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( 222 i above but was considered to be the unseen force of our karman thus working steadily from beyond. According to this view, therefore, the significance of Daiva or Bhavitavya lies in the absolute certainty of the unseen forces generated by one's karmas.
It is pointed out in the course of a statement made in this drama that what happens unexpectedly as a result of predestined arrangement should not be made a subject matter for a critical discussions. It has to be accepted as such without an attempt at any sort of rational interpretation.
In Bhārayi's masterpiece Kirātārjunīyam, we find it stated that Daiva is a mysterious power and cannot be explained in terms of rational thinking. Its ways are always found to be inscrutable.2
In Kirāta, we find a statement of the fact that destiny or Daiva when it is sufficiently strong plays its part successfully even in spite of ourselves i.e numerous ways discovered to counteract the ways of destiny are found to be useless in the long run.
Bharthari in his 'Nītiśataka' refers incidentally to the superior power of Daiva. before which human exertion has no strength to stand, 3
In the Kathāsaritsāgara, in the story of king Kalingadatta, we have a very interesting statement on philosophy of karma. It is stated there that man is capable of getting rid of the fetters of karma only when he applies singlemindedness in his attention. Just as a man holding a pitcher of oil full to the brim on his head is all attention to the oil, so that it may not get out through the restlessness of the body, as under such a condition such a man
sees nothing of the world under his eyes, in the same : manner a man has to cultivate pointed a:tention in respect of - the supreme truth. This state of mind is technically known as
Eksgrata--a state when its outwardness disappears altogether. It
1. Mudrārākşasa 7.16 2. Kiritārjuniyim 9. 13 3. Nīciśataka of Bhartặhari 99.
