Rama, feeling the weight of his troubles, spoke with resignation: “I am compelled in this way by fate; what can I do? Such is my situation.” Yet, the wise teacher replied, “This speech of consolation is not truly fate in the highest sense. Fate is merely imagined by the foolish, and those who devote themselves to it have perished. But the wise, through their own effort, have attained the highest state.” He continued, “Tell me, Rama, by whom in this world is fate declared? Is it by the brave, the valiant, the wise, or the learned? If a person, whose lifespan has been determined by those who know the flow of time, still lives after his head is severed, that would be the highest fate. If someone, whose learning has been predicted by the wise, becomes learned without study, that would be fate indeed. But look: by the sage Vishvamitra, fate was cast far away—he attained Brahminhood through effort alone, not otherwise. “Likewise, other men who became sages reached the heavens only through their own striving. The lords of the demons, having destroyed the hosts of gods, gained sovereignty over the three worlds solely through their effort. And the lords of the gods, by their own vigor, seized the world back from the demons through human effort and striving. “Consider this, Rama: water is held in a vessel only by means of effort and method, not by fate. It remains in a pitcher for a long time because of technique, not destiny. In all realms—taking, giving, striving, confusion, wandering—what is seen is ability, not fate, just as with the art of medicine. “All causes and effects are ultimately absent; what is imagined arises from your own thought. Without considering fate, which is unreal, O you of auspicious intent, rely on supreme human effort.” Then Rama asked, “O Lord, knower of all dharmas, the foundation has been well established. Tell me, O Brahman, what is called fate in this world?” The teacher replied, “Raghava, human effort is the agent of all actions, not anything else. Everywhere, it is the enjoyer of results, not fate as the cause. Fate does nothing, nor does it enjoy, nor does it truly exist; it is not seen, not respected—only such an imagination. For those who bear fruit, the accomplishment of results here is through human effort; whether auspicious or inauspicious, prosperity is merely spoken of by the word ‘fate.’ “The attainment of desirable or undesirable things is always brought about by human effort—that is what people refer to when they say ‘fate.’ Whatever result is bound to happen, as the sole outcome of human endeavor, that alone is called ‘fate’ in this world. But, O Raghava, in truth, fate does not do anything at all for anyone; it is like space—whether it acts or not, it makes no difference. “When the result, auspicious or inauspicious, of accomplished human effort arises, the reasoning that ‘this is how things stand’ is what is called fate. The thought, ‘Thus was my understanding, thus was my resolve,’ and the attainment of the result of action—this reasoning is what is called fate. The expression ‘thus’ regarding the attainment of results is merely a word of consolation; this alone is what people call fate. “O Lord, knower of all dharmas, the actions previously accumulated—this is what is called fate. How have you dismissed it?” The teacher answered, “Well said, Raghava, you understand. Listen, I will tell you everything, so that your understanding will become firm in the view that fate does not exist. The inclination that was once deeply embedded in the past has now, through the force of action, reached its fruition in people. A creature’s actions instantly follow its inherent tendencies; the absence of other actions or tendencies does not occur. One who desires a village attains a village; one who seeks a city attains a city. Each strives according to their own inclination. “Whatever actions were performed here in the past with intense resolve are, by convention, referred to as ‘destiny.’ Thus, destiny is one’s own actions; actions are the mature form of one’s inclinations. Inclination is not different from the mind, for the mind is regarded as the person. What is called destiny is simply those actions; action, indeed, is the mind. Since the mind is the person, it is certain that destiny does not exist apart from it. “Whatever a creature’s mind strives for, it surely attains that by its own effort, not by destiny. Mind, consciousness, inclination, action, destiny, and self-determination—these are the terms used by the wise for the resolve of a person, O Rama. Indeed, a person who is steadfast in such conviction, Rama, strives constantly and thereby attains the desired result accordingly. “In this way, O best of the Raghu lineage, everything is attained through personal effort alone, not otherwise. Therefore, may such auspicious effort be yours. “Just as the web of past tendencies directs me, O sage, so I remain, helpless—what can I do?” Rama asked. The teacher replied, “Therefore, O Rama, you attain the highest good, eternal and supreme, only by your own effort and personal endeavor, not otherwise. There are two kinds of accumulations of tendencies: virtuous and non-virtuous; one or the other, or both, exist from the past, O Rama. If today you are led by a current of pure tendencies, then, by that virtue, you will gradually attain the eternal state. But if a non-virtuous disposition binds you in difficulty, then that past tendency must be forcefully overcome by your effort. “Remember, you are pure consciousness, wise one, not this inert body. If you are identified with another mind, then where and what are you truly?