Yes. Just as a person can atone for past misdeeds through sincere repentance and good conduct to regain goodwill, the negative impressions of past karma can be completely cleansed through noble present self-effort.
Are our life’s struggles and achievements driven by our own karma and self-effort, or are they dictated by fate (Daiva)? In the Yoga Vasistha, Sage Vasistha provides a thoroughly logical answer to Sri Rama. In this Mumukshu Vyavahara Prakarana, let us explore the plight of the idle who depend blindly on destiny without striving, along with the sage’s profound inquiry into what fate or luck truly is.
📚 Yoga Vasistha — full guide & all episodes
Where Is Destiny? Does It Really Exist?
Seated in the royal assembly, Vasistha looked at Sri Rama and posed a profound question: “O Ramachandra! No matter how deeply I contemplate and examine what people call ‘destiny’ or ‘fate,’ I cannot fathom its independent reality. Where does this destiny actually reside? What reference point do people have when they invoke it? Does destiny possess a form? Certainly not. Does it have any action, movement, or prowess? None at all. Therefore, it is our definite conclusion that ‘destiny’ is merely a phantom born of human ignorance.”
The sage elaborated on the underlying cause behind this belief: when past actions and efforts bear fruit in the present, individuals lacking subtle discernment and long-term vision look at the outcome and assume, “This must be the work of fate!” By attributing their own past deeds to an unseen power, they entrench themselves in the fictitious concept of destiny.
Can Past Sins Be Erased by Present Actions?
A natural doubt might arise: is a living being forever bound and helpless under the sway of past actions (praktan karma)? Vasistha answered with an emphatic “No,” illustrating his point with a clear analogy:
“Suppose a man behaves poorly toward others for a period of time. Later, realizing his mistake, he performs acts of atonement—seeking forgiveness, speaking gently, and offering sincere service to those he wronged. Through these sincere actions, does he not regain the goodwill and forgiveness of those he once hurt?
What took place here? The fault of his past misdeeds was nullified by his chosen goodness. In the exact same manner, the negative impressions and harmful latent tendencies (vasanas) inherited from past karma can certainly be purified through our pure, present self-effort! Present noble actions have the power to cleanse all past blemishes. Therefore, Rama, always exert yourself in performing righteous deeds!”
The Effortless: The Folly of Blindly Trusting Destiny
In society, there are foolish individuals who dismiss what is directly observable and rely entirely on baseless speculation. Claiming, “Fate accomplishes everything; destiny knows when to make us do good deeds, so we need not act,” they pass their days and nights in idleness without undertaking noble efforts.
Vasistha remarked with sharp irony regarding such misguided minds: “If you encounter such fools, tell them to do one thing: let them leap into blazing flames believing that the power of destiny will protect them from fire. Let us see if they emerge without being scorched!”
Therefore, one should reflect: “I did not attain supreme wisdom or success because I did not exert adequate effort and karma.” It is utterly flawed to shirk one’s responsibility, blame destiny with the excuse that “God did not grant me wisdom,” and waste one’s life away.
If Fate Does Everything, What Is the Difference Between Man and Machine?
Vasistha presented another compelling logical argument. Suppose, for a moment, that fate ordains everything in this world—that an invisible, indescribable destiny is the sole actor, leaving no one with the right to act. Why then should anyone exert human effort? Is an unseen entity moving your hands and feet?
“If we accept that there is no human effort and that destiny performs everything, what distinction remains between a human being and a mechanical puppet?” asked Vasistha. “If fate accomplishes all, why do the scriptures prescribe sacred bathing, charity, japa, and austerities? Why should gurus and scriptures offer instruction? What purpose is served by our present self-inquiry? We might as well cease all inquiry and teachings, fold our hands, and sit idle.”
Should we tell everyone to abandon effort and ask ‘fate’ to carry out all daily work? Vasistha declared that those who blindly uphold fate to justify their laziness deserve no serious consideration.
Upon close observation, every entity in this world is continuously exerting effort—except an inert corpse. The universal law of karma is absolute: “Fruit is obtained solely through effort.” This is an inviolable principle. A living being experiences the three dimensions of time—past, present, and future—strictly in accordance with their own actions and efforts.
“Are my efforts and outcomes trivial, or are they supreme?” A person must discern this through their own intellect and make the right choice.
“Therefore, O Ramachandra! Understand that whatever unfolds does so entirely due to one’s own karma and effort. In our view, words like ‘destiny’ or ‘luck’ are completely meaningless.”
