denounce their curses with the aid of any supernatural power or by the
exercise of their own puissance attained by individual acts? All the good
which is attained with difficulty in this world is possessed by the
wicked, is soon lost to them. Destiny does not help the man that is
steeped in spiritual ignorance and avarice. Even as a fire of small
proportions, when fanned by the wind, becomes of mighty power, so does
Destiny, when joined with individual Exertion, increase greatly (in
potentiality). As with the diminution of oil in the lamp its light is
extinguished so does the influence of Destiny is lost if one's acts stop.
Having obtained vast wealth, and women and all the enjoyments of this
world, the man, without action is unable to enjoy them long, but the
high-souled man, who is even diligent, is able to find riches buried deep
in the Earth and watched over by the fates. The good man who is prodigal
(in religious charities and sacrifices) is sought by the gods for his
good conduct, the celestial world being better than the world of men, but
the house of the miser though abounding in wealth is looked upon by the
gods as the house of dead. The man that does not exert himself is never
contented in this world nor can Destiny alter the course of a man that
has gone wrong. So there is no authority inherent in Destiny. As the
pupil follows one's own individual perception, so the Destiny follows
Exertion. The affairs in which one's own Exertion is put forth, there
only Destiny shows its hand. O best of Munis, I have thus described all
the merits of individual Exertion, after having always known them in
their true significance with the aid of my yogic insight. By the
influence of Destiny, and by putting forth individual Exertion, do men
attain to heaven. The combined aid of Destiny and Exertion, becomes
efficacious.'"