fm3062 1.jl25..26 daiva.Fate and niyati.Destiny_z33
jivadas
DAILY READINGS st 27 July, 2019
fm3063 1.jl27..28 the Immensity and its Power .z11
fm6021 2.jl27..28 Passing through Eternity_z52
fm7116 3.jl27...29 Song of the Companions cont. .z81
fm3062 1.jl25..26 daiva.Fate and niyati.Destiny_z33
oॐm
jd. Consider the derivation
#dyu [di.u] – m. (rarely n.) day (especially in plural and in such forms as *divA -by day +
#dyus [di-u:] - m. fire; the sun; day +
#diva -n.- heaven, day; *dive dive - day by day +
#deva –
#daiva
&
#yam - *yamati, -te, pp. #yata - hold, hold something up, lift, raise, erect, sustain, support; hold back, restrain, check, stop; hold out, offer, grant, furnish, give (dat. or loc. of pers. & acc. of thing, or acc. of person & instr. of thing); stretch, extend, show; M. rest on (loc.), stretch or extend with (instr.); hold out, persevere, be obedient or faithful to (dat.). C. *yamayati (-te) - hold back, restrain, control, bring in order. -- {adhi} erect, raise towards (loc.), extend over (dat.). {anu} direct, turn, arrange, M. conform one's self to, follow (acc.). {antar} restrain, check (inwardly). {A} hold out, stretch, extend, lengthen, bend (a bow), put on or draw back (an arrow), throw (a lance), abs. take aim; stop, check, restrain, draw near, bring. {abhyA} draw, extend, protract; aim at (acc.). {nirA} stretch out. {-vyA} tear asunder, stretch out, extend; M. (A.) struggle or contend about (loc.). C. ({vyAyAmya}) take excercise. {samA} draw together, contract, pull, stretch. {uda} lift up, raise (lit. & fig.); hold forth, offer, present; shake up, stir, agitate; check, restrain, stop; A. M. strive, prepare for, endeavour at (dat. or {artham}). {prod} raise, uplift. {samud} the same, check, curb, restrain. {upa} take hold of, seize; offer, present; take to wife, marry.
#yam - #niyam hold, restrain, stop (M. intr.); fasten, lie to, bind up (the hair); take, assume; offer, present; govern, control, limit; fix, establish. C. restrain, curb; fasten, tie to (loc.), suppress, limit + #viniyam & #saMniyam - hold, restrain, suppress. {pra} stretch, hold out, offer, give; produce, cause; pronounce, utter; restore, pay back, return. {pratipra} offer in turn, give back, restore. {sampra} offer or present (together), grant, bestow, give in marriage; return, restore. {vi} hold asunder, stretch out, extend. {sam} hold together, draw tight (reins), restrain, curb, check, control, govern, bind together or up, attach, fasten, fetter; suppress, omit, annul, destroy. C. bind, fetter, bind up, arrange (hair); check, curb, subdue. -- Cf. {abhyudyata} (add.), {A3yata, udyata, ni3yata, pra3yata, prodyata, vi3yata, vyAyata, sa3yata}.
#yati – self.controller; control •• the cæsura pause in verse +
#niyati
ON daiva.FATE and niyati.DESTINY
[in which vasiSTha speaks.of pauruSha.Personal.Effort, the power of Personal Effort
in its relation to Fate and Destiny]
.
अण् #aN -> #aNu -> •-• Comp. #paramANu – parama is most often = supreme • literally it denotes the "more next" so here I read paramaNu.Superatom, the Primal Atom of a Creation, which physicists call a Singularity, the seed of a Big Bang •• #aNu -n.- अणुः an infinitesimal particle, an atom • an instant of place/time +
Vasishtha said—
3.62.1
परमाणु-निमेषाणाम् लक्ष.अम्श-कलनास्व्_अपि ।
paramANu-nimeSANAm lakSa.amza-kalanAsu_api |
जगत्-कल्प.सहस्राणि सत्यानि_इव विभान्त्य्_अलम् ॥३।६२।१॥
jagat-kalpa.sahasrANi satyAni_iva vibhAnti_alam ||3|62|1||
.
the SuperAtom.instants
tho
you count them in their multitudes
—worlds and ages by the thousand—
all
project
just.as.if they were really
So
.
of paramANu.superAtom/Singularity-nimeSa.wink/blinks-ANAm
in/when lakSa.mark/sign\100K-aMza.bit/thing-kalanA.causal.ideas-su api.altho/even -
jagat.world-kalpa.Doomsday.Age-sahasra.thousand-ANi satya.real/existent-Ani iva.like/as.if - vibhAnti.shine.forth/appear- alam.enuf/moreover
.
*vwv.371. Even in grasping (or imagining) the hundred-thousandth part of an atom or a moment, thousands of worlds and aeons appear completely, as.if (they are) real.
*vlm.1 VASISHTHA continued:—These myriads of worlds and the millenniums of kalpa ages, are no more real in themselves than our false computation of the millionth part of an atom or the twinkling of an eye.
*RKhare – As Tagare (1984)107 has also noted that the word Yoga, however is to be interpreted in the sense of ‘end’ or ‘means’ as explained in YV (3.62.1-2). He also cites Kūrma Purāṇa (Uttarādha 11.2- 9)108 for a similar use of the term ‘Yoga.’
02
तेष्व्_अप्य्_अन्तस्_तथा_एव_अन्तः परमाणु-कणम् प्रति ।
teSu_api_anta:_tathA_eva_anta: parama.aNu=kaNam prati |
भ्रान्तिर् एवम् अनन्ता_अहो इयम् इत्य्_अवभासते ॥३।६२।०२॥
bhrAnti:_evam anantA_aho iyam iti_avabhAsate ||3|62|02||
.
what
is within them
yet
has its own within
:
in one flash of the SuperAtom this great delusion spreads boundlessly
&
O
This
thus shines.forth
.
*vwv.372. Even within those (infinitesimal parts of space or time) and likewise, within each small atom thereof, it appears thus: ''Ah! this delusion is endless in this manner.''
*AS. Even in their interior (teSu api anta:) there is a similar inner structure (tathA eva antaH), thus to the tiniest unit (paramANukaNam prati)
3
वहन्त्य्_इमाः पराः सत्ताः शान्ताः सर्ग-परम्पराः ।
vahanti_imA: parA: sattA: zAntA: sarga-paramparA: |
सलिल-द्रवता_इव_अन्तः स्फुट.आवर्त-विवर्तिका ॥३।६२।०३॥
salila-dravatA_iva_antar sphuTa.Avarta-vivartikA ||3|62|03||
.
these successive realities
rise.up & crash
again
:
again
the clamor of water that surges as waves that
splash & spume
.
vahanti_imA: parA: sattA:
zAntA: sarga-paramparA: |
salila-dravatA_iva_anta:
sphuTa.Avarta-vivartikA
.
vlm
x
xx1.12.1 02 03
04
मिथ्या.आत्मिका_एव सर्ग-श्रीर् भवति_इह महामरौ ।
mithyA.AtmikA_eva sarga-zrI:_bhavati_iha mahAmarau |
तीर-द्रुम-लता.उन्मुक्त-पुष्प.आली_इव तरङ्गिणी ॥३।६२।०४॥
tIra-druma-latA.unmukta-puSpa.AlI_iva taraGgiNI ||3|62|04||
.
unreal by nature,
the wonder of creation
becomes
—here in the Great Desert—
like waves that carry
flower-showers
flowing rays of petals fallen from the trees on shore
.
mithyA.AtmikA_eva sarga-zrI:_
bhavati_iha mahAmarau |
tIra-druma-latA.unmukta-puSpa.AlI_iva
taraGgiNI
.
*vwv.1387. The wealth of creation is only of a false nature here. It is like a mirage-river in a sandy desert having rows of flowers dropped from the creepers and the trees on the banks.
05
स्वप्न.इन्द्रजाल-पुरवत्-संकथा_ईहा-पुर.अद्रिवत् ।
svapna.indrajAla-puravat-saMkathA_IhA-pura.adrivat |
संकल्पवद् असत्या_एव भाति सर्ग.अनुभूति-भूः ॥३।६२।०५॥
saMkalpavat_asatyA_eva bhAti sarga.anubhUti-bhU: ||3|62|05||
.
the Ground of our perceptions shines
as
Rainbow City
seen in dream
on Cloud Mountain
—
it is just a mere conception that's not so
.
svapna.indrajAla-puravat-saMkathA
IhA-pura.adrivat
saMkalpavat-asatyA_eva
bhAti sarga.anubhUti-bhU:
.
*vwv.1388. The ground of experience of the creation shines like a fancy,
or like a city seen in a dream or magic,
or like a city and mountain appearing in a conversation or a wish, and is only unreal.
ईह् #Ih -> #Iha m. - attempt (Urdhveha Urdhva-Iha m. wish or effort to raise one's self) • #IhA -f.- - effort, exertion, activity • request, desire, wish. - y1.025.030 - y2013.006 –- jJAna-sat-puruSa-IhAbhyAm - by Wisdom and good conduct - y2020.011
Raama said—
06
एक.आत्मा.एकतया_एवम् हि जाते सम्यग्.विचारणात् ।
eka.AtmA.ekatayA_evam hi jAte samyak.vicAraNAt |
निर्विकल्प.आत्म.विज्ञाने परे ज्ञानवताम् वर ॥३।६२।०६॥
nirvikalpa.Atma.vijJAne pare jJAnavatAm vara ||3|62|06||
.
so
after careful Enquiry
the oneness of the one Self leads to the nir.vikalpa Self
—
then,
foremost of the wise,
...
eka.AtmA.ekatayA evam hi – w/ one-self.oneness so indeed — jAte samyag-vicAraNAt -
when arisen after intense Enquiry — nirvikalpa Atma-vijJAne pare – into the highest self-awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
*vlm.6. Ráma said:—Sir, the drift of your reasoning, leads to the establishment of the identity of the conceptional creation with the creator; and that this unity of both is the belief of the learned and wise.
* eka.AtmA.ekatayA evam hi – w/ one-self.oneness so indeed — jAte samyag-vicAraNAt -
when arisen after intense Enquiry — nirvikalpa Atma-vijJAne pare – into the highest self-awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
x
xx04 05 06
07
किम्.अर्थम् इदम् तिष्ठन्ति देहास् तत्त्व.विदाम् अपि ।
kim.artham idam tiSThanti dehA:_tattva.vidAm api |
देवेन_एव समाक्रान्ता* दैवम् अत्र च किम् भवेत् ॥३।६२।०७॥
devena_eva samAkrAntA: daivam atra ca kim bhavet ||3|62|07||
.
what use is there in having bodies for Thatness-Knowers,
if they also are overpowered by Fate?
just how does Fate happen here
?
kim.artham idam tiSThanti for.what.purpose do they abide.as
dehA:_tattva.vidAm api bodies of Thatness.knowers even
devena_eva samAkrAntA*
daivam atra ca kim bhavet
.
Vasishtha said—
08
अस्ता_इह नियतिः_ब्राह्मी चिच्*छक्तिः स्पन्द-रूपिणी ।
astA_iha niyati:_brAhmI cit*zakti: spanda-rUpiNI |
अवश्य-भवितव्य.एक-सत्ता सकल-कल्प.गा ॥३।६२।०८॥
avazya-bhavitavya.eka-sattA sakala-kalpa.gA ||3|62|08||
.
there is niyati.Destiny\System- in the Immensity,
where it is a chit.shakti-Conscious.Power
that takes the form of vibrant energy
.
it is the Necessary Being of the one Suchness
pervading thru the Ages
.
asta.xx-A iha niyati.xx-:
brAhmI.xx- cit.xx-zakti.xx-: spanda.xx-rUpi.xx-NI
avazya.xx-bhavitavya.xx-eka.xx-sattA.xx-
sakala.xx-kalpa.xx-gA.xx-
.
*sv. VASISTHA replied: There does exist, O rAma, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events,
for it penetrates all the epochs in time.
*vlm.8. vasiSTha replied:—There is a supernatural and active energy of the Divine Intellect,
called the predominant Decree, Fate or Destiny, which must come to pass,
and bear its command over all our actions and desires.
09
आदि-सर्गे हि नियतिर् भाव-वैचित्र्यम् अक्षयम् ।
Adi-sarge hi niyati:_bhAva-vaicitryam akSayam |
अनेन_इत्थम् सदा भाव्यम् इति सम्पद्यते परम् ॥३।६२।०९॥
anena_ittham sadA bhAvyam iti sampadyate param ||3|62|09||
.
from the beginning,
thru this thus many-splendoured changeless Destiny
ever everything
always becomes
thus
:
and so, from this, everything follows
.
Adi-sarga.xx-e hi niyati.:_bhAva.xx-vaicitrya.xx-m akSaya.xx-m
anena ittham sadA bhAvya.xx-m iti sampadyate.xx- param.xx-
.
*vwv.438. In the primal creation, the imperishable variety of becomings is indeed the destiny (or the determinative law of nature). By this, it turns out that it is destined to happen in this manner always thereafter.
x
xx07 08 09
10
"महा-सत्ता"_इति कथिता "महा-चितिर्"_इति स्मृता ।
"mahA-sattA"_iti kathitA "mahA-citi:"_iti smRtA |
"महा-शक्तिर्" इति ख्याता "महा-दृष्टिर्" इति स्थिता ॥३।६२।१०॥
"mahA-zakti:"_iti khyAtA "mahA-dRSTi:"_iti sthitA ||3|62|10||
.
"the great state of Reality"
it's called
"the great effective Consciousness"
&
she's recalled.as
"the great Shakti.Power"
&
"the great Perception"
it is
.
*vlm.10. She is the essential cause of all essence, and the chief mover of the intellect; she is styled as the great power of powers, and remains as the great viewer of all things.
*sv.10 That power (cit sakti) is also known as mahAsattA (the great existence), mahAciti (the great intelligence), mahAzakti (the great power), mahAdRSTi (the great vision),
11
"महा-क्रिया"_इति गदिता "महा.उद्भव*" इति स्मृता ।
"mahA-kriyA"_iti gaditA "mahA.udbhava*" iti smRtA |
"महा-स्पन्द*" इति प्रौढा "महा.आत्मा".एकतया_उदिता ॥३।६२।११॥
"mahA-spanda*" iti prauDhA "mahA.AtmA".ekatayA_uditA ||3|62|11||
.
the Great.Activity
–as it's called–
the Great Outcoming
–as it's recalled–
the Great Vibration
–as it matures–
thru the Great.Self-Oneness it has arisen
.
"mahA-kriyA"_iti gadita.said.to.be-A
"mahA.udbhava.xx-*" iti smRta.xx-A |
"mahA-spanda*" iti prauDha.xx-A
"mahA.AtmA".ekatayA_uditA
.
*vlm.11. She is called the great agency and the great producer of all events; She is known as the chief mover of occurrences, and she is the soul and source of all accidents.
*sv.11 mahAkriyA (the great doer or doing), mahodbhava (the great becoming). mahAspanda (the great vibration).
12
तृणानि_इव जगन्त्य्_एवम् इति दैत्याः सुरा* इति ।
tRNAni_iva jaganti_evam iti daityA: surA* iti |
इति नागा*_इति नगा*_इत्य्_आकल्पम् कृत.आस्थितिः ॥३।६२।१२॥
iti nAgA*_iti nagA*_iti_Akalpam kRta.Asthiti: ||3|62|12||
.
as for the worlds,
they're drifting straw
and
so too are the its Demons
&
so are the Brightlings above
&
the nAga.Serpents
.
such is their state to the end of the Age
.
tRNAni_iva jaganti_evam
iti daityA: surA* iti =
iti nAgA*_iti nagA:
iti_Akalpam kRta.Asthiti:
.
