Gita key verses course 7 – What is destiny? Is everything destined? – Gita 2.47

So here we are now discussing the concept of destiny. What happened here? Okay, I was talking about how the Bhagavad Gita’s message can be applied till now. We discussed that this verse has four propositions within it. These four propositions are as follows:

Adhikar means rights. The idea of rights is not just a modern conception, but the context in which the idea of rights is talked about is different. The Bhagavad Gita says that you have a right to do your work, but you should not think that you are entitled to the results. Do not be attached to the results—that is the second proposition. The third proposition is maa karma phala hetur bhuru. Here, karma phala means the fruit of the work, and hetu means the cause. So, do not think that you are the cause of the results of your work. Phala literally refers to the word “fruit,” but I have used the word “results” for a particular purpose, which will be discussed later in the class. The fourth proposition is maa te sangost akarmani, where akarmani means not doing the work. This implies that you should not be attached to not doing your work.

Essentially, this means: do your work, but do not think you are entitled to the results. Do not consider yourself the sole cause of the results of your work. At the same time, do not shirk the responsibility of doing your work. The first and second points are similar—the first states that you have a right to perform your work, and the fourth emphasizes that you should not avoid fulfilling your responsibilities.

In the specific context of the Bhagavad Gita, this means that Arjuna, who was reluctant to fight the war, must perform his duty as a warrior. Arjuna was hesitant, thinking, “What if all the elders in the family are killed? I don’t want to cause such terrible bloodshed.” Krishna tells Arjuna that as a warrior, it is his duty to fight the war. He has the right to perform his work, but he is not entitled to determine the results. Furthermore, Krishna explains that Arjuna should not consider himself the sole cause of the war’s outcome, as there are greater forces at play. At the same time, Arjuna cannot avoid his responsibility to fight. Krishna emphasizes the importance of introducing the concept of destiny to reconcile these points.

How can we be responsible in doing our duty while remaining detached from the results? This is a paradox because, for most of us, we perform work to achieve a result. Our motivation, inspiration, and focus often depend on the result. Many self-help teachers tell us to “begin with the end in mind” or to envision the result to inspire ourselves and work towards achieving it. That is what makes us responsible. So, how can we remain responsible while staying detached? This appears contradictory.

To understand this, we need to consider the concept of destiny. How do things produce results? There are four factors involved, which can be summarized as the four D’s: Duty, Destiny, and Duration lead to the Desired result. In Sanskrit, this is expressed as: Karma + Daiva + Kala = Phala. Duty refers to performing your part, destiny refers to factors beyond your control, and duration refers to the specific timing required for results to manifest.

For example, a farmer sows seeds and plows the land—that is their duty. Rainfall at the right time and in the right quantity depends on destiny. The harvest season, or the duration, completes the process and leads to the desired result. Similarly, when a couple decides to have a child, they unite—that is their duty. However, conception depends on destiny, and even if conception occurs, the baby does not arrive the next day. The gestation period, or duration, is necessary. Thus, duty, destiny, and duration together lead to the desired result.

The concept of destiny itself is vast, and I won’t delve into its specifics today.

To broadly understand the concept and make sense of this particular verse and the mode of working it recommends, let us explore destiny. What exactly is destiny? If we analyze it, destiny essentially refers to the factors beyond our control that shape the results of our actions. These factors, which are outside our influence, can broadly be referred to as destiny.

From a philosophical perspective, destiny is the sum total of the reactions of our past actions that have accumulated and are unfolding in our present and future. It is a cumulative outcome. This brings us to the concept of karma, which we will discuss in more detail later. Simply put, karma is the principle of actions leading to reactions—causes producing effects. Considering the earlier discussion on reincarnation, karma implies that the chain of action and reaction spans beyond a single lifetime. This means that the consequences of our actions might not manifest immediately. For example, something we do now may result in reactions after a few months, years, decades, or even lifetimes.

