Effort, Fate, and Divine Will
Logo Motto Motto in English (Yogah Karmasu Kaushlam) Diligence leads to Excellence. Excellence in work is (true) yoga.
Indian Institute of Technology Kharagpur
Indian Institute of Management, Kozhikode
Dear All: I am forwarding here an interesting discussion about effort, fate, and free will by Cho Ramaswamy, the famous Tamil writer, humorist, actor, journalist, politician, (and many more hats over the last 30+ years) etc.. Unfortunately, it is entirely in Tamil. But, here is the gist for the non-Tamil speaker.
Page 1 of 19
Cho, as they call him, is asked a question by the interviewer. "They say everything is fate. No one can change fate. If that is the case, what is the point of human effort? In fact, human effort is totally meaningless, since fate will determine the outcome. So, one can be lazy, as long as one is blessed with 'good fate'. Does not the 'fate' argument encourage laziness?" Cho rebuts this strongly. "This is nonsense. You are completely misunderstanding the meaning of fate." Then he goes on and explains citing the Bhagavad Gita. "In the Gita, Krishna says that one must work ceaseless. He even says that He is working ceaseless."
Cho is referring here to the discussion in chapter 3, verses 21 to 25, in particular. The interviewer then asks, "So, what is fate? How does it work?" Cho explains nicely. He says, "Our elders have explained this beautifully. Fate is like the rain. We need rain to grow crops. But, we know that there can be no crops if the farmer does not work hard, till the land, and sow the seeds. Only after this effort, there will be a bounty of crops, if it rains and the sun shines. In the absence of effort, it will make no difference if it rains and if the sun shines. In spite of the effort by the farmer, if there is a famine and there is no rain, that is a different matter. Then you can say it is all 'fate'. But you cannot stop working and say there will be a bumper crop because everything is due to 'fate'. Fate only rewards those who put in the
Page 2 of 19
effort. For those who put in no effort, there is no question of 'fate'. Success or failure is due to 'fate'. But effort itself cannot be discontinued."
Krishna reveals to Arjuna His Vishwaroopam (with thousands of arms), then His four-armed form, and finally appears again, as an ordinary human and Arjunas dear friend, with two arms.
Page 3 of 19
Following this, Cho cites the story of Arjuna. After the Mahabharata war, when the princes of the Yadu dynasty went into a mutual self-destructive killing spree (due to the curse of a rishi), Arjuna was told to escort all the children and women and elders of the Yadu clan safely away. As Arjuna took them away from Dwaraka and was on the way to Hastinapura, a bunch of thieves attacked them. Arjuna tried in vain and used all his strength and power. But he was defeated. Arjuna could not understand how this could happen. The mighty warrior was now defeated by a mere gang of thieves who looted them.
Page 4 of 19
The defeated and dejected Arjuna proceeds to Hastinapura. On the way, he meets the sage Vyasa. He narrates the whole incidence and asks the sage why and how. Vyasa replies, "Your time has passed. There was a time when your valor was needed. No more. And, so you were defeated." In this context, we should also recall chapter 18, verses 13 and 14, where Krishna mentions the five factors that determine success or failure of any action or endeavor: The place of action (adhishttanam), the doer of the action (kartaa), the various tools used to perform the action (karnam), the various methodologies, implementation procedures (vividhaah chesttaah) used in the action, and, finally, Divine will (daivam). Divine will, or fate, daivam, is mentioned last in this list of five that are the keys to success and failure in every endeavor. Will Tiger Woods be holding the trophy or will he be runner-up or finish in the top five (at least in days gone by)? Vijayalakshmi, Lady Luck, or the Goddess of Fortune, has already decided that. Tiger does not know. He will continue to strive until the 72nd hole to win. All golf fans have seen this during Tiger's heyday. Now, it is a new winner each week, but the efforts of that winner continue all the way to the 72nd hole, and, more recently, even past the 72nd hole, since many tournaments now end in what is called a "play off" where the two or three survivors have to keep "slogging it away" until one exhausted golfer is finally declared the winner after may be 75 holes or even 76 or 77 holes. The above story of Arjuna's defeat at the hands of petty thieves is only alluded to in Srimad Bhagavatam by Yuddhishttiras questions (see later) to Arjuna when the latter returns from a trip to Dwaraka. (Cho refers to the Mahabharata, I have not read that part of the epic.) When he returns to Hastinapura, Arjuna is in tears and totally dejected and tells Yuddhishttira that Krishna has left this world and returned to Vaikunta. That chapter is also known as Arjuna Vishada chapter (Canto 1, chapters 14 and 15). It is indeed a very moving narration by Arjuna (just like in
Page 5 of 19
chapter 1 of the Gita and the first part of chapter 2) of his glorious days and his intimate friendship with Krishna and their various divine pastimes. Many years ago, I remember reading this chapter. It was one of my very first readings of Srimad Bhagavatam. The story may be found in Canto I, Part III, of Srila Prabhupada's work. Time and fate do play a role. But we must also understand exactly what it means and role of human effort. Nothing in Hinduism, or the teachings of the Gita, or the Vedas, or any of our scriptures, negates the need for sustained human effort, at the highest level, and with the greatest skills of execution. Yogah karmasu kaushalam, says Krishna, chapter 2, verse 50. "The real yoga, O Arjuna, is skillful discharge of all your duties." Indeed, some leading Indian universities have this quote from the Gita "Yogah karmasu kaushalam" in their logos and mottos!