*vlm.12. She whirls the worlds as straws, and bears her sway over the deities and demons; she commands the Nága dragons and the mountain monsters to the end of time.
x
xx10 11 12
13
कदाचिद्_ब्रह्म-सत्ताया* व्यभिचारो ऽनुमीयते ।
kadAcit_brahma-sattAyA: vyabhicAra:_anumIyate |
चित्रम् आकाश-कोशे च न_अन्यथा नियतेः स्थितिः ॥३।६२।१३॥
citram AkAza-koze ca na_anyathA niyate: sthiti: ||3|62|13||
.
whenever
your false reasoning presumes to see,
in the Suchness of the brahman.Immensity
an image
in the field of Space
then that
—and not something.else—
is your Destiny
.
kadA.cit_brahma-sattAyA*
vyabhicAra:_anumIyate =
citram AkAza-koze ca
na_anyathA niyate: sthiti:
.
vlm
14
विरिञच्य्.आदि-आत्मभिर् बुद्धैर् बोधाय_अविदित.आत्मनाम् ।
viriJci.Adi-Atmabhi:_buddhai:_bodhAya_avidita.AtmanAm |
ब्रह्म.आत्मा_एव सा नियतिः सर्गो ऽयम् इति कथ्यते ॥३।६२।१४॥
brahma.AtmA_eva sA niyati: sarga:_ayam iti kathyate ||3|62|14||
.
ever since virinchi.brahmA
the wise have stated
—for the sake of those who have not realized the Self—
that Destiny is just a Self of the brahman.Immensity,
now called Creation
.
viriJci.Adi-Atmabhi:_buddhai:_
bodhAya_avidita.AtmanAm |
brahma.AtmA_eva sA niyati:
sarga:_ayam iti kathyate
.
*sv.14 Sages make a verbal distinction between brahman and the power and declare that creation is the work of that power.
15
अचलम् चलवद् दृष्टम् ब्रह्मापूर्य व्यवस्थितः ।
acalam calavat_dRSTam brahmApUrya vyavasthita: |
अन्=आदि-मध्य-पर्यन्तम् सर्गो वृक्ष* इव_अम्बरे ॥३।६२।१५॥
an=Adi-madhya-paryantam sarga:_vRkSa* iva_ambare ||3|62|15||
.
the unmoving seems-to.be moving
in an outpouring
of That brahman.Immensity
–
the sarga.Creation is like
a lone tree
in a vast horizon without beginning, middle, or end
.
acala.xx-m calavat.xx-dRSTa.xx-m
brahmApUrya vyavasthita.xx-:
an=Adi-madhya-paryanta.xx-m
sarga:_vRkSa.xx- iva ambara.xx-e
.
vlm
x
xx13 14 15
16
पाषाण.उदर-लेख.ओघ-न्यायेन_आत्मनि तिष्ठता ।
pASANa.udara-lekha.ogha-nyAyena_Atmani tiSThatA |
ब्रह्मणा नियतिः सर्गो बुद्धो ऽबोधवता_इव खम् ॥३।६२।१६॥
brahmaNA niyati: sarga:_buddha:_a-bodhavatA_iva kham ||3|62|16||
.
sometimes
a stone, when polished, shows a picture
:
so says a nyAya.Adage
.
when
the brahman is seen, it becomes Destiny
.
unseen, it is Space
.
pASANa.xx-udara.xx-lekha.xx-ogha-nyAya.xx-ena
Atmani tiSThatA
brahmaNA niyati: sarga.xx-: buddha.xx-: a-.xx-bodha.xx-vat.xx-A iva kha.xx-m
.
*vwv.441. The fixed law of nature that is creation was perceived, like the sky by one unaware (of the world in sleep), by brahmA (the Creator-god) abiding in the Self, in the manner of the multitude of writings in the interior of a stone.
* jd. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in the stone, often with a Japanese flavor. what are they called???] — {*AS. Are you probably thinking of geodes?} — jd. I think you mean the "Thunder Eggs" featured in many mythologies. do they feature prominently in any Sanskrit myth? ¶ I was not thinking of such a hollow stone, with a becrystaled inner wall, a sort or Heart.Cave--but rather a flat stone that has been polished to reveal a glimpse of mountains and sky. I think it might be a special variety of agate or opal.
17
देहे यथा_अङ्गिनो ऽङ्ग_आदि दृश्यते चित्.स्वभावतः ।
dehe yathA_aGgina:_aGga_Adi dRzyate cit.svabhAvata: |
ब्रह्मणा पद्मजत्वेन नियति.आदि-अङ्गकम् यथा ॥३।६२।१७॥
brahmaNA padmajatvena niyati.Adi-aGgakam yathA ||3|62|17||
.
as
chit.Consciousness
becomes a self
in a body
with all its limbs and organs
having come to be
thru the self.becoming of Consciousness
—
so
niyati.Destiny
is the embodiment
of the LotusBorn brahmA
.
18
एषा दैवम् इति प्रोक्ता सर्वम् सकल-कालगम् ।
eSA daivam iti proktA sarvam sakala-kAlagam |
पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता ॥३।६२।१८॥
padArtham alam Akramya zuddhA cit_iti saMsthitA ||3|62|18||
.
eSA – This – daiva.xx-m
iti prokta.xx-A sarvam sakala.xx-kAlaga.xx-m
padArtha.xx-m alam Akramya.xx- zuddha.xx-A cit iti saMsthita.xx-A
.
but
now called daiva.Fate
it pervades Time
overwhelmingly everything established in Consciousness
.
x
xx16 17 18
19
स्पन्दितव्यम् पदार्थेन भाव्यम् वा भोक्तृता-पदम् ।
spanditavyam padArthena bhAvyam vA bhoktRtA-padam |
अनेन_इत्थम् अनेन_इत्थम् अवश्यम् इति दैव-धीः ॥३।६२।१९॥
anena_ittham anena_ittham avazyam iti daiva-dhI: ||3|62|19||
.
in the sense that
what's about.to.vibrate
—about.to.become—
when the state of the participant, one way or the other, is necessarily so
is
that is considered to be daiva.Fate
.
spanditavyam padArthena
bhAvyam vA bhoktRtA-padam |
anena_ittham anena_
ittham avazyam iti daiva-dhI:
.
*vlm.19. The meaning of Destiny, comprises the knowledge of the causes, which move, support and sustain all things in their proper order, and that such and such causes, must produce such and such effects for ever.
20
एषा_एव पुरुष-स्पन्दास् तृण-गुल्म.आदि च_अखिलम् ।
eSA_eva puruSa-spanda:_tRNa-gulma.Adi ca_akhilam |
एषा_एव सर्व.भूत.आदि जगत्-काल-क्रिया=आदि च ॥३।६२।२०॥
eSA_eva sarva.bhUta.Adi jagat-kAla-kriyA=Adi ca ||3|62|20||
.
This
is in fact the spanda.Vibration
of a person
&
so too for grasses and groves galore
&
for all beings of all sorts
&
for the world,
and all its works
&
Time
.
eSA eva puruSa-spanda: tRNa-gulma.Adi ca_akhilam
eSA eva sarva.bhUta.Adi jagat-kAla-kriyA=Adi ca
.
*vlm.20. This destiny is the force or mobile power, that moves all men and animals, and vegetable and inanimate creations; it is the beginning (or primary source) of the time and motion of all beings.
21
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
anayA pauruSI sattA sattAsyA: pauruSeNa ca |
लक्ष्यते भुवनम् यावद् द्वे एक.आत्मतया_एव हि ॥३।६२।२१॥
lakSyate bhuvanam yAvat_dve eka.AtmatayA_eva hi ||3|62|21||
.
it is thru pauruSha.HumanPower
that there is personal Suchness
—
and in the great sat.tA-Such.ness
thru that Power
is
what is signified by "world"
—
there is one Self in the two
.
anayA pauruSI sattA
sattAsyA: pauruSeNa ca =
lakSyate bhuvanam yAvat
dve eka.AtmatayA_eva hi
.
vlm
x
xx19 20 21
22
नरेण पौरुषेण_एव कार्ये सत्ता.आत्मके उभे ।
nareNa pauruSeNa_eva kArye sattA.Atmake ubhe |
ईदृश्य्_एतेन नियतिर् एवम् नियति-पौरुषे ॥३।६२।२२॥
IdRzi_etena niyati:_evam niyati-pauruSe ||3|62|22||
.
it is by pauruSha.HumanPower alone
that something is to be done in Suchness
in both
:
and only in this way is there Destiny
.
such are Destiny & HumanPower
.
nareNa pauruSeNa_eva
kArye sattA.Atmake ubhe
IdRzi_etena niyati:
evam niyati-pauruSe
.
*AS. Thus (evam) by a man (nareNa) with personal effort only (pauruSeNa eva), are both the fate and action (ubhe niyatipauruSe) to be realized (sattAtmake kArye); thus the fate is derived from him (IdRzI etena niyatiH).
*vlm.22. It is the union or conformity of human exertion, with the course of destiny or decree of, God, that is productive of certain ends, which are respectively called their destiny and destined effects. (Here Destiny is defined as the combination of human and superhuman powers; and that the co.operation of natural and supernatural agencies, are necessary to the production of effects).
23
प्रष्टव्यो अहम् त्वया राम दैव-पौरुष-निर्णयः ।
praSTavya:_aham tvayA rAma daiva-pauruSa-nirNaya: |
मद्.उक्तम् पौरुषम् पात्न्यम् त्वया_इति नियतिः स्थिता ॥३।६२।२३॥
mat.uktam pauruSam pAtnyam tvayA_iti niyati: sthitA ||3|62|23||
.
praSTavya.xx-: aham tvayA rAma
daiva.xx-pauruSa.xx-nirNaya.xx-: =
mat.ukta.xx-m pauruSa.xx-m pAtnya.xx-m
tvayA_iti niyati: sthitA
.
that I am to.be.questioned by you
on the relation of daiva.Fate and Personal Works
:
and also
that the pauruSha.HumanPower that's taught by me is to be exercised
by you
:
that, rAma, is our Destiny
.
*sv.23 That you should ask me these questions is ordained by niyati;
and that you should act upon my teaching is also ordained by niyati.
*vlm.23. What more have you to ask me, Ráma! with regard to destiny and self.exertion; when I tell you that it is destined to all beings to betake themselves to their proper actions, in the destined or prescribed manner, in order to bring about the desired result?
24
भोजयिष्यति माम् दैवम् इति दैव-परायणः ।
bhojayiSyati mAm daivam iti daiva-parAyaNa: |
यत्_तिष्ठति_अक्रियो_मौनम् नियतेः_एष* निश्चयः ॥३।६२।२४॥
yat_tiSThati_akriya:_maunam niyate:_eSa* nizcaya: ||3|62|24||
.
bhojayiSyati.xx- mAm daiva.m
iti daiva.parAyaNa.xx-: =
yat tiSThati.xx- akriya.xx-:_mauna.xx-m
of niyati.xx-e: eSa* nizcaya.xx-:
.
"I shall enjoy my fated daily bread",
says the devoted Fatalist,
remaining actionless and still
:
he surely gets his Destiny
.
x
xx22 23 24
25
न स्याद् बुद्धिर् न कर्माणि न विकार.आदि न_आकृतिर् ।
na syAt_buddhi:_na karmANi na vikAra.Adi na_AkRti: |
केवलम् त्व्_इत्थम् आकल्पम् स्थित्या भाव्यम् इति स्थिताः ॥३।६२।२५॥
kevalam tu_ittham Akalpam sthityA bhAvyam iti sthitA: ||3|62|25||
.
it has no need for Intellect
nor Karmic action
nor the flux of Prakrti.Nature,
&
it takes no embodiment
—
entirely Thus,
throughout the ages,
it abides as immanence,
.
na syAt_buddhi:
na karmANi
na vikAra.xx-Adi
na_AkRti.xx-: =
kevalam tu_ittham Akalpa.xx-m
sthityA.xx- bhAvya.xx-m iti sthita.xx-A:
.
26
अवश्यम् भवितव्या_एषा तु_इदम् इत्थम् इति स्थितिः ।
avazyam bhavitavyA_eSA tu_idam ittham iti sthiti: |
न शक्यते लङ्घयितुम् अपि रुद्र.आदि-बुद्धिभिः ॥३।६२।२६॥
na zakyate laGghayitum api rudra.Adi-buddhibhi: ||3|62|26||
.
this impulsive futurity,
in other words,
becomes a state that cannot be avoided
—
not by the effective Intellect of Rudra.the Terrible
or any of the other Gods
.
avazyam.xx- bhavitavya.xx-A eSA
tu idam ittham iti sthiti.:
na zakyate laGghayitum.xx-
api rudra.Adi-buddhi.xx-bhi:
.
*vwv. This position: ''This is in this manner,'' which is destined to happen surely, cannot be violated_..
*sv._.. cannot be set aside even by gods like Rudra.
27
पौरुषम् न परित्याज्यम् एताम् आश्रित्य धीमता ।
pauruSam na parityAjyam etAm Azritya dhImatA |
पौरुषेण_एव रूपेण नियतिर् हि नियामिका ॥३।६२।२७॥
pauruSeNa_eva rUpeNa niyati:_hi niyAmikA ||3|62|27||
.
pauruSha.HumanPower does not submit
:
the wise make it their recourse
.
in the form of HumanPower
Destiny indeed becomes the Destined
.
pauruSam na parityAjyam
etAm Azritya dhImatA |
pauruSeNa_eva rUpeNa
niyati:_hi niyAmikA
.
*vwv.446/62.27. Human effort ought not to be abandoned by a wise person resorting to this (conception of a fixed law of Nature). The fixed law of Nature is indeed the controller, only in the form of human effort.
*sv.27 But, wise men should not give up self.effort because of this, for niyati functions only as and thru self.effort.
x
xx25 26 27
28
अपौरुषम् हि नियतिः पौरुषम् सा_एव सर्ग.गा ।
a-pauruSam hi niyati: pauruSam sA_eva sarga.gA |
निष्फला_अ-पौरुष.आकारा स.फला पौरुष.आत्मिका ॥३।६२।२८॥
niSphalA_a-pauruSa.AkArA sa.phalA pauruSa.AtmikA ||3|62|28||
.
a-pauruSam hi niyati:
pauruSam sA_eva sarga.gA
niSphalA_a-pauruSa.AkArA
sa.phalA pauruSa.AtmikA
.
since
Destiny is without HumanPower
and only Power can produce a sarga.Creation
:
from a powerless form there is no fruit;
but an empowered nature is fruitful
.
*vlm.28. Destiny is inactive and abortive, without an active power to enforce it to action; it is human activity, that is productive of any effect or production in nature by the help of destiny.
*sv.28 This niyati has two aspects, human and superhuman: the former is seen where self.effort bears fruit and the latter where it does not.
29
नियत्या मूकताम् एत्य निष्.पौरुषतया_अ-क्रियम् ।
niyatyA mUkatAm etya niS.pauruSatayA_a-kriyam |
यस् तिष्ठति प्राण-मरुत्-स्पन्दास् तस्य क्व गच्छति ॥३।६२।२९॥
ya:_tiSThati prANa-marut-spanda:_tasya kva gacchati ||3|62|29||
.
under niyati.Destiny\System-.Destiny
—
in silent inactivity
in HumanPower
—
when the Vibration of the prANa airs comes to rest
how can there be activity
?
niyatyA mUkatAm etya
niS.pauruSatayA_a-kriyam |
ya:_tiSThati
prANa-marut-spanda:
tasya kva gacchati
.
*sv.29 If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs — for life is action.
30
अथ प्राण-क्रिया-रोधम् अपि कृत्वा विरामदम् ।
atha prANa-kriyA-rodham api kRtvA virAmadam |
यदि तिष्ठति तत् साधुर् मुक्त* एव किम् उच्यते ॥३।६२।३०॥
yadi tiSThati tat sAdhu:_mukta* eva kim ucyate ||3|62|30||
.
suppose
that there is restraint of the prAnic activity,
that gives him rest,
the sAdhu resting so,
could he be called free
?
atha prANa-kriyA-rodham
api kRtvA virAmadam
yadi tiSThati tat sAdhu:
mukta* eva kim ucyate
.
*vlm.30. It is good to sit quiet; by restraining even the vital breath in Yoga meditation; whereby one can obtain his liberation: otherwise the inactive man is not to be called a Yogi, but an idler and a lazzarone.
