FATE, DESTINY, TIME, AND SELF-EFFORT

Fate is preordained, fixed, and set by Supreme Being without any deviation whatsoever. Fate is preordained, immutable, and merely the consequence of our past actions without any variation, asserts Yoga-Vasistha (2.6.1). It is feasible to detach from it and liberate oneself from its constraints by engaging in virtuous companionship and the study of sacred scriptures. Simply put, destiny is the result of an already exercised freedom of choice, also known as free will (William Kingsland, Rational Mysticism, London, G. Allen & Unwin, 1924, p.353).Time along with space is a projection of Cosmic Self, states sage philosopher Swami Krishnananda. He goes on to say that the Absolute Existence, or the Cosmic Self, appears to be engaged—in an act of externalising itself—and space and time are only names for the force of externalisation. Time is an active potency in the past, present, and future as part of cyclic processes of creation, growth, decay, dissolution, and reincarnation as part of His externalisation. However, according to Yoga-Vasistha (1.25.1),  time ranks first among all deceitful players in this world. It performs the dual roles of both creation and destruction, as well as action and fate.

But destiny is imbibed with a sense of purpose, liable to change, and the course of direction can be fixed by self-effort through the right exercise of choices. Every person possesses free will, which is intertwined with varying degrees of latitudinal discretion and intervening factors. Discretionary and intervening factors of time encapsulate one's possessed free will. Combining one's self-effort with their own free will gives impetus to their own effort. When one links their effort to the Self, also known as Atman, it instills the virtues of equanimity, detachment, forbearance, and humility. Self, although dwels in every being, is unattached and unbiased as it emanates as a projection of Brahmān, or Cosmic Self. To that extent, it is eternal, infinity, luminous, sentient, inscrutable, imperishable, immutable, and not liable to modification. Self, or Ātman, transcends the boundaries of time, proclaims the Srimad Bhagavad Gita (2.20). It states that Self, or Ātman, is not born or dies, nor does it ever cease to exist. The Ātman is unborn, eternal, immortal, and ageless. When the body perishes, it remains unaffected.

1. Outline

 A human being, through virtues such as non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, lack of fickleness, fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the scriptures, austerity, straightforwardness, vigour, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity, can act as a catalyst in the course of his own destiny. This has been affirmed by the Srimad Bhagavad Gita.

Its fundamental tenet is that everything in the universe is ordered, harmonious, and systematic. There's not a single variation. The cosmic order, or "Ṛta" (Sanskrit ऋत) in Vedic philosophy, is the follower of Satya (Truth). The Vedic concept of natural order is believed to govern and coordinate the natural, moral, and sacrificial aspects of the universe's function. Order is an essential component of governance; it is the exterior and internal belief in Satya (truth). Dharma (right order or ways), an ethical code or way of life for which no English word exists, serves as the method and end of good governance. Order governs everything, from the microsubatomic to the macrocosmic levels. Even when we reach beyond the level of stars and interplanetary objects, anarchy does not exist. One remarkable example of this is the way they move and function in a circle. Even the slightest deviation could result in a catastrophic event beyond our wildest expectations. Swami Sivananda teaches that a person's free will allows them to alter their route in life. All he needs to do is think, desire, and act. He is free to change Karma or duty as he pleases. He can develop into a Yogi or Jnani (intelligent) by acting, thinking, and desiring in the proper ways. With excellent Karma, he can become either Brahma or Indra. Man is not a defenceless creature. He is endowed with free will. According to Swami Sivananda, a man initiates an action or thought and cultivates a habit of doing or thinking. He establishes a habit and develops a personality. He creates character and a destiny. It is either second nature or perhaps first nature to form habits. Man has created his own destiny through thought and action. He has the power to alter his fate. He is in control of his own fate. This is without dispute. He can control his fate through a good sense of judgement, Vichara (the ability to distinguish between right and wrong), and a strong Purusārtha (the human purpose). By worshipping Lord Siva and engaging in Tapas (meditative concentration), Sage Markandeya was able to change his destiny. Through intense meditation, Sage Vishwamitra transformed into a Brahmarshi, altering his destiny. A strong-willed person can also do this. In Yoga Vasistha, Sage Vasistha lectures Purushartha to Sri Rama. Princess Savitri used her Dharma (righteousness) power to alter her husband Satyavan's fate. Therefore, just as a man can change his writing style from slant to vertical, he can also alter his thought process and ultimately change his destiny. Now that he has identified himself with his body and other Upadhis or limiting adjuncts, he finds himself thinking, "I am So and So." Start the anti-current now. Consider, "I am Brahmān." I am all that is immortal, the Self. "I am pure consciousness, or light, that encompasses everything around me." The strength of his thoughts and actions determines his fate. His thoughts shape his destiny. This is the Sādhana, a disciplined practice with an objective. This is the Ahamgraha-Upasana (self-identification with the meditation object). Work on it gradually. Experience and recognise. 

