PRARABHA KARMA (exokarma & endokarma)


Prarabdha karma is the karma that "falls" into the present moment, and therefore generates in one way or another all the events of our life.

There are actually two kinds of prarabdha karmas (in the present moment)

      •   iccha prarabdha karma

      •   aniccha prarabdha karma


Iccha prarabdha karma brings together all the karmic incentives inherited from previous desires and attachments specific to the identity of which we are the manifestation,

It is the consequence of desire (kama) stored by sancita karma (in fact in chittakasa which is the "substance" of manomayakosha).

The notion of desire or attachment is important, because it is one of the bases of social construction, but from a higher point of view, it is the measure of the attachment of the individual soul to the repetition of this which is known to it and its resistance to any form of evolution.

Thus desire is not to be taken into account in terms of disobedience, sin, transgression, but rather in relation to a strengthening of anchors and attachments in chittakasa (samskaras).

These attachments which are tamasic oppose the evolutionary movement and maintain the individual flow in a state of dependence generating fear and suffering.


Aniccha prarabdha karma brings together all the “collateral” karmic deadlines.

It is the consequence of a shared sancita karma not specifically linked to the identity action of the soul.


These two prarabdha karma appear in two aspects:

      •   pareksha (outsourced or exokarma)

      •   apareksha (internalized or endokarma


Pareksha prarabdha karma brings together karmic incentives that manifest through external events. (exokarma)

When it emanates from other people or even other animated beings, it means that their behaviors meet our karmic expectations.

Apareksha prarabdha karma brings together the karmic incentives that come to us from within, that is to say which generate mental, energetic or bodily events.


This notion of pareksha (or pareccha) is particularly interesting, because it brings a new vision on the action of others and the interdependence of the relational bond.

The other exists in itself, but it is also simultaneously a projection and an actualization of a part of us, and a vehicle of our prarabdha karma.

The events caused by others would therefore only be an actualization through them of our own prarabdha karma, it would in a way be externalized karma, exokarma.

These would then be the “deliverers” of this karma and would therefore not be responsible for it (in relation to us), simply actors. This action being for them aniccha prarabdha karma.




Anagami = a or an (without, privative) agami

Reactions to the incentives of prarabhda karma will necessarily involve a creation of agami karma, unless consciousness mutates this reaction into pure action, and this in the first place by escaping the conditioning mechanisms which manage the automatic defenses.


One of the means is karmic meditation, or agami yoga which occupies the ground of consciousness, but also highlights a two-way relationship between cause and effect (the immediate causal process, the manifestation of sancita through prarabdha, becomes the object of observation simultaneously with the effect).

Karmic meditation leads to simultaneous observation-listening-presence of the process of renewal of karmic flows (sancita towards agami via prarabdha), and to “full consciousness++”.


There are others close approaches, notably in bhakti marga (absorption in devotion, identification with devas, pratikas, etc.) and karma marga (rites, rituals, mantras, yantras, etc.)


Can we speak like some people of good or bad karma?


Ideas of good or evil are moral and depend on the rules established by human societies - not the rules of causality - they vary from one culture to another.

The intention to do evil or good, whether it emanates from a desire or not, carries with it consequences, but how these consequences will be actualized, no one knows precisely; on the other hand if this intention is conditioned, it does not bring the being closer to moksha, liberation from samsara, but rather to a consolidation of the ego and fragmentation.

The belief in good or bad karma is linked to a moral evaluation, and is just one more manipulation that has proven itself... (see Manava Dharma Shastra or laws of Manou, psychostasis, reincarnation, etc... For example).

There is actually no good or bad karma, but actions that conform or do not conform to dharma, which may seem identical, but in fact does not depend on a moralizing and societal context, but refers to what is just and balanced in relation to universal laws, in particular the law of One.

Acting in a state of meditation, of full awareness, regardless of good or evil transcends these two values.

There will then be a right intention, anagami, neither good nor bad, which will be new, fresh, appropriate, authentic and non-reactive.

Whether it is judged good or bad by eyes that do not see is not essential, but if it is truly Just, then it goes in the direction of universal Good, and carries within it de facto Intelligence and Love.




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