Professional Documents
Culture Documents
ID 1020151128 Page 1
That would make one a slave to one's past lives, which is no better than being a slave to fate.
ID 1020151128 Page 2
This brings us to the question of natural disasters. The argument goes like this:
suppose a man lives a just life, engaging in mental, verbal and physical self-effort in accord
with the scriptures. He possesses few to no vices. Yet his house is struck by lightning and
burns down in an inferno, his ships are lost at sea, his family dies in a famine, and he suffers
every misfortune possible. Doesn't this justify fatalism? What good is self-effort when
humans are subject to the whims of greater forces? To this, Vasista would reply, as he did in
the previous example, that his misfortunes are nothing but the fruitions of the self-effort of
his past lives. The man was obviously a man who followed his impure tendencies in his past
lives, and is now suffering for it. Such a rebuttal cannot really be opposed, for one never
remembers one's past lives, and so one's actions then are unknowable. The only
counterargument one can pose is that the fact that the man lived a just life implied that he had
pure tendencies, which he would not possess had he lived an unjust past life. To this, Vasista
would answer that said man had weakened the impure tendencies carried forward from his
past life, and strengthened the pure ones through habituation. Perhaps he succeeded in
resisting them because he was born into a good family that nurtured him well, and he was
surrounded by good friends who subdued his worst impulses. Over time, his impure
tendencies became absorbed in the expression of the [pure] tendencies (Venkatesananda
29). Moreover, Vasista would reply that the way to overcome his misfortunes is to practice
greater self-effort now, since the present is infinitely more potent than the past.
(Venkatesananda 26)
So you see, the natural disaster argument does not effectively does not pose a putative
problem with Vasista's view of self-effort, mostly because of the way Vasista frames his
argument, giving it enough leeway so that any and all events can be explained by it.
ID 1020151128 Page 3
Works Cited
Yga-Vsiha. Valmiki. "On the Behaviour of the Seeker." Vasia's Yoga. Trans. Swami
Venkatesananda. Albany: State U of New York, 1993. 25-29. Print.
ID 1020151128 Page 4