When we come into this life, we carry a certain baggage, which is our karma. The way this accumulated baggage unfolds in our lives is what we call destiny. While we may believe that working hard will automatically produce results, it is not always that simple. We may perform our work, but sometimes the results do not manifest. This is because while karma is necessary, if daiva (destiny) is not favorable, karma will not translate into phala (results).

However, daiva is not arbitrary. Destiny does not randomly favor or disfavor people. Rather, it is the cumulative outcome of the actions an individual has performed and the reactions they are bound to experience. Understanding this helps us make sense of Krishna’s teaching in the Bhagavad Gita: “Do not think you are the sole cause of the results.” Karma alone does not lead to phala. Instead, karma, combined with daiva (destiny) and kala (time), results in phala.

Krishna emphasizes the importance of doing one’s duty. For example, if a farmer does not sow seeds, there will be no harvest, even if destiny is favorable. Similarly, if we fail to perform our part, no results will come, no matter how favorable the circumstances may be. Conversely, even if we do our work diligently, unfavorable destiny may still prevent the results we desire. Hence, Krishna advises, “Do not think you are the cause of the fruits, and do not be attached to the fruits.”

Now, the question arises: is everything destined? The answer is no. While a lot is determined by destiny, not everything is. Destiny determines our situations, but we determine our decisions. For instance, if we are driving, destiny could be likened to the weather conditions—whether it is stormy, snowy, or clear. These external conditions are beyond our control, but how we drive in those conditions is entirely up to us.

Destiny influences not only our external situations but also our bodies. For example, we did not choose our physical features, race, or physique; these were determined by destiny. It is as if we are given a specific car to drive at the start of our life journey. Over time, we may become attached to this “car” (our body), comparing it with others’ “cars” and sometimes feeling dissatisfied. However, the responsibility lies with us to drive the car we have been given skillfully.

In this analogy, destiny determines the car and the driving conditions, but how we drive is up to us. What we have may be determined by destiny, but what we do with what we have is determined by our free will. For instance, destiny determines our facial complexion, but we determine our facial expression. A person with a less attractive complexion can still radiate charm through a cheerful expression, while someone with stunning looks may seem unapproachable if they constantly frown.

Krishna’s teaching can be understood as a distinction between what is within our control and what is not. If we imagine a circle, everything inside the circle represents what we can control, while everything outside the circle represents what we cannot control. Krishna advises us to focus on our actions—what is within the circle—and let go of attachment to outcomes, which lie outside the circle.

Stephen Covey, in his influential book The 7 Habits of Highly Effective People, discusses a similar concept: focusing on the circle of influence rather than the circle of concern. By concentrating on what we can control, we act responsibly and effectively, while leaving the rest to factors beyond our control, including destiny.

The first principle Stephen Covey talks about in The 7 Habits of Highly Effective People is to be proactive. He introduces the concepts of the circle of control, the circle of influence, and the circle of concern. The circle of concern represents things we worry about, while the circle of influence represents things we can actively change. Covey emphasizes focusing on what we can influence rather than worrying about what we cannot. This simple yet empowering principle has inspired many.

Interestingly, the Bhagavad Gita had already taught this principle thousands of years ago, albeit in a different language and style. Krishna’s teachings, though deeply philosophical, might not initially resonate with modern audiences because they lack contemporary jargon. Words like “proactive” and “circle of influence” are relatable and visually engaging. However, the Gita’s wisdom provides a deeper, philosophical basis for living effectively.

Krishna explains that while we cannot control everything, we have a right to perform our actions (karma). In the equation of karma, deva (destiny), kala (time), and phala (results), it is karma—our actions—that is within our control. How we “drive our car” or how we express ourselves is up to us. Krishna emphasizes that we should focus on performing our duties and not become apathetic or disheartened by circumstances outside our control.

For example, even if we remain cheerful but encounter surly and uncooperative people, we must not allow their negativity to affect us. If we stop doing our work because of unfavorable external factors, we worsen the situation. Krishna advises us to stay committed to our duties, even if the immediate results are not favorable. While destiny might delay results, our actions (karma) contribute to future deva (destiny). In this way, karma never goes to waste.

