Numerous individuals have the firm conviction that their lives are represented by predetermination. They give different contentions to help their perspectives.
‘Regardless of whether you drench a pot in a well or in a sea, it will get loaded up with a similar volume of water. Correspondingly, you will just get as much riches as is written in the pot of your predetermination. Living on the brilliant Sumeru Mountain won’t assist you with getting more, and living in the desert won’t cause you to get less. Hence, investing any exertion is vain.‘
Above, I have simply rehashed the announcement of certain passivists. To feel that we are limited by our predetermination, which can’t be changed, is the teaching of passivity. This is the means by which submission to the inevitable is characterized:
- Tenet of destiny: The way of thinking as per which all occasions are destined to occur and individuals can’t change their fate.
- Confidence taking all things together ground-breaking destiny: The idea that individuals can’t impact the future or their own activities.
- Sentiment of frailty against destiny: A disposition of renunciation and detachment that outcomes from the conviction that individuals are vulnerable against Providence.
We will examine whether the precepts of resignation are right or not, on the whole, let us comprehend the idea of predetermination. The sacred writings state: ‘The activities we acted in our previous existences made our predetermination in the current life.’ at the end of the day, fate isn’t something that descended from the sky. Nor is it the horoscope read by soothsayers. We made our predetermination through our activities in past births. This implies in our past lifetimes, we performed activities by practising our unrestrained choice.
We will presently utilize the method of Reductio advertisement absurdum to discredit capitulation to the inevitable. This is where the announcement to be negated is acknowledged as the reason. At that point, it is appeared to prompt a coherent irregularity. Let us start with the reason that everything is foreordained.
In the event that we are limited by fate in this life and can’t perform activities independently, at that point this standard more likely than not existed in our previous existences too.
It would imply that even in our past lives we were limited by predetermination, for the standard must be the equivalent for our entire lives.
In any case, on the off chance that in every life we were limited by destiny, at that point wherein life did we perform free activities that made the fate?
In the event that we never performed activities dependent on choice in our past carries on with, at that point how was predetermination made?
Once more, on the off chance that we acted by practising our unrestrained choice in any previous existence, at that point we can do as such in our current life also.
Subsequently, the reason that everything is foreordained prompts intelligent ridiculousness and is invalidated. The Ramayan states: ‘It is sluggish individuals who censure predetermination for their inadequate accomplishments.‘
There is a component of fate. In any case, that is the making of our past karmas. The Vedic sacred texts clarify three sorts of karmas:
- Sañchit karmas
- Prārabdh karmas
- Kriyamāṇ karmas
Sañchit karmas is the reserve of our karmas of innumerable lifetimes. God keeps a record of it. At the hour of our introduction to the world, when He sends us into the world, He gives us a segment of our sañchit karmas to appreciate and endure. This is called prārabdh karma. The prārabdh is fixed for the current life. In any case, at each second, we additionally have the opportunity to go about as we pick. These are called kriyamāṇ karma—the activities we act in the current existence of our unrestrained choice. The prārabdh is foreordained, yet kriyamāṇ isn’t foreordained. It is in our grasp and can be changed as we wish.
Contrast this with a round of cards. The hand that is managed to us gets fixed—it can’t be changed. Yet, how we play with the cards isn’t pre-chosen. Great players win even with terrible cards, while awful players lose even with great hands.
Similarly, on the off chance that you were bound to win a bonanza of a million dollars, you would win it. However, past that, it is your self-exertion. From one perspective, in the event that you buckle down, you could duplicate it into ten million dollars; it would be your puruṣhārth (self-exertion). Then again, in the event that you create inefficient propensities, you could waste it away in drinking and betting. That would not be the issue of your predetermination; it would be your lack of caution.
In both the Eastern and Western universes, the study of soothsaying is amazingly famous, for it professes to foresee our fate. Subsequently, numerous individuals approach soothsayers to know their future. Expectations as indicated by zodiac signs are mainstream segments in numerous magazines too. Yet, is it valid, and would it be a good idea for us to invest energy demonstrating our horoscope to celestial prophets?
The primary thing to endure at the top of the priority list with respect to crystal gazing is that the expectations are just somewhat exact. In Kaliyug, the current age, there are essentially no master soothsayers. With their simple information, they make surmises. A little bit of their forecasts end up being correct and keeps them in business. I recall an admission about this:
During the 1970s, Khushwant Singh was the proofreader of Illustrated Weekly, which was around then India’s main news magazine. His celestial prophet, who composed the zodiac forecasts of the week, had left the activity. Thus onwards, for the following three years, Khushwant Singh didn’t employ another crystal gazer. He would compose the forecasts himself. Ignorant of this, individuals would regularly offer praises about the exactness of the prophetic conjectures in his magazine. Just a lot later did Khushwant Singh admit that the zodiac expectations used to be composed by him.
The subsequent point with respect to crystal gazing is that regardless of whether the expectations happen to be exact, they are generally disadvantageous to know. Let us guess a celestial prophet has educated you that following two years your business will build the complex. On hearing this, your regular reaction will be, ‘Goodness, is that so? At that point, I don’t have to buckle down. I will prevail regardless.’ as such, when you come to realize your future is promising, you will lessen your endeavours to make progress.
Presently, consider what will occur if the soothsayer lets you know, ‘Your business will crash the following ten years.’ On hearing it, you will think, ‘Truly, my business will crash? Goodness God, what will I do? What will I do? …‘ Whether the business crashes or not, over the top stressing will make your heart crash!
Thusly, when a ruddy future is anticipated, we become lethargic, and when the expectation is negative, we become stressed. In this way, there is no preferred position in knowing our predetermination. Whatever is written in our destiny, we will get it without anyone else. Just the present is in our grasp, and we should invest in our best amounts of energy—in the present time and place. Let us centre around making our predetermination as opposed to knowing it!
We have the unrestrained choice to change our future with our puruṣhārth. The issue with contemplating crystal gazing is that it makes us fatalistic. We lose centre around our endeavours. Subsequently, Chanakya, the unbelievable political consultant of the incomparable King Chandragupta Maurya, stated:
‘On the off chance that you are sluggish in your undertaking, in spite of the best of predetermination, you will fall flat.’
‘On the off chance that you endeavour sincerely, you can change even terrible predetermination into progress.’
In this way, a decent strategy is to take the expectations of soothsayers with a touch of salt and spotlight on our endeavours. The renowned Urdu writer, Allama Muhammad Iqbal, put it appropriately:
‘Make your efforts so solid, that before giving you the aftereffects of your destiny, God Himself asks, “What do you need?“‘