1. Rama asks Vashishtha to explain the true meaning of destiny. 2. Vashishtha responds that destiny does not truly exist and that people's actions are solely the result of their own past deeds, not an outside force like destiny. 3. Desires, actions, and the mind are essentially the same as the soul, and the consequences of actions are attributed to destiny but are really just the results of one's own past resolves and deeds.

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
Book II, Chapter 9
Investigation of Acts
(Thoughts are Action; Mind is Soul)
1Rama asked, “Will you sage, who is versed in all
knowledge, kindly explain the true sense of destiny
(daivam) in popular use.”
Vashishtha replied:
2It is a man’s activity and nothing else, O Raghava
that is the cause of all his actions and the recipient
of their consequences. Destiny has nothing to do
with it.
3Destiny is a mere imaginary thing that neither exists
nor acts nor feels (their effects). It is neither seen nor
regarded.
4Destiny refers to the good or bad results that proceed
from action. 5People label the wished for and unwished
for consequences resulting from the good and bad
deeds of human activity as destiny.
6The majority of mankind calls human activity,
which is the only cause of some unavoidable
future consequence, to be destiny.
7Truly, O Raghava, destiny, though empty as a void,
appears to be real to somebody who thinks it to be an
active agent, while others know it to be inactive.

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
8Again, destiny is a mere saying uttered by men upon
the result of some good or bad effect of their actual
efforts, that “it is this which has produced the other.”
9It is my belief and I know it for certain that destiny is
no more than a word uttered by people upon their
attainment of the object of their exertions.
10Destiny is a word of consolation uttered by men to
signify the good or evil they encounter and which they
call to be the effect of the other.
11Rama asked, “Sage, how is it that you, who is all wise,
now contradict your own assertion that destiny is the
result of the stock of our former acts?”
Vashishtha answered saying:
12Well said, O Rama. You know everything. But hear me
tell you the whole of it, whereby you will have a firm
belief in the nonexistence of destiny.
13In the end, even all the various desires that men
may have entertained in their minds come to be
accounted as his deeds.
14All animals also act according to their desires, doing
nothing for which they have no inclination in their
natures.
15As a villager goes to his village and a townsman goes
to town, so it is the nature of desire to lead men to their
particular acts.

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
16The keen and firm resolution with which an
act was done in a former state of life that truly
is termed destiny in successive births.
17Thus the acts of all active beings conform to their
natures, and the actions of men are in accordance
with their desires. Desire is nothing other than the
mind itself, and the mind is the same as the human
soul.
18The mind is the soul and cause of all acts which they
call the doings of destiny. Certainly, without the mind
there is no destiny.
19This mind is truly the living soul that acts as it
desires and accordingly enjoys the fruit. The same
is destiny.
20Rama, know that the mind, the heart, desire, action
and destiny are synonymous terms applied by the
virtuous to the unascertainable soul.
21Now whatever the so-named soul undertakes to
do continually and with a firm resolution, it
obtains the fruit thereof accordingly.
22O support of Raghu’s race, it is by means of the
activity or effort of the soul, and by no other
means, that the soul obtains everything. May it
lead you to your good only?

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
23Rama said, “Being caught in the net of my pre-
existent desire, I remain a captive to them and do
as they lead me to. Say then, O sage, what else I
can do?”
Vashishtha replied:
24So then, O Rama, you can reach your lasting
good if you exert your efforts for it. There is no
other way.
25Desires are of two kinds: some lead to good and
others to evil. Hence the desires of one’s prior state
must have been of one kind or the other.
26If pure desires guide you now, gradually you
will be led by means of your good acts to attain the
state of your lasting welfare.
27But if wrong inclinations tend to lead you to
difficulties, of necessity you must try your best to
overcome such propensities.
28Rama, you are wise, perfectly intelligent, and
composed of more than just a dull body. Now if you
need another’s guidance to waken your intellect, then
when (of what use) is your own intelligence?
29If you would have someone else enlighten your
understanding, then who was the other who
illuminated him, and who is the other to illuminate that

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
person also? Therefore, because no one is wholly
devoid of understanding, let him improve it
himself.
30The currents of our desires flow between two
channels of good and evil. It requires the exertion
of our actions to turn them to the right course.
31You who is the mightiest of the mighty must
exert the force of your activity to turn your mind
away from a direction to the profitless and
towards a profitable course.
32By directing the mind from the wrong to the
right way, it will take the right course; and the
opposite is true also. But because the human mind
is like a child, it must not be forced.
33The training of a child is like that of the mind. It
is done slowly by gentleness and indulgence, and
not by force or hurry.
34You have already mastered all your good and
bad desires by your constant practice. From now
on, you have to direct your tendencies to good
only.
35O victorious Rama, when by your pristine habits
you have an aptitude to do good, know that it is
the result of your good nature.

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
36O sinless Rama, at present your desires are lying
dormant in your mind. They require some practice
to be employed only to the doing of good.
37If you will not exert yourself now to improve
your dormant desires by constant practice, you can
never expect to be happy.
38When doubtful, incline towards what is
good, and as you thrive on this you shall have
no evil to fear.
39Whatever one practices, with time he will
become perfect, just like studying from childhood
makes the learned free from error.
40When you have good will inside, you must
accomplish your purpose by means of your
activity and your subjection of the organs of your
body.
41So long as your mind is imperfect and
unacquainted with the state of divine truth, you
must attend to your teacher, books and reasoning
and act according to their directions.
42Having first finished your acts and known the
truth, you must abandon even your meritorious
deeds, and all your desires with them.

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Yoga Vashishtha of Valmiki
Book II – The Aspirant Who Longs for Liberation
Chapter 9: Investigation of Acts
43Having known by your good understanding that
the virtuous course led by honourable men is truly
good, give particular attention to know the nature
of God, then forsake even that and remain as
silent as an ancient sage (muni).
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Meaning
Destiny: An event (or a course of events) that will
inevitably happen in the future; the ultimate agency
regarded as predetermining the course of events; your
overall circumstances or condition in life (including
everything that happens to you).
Inclination: An attitude of mind especially one that
favours one alternative over others; that toward which
you are inclined to feel a liking.
Pristine: Remaining in a pure state; uncorrupted by
civilization; completely free from dirt or contamination.
Industry: Persevering determination to perform a task.
Subjection: Forced submission to control by others;
being in a position or in circumstances that place one
under the power or authority of another or others.
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