Philosophers believe that all actions (Karma) done with a desire must produce results. It is a common experience to see that virtues suffer and vices flourish. Since action always produces result, therefore, the deeds of virtue in the past have effected
Prosperity in the present and the result of the vices will certainly affect miseries in this life or in the next. The result awaits time for expression. Miseries and misfortunes are diseases stored in the fold of destiny, precisely in mind, and must appear in time, sooner or later, in this life or in any subsequent life. Man very commonly mistakes material prosperity for peace and is often overwhelmed by the rude shocks from grief. But sufferance is a process of inner cleansing and to get immunity from the diseased destiny. Destiny of decay, death and bereavements are natural in a life. But it is possible to act for liberation from the bondage of births and rebirths and the consequent sufferances and complete cessation of all pains of life. Purusakara by cultivation of cittasuddhi (purification of mind) or subha karma (Dharma) or vidya (jnana) have attributes of fire in them to burn the impurities in mind that originate from ignorance (Avidya) and to give the life immunity from sufferings.
Destiny is inevitable in results. Man creates his own destiny. It is the product of his imagination which he as an artist portrays on the vast canvass of his life. His prides and prejudices, vanities and vagaries, fears and fantasies incite his imaginations to plan a future he longs and leans to have. Days after days, nights after nights he portrays his hopes and desires. If he goes into a way that is different from the tendency (Guna and Karma) of the life as indicated by time he will be in a difficult way. Destiny, precisely and materialistically, the environment to which he is placed reveals his acumen in the past in handling his tools of imaginations. If, however, the destiny manifest in a writ in wrinkles on forehead he can by his wisdom and from the profits of his experiences, precisely, by purusakara, largely mold and shape the future he chooses. To leave the destiny to drift on its course or to regulate it to a definite course is left to his own choice.
Destiny is correlated to time. Time reveals nature. Nature in relation to life shows the destiny. The celestial stars incessantly glide in space helps us to reckon time. The zodiac or the Kalachakra with the stars in it gives the knowledge of time. Man’s ability to peer into the mysteries of destiny or to mould it to his choice is concomitant with his knowledge of destiny and cosmic order on the background of time and space.