*sv.30 He can, by entering into the highest superconscious state, stop the breath and attain liberation:_.
x
xx28 29 30
31
पौरुष.एक.आत्मता श्रेयो मोक्षे ऽत्यन्तम् अकर्तृता ।
pauruSa.eka.AtmatA zreya:_mokSe_atyantam a-kartRtA |
आभ्याम् तु सबलः पक्षो निर्दुःखा_एव महात्मनाम् ॥३।६२।३१॥
AbhyAm tu sabala: pakSa:_nir.du:khA_eva mahAtmanAm ||3|62|31||
.
the practice of HumanPower in one-Selfness is excellent;
and, in mokSha.Freedom, total unDoerness;—
and, of these two,
the stronger way is the painless HumanPower of the Great mahA.Atma.s
.
pauruSa.xx-eka.AtmatA zreya:
mokSa.e_atyantam a-kartRtA
AbhyAm tu sabala.xx-: pakSa.xx-:
nir.du:.bad-kha.space/sorrow-.A eva mahAtmanAm
.
*AS. The pauruSa and total inactivity, from both of these (AbhyAm) the desirable liberation results, but (tu) the great minded have the strong (active) method and it is certainly painless (for them).
*vlm.31. Both activity and inactivity are good for our liberation from pain; but the high minded esteem that as better, which saves them from the greater pain of regeneration: (i.e. the hibernation of Yoga meditation).
*sv.31_. but then that is indeed the greatest self.effort!
32
नियतिर् ब्रह्म-सत्ताभा तस्याम् चेत् परिणम्यते ।
niyati:_brahma-sattAbhA tasyAm cet pariNamyate |
नूनम् परम-शुद्ध.आख्यम् तत्-प्राप्ता_एव परागतिः ॥३।६२।३२॥
nUnam parama-zuddha.Akhyam tat-prAptA_eva parAgati: ||3|62|32||
.
niyati.Destiny
is the brahman.Immensity becoming.So
.
if one surrenders to That,
there is indeed what is called the Supreme Purity
—
the final goal is surely reached
.
niyati:_brahma-sattAbhA
tasyAm cet pariNamyate |
nUnam parama-zuddha.Akhyam
tat-prAptA_eva parAgati:
.
*AS. If the fate which is illuminated by the true existence brahman.Immensity results into that painless state (nirdu:khA sthiti: of the previous verse), then indeed it is the final stage known "as absolute pure" (nUnam tat paramazuddhAkhyam), the final goal is certainly reached (prAptA eva parA gatiH).
*sv.32 The infinite consciousness alone appears as one thing in one place and another in another place.
33
एतैर् नियत्य्.आदि-महा.विलासैर्
etai:_niyati.Adi-mahA.vilAsai:
ब्रह्मैव विस्फुर्जति सर्वग.आत्मा ।
brahmaiva visphurjati sarvaga.AtmA |
तृण.आदि-वल्ली-तरु-गुल्म-जालैः
tRNa.Adi-vallI-taru-gulma-jAlai:
सत्ता_इव तोयस्य धर.अन्तरस्था ॥३।६२।३३॥
sattA_iva toyasya dhara.antarasthA ||3|62|33||
.
destiny & its playthings
are
the Immensity that bursts-forth as omnipresent self
—
much.as for grass & vines & trees & shrubs
the presence of water is their interior support
.
etai: niyati.Adi-mahA.vilAsa.xx-i:_
brahmaiva visphurj.xx-ati sarvaga.AtmA |
tRNa.xx-Adi-vallI.xx-taru.xx-gulma.xx-jAla.xx-i:
sattA.xx- iva toya.xx-sya dhara.xx-antarastha.xx-A
x
xx31 32 33
oॐm
सर्ग ३.६२
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमाणु-निमेषाणाम् लक्ष.अम्श-कलनास्व्_अपि ।
paramANu-nimeSANAm lakSa.amza-kalanAsu_api |
जगत्-कल्प.सहस्राणि सत्यानि_इव विभान्त्य्_अलम् ॥३।६२।१॥
jagat-kalpa.sahasrANi satyAni_iva vibhAnti_alam ||3|62|1||
तेष्व्_अप्य्_अन्तस्_तथा_एव_अन्तः परमाणु-कणम् प्रति ।
teSu_api_anta:_tathA_eva_anta: parama.aNu=kaNam prati |
भ्रान्तिर् एवम् अनन्ता_अहो इयम् इत्य्_अवभासते ॥३।६२।०२॥
bhrAnti:_evam anantA_aho iyam iti_avabhAsate ||3|62|02||
वहन्त्य्_इमाः पराः सत्ताः शान्ताः सर्ग-परम्पराः ।
vahanti_imA: parA: sattA: zAntA: sarga-paramparA: |
सलिल-द्रवता_इव_अन्तः स्फुट.आवर्त-विवर्तिका ॥३।६२।०३॥
salila-dravatA_iva_antar sphuTa.Avarta-vivartikA ||3|62|03||
मिथ्या.आत्मिका_एव सर्ग-श्रीर् भवति_इह महामरौ ।
mithyA.AtmikA_eva sarga-zrI:_bhavati_iha mahAmarau |
तीर-द्रुम-लता.उन्मुक्त-पुष्प.आली_इव तरङ्गिणी ॥३।६२।०४॥
tIra-druma-latA.unmukta-puSpa.AlI_iva taraGgiNI ||3|62|04||
स्वप्न.इन्द्रजाल-पुरवत्-संकथा_ईहा-पुर.अद्रिवत् ।
svapna.indrajAla-puravat-saMkathA_IhA-pura.adrivat |
संकल्पवद् असत्या_एव भाति सर्ग.अनुभूति-भूः ॥३।६२।०५॥
saMkalpavat_asatyA_eva bhAti sarga.anubhUti-bhU: ||3|62|05||
राम* उवाच ।
rAma* uvAca |
एक.आत्मा.एकतया_एवम् हि जाते सम्यग्.विचारणात् ।
eka.AtmA.ekatayA_evam hi jAte samyak.vicAraNAt |
निर्विकल्प.आत्म.विज्ञाने परे ज्ञानवताम् वर ॥३।६२।०६॥
nirvikalpa.Atma.vijJAne pare jJAnavatAm vara ||3|62|06||
किम्.अर्थम् इदम् तिष्ठन्ति देहास् तत्त्व.विदाम् अपि ।
kim.artham idam tiSThanti dehA:_tattva.vidAm api |
देवेन_एव समाक्रान्ता* दैवम् अत्र च किम् भवेत् ॥३।६२।०७॥
devena_eva samAkrAntA: daivam atra ca kim bhavet ||3|62|07||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अस्ता_इह नियतिः_ब्राह्मी चिच्*छक्तिः स्पन्द-रूपिणी ।
astA_iha niyati:_brAhmI cit*zakti: spanda-rUpiNI |
अवश्य-भवितव्य.एक-सत्ता सकल-कल्प.गा ॥३।६२।०८॥
avazya-bhavitavya.eka-sattA sakala-kalpa.gA ||3|62|08||
आदि-सर्गे हि नियतिर् भाव-वैचित्र्यम् अक्षयम् ।
Adi-sarge hi niyati:_bhAva-vaicitryam akSayam |
अनेन_इत्थम् सदा भाव्यम् इति सम्पद्यते परम् ॥३।६२।०९॥
anena_ittham sadA bhAvyam iti sampadyate param ||3|62|09||
"महा-सत्ता"_इति कथिता "महा-चितिर्"_इति स्मृता ।
"mahA-sattA"_iti kathitA "mahA-citi:"_iti smRtA |
"महा-शक्तिर्" इति ख्याता "महा-दृष्टिर्" इति स्थिता ॥३।६२।१०॥
"mahA-zakti:"_iti khyAtA "mahA-dRSTi:"_iti sthitA ||3|62|10||
"महा-क्रिया"_इति गदिता "महा.उद्भव*" इति स्मृता ।
"mahA-kriyA"_iti gaditA "mahA.udbhava*" iti smRtA |
"महा-स्पन्द*" इति प्रौढा "महा.आत्मा".एकतया_उदिता ॥३।६२।११॥
"mahA-spanda*" iti prauDhA "mahA.AtmA".ekatayA_uditA ||3|62|11||
तृणानि_इव जगन्त्य्_एवम् इति दैत्याः सुरा* इति ।
tRNAni_iva jaganti_evam iti daityA: surA* iti |
इति नागा*_इति नगा*_इत्य्_आकल्पम् कृत.आस्थितिः ॥३।६२।१२॥
iti nAgA*_iti nagA*_iti_Akalpam kRta.Asthiti: ||3|62|12||
कदाचिद्_ब्रह्म-सत्ताया* व्यभिचारो ऽनुमीयते ।
kadAcit_brahma-sattAyA: vyabhicAra:_anumIyate |
चित्रम् आकाश-कोशे च न_अन्यथा नियतेः स्थितिः ॥३।६२।१३॥
citram AkAza-koze ca na_anyathA niyate: sthiti: ||3|62|13||
विरिञच्य्.आदि-आत्मभिर् बुद्धैर् बोधाय_अविदित.आत्मनाम् ।
viriJci.Adi-Atmabhi:_buddhai:_bodhAya_avidita.AtmanAm |
ब्रह्म.आत्मा_एव सा नियतिः सर्गो ऽयम् इति कथ्यते ॥३।६२।१४॥
brahma.AtmA_eva sA niyati: sarga:_ayam iti kathyate ||3|62|14||
अचलम् चलवद् दृष्टम् ब्रह्मापूर्य व्यवस्थितः ।
acalam calavat_dRSTam brahmApUrya vyavasthita: |
अन्=आदि-मध्य-पर्यन्तम् सर्गो वृक्ष* इव_अम्बरे ॥३।६२।१५॥
an=Adi-madhya-paryantam sarga:_vRkSa* iva_ambare ||3|62|15|
पाषाण.उदर-लेख.ओघ-न्यायेन_आत्मनि तिष्ठता ।
pASANa.udara-lekha.ogha-nyAyena_Atmani tiSThatA |
ब्रह्मणा नियतिः सर्गो बुद्धो ऽबोधवता_इव खम् ॥३।६२।१६॥
brahmaNA niyati: sarga:_buddha:_a-bodhavatA_iva kham ||3|62|16||
देहे यथा_अङ्गिनो ऽङ्ग_आदि दृश्यते चित्.स्वभावतः ।
dehe yathA_aGgina:_aGga_Adi dRzyate cit.svabhAvata: |
ब्रह्मणा पद्मजत्वेन नियति.आदि-अङ्गकम् यथा ॥३।६२।१७॥
brahmaNA padmajatvena niyati.Adi-aGgakam yathA ||3|62|17||
एषा दैवम् इति प्रोक्ता सर्वम् सकल-कालगम् ।
eSA daivam iti proktA sarvam sakala-kAlagam |
पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता ॥३।६२।१८॥
padArtham alam Akramya zuddhA cit_iti saMsthitA ||3|62|18||
स्पन्दितव्यम् पदार्थेन भाव्यम् वा भोक्तृता-पदम् ।
spanditavyam padArthena bhAvyam vA bhoktRtA-padam |
अनेन_इत्थम् अनेन_इत्थम् अवश्यम् इति दैव-धीः ॥३।६२।१९॥
anena_ittham anena_ittham avazyam iti daiva-dhI: ||3|62|19||
एषा_एव पुरुष-स्पन्दास् तृण-गुल्म.आदि च_अखिलम् ।
eSA_eva puruSa-spanda:_tRNa-gulma.Adi ca_akhilam |
एषा_एव सर्व.भूत.आदि जगत्-काल-क्रिया=आदि च ॥३।६२।२०॥
eSA_eva sarva.bhUta.Adi jagat-kAla-kriyA=Adi ca ||3|62|20||
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
anayA pauruSI sattA sattAsyA: pauruSeNa ca |
लक्ष्यते भुवनम् यावद् द्वे एक.आत्मतया_एव हि ॥३।६२।२१॥
lakSyate bhuvanam yAvat_dve eka.AtmatayA_eva hi ||3|62|21||
नरेण पौरुषेण_एव कार्ये सत्ता.आत्मके उभे ।
nareNa pauruSeNa_eva kArye sattA.Atmake ubhe |
ईदृश्य्_एतेन नियतिर् एवम् नियति-पौरुषे ॥३।६२।२२॥
IdRzi_etena niyati:_evam niyati-pauruSe ||3|62|22||
प्रष्टव्यो अहम् त्वया राम दैव-पौरुष-निर्णयः ।
praSTavya:_aham tvayA rAma daiva-pauruSa-nirNaya: |
मद्.उक्तम् पौरुषम् पात्न्यम् त्वया_इति नियतिः स्थिता ॥३।६२।२३॥
mat.uktam pauruSam pAtnyam tvayA_iti niyati: sthitA ||3|62|23||
भोजयिष्यति माम् दैवम् इति दैव-परायणः ।
bhojayiSyati mAm daivam iti daiva-parAyaNa: |
यत्_तिष्ठति_अक्रियो_मौनम् नियतेः_एष* निश्चयः ॥३।६२।२४॥
yat_tiSThati_akriya:_maunam niyate:_eSa* nizcaya: ||3|62|24||
न स्याद् बुद्धिर् न कर्माणि न विकार.आदि न_आकृतिर् ।
na syAt_buddhi:_na karmANi na vikAra.Adi na_AkRti: |
केवलम् त्व्_इत्थम् आकल्पम् स्थित्या भाव्यम् इति स्थिताः ॥३।६२।२५॥
kevalam tu_ittham Akalpam sthityA bhAvyam iti sthitA: ||3|62|25||
अवश्यम् भवितव्या_एषा तु_इदम् इत्थम् इति स्थितिः ।
avazyam bhavitavyA_eSA tu_idam ittham iti sthiti: |
न शक्यते लङ्घयितुम् अपि रुद्र.आदि-बुद्धिभिः ॥३।६२।२६॥
na zakyate laGghayitum api rudra.Adi-buddhibhi: ||3|62|26||
पौरुषम् न परित्याज्यम् एताम् आश्रित्य धीमता ।
pauruSam na parityAjyam etAm Azritya dhImatA |
पौरुषेण_एव रूपेण नियतिर् हि नियामिका ॥३।६२।२७॥
pauruSeNa_eva rUpeNa niyati:_hi niyAmikA ||3|62|27||
अपौरुषम् हि नियतिः पौरुषम् सा_एव सर्ग.गा ।
a-pauruSam hi niyati: pauruSam sA_eva sarga.gA |
निष्फला_अ-पौरुष.आकारा स.फला पौरुष.आत्मिका ॥३।६२।२८॥
niSphalA_a-pauruSa.AkArA sa.phalA pauruSa.AtmikA ||3|62|28||
नियत्या मूकताम् एत्य निष्.पौरुषतया_अ-क्रियम् ।
niyatyA mUkatAm etya niS.pauruSatayA_a-kriyam |
यस् तिष्ठति प्राण-मरुत्-स्पन्दास् तस्य क्व गच्छति ॥३।६२।२९॥
ya:_tiSThati prANa-marut-spanda:_tasya kva gacchati ||3|62|29||
अथ प्राण-क्रिया-रोधम् अपि कृत्वा विरामदम् ।
atha prANa-kriyA-rodham api kRtvA virAmadam |
यदि तिष्ठति तत् साधुर् मुक्त* एव किम् उच्यते ॥३।६२।३०॥
yadi tiSThati tat sAdhu:_mukta* eva kim ucyate ||3|62|30||
पौरुष.एक.आत्मता श्रेयो मोक्षे ऽत्यन्तम् अकर्तृता ।
pauruSa.eka.AtmatA zreya:_mokSe_atyantam a-kartRtA |
आभ्याम् तु सबलः पक्षो निर्दुःखा_एव महात्मनाम् ॥३।६२।३१॥
AbhyAm tu sabala: pakSa:_nir.du:khA_eva mahAtmanAm ||3|62|31||
नियतिर् ब्रह्म-सत्ताभा तस्याम् चेत् परिणम्यते ।
niyati:_brahma-sattAbhA tasyAm cet pariNamyate |
नूनम् परम-शुद्ध.आख्यम् तत्-प्राप्ता_एव परागतिः ॥३।६२।३२॥
nUnam parama-zuddha.Akhyam tat-prAptA_eva parAgati: ||3|62|32||
एतैर् नियत्य्.आदि-महा.विलासैर्
etai:_niyati.Adi-mahA.vilAsai:
ब्रह्मैव विस्फुर्जति सर्वग.आत्मा ।
brahmaiva visphurjati sarvaga.AtmA |
तृण.आदि-वल्ली-तरु-गुल्म-जालैः
