25. And again to say, that Brahma is not the origin of actions, and that Brahmá and other living beings are subjected to their several actions, are self contradictory propositions and opposed to common sense. (For the acts do not originate from Brahmá, they cannot be binding on others; and if the actions do not proceed from that source, whence do they come to take place). This question upsets the doctrine of Free Will.
26. And also to say that living beings are born together with their actions (by predestination), and are bound to them to no purpose, would be to apply to them the analogy of fishes which are caught by the baits they cannot devour, but cause their death. (So men must be bound in vain to the baits of their actions, if they are to go without reaping their fruition).
27. Therefore please to tell me sir, about the nature of acts, for you are best acquainted with the secrets of things, and can well remove my doubts on the subject.
28. Vasishtha replied:—You have well asked, my good Ráma! about this intricate subject, which I will now explain to you in a manner that will enlighten your understanding.
29. It is the activity of the mind which forms its thoughts and intentions, which are the roots or seed of actions; and it is its passivity, which is the recipient of their results. (So says the Sruti:—whatever is thought in the mind, the same is expressed in words and done in action).
30. Therefore no sooner did the principle of the mind spring from the essence of Brahmá, than it was accompanied by its thoughts and actions in the bodies, which the living beings assumed, according to their prior deserts and in-born desires.
31. As there is no difference between the self-same flower and its fragrance; in the same manner there is no distinction of the mind, from its actions which are one and the same thing.
32. It is the exertion of bodily activity, which we call an action here; but it is well known to the wise to be preceded by a mental action, which is called its thought in the mind: (chitta of the chit or the thought of the thinking principle).
33. It is possible to deny the existence of material objects, of the air and water, the hill and others; but it is impossible to deny the operations of our mental faculties, of which we have subjective evidence in ourselves.
34. No deliberate action of the present or past life goes for nothing; all human actions and efforts are attended with their just results, to which they are properly directed. (Sávadhánam anushthitán).