Sri Vasista
One can not say what is fate (or chance occurrence; daivam). It has no shape; no (specific) action; no (spe- cific) movement; no strength or prowess.
When one's own effort has yielded fruits, that alone has acquired currency (in colloquial parlance), the name `fate (daivam)
Due to faulty understanding, foolish people firmly be- lieve in `daivam' (fate), like believing a rope to be a snake.
A bad deed done yesterday can be converted to good purpose by good deeds (of today). In the same way all past action (and consequent fruits) can be turned into one of good consequence by (human) effort and en- deavour.
People of perverse intellect, who believe in the falla- cious conjecture `daivam or fate', should jump into fire thinking that providence will save them from burning.
If destiny (of providence) controls all human action, then why any action or effort? Bathing, giving, sitting, speak- ing, all these will be done by fate (providence).
Why all the teachings of scriptures? Verily people can keep quiet. Everything is moved and activated by fate (providence). Why and to whom is teaching?
Except a corpse nothing in this world is observed as still (without vibration). If any reaction (or throbbing) means occurence of some fruits, then fate (daivam) is purposeless (has no meaning).
The action by formless god and action by men with form are never similar. And so the (idea of ) fate (daivam) is purposeless.
When all the limbs (of the body) are put together, each one does its job by itself. If the hands are cut off, will fate do its job ?
From an illiterate shepherd to a great scholar, there is no one who has directly experienced `daivam' like they do mind and intelligence.
What difference does it make whether intelligence has several meanings or one? If (mere) fabrications (of meanings) have the authority, why not the (fabricated) meaning of human endeavour?
There is no possibility of union between formless things like space (or sky). Union is observed between things like body which have form. And so it is established that there is nothing like fate (daivam) or providence.
If Providence is the dispenser of everything in the three worlds, let the beings (quietly) lie down. Providence will do everything.
`I do as directed by Providence (fate). I am in this state because of (luck, fate) Providence'- This is only a con- soling statement (thought). In fact there is no fate.
`Daivam' (providence, fate) are fabrications of foolish people. Whoever is devoted to it will get destroyed. Intelligent and wise people will achieve the highest state through personal effort and endeavour.
Tell me why the valourous, wise and scholarly people should wait for luck (or fate or providence) in this world?
I shall say that `fate is supreme', if a person, who is expected to be long-living (chiranjeevi), as declared by astrologers (fortune tellers), lives even when he is be- headed.
(Similarly) O Raghava, I Shall say that `fate is supreme', if a person expected to be a scholar, as declared by astrologers-becomes wise without any teaching or schooling.
O Rama, leaving aside the idea of fate, Viswamitra attained brahminhood through great personal effort - not by anything else.
O Rama, even we attained sagehood by long personal endeavour. We achieved the same way the ability to travel in the sky.
-23 . The Raksha kings made their empires, vanquishing the gods by their valour. Even the gods acquired lordship over the world by personal valour.
O Rama, the bamboo-woven baskets hold water be- cause of dexterity of weaving by people, not by fate.
Agitations, supportive and maintaining activities are happening by personal labour and prowess, not by destiny or providence. They are not happening as if by some medicinal activity.
Fate, destiny or providence do not have any content or existence.They are without any logic of cause and ef- fect. They are fabricated concoctions of one's mental distortion. That should not be looked upto. Well inten- tioned personal effort is the best (way).