tRNa.Adi-vallI-taru-gulma-jAlai:
सत्ता_इव तोयस्य धर.अन्तरस्था ॥३।६२।३३॥
sattA_iva toyasya dhara.antarasthA ||3|62|33||
॥
३०६३
fm3063 1.jl27..28 the Immensity and its Power .z11
+++
FM.Canto 3.62
Vasishtha said—
1.12.1 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17
18
19 20 21 22 23 24 25 26 27 28 29 30 31 32 33
||
+++
31|33|04|01|02|26|03|12|10|16|15|05|07|08|09|10|01|11|13|29|25|14|26|16|17|18|26|23|19|20|27|21|22|18|27|10|24|25|01|06|28|12|30|31|15|32|32|33|26|02|03|04|27|05|06|07|18|08|09|16|11|04|23|12|13|14|15|17|06|19|20|32|25|21|22|23|24|29|27|28|18|29|30|
DAILY READINGS st 27 July, 2019
fm3063 1.jl27..28 the Immensity and its Power .z11
fm6021 2.jl27..28 Passing through Eternity_z52
fm7116 3.jl27...29 Song of the Companions cont. .z81
Jiva Das
FM3062 DAIVA.FATE AND NIYATI.DESTINY 1.JL25-26 .z33
https://www.dropbox.com/s/w6ex8d4beubpkvc/fm3060%201.jl21-22%20Relative%20Time%20.z63.docx?dl=0
FM.3.50-FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
3.utpatti
https://www.dropbox.com/s/q6fe94eam8qgjex/3.utpatti.docx?dl=0
सर्ग ३.६२
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
परमाणु'निमेषाणाम् लक्ष.अम्श'कलनास्व्_अपि ।
paramANu'nimeSANAm lakSa.amza'kalanAsu_api |
जगत्'कल्प.सहस्राणि सत्यानि_इव विभान्त्य्_अलम् ॥३।६२।१॥
jagat'kalpa.sahasrANi satyAni_iva vibhAnti_alam ||3|62|1||
तेष्व्_अप्य्_अन्तस्_तथा_एव_अन्तः परमाणु'कणम् प्रति ।
teSu_api_anta:_tathA_eva_anta: parama.aNu=kaNam prati |
भ्रान्तिर् एवम् अनन्ता_अहो इयम् इत्य्_अवभासते ॥३।६२।०२॥
bhrAnti:_evam anantA_aho iyam iti_avabhAsate ||3|62|02||
वहन्त्य्_इमाः पराः सत्ताः शान्ताः सर्ग'परम्पराः ।
vahanti_imA: parA: sattA: zAntA: sarga'paramparA: |
सलिल'द्रवता_इव_अन्तः स्फुट.आवर्त'विवर्तिका ॥३।६२।०३॥
salila'dravatA_iva_antar sphuTa.Avarta'vivartikA ||3|62|03||
मिथ्या.आत्मिका_एव सर्ग'श्रीर् भवति_इह महामरौ ।
mithyA.AtmikA_eva sarga'zrI:_bhavati_iha mahAmarau |
तीर'द्रुम'लता.उन्मुक्त'पुष्प.आली_इव तरङ्गिणी ॥३।६२।०४॥
tIra'druma'latA.unmukta'puSpa.AlI_iva taraGgiNI ||3|62|04||
स्वप्न.इन्द्रजाल'पुरवत्'संकथा_ईहा'पुर.अद्रिवत् ।
svapna.indrajAla'puravat'saMkathA_IhA'pura.adrivat |
संकल्पवद् असत्या_एव भाति सर्ग.अनुभूति'भूः ॥३।६२।०५॥
saMkalpavat_asatyA_eva bhAti sarga.anubhUti'bhU: ||3|62|05||
राम* उवाच ।
rAma* uvAca |
एक.आत्मा.एकतया_एवम् हि जाते सम्यग्.विचारणात् ।
eka.AtmA.ekatayA_evam hi jAte samyak.vicAraNAt |
निर्विकल्प.आत्म.विज्ञाने परे ज्ञानवताम् वर ॥३।६२।०६॥
nirvikalpa.Atma.vijJAne pare jJAnavatAm vara ||3|62|06||
किम्.अर्थम् इदम् तिष्ठन्ति देहास् तत्त्व.विदाम् अपि ।
kim.artham idam tiSThanti dehA:_tattva.vidAm api |
देवेन_एव समाक्रान्ता* दैवम् अत्र च किम् भवेत् ॥३।६२।०७॥
devena_eva samAkrAntA: daivam atra ca kim bhavet ||3|62|07||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अस्ता_इह नियतिः_ब्राह्मी चिच्*छक्तिः स्पन्द'रूपिणी ।
astA_iha niyati:_brAhmI cit*zakti: spanda'rUpiNI |
अवश्य'भवितव्य.एक'सत्ता सकल'कल्प.गा ॥३।६२।०८॥
avazya'bhavitavya.eka'sattA sakala'kalpa.gA ||3|62|08||
आदि'सर्गे हि नियतिर् भाव'वैचित्र्यम् अक्षयम् ।
Adi'sarge hi niyati:_bhAva'vaicitryam akSayam |
अनेन_इत्थम् सदा भाव्यम् इति सम्पद्यते परम् ॥३।६२।०९॥
anena_ittham sadA bhAvyam iti sampadyate param ||3|62|09||
"महा'सत्ता"_इति कथिता "महा'चितिर्"_इति स्मृता ।
"mahA'sattA"_iti kathitA "mahA'citi:"_iti smRtA |
"महा'शक्तिर्" इति ख्याता "महा'दृष्टिर्" इति स्थिता ॥३।६२।१०॥
"mahA'zakti:"_iti khyAtA "mahA'dRSTi:"_iti sthitA ||3|62|10||
"महा'क्रिया"_इति गदिता "महा.उद्भव*" इति स्मृता ।
"mahA'kriyA"_iti gaditA "mahA.udbhava*" iti smRtA |
"महा'स्पन्द*" इति प्रौढा "महा.आत्मा".एकतया_उदिता ॥३।६२।११॥
"mahA'spanda*" iti prauDhA "mahA.AtmA".ekatayA_uditA ||3|62|11||
तृणानि_इव जगन्त्य्_एवम् इति दैत्याः सुरा* इति ।
tRNAni_iva jaganti_evam iti daityA: surA* iti |
इति नागा*_इति नगा*_इत्य्_आकल्पम् कृत.आस्थितिः ॥३।६२।१२॥
iti nAgA*_iti nagA*_iti_Akalpam kRta.Asthiti: ||3|62|12||
कदाचिद्_ब्रह्म'सत्ताया* व्यभिचारो ऽनुमीयते ।
kadAcit_brahma'sattAyA: vyabhicAra:_anumIyate |
चित्रम् आकाश'कोशे च न_अन्यथा नियतेः स्थितिः ॥३।६२।१३॥
citram AkAza'koze ca na_anyathA niyate: sthiti: ||3|62|13||
विरिञच्य्.आदि'आत्मभिर् बुद्धैर् बोधाय_अविदित.आत्मनाम् ।
viriJci.Adi'Atmabhi:_buddhai:_bodhAya_avidita.AtmanAm |
ब्रह्म.आत्मा_एव सा नियतिः सर्गो ऽयम् इति कथ्यते ॥३।६२।१४॥
brahma.AtmA_eva sA niyati: sarga:_ayam iti kathyate ||3|62|14||
अचलम् चलवद् दृष्टम् ब्रह्मापूर्य व्यवस्थितः ।
acalam calavat_dRSTam brahmApUrya vyavasthita: |
अन्=आदि'मध्य'पर्यन्तम् सर्गो वृक्ष* इव_अम्बरे ॥३।६२।१५॥
an=Adi'madhya'paryantam sarga:_vRkSa* iva_ambare ||3|62|15|
पाषाण.उदर'लेख.ओघ'न्यायेन_आत्मनि तिष्ठता ।
pASANa.udara'lekha.ogha'nyAyena_Atmani tiSThatA |
ब्रह्मणा नियतिः सर्गो बुद्धो ऽबोधवता_इव खम् ॥३।६२।१६॥
brahmaNA niyati: sarga:_buddha:_a'bodhavatA_iva kham ||3|62|16||
देहे यथा_अङ्गिनो ऽङ्ग_आदि दृश्यते चित्.स्वभावतः ।
dehe yathA_aGgina:_aGga_Adi dRzyate cit.svabhAvata: |
ब्रह्मणा पद्मजत्वेन नियति.आदि'अङ्गकम् यथा ॥३।६२।१७॥
brahmaNA padmajatvena niyati.Adi'aGgakam yathA ||3|62|17||
एषा दैवम् इति प्रोक्ता सर्वम् सकल'कालगम् ।
eSA daivam iti proktA sarvam sakala'kAlagam |
पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता ॥३।६२।१८॥
padArtham alam Akramya zuddhA cit_iti saMsthitA ||3|62|18||
स्पन्दितव्यम् पदार्थेन भाव्यम् वा भोक्तृता'पदम् ।
spanditavyam padArthena bhAvyam vA bhoktRtA'padam |
अनेन_इत्थम् अनेन_इत्थम् अवश्यम् इति दैव'धीः ॥३।६२।१९॥
anena_ittham anena_ittham avazyam iti daiva'dhI: ||3|62|19||
एषा_एव पुरुष'स्पन्दास् तृण'गुल्म.आदि च_अखिलम् ।
eSA_eva puruSa'spanda:_tRNa'gulma.Adi ca_akhilam |
एषा_एव सर्व.भूत.आदि जगत्'काल'क्रिया=आदि च ॥३।६२।२०॥
eSA_eva sarva.bhUta.Adi jagat'kAla'kriyA=Adi ca ||3|62|20||
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
anayA pauruSI sattA sattAsyA: pauruSeNa ca |
लक्ष्यते भुवनम् यावद् द्वे एक.आत्मतया_एव हि ॥३।६२।२१॥
lakSyate bhuvanam yAvat_dve eka.AtmatayA_eva hi ||3|62|21||
नरेण पौरुषेण_एव कार्ये सत्ता.आत्मके उभे ।
nareNa pauruSeNa_eva kArye sattA.Atmake ubhe |
ईदृश्य्_एतेन नियतिर् एवम् नियति'पौरुषे ॥३।६२।२२॥
IdRzi_etena niyati:_evam niyati'pauruSe ||3|62|22||
प्रष्टव्यो अहम् त्वया राम दैव'पौरुष'निर्णयः ।
praSTavya:_aham tvayA rAma daiva'pauruSa'nirNaya: |
मद्.उक्तम् पौरुषम् पात्न्यम् त्वया_इति नियतिः स्थिता ॥३।६२।२३॥
mat.uktam pauruSam pAtnyam tvayA_iti niyati: sthitA ||3|62|23||
भोजयिष्यति माम् दैवम् इति दैव'परायणः ।
bhojayiSyati mAm daivam iti daiva'parAyaNa: |
यत्_तिष्ठति_अक्रियो_मौनम् नियतेः_एष* निश्चयः ॥३।६२।२४॥
yat_tiSThati_akriya:_maunam niyate:_eSa* nizcaya: ||3|62|24||
न स्याद् बुद्धिर् न कर्माणि न विकार.आदि न_आकृतिर् ।
na syAt_buddhi:_na karmANi na vikAra.Adi na_AkRti: |
केवलम् त्व्_इत्थम् आकल्पम् स्थित्या भाव्यम् इति स्थिताः ॥३।६२।२५॥
kevalam tu_ittham Akalpam sthityA bhAvyam iti sthitA: ||3|62|25||
अवश्यम् भवितव्या_एषा तु_इदम् इत्थम् इति स्थितिः ।
avazyam bhavitavyA_eSA tu_idam ittham iti sthiti: |
न शक्यते लङ्घयितुम् अपि रुद्र.आदि'बुद्धिभिः ॥३।६२।२६॥
na zakyate laGghayitum api rudra.Adi'buddhibhi: ||3|62|26||
पौरुषम् न परित्याज्यम् एताम् आश्रित्य धीमता ।
pauruSam na parityAjyam etAm Azritya dhImatA |
पौरुषेण_एव रूपेण नियतिर् हि नियामिका ॥३।६२।२७॥
pauruSeNa_eva rUpeNa niyati:_hi niyAmikA ||3|62|27||
अपौरुषम् हि नियतिः पौरुषम् सा_एव सर्ग.गा ।
a'pauruSam hi niyati: pauruSam sA_eva sarga.gA |
निष्फला_अ'पौरुष.आकारा स.फला पौरुष.आत्मिका ॥३।६२।२८॥
niSphalA_a'pauruSa.AkArA sa.phalA pauruSa.AtmikA ||3|62|28||
नियत्या मूकताम् एत्य निष्.पौरुषतया_अ'क्रियम् ।
niyatyA mUkatAm etya niS.pauruSatayA_a'kriyam |
यस् तिष्ठति प्राण'मरुत्'स्पन्दास् तस्य क्व गच्छति ॥३।६२।२९॥
ya:_tiSThati prANa'marut'spanda:_tasya kva gacchati ||3|62|29||
अथ प्राण'क्रिया'रोधम् अपि कृत्वा विरामदम् ।
atha prANa'kriyA'rodham api kRtvA virAmadam |
यदि तिष्ठति तत् साधुर् मुक्त* एव किम् उच्यते ॥३।६२।३०॥
yadi tiSThati tat sAdhu:_mukta* eva kim ucyate ||3|62|30||
पौरुष.एक.आत्मता श्रेयो मोक्षे ऽत्यन्तम् अकर्तृता ।
pauruSa.eka.AtmatA zreya:_mokSe_atyantam a'kartRtA |
आभ्याम् तु सबलः पक्षो निर्दुःखा_एव महात्मनाम् ॥३।६२।३१॥
AbhyAm tu sabala: pakSa:_nir.du:khA_eva mahAtmanAm ||3|62|31||
नियतिर् ब्रह्म'सत्ताभा तस्याम् चेत् परिणम्यते ।
niyati:_brahma'sattAbhA tasyAm cet pariNamyate |
नूनम् परम'शुद्ध.आख्यम् तत्'प्राप्ता_एव परागतिः ॥३।६२।३२॥
nUnam parama'zuddha.Akhyam tat'prAptA_eva parAgati: ||3|62|32||
एतैर् नियत्य्.आदि'महा.विलासैर्
etai:_niyati.Adi'mahA.vilAsai:
ब्रह्मैव विस्फुर्जति सर्वग.आत्मा ।
brahmaiva visphurjati sarvaga.AtmA |
तृण.आदि'वल्ली'तरु'गुल्म'जालैः
tRNa.Adi'vallI'taru'gulma'jAlai:
सत्ता_इव तोयस्य धर.अन्तरस्था ॥३।६२।३३॥
sattA_iva toyasya dhara.antarasthA ||3|62|33||
॥
oॐm
jd. Consider the derivation
#dyu [di.u] – m. (rarely n.) day (especially in plural and in such forms as *divA -by day +
#dyus [di-u:] - m. fire; the sun; day +
#diva -n.- heaven, day; *dive dive - day by day +
#deva –
#daiva
&
#yam - *yamati, -te, pp. #yata - hold, hold something up, lift, raise, erect, sustain, support; hold back, restrain, check, stop; hold out, offer, grant, furnish, give (dat. or loc. of pers. & acc. of thing, or acc. of person & instr. of thing); stretch, extend, show; M. rest on (loc.), stretch or extend with (instr.); hold out, persevere, be obedient or faithful to (dat.). C. *yamayati (-te) - hold back, restrain, control, bring in order. -- {adhi} erect, raise towards (loc.), extend over (dat.). {anu} direct, turn, arrange, M. conform one's self to, follow (acc.). {antar} restrain, check (inwardly). {A} hold out, stretch, extend, lengthen, bend (a bow), put on or draw back (an arrow), throw (a lance), abs. take aim; stop, check, restrain, draw near, bring. {abhyA} draw, extend, protract; aim at (acc.). {nirA} stretch out. {-vyA} tear asunder, stretch out, extend; M. (A.) struggle or contend about (loc.). C. ({vyAyAmya}) take excercise. {samA} draw together, contract, pull, stretch. {uda} lift up, raise (lit. & fig.); hold forth, offer, present; shake up, stir, agitate; check, restrain, stop; A. M. strive, prepare for, endeavour at (dat. or {artham}). {prod} raise, uplift. {samud} the same, check, curb, restrain. {upa} take hold of, seize; offer, present; take to wife, marry.
