Swasti Sansthan: Destiny Unfolded - Chapter 1 & 2

Article Published by : PAVAN KUMAR SHARMA,' PAAVAN &MAAHIR

Destiny Unfolded

Chapter 1 What is Destiny? and How it is interpreted ?

Destiny or fate is a pre-determined course of events. It may be conceived as a pre-determined future, whether of an individual or in general of anything. This concept is based on the belief that there is a fixed natural order to the cosmos, although often used interchangeably, words ‘fate’ and ‘destiny’ have distinct connotations.

Fate is a power or agency that pre-determines the course of events, so that events are inevitable and unavoidable. In Islam, fate or qadar/taqdeer is the decree of Allah. Hindu mythology also defines fate as decree of vidhata, the supreme Lord.

Destiny is used with regard to the finality of events as they have worked themselves out; and to that same sense of destination, projected into the future.

In normal speaking, destiny and fate are synonymous but they have been given inherently different meanings in philosophy. In Christian philosophy, destiny is a manifestation of will to live which can, at the same time, mean by living fate. This will to live is the very basis of human behaviour.

Fate on the other hand is pre-ordained course of events which cannot be changed by maneuvering or intervention of any kind. Many Greek legends and tales teach the futility of trying to outmaneuvering an inexorable fate that has been correctly predicted.

There is one more term used in a synonymous connotation of destiny and fate. This term is Providence or Divine Providence. In theology this term means God’s intervention in the world. A distinction can however be made between General Providence and the natural order of the universe and special Providence which means God’s extraordinary intervention in the life of people. Miracles generally fall in the second category of divine providence.

The Jewish philosophers as well as Hindu theologists maintain that Divine Providence means that God is directing or even recreating every minute detail of creation. Both Hindus and Muslims, as well as Christians, believe in the inerrancy of the original Vedic, Koranic and Biblical manuscripts. The original texts of these religious scriptures have been attempted to be perceived as such or at least substantially similar to what was originally spoken or written. This has been done only to propagate that the original texts were divinely inspired and that has also been preserved throughout the centuries, so they are pure, authentical and respected. Some Theologists (like James Calvin) emphasize total depravity of Man and the complete sovereignty of God. God’s plan for the world and every soul that he has created is guided by His will which the Divine Providence. The idea that man has free will and is able to make choices independently of what God has already determined is based only on our limited understanding of God’s perfection and the delusion that God’s purpose can be circumvented. This is the thought of the theologists of this category. In this mode of thought, providence is related to predestination. Among Hindus the majority of saints believed in this idea and that is true about the Muslims as well. Among Christians, some Protestant Churches and Reformist Churches identify with this thought.

Martin Luther King however differed a little from it. According to him divine providence refers to God’s preservation of his creation and his co-operation and his guiding and sustaining the Universe. While God co-operates with both the Good and Evil, but with the evil deeds he does so only in as much as they are deeds not with the evil in them. God concurs with an act and its effect but he doesn’t in the evil of the effect. According to King, divine providence began when God created the world with everything needed for human life, including both physical things and natural laws. Everything the people have is given and preserved by God, either directly or indirectly or through other people or things. Divine Providence in relation to man is the ‘foresight’ and related to the God as Providence.

Luck is another name given to fate. According to the Webster’s dictionary, luck is a purposeless, unpredictable and uncontrollable force that shapes events favourably or unfavourably for an individual group or cause. A more simpler definition of ‘Luck’ would be “events that influence one’s life and are beyond one’s control”.

In the perspective sense, luck is supernatural and deterministic concept which prescribes that there are forces (e.g., God’s or spirits) which prescribes that certain events occur very much the way the laws of physics will prescribe that they will occur. It is in this sense only that people mean when they say that they do not believe in luck. In the descriptive sense, people speak of luck after events which they find to be fortunate or unfortunate and may be improbable or even impossible. Therefore, cultural views of luck vary from perceiving luck as a matter of random chance to attributing it to the explanations of faith and superstition. Daniel Dennett said that “luck is mere luck” rather than a property of a person or thing whereas Carl Jung viewed luck as synchronistic or a meaningful coincidence.

The word ‘luck’ probably entered the English vocabulary as a gambling term and the context of gambling remains detectable in the words connotations, i.e., luck is one of the way of understanding a personal chance event; but luck has three aspects which make it distinct from chance or probability.