Krishna’s teaching, “maa karma phala hetur bhur,” or “do not be attached to the fruits of your actions,” does not mean abandoning goals. There is a difference between results and goals. Results are what we receive after completing our work, while goals are what we set before starting. The Gita does not discourage goal-setting. Goals are essential to keep us focused and motivated.

For instance, during the Kurukshetra war, Krishna and Arjuna planned their strategies before each day’s battle, deciding which opponents to confront. This planning, especially on pivotal days like the 14th day, was critical. On the 13th day, Jayadratha had schemed to isolate Abhimanyu, Arjuna’s 16-year-old son, who was then killed in a flagrant violation of war codes. This tragedy became a turning point for the war, leading Arjuna to set a goal of defeating Jayadratha the next day.

The Bhagavad Gita’s teachings might seem uncomfortable when they address war, especially in today’s context, where violence, particularly in the name of religion, is deeply troubling. However, the violence condemned today, such as terrorism, is fundamentally different from the war codes of Kshatriyas, who followed strict rules to ensure fairness in battle. Terrorists target unarmed civilians, whereas Kshatriyas fought only against equally armed and prepared warriors.

In essence, the Bhagavad Gita offers timeless principles for navigating life’s challenges. It encourages us to act responsibly, focus on what we can control, set meaningful goals, and trust that our efforts will bear fruit, if not immediately, then eventually.

In ancient times, war was seen as a test of skills and strength. However, during the Kurukshetra war, there was a flagrant violation of Kshatriya codes when Abhimanyu was killed after being isolated by Jayadrath. In response, Arjuna vowed to kill Jayadrath before sunset the next day or enter fire if he failed. This was a clear and determined goal. Interestingly, Krishna did not reprimand Arjuna by saying he had forgotten the Bhagavad Gita’s teachings. Instead, Krishna supported him, guided him expertly, and helped him achieve his target.

This story illustrates that setting goals is not only acceptable but essential. The difference between goals and results is key here. Goals are set before an action, while results are what we receive after completing the action. The Bhagavad Gita encourages us to set goals to stay motivated, but it also teaches detachment from the results.

Detachment does not mean apathy or irresponsibility. For instance, while driving, we need a destination (goal) to stay focused. However, if we encounter traffic, we adjust our expectations rather than obsess over delays. Similarly, a student preparing for exams should study diligently with the goal of achieving high grades. If the results of one exam don’t meet their expectations, they must move on and focus on the remaining exams instead of getting distracted or demotivated.

This balance between effort and detachment helps us perform our duties more effectively. Detachment allows us to focus on what’s in our control, while irresponsibility leads to inaction. When we embrace detachment, we become more resilient and resourceful, doing our best without being burdened by the outcome.

The Bhagavad Gita also ties this concept to the soul. Understanding that we are souls, with past lives and karmic baggage, helps us accept the situations we face in life. This broader perspective on destiny prevents us from feeling that life is arbitrary or unfair. Recognizing our past and the limitations of our current circumstances allows us to focus on what is within our control—our actions.

Ultimately, this understanding empowers us to work more effectively and maintain our enthusiasm for the tasks at hand. By detaching from results and focusing on our responsibilities, we become more productive, resilient, and aligned with our true purpose.

In ancient times, war was seen as a test of skill and strength. However, during the Kurukshetra war, there was a grave violation of Kshatriya codes when Abhimanyu was killed after being isolated by Jayadrath. In response, Arjuna made a decisive vow: he would kill Jayadrath before sunset the next day or enter fire if he failed. This was a clear and focused goal. Krishna, instead of reminding Arjuna about detachment from results as taught in the Bhagavad Gita, supported him and guided him expertly throughout the day. With Krishna’s help, Arjuna achieved his goal.

This story emphasizes that setting goals is not a problem; rather, not setting goals is. Goals provide focus, motivation, and direction. However, it is crucial to distinguish between goals and results. Goals are what we set before action; results are what we receive after the action. While we hope our goals translate into results, we must remain detached from obsessing over the outcome.