#yam - #niyam hold, restrain, stop (M. intr.); fasten, lie to, bind up (the hair); take, assume; offer, present; govern, control, limit; fix, establish. C. restrain, curb; fasten, tie to (loc.), suppress, limit + #viniyam & #saMniyam - hold, restrain, suppress. {pra} stretch, hold out, offer, give; produce, cause; pronounce, utter; restore, pay back, return. {pratipra} offer in turn, give back, restore. {sampra} offer or present (together), grant, bestow, give in marriage; return, restore. {vi} hold asunder, stretch out, extend. {sam} hold together, draw tight (reins), restrain, curb, check, control, govern, bind together or up, attach, fasten, fetter; suppress, omit, annul, destroy. C. bind, fetter, bind up, arrange (hair); check, curb, subdue. -- Cf. {abhyudyata} (add.), {A3yata, udyata, ni3yata, pra3yata, prodyata, vi3yata, vyAyata, sa3yata}.
#yati – self.controller; control •• the cæsura pause in verse +
#niyati
oॐm
FM.3.62
ON DAIVA.FATE AND NIYATI.DESTINY
[in which vasiSTha speaks.of pauruSha.Personal.Effort, the power of Personal Effort
in its relation to Fate and Destiny]
.
अण् #aN -> #aNu -> •-• Comp. #paramANu – parama is most often = supreme • literally it denotes the "more next" so here I read paramaNu.Superatom, the Primal Atom of a Creation, which physicists call a Singularity, the seed of a Big Bang •• #aNu -n.- अणुः an infinitesimal particle, an atom • an instant of place/time +
VASISHTHA said—
परमाणु-निमेषाणाम् लक्ष.अम्श-कलनास्व्_अपि ।
paramANu-nimeSANAm lakSa.amza-kalanAsu_api |
जगत्-कल्प.सहस्राणि सत्यानि_इव विभान्त्य्_अलम् ॥३।६२।१॥
jagat-kalpa.sahasrANi satyAni_iva vibhAnti_alam ||3|62|1||
.
the SuperAtom.instants
tho
you count them in their multitudes
—worlds and ages by the thousand—
all
project
just.as.if they were really
So
.
of paramANu.superAtom/Singularity-nimeSa.wink/blinks-ANAm
in/when lakSa.mark/sign\100K-aMza.bit/thing-kalanA.causal.ideas-su api.altho/even -
jagat.world-kalpa.Doomsday.Age-sahasra.thousand-ANi satya.real/existent-Ani iva.like/as.if - vibhAnti.shine.forth/appear- alam.enuf/moreover
.
*vwv.371. Even in grasping (or imagining) the hundred-thousandth part of an atom or a moment, thousands of worlds and aeons appear completely, as.if (they are) real.
*vlm.1 VASISHTHA continued:—These myriads of worlds and the millenniums of kalpa ages, are no more real in themselves than our false computation of the millionth part of an atom or the twinkling of an eye.
*RKhare – As Tagare (1984)107 has also noted that the word Yoga, however is to be interpreted in the sense of ‘end’ or ‘means’ as explained in YV (3.62.1-2). He also cites Kūrma Purāṇa (Uttarādha 11.2- 9)108 for a similar use of the term ‘Yoga.’
तेष्व्_अप्य्_अन्तस्_तथा_एव_अन्तः परमाणु-कणम् प्रति ।
teSu_api_anta:_tathA_eva_anta: parama.aNu=kaNam prati |
भ्रान्तिर् एवम् अनन्ता_अहो इयम् इत्य्_अवभासते ॥३।६२।०२॥
bhrAnti:_evam anantA_aho iyam iti_avabhAsate ||3|62|02||
.
what
is within them
yet
has its own within
:
in one flash of the SuperAtom this great delusion spreads boundlessly
&
O
This
thus shines.forth
.
*vwv.372. Even within those (infinitesimal parts of space or time) and likewise, within each small atom thereof, it appears thus: ''Ah! this delusion is endless in this manner.''
*AS. Even in their interior (teSu api anta:) there is a similar inner structure (tathA eva antaH), thus to the tiniest unit (paramANukaNam prati)
वहन्त्य्_इमाः पराः सत्ताः शान्ताः सर्ग-परम्पराः ।
vahanti_imA: parA: sattA: zAntA: sarga-paramparA: |
सलिल-द्रवता_इव_अन्तः स्फुट.आवर्त-विवर्तिका ॥३।६२।०३॥
salila-dravatA_iva_antar sphuTa.Avarta-vivartikA ||3|62|03||
.
these successive realities
rise.up & crash
again
:
again
the clamor of water that surges as waves that
splash & spume
.
vahanti_imA: parA: sattA:
zAntA: sarga-paramparA: |
salila-dravatA_iva_anta:
sphuTa.Avarta-vivartikA
.
vlm
मिथ्या.आत्मिका_एव सर्ग-श्रीर् भवति_इह महामरौ ।
mithyA.AtmikA_eva sarga-zrI:_bhavati_iha mahAmarau |
तीर-द्रुम-लता.उन्मुक्त-पुष्प.आली_इव तरङ्गिणी ॥३।६२।०४॥
tIra-druma-latA.unmukta-puSpa.AlI_iva taraGgiNI ||3|62|04||
.
unreal by nature,
the wonder of creation
becomes
—here in the Great Desert—
like waves that carry
flower-showers
flowing rays of petals fallen from the trees on shore
.
mithyA.AtmikA_eva sarga-zrI:_
bhavati_iha mahAmarau |
tIra-druma-latA.unmukta-puSpa.AlI_iva
taraGgiNI
.
*vwv.1387. The wealth of creation is only of a false nature here. It is like a mirage-river in a sandy desert having rows of flowers dropped from the creepers and the trees on the banks.
स्वप्न.इन्द्रजाल-पुरवत्-संकथा_ईहा-पुर.अद्रिवत् ।
svapna.indrajAla-puravat-saMkathA_IhA-pura.adrivat |
संकल्पवद् असत्या_एव भाति सर्ग.अनुभूति-भूः ॥३।६२।०५॥
saMkalpavat_asatyA_eva bhAti sarga.anubhUti-bhU: ||3|62|05||
.
the Ground of our perceptions shines
as
Rainbow City
seen in dream
on Cloud Mountain
—
it is just a mere conception that's not so
.
svapna.indrajAla-puravat-saMkathA
IhA-pura.adrivat
saMkalpavat-asatyA_eva
bhAti sarga.anubhUti-bhU:
.
*vwv.1388. The ground of experience of the creation shines like a fancy,
or like a city seen in a dream or magic,
or like a city and mountain appearing in a conversation or a wish, and is only unreal.
ईह् #Ih -> #Iha m. - attempt (Urdhveha Urdhva-Iha m. wish or effort to raise one's self) • #IhA -f.- - effort, exertion, activity • request, desire, wish. - y1.025.030 - y2013.006 –- jJAna-sat-puruSa-IhAbhyAm - by Wisdom and good conduct - y2020.011
RÂMA said—
एक.आत्मा.एकतया_एवम् हि जाते सम्यग्.विचारणात् ।
eka.AtmA.ekatayA_evam hi jAte samyak.vicAraNAt |
निर्विकल्प.आत्म.विज्ञाने परे ज्ञानवताम् वर ॥३।६२।०६॥
nirvikalpa.Atma.vijJAne pare jJAnavatAm vara ||3|62|06||
.
so
after careful Enquiry
the oneness of the one Self leads to the nir.vikalpa Self
—
then,
foremost of the wise,
...
eka.AtmA.ekatayA evam hi – w/ one-self.oneness so indeed — jAte samyag-vicAraNAt -
when arisen after intense Enquiry — nirvikalpa Atma-vijJAne pare – into the highest self-awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
*vlm.6. Ráma said:—Sir, the drift of your reasoning, leads to the establishment of the identity of the conceptional creation with the creator; and that this unity of both is the belief of the learned and wise.
* eka.AtmA.ekatayA evam hi – w/ one-self.oneness so indeed — jAte samyag-vicAraNAt -
when arisen after intense Enquiry — nirvikalpa Atma-vijJAne pare – into the highest self-awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
किम्.अर्थम् इदम् तिष्ठन्ति देहास् तत्त्व.विदाम् अपि ।
kim.artham idam tiSThanti dehA:_tattva.vidAm api |
देवेन_एव समाक्रान्ता* दैवम् अत्र च किम् भवेत् ॥३।६२।०७॥
devena_eva samAkrAntA: daivam atra ca kim bhavet ||3|62|07||
.
what use is there in having bodies for Thatness-Knowers,
if they also are overpowered by Fate?
just how does Fate happen here
?
kim.artham idam tiSThanti for.what.purpose do they abide.as
dehA:_tattva.vidAm api bodies of Thatness.knowers even
devena_eva samAkrAntA*
daivam atra ca kim bhavet
.
VASISHTHA said—
अस्ता_इह नियतिः_ब्राह्मी चिच्*छक्तिः स्पन्द-रूपिणी ।
astA_iha niyati:_brAhmI cit*zakti: spanda-rUpiNI |
अवश्य-भवितव्य.एक-सत्ता सकल-कल्प.गा ॥३।६२।०८॥
avazya-bhavitavya.eka-sattA sakala-kalpa.gA ||3|62|08||
.
there is niyati.Destiny\System- in the Immensity,
where it is a chit.shakti-Conscious.Power
that takes the form of vibrant energy
.
it is the Necessary Being of the one Suchness
pervading thru the Ages
.
asta.A iha niyati.:
brAhmI. cit.zakti.: spanda.rUpi.NI
avazya.bhavitavya.eka.sattA.
sakala.kalpa.gA.
.
*sv. VASISTHA replied: There does exist, O rAma, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events,
for it penetrates all the epochs in time.
*vlm.8. vasiSTha replied:—There is a supernatural and active energy of the Divine Intellect,
called the predominant Decree, Fate or Destiny, which must come to pass,
and bear its command over all our actions and desires.
आदि-सर्गे हि नियतिर् भाव-वैचित्र्यम् अक्षयम् ।
Adi-sarge hi niyati:_bhAva-vaicitryam akSayam |
अनेन_इत्थम् सदा भाव्यम् इति सम्पद्यते परम् ॥३।६२।०९॥
anena_ittham sadA bhAvyam iti sampadyate param ||3|62|09||
.
from the beginning,
thru this thus many-splendoured changeless Destiny
ever everything
always becomes
thus
:
and so, from this, everything follows
.
Adi-sarga.e hi niyati.:_bhAva.vaicitrya.m akSaya.m
anena ittham sadA bhAvya.m iti sampadyate. param.
.
*vwv.438. In the primal creation, the imperishable variety of becomings is indeed the destiny (or the determinative law of nature). By this, it turns out that it is destined to happen in this manner always thereafter.
"महा-सत्ता"_इति कथिता "महा-चितिर्"_इति स्मृता ।
"mahA-sattA"_iti kathitA "mahA-citi:"_iti smRtA |
"महा-शक्तिर्" इति ख्याता "महा-दृष्टिर्" इति स्थिता ॥३।६२।१०॥
"mahA-zakti:"_iti khyAtA "mahA-dRSTi:"_iti sthitA ||3|62|10||
.
"the great state of Reality"
it's called
"the great effective Consciousness"
&
she's recalled.as
"the great Shakti.Power"
&
"the great Perception"
it is
.
*vlm.10. She is the essential cause of all essence, and the chief mover of the intellect; she is styled as the great power of powers, and remains as the great viewer of all things.
*sv.10 That power (cit sakti) is also known as mahAsattA (the great existence), mahAciti (the great intelligence), mahAzakti (the great power), mahAdRSTi (the great vision),
"महा-क्रिया"_इति गदिता "महा.उद्भव*" इति स्मृता ।
"mahA-kriyA"_iti gaditA "mahA.udbhava*" iti smRtA |
"महा-स्पन्द*" इति प्रौढा "महा.आत्मा".एकतया_उदिता ॥३।६२।११॥
"mahA-spanda*" iti prauDhA "mahA.AtmA".ekatayA_uditA ||3|62|11||
.
the Great.Activity
–as it's called–
the Great Outcoming
–as it's recalled–
the Great Vibration
–as it matures–
thru the Great.Self-Oneness it has arisen
.
"mahA-kriyA"_iti gadita.said.to.be-A
"mahA.udbhava.*" iti smRta.A |
"mahA-spanda*" iti prauDha.A
"mahA.AtmA".ekatayA_uditA
.
*vlm.11. She is called the great agency and the great producer of all events; She is known as the chief mover of occurrences, and she is the soul and source of all accidents.
*sv.11 mahAkriyA (the great doer or doing), mahodbhava (the great becoming). mahAspanda (the great vibration).
तृणानि_इव जगन्त्य्_एवम् इति दैत्याः सुरा* इति ।
tRNAni_iva jaganti_evam iti daityA: surA* iti |
इति नागा*_इति नगा*_इत्य्_आकल्पम् कृत.आस्थितिः ॥३।६२।१२॥
iti nAgA*_iti nagA*_iti_Akalpam kRta.Asthiti: ||3|62|12||
.
as for the worlds,
they're drifting straw
and
so too are the its Demons
&
so are the Brightlings above
&
the nAga.Serpents
.
such is their state to the end of the Age
.
tRNAni_iva jaganti_evam
iti daityA: surA* iti =
iti nAgA*_iti nagA:
iti_Akalpam kRta.Asthiti:
.
*vlm.12. She whirls the worlds as straws, and bears her sway over the deities and demons; she commands the Nága dragons and the mountain monsters to the end of time.
कदाचिद्_ब्रह्म-सत्ताया* व्यभिचारो ऽनुमीयते ।
kadAcit_brahma-sattAyA: vyabhicAra:_anumIyate |
चित्रम् आकाश-कोशे च न_अन्यथा नियतेः स्थितिः ॥३।६२।१३॥
citram AkAza-koze ca na_anyathA niyate: sthiti: ||3|62|13||
.
whenever
your false reasoning presumes to see,
in the Suchness of the brahman.Immensity
an image
in the field of Space
then that
—and not something.else—
is your Destiny
.
kadA.cit_brahma-sattAyA*
vyabhicAra:_anumIyate =
citram AkAza-koze ca
na_anyathA niyate: sthiti:
.
vlm
विरिञच्य्.आदि-आत्मभिर् बुद्धैर् बोधाय_अविदित.आत्मनाम् ।
viriJci.Adi-Atmabhi:_buddhai:_bodhAya_avidita.AtmanAm |
ब्रह्म.आत्मा_एव सा नियतिः सर्गो ऽयम् इति कथ्यते ॥३।६२।१४॥
brahma.AtmA_eva sA niyati: sarga:_ayam iti kathyate ||3|62|14||
.
ever since virinchi.brahmA
the wise have stated
—for the sake of those who have not realized the Self—
that Destiny is just a Self of the brahman.Immensity,
now called Creation
.
viriJci.Adi-Atmabhi:_buddhai:_
bodhAya_avidita.AtmanAm |
brahma.AtmA_eva sA niyati:
sarga:_ayam iti kathyate
.
*sv.14 Sages make a verbal distinction between brahman and the power and declare that creation is the work of that power.
