Can Prarabdha be diluted with these two factors :-

  1. Ram Nam Japam :-

With Ram Nam Japam can bad consequences in the future be avoided ? I have heared , If person is going to have bad accident and going to loose his hands as per prarabdha , then if he is continuously doing Ram Nam Japam , then that prarabdha gets diluted and just he will fall from Bed and his hand will get fracture instead of loosing the hand or If more diluted then he will just face that accident thing in dream while sleeping.

2.Good Kriyaman Karma :-

In this case I want to ask :- If a person does something wrong or bad (eg. Killing innocent animal) in this life. And if he realizes he has done something really very wrong. But with the law of karma definitely he has to face its consequences.

Then for repentance if he starts doing some really good kriyaman karmas like charity , then does his prarabdha gets diluted?

  • 2
    I guess there cannot be Yes/No kind of answer to this. It all depends on your own belief/trust/devotion to your deity. Commented Sep 5, 2016 at 6:17
  • 2
    Jagadguru Srimad Abhinava Vidya Teertha mahaswami assured that even prarabdha can be overcome. So yes, it is possible. As to how to accomplish this, the points you mention are good. Elders say Rama nama japa overcomes all obstacles and releases from all sins.
    – user1195
    Commented Sep 5, 2016 at 6:44
  • It seems to me that you do not understand properly what is the meaning of the term prarabdha. You may want to learn that first, and then think about what you want to ask. Commented Sep 5, 2016 at 20:47
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    Yes it can. Sarada Devi, the wife of Ramakrishna Paramahamsa said: "One has to suffer the consequences of one's deeds. But by repeating the name of God, you can lessen its intensity. If you were destined to have a wound as wide as a ploughshare, you will get a pinprick at least. The effect of karma can be counteracted to a great extent by Japa and austerities." Commented Sep 6, 2016 at 7:51
  • 3
    Absolutely! No doubt about it. Ram Nam will help you to realize the Truth, whereby there shall be no prarabdha! All the best
    – Sai
    Commented Sep 6, 2016 at 15:22

2 Answers 2


The answer to this question lies more within the realm of the puranas and the words of saints rather than in sruti. The great saint Swami Ramdas (https://en.wikipedia.org/wiki/Swami_Ramdas) was a great devotee of Sri Rama and chanting Ram Nam. Swami Ramdas said (Thus Speaks Ramdas):

All names of God are great and powerful. But Ram Nam has a value all its own. Rhythm is a most important factor in a Mantra. The soothing melody of the repeated word, or combination of words, has a marvelous effect on the distracted mind. No two letters linked together could, by their harmonious music, lull and bring peace to the mind more than Ram. It is said, rightly, that 'Ram' is equal in power to the sacred symbol 'OM'.


Sri Samarth Ramdas assures the aspirant that if he takes "Sri Ram Jai Ram Jai Jai Ram" 13 crores of times, he will have the vision of Sir Rama. The Mantra mentioned by Samarth Ramdas is without 'OM'. The Mantra Ramdas gives you is "OM Sri Ram Jai Ram Jai Jai Ram". 'OM' has untold spiritual power. Hence Ramdas, from his own experience tells you that by repeating this Mantra six crores of times, you will attain salvation. Repeat the Mantra at all times, until the target is reached. You need not keep count of the Mantra. When it reached six crores you will automatically realize Ram--the Supreme Self.

and in the Srimad Devi Puranam (Chapter XXVI):

6-14. Nârâyana said :-- O Muni! The King As’vapati reigned in Bhadrades’a, rendering his enemies powerless and making his friends painless. He had a queen very religious; her name was Mâlatî; She was like a second Laksmî. She was barren; and desirous of an issue, She under the instruction of Vas’istha, duly worshipped Sâvitrî with devotion. But She did not receive any vision nor any command; therefore She returned home with a grievous heart. Seeing her sorry, the king consoled her with good words and himself accompanied her to Puskara with a view to perform Tapas to Sâvitrî with devotion and, being self-controlled, practised tapasyâ for one hundred years. Still he could not see Sâvitrî, but voice came to him. An incorporeal, celestial voice reached his ears :-- “Perform Japam (repeat) ten lakhs of Gâyatrî Mantram.” At this moment Parâsara came up there. The king bowed down to him. The Muni said :-- O King! One japa of Gâyatrî, destroys the days sins. Ten Japams of Gâyatrî destroy day and night’s sins.

15-40. One hundred Gâyatrî Japams destroy one month’s sins. One thousand Japams destroy one year’s sins. One lakh Gâyatrî Japams destroy the sins of the present birth and ten lakh Gâyatrî Japams destroy the sins of other births. One hundred lakhs of Japams destroy the sins of all the births. If ten times that (i.e., 1,000 lakhs) be done, then liberation is obtained.

