Answer
(By Brahm Bodhi) How accurate are predictions made on the basis of a horoscope (kundali)? This is a debatable subject. Experience shows that a horoscope is not an infallible guide to the future.
Two principal branches of Jyotish-Shastra (astrology) are recognised:
• Ganita Jyotish (mathematical astronomy) — based on celestial mathematics, which is extremely precise and scientific.
• Phalita Jyotish (predictive astrology) — based on prophecy, which is generally not proven to be accurate.
Two traditional reasons are given for this uncertainty:
1. Even though the science may be precise, its interpreter is not perfect.
2. Even if the astrologer is highly accomplished, destiny can be altered through human effort and the grace of God.
Therefore, astrology points towards life's tendencies, but it is not an immutable decree.
2. Does the Gita Accept Destiny?
Yes, the Srimad Bhagavad Gita does accept the existence of destiny, but with an extremely subtle and profound perspective.
(a) Certain events are pre-determined
When Arjuna hesitates to fight, Sri Krishna clearly states that the warriors standing before him have already been slain by divine design, and Arjuna is merely an instrument:
Nimitta-matram bhava savyasachin | (Bhagavad Gita 11.33)
Meaning: "O Savyasachi Arjuna, be merely an instrument."
This verse makes it clear that certain events are predetermined.
(b) Destiny is formed by our own past actions (karma)
The Gita explains that the fruits of actions must inevitably be experienced, whether in this life or in future lives:
Anishtam ishtam mishram cha trividham karmanah phalam | Bhavaty atyaginam pretya na tu sannyasinam kvachit || (Bhagavad Gita 18.12)
Meaning: The threefold fruit of action — unpleasant, pleasant, and mixed — accrues after death to those who are attached to the fruits of their actions, but never to those who have renounced (attachment to) the fruits.
This makes it clear that destiny is nothing but the condensed form of past karmas, whether of this life or of previous births.
3. Is God the Doer of Our Karma and Destiny?
Here lies the greatest assurance for humankind. The Gita clearly states that the human being alone is responsible for their own actions and their fruits (destiny):
Na kartritivam na karmani lokasya srijati prabhuh | Na karma-phala-samyogam svabhavas tu pravartate || (Bhagavad Gita 5.14)
Meaning: God creates neither the sense of doership, nor the actions, nor the connection between action and its fruit. All this arises from the individual's own nature (svabhava).
Therefore, destiny is constructed by one's own karmas, not imposed by God.
4. Can Destiny Be Changed or Overcome?
Yes — to varying degrees. The saints classify destiny into three categories:
1. Mridu (mild) — arising from minor sins 2. Madhyama (moderate) — serious but not extremely grievous 3. Kathora (severe) — arising from extremely sinful actions (murder, rape, cruelty, grave injustice)
(a) Mild destiny can be erased through personal effort and an ethical life.
(b) Moderate destiny can be weakened through devotion, prayer, and the grace of saints and deities.
(c) Severe destiny cannot be completely destroyed, but its intensity can be reduced through: the grace of God, virtuous deeds, and continuous selfless service (paropakara). Just as an umbrella does not stop the rain, but saves us from getting drenched.
5. Knowledge and Devotion Destroy Sins
The Gita repeatedly declares that knowledge and surrender burn away accumulated sins:
Yathaidhamsi samiddho’gnir bhasmasat kurute’rjuna | Jnanagnih sarva-karmani bhasmasat kurute tatha || (Bhagavad Gita 4.37)
Meaning: O Arjuna, just as a blazing fire reduces firewood to ashes, so does the fire of knowledge reduce all karmas to ashes.
Api chet su-duraacharo bhajate maam ananya-bhaak | Sadhur eva sa mantavyah samyag vyavasito hi sah || (9.30)
Kshipram bhavati dharmatma shashvach-chhantim nigachchhati | Kaunteya pratijanihi na me bhaktah pranashyati || (9.31)
Meaning: Even if a person of extremely wicked conduct worships Me with exclusive devotion, that person is to be regarded as righteous, for their resolve has become pure. Such a person swiftly becomes a soul of dharma and attains lasting peace. O son of Kunti, know this: My devotee is never destroyed.
Sarva-dharman parityajya maam ekam sharanam vraja | Aham tva sarva-papebhyo mokshayishyami ma shuchah || (Bhagavad Gita 18.66)
Meaning: "Abandon all dharmas and take refuge in Me alone. I shall liberate you from all sins — do not grieve." (The most explicit and decisive declaration of God.)
6. The Supreme Protection from Suffering
There is one remedy that does not even require any external intervention:
• The study of the Srimad Bhagavad Gita • The internalisation of its perspective • The cultivation of non-attachment (anasakti)
In such a state, even if destiny-born events occur, they are unable to produce suffering. Pain may come, but grief does not arise.
7. Sharanagati: The Final Word
If a seeker truly practises: complete surrender (sharanagati), continuous virtuous action (satkarma), and regular compassion and charity (paropakara), then destiny itself loses its hold.
The story of Prahlada is a living proof of this (see the Bhagavata Purana).
Virtuous deeds increase the capital of punya (merit), which progressively neutralises accumulated sins.
Conclusion: • Destiny exists. • Destiny is fashioned by one's own karmas. • Destiny can be weakened. • Destiny can be transcended. • And ultimately, destiny dissolves in knowledge, devotion, selfless service, and surrender.