62. Chapter 62

श्रीवसिष्ठ उवाच । परमाणुनिमेषाणां लक्षांशकलनास्वपि । जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥ १ ॥

śrīvasiṣṭha uvāca | paramāṇunimeṣāṇāṃ lakṣāṃśakalanāsvapi | jagatkalpasahasrāṇi satyānīva vibhāntyalam || 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.

तेष्वप्यन्तस्तथैवान्तः परमाणुकणं प्रति । भ्रान्तिरेवमनन्ताहो इयमित्यवभासते ॥ २ ॥

teṣvapyantastathaivāntaḥ paramāṇukaṇaṃ prati | bhrāntirevamanantāho iyamityavabhāsate || 2 ||

It is our error that represents them as true to us, though they are as false as our calculation of those infinitesimals.

वहन्तीमाः पराः सत्ताः शान्ताः सर्गपरम्पराः । सलिलद्रवतेवान्तःस्फुटावर्तविवर्तिका ॥ ३ ॥

vahantīmāḥ parāḥ sattāḥ śāntāḥ sargaparamparāḥ | saliladravatevāntaḥsphuṭāvartavivartikā || 3 ||

These creations whether past or future, follow one another in endless succession, like the overflowing currents of water, with all the waves, eddies and whirlpools in them.

मिथ्यात्मिकैव सर्गश्रीर्भवतीह महामरौ । तीरद्रुमलतोन्मुक्तपुष्पालीव तरङ्गिणी ॥ ४ ॥

mithyātmikaiva sargaśrīrbhavatīha mahāmarau | tīradrumalatonmuktapuṣpālīva taraṅgiṇī || 4 ||

The prospect of these created worlds is as false, as the delusive mirage, which presents a stream of water, flowing with strings of flowers, fallen from the plants on the shore.

स्वप्नेन्द्रजालपुरवत्संकथेहापुराद्रिवत् । संकल्पवदसत्यैव भाति सर्गानुभूतिभूः ॥ ५ ॥

svapnendrajālapuravatsaṃkathehāpurādrivat | saṃkalpavadasatyaiva bhāti sargānubhūtibhūḥ || 5 ||

The conceptional creation is as baseless, as a city in a dream or magic show; or as a mountain in fiction, or an imaginary castle in air.

श्रीराम उवाच । एकात्मैकतयैवं हि जाते सम्यग्विचारणात् । निर्विकल्पात्मविज्ञाने परे ज्ञानवतां वर ॥ ६ ॥

śrīrāma uvāca | ekātmaikatayaivaṃ hi jāte samyagvicāraṇāt | nirvikalpātmavijñāne pare jñānavatāṃ vara || 6 ||

Rama 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.

किमर्थमिह तिष्ठन्ति देहास्तत्त्वविदामपि । दैवेनैव समाक्रान्ता दैवमत्र च किं भवेत् ॥ ७ ॥

kimarthamiha tiṣṭhanti dehāstattvavidāmapi | daivenaiva samākrāntā daivamatra ca kiṃ bhavet || 7 ||

Now tell me, what you have to say with regard to the material bodies, which these existence bear on earth; and what is the cause that the body is subject to the casualties unknown to the inward spirits.

श्रीवसिष्ठ उवाच । अस्तीह नियतिर्ब्राह्मी चिच्छक्तिः स्पन्दरूपिणी । अवश्यभवितव्यैकसत्ता सकलकल्पगा ॥ ८ ॥

śrīvasiṣṭha uvāca | astīha niyatirbrāhmī cicchaktiḥ spandarūpiṇī | avaśyabhavitavyaikasattā sakalakalpagā || 8 ||

Vasishtha 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.

आदिसर्गे हि नियतिर्भाववैचित्र्यमक्षयम् । अनेनेत्थं सदा भाव्यमिति संपद्यते परम् ॥ ९ ॥

ādisarge hi niyatirbhāvavaicitryamakṣayam | anenetthaṃ sadā bhāvyamiti saṃpadyate param || 9 ||

She is invested from the beginning with irresistible and multifarious powers; and destines the manner in which every thing is to take place and continue for ever.

महासत्तेति कथिता महाचितिरिति स्मृता । महाशक्तिरिति ख्याता महादृष्टिरिति स्थिता ॥ १० ॥

mahāsatteti kathitā mahācitiriti smṛtā | mahāśaktiriti khyātā mahādṛṣṭiriti sthitā || 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.

महाक्रियेति गदिता महोद्भव इति स्मृता । महास्पन्द इति प्रौढा महात्मैकतयोदिता ॥ ११ ॥

mahākriyeti gaditā mahodbhava iti smṛtā | mahāspanda iti prauḍhā mahātmaikatayoditā || 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.

