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In another passage it is stated that ignorant people suffering misfortunes in their present lives attribute them to the action of Devas and consider them to be due to daiva, while in truth their present condition is really the consequence of their own deeds in a previous life. What is once done can never be wiped out.
In another passage, in the same work, 1 we find Bhişma on his death bed saying to Karņa that it is not possible to transgress Daiva by means of one's own personal exertion or Puruşakára otherwise known as Pauruşa. The same idea is found in Drona Parva.2
The same idea of the greater strength of Daiva having the supremacy is expressed by Yudhisthira.8
This idea of the supremacy of Daiva was expressed by Dhrtarāştra after the Kauravas had been defeated. 4
In another passage in the same Parva, we find a clear and correct statement with regard to the mutual relation of Daiva and Puruşakāra. It is said that the foundation of human society is built on the mutual interaction of the two cosmic or individual forces i. e. Daiva and Puruşakāra.
The same idea is found in the Sabhāparva.5 The Epic is not wanting in passages which show that there is no inherent opposition between Daiva on the one hand and Puruşakāra i.e. one's personal action on the other. The truth is that a person's present Karma while producing its results is converted into a powerful force and is operated by unseen powers of nature. In that state it is known as Daiva and produces its effect on the performer of the original Karma with irresistible force. This shows that Daiva, however, powerful it may be, is not really different from the original Karma. Though it appears to be invincible it is not really so, in as much as the present Karma per. formed with greater zeal, may be able at times to conquer the power of Daiva.
1. Mahabharata, Bhisma Parva, CXXII, 27,28 2. Mahabharata Drona Parva, 9th Adhyāya, 10th verse 3. Mahabharata Drona Parya; CXXXV. I 4. Mahabharata Sabha Parva, XVI. 12
