Whole Karma – Whole Dude

Whole Karma – Chakrata Karma – Exploring the Doctrine of Predestination on September 22

Yes Indeed, Life is Complicated. Willingly no one chooses the Yoke of Slavery. The complexity of Life is about the choices we make. Sometimes, the pursuit of Freedom can come with the trappings of Slavery. On September 22, I explore the doctrine of Predestination.

**Chakrata Karma – Exploring the Doctrine of Predestination on September 22**. My Living Experience of Pain, Humiliation, and Loss of Face is Predestined. On September 22, I explore the role of my Birth Star Moola, Sagittarius Constellation in the operation of the mechanisms of Predestination.

**Chakrata Karma – Exploring the Doctrine of Predestination on September 22. September 22–This Day in History–The Journey of Simon Cyrene from Freedom to the Yoke of Slavery**

Simon Cyrene was predestined to bear the burden of the Cross and follow Jesus Christ on His final journey at the conclusion of His earthly mission to deliver Peace and Freedom to the mankind.

On September 22, 1971, I was Taken on Strength (TOS) of Establishment No. 22, Vikas Regiment, Special Frontier Force, a military organization created in response to ‘The Cold War in Asia.’

On Monday, September 22, 2025, I live in Ann Arbor, Michigan to welcome the first day of Fall Season. Today, I claim that my Dream for Freedom in Occupied Tibet got transformed into an ordeal of Slavery in a nation which abolished Slavery with a presidential proclamation on September 22.

On September 22, 1971, I had the freedom to reject my posting to Establishment 22. I was given the choice to choose or decline rendering military service in support of Freedom in Occupied Tibet.

The choice to serve in Establishment 22 comes with risks for its military mission differs from the military mission of the Indian Army which I joined to defend India from attacks by foreign aggressors.

It may appear that I am making my own choices in accepting calculated risks to my life. On September 22, 2025, I am still struggling to reconcile with the choices I made in the past. Now, I must reconcile with the reality of my Slavery while living in a country which sponsored my quest for Freedom in Occupied Tibet.

On September 22, 2025, I have no hope that I may arrive at the final destination of my life at the conclusion of my earthly existence. Chakrata in Uttarakhand, India represents the struggle ahead, a struggle waiting for me before I can arrive at the final destination of my life. Jesus Christ cannot set me free for the Yoke of Slavery is predestined.

Simon Cyrene

September 22. This Day in History. What Happened on this Day?

Chakrata Karma – Exploring the Doctrine of Predestination on September 22. The Emancipation Proclamation of President Abraham Lincoln has failed to abolish the practice of Slavery, Involuntary Servitude, and Forced Labor. In 1996, these practices of Slavery got resurrected and are introduced into the Union territory by the secular laws enacted by the US Congress which violate the Principle of Equal Protection under Law.

On this day in 1862, President Abraham Lincoln issues a preliminary Emancipation Proclamation, which sets a date for the freedom of more than 3 million black slaves in the United States and recasts the Civil War as a fight against slavery.

When the Civil War broke out in 1861, shortly after Lincoln’s inauguration as America’s 16th president, he maintained that the war was about restoring the Union and not about slavery. He avoided issuing an anti-slavery proclamation immediately, despite the urgings of abolitionists and radical Republicans, as well as his personal belief that slavery was morally repugnant. Instead, Lincoln chose to move cautiously until he could gain wide support from the public for such a measure.

Chakrata Karma – Exploring the Doctrine of Predestination on September 22: Emancipation Proclamation by President Abraham Lincoln during September 1862. United States has officially abolished the practice of slavery. In 1996, the US institutionalized the practice of Servitude and the Union has transformed from a ‘Free State’ into a ‘Slave State.‘

In July 1862, Lincoln informed his cabinet that he would issue an emancipation proclamation but that it would exempt the so-called border states, which had slaveholders but remained loyal to the Union. His cabinet persuaded him not to make the announcement until after a Union victory. Lincoln’s opportunity came following the Union win at the Battle of Antietam in September 1862. On September 22, the president announced that slaves in areas still in rebellion within 100 days would be free.

On January 1, 1863, Lincoln issued the final Emancipation Proclamation, which declared “that all persons held as slaves” within the rebel states “are, and henceforward shall be free.” The proclamation also called for the recruitment and establishment of black military units among the Union forces. An estimated 180,000 African-Americans went on to serve in the army, while another 18,000 served in the navy.