The Bhagavad Gita teaches us to balance effort with detachment. For example, when driving, we set a destination (goal) to stay focused. If traffic delays us, we adapt rather than become agitated. Similarly, students preparing for exams must study diligently with a goal in mind. However, if one exam doesn’t go as expected, obsessing over it may distract them from performing well in subsequent exams. Detachment helps us move on, maintain focus, and remain effective.

Detachment is not irresponsibility. A student claiming detachment as an excuse for not studying is shirking responsibility. True detachment means doing our best and then letting go of the outcome. It empowers us to focus on what is within our control while accepting what is not.

This concept ties into the understanding of the soul. Realizing that we are souls with past lives and karmic baggage helps us make sense of our current circumstances. Without this perspective, life may seem arbitrary or unfair. Understanding the soul’s journey allows us to accept our situation and focus on what we can control—our actions. For example, regardless of the car we are given, we can still drive it effectively.

This knowledge of the soul, combined with detachment from results, makes us more resilient, resourceful, and focused on our responsibilities. By aligning our efforts with this mindset, we can move forward positively, performing our duties with enthusiasm and effectiveness.

To summarize today’s discussion, we explored the concept of detachment as explained by Krishna in Bhagavad Gita 2.47. We delved into how the knowledge of the soul can be applied not only in moments of loss but also in daily life. Krishna emphasizes four key points in this verse:

1. You have the right to perform your duty.
2. You are not entitled to the results.
3. Do not think you are the cause of the results.
4. Do not be attached to not doing your duty.

These principles guide us to balance responsibility with detachment.

Understanding Destiny and Free Will

We discussed the role of destiny, which can be understood in two ways:

• Ordinary level: Destiny refers to factors beyond our control that influence outcomes.
• Philosophical level: Destiny is the cumulative result of our past actions and their stored reactions, which unfold in the present and future.

Destiny can be compared to driving conditions—such as weather or the type of car we have—while free will determines how we drive. Destiny sets the range of our circumstances, but within that range, we exercise free will. For example:

• Destiny determines our facial complexion; free will determines our facial expression.

The Bhagavad Gita presents this balance as an empowering principle. It encourages us to focus on what we can control—our decisions—while accepting what is beyond our control.

Goals vs. Results

We also differentiated between goals and results:

• Goals: Set before action; they inspire and focus us.
• Results: Outcomes of action; often beyond our direct control.

Setting goals is essential for motivation and direction. However, obsessing over results can distract and disempower us. Krishna supported Arjuna in setting goals during the Mahabharata war, such as his vow on the 14th day. This demonstrates that while setting goals is desirable, attachment to results is not.

Detachment means doing your part to the best of your ability and leaving the rest to destiny and divine factors. This approach makes us more effective and balanced in daily life.

Free Will and God’s Knowledge

One common philosophical question arises: If we have free will, how does Krishna know the future?
Krishna’s knowledge of the future is like our knowledge of the past—knowledge without intervention. For instance, we may know what time we woke up today, but that knowledge didn’t influence the event.

Similarly, Krishna knows all possible trajectories based on our choices. His knowledge is like Google Maps:

• Google knows where each road leads based on our chosen path but doesn’t control our decision.
• It offers advice, but we retain the freedom to choose.

Krishna grants us free will and allows us to make choices, while his omniscience encompasses all potential outcomes of those choices.

This balance of free will, destiny, and divine knowledge empowers us to take responsibility for our actions without being consumed by attachment to results.

Thank you!

Surrendering to Krishna and Setting Goals

The question arises: should we surrender to Krishna and not set any goals? Why bother setting goals if Krishna knows everything?

These ideas highlight two distinct but complementary aspects of surrender:

1. Dependence on Krishna: Trusting Krishna’s will and relying on him fully.
2. Diligence for Krishna: Using our will and efforts to serve Krishna to the best of our capacity.

Surrender is not about passivity; it’s about aligning our efforts with Krishna’s will. For instance:

• Draupadi surrendered by raising her hands in helplessness, demonstrating dependence on Krishna.
• Arjuna surrendered by raising his bow in readiness to fight, showing diligence for Krishna.

