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Our Kismet-Is It Totally Predestined?


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Guest BikramjitSingh

Waheguru Ji Ka Khalsa

Waheguru Ji Ki Fateh

I agree with J Singh. Within the Karmic limits we also have free will. The whole concept of right or wrong or even morality is blurred if we assume that we are mechanical beings whose actions are pre-determined and our only role is to be the actors of these actions. There is an interesting story from Hindu mythology. A murderer was barred entry into heaven by Indra because he had committed a murder. The murderer argued that as his fate had been pre-determined by God then he was blameless, since God had fated him to commit murder he was just following his fate. Indra accepted his logic and gave him entry into heaven. According to this logic man cannot be held responsible since he was just following the fate that had been pre-determined by God. This logic is faultless because in the end if everything is pre-determined than man can do anything he likes and there can be no concept of morality or right and wrong. We can do whatever we like because we can always say that it was fated to happen that way.

The whole idea of Karma is that we are responsible for our own deeds and whether good or bad we receive either merits or demerits. The Guru Granth Sahib contains many shabads where the Gurus call upon man to realise his true role in the world which is to worship God and the achieve liberation from the cycle of birth and death. This becomes pointless because in the pre-determined mechanical sense we will either rise or fall according to our fate. So the Gurus would have been preaching to those whose fate had already been determined and the fortunate ones would follow the Gurus but the preaching to those who were fated not to listen would be pointless. The whole idea of preaching to man to avail himself of the opportunity to make the most of his human existence implies a freedom and capacity of man to avail himself of this opportunity.

The story of the two shopkeepers give an important lesson. Our fate is determined but we have a free will to change our fate. By meeting with the Sangat and doing good deeds we can change what has been pre-determined for us. One of the posters gave the example of people who were religious and moral but descended into an immoral life and similarly immoral people who became religious. This actually highlights the change that we can affect in our lives if we chose to take that first small step towards the Waheguru or use our free will to fall.

GurFateh

Bikramjit

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Also did you read one of N3O S!NGH'S post.. He is talking about Guru Arjun Dev when He was sitting on the Hot plate. Mian Mir is asking that why is this hapening? and then Mian Mir is told to look at Guru Arjun Dev with his spiritual eye and he sees that it is Guru Arjun Dev Himself who is feeding the fire. It is Guru Arjun Dev who is Himself is sitting on the plate and making himself burn.

This is what Sant Singh Ji Maskeen has quoted from history books about that episode... which changed the Sikh History forever...

Sayeen Miyan Meer once went to the Darbar of Shri Guru Arjan Dev Ji and requested Guru ji to help him out on one of Tuks in Adi Granth (SGGS)(as it was called at that time) at panna 757 which created some doubts in his mind. The Tukk goes like this...

Tann Mann kaat kaat sab arpee, vich agni aap jlaayee || Panna 757 SGGS

Miyaan Meer said "Patshah, this can only be the imagination of a poet, this just a poetic dilution, and not at all Truth. How can a man do it for the sake of Dharam, for the sake of Truth... could agree to be his body be cut into pieces or how could he burn himself in fire... How could a man be martyred in such a way, how is it possible ? Is it just a poetic dilution or there is any truth in this utterance... And History says that at that time Guru Arjan Dev Ji Maharaj did not say anything in reply. And due to this silence the doubts of Miyaan Meer increased...

But then a day came when Miyaan Meer heard that Guru Arjan Dev was to sit on tatti tawi (red hot iron plate)... The Haveli, where Guru Ji was kept, no body was allowed to visit that place... Miyaan Meer was a Raj Guru in jahangirz court and took permission and reached the Haveli... It is said that as soon as he entered the Haveli he cried unstoppably... Guru said to him... Saayeen ji ! Dont you want to say about that Tukk now... Now you see the culiminsation of that Tukk. I will not interprate that Tukk but my life will do it... And Miyaan ji cried even more... Guru Said "Sayeen Miyaan Meer !! don't look at my burnings outwards... look into my patient/cool/sahej Heart...

And rest is all history...

Bhul Chuk Maaf

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  • 17 years later...
On 7/25/2003 at 5:20 PM, SinghMunda said:

Are our lives totally predestined?

Because it says a lot in the Guru Granth Sahib Ji that it is, so that must be true.

But i've ended up in discussions with others where they say that we do have freewill to do more paath etc to do more prayer, but is this freewill pre destined too?

Or has God given us part freewill too to improve our lives to a certain extent, but our lives are pretty much always going to be going in the same direction from the moment of birth?

 

SinghMunda Jee, 

just as there is no tree without seed, in a similar way,  there is no life, no birth or death, no pain or pleasure without past karam..... 

If there were no karmas, life could not exist, or better said creation would be a total chaos. With karmas, everything is precise to the microscopic levels.

The Bani says: aapay beejeh aapay khaae, this means whatever we get or go though life is the product of very own karmas, not because someone wants to benefit or harm us deliberately. 

If we give pain or sorrow to His creation, we are bound to receive pain. If we are good to His creation, we shall receive good in return.

So karmas are there at each step in our lives, and to receive their effects is unavoidable,  otherwise there would be no sense in the karma theory. In that sense we have no free will.

Though we do have a free will in the actions we commit and in our reactions in the different situations we may encounter ourselves, means to be mature and moral in them thus to avoid their negative effects in the future, or,  be egositic and wicked, thus get tightly tied with more knots  in the web of karmas.

But, inspite of so much karmas upon our heads, He, Waheguru Akal Purukh being a loving and merciful creator, has given us the chance of this human birth, to arise above all this paraphernalia of karmas, maya, sanskaras, punj chor, or even Kaal.

Arriving at this point, we may ask how can that be possible?

Well, as said above  He being a merciful Father, wants us to learn the lessons of love, of discernment, of morality and benevolence towards all, now it is up to us to understand and follow what He wants us to learn in His creations.

For if we do not amke ourselves strong in the above mentioned virtues, we can not even walk the path of Truth, in order to free ourselves from all the chains of karmas, mind and maya for once and forever.

So going back to the valid method of freeing ourselves,  in Gurbani we can see that He has made that path very simple, transparent and universal for all beings.

The method in question is the simran of His Nam.  That is why in Sukhmani Sahib we are told :

Prabh ka simran mun kee mael jaae.

Prabh ka simran garb na baseh.

 

One can see how simple is this path, yet people fail to grasp the depth or the heights of this spiritual reality.  For they think,  Nam simran is for the higher avastha people, so we can do any other external practices which we see others doing around us.

External practices make us remain outside there where untruth prevails. 

On the other side Nam simran, is not only  an all rounder cleanser/purifier,  but also  takes us within us, there where He is present at all times for all in equal manner.

So to conclude and summarize, karmas and everything else are there, but at the same time His apaar grace is also there to our aid at all times.

SSA.

 

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