· luck can be good and bad

· luck can be accidental or chance

· luck applies to sentient beings

Some examples of luck are:

- Being born in a wealthy/rich/royal family

- Finding a valuable object or money

- Winning an event even when all the odds were unfavourable.

- Correct answer to a question in a quiz.

- Avoiding an accident at the last moment when it seemed sure.

Earlier to adoption of the word ‘luck’, the English language expressed the notion of good fortune with the word ‘speed’. Speed and good fortune taken together meant “Prosperity, Profit and Abundance” It is not associated with the notion of probability or chance but rather with that of Fate or Divine Providence. Fortuna, the Roman Goddess of Fate or Luck, was popular as al allegory in medieval times.

Luck refers to that which happens to a person, which is beyond the control of that person. This view incorporates phenomena that are chance happenings, i.e., place of birth of a person, but no uncertainty is involved or the uncertainty is irrelevant. Within this framework one can identify three different kinds of luck:

1) Constitutional luck – is the luck with factors that cannot be changed, i.e., place of birth and genetics.

2) Circumstantial luck – is the luck with factors that are brought on haphazardly, i.e., accidents.

3) Ignorance luck – is the luck with factors one is not aware about and can be identified only in hindsight.

The rationalists only believe that ‘Luck’ is a probability taken personally. This approach to luck includes the application of the rules of probability and an avoidance of unscientific beliefs. They believe that a belief in luck is a result of poor reasoning and wishful thinking. A believer in luck who asserts that something has influenced his or her luck commits the ‘post hoc ergo propter hoc fallacy; which means that because two events are connected sequentially, they are connected casually as well and can be depicted below:

‘A’ happens (luck – attracting an event or action) and then ‘B’ happens. Therefore ‘A’ influenced ‘B’.

In the rationalist perspective, probability is only affected by confirmed casual connections.

A gamblers’ fallacy and inverse gamblers’ fallacy both explain some reasoning problems in common beliefs in luck. They involve the denial of unpredictability of the random events. They therefore think “I haven’t rolled a seven all the week, so I should roll it for sure tonight”.

More contemporary authors writing on the subject believe that definition of good destiny is; enjoying good health, good mental and physical capabilities, achieving all important goals of life; having a good appearance and happiness of the mind and not meeting with accidents.

There are many spiritual or supernatural beliefs regarding fortune. These beliefs vary widely from one another but most agree that luck can be influenced through spiritual means by performing certain rituals or by avoiding certain circumstances. Luck can be a belief in an organisation of fortunate and unfortunate events. Luck is a form of superstition which is interpreted differently by different individuals. Abrahamic Religions as well as Vedic Religion believes that God controls all the future events. Belief in the extent of Divine Providence varies; most acknowledge providence as at least, if not complete influence divine favoritism. The concept of Divine Grade or Blessings as they are described by believers closely resembles what is referred to Luck by others.

Meso American religions, such as Aztecs, Mayans and Incas had particularly strong beliefs regarding the relationship between rituals and Gods which can be called luck or providence. In these cultures, human sacrifice (both willing volunteers and captured enemies) as well as self sacrifice by means of bloodletting, could possibly be seen as a way to propitiate the Gods and earn favours for the city/person offering sacrifice. Many traditional Africa practices such as voodoo, have strong belief in superstition. Some of these religions include a belief that third parties can influence an individual luck. Shamans and witches are both respected and feared, based on their ability to cause good or bad fortune for the persons in villages near them. In India the Vaishnavite and Shaivite Vedanta School elucidates the nature of the Atman and the powers of the Parmatman. They believe that the Parmatman or the Supreme One is the Master of the Universe. He is the one who who is in control of the chetanas (sentients) and the achetanas (non sentient). Nothing can happen without hi will. Even the fruits of karma belong to Him. While we have to do karma as our duties but we are his tools and do as he prescribed us to act and we are also not the real benefactors of the fruit thereof. Jivatma should surrender everything to the Supreme being, i.e., Parmatman, leaving aside the worldly pleasures. Having so surrendered to God, a man shouldn’t worry about anything and he should be just an observer to the things moving around him, which is everything destined.

Gauthama Buddha, the founder of Buddhism, however taught his followers not to believe in luck. He taught them that everything which happens must have a cause, either material or spiritual, and does not occur due to luck, chance or fate. In the Sutta Nipata, Buddha has been recorded as having said:

“whereas some religious men, while living of food provided by the faithful make their living by such low arts, such wrong means of livelihood are Palmistry, interpreting dreams, Astrology, Divine signs, bringing good or bad luck, invoking the gods or goddesses of luck……”

The monk Buddha refrains from such low arts and such wrong means of livelihood. However, later on, the Buddhists started wearing ‘Takrut’ (verses) and amulets which were blessed by monks to protect them from any harm and to bring them good luck.

