Sanchita, Purushartha And Prarabdha Karmas

Sanchita, Purushartha And Prarabdha Karmas

by Swami Sivananda

Tarkash (quiver), the case in which arrows are accumulated represents or Sanchita Karmas; the arrow that is ready for shooting represents our Agami Karma and the arrow which has left the bow, which cannot return and which must hit the target represents Prarabdha Karma.

The store-room is the Sanchita. The articles that are put in the shop for sale are Prarabdha. The daily sale proceeds are the Agami.

Sanchita Karmas are the accumulated works; Prarabdha Karmas are ripe of fructiferous actions; Kriyamana Agami Karmas are current works.

The big storehouse for paddy represents Sanchita Karma. The paddy that has been taken out separately for the use of the current year corresponds to the Prarabdha; and the paddy that is growing in the fields in the current year represents Agami Karma or Kriyamana.

Sanchita Karmas are destroyed by Brahma Jnana. One should enjoy the Prarabdha anyhow. (Vyavaharic Drishti only)

Kriyamana Karmas are no actions as the Jnani has Akarta and Sakshi Bhava. God and Purushartha are synonymous terms. They are two names for one thing.

In Mahabharata you will find that exertion (Purushartha) and Prarabdha combined bring about fruits. If you are ailing, you must do Purushartha. You must take medicine. You leave the results to Prarabdha.

Throughout Yoga Vasishtha, Vasishthaji recommends Purushartha only to Sri Rama. Markandeya through Purushartha alone conquered death. Man is, doubtless, the master of his own destiny.

Purushartha can do and undo things. Markandeya changed his destiny through his Tapas. Fatalism will produce abnormal inertia. God helps those who help themselves. Be up and doing. Man is the master of his destiny. Prarabdha is the result of your own thoughts and actions. Change your mode of thinking. Think: “I am the Immortal Self.” The immortal Self you will become. As you think, you so become. This is the immutable law.

You have now the habit of thinking “I am body. I am mind. I am Prana. I am Indriya or sense.”Change your present habit of thinking and think, “I am Brahman. I am the all-pervading intelligence.”You will conquer your destiny. If you are in the habit of writing in a slanting manner, you can change your habit and can write in a vertical manner. Even so you can change your habit of thinking. Conquest of habit is conquest of destiny. Fate or destiny is your own creation through your own Karmas. You are the master of your destiny. Change your mode of thinking. Instead of foolishly thinking “I am body,” think� “I am Atman, all-pervading.”

Prarabdha can elevate anybody to any high level, even to god-head. The life of James Ramsay Macdonald is worth mentioning. He was a man of great Purushartha. He rose from poverty to power, from a field labourer to the Prime Minister of Britain. His first job was addressing envelopes for 10 Sh. a week. He was too poor to buy tea; so he drank water instead. His main meal every day for months was a three-penny beef-steak-pudding. He was a pupil teacher. He took great interest in Politics and Science. He was a journalist. He gradually through right exertion (Purushartha) rose to the present position in life.

Take care of your thoughts. Then the actions will take care of themselves. Action follows thoughts. Acts create habits. Habit creates character. Character creates destiny. So your destiny is in your hands. Shut out all evil thoughts. Allow good thoughts. We are what our thoughts have made us and will be what they make us.

You are not bound. You have got free will. You cannot change the experiences, the results of Prarabdha but you can change your future by right thinking and right action and thus make your will pure and irresistible. You can attain Self-realisation with the help of a dynamic will.

The husk is natural to rice and the rust to the copper, yet they disappear through efforts made. Even so, Ajnana which clings to the Jiva or individual soul can be made to disappear through the ceaseless Atmic enquiry, Destroy the Avidya. May you rest incomparably firm in your own Self.

The man who advocates the theory of Purushartha says: “Am I a straw to be tossed about hither and thither? I can change my Prarabdha. I will undo it by Vedantic practice. I have got a Free Will of my own. I will make it pure strong and irresistible. I will work out my salvation. I will become free myself.”

Another philosopher says: “Everything is pre-arranged in the Grand plan or Grand Scheme. God knows the whole details of evolution of a man from mineral life till he becomes a Jivanmukta or a liberated soul. In reality all is Prarabdha only. We will have to preach Purushartha just to give an impetus for the man to work in right earnest. Otherwise he will become slothful and dull.”

If a man succeeds in his attempt, he calls it Purushartha. He says: “I really exerted much. I have succeeded.” If he fails, the same man says: “What can I do, my friend? It is all Prarabdha. Without Him nothing can be done. Without God no atom can move, no leaf can wave in the air.”

Prarabdha is only Purushartha of previous birth.

What is destiny after all? It is one’s own make-up. You have created certain things. You can destroy them or undo things also. You are thinking in one way: “I am Mr. so and so. I am Brahmin. I am a doctor. I am fatty. I am a householder. “This is Prarabdha. You can change this particular mode of thinking. Think: “I am Brahman. I am Omnipotent. I am a witness or Sakshi. I am God. I am neither the body nor the mind. I am all-pervading Truth or pure Consciousness. “This is Purushartha. You have got a particular way of writing in a vertical manner. This is Prarabdha. You can change that writing into a slanting way. This is Purushartha.

You sow an action and reap a tendency. You sow a tendency and reap a habit. You sow a habit and reap your character. You sow your character and reap your destiny. Therefore destiny is of your own creation. If you change your habits, you can become master of your destiny.

God never punishes nor gives rewards. He is not sitting with a rod to chastise people. Life is governed by fundamental divine laws. The law operates and man reaps the fruits of his actions.

No one can remain quiet even for a second. No one can become a fatalist. There is an urge or stimulus from within to work. That is the reason why the Gita says “Nor can anyone, even for an instant remain really actionless; for helplessly is everyone driven to action by the qualities born of nature. The theory of Prarabdha cannot make any one a fatalist.”

