Karma Siddhantha tells us that it is due to the Prarabdha Karma phala that we are experiencing the fortunes and misfortunes in this life, and then what is Agami Karma?
How can we differentiate between the Prarabdha and Agami Karma?
The first and foremost difference is that the Prarabdha Karma is yielding the results and the Agami Karma is adding to the results. Prarabdha is always understood as Karma Phala that is the result of what was done in previous life.
An analogy will help understand better:
Mahatma Gandhi was shot by Nathuram Godse.
It was decided at the time of his birth (though no one would ever know before the event happen) that Mahatma Gandhi had to be shot at on January 30, 1948 at 5.17 pm to bring an end to his life this is his Prarabdha Karma.
But was it the Prarabdha Karma of Nathuram Godse to shoot at Mahatma Gandhi is the question?
NO, it is not the Prarabdha Karma but it is his Agami Karma, How will it be Agami Karma?
Mahatma Gandhi would be shot at on the particular time is the event to happen but who could do it or press the trigger is the act of anyone. Nathuram Godse took the initiative and he was very well aware of what he was suppose to be doing and the consequences. This makes his act a pure Agami Karma. The Agami Karma in him (Nathuram Godse) was triggered by the three gunas at the time of the event in him.
Friday, December 10, 2010
Thursday, December 2, 2010
Bhagya, the Fortune
In Kathopanishad Lord Yama explaines to young Nachiketa that in every life of an individual two paths namely Shreya and Preya appear as the ways to achieve the Bhagya, fortune. The noble choose the path of Shreya which takes him towards Enlightenment, while the week choose Preya which bonds them to Samsara.
Karma Siddhantha tells exactly the same, the Bhagya which is destined to come will always come, but we have to do our work without the intentions of accquiring the same. But for the Bhagya to materialize we have to do work and this work we do should be Dharmic.
This anology will help understand better:
Let us suppose a farmer is bound to get Rs.10000 the following day. And let us visualize the possible two ways he could get it:
1. The farmer may be Dharmic and would get Rs.10000 through the effort of selling his agricultural product in the market.
2. The farmer may enter his neighbour house and rob it from the safe without getting caught.
Here the Bhagya of the farmer was to get Rs. 10000. How he could manage it is purely his Agami Karma.
In the first way we find that the farmer is not bound to have added to his Sanchita Karma anything, but in the second he has been in obligation to his neighbour in his future life.
Well one may say the farmer may get caught and undergo punishment but the fruit of one act can never be nullified by the reward of the other.
Karma Siddhantha tells that every action has got its won rewards, no reverse action can nullify it. So if a person does something bad and thinks of nullifing it with a good act it is not possible.
Karma Siddhantha never justifies act of "ROBIN HOOD" robbing from the rich and giving it to the poor. Robbing from the rich yields a sort of karma phala and giving it to the poor would yield a different karma phala and these two karma phalas has to be experienced in the following birth not in this present birth.
Karma Siddhantha tells exactly the same, the Bhagya which is destined to come will always come, but we have to do our work without the intentions of accquiring the same. But for the Bhagya to materialize we have to do work and this work we do should be Dharmic.
This anology will help understand better:
Let us suppose a farmer is bound to get Rs.10000 the following day. And let us visualize the possible two ways he could get it:
1. The farmer may be Dharmic and would get Rs.10000 through the effort of selling his agricultural product in the market.
2. The farmer may enter his neighbour house and rob it from the safe without getting caught.
Here the Bhagya of the farmer was to get Rs. 10000. How he could manage it is purely his Agami Karma.
In the first way we find that the farmer is not bound to have added to his Sanchita Karma anything, but in the second he has been in obligation to his neighbour in his future life.
Well one may say the farmer may get caught and undergo punishment but the fruit of one act can never be nullified by the reward of the other.
Karma Siddhantha tells that every action has got its won rewards, no reverse action can nullify it. So if a person does something bad and thinks of nullifing it with a good act it is not possible.
Karma Siddhantha never justifies act of "ROBIN HOOD" robbing from the rich and giving it to the poor. Robbing from the rich yields a sort of karma phala and giving it to the poor would yield a different karma phala and these two karma phalas has to be experienced in the following birth not in this present birth.
Friday, November 19, 2010
Destiny & Prayers.