The Hindus worship Goddess Lakshmi as the Goddess of wealth and fortune. In Islam, the concept of luck was originally not there but there was a belief that the actions were determined by Allah on the basis of the deeds of the human beings. There was also the belief that one’s sustenance is pre-determined in heaven. In the Arabic language there is a word which directly means ‘luck’ which is ‘hazz’ and a related word for lucky- mahzuz. In Urdu, the word related to Luck is ‘Taqdeer’. In Hindi it is ‘Kismat’, ‘Bhagya’, ‘Vidhi’, ‘Bhavitavyata’, ‘Prasabdh’, etc. So generally all the religions and faiths have their verson of Luck and Divine Providence and it directly emanates from the might and invincibility of the Supreme Being.

Jean Paul Sartre and Sigmund Freud felt that luck has more to do with a lack of control on the events in one’s life and the tendency of humans to escape from personal responsibility or accountability. According to this theory, one who ascribed their travails to bad luck will be found to be living very carefree and risky lifestyles. There are four main aspects of luck under psychology, i.e., belief in luck, rejection of luck, being lucky and being unlucky. People who believe in good luck are more optimistic, more satisfied in their lives and have better moods. If ‘good’ and bad events occur at random to everyone, believers in good luck will experience a net gain in their fortunes and vice versa for believers in bad luck. Thus, a belief in good luck may actually be an adoptive meme. This is clearly likely to be self reinforcing or as a self fulfilling prophecy. There may be games depending on luck rather than skill or effort. In poker, especially games with communal board, pure luck may decide a winning hand. Luck in games involve change is defined as the change in a player’s equity after a random event such as a die roll or card draw. Luck is positive (good luck) if the players position is improved and negative (bad luck) if it is worsened. A poker player, who is doing well, is said to be running good. There is no explanation as to how some successful players, who ascribed their profitability to a mix of probability and chance, to explain luck in the game or to understand the part of it in their success. Individual views of the change of winning and what it means to win a lottery is largely explained by statements like the winner was ‘just lucky’ meaning thereby that they contributed no sill or effort. Leaving it to chance is a way of resolving issues also, i.e., flipping a coin at the start of the sporting event may determine who goes first.

Richard Wiseman did a ten year scientific study into the nature of luck. This study has revealed that, to a large extent, people make their own good and bad fortune. It further revealed that luck people generate their own good fortune via four basic principles:

1) They are skilled at creating and noticing chance opportunities;

2) Able of making lucky decisions by listening to their intuitions;

3) Able to create self fulfilling prophesies via positive expectations;

4) Able to adopt a resilient attitude that transforms bad luck into good.

Researches have suggested that good luck and good mood often go together and that lucky people are happy and optimistic whereas unlucky people are anxious and depressed. Although previous studies have explored the antecedents and consequences of luck using attribution theory, personality traits and variables and more recently they have followed a cognitive priming approach, research on the underlying mechanism of how luck influences consumer judgement and behaviour, has been noticeably absent in these past studies. Moreover, in much of this previous work, luck is manipulated in a way that it is very likely to elicit positive effect as well. Thus it is difficult to articulate as to whether the observed effects of luck are due to chronic belief about luck, temporary changes in how lucky the people feel, or because of changes caused by the positive effect that is experienced. Their research showed that, primming participants subliminally with luck related stimuli made them feel luckier and happier. It was also found that the effects of priming luck, using subliminal messages, increased participants’ estimates of the likelihood of favourable events, their participation in lotteries, the amount of money the invested in relatively risky financial options, and these effects appeared to be mediated by temporary changes in their perception of luck rather that by effect.

The nearest word to change or luck in science is probability. So we should understand the concept of probability also. The word probability is used to quantify an attitude of mind towards some proposition of whose truth we are not certain. The proposition of the interest is usually is usually in the form of the question “Will a specific event occur?” The attitude of the mind is in the form of one more question “How certain are we that the event will occur? This certainty can be described in terms of a numerical measure, and this number can be anywhere between 0 and 1 (where 0 indicates impossibility and 1 indicates certainty). So the probability of some event to occur can vary from 0, i.e., impossibility to 1, i.e., certainty. But this probability, according to the science of thermodynamics can never be zero and can also never be one. So nothing is impossible in absolute terms and nothing also is certain in absolute terms.