After the Emancipation Proclamation, backing the Confederacy was seen as favoring slavery. It became impossible for anti-slavery nations such as Great Britain and France, who had been friendly to the Confederacy, to get involved on behalf of the South. The proclamation also unified and strengthened Lincoln’s party, the Republicans, helping them stay in power for the next two decades.

The proclamation was a presidential order and not a law passed by Congress, so Lincoln then pushed for an antislavery amendment to the U.S. Constitution to ensure its permanence. With the passage of the 13th Amendment in 1865, slavery was eliminated throughout America (although blacks would face another century of struggle before they truly began to gain equal rights).

Lincoln’s handwritten draft of the final Emancipation Proclamation was destroyed in the Chicago Fire of 1871. Today, the original official version of the document is housed in the National Archives in Washington, D.C.

MONDAY, SEPTEMBER 22, 2025. MY PASSION FOR FREEDOM IN OCCUPIED TIBET WHICH BEGAN AT CHAKRATA DOES NOT RECONCILE WITH MY SLAVERY OF TODAY. THE SCENIC BEAUTY OF CHAKRATA PLAYED NO ROLE IN THE CHOICE I MADE ON SEPTEMBER 22, 1971.

Chakrata is not the final destination of my life. It is just the beginning of a struggle that remains ahead, both in terms of time and location.

Whole Karma – Beijing Doomed

Karma in Action – Beijing Will Taste The Fruits of Her Own Actions

As per my Theory of Karma, the Biblical prophecy of Isaiah will come true. In my analysis, Beijing’s Doom is inevitable. Beijing cannot ward off the ruin, the disaster, the calamity, the catastrophe that shall come upon her as she reaps the fruits of her own evil actions.

Rudra Narasimham Rebbapragada

Doom Dooma Doomsayer

The Sydney Morning Herald

Tibet gets a warmer reception as the world wakes to Beijing’s methods

By Peter Hartcher

11 December 2018 — 12:05am

The leader of Tibet’s government-in-exile has been telling his story about Bob Carr around the world for years and always gets a laugh. Last week he recounted it during a visit to Parliament House in Canberra.

Ever since the Dalai Lama split his job into two some years ago, remaining spiritual leader of the Tibetans in exile and handing over the political leadership to be elected from among the free Tibetans, Lobsang Sangay has been their President.

Lobsang Sangay, President of the Tibetan government-in-exile, right, smiles as he listens to the Dalai Lama in Dharamsala, India. Credit: AP

In 2013 Sangay visited Canberra and a reporter asked him whether Carr, Australia’s then foreign affairs minister, would be meeting him. It’s always a delicate matter.

A government that meets the Dalai Lama or Sangay risks the wrath of the Chinese Communist Party, which has claimed to be the sole representative of the Tibetan people ever since its army invaded Tibet in 1950.

“I said I’d love to, but I haven’t asked for a meeting”, not wanting to put Carr in a difficult position, he recalled last week. “I’m sure that, given the choice, Bob Carr would like to meet because that’s the Buddhist culture – we like to believe people are good.”

Later in his visit, the Tibetan leader was riding the lift from Parliament’s subterranean carpark into the building when the lift stopped. “The doors open and Bob Carr walks in,” the Harvard-educated legal scholar tells me. The Labor backbencher Michael Danby, Sangay’s escort for the visit, introduced the two men in the lift: “I had to decide at that moment whether to extend my hand or not. The Tibetan way is to not cause inconvenience, so I nodded and smiled. He kind of nodded – a little bit – then walked past.

“I like to say that we didn’t have a formal meeting but we had a karmic meeting. No matter how powerful the Chinese government may be, it can’t prevent the foreign minister of Australia from meeting me.”

Illustration: Dionne Gain Credit:

Perhaps, but the Chinese Communist Party has certainly managed to hold things up successfully. Paul Keating as prime minister met the Dalai Lama in 1992. John Howard as prime minister met him in 1996 and 2007.

The last time that any Australian prime minister or government minister met either leader of the Tibetan government-in-exile was when Peter Garrett, then School’s education minister in the Gillard government, met the Dalai Lama in private in his hotel room in 2011. Karmic meetings with Carr aside.

Carr is now a cheerleader for the Beijing government as head of the Australia-China Relations Institute.

