Your whole current life runs on Prabhada Karmas(or unwinded Karmas) and is product of your past life Sanchit Karmas.
Three Kinds of Karma are everywhere even in horoscope
Sanchita Karmas are accumulated works
Prarabdha Karmas are ripe or fructuous actions
Kriyamana or Agami Karmas are current works
Sanchita are destroyed by Brahma Jnana. One should enjoy the Prarabdha
anyhow (Vyavaharika Drishti). Kriyamana are no actions, as the Jnani
has Akarta and Sakshi Bhava. Tarash, the case in which arrows are
accumulated, represents our Sanchita Karmas; the arrow that is ready
for discharging represents our Agami Karmas; and the arrow which has
already left the bow, which cannot return, which must hit the target,
represents the Prarabdha Karmas. The articles in the store-room
represent the Sanchita; the articles that are put in the shop for sale
are Prarabdha; the daily sale proceeds are the Agami.
There are three kinds of Prarabdha, viz., Iccha Prarabdha, Aniccha
Prarabdha, and Paraiccha Prarabdha. There is difference between the
Iccha Prarabdha of Vivekins and non-Vivekins. Non-Vivekins think that
they are the agents of all actions. They are egoistic. They do
mischief to other people. They always do evil actions. They are always
full of misery. Vivekins eradicate attachment, desires and egoism.
They have no desire for money. They lead a peaceful life and serve
Aniccha Prarabdha is common to Vivekins and non-Vivekins. Both suffer
from the heat of the sun, wind, rain, disease, accidental injury to
the head by striking against the door, lightning-stroke, etc.
Paraiccha Prarabdha is common to both. One man prostrates before a
Vivekin or a non-Vivekin and implores him to render some help or
service. He has to undergo the pleasure and pain that accrue from this
The seed-like subtle impressions of the entire accumulated actions lie
dormant in Chittakasa (the mental space). When a great Jnani gets
illumination through direct intuitive knowledge, that he is not the
five sheaths but transcendental to them and also their witnessing
intelligence (Sakshi), the Atman, then the subtle impressions of
Sanchita Karma lying in Chittakasa of the Manomaya Kosha remain in the
sheath only; they can no longer enchain the liberated Jnani.
Just as a potter, having set in motion the wheel by a rod, removes his
hand and rod from it, allowing the wheel to revolve till the momentum
previously imparted to it is exhausted, in the same way, the Jnani,
even after his attainment of Jivanmukti through Self-knowledge,
continues enjoying the fruit of his Prarabdha Karma up to the end of
the present body. Prarabdha is exhausted by no other means than by
enjoying its fruit.
Just as the potter's wheel, after being set in motion continues
revolving, even after the connection with the potter is cut off, so
also a Jnani continues to enjoy the fruit of his Prarabdha Karma; but
they cannot produce the seed of Sanchita Karma on account of his
non-attachment or absence of craving for them.
The enjoyment of the fruit of Prarabdha Karma falls to his lot by the
force of Prarabdha. He has not the least desire for them as he has
realised, through Self-knowledge, their impermanent and unreal nature.
So their enjoyment does not in any way affect him. The experience of
happiness and misery, owing to his non-attachment, is impotent to
produce the seeds of Sanchita Karma, as the parched grains are
impotent to germinate and produce any crop.
Brahma Jnana annihilates Agami Karmas (current works) of a Jnani as he
has no contact with them, that is, he is untouched or unaffected by
his Karmas, like the lotus leaf which is unaffected by the drops of
water on it.
The accumulated and current actions of a Jnani take shelter in
Those who serve and adore a Jnani acquire his merit of current
actions, while those who hate and censure him get the demerit of his
Thus the Jnani gets disentangled from the fetters of all Karmas
Vasanas can only be destroyed by Kaivalya Moksha
- WHAT IS KAIVALYA
Kaivalya (perfect independence) comes when the Gunas (qualities),
devoid of motive, become latent. Or the power of consciousness gets
established in its own nature.
- MEANS FOR KAIVALYA
On the equality of purity between Purusha and Sattva comes Kaivalya
Whole focus should be on realization of self or Brahman as described in Upanishads as Vedas. Realization of self can destroy zillions of past Vasanas(desires) and Samskaras(addictions). Neti Neti is the secret for that
Which Āstika schools mention the different types of Muktis?
What is Kaivalya Moksha?
I-i-15-17. Hanuman: Rama, sages speak differently: some say there is
only one kind of liberation. Others say it can be got by worshipping
your name and by the Taraka mantra at Kashi. Others speak of
Sankhya-Yoga and Bhakti-Yoga, the enquiry into Vedanta-Vakyas etc.
I-i-18-23. Rama: Liberation is of four kinds: Salokya, Sameepya etc.
But the only real type is Kaivalya. Others are waste of human life and time
What is the source of Sat Chit Ananda mantra?
Why rebirth takes place was explained by Yama to Nachiketa in Upanishads
The sound Om! is the syllabus of the supreme Brahman
The Atma, whose symbol is Om is the same as the omnipresent Brahman.
Smaller than the smallest and larger than the largest, the Soul is
formless and all-pervading. The goal of the wise is to know this Atma.
The Atma is like a rider; the horses are the senses, which he guides
through the maze of desires.
After death, it is the Atma that remains; the Atman is immortal.
Mere reading of the scriptures or intellectual learning cannot realize
One must discriminate the Atma from the body, which is the seat of
desire.(Kaivalya Moksha or Purush from Prakriti or self from non-self i.e. Neti Neti)
Inability to realize Brahman results in one being enmeshed in the
cycle of rebirths. Understanding the Self leads to moksha
Thus having learned the wisdom of the Brahman from Yama, Nachiketa was freed from the cycle of births