But relatively speaking, the higher is the probability of an event, the more certain we are that it will occur. A simple example would be the toss of a fair coin. Since the two outcomes out of this spinning of the coin are deemed equiprobable, the probability of ‘heads’ is equal to the probability of ‘tails’ and each probability is ½ of equivalently at 50% chance of either ‘heads’ or ‘tails’. (Here the chance or probability of the coin not dropping flat and instead standing straight has been presumed to be zero, though it is not impossible and can happen once in a while).

These concepts have been given an axiomatic mathematical derivation in probability axioms, which are used widely in such areas of study as mathematics, statistics, finance, gambling, physics, artificial intelligence/machine learning and memorizing, computer science and in philosophy also to draw inferences about the expected frequency of the events. When dealing with the experiments of the events that are random and well defined in a purely theoretical setting (like tossing of a fair coin), probability describes the statistical number of the outcomes considered divided by the number of all outcomes (tossing a fair coin twice will yield ‘head – head’, ‘head – tails’, ‘tails – head’ and ‘tails – tails’ and all four are equally possible to occur).

When it comes to practical applications however, there are two major competing categories of probability interpretations, whose followers posses different views about the fundamental nature of probability.

1) Frequent Probability / Propensity Probability:- The Frequent Probability means that the probability of a random event denotes the relative frequency of occurrence of an experiment’s outcome when repeating the experiment. This interpretation considers probability to be the relative frequency ‘in the long run’ of the outcomes. The Propensity Probability means that probability is the tendency of some experiment to yield a certain outcome, even if it is performed once only. These are the views of objectivists.

2) Bayesian Probability:- On the other hand, subjectivists believe that probability is the ‘degree of belief’ which is interpreted as “the price at which you would buy or sell a bet that pays 1 unit of utility if E = O if not E.” The most popular version of this kind of probability is Bayesians Probability, which includes experts knowledge as well as experimental data to produce the probabilities. The experts knowledge is represented by some prior probability distribution. The experimental data is incorporated in a likelihood function. The produce of the prior and the likelihood, normalised, results in a posterior probability distribution that incorporates all the information known to date.

Destiny Unfolded

Chapter 2
Making of Destiny; The Hindu Philosophy.

The Hindu scriptures are all united to propound that the destiny is made by the works (Karma) of a creature. The works done by a creature are divided into two main types.

Sanchit Karma (Works of the previous & present life which has not fructified & hence are stored		Kriyaman Karma (The good and bad deeds which one does in the present birth)
Prarabdha Karma (The assigned portion of the Karma stock which will fructify in the present birth)	Accumulated Karma (Stored Karmas which will not fructify in the birth)	Stored Karma Kriyaman Karma which have been stored & can fructify in this birth or at any time in future	Falit Karma (Kriyaman Karma which have fructified.) 1. Short term falit 2. Long term falit
Stored Karma (Prarbdha Karma yet to fructify)	Falit Karma Prarabdha Karma which have fructified

Complete stock of Karmas which one has accumulated and which are yet to be fructified so far are called as Sanchit (Accumulated) Karma. When a creature takes a particular birth, he is assigned a portion of this Sanchit Karma. This assigned portion of the Sanchit Karma is called as Prarabdh Karma, which makes our Bhagya, Luck or Destiny. The creature takes birth in a particular Yoni in the whole animal / vegetable kingdom, the family in which it is born, his body, health, wealth by birth, his wisdom inherited, his nature, his happiness, his problems etc. are all the Prarabdha Karmas’ fruits.

So the creatures Prarabdh is decided even before its birth and it is born as a result of this Prarabdh. Kabeer Dasji has very succinctly put this fact in his doha:

“ Prarabdha Pahle bana, peechhe bana sareer;

Kabir achambha hai yahi, man, nahi bandhe dheer.

(Destiny is decided even before one is born, but it is strange that the conscience doesn’t understand this and is always anxious to know about the future, and mind remains disturbed.)

But even though our destiny is primarily made by our Prarabdh Karma, the Kriyaman Karmas also have to play a role. Kabeer Dasji has again put this up very succinctly in his doha.

“ Keenhe bina upaye Kachchu, Dev Kabu na det;

Khaat Beej bove nahi, tab kyun janme Khet.

