Rama, pondering deeply, reflected: “This was how I understood, this was my resolve,” and noticed how the results of his actions unfolded. Such reasoning, he mused, is what people call fate. When one says “thus” upon receiving either desirable or undesirable results, it is, in truth, merely a word of consolation—this alone is what is meant by fate. He turned to his teacher and said, “O Lord, knower of all dharmas, people speak of fate as the actions accumulated in the past. How is it that you dismiss this idea of fate?” The sage replied warmly, “Well spoken, Raghava. You understand well. Listen now, and I shall explain everything, so that your understanding becomes steady and firm in the knowledge that fate, in reality, does not exist. “The inclinations deeply embedded in one’s past, through the force of action, come to fruition in people now. A creature’s actions arise instantly from its inherent tendencies; there is never a moment when these tendencies or actions are absent. Each person strives according to their own inclination: one who desires a village attains a village, and one who seeks a city attains a city. “Whatever actions were performed in the past with intense resolve are, by convention, called ‘destiny.’ Thus, destiny is nothing but one’s own actions, and actions are the mature form of one’s inclinations. Inclination is not separate from the mind, for the mind itself is regarded as the person. “What is called destiny is simply those actions; and action, indeed, is the mind. Since the mind is the person, destiny does not exist apart from it. Whatever a being’s mind strives for, it surely attains by its own effort, not by destiny. “Mind, consciousness, inclination, action, destiny, and self-determination—these are merely names the wise give to the resolve of a person, O Rama. A person steadfast in this conviction strives constantly and accordingly attains the desired result. “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. “You may say, ‘Just as the web of past tendencies directs me, O sage, so I remain, helpless—what can I do?’ But, Rama, you attain the highest good, eternal and supreme, only by your own effort and personal endeavor, not otherwise. “There are two kinds of accumulated tendencies: virtuous and non-virtuous. One or the other, or both, may 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, that past tendency must be forcefully overcome by your effort. “Remember, you are pure consciousness, wise one, not this inert body. If you were identified with another mind, then where and what are you truly? If another could cause 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 the 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 never fault in pursuing the good. Whatever is practiced in this world, one becomes of that very nature; this is seen without doubt among the wise from childhood onward. “Engage yourself here with good tendencies for your own welfare, relying on supreme effort and conquering the five senses. As long as your mind is untrained and you have not realized that state, act according to what is determined by the authority of the teacher and the scriptures. “Then, when the impurities are burned away and the truth is known, even this flood of good impressions should be abandoned, free from attachment. Following that which is supremely good and practiced by the noble, with a mind intent on what is delightful, always attain the sorrowless state; and then, having let go even that, abide well. “Therefore, relying on effort, your eternal companion for the highest good, make your mind one-pointed and listen now to these words of mine. Restrain swiftly, by strength of will, the senses that are seized by inner impulses and established desires, and bring them to equanimity. “I shall expound to you a compendium, composed of the essence, which is a means to liberation and bestows the fruits of human endeavor, for success in this world and the next. Abandon the longing for worldly existence so that it does not return, and take up perfect tranquility and contentment with a noble mind. With careful attention to the meaning of statements from both earlier and later teachings, make your mind harmonious and reflective within yourself.