And as stated in my comment above, Sarada Devi, the wife of Ramakrishna Paramahamsa said:

One has to suffer the consequences of one's deeds. But by repeating the name of God, you can lessen its intensity. If you were destined to have a wound as wide as a ploughshare, you will get a pinprick at least. The effect of karma can be counteracted to a great extent by Japa and austerities.

The doing of charity, while it can create good karma, does not of itself dilute the effects of prarabdha karma.

Sankara addresses the effects of prarabdha karma in his Aparoksanubhuti (Swami Vimuktananda translator):

  1. The theory one hears from the scripture that Prarabdha does not hold upon one even after the origination of the knowledge of Atman, is now being refuted.

translator's notes:

From the scripture--From such scriptural texts as: "The delay in his case os only so long as he is not released (from the body), then he will attain Brahman" (Chhandogya Upanishad 6.14.2).

Prarabdha does not lose its hold, etc.--The Shruti in many places has declared that even a Jnani is not free from the operation of Prarabdha. Shankara has dealt with this point at length in his commentaries on Chhandogya Upanishad (6.14.2), Vedanta Sutras (4.1.15), and Gita (4.37). In all those places he has supported the popular view that Prarabdha is binding on even on the Jnani. But here as well as in his Vivekachudamani (453-463) he has boldly asserted the true Vedantic view without any compromise. He has clearly shown that to a Jnani there is no such thing as a body, and it is meaningless to say that he is any longer under the influence of Prarabdha, which has no hold upon the bodiless Atman. The author brings his arguments in support if this view in stanzas 91 and 92.

  1. After the origination of the knowledge of Reality Prarabdha verily ceases to exist, insomuch as the body and the like becomes non-existent; just as a dream does not exist on waking.

[translator's commentary] Insomuch as the body etc.--The body, mind, intelligence and the like have their existence only in ignorance and therefore cannot exist when the latter is entirely destroyed by Knowledge. In the absence of the body, Prarabdha also necessarily ceases to exist, since there remains nothing on which it can act.

And Brahma Sutras (3.2.38-41) says that it is from Isvara alone and not one's karma that the fruit of one's actions comes from. Sankara in his commentary to verse 41 quotes the Gita (7.21-22):

Whichever divine form a devotee wishes to worship...and obtains from it the results he desires, as ordained by Me.

Karma, including Prarabdha karma, is ordained by the Lord and can be lessened or completely negated by the Lord. It is not automatic.

  • Swamiji , I have read through many sources , Taking just name of God as once .. Raam . cleans us and all our sins and makes us pure .. then what is necessity of taking it 13 crore times?
    – C Sharper
    Commented Sep 13, 2016 at 5:33
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    @Sagar Different paths are open to different temperaments. If you have such faith that taking His name only once is necessary, I make pranams to you. But unfortunately most people believe that they need to do something to make attainment so. All these ways are ultimately just indirect means. As a man's faith, so his results. Narada was on his way to see the Lord, when two different yogis asked him to ask the Lord how many more births they had. When he came back, he told the first yogi that the Lord said that he had 5 more births. Commented Sep 13, 2016 at 15:01
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    @sagar The Yogi became dejected and said 'so much work already and still so many births to go!' When he saw the second yogi, he said the Lord said that he had as many more births as leaves on the tree over him (thousands). The yogi became excited and exclaimed 'so few? I am blessed!' At that the voice of the Lord was heard and He said 'because of your faith, you have your freedom now.' Commented Sep 13, 2016 at 15:05

The Question you raised falls back to fundamentals of Karma Siddantha. The Answer is Yes and No. prarabdha is the result of you past karma which is bound to give a result in certain way. I would like to start with second question,Every deed is independent and we cannot neutralize bad deeds with good deeds (basic of karma siddantha). Coming to Prarabdha, yes it can be altered. Prarabdha is result of your karma which is bound to act in certain way and the way may be altered but you need undergo full course of result. Even Devi Sita, Lakshmana and devotees like Ramadasa have all suffered their past bad deeds despite being great Rama nama japa paranyas.

Prarabdha, may be altered i.e. instead of facing all the suffering at once you be getting them in courses, but it cant be removed.

  • I was asking about intensity of Prarabdha.. Can it be lowered ? as swamiji in above comment quoted Sarada Devi :- "One has to suffer the consequences of one's deeds. But by repeating the name of God, you can lessen its intensity. "
    – C Sharper
    Commented Sep 7, 2016 at 4:23

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