(Without one’s endeavor, even the God’s cannot give him anything. Why the crops would rise and reap if no soil is toiled and watered and if no seeds are sowed in the earth)

Therefore, the Kriyaman Karmas (Present Works) can help us to reduce or enhance Karmic influences. They can create the positive energy to help in facing Karmic influences. Like if one is destined to be hurt and killed by a sword, he will surely be hurt by sword, but if he has done some good Kriyaman Karmas, they will save his life and can also get him remedied from the wound. Further, if a person is destined to be poor, he will be a born poor. But if he takes many efforts and pains to earn money, he will get a little more than otherwise what was in his destiny, since the Present or Kriyaman Karmas count a lot. The Kriyaman Karmas give two types of results i.e. short term & long term results. Sometimes they fructify early sometimes late and sometimes are just accumulated. But predominantly our destiny in this birth is decided by Prarabdh Karma. Kabeer Dasji has again succinctly described this fact in this doha.

“Likha mite na Karma ka, guru kar bhaj hari naam;

Seedhe marag nit chale, daya dharma, visraam.

(Fruits of the karma can never be averted, so one has to go to a guru, and has to always chant his mighty’s name, while following dharma and doing good deeds.)

So in our philosophy in a nutshell, it is only our Karma which is helping to us, whether its Sanchit / Prarabdh Karma / Kriyaman Karma. It is a vicious circle of Good, and Bad deeds which creates a vicious circle of sufferings / happiness. The religion therefore, teaches us to be humble, to do good deeds, help the weak and poor, never be proud of your powers. You should never misuse the power given to you. Believe in God and pray him.

Classifying further Kriyaman Karmas are of two types i.e. Shubh or Good and Ashubh or Bad. Both the kind of Karmas create either a fruit or a samskara. The fruit part of these Karmas again have two divisions Drushta (visible) and Adrushtra(Non visible). The drushta or visible part of them once again is of two categories i.e. Tatkalik (Immediate) and Kalantarit (Postponed). For example the tatkalik or immediate effect of eating good food is that your tounge is pleased and your appetite is satiated, but the Kalantarit part of it, is the nourishment and upkeep of your body. The Adrushta (Invisible) part of the fruit of a karma is also divided into two categories i.e. Laukik (This World) and Paarlaunkik (Trans World). For example, the karma of yajna, daan and tapa (sacrifice, donation and penance) yields laukik or worldly fruits like yash(fame), dhana(wealth), santati (off spring) etc. and its trans world or parlaukik fruit is heavenly abode after death. The karma which has fructified while living in the world has exhausted its effect and the karma which has not fructified while living will go with the Astral body to be fructified either in the trans world or even in the next birth, if it still accumulates. The samskara part of the Kriyaman Karma again has two parts, Shuddha (Pure) and Ashuddha(Impure). The samskara make the Nature (Swabhava) of the living beings. Hence, every living being has its own Swabhava or Behaviour. Even each individual human being has his own behaviour or swabhava, which are the results of the samskara part of their good and evil deeds in the past births. This behaviour is predominant and cannot be annulled though it can be modified to an extent. Therefore, it is said that

“Swabhavo murdhina vartate

(Behaviour will certainly be manifested)

Now the question is as to how the Prarabdh Karmas fructify. This fruit is in the shape of Favourable and Unfavorable circumstances and a third variant is that on Mixed Circumstances. The fruit of good deed is in the shape of Favourable circumstances, whereas the fruit of bad deeds is Unfavorable Circumstances. The mixes karmas yield mixed (both Favourable and Unfavorable) Circumstances.

Now the question is as to how the Circumstances are created and who creates them? The circumstances are created by three types of activities i.e. Self desired and Self created activities, Undesired but Self created activities and activities created by others. Earning income by doing self desired efforts and activities, is a circumstance created by your own desire and activities. But being rewarded by somebody is a circumstance created by the desire of others. Finding wealth while digging something for other purpose like construction is the circumstance created in an undesired manner but by your own activities. All the three kinds of circumstances i.e. Favourable, Unfavorable and Mixed can be created by all the three kinds of activities i.e. self desired, self undesired and desired by others. So the lesson is that you do the desired work when you see that the circumstances are turning favourable and don’t do an important work though its most desired when you see that the circumstances are not favourable for it. In cases where the circumstances appear to be mixed one can attempt to do the desired work but to get the positive results one has to do more efforts just to face the unfavorable circumstances and to overcome them. But most certainly even to get the fruits of the Prarabdha Karma, one has to do at least some Karma or efforts. Hence, in this world what is most important is the Karma or the Work or the Duty. Krishna said, do the work you are destined to do, without feeling that you are the doer of it and without being infatuated by the results of them. The fruits or the results of a work done by you is not in your control so there is no point in bothering about the results. According to Lord Krishna, the works or the Karmas or deeds done without the feeling of being the doer of them and without being infatuated by their results are the Divya Karmas (Supreme Works / Deeds) which will not create any bondage for your soul, and by doing the destined (Niyat karma) works only in this prescribed manner one can achieve Emancipation (Nirvana) Given as under, are the flow charts of different aspects of Karma as discussed above.