Thus, surrender means not only accepting Krishna’s will but also using our will and abilities to fulfill it. Bhakti doesn’t deny individuality; instead, it spiritualizes it.

Setting Goals in Bhakti

In the realm of devotion, setting goals is essential because it allows us to offer our individual best to Krishna. Devotees like Yashoda Mai or Radharani strive to cook the best meals for Krishna, setting goals to please him. Similarly, Srila Prabhupada envisioned temples worldwide, and Arjuna aimed to become the best archer, all to serve Krishna better.

Goal setting reflects diligence in service, but attachment to the outcome is undesirable. We strive to do our best and leave the results to Krishna.

Are We the Doer? Understanding Gita 3.27

The verse “Prakriteh kriyamanani gunaih karmani sarvashah” states that material nature, through the modes, is the doer of all actions, and the soul, deluded, thinks, “I am the doer.”

This doesn’t mean passivity or denial of free will. It emphasizes understanding the interplay of various factors in action. Krishna explains this balance further:

1. At the end of the Gita (18.63), Krishna tells Arjuna: “Deliberate deeply and act as you desire.” This emphasizes that Arjuna has free will and responsibility.
2. Arjuna responds (18.73): “Karishe vachanam tava”—“I will do your will.” Here, Arjuna exercises his free will to align with Krishna’s instructions.

Balance Between Doership and Non-Doership

Krishna elaborates in Gita 18.15–17 that action results from the interaction of five factors:

1. The body (adhiṣṭhāna).
2. The doer (kartā).
3. The senses (karaṇa).
4. The efforts (ceṣṭā).
5. Destiny or divine will (daivam).

A balanced understanding avoids extremes:

• It is distorted to think we are the sole doers, as many factors influence outcomes.
• It is oversimplified to think we are not doers at all, as Krishna emphasizes deliberate action.

In conclusion, surrendering to Krishna involves both trust and effort. By setting goals and striving for excellence, we can offer our best to Krishna while remaining detached from the results. This approach harmonizes free will, destiny, and divine will, enabling us to live purposefully and spiritually.

Why is the vision distorted? Because they’re seeing only a part of the reality. There are multiple factors that contribute to the results. To think that our actions solely determine the results of the illusion is one misconception, but to think that our actions don’t determine the results at all is also an illusion. So, we are the doers, but we are not the sole doers.

And specifically, 327 prakriti kriyamanani, what does it mean? It means that Krishna is telling Arjuna, in the context of the Gita, that you are a kshatriya. Your body-mind is designed to function like a kshatriya. A kshatriya is basically a leader, a manager, a warrior. And if you try to become a renouncer, a mendicant, you won’t live long like that. That is not your nature. So, Krishna is telling you that your body is going to function in a particular way. If you think, “I am going to become a Brahman, I am going to become a teacher, a mendicant, or a sage,” well, that conception is an illusion. Your body is going to function in a particular way. All that you can do is determine the direction in which that body’s functioning goes.

As a kshatriya, you can be a virtuous kshatriya, or you can be a vicious kshatriya. According to your body, we can’t change our car. A car is what we have. We can’t get a car to move through a narrow space like a two-wheeler. We can’t get a car to fly like a plane. Once you press the buttons, the car is going to move. If you think, “I am driving,” well, if the car stops working, you can’t go anywhere. Krishna is telling Arjuna, “You have a particular kind of vehicle, and you can’t change the nature of the vehicle. But what you can do is determine the direction where the vehicle goes.” You can live virtuously, you can live dharmically, and elevate your consciousness, or you can live short-sightedly and impulsively.

If you don’t follow the principle of dharma, you won’t sustain it. If we try to get a car to go through a narrow space where only a two-wheeler can go, there will be constant difficulty. We’ll have to squeeze in, squeeze in, and eventually, we just won’t be able to move forward. If a kshatriya lives like a brahmana, they can’t do that. Sometimes, we only look at the privileges—people say that brahmanas were more respected, more honored, which is true. But at the same time, brahmanas had to follow many more rules to maintain their purity and sanctity. So in some ways, a brahmana’s life was very regulated, like moving through a very, very small space. So you can’t live like that.