Indian Institute of Management Indian Institute of Technology Kozhikode Kharagpur Yogah Karmasu Kaushalam Diligence leads to Excellence
http://en.wikipedia.org/wiki/List_of_educational_institutions_which_have_Sanskri t_phrases_as_their_mottos http://en.wikipedia.org/wiki/Indian_Institute_of_Management_Kozhikode http://en.wikipedia.org/wiki/Indian_Institute_of_Technology_Kharagpur
Very sincerely V. Laxmanan October 28, 2011
Page 6 of 19
Dear All: Thanks, Jambunathan. Good discussion by Cho here. Effort first, fate later. Rewards ultimately come due to divine blessing but we cannot stop our efforts. To work or not to work (without expectation of rewards) is what is our free will. See this now happening practically every week on the golf course - in the post Tiger-collapse era. Never know who is going to win, but someone does every week! Effort - without knowing if you are going to make that birdie putt to win, or get into a playoff! One such putt resulted in a $10 million bonus - yes $10 million - for the winner and he did not even know that at that time! It is called the FEDEX Cup. Very sincerely V. Laxmanan Oct 27, 2011 ****************************************************************** To: [email protected]; [email protected] Date: Thu, 27 Oct 2011 16:01:52 -0400 Subject: [detroit_gita] Many people get confused with fate, effort and free will. Cho Ramaswamy has explained it well Dear All, Many people get confused with fate, effort and free will. Cho Ramaswamy has explained it well below in his Yenga Braminan. The article is in tamil but the gist of the matter is given below. ( Thanks to Dr.Venkatesan for the article) The article states that for a success in any event a combination of human endeavour along with a favorable destiny/time is required. Human effort by itself does not guarantee success but is a pre-requisite for success. Regards, Jambunathan
Page 7 of 19
A well-known Subhashitam
Subhashitam, literally means well (su) said (bhashitam). These are crystallized words of age old wisdom, some laced with humor, passed down to us by many great gurus, poets, and scholars, all in an anonymous fashion. Every student of Sanskrit is taught these Subhashitams as a part of the study of this great language. One that is particularly appropriate, in the context of the present discussion (and also the example of farmer and rain used here) goes as follows.
l ll
Udyamenahi siddhyanti kaaryaaNi na manorathaihee l Na hi suptasya simhasya pravishanti mukhe mrugaahaa ll
Great missions, deeds (kaaryaaNi) are accomplished (siddhyanti) only (hi) by sustained efforts (udyamena), not by simply building castles in the air, i.e., by the mere wishes of the mind (manorathihee, literally means riding in a chariot of desires with ones mind). Well, just think about it. Certainly, deer (mrugaahaa) do not enter (pravishanti) on their own into the mouth (mukhe) of a sleeping (suptasya) lion (simhasya).
Page 8 of 19
The Maharaja of Mysore (Wadiyar) riding in a chariot Here the poet is giving the example of a lion in the forest. A lion must put in the effort and hunt if it wants a choice meal in the form of a tasty deers flesh. Likewise, humans too must work hard to fulfill their desires. These cannot be accomplished by merely riding in the chariot of ones own mind.
