Since the early 20th century, there has been a debate as to whether the predetermined nature of the universe applies to all beings created by Dara'kaara or whether her divine plan only applies to the realm of Saarasia.
This debate was most famously explored in Kikado Miadilona's seminal karyda "Sasan-di-'naal-o'bia Mi Sasan-di-naal-inaal-o'bia" (Inclusive Determinism Or Exclusive Determinism), published in 1942. This book lays out the fundamentals of both sides of the debate, exploring the implications of both arguments. Whilst he never presents one idea as correct within the book, throughout his life Miadilona was very vocally on the side of Exclusive Determinism.
The argument known as Inclusive Determinism (sasan-di-'naal-o'bia) has its origins in the beliefs held in the southern regions of Syana, such as A Kima Bia-di-laka and Kasaara. This argument states that the lives of all beings, including the divine, are designed by Dara'kaara. Implying that everything that ever happened, and ever will, is an event purposefully intended to happen by Dara'kaara. This includes events such as the prophecised war between the divine described in the works of Kaasa Kasaara.
Critics of this argument state that it is highly unlikely that Dara'kaara, as the creator and proverbial "mother" of all things, would purposefully intend for such events to occur within the realm of the divine. They reason this by stating that Dara'kaara is shown to be a being of pure justice and fairness, by all acounts a perfect being. Therefore, she would not create the universe only for it to spiral out of control and eventually be destroyed.
In 1930, Maarin Adisaraanas wrote in her book "O'laas No A O'kaara" (Goodness And The Gods) that the claim that Dara'kaara is eternally good is too reductionist to be true. She argued that concepts such as "good" and "evil" are human-made, meaning that we may be mislabelling the true intentions behind the actions of the divine. Adisaraanas stated that the cycle of creation and destruction that the universe experiences may be the correct way for the universe to exist, even if to us non-divine it may seem pointless and cruel. In this case, the pre-planned nature of the universe and its application to the divine makes perfect sense since it is all a means for Dara'kaara to ensure the universe is taking its correct course.
Exclusive Determinism (sasan-di-naal-inaal-o'bia) is the antithesis of this. This argument states that the control Dara'kaara has over what happens in the universe is exclusive to the human realm of Saarasia (a belief that has its roots in the Mokosan traditions of Northern Syana). The implications of this are that, whilst all mortal events (death, birth, distasters and all other things that happen) are directly caused by Dara'kaara's divine plan, events that happen in the divine realm of Saarakaara are not controlled by Dara'kaara. Whilst this limits the extent of Dara'kaara's power over the universe, it also removes her from being the casue of the universe's death and the divine war which is prophecised to bring about the apocalypse.
Arguments against this view centre mainly around the fact that Dara'kaara is clearly an all-powerful being, meaning her power over the journey of the universe should not be limited to just Saarasia. The reasoning behind this is twofold: since Dara'kaara created the universe from nothing she clearly has an unlimited amount of divine power, and furthermore since both Saarasia and Saarakaara were created by her in the same way, her power over them should be equal. Both of these ideas are drawn from the 1899 karyda "A Dijaa Di-dara'kaara" (Dara'kaara's Power) written by the Kajaar at the time Osya Darakaaraso.
Counters to these criticisms were put forward throughout the 1920s by the prolific theological writer Kaarali Oansaara. Most notably, in her 1928 book "Lonaa-lodis-ki-bil Sasan-di-'naal-o'bia" (Disproving Inclusive Determinism), she argued that Dara'kaara is not the same as her inverse shadow Doa (Time). This means that whilst she may have control over the stream of events happening in her least powerful creation, that being the realm of Saarasia, she does not have any control over Doa or the course of the universe as a whole since Doa and Dara'kaara are one in the same, meaning they have equal power over eachother. This is shown most clearly in the fact that Dara'kaara was born from her own corpse when the cycle of the universe is reset, proving that she does not have power over the universal cycle to prevent herself from dying and therefore does not have power over the journey of the universe outside of Saarasia.
Whilst this argument has been debated for over a century, both sides still have a large following. Many O'daali (such as Great Tradition Raa-dyanism and Athiestic Raa-dyanism) will fall on either side of the debate, however the most commonly followed Daali in the 21st century (Post-modernist Raa-dyanism) states that either view is valid and that there is a wide spectrum of ideas surrounding the journey of the universe which will be different for every Raa-dyanist. Because of this, many modern theological writers see the determinism debate as trivial and unimportant since there will never be a way to reconcile the different beliefs and find a common ground.