In the midst of worlds where taking, giving, striving, confusion, and wandering prevail, Rama, true ability is revealed—not by fate, but by one’s own effort, just as medicine heals through its virtue, not by destiny. All causes and effects, as commonly imagined, do not exist independently; what arises is but the projection of one’s own thought. Therefore, without considering fate—which is unreal, O auspicious one—rely on the highest human effort. At this, a question arose: “O Lord, knower of all dharmas, the foundation is well established; but tell me, O Brahman, what is called fate in this world?” And the answer came: “Raghava, it is human effort alone that is the agent of all actions, not anything else. Everywhere, it is the one who acts who enjoys the results, not fate as the cause. Fate does nothing, nor does it enjoy, nor does it truly exist; it is unseen, unhonored, merely a figment of imagination. “For those who experience the fruits of action, the accomplishment of results here is always through human effort. Whether the outcome is auspicious or inauspicious, people refer to it as ‘fate.’ The attainment of what is desired or undesired is always brought about by one’s own endeavor—this alone is what people call ‘fate.’ Whatever result is bound to happen, as the sole outcome of human endeavor, that, in the assembly of the world, is called ‘fate.’ “But, O Raghava, in truth, fate does nothing at all for anyone in this world; it is like space—whether it acts or not, it makes no difference. When the result of accomplished human effort arises—whether good or bad—people rationalize, ‘This is how things are,’ and call it fate. The thought, ‘Thus was my understanding, thus was my resolve,’ and the attainment of the result of action—this reasoning is what people call fate. The expression ‘thus’ regarding the attainment of results is merely a word of consolation; this alone is what is called fate. “Yet, O Lord, knower of all dharmas, what about actions accumulated in the past? Is this not called fate? How have you dismissed it?” The reply came: “Well said, Raghava, you understand. Listen, and I will tell you everything, so that your understanding will become firm in the knowledge that fate does not exist. “The inclination that was once deeply embedded in the past has now, through the force of action, come to 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. “But, O sage, just as the web of past tendencies directs me, so I remain, helpless—what can I do?” The answer was given: “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. “You are pure consciousness, wise one, not this inert body; if you are identified with another mind, then where and what are you truly? If another causes your awareness, then, in your absence, who else could do so? Who would cause this awareness? Therefore, instability is not real. “The river of tendencies flows along paths of good and evil; by human effort and diligence, it should be directed onto the path of virtue. When immersed in evil, one should bring one’s mind back to virtue by purposeful effort and strength, O best among the strong. When it turns away from evil, it moves toward good, and otherwise as well; the mind of a creature is like that of an animal, so it should always be guarded. “By soothing it with equanimity—not quickly, but gradually, step by step—one should guard the childlike mind with human effort and diligence. The mass of tendencies you previously strengthened through practice, whether good or evil, O Rama, now strengthen the good ones. When, through the force of prior practice, your tendencies arise, then know that the practice has borne fruit, O destroyer of foes. Even now, your tendencies are becoming strong, O sinless one; therefore, by the power of practice, cultivate the practice of virtue. “If previously your tendencies had become strong through lack of practice, they would increase even now; but as it is, dear one, be happy. Even when in doubt, always cultivate what is good; in the growth of these tendencies, there is no fault in pursuing the good.” Thus, the teaching was given: effort alone is supreme, and destiny is none other than the fruit of one’s own mind and actions. By steadfast practice and conscious striving, one shapes one’s own path and attains the highest good.