अचलम् चलवद् दृष्टम् ब्रह्मापूर्य व्यवस्थितः ।
acalam calavat_dRSTam brahmApUrya vyavasthita: |
अन्=आदि-मध्य-पर्यन्तम् सर्गो वृक्ष* इव_अम्बरे ॥३।६२।१५॥
an=Adi-madhya-paryantam sarga:_vRkSa* iva_ambare ||3|62|15||
.
the unmoving seems-to.be moving
in an outpouring
of That brahman.Immensity
–
the sarga.Creation is like
a lone tree
in a vast horizon without beginning, middle, or end
.
acala.m calavat.dRSTa.m
brahmApUrya vyavasthita.:
an=Adi-madhya-paryanta.m
sarga:_vRkSa. iva ambara.e
.
vlm
पाषाण.उदर-लेख.ओघ-न्यायेन_आत्मनि तिष्ठता ।
pASANa.udara-lekha.ogha-nyAyena_Atmani tiSThatA |
ब्रह्मणा नियतिः सर्गो बुद्धो ऽबोधवता_इव खम् ॥३।६२।१६॥
brahmaNA niyati: sarga:_buddha:_a-bodhavatA_iva kham ||3|62|16||
.
sometimes
a stone, when polished, shows a picture
:
so says a nyAya.Adage
.
when
the brahman is seen, it becomes Destiny
.
unseen, it is Space
.
pASANa.udara.lekha.ogha-nyAya.ena
Atmani tiSThatA
brahmaNA niyati: sarga.: buddha.: a-.bodha.vat.A iva kha.m
.
*vwv.441. The fixed law of nature that is creation was perceived, like the sky by one unaware (of the world in sleep), by brahmA (the Creator-god) abiding in the Self, in the manner of the multitude of writings in the interior of a stone.
* jd. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in the stone, often with a Japanese flavor. what are they called???] — {*AS. Are you probably thinking of geodes?} — jd. I think you mean the "Thunder Eggs" featured in many mythologies. do they feature prominently in any Sanskrit myth? ¶ I was not thinking of such a hollow stone, with a becrystaled inner wall, a sort or Heart.Cave--but rather a flat stone that has been polished to reveal a glimpse of mountains and sky. I think it might be a special variety of agate or opal.
देहे यथा_अङ्गिनो ऽङ्ग_आदि दृश्यते चित्.स्वभावतः ।
dehe yathA_aGgina:_aGga_Adi dRzyate cit.svabhAvata: |
ब्रह्मणा पद्मजत्वेन नियति.आदि-अङ्गकम् यथा ॥३।६२।१७॥
brahmaNA padmajatvena niyati.Adi-aGgakam yathA ||3|62|17||
.
as
chit.Consciousness
becomes a self
in a body
with all its limbs and organs
having come to be
thru the self.becoming of Consciousness
—
so
niyati.Destiny
is the embodiment
of the LotusBorn brahmA
.
एषा दैवम् इति प्रोक्ता सर्वम् सकल-कालगम् ।
eSA daivam iti proktA sarvam sakala-kAlagam |
पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता ॥३।६२।१८॥
padArtham alam Akramya zuddhA cit_iti saMsthitA ||3|62|18||
.
eSA – This – daiva.m
iti prokta.A sarvam sakala.kAlaga.m
padArtha.m alam Akramya. zuddha.A cit iti saMsthita.A
.
but
now called daiva.Fate
it pervades Time
overwhelmingly everything established in Consciousness
.
स्पन्दितव्यम् पदार्थेन भाव्यम् वा भोक्तृता-पदम् ।
spanditavyam padArthena bhAvyam vA bhoktRtA-padam |
अनेन_इत्थम् अनेन_इत्थम् अवश्यम् इति दैव-धीः ॥३।६२।१९॥
anena_ittham anena_ittham avazyam iti daiva-dhI: ||3|62|19||
.
in the sense that
what's about.to.vibrate
—about.to.become—
when the state of the participant, one way or the other, is necessarily so
is
that is considered to be daiva.Fate
.
spanditavyam padArthena
bhAvyam vA bhoktRtA-padam |
anena_ittham anena_
ittham avazyam iti daiva-dhI:
.
*vlm.19. The meaning of Destiny, comprises the knowledge of the causes, which move, support and sustain all things in their proper order, and that such and such causes, must produce such and such effects for ever.
एषा_एव पुरुष-स्पन्दास् तृण-गुल्म.आदि च_अखिलम् ।
eSA_eva puruSa-spanda:_tRNa-gulma.Adi ca_akhilam |
एषा_एव सर्व.भूत.आदि जगत्-काल-क्रिया=आदि च ॥३।६२।२०॥
eSA_eva sarva.bhUta.Adi jagat-kAla-kriyA=Adi ca ||3|62|20||
.
This
is in fact the spanda.Vibration
of a person
&
so too for grasses and groves galore
&
for all beings of all sorts
&
for the world,
and all its works
&
Time
.
eSA eva puruSa-spanda: tRNa-gulma.Adi ca_akhilam
eSA eva sarva.bhUta.Adi jagat-kAla-kriyA=Adi ca
.
*vlm.20. This destiny is the force or mobile power, that moves all men and animals, and vegetable and inanimate creations; it is the beginning (or primary source) of the time and motion of all beings.
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
anayA pauruSI sattA sattAsyA: pauruSeNa ca |
लक्ष्यते भुवनम् यावद् द्वे एक.आत्मतया_एव हि ॥३।६२।२१॥
lakSyate bhuvanam yAvat_dve eka.AtmatayA_eva hi ||3|62|21||
.
it is thru pauruSha.HumanPower
that there is personal Suchness
—
and in the great sat.tA-Such.ness
thru that Power
is
what is signified by "world"
—
there is one Self in the two
.
anayA pauruSI sattA
sattAsyA: pauruSeNa ca =
lakSyate bhuvanam yAvat
dve eka.AtmatayA_eva hi
.
vlm
नरेण पौरुषेण_एव कार्ये सत्ता.आत्मके उभे ।
nareNa pauruSeNa_eva kArye sattA.Atmake ubhe |
ईदृश्य्_एतेन नियतिर् एवम् नियति-पौरुषे ॥३।६२।२२॥
IdRzi_etena niyati:_evam niyati-pauruSe ||3|62|22||
.
it is by pauruSha.HumanPower alone
that something is to be done in Suchness
in both
:
and only in this way is there Destiny
.
such are Destiny & HumanPower
.
nareNa pauruSeNa_eva
kArye sattA.Atmake ubhe
IdRzi_etena niyati:
evam niyati-pauruSe
.
*AS. Thus (evam) by a man (nareNa) with personal effort only (pauruSeNa eva), are both the fate and action (ubhe niyatipauruSe) to be realized (sattAtmake kArye); thus the fate is derived from him (IdRzI etena niyatiH).
*vlm.22. It is the union or conformity of human exertion, with the course of destiny or decree of, God, that is productive of certain ends, which are respectively called their destiny and destined effects. (Here Destiny is defined as the combination of human and superhuman powers; and that the co.operation of natural and supernatural agencies, are necessary to the production of effects).
प्रष्टव्यो अहम् त्वया राम दैव-पौरुष-निर्णयः ।
praSTavya:_aham tvayA rAma daiva-pauruSa-nirNaya: |
मद्.उक्तम् पौरुषम् पात्न्यम् त्वया_इति नियतिः स्थिता ॥३।६२।२३॥
mat.uktam pauruSam pAtnyam tvayA_iti niyati: sthitA ||3|62|23||
.
praSTavya.: aham tvayA rAma
daiva.pauruSa.nirNaya.: =
mat.ukta.m pauruSa.m pAtnya.m
tvayA_iti niyati: sthitA
.
that I am to.be.questioned by you
on the relation of daiva.Fate and Personal Works
:
and also
that the pauruSha.HumanPower that's taught by me is to be exercised
by you
:
that, rAma, is our Destiny
.
*sv.23 That you should ask me these questions is ordained by niyati;
and that you should act upon my teaching is also ordained by niyati.
*vlm.23. What more have you to ask me, Ráma! with regard to destiny and self.exertion; when I tell you that it is destined to all beings to betake themselves to their proper actions, in the destined or prescribed manner, in order to bring about the desired result?
भोजयिष्यति माम् दैवम् इति दैव-परायणः ।
bhojayiSyati mAm daivam iti daiva-parAyaNa: |
यत्_तिष्ठति_अक्रियो_मौनम् नियतेः_एष* निश्चयः ॥३।६२।२४॥
yat_tiSThati_akriya:_maunam niyate:_eSa* nizcaya: ||3|62|24||
.
bhojayiSyati. mAm daiva.m
iti daiva.parAyaNa.: =
yat tiSThati. akriya.:_mauna.m
of niyati.e: eSa* nizcaya.:
.
"I shall enjoy my fated daily bread",
says the devoted Fatalist,
remaining actionless and still
:
he surely gets his Destiny
.
न स्याद् बुद्धिर् न कर्माणि न विकार.आदि न_आकृतिर् ।
na syAt_buddhi:_na karmANi na vikAra.Adi na_AkRti: |
केवलम् त्व्_इत्थम् आकल्पम् स्थित्या भाव्यम् इति स्थिताः ॥३।६२।२५॥
kevalam tu_ittham Akalpam sthityA bhAvyam iti sthitA: ||3|62|25||
.
it has no need for Intellect
nor Karmic action
nor the flux of Prakrti.Nature,
&
it takes no embodiment
—
entirely Thus,
throughout the ages,
it abides as immanence,
.
na syAt_buddhi:
na karmANi
na vikAra.Adi
na_AkRti.: =
kevalam tu_ittham Akalpa.m
sthityA. bhAvya.m iti sthita.A:
.
26
अवश्यम् भवितव्या_एषा तु_इदम् इत्थम् इति स्थितिः ।
avazyam bhavitavyA_eSA tu_idam ittham iti sthiti: |
न शक्यते लङ्घयितुम् अपि रुद्र.आदि-बुद्धिभिः ॥३।६२।२६॥
na zakyate laGghayitum api rudra.Adi-buddhibhi: ||3|62|26||
.
this impulsive futurity,
in other words,
becomes a state that cannot be avoided
—
not by the effective Intellect of Rudra.the Terrible
or any of the other Gods
.
avazyam. bhavitavya.A eSA
tu idam ittham iti sthiti.:
na zakyate laGghayitum.
api rudra.Adi-buddhi.bhi:
.
*vwv. This position: ''This is in this manner,'' which is destined to happen surely, cannot be violated_..
*sv._.. cannot be set aside even by gods like Rudra.
पौरुषम् न परित्याज्यम् एताम् आश्रित्य धीमता ।
pauruSam na parityAjyam etAm Azritya dhImatA |
पौरुषेण_एव रूपेण नियतिर् हि नियामिका ॥३।६२।२७॥
pauruSeNa_eva rUpeNa niyati:_hi niyAmikA ||3|62|27||
.
pauruSha.HumanPower does not submit
:
the wise make it their recourse
.
in the form of HumanPower
Destiny indeed becomes the Destined
.
pauruSam na parityAjyam
etAm Azritya dhImatA |
pauruSeNa_eva rUpeNa
niyati:_hi niyAmikA
.
*vwv.446/62.27. Human effort ought not to be abandoned by a wise person resorting to this (conception of a fixed law of Nature). The fixed law of Nature is indeed the controller, only in the form of human effort.
*sv.27 But, wise men should not give up self.effort because of this, for niyati functions only as and thru self.effort.
अपौरुषम् हि नियतिः पौरुषम् सा_एव सर्ग.गा ।
a-pauruSam hi niyati: pauruSam sA_eva sarga.gA |
निष्फला_अ-पौरुष.आकारा स.फला पौरुष.आत्मिका ॥३।६२।२८॥
niSphalA_a-pauruSa.AkArA sa.phalA pauruSa.AtmikA ||3|62|28||
.
a-pauruSam hi niyati:
pauruSam sA_eva sarga.gA
niSphalA_a-pauruSa.AkArA
sa.phalA pauruSa.AtmikA
.
since
Destiny is without HumanPower
and only Power can produce a sarga.Creation
:
from a powerless form there is no fruit;
but an empowered nature is fruitful
.
*vlm.28. Destiny is inactive and abortive, without an active power to enforce it to action; it is human activity, that is productive of any effect or production in nature by the help of destiny.
*sv.28 This niyati has two aspects, human and superhuman: the former is seen where self.effort bears fruit and the latter where it does not.
नियत्या मूकताम् एत्य निष्.पौरुषतया_अ-क्रियम् ।
niyatyA mUkatAm etya niS.pauruSatayA_a-kriyam |
यस् तिष्ठति प्राण-मरुत्-स्पन्दास् तस्य क्व गच्छति ॥३।६२।२९॥
ya:_tiSThati prANa-marut-spanda:_tasya kva gacchati ||3|62|29||
.
under niyati.Destiny\System-.Destiny
—
in silent inactivity
in HumanPower
—
when the Vibration of the prANa airs comes to rest
how can there be activity
?
niyatyA mUkatAm etya
niS.pauruSatayA_a-kriyam |
ya:_tiSThati
prANa-marut-spanda:
tasya kva gacchati
.
*sv.29 If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs — for life is action.
अथ प्राण-क्रिया-रोधम् अपि कृत्वा विरामदम् ।
atha prANa-kriyA-rodham api kRtvA virAmadam |
यदि तिष्ठति तत् साधुर् मुक्त* एव किम् उच्यते ॥३।६२।३०॥
yadi tiSThati tat sAdhu:_mukta* eva kim ucyate ||3|62|30||
.
suppose
that there is restraint of the prAnic activity,
that gives him rest,
the sAdhu resting so,
could he be called free
?
atha prANa-kriyA-rodham
api kRtvA virAmadam
yadi tiSThati tat sAdhu:
mukta* eva kim ucyate
.
*vlm.30. It is good to sit quiet; by restraining even the vital breath in Yoga meditation; whereby one can obtain his liberation: otherwise the inactive man is not to be called a Yogi, but an idler and a lazzarone.
*sv.30 He can, by entering into the highest superconscious state, stop the breath and attain liberation:_.
पौरुष.एक.आत्मता श्रेयो मोक्षे ऽत्यन्तम् अकर्तृता ।
pauruSa.eka.AtmatA zreya:_mokSe_atyantam a-kartRtA |
आभ्याम् तु सबलः पक्षो निर्दुःखा_एव महात्मनाम् ॥३।६२।३१॥
AbhyAm tu sabala: pakSa:_nir.du:khA_eva mahAtmanAm ||3|62|31||
.
the practice of HumanPower in one-Selfness is excellent;
and, in mokSha.Freedom, total unDoerness;—
and, of these two,
the stronger way is the painless HumanPower of the Great mahA.Atma.s
.
pauruSa.eka.AtmatA zreya:
mokSa.e_atyantam a-kartRtA
AbhyAm tu sabala.: pakSa.:
nir.du:.bad-kha.space/sorrow-.A eva mahAtmanAm
.
*AS. The pauruSa and total inactivity, from both of these (AbhyAm) the desirable liberation results, but (tu) the great minded have the strong (active) method and it is certainly painless (for them).
*vlm.31. Both activity and inactivity are good for our liberation from pain; but the high minded esteem that as better, which saves them from the greater pain of regeneration: (i.e. the hibernation of Yoga meditation).
*sv.31_. but then that is indeed the greatest self.effort!
नियतिर् ब्रह्म-सत्ताभा तस्याम् चेत् परिणम्यते ।
niyati:_brahma-sattAbhA tasyAm cet pariNamyate |
नूनम् परम-शुद्ध.आख्यम् तत्-प्राप्ता_एव परागतिः ॥३।६२।३२॥
nUnam parama-zuddha.Akhyam tat-prAptA_eva parAgati: ||3|62|32||
.
niyati.Destiny
is the brahman.Immensity becoming.So
.
if one surrenders to That,
there is indeed what is called the Supreme Purity
—
the final goal is surely reached
.
niyati:_brahma-sattAbhA
tasyAm cet pariNamyate |
nUnam parama-zuddha.Akhyam
tat-prAptA_eva parAgati:
.
*AS. If the fate which is illuminated by the true existence brahman.Immensity results into that painless state (nirdu:khA sthiti: of the previous verse), then indeed it is the final stage known "as absolute pure" (nUnam tat paramazuddhAkhyam), the final goal is certainly reached (prAptA eva parA gatiH).
*sv.32 The infinite consciousness alone appears as one thing in one place and another in another place.