Formless Destiny vs. Embodied Human: Vasistha’s Logical Interrogation
To those who still argue for the existence of fate and luck, consider the profound question posed by Vasistha:
“How can there be any harmony or interaction between a formless destiny and the physical efforts of an embodied human? How can a relationship exist between the two? Is it possible to wield a sword and a pen simultaneously with the same intent? Claiming that fate drives everything while human effort is also required is just as absurd. Can destiny accomplish anything through someone who lacks hands and feet?
From an infant to a great scholar, has anyone in this world ever directly perceived this ‘destiny’ with their mind or intellect? When examined this way, does it not become evident that ‘destiny’ is non-existent (asat)?”
Are the Intellect and Destiny One and the Same?
Even if one assumes that ‘destiny’ exists as a distinct entity, Vasistha noted that a new question arises: “Are the human intellect (buddhi) and destiny one and the same, or are they different?” After all, it is through the intellect itself that such concepts are conceived.
- If the intellect and destiny are one: If we conclude that the discerning intellect and destiny are identical—and that the intellect functions solely due to fate—then there is no difference between them. If the intellect itself is destiny, why not rely directly on the intellect? Why search for an unknown, elusive entity called ‘fate’ when the intellect is an immediate personal experience for everyone? (This is why Sri Krishna advises in the Bhagavad Gita to take refuge in the intellect, and Gautama Buddha proclaimed, “Buddham Sharanam Gachhami”).
- If the intellect and destiny are different: If destiny and the intellect are separate, one must explain why two unrelated entities interact at all. Why should an indescribable destiny influence the intellect of living beings, and what does it gain from doing so? Since no rational answer exists to these questions, the sage concluded that it is far better not to rely on an imaginary destiny.
Vasistha’s Logic: If two people of equal intelligence strive for the same outcome and obtain different results, one might wonder: is this not the play of fate? Why assign an unanswerable name like ‘destiny’ to this disparity? Why not recognize that the difference in outcomes arises from the varying intensity of their individual efforts?
One might further argue, “The thought to act in a certain way arose in our intellect; is this not the prompt of destiny?” But why not acknowledge instead that our physical actions and mental efforts directly shape our resolve? The intellect determines the course of action, and the resulting efforts continually reshape the intellect. Therefore, rather than invoking an intermediary called ‘destiny,’ one should directly rely on one’s own self-effort (purushakara). In this manner, Sage Vasistha imparted the philosophy of karma to Sri Rama with rigorous logic and clarity.
Frequently Asked Questions on Karma and Destiny
What is Vasistha’s view on destiny or fate?
Vasistha asserted that destiny has no form, action, or movement; it is merely an illusion born of human ignorance, or an imaginary label people assign when they fail to recognize the results of their past karma.
Can the sins of past lives be erased by present righteous actions?
Yes. Just as a person can atone for past misdeeds through sincere repentance and good conduct to regain goodwill, the negative impressions of past karma can be completely cleansed through noble present self-effort.
How did Vasistha critique those who abandon effort?
Calling those who idle away expecting fate to do everything fools, Vasistha ironically challenged them to leap into blazing fire if they truly believed destiny would keep them from getting burned.
If destiny controls everything, what is the difference between humans and machines?
Vasistha pointed out that without self-effort, humans would be no different from mechanical dolls, and scriptural injunctions regarding spiritual practices, charity, and teachings would become entirely meaningless.
Why is there no harmony between formless destiny and human effort?
Just as one cannot wield a sword and a pen simultaneously, a formless destiny cannot coordinate with embodied human effort, nor can it accomplish anything through someone without physical limbs.
What did Vasistha explain regarding whether the intellect and destiny are one?
If the intellect and destiny are identical, one should simply rely on the readily accessible intellect; if they are separate, their relation is inexplicable. Thus, one should directly embrace self-effort rather than depend on fate.
How did Vasistha explain differing outcomes for two individuals with equal intelligence?
He explained that disparate outcomes are not due to fate, but stem directly from differences in the depth, focus, and intensity of their respective efforts.
According to the doctrine of karma, what should a living being rely upon?
Realizing the inviolable law that “fruit is attained solely through effort,” a living being must rely on their own self-effort (purushakara) rather than the meaningless concept of destiny.
👉 Click this link to read the next episode: Destiny Is an Illusion, Skillful Action Is Truth: Vasistha’s Logic | Yoga Vasistha S2 EP-11
👉 Click this link to read the next episode: Destiny Is an Illusion, Skillful Action Is Truth: Vasistha’s Logic | Yoga Vasistha S2 EP-11