Krishna, in that verse, is telling Arjuna, “Don’t think that you are the doer of your actions in the sense that you think, ‘I am a kshatriya and I’ll become a brahmana.’ No, your body is a particular way. It will impel you to act in a particular way. But you act in that way with the purpose of dharma in mind, with the direction of dharma in mind.” So, that’s the answer there.

Now, does bhakti change our destiny? Yes, Krishna can do anything. Your question is, are there any other ways to change our destiny apart from bhakti? But first, we have to understand what exactly we mean when we say destiny is fixed. Essentially, it is the quantity of good and bad that we have done in the past, and that is going to unfold in our life. So that quantity we can’t change. But does that mean that the whole unknown is something we can’t change at all? How it unfolds in our life is up to us. It’s not entirely determined by the past.

This idea of destiny being fixed shouldn’t be distorted to become lethargic or passive in our lives. For example, when we say the idea of destiny is fixed, that the quantity of suffering in our life is fixed, and the quantity of happiness is fixed— is it that simple? Any bad situation that we are in our life, we might say, “Oh, it’s destiny that this bad situation came into my life. I can’t do anything about it.” But you can certainly do something about it. You can make the bad situation worse. No matter how terrible a situation is, it never takes away our power to make that situation worse. We might be having a very terrible relationship with someone. Can we make it worse? Yes. Just for 15 minutes, say everything that is in your heart without any restraint on the tongue, and that relationship might collapse within minutes.

So, we can certainly make things worse. And if we can make things worse, we can make them better also. By responsibly acting in our present lives, we can create a better future for ourselves. Now, regarding lifespan being fixed—well, again, things are not that simple. The same Vedic tradition that talks about destiny also has a whole branch of knowledge called Ayurveda. The literal meaning of the word Ayurveda is the knowledge that enhances Ayu, that expands life. So, if our lifespan were fixed, the whole concept of Ayurveda, a whole branch of knowledge dedicated to expanding the lifespan, would be redundant. Is Ayurveda an anti-Vedic branch? No, it is integrally a Vedic branch.

So, if lifespan is fixed, how can it be increased? How can we have a whole branch of knowledge dedicated to expanding the lifespan? Of course, Ayu is not just the quantity of life; it is also the quality of life. But quantity is a part of it. So, things are not that simple.

Just as somebody can commit suicide and shorten their lifespan, or somebody can live in a healthy way. And we don’t know what our destiny is. We don’t know what our lifespan is. But we have the responsibility to choose those actions that have the maximum possibility of creating a bright future for ourselves.

Some people might say, “Okay, by your good choices, you are not changing your destiny; you’re only reordering the destiny.” Yeah, that’s fine. Reordering means, for example, if it’s stormy weather and somebody drives recklessly, they might meet with a terrible accident. But if they drive safely in the same stormy weather, they might not meet with an accident, or they might slip, but it’s only a minor accident. Now, what exactly was destined? What was not destined? It’s very difficult to know that. Even if we say that the accident is destined and you drove safely so you didn’t meet with an accident, maybe five years down the road, you will meet with an accident.

But sometimes, when a problem comes, matters a lot. Even if you can reorder some things, that matters. For example, when a whole country is shut down because of storms and we meet with an accident, the chance of getting medical relief and being rescued will be lesser. But if it’s a normal time and we meet with an accident, the chances of being rescued are much higher. In sports, such as cricket, every batsman sometimes gets unfair decisions—wrong decisions. They may be out and given not out, or they are not out and given out. Over the period of a career, these decisions may balance out. But when a player gets a wrong decision, it matters a lot. If the player’s position in the team is already shaky, or if the team is on the brink of winning, and this player alone is leading the team to win, and then the player gets a wrong decision, the consequence of this will be much more serious than if the team is in a good situation and the player’s position is stable. In this case, one wrong decision doesn’t matter as much.