According to Karma Siddantha the fate of every individual is determined at the time of birth. Whatever has to happen in the lifespan will happen.
IF SO
Is it wise for us to pray God and ask for the wishes and wantons?
This is very important question?
Karma Siddhantha emphasising the Prarabhdha Karma says that even God is not in a position to interfere with our fate (Prarabdha Karma Phalas).
Can our Prayers be an act of thanks giving????
Some religion other than Sanatana Dharma says prayer should be an act of thanks giving to the God.
IF SO
Will it not be illogical to thank God for the fortune which we have got due to our fate which was already destined?
With all these questions a doubt arises.
Is it necessary to involve ourselves in prayers to God??? This is the doubt an atheist also wants an answer to.
Well, the answer is that prayer should never be a means of fulfilling our wantons, since what we deserve is already been allocated for us at birth. The act of prayer is to have a dialogue with the God as we do with our near and dear ones. Most importantly prayer does not mean only reciting some mantras, but having a mind which is tune to that Absolute Consciousness. Just thinking of Him is enough to have our Individual Consciousness to get merged with the Absolute Consciousness.
What would happen if our Individual Consciousness merge with Absolute Connsciousness???
With the merge of the Individual Consciousness and Absolute Consciousness our Agami Karma (Current action) will be free from yielding the Phalas (resultant fruits) which would otherwise be added to Sanchita Karma phalas (accumulated resultant fruits).
How would Agami Karma be affected???
The moment the Individual Consciousness merge with Absolute Consciousness there is no duality the Jeevatma and Paramatama is in unison. There is no individuality and any action performed with the sense of non Doer-Ship has no resultant fruits for those actions. Prayer is complete surrender and doing action.
Prayer without action and action without prayer are one and the same. Neither of them help the individual to excel. The four Purushartas (goals in human life) namely Dharma (righteousness), Artha (monetary gain), Kama (desire) and Moksha (liberation) are sewed together with the thread called "PRAYER".
IF SO
Is it wise for us to pray God and ask for the wishes and wantons?
This is very important question?
Karma Siddhantha emphasising the Prarabhdha Karma says that even God is not in a position to interfere with our fate (Prarabdha Karma Phalas).
Can our Prayers be an act of thanks giving????
Some religion other than Sanatana Dharma says prayer should be an act of thanks giving to the God.
IF SO
Will it not be illogical to thank God for the fortune which we have got due to our fate which was already destined?
With all these questions a doubt arises.
Is it necessary to involve ourselves in prayers to God??? This is the doubt an atheist also wants an answer to.
Well, the answer is that prayer should never be a means of fulfilling our wantons, since what we deserve is already been allocated for us at birth. The act of prayer is to have a dialogue with the God as we do with our near and dear ones. Most importantly prayer does not mean only reciting some mantras, but having a mind which is tune to that Absolute Consciousness. Just thinking of Him is enough to have our Individual Consciousness to get merged with the Absolute Consciousness.
What would happen if our Individual Consciousness merge with Absolute Connsciousness???
With the merge of the Individual Consciousness and Absolute Consciousness our Agami Karma (Current action) will be free from yielding the Phalas (resultant fruits) which would otherwise be added to Sanchita Karma phalas (accumulated resultant fruits).
How would Agami Karma be affected???
The moment the Individual Consciousness merge with Absolute Consciousness there is no duality the Jeevatma and Paramatama is in unison. There is no individuality and any action performed with the sense of non Doer-Ship has no resultant fruits for those actions. Prayer is complete surrender and doing action.
Prayer without action and action without prayer are one and the same. Neither of them help the individual to excel. The four Purushartas (goals in human life) namely Dharma (righteousness), Artha (monetary gain), Kama (desire) and Moksha (liberation) are sewed together with the thread called "PRAYER".
Dharmo Rakshati Rakshitah
Dharma is the only way for Karma. Any act which is performed through Dharma is appreciated by the Supreme Lord. "Dharmo Rakshati Rakshitah" says Manu Smriti in eight chapter fifteenth verses. To emphasize this sentence there is an event that happens at Mahabharatha War.
During the Holy war in the thick of the fight Arjuna sees a blur vision of flame like radiance in the opposite camp. At the end of the day surprised Arjuna asks Bhagavan Vyasa,” Grandpa what is that blur figure which I noticed amidst the fight?”
