are not related to previous desires and attachments, inherited from other sources.

It is the consequence of a sancita karma not linked to desire, and perhaps inherited from a collective karma or also from a karmic flow prior to this life or even transgenerational.


These two prarabdha karma manifest themselves in two aspects

      •   pareksha (through the others)

      •   apareksha (by oneself)


The pareksha prarabdha karma groups together all of the karmic incentives that manifest themselves through external events.

When it emanates from other people or even other animated beings, it means that their behavior meets our karmic expectations.

The apareksha prarabdha karma brings together all the karmic incentives that come to us from within, that is to say that generate mental, energetic or bodily events.


This notion of pareksha (or pareccha) is particularly interesting, because it brings a new vision on the action of others and the interdependence of the relational bond.

The other does exist in itself, but it is also simultaneously a projection and an actualization of a part of us, and a vehicle for part of our prarabdha karma.

The events provoked by others would therefore only be an actualization through them of our own prarabdha karma, it would be in a way retro-karma.(qv

They would then be the "deliverers" of this karma and therefore would not be responsible for it, simply actors.




Anagami = a or an (without) agami

Reactions to the stimulations of prarabhda karma will necessarily involve the creation of agami karma, unless the consciousness mutates this reaction into pure action, first of all by escaping the conditioning mechanisms that manage the defensive automatisms.


One of the means is karmic meditation, which occupies the terrain of consciousness, but also highlights an inverted relationship between cause and effect (the cause, vasana, becomes the object of observation without necessarily requiring mental representation).


There are others, especially in bhakti marga (absorption in devotion, identification with myths, pratikas, devas, etc ...) and karma marga (rites, rituals, mantras, yantras, etc ...)


Have terms good and bad karma any value at all?


The ideas of good or bad are moral and depend on the rules established by human societies - not the rules of causation - they vary from one culture to another.

If the intention to do harm or good comes from a desire, it carries consequences within itself, but how these consequences will be actualized, nobody knows; on the other hand this intention does not go in the direction of moksha, the liberation of samsara, but rather of a consolidation of the ego.

Belief in good or bad karma therefore has no meaning and is just the object of further manipulation that has proven itself (see Manava Dharma Shastra or Manou's laws, for example) ...

Acting in a state of meditation (karmic or other), regardless of good or evil transcends these two values, because the intention underlying one or the other is no longer a support for action.

There will therefore be a right intention, neither good nor bad, which will be new and fresh and not reactive.

Whether it is judged good or bad by eyes that do not see is not essential, but if it is really right, then it is in the direction of universal Good.






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