One can't use the word "pre-destination" or "fate" to substitute with Karma because
they do not mean the same. Karma is not pre-destination. However, karma is the
underlying principle between Pre-destination and Freewill. The Hindu understanding of
karma includes both pre-destination and free will. To understand the implications of
karma, we have to understand the sublime synthesis of pre-destination and free will.
Both aspects exist simultaneously. To conceive of this apparently inconceivable reality,
we have to consider both sides of the law of karma: the point of view of action, and the
point of view of reaction.
The free will is excersized in Kriyamana karma and Agama karma . In terms of prarabha ,
it’s clear that one has no choice about whether to allow prarabha or not, because the
reaction has started, and it is going to have to work itself out. Yet, we are free to
choose what we’ll receive, but what we
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*** Kala (Time)***
main philosophical subject matter of the Bhagavad-gita is the explanation of five basic concepts or truths:
kâla or kaala ( Sanskrit : "Time"), is the word for Time as the source of all things. The
absolute undivided time or duration, and of manifested or divided time: the former as
causal or noumenal, the latter as effectual or phenomenal, and therefore mayavi
(illusional). kâla is an illusion produced by the succession of our states of
consciousness as we travel through eternal duration, and it does not exist where no
consciousness exists in which the illusion can be produced; but 'lies asleep'.
Time, the steed, runs with seven reins (rays), thousand-eyed,
ageless, rich in seed.
The seers, thinking holy thoughts, mount him; all the worlds are his
With seven wheels does this Time ride, seven naves has he,
immortality is his axle.
He carries hither all these beings. Time, the first god, now hastens
He surely did bring hither all the beings; he surely did encompass
all the worlds.
Being their father, he became their son; there is, verily, no other
force, higher than he.
Time begot yonder heaven; Time also begot these earths.
That which was, and that which shall be, urged forth by Time,
Time created the earth; in Time the sun burns.
In Time are all beings; in Time the eye looks abroad.
In Time mind is fixed; in Time breath is fixed; in Time names are
When Time has arrived, all these creatures rejoice.
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1. Arjuna requests Krishna to move his chariot between the two armies. When Arjuna sees his
relatives on the opposing army side of the Kurus, he loses courage and decides not to fight.
2. After asking Krishna for help, Arjuna is instructed that only the body may be killed, while the
eternal self is immortal. Krishna appeals to Arjuna that as a warrior he has a duty to uphold
the path of dharma through warfare.
3. Arjuna asks why he should engage in fighting if knowledge is more important than action.Krishna stresses to Arjuna that performing his duties for the greater good, but without attachment to results is the appropriate course of action.
4. Krishna reveals that he has lived through many births, always teaching Yoga for the
protection of the pious and the destruction of the impious and stresses the
importance of accepting a guru.
5. Arjuna asks Krishna if it is better to forgo action or to act. Krishna answers that
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The Gita again and again emphasises that one should cultivate an attitude of non-
attachment or detachment. It urges repeatedly that an individual should live in the
world like water on a lotus leaf. “He who does actions, offering them to Brahman and
abandoning attachment, is not tainted by sin as a lotus leaf by water”
Attachment is due to infatuation. It is the offspring of the quality of Rajas. Detachment
is born of Sattwa. The former is a demoniacal attribute, the latter a divine one.
Attachment is born of ignorance, selfishness and passion and brings with it death;
detachment is wisdom and brings with it freedom. The practice of detachment is a
rigorous discipline. You may stumble like a baby who is just learning to walk, but you
will have to rise up again with a cheerful heart. Failures are not stumbling-blocks but
steppingstones to success.
Try to dwell always in your own Self. Abide in your centr
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Krishna summarizes the Yogas through eighteen chapters. Three yogas in particular
have been emphasized by commenters:
1) Bhakti Yoga or Devotion,
2) Karma Yoga or Selfless Action
3) Jnana Yoga or Self Transcending Knowledge.
1) Bhakti Yoga or Bhakti Marga ( Devanāgarī: भक्ति योग) — denotes the spiritual practice
of fostering bhakti (loving devotion) to a personal form of God that involves devotion,
attachment and love for God. bhakti is a Sanskrit term that signifies an attitude of
devotion to a personal God that is typically based on a number of human relationships
such as beloved-lover, friend-friend, parent-child, and master-servant. The Bhagavad
Gita and Bhagavata Purana are two important scriptures which explain and develop the
attitude of bhakti.
The Bhagavata Purana teaches nine primary forms of bhakti, as explained by Prahlada:
(1) śravaṇa ("listening" to the scriptural stories of K
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Karma can be divided into four parts called Sanchita Karma, Prarabdha Karma, Kriyamana karma and Agama karma .
1. Sanchita karma "accumulated actions." The sum of all karmas of this life and past lives.
2. Prarabdha karma "Actions begun; set in motion."
That portion of sanchita karma that is bearing fruit and shaping the events and conditions of the current life, including the nature of one's bodies, personal tendencies and associations.
3. Kriyamana karma "Being made."
The karma being created and added to sanchita in this life by one's thoughts, words and actions, or in the inner worlds between lives. What we are currently creating through our choices right now. It is our creativity that is unfolding, it is our "free will".
4. Agama karma "coming,arriving," and vartamana, "living, set in motion."
Is the actions that we are planning for the future. Actions that will or will not be achieved depending on the choices (free will) that
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The Srimad Bhagavad Gita is a dialogue between Lord Krishna and Arjuna, narrated in the Bhishma
Parva of the Mahabharata. It comprises eighteen discourses of a total of 701 Sanskrit verses. A
considerable volume of material has been compressed within these verses. On the battlefield
of Kurukshetra, Sri Krishna, during the course of His most instructive and interesting talk with Arjuna, revealed profound, sublime and soul-stirring spiritual truths, and expounded the rare secrets of Yoga, Vedanta, Bhakti and Karma.
All the teachings of Lord Krishna were subsequently recorded as the Song Celestial or Srimad Bhagavad Gita by Bhagavan Vyasa for the benefit of humanity at large. The world is under a great
debt of gratitude to Bhagavan Vyasa who presented this Song Celestial to humanity for the
guidance of their daily conduct of life, spiritual upliftment and Self-realisation. Those who are self-controlled and who are endowed with faith can reap
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