experience of a similar character. So this apurva, or the potency that is present in the
mind for further experiences, is present there, and one groove is sufficient to create a
desire for further experiences of a similar nature—which again produce further
grooves, and so on, endlessly.
The whole of the mind is made up of these grooves. It is a bundle of these vasanas,
impressions—samskaras, as we call them. All these are the preparations that we
make for rebirth because, inasmuch as a groove, or impression, formed in this
manner in the mind will not go without satisfying itself, it is imperative that birth be
taken for the purpose of this fulfilment. Every fulfilment of a desire requires an
instrument of action, and that instrument is the body and the organs thereof. So
there is a necessity to manufacture a body for the purpose of the fulfilment of the
desire that is there already buried in the form of impressions, samskaras, etc. That is
the reason for rebirth.
The kind of life which we live here—the length of life, the type of experiences through
which we pass, etc.—is conditioned by a group of these potencies in the mind called
this prarabdha karma. This is a Sanskrit word with which we are all very familiar.
‘Prarabdha’ is only a peculiar technical term which means the allocation of a
particular group of these subtle potencies, or tendencies, or impressions, for the
purpose of direct experience. We are born into this world with a single purpose, and
the purpose is the fulfilment of those urges which have been left unfulfilled in the
previous life, inasmuch as the previous body was unsuited for the fulfilment of those
desires. Then, what happens? These allocated groups of karmas concretise
themselves, become very powerful, and seek manifestation in space and in time. They
attract atoms of matter from space and create a body around themselves, just as the
nucleus in an atom can draw electrons around it and form an atom.
In some such manner, the nucleus of this mind, which is like a proton, we may say,
draws the electrons of particles of matter in space and forms an atomic structure
which is this body. It has been done for a particular purpose, as it is very clear. Then
the instrument is born. This is called birth. This instrument is born for a particular
purpose: to repeat these experiences of previous lives. Then, what happens? The
mind jumps on the objects immediately because the instrument is ready, and it gets
confirmed in its feeling that there is pleasure in the objects of sense. Thus, in this
birth also we repeat the same experience that we had in the previous life. What
happens is that we go on having more and more confirmation of this feeling that
pleasure is only in objects because we can see them, we can feel them, we can touch
them, we can taste them, we can smell them, and so on. What can be a greater proof
than this experience of pleasure? The reality of pleasure is confirmed.
This second series of impacts of the senses on the objects produces more impressions
again, and so we find ourselves in hell, veritably. The earlier samskaras are already
there, not entirely fulfilled; and before they are completely fulfilled, we add to the
stock by further experience. So the prarabdha, which we are here to run through by
experience, does not exhaust itself merely by the process of experience, but becomes
a generating force for further actions. These new actions that we perform or commit
through the force of this prarabdha is called agami karma—kriyamana karma, as
they call it. Those unfulfilled impressions which have not been fully manifest in the
form of prarabdha or sanchita, the stock that is already present, will be ready to
reveal themselves in the required shape, one day or the other.