2. Scriptures 

During the course of discourses between Sage Vasistha and Sri Rama, there is beautiful narration on fate, destiny, time, and self-effort. It describes how the trios overbearingly dwarf the efforts of human beings. During his discourses, Sri Rama asks Sage Vasistha, "What confidence, O great sage, can men like me have upon such destructive conduct of time, fate, and destiny?" (Yoga-Vasistha, 1.26.1). We all remain here as slaves sold to fate and destiny, and are deceived by their allurements as beasts of the forest (Yoga-Vasistha, Verse 1.26.2). He laments that fate is that which frustrates the necessary consequences of the acts of all created beings and us out to devour all beings, and is incessantly throwing men into the sea of troubles as the solar heat serves to dissolve the conglomeration of snow (Yoga-Vasistha, Verse 1.25.3, Verse 1.26.3). According to Sri Rama in Yoga-Vasistha, fate follows his malevolent endeavours to kindle extraordinary cravings in the mind, just as a fire raises its flames to consume a dwelling. Because she is a woman, Destiny, the loving and submissive wife of Fate, is inherently erratic and inclined to mischief and testing people's patience—even the most astute of men.

Sri Rama's discourses in Yoga-Vasistha highlight the frailty of human beings and the overbearing and unfathomable courses of fate, destiny, and time. He raises pertinent issues before Sage Vasistha regarding the reliance on human life. 

(i) When do the points of the compass become indistinct and undiscernible?

(ii) When do countries and places change their positions and names?

(iii) When are mountains even prone to dilapidation?

(iv) As the heavens engulf infinity, this world dissolves into nothingness, and the earth itself becomes unstable.

(v) Are the very seas doomed to dry up, the stars doomed to fade away and disappear, and the most perfect of beings liable to dissolution?

(vi) When we know that the polar star shifts its position and the immortal gods face death, what does it mean?

(vii) What happens when even death fails to achieve its goal and when the air stops breathing?

(viii) When will the moon disappear from the sky, the sun split into fragments, and the fire itself turn cold and frigid?

(ix) When the Great One absorbs the very Hari and Brahma, and Siva himself vanishes; and

(x) What happens when Destiny reaches her ultimate fate and when all existence vanishes into the infinite? (Yoga-Vasistha, 1.26.23-1.26.30)