Princess Diana and Prince Charles Fatalism is NOT a part of the Hindu fabric and has been thoroughly misunderstood. Yes, Hindu do believe in fate but they are not fatalistic. At least, not those who understood the teachings of the scriptures, like the Gita, well. There is not a moment that anyone can be idle, says Krishna, in chapter 3, verse 5. Na hi kascit kshnamapi jaatu tishttatyakarma-krut
Page 9 of 19
The difference between democracy and lack of it
14 September 2009
Photograph: Karnataka Photo News
Kings for a day? With the main Amba Vilas palace behind them, boys and girls, men and women, enjoy a free ride in a chariot dragged by Abhimanyu (name of the elephant) during a rehearsal for the Dasara procession in Mysore on Monday. Is it pointless to ask today if such a pleasure would have been theirs aeons ago?
Page 10 of 19
Appendix 1
?
: . , ? , , ? , . : . , . . , . ; , , ? , ? , ? .
: ? : . ;
, , . ; . , , , ; .
. , .
Page 11 of 19
. ? , . , , , . . ; . . . . , . , , . , . . , . . , , , , , . . , , , , . ; , , . , ; . , . , , , , ? , !
Page 12 of 19
, . , ? . . . , . . . , , , . ? , ! ? . ? , , .
: . , . .
, ! . , . , ,
,_.___ Reply to sender | Reply to group | Reply via web post | Start a New Topic Messages in this topic (1)
Page 13 of 19
Appendix 2
Some extracts from Srimad Bhagavatam
Yuddhishttiras questions to Arjuna Regarding inauspicious happenings on the way home from Dwaraka http://vedabase.net/sb/1/14/en
SB 1.14.39: My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvrak? SB 1.14.40: Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone? SB 1.14.41: o are a way the rotector of the de erving iving being , ch a brhma a , chi dren, cow , women and the di ea ed. o d you not give them protection when they approached you for shelter? SB 1.14.42: Have you contacted a woman of impeachable character, or have you not properly treated a deserving woman? Or have you been defeated on the way by someone who is inferior or equal to you? SB 1.14.43: Have you not taken care of old men and boys who deserve to dine with you? Have you left them and taken your meals alone? Have you committed some unpardonable mistake which is considered to be abominable? SB 1.14.44: Or is it that you are feeling empty for all time because you might have lost your most intimate friend, Lord a? O my brother Arjuna, I can think of no other reason for your becoming so dejected. Verse 41 above contains the strongest suggestion of Arjuna being defeated by petty thieves on the way back home from Dwaraka to Hastinapura. The full verses and purports by Srila Prabhupada follow here.
Page 14 of 19
kaccit te 'nmaya
tta
bhra a-tej vibh i me alabdha-mno vaj ta ki SB 1.14.39 SYNONYMS kaccit whether; te your; anmayam health is all right; tta my dear brother; bhra a bereft; tej luster; vibh i appear; me to me; alabdhamna without respect; avaj ta neglected; kim whether; v or; tta my dear brother; ciro ita because of long residence. TRANSLATION My brother Arjuna, please tell me whether your health is all right. You appear to have lost your bodily luster. Is this due to others disrespecting and neglecting you because of your long stay at Dvrak? PURPORT From all angles of vision, the Mahrja inquired from Arjuna about the welfare of Dvrak, but he concluded at last that as long as Lord r a Himself was there, nothing inauspicious could happen. But at the same time, Arjuna appeared to be bereft of his bodily luster, and thus the King inquired of his personal welfare and asked so many vital questions. v tta ciro ita
kaccin nbhihato bhvai abddibhir ama ga ai na dattam uktam arthibhya ay yat ratir tam
Page 15 of 19
SB 1.14.40 SYNONYMS kaccit whether; na could not; abhihata addressed by; abhvai unfriendly; abda-dibhi by sounds; ama ga ai inauspicious; na did not; dattam give in charity; uktam is said; arthibhya unto one who asked; ay with hope; yat what; ratir tam promised to be paid. TRANSLATION Has someone addressed you with unfriendly words or threatened you? Could you not give charity to one who asked, or could you not keep your promise to someone? PURPORT A k atriya or a rich man is sometimes visited by persons who are in need of money. When they are asked for a donation, it is the duty of the possessor of wealth to give in charity in consideration of the person, place and time. If a k atriya or a rich man fails to comply with this obligation, he must be very sorry for this discrepancy. Similarly, one should not fail to keep his promise to give in charity. These discrepancies are sometimes causes of despondency, and thus failing, a person becomes subjected to criticism, which might also be the cause of Arjuna's plight.
