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į 102: j : combined together in the established theory of Karma but in the earlier literature the relation was rather loose and in that case it was a concession to the popular view that the forces of nature in the form of Daiva also appeared to regulate the experience of humanity.
In ancient Sanskrit literature as in the medieval, we always come across a note of contrast between Daiva and Puruşakāra, as apparently distinct forces operating to bring about human experiences in the form of pleasure and pain. The word Daiva is substituted by Kala or any other similar word. Puruşakára is evidently the present Karma initiated by the ego's will. In the Rāmāyaṇa, we find a clear statement of the apparent distinction between Daiva and Puruşakāra. In the Ayodhyākāņça of Rāmāyaṇa, 1 Rāma admonishes Lakşmaņa and gives him a good sermon on the true origin of pleasure and pain as well as of other mental dispositions. It is pointed out in this connection that neither pleasure nor pain is imposed by one on the other. It emanates from the unseen force entitled Daiva which no person is capable of overruling. This unseen force entitled Daiva is a great power which overwhelms not only ordinary human beings but also great Rșis who were well known for their hard penances.
I his indicates that an incident which happens all of a sudden and which was not even conceived before, is described as originating from Daiva. In other words, what is known as Daiva is unpremeditated and incapable of being discarded or thrown away. One important peculiarity of Daiva is that it is irrevocable. In some places the word Kāla is used in the place of Daiva and is described as irrevocable. Kausalyā's instruction to Ramacandra on the eve of his leaving for the forest is an example,
In his speech to Sumantra, Laksmana points out that the strength of Daiva is greater than every other strength available 10 man. And it is for this reason that even Ramacandra who 1. Vide Rumiyaņs, Ayodhyakinda, Sarga 22, 20-22, 24 2. Ibid., 24th Sarga 30, 35
