Can Bhakti or present actions change Prarabdha (destiny)?

To understand the correct answer to this question, we must first understand the structure of the universe and the laws governing its operation.

The Lord creates the universe through Prakriti (Nature). He Himself is the father of the universe, and Prakriti is its mother — so He Himself declares in the Gita. Consider these two verses:

That is — Under My supervision, Prakriti brings forth this entire creation of moving and non-moving beings; by this cause, O Kaunteya, the world revolves.

That is — O Arjuna, whatever forms are born in all the wombs, the great Prakriti is their mother, and I am the seed-giving father.

The Lord created Prakriti and also the laws of Prakriti. Prakriti operates according to its laws. It is a kind of invisible force — whatever task has been assigned to it, it carries out without any partiality. It does not consider whether the doer of an action is a devotee or a non-devotee, a virtuous soul or a sinner, a king or a pauper. It records the actions of all in its invisible 'computer' and determines their results. It spares no one. Therefore, everyone must receive the punishment or reward for each of their actions in accordance with the law of Karma — the divine law.

Our Prarabdha (destiny) is formed from our past good and bad deeds. That is why the Lord says:

That is — I am equally disposed toward all beings; none is hateful to Me, none dear. But those who worship Me with devotion abide in Me in a special way, and I in them.

The meaning is that the law of Karma applies equally to all.

But just as every general rule has some exceptions, so too there are exceptions here.

When a person becomes completely surrendered to God, when his heart becomes spotless, untainted and pure, when he becomes a complete Dharmatma, and when, as an ananya (exclusive) devotee, he regards God alone as his sole refuge — then God gradually begins to destroy such a person's sins.

It is for this very state that the Lord says in the Gita:

'Api chet suduraacharo bhajate mam ananya-bhak | Sadhur eva sa mantavyah samyag vyavasito hi sah ||'

That is — Even if a person of the most vile conduct worships Me with exclusive devotion, he should be regarded as a saint, for his resolve is in the right direction. He quickly becomes a Dharmatma and attains eternal peace. O Kaunteya, know for certain that My devotee never perishes.

And regarding the fruit of exclusive devotion, the Lord says:

That is — Those who, thinking of Me with undivided attention, worship Me — for those ever-devoted ones, I Myself carry what they lack (yoga) and preserve what they have (kshema).

Now, coming to the main part of the question — Prarabdha is considered to be of three types:

1. Ordinary (Sadharan) Prarabdha 2. Moderate (Madhyam) Prarabdha 3. Severe (Durvaha) Prarabdha

Through the worship of God, Bhagavad-Bhakti, and Sharanagati (complete surrender), ordinary and moderate Prarabdha are either destroyed or their impact is so greatly diminished that it is like holding an umbrella in heavy rain — only a few drops touch you, rather than getting completely drenched.

However, extremely severe Prarabdha, which is formed from very grave misdeeds of past lives, generally must be endured — though the Lord does reduce its intensity.

Our actions in this life — called Kriyamana Karma — mostly influence our ordinary and moderate Prarabdha. Altering severe Prarabdha is possible only through the highest order of righteous living and exclusive devotion.

Nevertheless, the ultimate principle is this — the highest, absolute, unconditional Sharanagati (complete surrender) possesses the power to destroy even the most severe Prarabdha; at the very least, it certainly diminishes its pain and intensity greatly. Hari Sharanam!