3. Remarks

The main goal of self-effort is to recover from past actions and make an effort in the present, provided that all efforts originate from the Self, or 'Ātman'. One's efforts ought to align with his inner self. The Yoga-Vasistha eloquently conveys how everyone in this world relishes wealth and pleasures, oblivious to their inherent potential to lead to their downfall. Life is incredibly erratic. Death is an extremely cruel thing. Boyhood is full of insensibility and dullness, whereas youth is incredibly fragile and erratic. Man's worldliness defiles him; his friends serve as his links to the outside world; his pleasures are the primary causes of his illnesses; and his ambition and avarice serve as a mirage that leads him inexorably towards destruction. The mind is the enemy of the mind, and the self (outer, in the objective dimension) is the enemy of the self (inner, on the subjective level). Our very senses are our enemies, leading even truth to appear as untruth. The label of selfishness tarnishes our self-worth, holds intelligence accountable for its fallacies, brings negative consequences to our deeds, and leads our joys to effeminacy. All our desires revolve around indulging in self-gratification; we have lost our love for the truth; our women have become emblems of immorality; everything that was once exquisite has now become bland and tasteless. Things that are not real harden us in lies and prevent us from seeing the light of truth, leading us to take them for granted and make them the source of our pride. My mind can't think of anything to do; it regrets its increasing desire for pleasure and its lack of self-control. Sensuality's dust has clouded my vision, engulfing me in a darkness of low self-worth; truth eludes me, and the purity of my intellect remains elusive. Death always looms, life has become uncertain, my patience has dwindled, and my need for lies has intensified. The body is cloaked in sweat and ready to collapse, the mind is tainted by dullness, old age triumphs over the body, and sins are evident at every turn. The company of the good is distant, the light of truth shines from nowhere, youth flies away with all our care to preserve it, and I have nothing in this world to turn to. The intellect is stupified inside itself; satisfaction has fled from it; meanness approaches it from a distance, and there is no rise in enlightened sentiments. Man is subject to the states of birth and death; excellent company is uncommon, but undesirable company is always accessible to everyone. Patience gives way to impatience. Every human being possesses the ability to arise and vanish, every desire forms a connection with the outside world, and an unknown power carries off every worldly being. The main goal of self-effort is to recover from previous actions and make an effort in the present, provided that all efforts originate from the self, also known as tman. One's efforts ought to align with his inner self. The Yoga-Vasistha eloquently conveys how everyone in this world relishes wealth and pleasures, oblivious to their inherent potential to lead to their downfall. Life is incredibly erratic. Death is an extremely cruel thing. Boyhood is full of insensibility and dullness, whereas youth is incredibly fragile and erratic. Man's worldliness defiles him; his friends are his links to the outside world; his pleasures are the biggest sources of his illnesses; and his ambition and avarice are the mirage that leads him inexorably towards destruction. The mind is the enemy of the mind, and the self (outer, in the objective dimension) is the enemy of the self (inner, on the subjective level). Our very senses are our enemies, before which even truth appears as untruth. The label of selfishness tarnishes our self-worth, holds intelligence accountable for its fallacies, brings negative consequences to our deeds, and leads our joys to effeminacy. All our desires revolve around indulging in self-gratification; we have lost our love for the truth; our women have become emblems of immorality; everything that was once so beautiful has now become bland and tasteless. Things that are not real harden us in lies and prevent us from seeing the light of truth, leading us to take them for granted and make them the source of our pride. My mind can't think of anything to do; it regrets its increasing desire for pleasure and its lack of self-control. Sensuality's dust has clouded my vision, engulfing me in a darkness of low self-worth; truth eludes me, and the purity of my intellect remains elusive. Life has become uncertain, death is always looming, my patience has worn thin, and my need for lies has grown. The body is cloaked in sweat and ready to collapse, the mind is tainted by dullness, old age triumphs over the body, and sins are evident at every turn. The company of the good is distant, the light of truth shines from nowhere, youth flies away with all our care to preserve it, and I have nothing in this world to turn to. The intellect is stupified inside itself; satisfaction has fled from it; meanness approaches it from a distance, and there is no rise in enlightened sentiments. Man is subject to the states of birth and death; excellent company is uncommon, but undesirable company is always accessible to everyone. Patience gives way to impatience. Every human being possesses the capacity to emerge and disappear, every desire establishes a connection with the external world, and an unknown force consistently carries away every worldly being (Yoga-Vasistha,1.26.8-1.26.22).

-Asutosh Satpathy