एतैर् नियत्य्.आदि-महा.विलासैर्
etai:_niyati.Adi-mahA.vilAsai:
ब्रह्मैव विस्फुर्जति सर्वग.आत्मा ।
brahmaiva visphurjati sarvaga.AtmA |
तृण.आदि-वल्ली-तरु-गुल्म-जालैः
tRNa.Adi-vallI-taru-gulma-jAlai:
सत्ता_इव तोयस्य धर.अन्तरस्था ॥३।६२।३३॥
sattA_iva toyasya dhara.antarasthA ||3|62|33||
.
destiny & its playthings
are
the Immensity that bursts-forth as omnipresent self
—
much.as for grass & vines & trees & shrubs
the presence of water is their interior support
.
etai: niyati.Adi-mahA.vilAsa.i:_
brahmaiva visphurj.ati sarvaga.AtmA |
tRNa.Adi-vallI.taru.gulma.jAla.i:
sattA. iva toya.sya dhara.antarastha.A
.
oॐm
.
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FM3063 THE IMMENSITY AND ITS POWER 1.JL27..28 .z11
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM3062 DAIVA.FATE AND NIYATI.DESTINY 1.JL25.26 .z33
https://www.dropbox.com/s/w6ex8d4beubpkvc/fm3060%201.jl21.22%20Relative%20Time%20.z63.docx?dl=0
FM.3.50.FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01.02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
oॐm
FM.3.62
ON DAIVA.FATE AND NIYATI.DESTINY
[in which vasiSTha speaks.of pauruSha.Personal.Effort, the power of Personal Effort
in its relation to Fate and Destiny]
.
अण् #aN .> #aNu .> •.• Comp. #paramANu – parama is most often = supreme • literally it denotes the "more next" so here I read paramaNu.Superatom, the Primal Atom of a Creation, which physicists call a Singularity, the seed of a Big Bang •• #aNu .n.. अणुः an infinitesimal particle, an atom • an instant of place/time +
VASISHTHA said—
परमाणु.निमेषाणाम् लक्ष.अम्श.कलनास्व्_अपि ।
paramANu.nimeSANAm lakSa.amza.kalanAsu_api |
जगत्.कल्प.सहस्राणि सत्यानि_इव विभान्त्य्_अलम् ॥३।६२।१॥
jagat.kalpa.sahasrANi satyAni_iva vibhAnti_alam ||3|62|1||
.
the SuperAtom.instants
tho
you count them in their multitudes
—worlds and ages by the thousand—
all
project
just.as.if they were really
So
.
of paramANu.superAtom/Singularity.nimeSa.wink/blinks.ANAm
in/when lakSa.mark/sign\100K.aMza.bit/thing.kalanA.causal.ideas.su api.altho/even .
jagat.world.kalpa.Doomsday.Age.sahasra.thousand.ANi satya.real/existent.Ani iva.like/as.if . vibhAnti.shine.forth/appear. alam.enuf/moreover
.
*vwv.371. Even in grasping (or imagining) the hundred.thousandth part of an atom or a moment, thousands of worlds and aeons appear completely, as.if (they are) real.
*vlm.1 VASISHTHA continued:—These myriads of worlds and the millenniums of kalpa ages, are no more real in themselves than our false computation of the millionth part of an atom or the twinkling of an eye.
teSu_api_anta:_tathA_eva_anta: parama.aNu=kaNam prati |
भ्रान्तिर् एवम् अनन्ता_अहो इयम् इत्य्_अवभासते ॥३।६२।०२॥
bhrAnti:_evam anantA_aho iyam iti_avabhAsate ||3|62|02||
.
what
is within them
yet
has its own within
:
in one flash of the SuperAtom this great delusion spreads boundlessly
&
O
This
thus shines.forth
.
*vwv.372. Even within those (infinitesimal parts of space or time) and likewise, within each small atom thereof, it appears thus: ''Ah! this delusion is endless in this manner.''
*AS. Even in their interior (teSu api anta:) there is a similar inner structure (tathA eva antaH), thus to the tiniest unit (paramANukaNam prati)
वहन्त्य्_इमाः पराः सत्ताः शान्ताः सर्ग.परम्पराः ।
vahanti_imA: parA: sattA: zAntA: sarga.paramparA: |
सलिल.द्रवता_इव_अन्तः स्फुट.आवर्त.विवर्तिका ॥३।६२।०३॥
salila.dravatA_iva_antar sphuTa.Avarta.vivartikA ||3|62|03||
.
these successive realities
rise.up & crash
again
:
again
the clamor of water that surges as waves that
splash & spume
.
vahanti_imA: parA: sattA:
zAntA: sarga.paramparA: |
salila.dravatA_iva_anta:
sphuTa.Avarta.vivartikA
.
vlm
मिथ्या.आत्मिका_एव सर्ग.श्रीर् भवति_इह महामरौ ।
mithyA.AtmikA_eva sarga.zrI:_bhavati_iha mahAmarau |
तीर.द्रुम.लता.उन्मुक्त.पुष्प.आली_इव तरङ्गिणी ॥३।६२।०४॥
tIra.druma.latA.unmukta.puSpa.AlI_iva taraGgiNI ||3|62|04||
.
unreal by nature,
the wonder of creation
becomes
—here in the Great Desert—
like waves that carry
flower.showers
flowing rays of petals fallen from the trees on shore
.
mithyA.AtmikA_eva sarga.zrI:_
bhavati_iha mahAmarau |
tIra.druma.latA.unmukta.puSpa.AlI_iva
taraGgiNI
.
*vwv.1387. The wealth of creation is only of a false nature here. It is like a mirage.river in a sandy desert having rows of flowers dropped from the creepers and the trees on the banks.
स्वप्न.इन्द्रजाल.पुरवत्.संकथा_ईहा.पुर.अद्रिवत् ।
svapna.indrajAla.puravat.saMkathA_IhA.pura.adrivat |
संकल्पवद् असत्या_एव भाति सर्ग.अनुभूति.भूः ॥३।६२।०५॥
saMkalpavat_asatyA_eva bhAti sarga.anubhUti.bhU: ||3|62|05||
.
the Ground of our perceptions shines
as
Rainbow City
seen in dream
on Cloud Mountain
—
it is just a mere conception that's not so
.
svapna.indrajAla.puravat.saMkathA
IhA.pura.adrivat
saMkalpavat.asatyA_eva
bhAti sarga.anubhUti.bhU:
.
*vwv.1388. The ground of experience of the creation shines like a fancy,
or like a city seen in a dream or magic,
or like a city and mountain appearing in a conversation or a wish, and is only unreal.
ईह् #Ih .> #Iha m. . attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self) • #IhA .f.. . effort, exertion, activity • request, desire, wish. . y1.025.030 . y2013.006 –. jJAna.sat.puruSa.IhAbhyAm . by Wisdom and good conduct . y2020.011
RÂMA said—
एक.आत्मा.एकतया_एवम् हि जाते सम्यग्.विचारणात् ।
eka.AtmA.ekatayA_evam hi jAte samyak.vicAraNAt |
निर्विकल्प.आत्म.विज्ञाने परे ज्ञानवताम् वर ॥३।६२।०६॥
nirvikalpa.Atma.vijJAne pare jJAnavatAm vara ||3|62|06||
.
so
after careful Enquiry
the oneness of the one Self leads to the nir.vikalpa Self
—
then,
foremost of the wise,
...
eka.AtmA.ekatayA evam hi – w/ one.self.oneness so indeed — jAte samyag.vicAraNAt .
when arisen after intense Enquiry — nirvikalpa Atma.vijJAne pare – into the highest self.awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
*vlm.6. Ráma said:—Sir, the drift of your reasoning, leads to the establishment of the identity of the conceptional creation with the creator; and that this unity of both is the belief of the learned and wise.
* eka.AtmA.ekatayA evam hi – w/ one.self.oneness so indeed — jAte samyag.vicAraNAt .
when arisen after intense Enquiry — nirvikalpa Atma.vijJAne pare – into the highest self.awareness, without Vikalpa Distinctions, — jJAnavatAM vara – o best of the Wise...
किम्.अर्थम् इदम् तिष्ठन्ति देहास् तत्त्व.विदाम् अपि ।
kim.artham idam tiSThanti dehA:_tattva.vidAm api |
देवेन_एव समाक्रान्ता* दैवम् अत्र च किम् भवेत् ॥३।६२।०७॥
devena_eva samAkrAntA: daivam atra ca kim bhavet ||3|62|07||
.
what use is there in having bodies for Thatness.Knowers,
if they also are overpowered by Fate?
just how does Fate happen here
?
kim.artham idam tiSThanti for.what.purpose do they abide.as
dehA:_tattva.vidAm api bodies of Thatness.knowers even
devena_eva samAkrAntA*
daivam atra ca kim bhavet
.
VASISHTHA said—
अस्ता_इह नियतिः_ब्राह्मी चिच्*छक्तिः स्पन्द.रूपिणी ।
astA_iha niyati:_brAhmI cit*zakti: spanda.rUpiNI |
अवश्य.भवितव्य.एक.सत्ता सकल.कल्प.गा ॥३।६२।०८॥
avazya.bhavitavya.eka.sattA sakala.kalpa.gA ||3|62|08||
.
there is niyati.Destiny\System. in the Immensity,
where it is a chit.shakti.Conscious.Power
that takes the form of vibrant energy
.
it is the Necessary Being of the one Suchness
pervading thru the Ages
.
asta.A iha niyati.:
brAhmI. cit.zakti.: spanda.rUpi.NI
avazya.bhavitavya.eka.sattA.
sakala.kalpa.gA.
.
*sv. VASISTHA replied: There does exist, O rAma, the power or energy of the infinite consciousness, which is in motion all the time; that alone is the reality of all inevitable futuristic events,
for it penetrates all the epochs in time.
*vlm.8. vasiSTha replied:—There is a supernatural and active energy of the Divine Intellect,
called the predominant Decree, Fate or Destiny, which must come to pass,
and bear its command over all our actions and desires.
आदि.सर्गे हि नियतिर् भाव.वैचित्र्यम् अक्षयम् ।
Adi.sarge hi niyati:_bhAva.vaicitryam akSayam |
अनेन_इत्थम् सदा भाव्यम् इति सम्पद्यते परम् ॥३।६२।०९॥
anena_ittham sadA bhAvya.m iti sampadyate param ||3|62|09||
.
from the beginning,
thru this thus many.splendoured changeless Destiny
ever everything
always becomes
thus
:
and so, from this, everything follows
.
Adi.sarga.e hi niyati.:_bhAva.vaicitrya.m akSaya.m
anena ittham sadA bhAvya.m iti sampadyate. param.
.
*vwv.438. In the primal creation, the imperishable variety of becomings is indeed the destiny (or the determinative law of nature). By this, it turns out that it is destined to happen in this manner always thereafter.
"महा.सत्ता"_इति कथिता "महा.चितिर्"_इति स्मृता ।
"mahA.sattA"_iti kathitA "mahA.citi:"_iti smRtA |
"महा.शक्तिर्" इति ख्याता "महा.दृष्टिर्" इति स्थिता ॥३।६२।१०॥
"mahA.zakti:"_iti khyAtA "mahA.dRSTi:"_iti sthitA ||3|62|10||
.
"the great state of Reality"
it's called
"the great effective Consciousness"
&
she's recalled.as
"the great Shakti.Power"
&
"the great Perception"
it is
.
*vlm.10. She is the essential cause of all essence, and the chief mover of the intellect; she is styled as the great power of powers, and remains as the great viewer of all things.
*sv.10 That power (cit sakti) is also known as mahAsattA (the great existence), mahAciti (the great intelligence), mahAzakti (the great power), mahAdRSTi (the great vision),
"महा.क्रिया"_इति गदिता "महा.उद्भव*" इति स्मृता ।
"mahA.kriyA"_iti gaditA "mahA.udbhava*" iti smRtA |
"महा.स्पन्द*" इति प्रौढा "महा.आत्मा".एकतया_उदिता ॥३।६२।११॥
"mahA.spanda*" iti prauDhA "mahA.AtmA".ekatayA_uditA ||3|62|11||
.
the Great.Activity
–as it's called–
the Great Outcoming
–as it's recalled–
the Great Vibration
–as it matures–
thru the Great.Self.Oneness it has arisen
.
"mahA.kriyA"_iti gadita.said.to.be.A
"mahA.udbhava.*" iti smRta.A |
"mahA.spanda*" iti prauDha.A
कदाचिद्_ब्रह्म.सत्ताया* व्यभिचारो ऽनुमीयते ।
kadAcit_brahma.sattAyA: vyabhicAra:_anumIyate |
चित्रम् आकाश.कोशे च न_अन्यथा नियतेः स्थितिः ॥३।६२।१३॥
citram AkAza.koze ca na_anyathA niyate: sthiti: ||3|62|13||
.
whenever
your false reasoning presumes to see,
in the Suchness of the brahman.Immensity
an image
in the field of Space
then that
—and not something.else—
is your Destiny
.
kadA.cit_brahma.sattAyA*
vyabhicAra:_anumIyate =
citram AkAza.koze ca
na_anyathA niyate: sthiti:
.
vlm
विरिञच्य्.आदि.आत्मभिर् बुद्धैर् बोधाय_अविदित.आत्मनाम् ।
viriJci.Adi.Atmabhi:_buddhai:_bodhAya_avidita.AtmanAm |
ब्रह्म.आत्मा_एव सा नियतिः सर्गो ऽयम् इति कथ्यते ॥३।६२।१४॥
brahma.AtmA_eva sA niyati: sarga:_ayam iti kathyate ||3|62|14||
.
ever since virinchi.brahmA
the wise have stated
—for the sake of those who have not realized the Self—
that Destiny is just a Self of the brahman.Immensity,
now called Creation
.
viriJci.Adi.Atmabhi:_buddhai:_
bodhAya_avidita.AtmanAm |
brahma.AtmA_eva sA niyati:
sarga:_ayam iti kathyate
.
*sv.14 Sages make a verbal distinction between brahman and the power and declare that creation is the work of that power.
अचलम् चलवद् दृष्टम् ब्रह्मापूर्य व्यवस्थितः ।
acalam calavat_dRSTam brahmApUrya vyavasthita: |
अन्=आदि.मध्य.पर्यन्तम् सर्गो वृक्ष* इव_अम्बरे ॥३।६२।१५॥
an=Adi.madhya.paryantam sarga:_vRkSa* iva_ambare ||3|62|15||
.
the unmoving seems.to.be moving
in an outpouring
of That brahman.Immensity
–
the sarga.Creation is like
a lone tree
in a vast horizon without beginning, middle, or end
.
acala.m calavat.dRSTa.m
brahmApUrya vyavasthita.:
an=Adi.madhya.paryanta.m
sarga:_vRkSa. iva ambara.e
.
vlm
पाषाण.उदर.लेख.ओघ.न्यायेन_आत्मनि तिष्ठता ।
pASANa.udara.lekha.ogha.nyAyena_Atmani tiSThatA |
ब्रह्मणा नियतिः सर्गो बुद्धो ऽबोधवता_इव खम् ॥३।६२।१६॥
brahmaNA niyati: sarga:_buddha:_a.bodhavatA_iva kham ||3|62|16||
.
sometimes
a stone, when polished, shows a picture
:
so says a nyAya.Adage
.
when
the brahman is seen, it becomes Destiny
.
unseen, it is Space
.
pASANa.udara.lekha.ogha.nyAya.ena
Atmani tiSThatA
brahmaNA niyati: sarga.: buddha.: a..bodha.vat.A iva kha.m
.
*vwv.441. The fixed law of nature that is creation was perceived, like the sky by one unaware (of the world in sleep), by brahmA (the Creator.god) abiding in the Self, in the manner of the multitude of writings in the interior of a stone.
* jd. Geology Shoppes often have a stone that presents a mountain landscape, a natural inlay in the stone, often with a Japanese flavor. what are they called???] — {*AS. Are you probably thinking of geodes?} — jd. I think you mean the "Thunder Eggs" featured in many mythologies. do they feature prominently in any Sanskrit myth? ¶ I was not thinking of such a hollow stone, with a becrystaled inner wall, a sort or Heart.Cave..but rather a flat stone that has been polished to reveal a glimpse of mountains and sky. I think it might be a special variety of agate or opal.
