Sri Rama
O the all knowing Bhagwan, please tell me why is the well known fruit / consequence (of action) known as `daivam'
Sri Vasista
O Raghava, human effort is the doer and enjoyer of all action and nothing else. `Daivam' ( providence) is not its cause.
`Daivam' (providence) does not do anything; does not enjoy anything; does not even know anything. It is not even seen. It is mere fabrication.
The good and bad consequences of the efforts of great achievers are known by the word `daivam'.
Those who are averse to personal effort, call the things obtained (by their little effort) - agreeable and disagree- able - as `daivam'
What is desired (by one) can be obtained only by hu- man endeavour. People call this `daivam'.
O Raghava, `daivam' is formless space. There is noth- ing it can do or cannot do in this world.
When good and bad consequences/fruits occur due to human effort, people refer to that existing state as `daivam'
When the fruits of action are obtained, people say `I feel like this; I have decided like this'. This they call as `daivam'.
When agreeable and disagreeable fruits occur,people say `I did not know. This is unexpected'. Such consoling words are called `daivam'.
Sri Rama
O all knowing Bhagwan, when you repeatedly said that `daivam' is the accumulation of all past actions and their consequences, how can it be untrue now?
Sri Vasista
O Raghava, I shall tell you everything. Then you will know fimly that there is no `daivam'.
Whichever mental vasanas have arisen earlier (in ear- lier births) they will develop into the sense of fate or destiny in the present.
O Rama, man becomes the agent of vasana at a given point of time. When another action is absent, there is no other justification.
One who is headed for a village goes to a village. One who wants to go to a city goes to a city. Whatever `vasana' one has, he will be constrained by that always.
Whatever action had been done with great anxiety and agitation in a determined manner in earlier times (in- cluding earlier births) that alone is expressed by the word `daivam' and its synonyms.
Thus all actions are being done. Action is the full ex- pression of one's vasana. Vasana is mind - nothing else. And mind is regarded as `purusha' (being, per- son)
What is called `daivam' is action (karma). Action is mind. This mind is `purusha'. And so it is established that there is nothing like `daivam'.
This alone is the mind of a being. Whatever beneficial thing comes out of the restrained behavior of mind, that is obtained by one's own godliness.
O Rama, Mind, the sense mind, vasana, fate, `daivam' are synonyms, accepted by an unregenerate person, according to our understanding.
O Rama, such a person will obtain the fruits the way he pursues with determination.
O Raghava, thus only by human effort all things are obtained - not by anything else. And so let this human effort be auspicious to you.
Sri Rama,
O Sage, I am doing (exactly) as my profusion of vasanas are prompting me, (And so) I am in this mis- erable state. What can I do?
Sri Vasista
O Rama, because of that (your state), you will get per- manent happiness by your effort done at the present time- by no other way.
O Rama, there are two kinds of vasanas - good and bad. In those you have, at least, one such set of vasanas.
If you are driven by pure and good vasanas, you shall attain permanent good state.
Or else, if you are driven by bad vasanas into difficult situations, you should conquer those (vasanas) by strong effort.
You are wise and embodiment of consciousness. You are not this inert body. Why then should you be men- tally subordinate to another's?
If you are driven (or prompted) by some one, who is driving that person ? If this chain of driving (forces) con- tinues, a state of paralysis occurs. This can not be.
The river of vasanas flows along two courses of good and bad. By (appropriate) human striving, this course should be guided along good course.
O best of mighty people, if your mind is running along bad course, turn it into the good course by strong per- sonal striving.
Human mind is like that of a child . It can be guided by forceful effort. And so if one guides it from bad to good, it will remain in the same direction.
The child of mind should be consoled and comforted gradually by human effort.
You have frozen into solidity both good and bad vasanas through constant practice. Now solidify good vasanas.
Due to persistent practice only the earlier vasanas have arisen. O slayer of foes know therefore that practice yields fruits.
O sinless one, even now your vasanas are getting strong because of constant practice. And so, please promote good practices.
My child, be happy. Neither your old nor the present vasanas will increase (in strength) due to nonpractice.
If you are in any doubt, acquire good vasanas and prac- tice them. There is no mistake in it.
In this world whatever is adopted and practiced, things happen accordingly. This is known to all, from a child to an old man , without any doubt.
For the sake of good, be possessed of good vasanas. Then conquer your senses with the help of best per- sonal effort.
So long as you do not become wise and are with a non scholarly mind, do what teachers and scriptures declare as proper.
Afterwards, good will result due to learning (about ob- jects) and dropping of vasanas and deprivation of men- tal afflictions.
Thus attain that sorrowless state which is admired and worshipped by noble people with a pleasing and charm- ing state of mind. Later give up even the good vasanas, abide in the supreme state.
