1 Prabhupada; If you infect some disease, you have to suffer. You cannot escape.

You infect today somehow or other. Not today, not tomorrow, but some day it will come out. It is called kastha, phalonmukha, prrabdha, ppa-bja. Ppa-bja, remains as seed, kastha. Then it is fructifying, phalonmukha. Then you suffer, prrabdha. This is called prrabdha-karma, infection. Song 4 [Lalita-Daaku] (1)jn jna-yoge, koriy jatane, brahmera skt kore brahma-sktkr, aprarbdha karma, samprna jnete hare 1) The learned man, endeavoring in the practice of jna-yoga, eventually achieves direct perception of the Supreme Brahman. That realization of Brahman awards one with fully complete transcendental knowledge, which removes all of one's aprrabdha, or unfructified karmic reactions accrued in previous births. (2)tabu to' prrabdha, nhi hoy koy, phala-bhoga bin kabhu brahma-bhta jva, phala-bhoga lgi', janama-maraa labhu 2) However, by dint of Brahman realization one's prrabdha, or karmic reactions that are presently fructifying, are not diminished unless one actually undergoes the suffering of those reactions. Therefore, despite being a Brahman-realized soul, one must still experience the present reactions of his karma and thus be implicated in the cycle of birth and death. So we have to pluck out this karmayam, the root of karma. Ka-stha, then phalonmukha, and phala-prpti. There are three stages, karmayam: ka-stha, in the seed form, kastha; then phalonmukham, sprouting; then prpta, prrabdha. In the beginning it is aprrabdha, not yet manifest, and prrabdha means manifest. The same example, as we have given several times, infection. We have infect... Suppose I have infected some chronic disease or infectious disease. It is not yet manifest, but it is ka-stha. It is... In the seed form there is. Then, all of a sudden, we get some feverish condition. That is called phalonmukha. And when it is high fever and quite manifest, the delusion and so many other things, that is called prrabdha.

Grades of karma Prarabdha is the karma or action which has been attached to be enjoyed or suffered in this body; and aprarabdha is that which is deposited to be experienced in the future. Prarabdha means 'that which has already begun,' and aprarabdha is 'that which has been reserved for the future.' The stages of progress from manifest to unmanifest are classified in three: kutam, bijam, phalonmukham. We can find this discussed in detail by Srila Rupa Goswami, with various Scriptural quotations, in his Sri-Bhakti-rasamrta-sindhu. Kutam means 'the undetectable portion of our past action.' We cannot read the actions and results contained there, present in a microscopic way. They are undetectable to us.

2 We are told that in Japan they are preserving a library where the letters of the book cannot be read by the ordinary eye. The letters are so tiny that they cannot be read by the naked eye, but they must be magnified by a microscopic process. So kutam is that which is undetectable, like a plane of action, that will gradually manifest and demand its satisfaction. Bijam or 'seed' means something which is more detectable, more clear. We can identify a particular seed and know which type of plant it will produce; and phalonmukham refers to actions that are waiting to achieve their realization very soon. They are demanding. In the stage of prarabdha, the previous actions have reached their satisfaction in this body. These are the divisions. The general Vedic scholars are of the opinion that prarabdha or that which has already begun to be experienced in this body cannot be changed. It is out of hand. And reactions that are reserved for the future may be finished by our good activity, and we may not have to undergo them. Aprrabdha-karma is the stock of potential reactions that are yet unmanifest. The sins whose reactions will be suffered in ones next life, From this unlimited stock of karma-seeds, fruits (future bodies) will develop endlessly. prarabdha karma, or the reactions of past activities that one must experience in this lifetime. Predictive astro. M.N.Kedar; The Karmas done by a Person can be easily grouped into the following three groups :1) SANCHIT KARMAS = accumulated 2) PRARABDHA KARMAS 3) KRIYAMAN OR AGAMI KARMAS The horoscope shows Sanchita Karma i.e. the balance of fruits of the karmas done in the past births (like a balance sheet of the past good and bad deeds). Out of these Sanchita Karmas the result of some karmas, which are known as Prarabadha, are alloted for this birth (present birth). The native is supposed to enjoy the fruits of the good karmas and to suffer misieries for his sins. The fructification of these prarabdha karma depend upon the order of the dasha the native gets during the present birth and on the gochara (transit position). The third category of the karmas i.e. Kriyaman and Agami Karmas is the karmas the native will do in this birth. The results of these karmas can be enjoyed by the native during the present birth or they may also go to the deposit of Sanchita Karmas. This again depends upon the order of the dasha and transit position the native gets during the present birth. We have seen many people working sincerely and are quite eligible to achieve certain results, but they don't get it. The persons who were less sincere and were also not capable of getting, do get the favourable results. The difference is because the favourable dasha gives one the success and the unfavourable period denies the same to the other.

THE RAHU KETU EXPERIENCE

The mystery of reincarnation can be understood better through the Vedic classification of karmas. There are said to be four types of karmas - Sanchita, Prarabdha, Kriyamana and Agama. Sanchita is the sum total of all our karmas in all our previous lives. Of course, in most cases, one can't experience all the stored karma in one We. Prarabdha is the small ripe part of the stored karma which we are ready to experience in the present life. Kriyamana is the karma we create in the present We by using our free will. Agama is the karma we create by visualizing and making plans for the future. It is the karma created by us in defining our future path. It is easy to see that Ketu presides over Sanchita and Prarabdha karma.

3 Ketu stores all our past lives karmas and decides the part of it which is suitable for experiencing in the present life. Rahu being the planet of free will and future presides over Kriyamana and Agama karma. Rahu helps us make conscious choices in our present life and also helps us outline our future course. Ketu can be seen as a planet which represents old souls who have more or less experienced the whole spectrum of life represented by the twelve signs and nine planets. This is why one can see that old and more mature souls have Ketu playing a prominent role in their charts. It is usually conjunct important points and planets. Rahu on the other hand is more prominent in the charts of young souls who have a lot left to experience. This however does not mean that Rahu can not be strong in the charts of old souls and vice versa. A musician may have a strong Ketu channeling the music he learnt in his past life but that does not necessarily make him an evolved soul. In the same way Rahu's strength in a chart which is important for fulfilling one's karma in the present incarnation does not indicate a young soul.