Illustration: Andrew Dyson Credit:

So, for seven years Australian governments, Labor and Liberal, comprehensively shunned the Tibetans, an indicator of the rising power of the Chinese government to intimidate Australia.

Until last week. A minister in the Morrison government, Ken Wyatt, Minister for Aged Care and Minister for Indigenous Health, met Sangay in Parliament House. Not in a lift or in secret or hidden away in a hotel room but during a public ceremony in the main committee room.

“Minister Wyatt is not just principled and brave” for meeting the President of the free Tibetans, “but also a genuinely nice human being”, Sangay tells me after the meeting. “Normally people will meet you when they’re not in government and then when they are in government they say, ‘Understand that I’m in a difficult position’.”

Partly this was a personal commitment from Wyatt to the Tibetan cause. Wyatt, the first Indigenous minister in an Australian federal government, spoke at the ceremony last week of the “parallels between indigenous Australians and the Tibetans”.

But it’s also a marker of Australian relations with the Tibetans in exile and a marker in Australian relations with Beijing. Kyinzom Dhongdue is a member of the Tibetan parliament in exile, representing Tibetans in Australasia and East Asia, and she observes: “Even in the last year or so there’s a more balanced view of China not just as a trading partner but China is being seen as a threat, so Tibetan worries and experience are feeling more relevant. This year I’ve found it easier to get meetings – people are more interested in what we have to say.”

And it wasn’t just Wyatt at the ceremony with Sangay in Parliament House. There were 23 MPs and senators in total including Labor’s Michael Danby and Lisa Singh, Liberals Warren Entsch, Kevin Andrews, Concetta Fierravanti-Wells and Jason Falinski, Greens leader Richard Di Natale, Nationals MP George Christensen, Centre Alliance senator Rex Patrick plus Derryn Hinch, as well as former Labor foreign affairs minister Gareth Evans, now chancellor of ANU.

And how is the Tibetan experience more relevant today? The emerging stories of the shocking mass repression of another of China’s ethnic and religious minorities, the Uighur people of China’s Xinjiang Province, “means that it’s more than about one example”, says Sangay.

Uighur residents in Australia holding up photos of relatives who are missing, in internment camps or have passed away. Credit: Alex Ellinghausen

“Now we have a million people in detention in Xinjiang” in what Beijing calls re-education camps. Uighur leader Rebiya Kadeer calls them “concentration camps” where Uighurs, including young children, are imprisoned without due process and held indefinitely.

And then there’s Beijing’s enormous One Belt, One Road international infrastructure program. “We lost our country because of one road,” says Sangay. “First the road came, then the trucks came, then the guns came, then the tanks came. It’s the exact blueprint” for domination now on offer to scores of countries under Belt and Road, he says.

Finally, there’s the experience of what Sangay calls “elite co-option”. “We have seen this for 60 years and now you see it around the world in one country after another”, and he has a litany of examples. Money, contracts, government access, favors are on offer in return for loyalty to Beijing and its agents.

If Tibet’s long-suffering under Chinese Communist Party repression is more relevant to the wider world, the wider world is also waking up to Beijing’s wide-ranging influence programs. The West’s gathering determination to exclude China’s telecoms gear manufacturer Huawei is an example. And Australia’s laws against foreign interference are another.

Those laws took effect on Monday. Anyone in Australia acting as an agent of a foreign power must register with the federal government. If suspected foreign agents fail to register, they can be issued a notice to show cause why they shouldn’t be considered to be working on behalf of a foreign power.

Do more karmic encounters lie ahead?

Peter Hartcher is the political editor and international editor of The Sydney Morning Herald. He is a Gold Walkley award winner, a former foreign correspondent in Tokyo and Washington, and a visiting fellow at the Lowy Institute for International Policy.

Whole Dude – Whole Karma

The Concept of Whole Karma

The Land of India or Bharat Varsha is traditionally identified as 'KARMA KSHETRA' or 'KARMA BHUMI'.Human Existence is operated by the 'Law of Karma'. — **Bharat Darshan Defines Indian Identity. The Land of Karma.**

The Sanskrit word Karma describes the totality of a person’s actions in any one of the successive states of that person’s existence. The ‘Law of Karma’ governs all action and its inevitable consequences on the doer. The ‘Law of Karma’ determines the consequences on the doer not only during the course of his current existence but also during the course of the next successive states of future existence.

Because of this deep-rooted belief in the inevitability of consequences on the doer, the Land of Bharat or India is identified as Karma Kshetra or Karma Bhumi, the Land where the Law of Karma is enforced upon all living and non-living entities.