तृणानीव जगन्त्येवमिति दैत्याः सुरा इति । इति नागा इति नगा इत्याकल्पं कृतास्थितिः ॥ १२ ॥

tṛṇānīva jagantyevamiti daityāḥ surā iti | iti nāgā iti nagā ityākalpaṃ kṛtāsthitiḥ || 12 ||

She whirls the worlds as straws, and bears her sway over the deities and demons; she commands the Naga dragons and the mountain monsters to the end of time.

कदाचिद्ब्रह्मसत्ताया व्यभिचारोऽनुमीयते । चित्रमाकाशकोशे च नान्यथा नियतेः स्थितिः ॥ १३ ॥

kadācidbrahmasattāyā vyabhicāro'numīyate | citramākāśakośe ca nānyathā niyateḥ sthitiḥ || 13 ||

She is sometimes thought to be an attribute of Divine essence, and to remain pictured in her ever varying colours in the hollow vacuity of the Divine Mind.

विरिञ्चयाद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम् । ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते ॥ १४ ॥

viriñcayādyātmabhirbuddhairbodhāyāviditātmanām | brahmātmaiva sā niyatiḥ sargo'yamiti kathyate || 14 ||

The learned have explained Brahma the Demiurge, to be identic with the Spirit of Brahma, for the understanding of those that are ignorant in spiritual knowledge; and by destiny they mean his creation.

अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः । अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे ॥ १५ ॥

acalaṃ calavaddṛṣṭaṃ brahmāpūrya vyavasthitaḥ | anādimadhyaparyantaṃ sargo vṛkṣa ivāmbare || 15 ||

The immovable spirit of Brahma, appears to be full of moving creatures and the infinity of Divine existence, seems to teem with the finite creation in the midst of it, like a grove of trees growing under the concavity of the hollow sky.

पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता । ब्रह्मणा नियतिः सर्गो बुद्धोऽबोधवतेव खम् ॥ १६ ॥

pāṣāṇodaralekhaughanyāyenātmani tiṣṭhatā | brahmaṇā niyatiḥ sargo buddho'bodhavateva kham || 16 ||

The unwaking spirit of God reflected various images in itself (as in a dream), likening to the reflection of a dense forest in the lens of a crystal stone: and these were understood by the demiurgus Brahma, as the prototype of the destined creation, in the hollow sphere of the Divine mind.

देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः । ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा ॥ १७ ॥

dehe yathāṅgino'ṅgādi dṛśyate citsvabhāvataḥ | brahmaṇā padmajatvena niyatyādyaṅgakaṃ tathā || 17 ||

The Intellect naturally exhibits a variety of forms in itself, as the body of an embodied person, shows its various members to view; and these were taken by the lotus-born Brahma, as the several parts in the great body of the cosmos.

एषा दैवमिति प्रोक्ता सर्वं सकलकालगम् । पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता ॥ १८ ॥

eṣā daivamiti proktā sarvaṃ sakalakālagam | padārthamalamākramya śuddhā ciditi saṃsthitā || 18 ||

This foreknowledge of events imprinted in the Intellect of God, is called Destiny, which extends over all things at all times.

स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम् । अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः ॥ १९ ॥

spanditavyaṃ padārthena bhāvyaṃ vā bhoktṛtāpadam | anenetthamanenetthamavaśyamiti daivadhīḥ || 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.

एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम् । एषैव सर्वभूतादि जगत्कालक्रियादि वा ॥ २० ॥

eṣaiva puruṣaspandastṛṇagulmādi cākhilam | eṣaiva sarvabhūtādi jagatkālakriyādi vā || 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 । लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि ॥ २१ ॥

anayā pauruṣī sattā sattāsyāḥ pauruṣeṇa ca | lakṣyate bhuvanaṃ yāvaddve ekātmatayaiva hi || 21 ||

It is combined with Divine power, as the power divine is combined with it; and this combination of them into one, is the cause of the production and existence of the world.

नरेण पौरुषेणैव कार्ये सत्तात्मके उभे । ईदृश्येतेन नियतिरेवं नियतिपौरुषे ॥ २२ ॥

nareṇa pauruṣeṇaiva kārye sattātmake ubhe | īdṛśyetena niyatirevaṃ niyatipauruṣe || 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.

