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fell upon
Śrī Rāma Candra and Sītā as due to the function of Daiva as it was understood in those days. His belief adds strength to the fact that all the misfortunes that fell Śrī Rāma upon Candra and Sita were the working of the unknown force known as Daiva. In this case the term Daiva need not be conceived as synonymous with the Praktana karma of a dark nature. The concept of Daiva was that of an unknown hidden power which works from behind and adds misery to the life of man. It may or may not be equated with the strength of the unknown power which originates from our conscious activities. As to whether this Daiva is to be equated with past karma or not in the popular sense, we have nothing to say. For instance compare the lamentation of Kausalya in her address to Sītā.1
The concept of Vidhi (faf:) and Daiva is evident in the following statements of Prasannaraghava.2 Both the passages given in the footnote point to a supreme power of Daiva or Vidhi in the disposal of human events.
Mudrārākṣasa-The concept of Daiva in the sense "Bhavitavya” or the inevitable is clearly found in the Mudrārākṣasa as evident from the following passages.3 Canakya does not seem to accept the doctrine of Bhavitavyata4-the sense of a predestined arrangement of a future happening. His critical mind is not satisfied with the blind conception without considering the intrinsic merits of the view. Caņakya's attitude represents the rational attitude of Indian philosopher who could not rest satisfied with blind conception of destiny without considering the : relative points in favour of its arguments. This critical attitude was behind the philosophical mentality of the medieval ages. Thus according to the systematized philosophy Daiva and bhagya (दैव & भाग्य ) are not admitted to be a blind force working from
1. Uttararamacaritam, 4th Chapter, 46.
2. Prasannaraghava 1.46.
3. Mudrārākṣasa- II. 21. 4. Mudrarakṣasa- II. 28.