Lead a life outside your bodies. Stand aside and watch the activities of the mind and body. Be a Sakshi or Drishta like the umpire in a foot-ball match. This is Jnana. Train the physical body to obey you at all times. Keep it strong and healthy. Do not become a foolish Mayavadin. Understand Mayavada properly. Do not have Moha for the body. Be prepared to sacrifice it at any moment. When the Divine Call comes, sacrifice this body for a noble cause. This body is a boat or horse to take you to the goal or to cross the ocean of Samsara.

For a Bhakta it is all Prarabdha only. For, he is a man of self-surrender. He has to glorify the power of the Lord. For a Vedanti, it is all Purushartha only. For, he is a man of self-reliance. He has to glorify the power of his own strong will (Atma Bala). Both are correct from their own stand-point.

Each soul must fulfil the Divine Law (Karma) for gaining Divine Wisdom. Each soul must sit alone at the gate. No one can push him in. The Guru can lead him up to the gate. Everyone must fight his battle of self-purification, concentration and control of mind.

One philosopher says: “How does Purushartha bring results? How does Prarabdha operate?” It is very difficult to say.

People ask: “How is it that a good man is suffering in this world and a bad man is in an affluent state?” The answer is that in this life the good and bad deeds of a former life are expiated.

Just as there is Prarabdha for the individual, so also there is Prarabdha for the world also. This is collective Prarabdha. There will be perfect peace and prosperity after commotion and agitation in the land. You are not in a position to analyse the acts of Nature because you have no knowledge of the Laws of Nature.

When there is increase of population in the land, when the food products cannot meet with the requirements of the people, the Divine Sakti removes the extra population through famine, epidemics, pestilence, earthquake, volcanic eruptions and war.

Sanchita, Purushartha And Prarabdha Karmas: Understanding the Law of Action and Destiny

Sanchita, Purushartha And Prarabdha Karmas are three important concepts in Hindu philosophy that explain how past actions, present efforts, and destiny influence human life. The doctrine of karma teaches that every thought, word, and deed produces consequences that shape our experiences. Understanding these three forms of karma helps seekers accept life’s challenges with wisdom while encouraging responsible action in the present. Rather than promoting helplessness, this teaching inspires individuals to live consciously, perform righteous actions, and progress toward spiritual freedom. Devotional India encourages readers to study these timeless principles and apply them with faith and discernment.

Understanding Sanchita, Purushartha And Prarabdha Karmas begins with the concept of Sanchita Karma. This refers to the accumulated results of countless actions performed in previous lives. According to traditional teachings, these accumulated karmas remain stored until the appropriate time for their expression. While not all accumulated karma manifests in one lifetime, it forms the larger reservoir from which future experiences may arise. This understanding reminds seekers that every action has lasting significance and encourages them to cultivate noble thoughts and righteous conduct.

Another essential part of Sanchita, Purushartha And Prarabdha Karmas is Prarabdha Karma, which refers to that portion of accumulated karma that has already begun to bear fruit in the present life. It is often understood as the circumstances into which a person is born, including certain experiences and challenges that unfold naturally. Spiritual traditions teach that while Prarabdha Karma may influence external situations, individuals still have the freedom to choose how they respond. Devotional India reminds readers that wisdom, patience, and faith help transform every experience into an opportunity for spiritual growth.

The third aspect of Sanchita, Purushartha And Prarabdha Karmas is Purushartha, which represents conscious human effort and purposeful action. Unlike destiny, Purushartha emphasizes free will, determination, and personal responsibility. Every individual has the ability to make ethical choices, develop noble qualities, and shape the future through present actions. Meditation, selfless service, devotion, and righteous living strengthen Purushartha, allowing seekers to create positive karma and move toward self-improvement.

The teachings of Sanchita, Purushartha And Prarabdha Karmas also emphasize balance between acceptance and effort. While certain life circumstances may arise due to past karma, individuals should never become passive or discouraged. Instead, they are encouraged to perform their duties with sincerity, cultivate positive thoughts, and trust in divine grace. This balanced approach reduces anxiety and strengthens resilience, helping seekers face life’s ups and downs with courage and equanimity. Devotional India highlights that true spiritual wisdom lies in accepting what cannot be changed while making sincere efforts where change is possible.

Developing an understanding of Sanchita, Purushartha And Prarabdha Karmas requires regular study, self-reflection, and spiritual discipline. Reading sacred scriptures, practicing meditation, engaging in selfless service, and maintaining ethical conduct help individuals understand the deeper meaning of karma. Every action performed with compassion, honesty, and devotion contributes to positive spiritual development. Through continuous effort, seekers gradually purify the mind and strengthen their relationship with the Divine.

Ancient sages consistently taught that Sanchita, Purushartha And Prarabdha Karmas are not meant to create fear but to inspire responsible living and spiritual awakening. They explained that while past actions influence present circumstances, sincere devotion, wisdom, and righteous conduct have the power to transform one’s future. By combining faith with determined effort, individuals gradually overcome ignorance and progress toward liberation. Devotional India continues to preserve these timeless teachings to inspire seekers toward a life of responsibility, wisdom, and lasting spiritual fulfillment.

In conclusion, Sanchita, Purushartha And Prarabdha Karmas provide a profound understanding of how past actions, present effort, and destiny work together in human life. Through ethical living, meditation, devotion, selfless service, and conscious decision-making, individuals can cultivate positive karma and move steadily toward self-realization. Every sincere action becomes a meaningful step on the spiritual journey. Devotional India encourages every seeker to explore Sanchita, Purushartha And Prarabdha Karmas with faith, patience, and wisdom, discovering the timeless truth that leads to inner peace and divine grace.