The Law of Karma and its relationship to Fate or Destiny

**Defining Indian Identity. The Law of Karma. A ceiling decoration from a Jain temple in Ranakpur, Rajasthan, India. The knots represent the interlinking notion of karma.**

In whichever manner an individual chooses to act, the action may have been predetermined by his past Karma. In this sense, Karma could be described as the root cause of any action or event. The word Fate or Destiny is described in the Sanskrit language as Daivam, Bhagyam, Niyati, and Vidhi. Fate or Destiny is the Power or Divine Agency that determines the outcome of events before they actually occur. Fate or Destiny determines what happens or has happened to a person during his past, present, or future existence.

Very often, people are confused about the relationship between the concept of Karma and the concept of Daivam, or Vidhi which is popularly described as Fate or Destiny. People may invoke the concept of Fate or Destiny to explain when something inexplicable and unexpected happens in one’s life.

The belief in a Supreme Being and the belief in God as the Prime Cause, and the concept of God’s Supreme Will are slightly different from the concept of the Power or the Divine Agency represented by Daivam or Vidhi. God will not contrive the actions of an individual for His own benefit. God has the intrinsic ability to execute His own Plans. It is the individual’s Karma (from present and past stages of existence) that determines his own Fate or Destiny in the next and subsequent stages of existence.

The Power or the Agency of Fate or Destiny is not operated by the individual but by a Divine Strategy. The individual has no control over the Divine Strategy. A person can exercise control over his own actions but cannot modify the manner in which the consequences for his actions manifest. The consequences for the actions in one’s own life may manifest at an unknown time, in an unexpected manner strictly according to the Divine Strategy, the Power or Agency that administers Fate or Destiny. Karma literally writes the Fate or Destiny of an individual and yet they may not be used as synonyms. However, it would be correct to attribute any inexplicable event to the doings of Karma or Fate/Destiny.

**Defining Indian Identity. The Land of Karma. The Divine Witness, Karma Sakshi of the actions and the consequences of actions during lifetime.**

Since most living entities are dependent upon Sun for their existence, the Sun God or Lord Surya is also known as ‘Karma Sakshi’ which means that Sun is a Witness to all of our actions (Karma) during our lifetime. In the ‘Afterlife’, an individual could be judged and punished for his actions by a divine entity known as Lord Yama, Yama Dharmaraj or Karmakar, the Lord of Death and Justice who imposes punishment strictly according to the individual’s account of Karma.

Approved | The Economist — **Defining Indian Identity. The Land of Karma. In the Indian tradition, the Final Rites of Passage is called KARMA, or the Final Action, Antya Kriya.**

The idea or concept of Karma is firmly associated with the idea or concept of Samsara and the belief that a living entity has existed in the past, and would continue to exist in the future and death is viewed as a transition from one stage of existence to the next.

The attributes of Karma

Karma encompasses all actions performed by the five organs of Karma known as ‘Karma Indriya’. These are identified as hands, feet, speech (Vak), Payu, and Upastha. The last two describe bodily functions associated with excretion and reproduction.

In the West also there are stringent laws to protect people from offensive behavior that involve the use of the organs of excretion and reproduction. Lewd public behavior is prohibited by law.

Defining Indian Identity. The Land of Karma. The Cyclical Flow of Action, the performance of one’s own duties called Dharma, the Law of Right Conduct, and the Law of Cause and Effect. The man can never totally abstain from the performance of actions.

Karma describes a variety of activities. It includes occupational duties and work, rituals and ceremonies particularly in the context of death and mourning, the last rites, the rituals of sacrifice such as Havan or Yajna, the interest paid on a loan or debt, the struggle or effort to safeguard existence (Yatana), the good deeds (Punya), and also the sinful activities (Papa). An individual is expected to exercise control on his Organs of Karma and this attitude of self-restraint is described as Indriya Nigraha. An individual has no foreknowledge of his own Fate/Destiny and the only manner by which he may shape the future events is by choosing appropriate Karma according to the Laws of Right Conduct described in the Sanskrit language as Dharma.