kaccit tva g v ddha
brhma a rogi a
b a striyam
ara o a ta
attva
ntyk ara a- rada SB 1.14.41 SYNONYMS kaccit whether; tvam yourself; brhma am the brhma a b am the child; gm the cow; v ddham old; rogi am the diseased; striyam the
Page 16 of 19
woman; ara a- a tam having approached for protection; sattvam any living being; na whether; atyk not given shelter; ara a- rada deserving protection. TRANSLATION o are a way the rotector of the de erving iving being , ch a brhma a , children, cows, women and the diseased. Could you not give them protection when they approached you for shelter? PURPORT he brhma a , who are always engaged in researching knowledge for the society's welfare work, both materially and spiritually, deserve the protection of the king in all respects. Similarly, the children of the state, the cow, the diseased person, the woman and the old man specifically require the protection of the state or a k atriya king. If such living beings do not get protection by the k atriya, or the royal order, or by the state, it is certainly shameful for the k atriya or the state. If such things had actually happened to Arjuna, Mahrja dhi hira was anxious to know about these discrepancies.
kaccit tva gamy
ngamo gamy striyam
v at-k t
arjito vtha bhavn nottamair n amai pathi SB 1.14.42 SYNONYMS kaccit whether; tvam yourself; na not; agama did contact; agamym impeachable; gamym acceptable; v either; asat-k tm improperly treated; striyam a woman; arjita defeated by; v either; atha after all; bhavn your good self; na nor; ttamai by superior power; na not; a amai by equals; pathi on the road.
Page 17 of 19
TRANSLATION Have you contacted a woman of impeachable character, or have you not properly treated a deserving woman? Or have you been defeated on the way by someone who is inferior or equal to you? PURPORT t a ear from thi ver e that d ring the time of the ava free contact between man and woman was allowed in certain conditions only. The higher-caste men, name y the brhma a and k atriya , co d acce t a woman of the vaiya or the dra community, but a man from the lower castes could not contact a woman of the higher caste. Even a k atriya could not contact a woman of the brhma a caste. The wife of a brhma a is considered one of the seven mothers (namely one's own mother, the wife of the spiritual master or teacher, the wife of a brhma a, the wife of a king, the cow, the nurse, and the earth). Such contact between man and woman was known as uttama and adhama. Contact of a brhma a with a k atriya woman is uttama, but the contact of a k atriya with a brhma a woman is adhama and therefore condemned. A woman approaching a man for contact should never be refused, but at the same time the discretion as above mentioned may also be considered. Bhma wa a roached by i imb from a comm nity ower than the dra , and ayti ref ed to marry the da ghter of krcrya beca e of krcrya being a brhma a. Vy adeva, a brhma a, was called to beget and Dh tar ra. Satyavat belonged to a family of fishermen, but arara, a great brhma a, begot in her Vy adeva. So there are o many exam e of contact with woman, but in all cases the contacts were not abominable nor were the results of such contacts bad. Contact between man and woman is natural, but that also must be carried out under regulative principles so that social consecration may not be disturbed or unwanted worthless population be increased for the unrest of the world. It is abominable for a k atriya to be defeated by one who is inferior in strength or equal in strength. If one is defeated at all, he should be defeated by some superior power. Arjuna was defeated by Bh madeva, and ord a saved him from the danger. This was not an insult for Arjuna beca e Bh madeva wa far erior to Arjuna in all ways, namely age, respect and strength. But ar a was equal to Arjuna, and therefore Arjuna was in crisis when fighting with ar a. It was felt by Arjuna, and therefore ar a was killed even by crooked means. S ch are the engagement of the k atriya , and Mahrja dhi hira inquired from his brother whether anything undesirable happened on the way home from Dvrak.
Page 18 of 19
api svit parya-bh kth tva ambhojyn v ddha-b akn j g ita karma kicit
k tavn na yad ak amam SB 1.14.43 SYNONYMS api svit if it were so that; parya by leaving aside; bh kth have dined; tvam yourself; sambhojyn deserving to dine together; v ddha the old men; b akn boys; jugupsitam abominable; karma action; kicit something; k tavn you must have done; na not; yat that which; ak amam unpardonable. TRANSLATION Have you not taken care of old men and boys who deserve to dine with you? Have you left them and taken your meals alone? Have you committed some unpardonable mistake which is considered to be abominable? PURPORT It i the d ty of a ho eho der to feed fir t of a the chi dren, the o d member of the fami y, the brhma a and the inva id . Be ide that, an idea ho eho der i required to call for any unknown hungry man to come and dine before he himself goes to take his meals. He is required to call for such a hungry man thrice on the road. The neglect of this prescribed duty of a householder, especially in the matter of the old men and children, is unpardonable.
Page 19 of 19