Bhagavan Vyasa asks “Son, did you notice the figure holding trident?”
Arjuna says” Yes, I could see a trident in the hand”
Bhagavan Vyasa says “He is none other than Maha Deva; He is helping you since the war which you Pandavas are fighting is Dharmic”
Arjuna asks “Grandpa, if Shiva wants to assist me in the war, why is He in the Kaurava camp? What is He doing there?”
Bhagavan Vyasa says “Maha Rudra does not tolerate Adharma He is there to punish those who have supported Adharma. He is known for destruction; by mere presence in their camp He is sucking all the vigor of the warriors in that side. Have you not noticed that the Kaurava warriors who were known for their strength seems to crumble.
Bhagavan Vyasa tells Arjuna if any thing which is done with Dharma, the support to that act comes from all sides.
During the Holy war in the thick of the fight Arjuna sees a blur vision of flame like radiance in the opposite camp. At the end of the day surprised Arjuna asks Bhagavan Vyasa,” Grandpa what is that blur figure which I noticed amidst the fight?”
Bhagavan Vyasa asks “Son, did you notice the figure holding trident?”
Arjuna says” Yes, I could see a trident in the hand”
Bhagavan Vyasa says “He is none other than Maha Deva; He is helping you since the war which you Pandavas are fighting is Dharmic”
Arjuna asks “Grandpa, if Shiva wants to assist me in the war, why is He in the Kaurava camp? What is He doing there?”
Bhagavan Vyasa says “Maha Rudra does not tolerate Adharma He is there to punish those who have supported Adharma. He is known for destruction; by mere presence in their camp He is sucking all the vigor of the warriors in that side. Have you not noticed that the Kaurava warriors who were known for their strength seems to crumble.
Bhagavan Vyasa tells Arjuna if any thing which is done with Dharma, the support to that act comes from all sides.
Agami Karma (Kriyamana Karma)
Agami or Kriyamana Karmas are actions that are to be performed during the course of this life time by an individual, be it good or bad or a mix of both.
Agami Karma can be divided into:
1. Karma (Attached Action)
2. Akarma (Detached Action)
3. Vikarma (Prohibited Action)
Karma (Attached Action) is the obligatory duties that are prescribed by our scriptures (Vedas). Some who are doing their duty with the fruit of action in their mind are bound by samsara as he thinks he is the enjoyer as well as doer. Such a person is physically inactive but mentally active. This is termed ACTION.
Akarma (Detached Action) Duties that are performed perfectly without the duality of the result in mind. This can be explained as physically active and mentally steadfast. This is termed IN-ACTION.
Vikarma (Prohibited Action) are duties that are prohibited in Vedas and by doing those he will incur sin. This is termed NON-ACTION.
To understand this let us first understand what does action mean and what factors are needed to perform an action. An action involves a Doer carrying out an activity. Or in other words, Action is an egocentric act in which the Doer, as an ego is always present. Thus, a doing that involves a Doer thinking himself as a Doer is Action. So as long as one is a Doer, whatever one does will be action. This includes not only the physical deeds but thoughts as well. Thoughts are nothing but deeds on a mental plane.
Inaction is the exact opposite of Action i.e. an Action without a Doer. Or in other words, an egoless Action is Inaction. Inaction is often mistaken as laziness. It is far from that. Inaction is very much an Action but without a doer carrying out the Action. An egoless action is Inaction.
Between Action and Inaction there is Non-Action, which is a special kind of Action. Inaction is egoless Action; Action is an egoist action and Non-action is actions which are prohibited.
Agami Karma invites Good (Punya), Bad (Papa) or Mixed (Mistra) results. Is this results necessary? What is the yield of Good, Bad or Mixed results? The yield of these Results is that the individual has to take a birth to enjoy them and again do the same thing that he is been doing in this life. Hence this cycle is called Samsara, that thing we do without a stop.
Where is a Stop for this?
The stop is definitely in the Agami Karma. If we decide not to do what yield Bad Karma
and Mistra Karma. What about the Good (Punya) Karma Phala, It can be made not to get attached us by simple ignoring it.
How can we ignore the Punya Karma Phala, by very easily branding what ever good we do to the Lord, the Supreme.
This body of ours is used by Him to do things in society like thriving for the welfare of the society. Hence we can say “Na Aham Kartha Hari Kartha” and endorse our non doership.
