प्रारब्ध व् संकल्प : PRARABDHA vs. SAMKALPA

प्रारब्ध व् संकल्प : PRARABDHA  vs.  SAMKALPA

मार्कंडेय ऋषि का जन्म शिवजी के उनके पिता को दिए वरदान से हुआ था इसमें पिता ने एक लम्बी आयु के मंद बुद्धि पुत्र की अपेक्षा कम आयु के बुद्धिमान पुत्र की कामना की थी . उनकी आयु प्रारब्ध मैं मात्र  सोलह वर्ष की ही लिखी थी . परन्तु बचपन से ही उन्होंने शिवजी की घोर आराधना की व जब सोलह वर्ष की आयु मैं यमराज उन्हें लेने आये तो वह शिव की स्तुति कर रहे थे . यम ने म्रत्यु का फंदा फैंका तो उसमें शिव लिंग भी आ गया .अधिक् खींचने पर शिव लिंग भी उखड़ने लगा और शिवजी क्रोधित रूप मैं प्रकट हो गए . उन्होंने यमदूतों को मार मर कर अद्म्रा कर दिया व् मार्कण्डेय को अभय दान दिया . मार्कंडेय ऋषि ने अनेकों पुरानों की रचना की जिसमें मार्कंडेय पूरण प्रमुख है .दुर्गा सप्तशती मार्कण्डेय पुराण का ही हिस्सा है .इस प्रकार बालक मार्कण्डेय की  सकल्प शक्ति ने प्रारब्ध पर विजय पाई .

सावित्री की कहानी भी इसी का उदाहरण है . यमराज के पीछे चल कर अपने पति सत्यवान को पुनः जीवित वापिस लाना उसके संकल्प का ही परिणाम था .

प्रारब्ध व् संकल्पशक्ति पर रमाकांत तिवारी का लेख पढ़ें .

PRARABDHA  vs.  SAMKALPA

Prarabdha  is the basket of Karma-s enacted earlier and now matured to bear proceeds in immediate future. Such Karma-s may belong to any life / embodiment, contemporary or hundreds and thousands before in past. Prarabdha Karma-s may be dissolved only through redemption by eliciting proceeds. It is impossible to dissolve such Karma-s before they manifest into proceeds as they are already poised to redeem themselves.

Samkalpa  is the resolve or determination that one aspires to realise in life irrespective of Prarabdha. Indeed, Samkalpa  may be entirely independent of Prarabdha, not even remotely interconnected. Prarabdha  refers to past actions while Samkalpa, current and future. However, both are essentially Karma-s of yesterday and today / tomorrow respectively. Prarabdha  is unseen, unknown while Samkalpa  is seen and known. It is not that Prarabdha  cannot be confronted at all. Effects of Prarabdha  can be minimized or augmented through appropriate actions by exercising faculty of free will available at our discretion.

Now the nagging question that raises it’s head is whether Samkalpa  can supercede Prarabdha. Is it that our lives are encapsulated by Prarabdha  with no Samkalpa howsoever robust, capable of overturning that to achieve the apparently impossible albeit targeted ? If that be so, then what is the relevance and rationality behind Samkalpa  when Prarabdha  is impossible to be ignored ? Is man a slave of Prarabdha  or master of destiny by virtue of strength of his Samkalpa ?

Length of nail inserted inside a piece of wood long ago by someone is now unknown to us. However, to pull the nail out from wood, far greater efforts are required. Since length of nail inserted inside is unknown, one may be unable to conclude how much efforts are required to pull it out now. If length of nail inserted inside is Prarabdha, efforts to pull it out constitute Samkalpa. In such a situation wherein intensity of Prarabdha  is unknown, one must assiduously strive in best of efforts towards realisation of Samkalpa  without worrying about proceeds. Samkalpa  imparts strength of adaptation that delves into innermost recesses of creativity. Overcoming adversity through Samkalpa  stimulates and nourishes advancement. Indomitability of human endeavour is supreme which must be allowed unmitigated freedom to cause evolution and transcend Prarabdha.

Prarabdha  also imparts Vasana-s i.e. tendencies / inclinations in a particular direction of action. Through consciousness of Samkalpa, one may overcome or intensify those inclinations by the dint of Samkalpa. If one allows oneself to be carried away by those legacies of inclinations and propensities, holding destiny responsible for the proceeds thereof is entirely irrational. It is comfortable to have uninterrupted faith in Prarabdha  and absolve oneself of one’s contribution to failures and setbacks. However, that merely discounts phenomenal human endeavour capable of shining like a bright star through the scowling clouds of despondence.

Retribution of Prarabdha  is certainly inescapable albeit Vasana-s are programmable through Samkalpa. Desirable and undesirable Vasana-s have been elaborated in scriptures and means explained how to harness them.

Once Prarabdha  is redeemed, Vasana-s and Samskara-s rendered ineffective, stage is set to attain ultimate emancipation from shackles of Maya  of Prakrti.

Ramakant Tiwari