प्रष्टव्योऽहं त्वया राम दैवपौरुषनिर्णयः । मदुक्तं पौरुषं पाल्यं त्वयेति नियतिः स्थिता ॥ २३ ॥

praṣṭavyo'haṃ tvayā rāma daivapauruṣanirṇayaḥ | maduktaṃ pauruṣaṃ pālyaṃ tvayeti niyatiḥ sthitā || 23 ||

What more have you to ask me, Rama! 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 मां दैवमिति दैवपरायणः । यत्तिष्ठत्यक्रियो मौनं नियतेरेष निश्चयः ॥ २४ ॥

bhojayiṣyati māṃ daivamiti daivaparāyaṇaḥ | yattiṣṭhatyakriyo maunaṃ niyatereṣa niścayaḥ || 24 ||

When a predestinarian sits idle and quiet, under the belief of being fed by his fixed lot; he is then said to depend on his destiny alone:

न स्याद्बुद्धिर्न कर्माणि न विकारादि नाकृतिः । केवलं त्वित्थमाकल्पं स्थित्या भाव्यमिति स्थिताः ॥ २५ ॥

na syādbuddhirna karmāṇi na vikārādi nākṛtiḥ | kevalaṃ tvitthamākalpaṃ sthityā bhāvyamiti sthitāḥ || 25 ||

By sitting idle in the manner of a waiter on Providence, for the whole of his lifetime, he gains nothing; but comes to lose his good sense and energy in a short time, and finally dies away in famine by his sole reliance on destiny. (Hence fate = fat and faut.

अवश्यंभवितव्यैषा त्विदमित्थमिति स्थितिः । न शक्यते लङ्घयितुमपि रुद्रादिबुद्धिभिः ॥ २६ ॥

avaśyaṃbhavitavyaiṣā tvidamitthamiti sthitiḥ | na śakyate laṅghayitumapi rudrādibuddhibhiḥ || 26 ||

It is quite certain that whatever is destined, must surely come to pass of its own accord; and that it is impossible to prevent it by the foresight of gods and men.

पौरुषं न परित्याज्यमेतामाश्रित्य धीमता । पौरुषेणैव रूपेण नियतिर्हि नियामिका ॥ २७ ॥

pauruṣaṃ na parityājyametāmāśritya dhīmatā | pauruṣeṇaiva rūpeṇa niyatirhi niyāmikā || 27 ||

Yet the intelligent ought not cease to exert their activity, by relying in their fates only;for they must know that it is our exertion that brings destiny into action.

अपौरुषं हि नियतिः पौरुषं सैव सर्गगा । निष्फलाऽपौरुषाकारा सफला पौरुषात्मिका ॥ २८ ॥

apauruṣaṃ hi niyatiḥ pauruṣaṃ saiva sargagā | niṣphalā'pauruṣākārā saphalā pauruṣātmikā || 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.

नियत्या मूकतामेत्य निष्पौरुषतयाऽक्रियम् । यस्तिष्ठति प्राणमरुत्स्पन्दस्तस्य क्व गच्छति ॥ २९ ॥

niyatyā mūkatāmetya niṣpauruṣatayā'kriyam | yastiṣṭhati prāṇamarutspandastasya kva gacchati || 29 ||

Depend on destiny, and remain both deaf and dumb as a doll; be inactive, and become dull and torpid as a block. Say, what is the good of this vital breath, unless it has its vitality and activity?

अथ प्राणक्रियारोधमपि कृत्वा विरामदम् । यदि तिष्ठति तत्साधुर्मुक्त एव किमुच्यते ॥ ३० ॥

atha prāṇakriyārodhamapi kṛtvā virāmadam | yadi tiṣṭhati tatsādhurmukta eva kimucyate || 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.

पौरुषैकात्मता श्रेयो मोक्षोऽत्यन्तमकर्तृता । आभ्यां तु सबलः पक्षो निर्दुःखैव महात्मनाम् ॥ ३१ ॥

pauruṣaikātmatā śreyo mokṣo'tyantamakartṛtā | ābhyāṃ tu sabalaḥ pakṣo nirduḥkhaiva mahātmanām || 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 hybernation of Yoga meditation).{GL_NOTE:73134:}

नियतिर्ब्रह्मसत्ताभा तस्यां चेत्परिणम्यते । नूनं परमशुद्धाख्यं तत्प्राप्तैव परागतिः ॥ ३२ ॥

niyatirbrahmasattābhā tasyāṃ cetpariṇamyate | nūnaṃ paramaśuddhākhyaṃ tatprāptaiva parāgatiḥ || 32 ||

This inactive destiny is a type of the latent Brahma; and who so leans to it by laying aside his busy course, is verily installed in the supremely holy state of highest felicity.

एतैर्नियत्यादिमहाविलासैब्रह्मैव विस्फूर्जति सर्वगात्मा । तृणादिवल्लीतरुगुल्मजालैः सत्तेव तोयस्य धरान्तरस्था ॥ ३३ ॥

etairniyatyādimahāvilāsaibrahmaiva visphūrjati sarvagātmā | tṛṇādivallītarugulmajālaiḥ satteva toyasya dharāntarasthā || 33 ||

The inert destiny resides every where in the manner of brahma said:—the latent soul in all bodies, and evolves itself in various shapes, by means of activity in all its productions.