Agami Karma can be divided into:
1. Karma (Attached Action)
2. Akarma (Detached Action)
3. Vikarma (Prohibited Action)
Karma (Attached Action) is the obligatory duties that are prescribed by our scriptures (Vedas). Some who are doing their duty with the fruit of action in their mind are bound by samsara as he thinks he is the enjoyer as well as doer. Such a person is physically inactive but mentally active. This is termed ACTION.
Akarma (Detached Action) Duties that are performed perfectly without the duality of the result in mind. This can be explained as physically active and mentally steadfast. This is termed IN-ACTION.
Vikarma (Prohibited Action) are duties that are prohibited in Vedas and by doing those he will incur sin. This is termed NON-ACTION.
To understand this let us first understand what does action mean and what factors are needed to perform an action. An action involves a Doer carrying out an activity. Or in other words, Action is an egocentric act in which the Doer, as an ego is always present. Thus, a doing that involves a Doer thinking himself as a Doer is Action. So as long as one is a Doer, whatever one does will be action. This includes not only the physical deeds but thoughts as well. Thoughts are nothing but deeds on a mental plane.
Inaction is the exact opposite of Action i.e. an Action without a Doer. Or in other words, an egoless Action is Inaction. Inaction is often mistaken as laziness. It is far from that. Inaction is very much an Action but without a doer carrying out the Action. An egoless action is Inaction.
Between Action and Inaction there is Non-Action, which is a special kind of Action. Inaction is egoless Action; Action is an egoist action and Non-action is actions which are prohibited.
Agami Karma invites Good (Punya), Bad (Papa) or Mixed (Mistra) results. Is this results necessary? What is the yield of Good, Bad or Mixed results? The yield of these Results is that the individual has to take a birth to enjoy them and again do the same thing that he is been doing in this life. Hence this cycle is called Samsara, that thing we do without a stop.
Where is a Stop for this?
The stop is definitely in the Agami Karma. If we decide not to do what yield Bad Karma
and Mistra Karma. What about the Good (Punya) Karma Phala, It can be made not to get attached us by simple ignoring it.
How can we ignore the Punya Karma Phala, by very easily branding what ever good we do to the Lord, the Supreme.
This body of ours is used by Him to do things in society like thriving for the welfare of the society. Hence we can say “Na Aham Kartha Hari Kartha” and endorse our non doership.
Prarabdha Karma
Prarabdha is the karma phalas (fruits / reward) allotted at the time of birth by the providence. Though the events are to be fullfilled within the life span of the individual it is not in sequel, that is the events have no systematic time period. Hence some say that the Prarabdha karma if it is to yield bad results it can be altered to some other time. This can be done by Siddhis and Yogis who have the capacity to for see the Karma phalas. {In this we are not in a position to control it until we have Siddhis and once we have it we are least bothered about it as we know at that time that this is to happen and has to happen.}
To give authenticity to this there come a story in Mahabharatha.
At the time of Rajasuya yajna Yudhishthira selects Duryodhana as in charge to look after the needs of the guests. Duryodhana taking the opportunity hatches the plan to empty the treasury of the Pandavas. Lord Krishna knowing this looks into the Prarabdha karma of Duryodhana and find that due to his past life actions Duryodhana has a period in his life span where in the amount he spends on the guests will be doubled. Then Lord Krishna will see to it that the Prarabdha karma phala is used off at the time of Rajasuya Yajna. Hence at that time the Pandavas treasury is doubled.
This is a small story which emphasizes that the Prarabdha Karma is inevitable; it so happens that Lord Yama visits Sriman Narayana in Vaikuntha. At the entrance to his right he finds Garuda the vehicle of the Lord who acknowledges him and to the left he sees a small sparrow. Looking at the sparrow Yama make a surprise gesture and walks inside.
The Sparrow who saw Yama making a surprise gesture thinks that his time is up and Yama is going to take him away to Yamaloka and it starts trembling. Seeing this Garuda tells the sparrow not to worry and he would help it. Garuda who could fly at the speed of wind asks the sparrow to sit on his back and take it to far Gandhamadana Parvatha.
He then tells the sparrow not to worry and get back to the entrance of Vaikuntha. After sometime Yama comes out and finds the sparrow missing. Garuda who was proud of what he had done, asks Yama what he was searching for. Yama enquires about the sparrow. Garuda tells him now that the sparrow is not there he cannot take it to Yamaloka. Then Yama asks Garuda to tell where he had taken the sparrow to. Garuda tells him he has left the sparrow on the Gandhamadana Parvatha.
