I heard a sentence, Buddhi Karmaanu Saarini, which means that sometimes your mind makes choices without your consciousness and drives you closer towards your destiny.
Is this true? Is it mentioned in any Hindu scriptures?
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A Partial answer.
The question is
sometimes your mind makes the choices without your consciousness that drives you towards your destiny. Is it true? Was it mentioned anywhere in hindu scriptures ?
As far as I know, it was not mentioned in any scripture.
In my opinion, it is partly true.
Sri Krishna says in BG, as follows;
न हि कश्िचत्क्षणमपि जातु तिष्ठत्यकर्मकृत्।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।
For, no one can ever remain, even for a moment, as a non-performer of action; because everyone, being not master of himself, is forced to perform action by the Strands born of the Prakrti.
Now a question arises as to why should Prakriti, the visible form of the Almighty God, force everyone to perform action? The answer would be to clear one's prArabdha (accumulated merit), be it enjoyment or suffering.
Sri Krishna said in BG that HE was TIME - कालोऽस्मि. So TIME/Prakriti will goad all creatures into activity, be it enjoyment or suffering, which are again transient in nature.
Sita laments in Ramayana that TIME had allured her into falling for golden deer, resulting in her captivity in Lanka.
नूनं स कालो मृगरूपधारी | मामल्पभाग्यां लुलुभे तदानीम् | यत्रार्यपुत्रं विससर्ज मूढा | रामानुजं लक्ष्मणपूर्वजं च || ५-२८-१०
"Certainly that Time-spirit, assuming the guise of a deer, allured me, a woman of poor fortune at that time and to whom I, a stupid woman, sent forth (far away) Lakshmana and the noble prince Rama the elder brother of Lakshmana."
Coming to the question proper, as I stated above, the assumption of the OP is half-true.
The prArabdha definitely propels ONE in doing certain things (action). However, in order to do action, one must be propelled by TIME.
So the sequence of events will be:
TIME/Prakriti -> Karma/prArabdha -> One's MIND
Bhartṛhari's Nītiśataka has a similar verse:
karmāyattaṃ phalaṃ puṃsāṃ
buddhiḥ karmānusāriṇī |
tathāpi sudhiyā bhāvyaṃ
suvicāryaiva kurvatā || 1.89 ||
Although the result of his actions is in accordance with his Karma or previous destiny, and the circuit of his intelligence is also defined by same, a wise man should still undertake to do a thing after careful consideration.
Skanda Purāṇa (Revā Khaṇḍa) uses the same expression in a story about King Citrasena where he accidentally kills Dīrghatapas's son Ṛkṣaśṛṅga mistaking him for a deer:
O great sage, I am not worthy of being received with the offerings of Argha (materials of worship) or even being spoken to. Your son, the brāhmaṇa stationed in the middle of the deer, was killed by me. Ṛkṣaśṛṅga, a brāhmaṇa of great austerities, was killed as a result of the wrong impression that he was a deer. Know that I am the slayer of your son. Punish me with the severest form of punishment. Having consideration for my delusion and confusion, O excellent sage, do what is befitting in this regard.
udvegaṃ tyaja bho rājan duruktaṃ gaditaṃ mayā |
putraśokābhibhūtena duḥkhamāptena mānada || RKS_89.73 ||
kiṃ karoti naraḥ prājñaḥ preryamāṇaḥ svakarmabhiḥ |
prāyeṇa hi manuṣyāṇāṃ buddhiḥ karmānusāriṇī || RKS_89.74 ||
anenaiva prakāreṇa yat tvayā likhitaṃ mama |
paraṃ tava bhaviṣyanti viprahatyā na saṃśayaḥ || RKS_89.75 ||
brahmakṣatraviśāṃ madhye śūdro vā cāntyajādiṣu |
kastvaṃ kathaya satyaṃ me kasmāc ca nihataḥ sutaḥ || RKS_89.76 ||
O dear one, shed off your anguish. I have been rather very harsh. You have been reprimanded, O bestower of honour, by me who have been scorched by misery and assailed by the bereavement of my son. What does a wise man do when impelled by his own karmas. Even at the outset, the intellect of men follows the karmas. It is in accordance with this that death has been enjoined for me. Undoubtedly the (sin of) slaughters will befall you as uttered by me before. Among brāhmaṇas, kṣatriyas and vaiśyas, among the castes of śūdras and cāṇḍālas who are you? Tell me the truth. Why was a brāhmaṇa killed?