Sri Vasista
Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of `sastras', as- sociation and interaction with noble people.
To the extent of such effort, one gets the commensu- rate fruits. Thus human effort and destiny are same.
At the time of distress, people say `oh, what a difficult time!' Thus the two words and phrases are synony- mous.
There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is pos- sible to overcome this, the way a child is brought under control by a strong person.
The bad consequences of yester actions can be nulli- fied by present (good) actions. It is like the way the bad features of present actions are neutralised following `sastric' practices.
Those destiny-lovers who do not try to overcome the ill effects of old action, falling a prey to lowly attractions and simple greeds, are unregenerate fools.
If human effort fails to nullify `destiny', then it should be known that `destiny' is very powerful.
If in a bunch of fruits, one fruit is sapless (juiceless), then it should be understood that it is the `destiny' of the enjoyer of the fruit(s).
Those who are established firmly in the world - sense also die. Here it should be known that such dissolution is because of the (great) might of the action of the de- stroyer.
Human actions (and purposes) fight with each other like two (powerful) he-goats. Whichever is powerful at that instant will win (the fight)
When a beggar is made a king by a decorated elephant, it is (due to) the great power of the effort of the minis- ters, citizens and the elephant.
The way one acquires food by personal effort and eats it with his teeth, a warrior decimates another (his en- emy) with his brave effort.
For the dexterous in action, small effort can yield big experiences. Such people use their actions to their lik- ing like moulding clay (to yield the fruits they like).
Whatever occurs due to the seen or unseen effort of capable people will be called by mindless people that `all is due to providence'.
Among beings there are differences. One can be more capable and mightier than another. Therefore, it is clear there is nothing like fate (or being providential)
The consensus and similarity between the opinions gave the kingship to a beggar and the responsibility for the welfare of the people.
It can also be that the cause of the beggar 's rise to king ship (that was done by elephant and ministers) is his earlier actions.
The present actions can nullify the past and the past can erase the present. However, one who remains al- ways unperturbed, the calm person will become victo- rious.
Among the past and present (efforts and actions) the present is more powerful. And so one can vanquish the past by the present, the way a youth can win over a child.
One year 's effort on the field is destroyed by clouds (by rain). This is the effort of the cloud. And so the one who puts in more effort will (always) win.
Even if the wealth earned over a period is lost, one should not grieve.Where something (is inevitable and) is beyond one's capability what is the use of grieving?
If I weep for something which is beyond my power, I should grieve about death all the time.
All in this world shine subject to the nature of time , space, action and materiality. Whichever among these is more powerful (or dominant) will win (ultimately).
And so one can cross the ocean of `samsara' by tak- ing refuge in scriptures and association with noble people and performing actions (guided by them).
In this forest of being ,there are two fruit bearing trees : the past and the present actions by beings. Whichever is stronger wins (in the end).
Whichever lowly fellow does not vanquish the past with good present, he has no control on happinesses and sorrows.
Driven by the law of the lord, he transits relentlessly between heaven and hell. He is always a dependent being. He is without doubt an animal.
The one who is noble and dextrous (in action) and (al- ways) guided by good tradition, he becomes liberated from the delusion of the world. He will be like a lion escaping from a cage.
Putting aside his own effort, a lowly fellow, who bogs himself down with the thinking- ` I am being driven by someone' -should be kept away at a distance.
Thousands of activities come before us. Setting aside the sense of joy and sorrow, they should be acted up according to scriptural tenets and ordinances.
Whoever follows the tenets and traditions set by scriptures without any deviation (strictly), all good things come to (reside) in him like pearls in (the womb) sea.
Intense, devoted effort to promote self- interest is called by wise people as `purushakara (human effort)'. This will be succesful if guided by scriptural tenets.
Intelligent people achieve their personal purposes by following intensely scriptural tenets and ordinances, interacting with noble and saintly people and acting according to the accepted laws (dharma)
Such knowers of truth and wise people are worthy of worship. To them the infinite bliss and equality will always be available.
They obtain the good of both the worlds. After experi- encing the fruits of action in the worlds of gods, what ever is remaining (to be experienced in this world) is called fate.
We do not censure if someone says `there is nothing in this thesis'. But those, who believe the existence of destiny, fabricated by foolish people, are lost.
Only by personal endeavour and effort alone, will good happen in both the worlds. Whatever bad deeds were done in the past will get converted to good fruits by good deeds in the present.
And so, one becomes an achiever only by (personal) effort. The fruits of that can be seen clearly like an `amalaka' fruit in the palm. Fools leave aside such di- rect occurence (proof) and fall a prey to the idea of fate (providence).
O good natured me, leaving aside the untrue, unrea- sonable and self - fabricated idea of `fate' , depend on your own self effort.
The fruits and consequences designed by scriptures and tradition - tempered laws and practices of a land are exceedingly well established for long. When such fruits stir the heart, the mind and body follow that stir- ring. The (Consequent) action is called personal effort.
The fruits of human endeavour depend upon one's personality, discriminating intelligence and intensity of personal effort and continuous engagement in action. Great success and excellent results and fruits (beyond this) are obtained by following scriptures and by ser- vice to saints and scholars.
Driven by such inquity into fate and personal action, and serving noble people, imaginative people perform their actions and always win (what they want).
The epic of life is full of diseases (and impurities). The being can get over this (disease) and achieve peace with the medicines of his natural ability for action, dis- crimination, deep ethical behaviour, purity and service to contented scholars.