देहे यथा_अङ्गिनो ऽङ्ग_आदि दृश्यते चित्.स्वभावतः ।
dehe yathA_aGgina:_aGga_Adi dRzyate cit.svabhAvata: |
ब्रह्मणा पद्मजत्वेन नियति.आदि.अङ्गकम् यथा ॥३।६२।१७॥
brahmaNA padmajatvena niyati.Adi.aGgakam yathA ||3|62|17||
.
as
chit.Consciousness
becomes a self
in a body
with all its limbs and organs
having come to be
thru the self.becoming of Consciousness
—
so
niyati.Destiny
is the embodiment
of the LotusBorn brahmA
.
एषा दैवम् इति प्रोक्ता सर्वम् सकल.कालगम् ।
eSA daivam iti proktA sarvam sakala.kAlagam |
पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता ॥३।६२।१८॥
padArtham alam Akramya zuddhA cit_iti saMsthitA ||3|62|18||
.
eSA – This – daiva.m
iti prokta.A sarvam sakala.kAlaga.m
padArtha.m alam Akramya. zuddha.A cit iti saMsthita.A
.
but
now called daiva.Fate
it pervades Time
overwhelmingly everything established in Consciousness
.
स्पन्दितव्यम् पदार्थेन भाव्यम् वा भोक्तृता.पदम् ।
spanditavya.m padArtha.ina bhAvya.m vA bhoktRtA.padam |
अनेन_इत्थम् अनेन_इत्थम् अवश्यम् इति दैव.धीः ॥३।६२।१९॥
anena_ittham anena_ittham avazyam iti daiva.dhI: ||3|62|19||
.
in the sense that
what's about.to.vibrate
—about.to.become—
when the state of the participant, one way or the other, is necessarily so
is
that is considered to be daiva.Fate
.
by/with the spanditavya*m padArtha.thing\word.meaning.ina
bhA'vya*m vA.or bhoktR*,tA.ness/state.pada.effective.state/condition.m |
anena.w.this ittham.so/in.such.a.way anena.w.this ittham.so/in.such.a.way avazya*m iti daiva*dhi.meditative.thot:
.
by/with the
spanditavya*
bhA'vya*
~*daiva.fate/Fate
.
*vlm.19. The meaning of Destiny, comprises the knowledge of the causes, which move, support and sustain all things in their proper order, and that such and such causes, must produce such and such effects for ever.
एषा_एव पुरुष.स्पन्दास् तृण.गुल्म.आदि च_अखिलम् ।
eSA_eva puruSa.spanda:_tRNa.gulma.Adi ca_akhilam |
एषा_एव सर्व.भूत.आदि जगत्.काल.क्रिया=आदि च ॥३।६२।२०॥
eSA_eva sarva.bhUta.Adi jagat.kAla.kriyA=Adi ca ||3|62|20||
.
This
is in fact the spanda.Vibration
of a person
&
so too for grasses and groves galore
&
for all beings of all sorts
&
for the world,
and all its works
&
Time
.
eSA eva puruSa.spanda: tRNa.gulma.Adi ca_akhilam
eSA eva sarva.bhUta.Adi jagat.kAla.kriyA=Adi ca
.
*vlm.20. This destiny is the force or mobile power, that moves all men and animals, and vegetable and inanimate creations; it is the beginning (or primary source) of the time and motion of all beings.
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च ।
anayA pauruSI sattA sattAsyA: pauruSeNa ca |
लक्ष्यते भुवनम् यावद् द्वे एक.आत्मतया_एव हि ॥३।६२।२१॥
lakSyate bhuvanam yAvat_dve eka.AtmatayA_eva hi ||3|62|21||
.
it is thru pauruSha.HumanPower
that there is personal Suchness
—
and in the great sat.tA.Such.ness
thru that Power
is
what is signified by "world"
—
there is one Self in the two
.
anayA pauruSI sattA
sattAsyA: pauruSeNa ca =
lakSyate bhuvanam yAvat
dve eka.AtmatayA_eva hi
.
*VLMitra/P.21 It is combined with Divine Power, and this combination of them into one is the cause of the production and existence of the world.
नरेण पौरुषेण_एव कार्ये सत्ता.आत्मके उभे ।
nareNa pauruSeNa_eva kArye sattA.Atmake ubhe |
ईदृश्य्_एतेन नियतिर् एवम् नियति.पौरुषे ॥३।६२।२२॥
IdRzi_etena niyati:_evam niyati.pauruSe ||3|62|22||
.
it is by pauruSha.HumanPower alone
that something is to be done in Suchness
in both
:
and only in this way is there Destiny
.
such are Destiny & HumanPower
.
nareNa pauruSeNa_eva
kArye sattA.Atmake ubhe
IdRzi_etena niyati:
evam niyati.pauruSe
.
*AS. Thus (evam) by a man (nareNa) with personal effort only (pauruSeNa eva), are both the fate and action (ubhe niyatipauruSe) to be realized (sattAtmake kArye); thus the fate is derived from him (IdRzI etena niyatiH).
*vlm.22. It is the union or conformity of human exertion, with the course of destiny or decree of, God, that is productive of certain ends, which are respectively called their destiny and destined effects. (Here Destiny is defined as the combination of human and superhuman powers; and that the co.operation of natural and supernatural agencies, are necessary to the production of effects).
प्रष्टव्यो अहम् त्वया राम दैव.पौरुष.निर्णयः ।
praSTavya:_aham tvayA rAma daiva.pauruSa.nirNaya: |
मद्.उक्तम् पौरुषम् पात्न्यम् त्वया_इति नियतिः स्थिता ॥३।६२।२३॥
mat.uktam pauruSam pAtnyam tvayA_iti niyati: sthitA ||3|62|23||
.
praSTavya*: aham."I" tvayA.w.you, Râma, daiva.fate/Fate.pauruSa.personal(effort)\huManity/personality.nirNaya*: =
mat.my/mine.ukta.said/told.m pauruSa.personal(effort)\huManity/personality.m pAtnya*m
tvayA iti niyati: sthitA
.
that I am to.be.questioned by you
on the relation of daiva.Fate and Personal Works
:
and also
that the pauruSha.HumanPower that's taught by me is to be exercised
by you
:
that, rAma, is our Destiny
.
*sv.23 That you should ask me these questions is ordained by niyati;
and that you should act upon my teaching is also ordained by niyati.
*vlm.23. What more have you to ask me, Ráma! with regard to destiny and self.exertion; when I tell you that it is destined to all beings to betake themselves to their proper actions, in the destined or prescribed manner, in order to bring about the desired result?
भोजयिष्यति माम् दैवम् इति दैव.परायणः ।
bhojayiSyati mAm daivam iti daiva.parAyaNa: |
यत्_तिष्ठति_अक्रियो_मौनम् नियतेः_एष* निश्चयः ॥३।६२।२४॥
yat_tiSThati_akriya:_maunam niyate:_eSa* nizcaya: ||3|62|24||
.
bhojayiSyati. mAm daiva.m
iti daiva.parAyaNa.: =
yat tiSThati. akriya.:_mauna.m
of niyati.e: eSa* nizcaya.:
.
"I shall enjoy my fated daily bread",
says the devoted Fatalist,
remaining actionless and still
:
he surely gets his Destiny
.
न स्याद् बुद्धिर् न कर्माणि न विकार.आदि न_आकृतिर् ।
na syAt_buddhi:_na karmANi na vikAra.Adi na_AkRti: |
केवलम् त्व्_इत्थम् आकल्पम् स्थित्या भाव्यम् इति स्थिताः ॥३।६२।२५॥
kevalam tu_ittham Akalpam sthityA bhAvya.m iti sthitA: ||3|62|25||
.
it has no need for Intellect
nor Karmic action
nor the flux of Prakrti.Nature,
&
it takes no embodiment
—
entirely Thus,
throughout the ages,
it abides as immanence,
.
na syAt_buddhi:
na karmANi
na vikAra.Adi
na_AkRti.: =
kevalam tu_ittham Akalpa.m
sthityA. bhAvya.m iti sthita.A:
.
26
अवश्यम् भवितव्या_एषा तु_इदम् इत्थम् इति स्थितिः ।
avazyam bhavitavyA_eSA tu_idam ittham iti sthiti: |
न शक्यते लङ्घयितुम् अपि रुद्र.आदि.बुद्धिभिः ॥३।६२।२६॥
na zakyate laGghayitum api rudra.Adi.buddhibhi: ||3|62|26||
.
this impulsive futurity,
in other words,
becomes a state that cannot be avoided
—
not by the effective Intellect of Rudra.the Terrible
or any of the other Gods
.
avazyam. bhavitavya.A eSA
tu idam ittham iti sthiti.:
na zakyate laGghayitum.
api rudra.Adi.buddhi.bhi:
.
*vwv. This position: ''This is in this manner,'' which is destined to happen surely, cannot be violated_..
*sv._.. cannot be set aside even by gods like Rudra.
पौरुषम् न परित्याज्यम् एताम् आश्रित्य धीमता ।
pauruSam na parityAjyam etAm Azritya dhImatA |
पौरुषेण_एव रूपेण नियतिर् हि नियामिका ॥३।६२।२७॥
pauruSeNa_eva rUpeNa niyati:_hi niyAmikA ||3|62|27||
.
pauruSha.HumanPower does not submit
:
the wise make it their recourse
.
in the form of HumanPower
Destiny indeed becomes the Destined
.
pauruSam na parityAjyam
etAm Azritya dhImatA |
pauruSeNa_eva rUpeNa
niyati:_hi niyAmikA
.
*vwv.446/62.27. Human effort ought not to be abandoned by a wise person resorting to this (conception of a fixed law of Nature). The fixed law of Nature is indeed the controller, only in the form of human effort.
*sv.27 But, wise men should not give up self.effort because of this, for niyati functions only as and thru self.effort.
अपौरुषम् हि नियतिः पौरुषम् सा_एव सर्ग.गा ।
a.pauruSam hi niyati: pauruSam sA_eva sarga.gA |
निष्फला_अ.पौरुष.आकारा स.फला पौरुष.आत्मिका ॥३।६२।२८॥
niSphalA_a.pauruSa.AkArA sa.phalA pauruSa.AtmikA ||3|62|28||
.
a.pauruSam hi niyati:
pauruSam sA_eva sarga.gA
niSphalA_a.pauruSa.AkArA
sa.phalA pauruSa.AtmikA
.
since
Destiny is without HumanPower
and only Power can produce a sarga.Creation
:
from a powerless form there is no fruit;
but an empowered nature is fruitful
.
*vlm.28. Destiny is inactive and abortive, without an active power to enforce it to action; it is human activity, that is productive of any effect or production in nature by the help of destiny.
*sv.28 This niyati has two aspects, human and superhuman: the former is seen where self.effort bears fruit and the latter where it does not.
नियत्या मूकताम् एत्य निष्.पौरुषतया_अ.क्रियम् ।
niyatyA mUkatAm etya niS.pauruSatayA_a.kriyam |
यस् तिष्ठति प्राण.मरुत्.स्पन्दास् तस्य क्व गच्छति ॥३।६२।२९॥
ya:_tiSThati prANa.marut.spanda:_tasya kva gacchati ||3|62|29||
.
under niyati.Destiny\System..Destiny
—
in silent inactivity
in HumanPower
—
when the Vibration of the prANa airs comes to rest
how can there be activity
?
niyatyA mUkatAm etya
niS.pauruSatayA_a.kriyam |
ya:_tiSThati
prANa.marut.spanda:
tasya kva gacchati
.
*sv.29 If one remains idle, depending upon niyati to do everything for him, he soon discovers that his life departs — for life is action.
अथ प्राण.क्रिया.रोधम् अपि कृत्वा विरामदम् ।
atha prANa.kriyA.rodha.m api kRtvA virAmadam |
यदि तिष्ठति तत् साधुर् मुक्त* एव किम् उच्यते ॥३।६२।३०॥
yadi tiSThati tat sAdhu:_mukta* eva kim ucyate ||3|62|30||
.
suppose
that there is restraint of the prAnic activity,
that gives him rest,
the sAdhu resting so,
could he be called free
?
atha.next prANa.Prâna.Air/life.kriyA*rodha.m api.even/tho kRtvA.having.done/made virAmada*m yadi.if tiSThat.resting/remaining .i tat.hit/that sAdhu*: mukta.loosed/Free* eva.very/only kim.??/what/why ucyate.is.said.to.be/called
.
virAmada*
.
*vlm.30. It is good to sit quiet; by restraining even the vital breath in Yoga meditation; whereby one can obtain his liberation: otherwise the inactive man is not to be called a Yogi, but an idler and a lazzarone.
*sv.30 He can, by entering into the highest superconscious state, stop the breath and attain liberation:_.
पौरुष.एक.आत्मता श्रेयो मोक्षे ऽत्यन्तम् अकर्तृता ।
pauruSa.eka.AtmatA zreya:_mokSe_atyantam a.kartRtA |
आभ्याम् तु सबलः पक्षो निर्दुःखा_एव महात्मनाम् ॥३।६२।३१॥
AbhyAm tu sabala: pakSa:_nir.du:khA_eva mahAtmanAm ||3|62|31||
.
the practice of HumanPower in one.Selfness is excellent;
and, in mokSha.Freedom, total unDoerness;—
and, of these two,
the stronger way is the painless HumanPower of the Great mahA.Atma.s
.
pauruSa.eka.AtmatA zreya:
mokSa.e_atyantam a.kartRtA
AbhyAm tu sabala.: pakSa.:
nir.du:.bad.kha.space/sorrow..A eva mahAtmanAm
.
*AS. The pauruSa and total inactivity, from both of these (AbhyAm) the desirable liberation results, but (tu) the great minded have the strong (active) method and it is certainly painless (for them).
*vlm.31. Both activity and inactivity are good for our liberation from pain; but the high minded esteem that as better, which saves them from the greater pain of regeneration: (i.e. the hibernation of Yoga meditation).
*sv.31_. but then that is indeed the greatest self.effort!
नियतिर् ब्रह्म.सत्ताभा तस्याम् चेत् परिणम्यते ।
niyati:_brahma.sattAbhA tasyAm cet pariNamyate |
नूनम् परम.शुद्ध.आख्यम् तत्.प्राप्ता_एव परागतिः ॥३।६२।३२॥
nUnam parama.zuddha.Akhyam tat.prAptA_eva parAgati: ||3|62|32||
.
Niyati.Destiny
is the Brahman.Immensity.Immensity becoming.So
.
if one surrenders to That,
there is indeed what is called the Supreme Purity
—
the final goal is surely reached
.
Niyati.Destiny brahma.Brahman.Immensity.satta.beingness.AbhA.splendour/light\likeness\resembling.a tasyAm* cet.if pariNamyat*e | nUnam.finally parama.higher\super-.zuddha.pure/clear.Akhya.called/named.m tat.hit/that.prApta.gotten.a eva.very/only parAgati*:
.
tasyAm
pariNamyat*e
parAgati
.
*AS. If the fate which is illuminated by the true existence brahman.Immensity results into that painless state (nirdu:khA sthiti: of the previous verse), then indeed it is the final stage known "as absolute pure" (nUnam tat paramazuddhAkhyam), the final goal is certainly reached (prAptA eva parA gatiH).
*sv.32 The infinite consciousness alone appears as one thing in one place and another in another place.
एतैर् नियत्य्.आदि.महा.विलासैर्
etai:_niyati.Adi.mahA.vilAsai:
ब्रह्मैव विस्फुर्जति सर्वग.आत्मा ।
brahmaiva visphurjati sarvaga.AtmA |
तृण.आदि.वल्ली.तरु.गुल्म.जालैः
tRNa.Adi.vallI.taru.gulma.jAlai:
सत्ता_इव तोयस्य धर.अन्तरस्था ॥३।६२।३३॥
sattA_iva toyasya dhara.antarasthA ||3|62|33||
.
destiny & its playthings
are
the Immensity that bursts.forth as omnipresent self
etai: niyati.Adi.mahA.vilAsa.i:_
brahmaiva visphurj.ati sarvaga.AtmA |
tRNa.Adi.vallI.taru.gulma.jAla.i:
sattA. iva toya.sya dhara.antarastha.A
FM3063
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha