In the Bhagavad Ghita, when Arjuna leads the war against his cousins the Kauravas (see Mahabharata), he faces many doubts, and seeks just action in a very contradictory and difficult context.

Krishna (the 8th avatar of Vishnu) guides and advises him, and explains to him in particular how the right action can be carried out if one is in adequacy with his dharma (his mission, his personal legend).

But to act "right" it is better to understand the functioning of the law of karma or law of cause and effect.


Who is acting? And at what level to act? Is action action or re-action?

Are external events really external?




Man (jivatman) is a cluster of energies (particles and waves) underpinned by functions of common manifestations (gunas), and therefore participates at its level in the law of causal manifestation (karma).


It is therefore from the particular angle of the relation of man (individual) to the law of karma (general law of cause and effect) that Krishna will address Arjuna and explain to him the three "karmas", or rather, the three states of karma (tri-karma)


    •   sanchita karma

    •   prarabdha karma

    •   agami karma


We assume in this anthropomorphized approach to the concept of karma that the observer (the individual) is the support of the karmic process, and we will therefore illustrate it according to the temporal flow of his life.

  • Sanchita karma represents everything that has been programmed in the past and that has not yet shown its fruits,
  • Prarabdha karma is harvest, which is happening now. We will see that there are three kinds of prarabdha karma
  • Agami (or kriyamana) karma is that which is sown either in reaction to prarabdha karma or ex nihilo.



It is during the deadline (therefore of the prarabdha karma) that the being has the "choice" in his action: pure action, just (appropriate), in full consciousness, not conditioned by past programming, or "re action "conditioned, dictated by principles, prejudices, fears, neuroses, programs, vasanas, kleshas, etc ...


Pure action - conscious, unpolluted, free - being just (appropriate), does not produce additional individual karma (agami karma). This is the essence of dharma.


On the other hand, reaction, emotional, conditioned, projective action, revives a memory and strengthens it.

It is this renewal of memories (vasanas) for a next time which then takes the name of agami karma, where the creation of another impression (samskara) will be stored in the chitta which is the "substance" of manomayakosha

NB: manomayakosha is one of the 5 constituent layers of the human compound (jivatman), and one of the three elements of the subtle body - sukshmasharira - composed of pranamayakosha - energy-, manomayakosha - mental - and vijnanamayakosha - higher intellect ).

We recreate, we re-manufacture consequences linked to our individual history.

By thus feeding what we could call "the karma pump", there is no risk of leaving the cycle of "rebirths", samsara, or of reaching deliverance, (moksha) in this life ...



In summary, the only way to alleviate our dependence on the endless cycle of samsara, that is, the repetition of the conditions that have shaped our individuation, is to achieve moksha, and this can only be done decreasing the strength of the mechanisms of dependence on the cyclic process, and it is only on the prarabdha karma that it is possible to do anything, then that the sanchita belongs to the past and the agami to the future.


It is therefore in the control of prarabdha karma that the key to the an-agami state is found (an = no, without, private), facilitator of access to liberation, moksha)





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