The Mechanisms of Karma

**Defining Indian Identity. The Land of Karma. The newborn always arrives with a Credit Balance in the individualized Karma Bank Account.**

Karma operates like a Bank Account. An individual entity, the newborn arrives with a Credit Balance of Karma known as Sa Beeja Karma or Sanchita Karma. This Credit Balance represents the Account Balance that is carried Forward from the individual’s previous existence. An individual’s physical existence may end with death, and the Karma Account would not be permanently closed and the Balance is carried Forward and represents the Beginning Balance with which an individual begins a new journey in the cycle of Life-Death-and Life. Whenever, an individual actually experiences the consequences of his past Karma, the Karma that is withdrawn from the Karma Bank Account is called as Prarabdha Karma. The individual actually tastes the Fruits of this Karma and hence it is also known as Karma Phal. The taste of the Fruit depends upon the nature of Karma that is being consumed by the individual. The experience of Prarabdha Karma has direct consequences as it affects the human body in its present state of existence. The individual has no choice in matters concerning this Withdrawal. The individual cannot control the Amount of Withdrawal, the Time of Withdrawal and the effects of the Withdrawal. The Authority which administers the Bank Account makes all the decisions in the manner a Karma Account is operated. The individual during the course of his existence would be continuously replenishing his Karma Bank Account. This Credit Balance in the Karma Account is known as Agami Karma (Kriyamana Karma). This Balance is not yet Withdrawn and is held in store until such time the individual gets a chance to experience its Fruits. Agami Karma represents an individual’s Predestination of which the individual has no foreknowledge. It is not exactly ordained by God. It is only operated by a Divine Strategy which chooses its own Plan to deliver this Agami Karma to the individual from his own Credit Balance. When the Karma Bank Account’s Balance becomes Zero, or nil balance the individual is promptly released from the shackles and entanglements of Karma. Such Liberated Individual Entity is described as Jivanmukta, a person who attained his total independence from the bondage of Samsara, the Cycle of Life-Death- and Life.

The Purpose of Life and Human Existence is ultimately that of eliminating the Balance in the Karma Bank Account and a Zero Balance is a Goal to be obtained. The idea of Liberation (Moksha) or Salvation is neither a reward nor a punishment. It should not be confused with the concept of Heaven and Hell where the individuals may receive rewards or punishment after the Day of Judgment. The concept of Liberation requires that there should be no Credit (Positive Karma), or Debit (Negative Karma ) Balance in the Karma Bank Account.

**Defining Indian Identity. The Land of Karma.**

It may not be easy to empty the Karma Bank Account as the individual could only make deposits into his Account and the Account is withdrawn under a Plan operated by Daivam. Adi Shankaracharya describes the Identity of True or Real Self. Self-Knowledge is the key to obtain Release or Vimochan or Mukti from the entanglements of Karma and the act of Liberation called Moksha.

Shankara asserts that the Five Organs of Karma known as Vak (organs of Speech ), Panee (Hands), Pada (Feet), Upastha (organs of reproduction), and Payu (organ of excretion) do not describe his true Identity.

In the epic poem of Ramayana, Princess Seetha had instructed Hanuman;"The Fruit of one's own making is indeed experienced in one's life." — **Defining Indian Identity. The Land of Karma.**

Who Can Oppose Destiny?

Who can resist Fate? The epic poem of Ramayana very explicitly states that human entities are Weak (Durbala) and should not attempt to challenge or fight against Fate/Destiny. Since Fate is the work of Divine Strategy, we need to humble ourselves, exhibit an attitude of humility, and seek Divine Grace, Mercy and Compassion to deal with the doings of Fate.

In the story of Ramayana, all the central characters willingly submit themselves to the Power of Daivam, the Agency that operates Fate/Destiny. To illustrate this point of view, I shall quote from Valmiki Ramayana, Book VI, Yuddha Kanda – The Book of War, Chapter (Sarga) 113, verses 30 to 47. It describes the scene after the killing of King Ravana of Lanka who had earlier abducted Princess Seetha and held her captive in a grove known as Ashoka Vana. Prince Rama dispatches Hanuman to give Princess Seetha the message about His victory in the War. After having delivered the message, Hanuman seeks the permission of Princess Seetha to kill the notorious female-demons, the servant-maids of King Ravana who were frightening her during her prolonged captivity. In her response to Hanuman, Princess Seetha claims that the servant-maids were only acting in obedience to the orders of their King and hence should not be targeted with anger. She also further explains that she was only reaping the consequences of her misfortunes on an account of misdeed she may have committed in the past and states, ” The Fruits of one’s own making is indeed experienced in one’s life.” In verse number 42, Princess Seetha asks Hanuman to refrain from talking in that manner (about angry retaliation) and instructs him: “This indeed is a great Divine Strategy. It was ordained that this type of situation (her captivity) is to be obtained by Me, due to the application of Fate. Feeble as I am in these matters (about counteracting the Power of Fate), I shall grant protection from retaliation to the servant-maids of Ravana here.”

