A History of Indian Philosophy v2.c19.s7.12

v2.c19.s7.12

The *Yoga-vāsiṣṭha* not only holds that *pauruṣa* can conquer and annul *daiva*, but it even goes to the extreme of denying *daiva* and calling it a mere fiction, that, properly speaking, does not exist at all. Thus it is said that endeavours and efforts manifest themselves as the movement of thought (*saṃvit-spanda*), the movement of *manas* (*manaḥ-spanda*), and the movement of the senses (*aindriya*). Thought movement is followed by movement of the psychosis or *cetas*; the body moves accordingly, and there is also a corresponding enjoyment or suffering. If this view is true, then *daiva* is never seen anywhere. Properly speaking, there is no *daiva*, and wherever any achievement is possible, it is always by continual strenuous effort of will, standing on its own account, or exercised in accordance with the *śāstra* or with the directions of a teacher¹. It is for all of us to exert ourselves for good and to withdraw our minds from evil. By all the *pramāṇas* at our disposal it is found that nothing but the firm exercise of will and effort achieves its end, and that nothing is effected by pure *daiva*; it is only by the effort of eating that there is the satisfaction of hunger, it is only by the effort of the vocal organs that speech is effected, and it is only by the effort of the legs and corresponding muscles that one can walk. So everything is effected by personal efforts, when directed with the aid of the *śāstra* and proper advisers or teachers. What passes as *daiva* is a mere fiction; no one has ever experienced it, and it cannot be used by any of the senses; and the nature of efforts being essentially vibratory (*spanda*), one can never expect such movement from the formless, insensible, so-called *daiva*, which is only imagined and can never be proved. Visible efforts are all tangible and open to immediate perception; and, even if it is admitted that *daiva* exists, how can this supposed formless (*amūrta*) entity come in contact with it? It is only fools who conceive the existence of *daiva*, and depend on it, and are ruined, whereas those who are heroes, who are learned and wise, always attain their highest by their free-will and endeavour¹.