Listening to this Yama is amazed to the intricate design Lord Sriman Narayana has made and tells Garuda that when he came to Vaikuntha he was surprised and wondered how the small sparrow which was supposed to be killed by an eagle on Gandhamadana Parvatha at a very few minutes would reach there.
To give authenticity to this there come a story in Mahabharatha.
At the time of Rajasuya yajna Yudhishthira selects Duryodhana as in charge to look after the needs of the guests. Duryodhana taking the opportunity hatches the plan to empty the treasury of the Pandavas. Lord Krishna knowing this looks into the Prarabdha karma of Duryodhana and find that due to his past life actions Duryodhana has a period in his life span where in the amount he spends on the guests will be doubled. Then Lord Krishna will see to it that the Prarabdha karma phala is used off at the time of Rajasuya Yajna. Hence at that time the Pandavas treasury is doubled.
This is a small story which emphasizes that the Prarabdha Karma is inevitable; it so happens that Lord Yama visits Sriman Narayana in Vaikuntha. At the entrance to his right he finds Garuda the vehicle of the Lord who acknowledges him and to the left he sees a small sparrow. Looking at the sparrow Yama make a surprise gesture and walks inside.
The Sparrow who saw Yama making a surprise gesture thinks that his time is up and Yama is going to take him away to Yamaloka and it starts trembling. Seeing this Garuda tells the sparrow not to worry and he would help it. Garuda who could fly at the speed of wind asks the sparrow to sit on his back and take it to far Gandhamadana Parvatha.
He then tells the sparrow not to worry and get back to the entrance of Vaikuntha. After sometime Yama comes out and finds the sparrow missing. Garuda who was proud of what he had done, asks Yama what he was searching for. Yama enquires about the sparrow. Garuda tells him now that the sparrow is not there he cannot take it to Yamaloka. Then Yama asks Garuda to tell where he had taken the sparrow to. Garuda tells him he has left the sparrow on the Gandhamadana Parvatha.
Listening to this Yama is amazed to the intricate design Lord Sriman Narayana has made and tells Garuda that when he came to Vaikuntha he was surprised and wondered how the small sparrow which was supposed to be killed by an eagle on Gandhamadana Parvatha at a very few minutes would reach there.
Types of Karma
Sanchita Karma is the sum of all the total fruits (Good & Bad) obtained during the past births, it is important to know that the past birth deeds are responsible for the present conditions. We may find a person who does not care for others living a royal life, this present situation he is enjoying is for the good deeds done in his past life. If he is troubling his fellow beings in this life he is sure to live a miserable life in his future birth. This is how Karma Works.
Let us suppose a person who is living a miserable life due to his past life deeds. The person who is witness to this should not go deep into the persons past deeds, but to get the important message that he (the witness) has to live a virtual life in this present scenario to avoid becoming like the suffering person in the next life.
Prarabdha Karmas are Karma Phalas (Rewards) that are allotted to us for the present life which may be good or bad (enjoyable or sufferings). And most important is that even the Creator has no powers to change it once that has been allotted.
Agami or Kriyatmana Karmas are deeds that are to be performed during the course of this life time by an individual, be it good deeds or bad deeds or a mix of both. Remember that the fruit (rewards) of this is added to the Sanchita Karma.
Hence it is important to note that every deed (good or bad) of ours will increase the volume of Sanchita Karma
Let us suppose a person who is living a miserable life due to his past life deeds. The person who is witness to this should not go deep into the persons past deeds, but to get the important message that he (the witness) has to live a virtual life in this present scenario to avoid becoming like the suffering person in the next life.
Prarabdha Karmas are Karma Phalas (Rewards) that are allotted to us for the present life which may be good or bad (enjoyable or sufferings). And most important is that even the Creator has no powers to change it once that has been allotted.
Agami or Kriyatmana Karmas are deeds that are to be performed during the course of this life time by an individual, be it good deeds or bad deeds or a mix of both. Remember that the fruit (rewards) of this is added to the Sanchita Karma.