MaivaM vada Mahaabaaho Daivii hye Shaa paraa gatiH,

PraaptavyaM tu dashaa yog Anmayaitaditi nishchitam

Daasiinaam Raavanaasya aham marShayaami iha durbalaa.

Mahaabaaho=O’ the Great Armed (Hanuman), maa vada= do not speak, evam=like this, eshaa= this, paraa hi= it is indeed great, Daivii gatiH= Divine Strategy, Nishchitam= it was decided, iti=that, idam= this situation, praaptavyam=is to be obtained, ma yaa= by me, durbalaa= feeble, aham=(as) I am, marshayaami=giving protection from retaliation,daasiinaam= the servant-maids, Raavanaasya= of Ravana, iha=here.

It is very interesting to note that Princess Seetha specifically using the phrase “Mahaa baaho” to glorify the physical prowess of Hanuman who merely asked for her permission to punish the female demons and it is absolutely clear that no physical effort is truly required on her part to execute that punishment. And yet, she claims that she will not consider punishing the servant-maids just because of her own physical weakness. In saying so, she is actually suggesting to Hanuman that he must also consider himself to be physically feeble and should not engage in any action with an intention to counteract the doings of Fate. Princess Seetha delivers a clear message to all living entities and reminds all of us to realize the ineffectiveness of our physical abilities and the Superiority of the Divine Power which operates Fate/Destiny. In her concluding remarks, Princess Seetha further instructs that it is incorrect to respond to evil with evil. No evil is to be done, even to those cruel persons of sinful deeds, who take pleasure to harm others and continue to perpetuate their sinful acts. Kindness is to be shown by a noble person either towards a sinner or to a virtuous person or even to a person who deserves death, for, there is none who never commits a wrong. Virtuous persons value good conduct as an ornament. A superior person does not take into account the sin of those who have committed an offense or a transgression.

The epic poem of Ramayana firmly establishes the concept of Karma and the inescapable consequences of Karma and the role played by Daivam, the Divine Power which is manifested as Fate/Destiny and supports an attitude of humility and submission to the Divine Strategy.

The Secular Aspects of Indian Identity

The ideas and concepts that originated in the Land of Bharat or India are secular. None of the concepts demand that the individual must worship any particular God. While embracing these ideas and concepts, Indians are free to worship a God of their own choice. Apart from a Divine Entity, Indians are free to choose a living entity or even a physical entity for an act of Worship and Devotion.

The ideas or concepts of Karma, Fate/Destiny, Satya (Truth), Dharma (Right Conduct), Samsara, Mukti, Moksha (Liberation) are not attached to any particular God. The ideas of Karma and Fate/Destiny do not demand absolute Faith in a particular God. The idea of Karma describes the activities of an individual and its consequences upon the individual. God is not involved in this idea. The idea of Fate/Destiny involves an unknown Supernatural Power or Agency and the Strategy used by this Agency. God does not contrive or conspire to cause an unfortunate event. In the epic poem of Ramayana, Prince Rama and Princess Seetha being reincarnations of Lord Vishnu and Goddess Lakshmi arrived upon planet Earth for their earthly existence without any Credit Balance of Karma and the mechanisms of Karma are not responsible for unfortunate incidents in their lives. They behave and act like ordinary mortals and hence we should not be surprised by Princess Seetha’s remarks about any misdeed she may have committed in her prior life as an explanation for the sufferings she endures. The entire Story is set into motion by a Divine Strategy and the principal players are not directly aware of that Strategy which would unfold in their lives with direct physical consequences. Ordinary mortals would be better off by contemplating upon their misdeeds and seek redemption and obtain protection from the Sovereign Energy/Power/Force of Mercy, Grace, and Compassion described as Krupa.

The idea of Karma helps us to accept a sense of personal responsibility for any action that we perform, shapes our attitudes, controls our behavior, and strengthens our character. God is involved in all the actions performed by the man but God is not held accountable for the actions of the man. God constituted the man as a moral and rational being who has the ability to review his actions even if the choices are predestined.