# Prarabdha karma

Prarabdha karma are the part of sanchita karma, a collection of past karmas, which are ready to be experienced through the present body (incarnation).
According to Swami Sivananda: "Prarabdha is that portion of the past karma which is responsible for the present body. That portion of the sanchita karma which influences human life in the present incarnation is called prarabdha. It is ripe for reaping. It can be avoided or changed by performing the right Karma to nullify the effects of Prarabdh Karmas. In normal way it is only exhausted by being experienced. You pay your past debts. Prarabdha karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the sanchita karma."
Each lifetime, a certain portion of the sanchita karma, most suited for spiritual evolution at the time, is chosen to be worked out during the course of the lifetime. Subsequently, this Prarabdha Karma creates circumstances that we are destined to experience in our present lifetime. They also place certain limitations via our physical family, body, or life circumstances into which we are born, as charted in our birth chart or horoscope, collectively known as fate or destiny (determinism).

## Kinds of Prarabdha Karma

Part of a series on :
Hindu philosophy :
Orthodox :
Heterodox :
Sub-schools
Smartist
Advaita
Vaishnavite
Bhedabheda
Vishishtadvaita
Dvaita
Shuddhadvaita
Achintya Bheda Abheda
Svabhavika Bhedabheda
Mahanubhava
Ekasarana Dharma
Akshar Purushottam Darshan
Shaivite
Shaiva Siddhanta
Pratyabhijna
Panchartika
Pramanavada
Shakti Vishishtadvaita
Shiva Bhedabeda
Shiva Advaita
Neo-Vedanta
Integral yoga :
Teachers (Acharyas)
Nyaya
Akṣapāda Gotama
Jayanta Bhatta
Raghunatha Siromani
Mīmāṃsā
Jaimini
Kumārila Bhaṭṭa
Prabhākara
Advaita (Mayavada)
Gaudapada
Vāchaspati Misra
Adi Shankara
Vishishtadvaita
Ramanuja
Vedanta Desika
Dvaita (Tattvavada)
Madhvacharya
Jayatirtha
Vyasatirtha
Shuddhadvaita
Vallabha
Achintya Bheda Abheda
Chaitanya Mahaprabhu
Svabhavika Bhedabheda
Nimbarka
Srinivasacharya
Purushottam
Keshav Kashmiri
Harivyas devacharya
Mahanubhava
Chakradhara
Ekasarana Dharma
Sankardev
Akshar Purushottam Darshan
Swaminarayan
TantraShakta
Abhinavagupta
Nigamananda Paramahansa
Ramprasad Sen
Bamakhepa
Kamalakanta Bhattacharya
Anandamayi Ma
Neo-Vedanta
Vivekananda
Aurobindo
Radhakrishnan
Others
Samkhya
Kapila
Yoga
Patanjali
Vaisheshika
Kaṇāda, Prashastapada
Secular
Valluvar :
Major texts
Śruti
Smṛti
Vedas
Rigveda
Yajurveda
Samaveda
Atharvaveda
Upanishads
Principal Upanishads
Minor Upanishads
Other scriptures
Bhagavad Gita
Agama (Hinduism)
Vachanamrut
Shastras and Sutras
Brahma Sutras
Samkhya Sutras
Mimamsa Sutras
Nyāya Sūtras
Vaiśeṣika Sūtra
Yoga Sutras
Pramana Sutras
Puranas
Dharmaśāstra
Arthashastra
Kama Sutra
Naalayira Divya Prabandham
Tirumurai
Shiva Samhita
Secular ethics
Kural :
Hinduism
Other Indian philosophies :
vte :
There are three kinds of Prarabdha karma: Ichha (personally desired), Anichha (without desire) and Parechha (due to others' desire). For a self realized person, a Jivan mukta, there is no Ichha-Prarabdha, but the other two, Anichha and Parechha, remain, which even a jivan mukta has to undergo.

## Primary literature

'Prarabdha' (Devanagari: प्रारब्ध) is employed in the Nada Bindu Upanishad verse 21 as follows in Devanagari for probity and as rendered in English by K. Narayanasvami Aiyar (1914):
    आत्मानं सततं ज्ञात्वा कालं नय महामते | प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि || २१||
    21. O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your Prarabdha (that portion of past Karma now being enjoyed) without making any complaint (of it).

## End of Prarabdha Karma

According to many sages and philosophers, Prarabdha karma end only after we have but experienced their consequences.
Ramana Maharshi presents another viewpoint when he says, "If the agent, upon whom the Karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, how can the Karma, which depends upon it, survive? When there is no ‘I’ there is no Karma.", a point well reiterated by sage Vasistha in his classical work Yoga Vasistha, wherein, when Lord Rama asks sage Vasistha about the way to transcend the two binding effects of past karmas, namely Vasanas or the effect of impressions left on the mind by past actions and one's fate created by Prarabdha Karma, to which he replies, through with Divine grace (Kripa), one can go beyond the influences of past actions.
The Bhakti Yoga theme within the Chapter seven of the Bhagavad Gita also talks eloquently about the concept of Kripa, but its most important verse comes in the final eighteenth chapter, about Liberation, where Krishna finally makes a sweeping statement to Arjuna in Verse 18.66, "Setting aside all meritorious deeds (Dharma), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins. Do not fear."
While Madhvacharya does not explicitly state why Vishnu created the universe, a possible interpretation is that a universe enables jivas to manifest prarabdha karma and create new karma. It also allows for suffering and bondage to either continue or end.