Relevant Shlokas of Geeta regarding Philosophy of Karma:

“ Karmanye - vadhikaraste maafaleshu kadachana,

Maa karma fala hetu bhurbhate, sangoasatva karmani.”

(You have a right to do the karmas but no right over the fruits of them, as they are not in your control. But while not being attached to the fruits of karma, one should not discard doing the works as doing the Karmas is ones’ duty. Nobody can actually survive without doing the Karma and even the God has to do Karmas but the works done by the God are Divya because they all are done with the rarest sense of detachment. Lord Krishna says;

“Na maam karmani limpanti, na me karm fale spriha

Itimanyobhi janati, Karmabhinarsa badhyate.”

(While doing the work, I am never attached to karma as their doer or their benefiter. So I am not all involved in the works done by me and I have no expectations of any results from them. One who understands this philosophy of doing karma preached by me, he cannot be tied down by the karmas or the worldly deeds and their fruits. He is thus Emancipated.

What are the ‘Karma’? Are even Karma decided by somebody super intelligent? Its’ so because Krishna has said that every being has to do the work assigned to him (i.e. Niyat Karma)

‘ Niyatum Karu Karm Tvam,

Karm jyayo Hyakarmana.

Shareer ya trapich tena,

Prasidhyet Akarmana. ’

(Therefore you do the work assigned to you, because it’s better to do Karma then no to do. As even the sustenance of your body will not be possible without doing work)

All the living and non living beings in this World are having three major characteristics i.e. Gunas. They are the characteristics of Satva (responsible for all the good deeds), Rajas (responsible for all the neutral deeds and the Tamas (responsible for all the evil deeds). These basic characteristics in a living being to whatever extent they are present in his constitution are interacting with the Kala or time and are being manifested as the ‘Karma’ done by him / her. Kala or the time is eternal and the Karmas perish ultimately when they fructify. Its’ mentioned in Geeta that;

‘ Prakrutije gune sarvah, kaaryate hi avash karma.

(Bound by the three principal characteristics of the Mother Nature everyone has to do the prescribed Karma or deeds.)

‘ Nahi kaschid kshanam api, jatu tishti akarm krut.

(Nobody can remain or survive without doing the Karma or work even for a second whether voluntarily or involuntarily.)

So, according to Geeta, Karma also is niyat or prescribed. But there is a volition given to the creature to control the lower or the neutral deeds directed by the characteristics (Gunas) of Tamas and Rajas and to increase the higher deeds directed by the characteristics of the Satva. So it’s by increasing Satva and annihilating Rajas and Tamas, that one can get emancipated.

This volition available to the human beings is called as the godly knowledge or Vivek, which guides him to select the good deeds over the bad deeds. (The Biblic reference of which is the incidence cited therein of the Eve priking the Fruit of the knowledge of Good and Bad’ and eating it with Adam, without the permission of the God, as a punishment of which the God send them to the Earth, to conquer it and spread over it.)

To conclude the discussion we can say that though the Karma is most important for human being but Prarabdh made by his/her own deeds in the past and the inculcated Gunas of Satva, Rajas and Tamas by him / her are to a large extent deciding what he / she will be inspired to do and what he will ultimately do, is in the control of the godly given knowledge to him called vivek. With the use of this knowledge of Good and Bad one can strive to do more and more Satvik or good deeds which will make him free from the bondages of the Rajas and the Tamas. So he / she can control his / her ultimate destiny and determine it.

To be read in conjunction with Destiny Unfolded Chapter 3 & 4
and
Chapter 5 & 6

Pavan Kumar Sharma

Chief Commissioner of Income-tax,

Hubli (Karnataka)