Hence it is important to note that every deed (good or bad) of ours will increase the volume of Sanchita Karma
Karma Siddhantha
“Karma Siddhanta” literally means “Doctrine of Karma.” We are
here on earth and it is important to know why are we like this? Why are we born
in particular conditions and situation, whether in a poor family, a rich
family, a healthy or unhealthy family, a wicked or virtuous family?
The doctrine of karma gives us some understanding about having
pain and pleasure. If we perform actions, when does it end up as good or bad, and why? Which are good or bad actions? All this vision comes
through the study of Karma Siddhanta and by understanding them. A
situation might not be what it seems. For example, a person might seem to be doing good and you would be benefiting by his actions, but his intentions could be different and could be in fact harming you. So one can be doing a good thing with a bad intention or what seems to be bad may turn out to be with good intention. All those complications of life are an enigma which starts
to become clear once we read, know and understand Karma Siddhanta.
The key word here is “why”. Why are we experiencing pleasure, why have we got to endure pain? If we get the answers to the question “why” then most of our problems are solved. Once we know the cause of the suffering, then we can take the proper course of action, just as we take proper precautions when we know about the cause of the illness. Likewise if we know the cause of pleasure we need to know if it is our Yoga (fortune) and is there an appropriate Yogyatha (deserevance) in us. Karma Siddhanta basically tells us that the pain and pleasure which are experienced in life are on account of Mano Kleshas - afflictions of mind.
The key word here is “why”. Why are we experiencing pleasure, why have we got to endure pain? If we get the answers to the question “why” then most of our problems are solved. Once we know the cause of the suffering, then we can take the proper course of action, just as we take proper precautions when we know about the cause of the illness. Likewise if we know the cause of pleasure we need to know if it is our Yoga (fortune) and is there an appropriate Yogyatha (deserevance) in us. Karma Siddhanta basically tells us that the pain and pleasure which are experienced in life are on account of Mano Kleshas - afflictions of mind.
Karma Siddantha basically talks of three types of Karmas. Sanchita, Prarabdha and Agami/Kriyatmana Karmas.
Sanchita Karma is the sum of all the total fruits (Good
& Bad) obtained during the past births, it is important to know that the
past birth deeds are responsible for the present conditions. We have seen selfish and corrupt living a luxurious , this present situation they enjoy could be the result of some good deeds done in their past life. Karma Siddantha says “As you sow so you reap” so an individual troubling
his fellow beings in this life will surely pay for it in his
future birth. This is how Karma Works.
But Karma Siddantha does not encourage condemnation. Let us suppose a person who is living a miserable life due to his past life deeds. The person who is witness to this should not go deep into the persons past deeds, but get the important message that he (the witness) has to live a virtual life in this present scenario to avoid suffering in the next life.
Prarabdha Karmas are Karma Phalas (Rewards) that are allotted to us for the present life which may be good or bad (enjoyable or sufferings). And most important is that no one can rewrite them even the Creator has no powers to change it once that has been allotted.
Agami & Kriyatmana Karmas are deeds that are to be performed during the course of this life time by an individual, be it good deeds or bad deeds or a mix of both. Remember that the fruit (rewards) of Agami is added to the Sanchita Karma while results for Kriyatmana is got in this life itself.
Hence it is important to note that every deed (good or bad) of ours will increase the volume of Sanchita Karma. So to think of liberation without reducing the Sanchita it is impossible, we have to take cycles of births to experience the results of Sanchita Karma.
But Karma Siddantha does not encourage condemnation. Let us suppose a person who is living a miserable life due to his past life deeds. The person who is witness to this should not go deep into the persons past deeds, but get the important message that he (the witness) has to live a virtual life in this present scenario to avoid suffering in the next life.
Prarabdha Karmas are Karma Phalas (Rewards) that are allotted to us for the present life which may be good or bad (enjoyable or sufferings). And most important is that no one can rewrite them even the Creator has no powers to change it once that has been allotted.
Agami & Kriyatmana Karmas are deeds that are to be performed during the course of this life time by an individual, be it good deeds or bad deeds or a mix of both. Remember that the fruit (rewards) of Agami is added to the Sanchita Karma while results for Kriyatmana is got in this life itself.
Hence it is important to note that every deed (good or bad) of ours will increase the volume of Sanchita Karma. So to think of liberation without reducing the Sanchita it is impossible, we have to take cycles of births to experience the results of Sanchita Karma.
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