So, even if we say that we can’t change destiny and we can only reorder it, reordering destiny is not a small thing. If we have three problems and then we get ten more problems, that’s much more difficult to deal with. Or if we have ten problems and then get one more problem, that’s much more difficult to deal with than if we have one problem and get one more problem. Rather than thinking that destiny is fixed and my life is like a rigged match, we should think that in every situation, we should try to act in the best way that we can. That way, we can create a better future for ourselves.

So, are others’ duties also a part of our destiny? I’m not sure what the question means. Is it that when others do their duty or don’t do their duty, is that a part of our destiny? Yes, we are surrounded by people. Some people are more responsible; some people are less responsible. Some people grow up with very caring parents. Some people grow up with parents who may not say it, but would rather have never had a child or are not really fit to be parents. Is that destiny? Yes, it’s definitely destiny. It’s tragic, but it is destiny.

Whether others around us are dutiful or not, if somebody is sick and they go to a doctor, and the doctor is negligent or irresponsible, and a simple case becomes more complicated— is that destiny? Yes, it’s destiny.

So, how is Daiva (divine will) not arbitrary? Well, it’s not arbitrary in the sense that it’s not unfairly, without any connection to our past actions, that some bad things are given to somebody and some good things to somebody else. If somebody is getting bad, it is simply a result of what they have done in the past. So, it’s not arbitrary in the sense that it’s not for no reason that good or bad things are happening to people. It is a reaction to the good and bad that they have done. Of course, the specifics of why something comes upon someone, or when something comes upon someone, may seem arbitrary from our perspective, but there is a higher plan. The ultimate purpose of karma, destiny, and this whole system is not retributive; it is restorative. It is meant to raise our consciousness to a higher level. Now, exactly how that restorative effect comes about is too complicated for us to understand.

Can bhakti sadhana make our life easier when we are going through difficult situations? We will talk elaborately in a future session about what bhakti does and how it interplays with destiny. But very succinctly, it can work at many different levels. Sometimes the external situation comes upon us, but it is not as severe as we might expect. Its severity can be significantly reduced. For example, when a devotee’s finger gets cut, maybe the neck was meant to be cut, but only a small reaction comes. That’s divine intervention—sometimes we are in danger, but the danger comes, and we are saved. For example, if somebody boards a flight and misses the flight, and that flight crashes, that’s another example of how destiny works.

So, the practice of bhakti can minimize the hurt that comes upon us. But another way bhakti can work is by strengthening us from within. When the weather conditions are very bad, if somebody starts driving recklessly, they make things worse. Similarly, when difficulties come, we may become resentful, disheartened, or apathetic. But if that happens, then we can’t make things better. Our practice of bhakti gives us strength from within. Yes, things are bad, but Krishna is still good. Even if there is a big storm, the stars still shine above the storm in the sky. Similarly, no matter how stormy our life is, above that, Krishna and His love still exist. By focusing on that, we get inner strength, and then we can become more resilient and function properly. That’s how we can deal with situations in a more respectful, proper, and effective way.

Yes, both through the externals and through the internals, our practice of bhakti sadhana can help us deal with adverse situations.

One last question. OK, there are a lot of questions here. Is Krishna looking to see how we respond when we get what we want or when we don’t get what we want? Yes, of course. Krishna is more interested in our consciousness than our particular actions and the results that we do. The whole process of spiritual growth is a process of growth in consciousness.

So, if we are grateful when we get something we want and thank Krishna, and we don’t just forget it and start enjoying, then that is positive. It helps us in our spiritual growth. If we are graceful when we don’t get what we want, and we say, “OK, this is your will. Please give me the strength to serve you in this situation also, and help me to move on in my life. Please guide me, what do you want me to do?” If we have that attitude, then Krishna will surely help us. Krishna will see and appreciate that.

So, how we respond to situations definitely contributes to the evolution of our consciousness, and Krishna is very concerned about that.

The remaining questions I will answer later in the WhatsApp group. If you don’t get an answer, please post the questions there, and we’ll answer them in due course. Thank you very much. Hare Krishna.