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Vasishtha Said y2006.1fb28-29 Canto 2.6 On Fate and Destiny fm1017 (trans. only): Word (complete with Working Notes): https://www.dropbox.com/s/8iira2tmachr5w9/y2006.1fb28-29%20Canto%202.6%20On%20Fate%20and%20Destiny.docx PDF: All YVFiles: http://bit.ly/NjbdVI Audio: pending oॐm "Rare Ramana video", with a wise Cow, and a monkey Prince! http://www.youtube.com/watch?v=w814-Pj3bm8 Canto 2. 6: Overcoming _daiva Fate #vasishtha said: तमात ् ाक्-पौषा_दैवम ् न_अयत ् तत_् ोय दरतू : । साधु-सगम-सच-् हाैर_् जीवम_् उतारये_बलम ् ॥२।६।१॥ "Fate" is just prior _pauruSa—nothing else. Let the Living jIva, with Good Company and the zAstra-s, be forcefully aroused. -1- यथायथा यन: यावेदाशु फलम् तथा । इत पौषमेवाित दैवमतु तदेव च ॥२।६।२॥ Whatever effort you exert, it produces similar fruit: and so it is _pauruSa that people mistake for _daiva Fate. -2- दःखायथाु दःखकालेु हा कटमत कयते । हा कटशदपयायतथा हा दैवमयप ॥२।६।३॥ Out of suffering, in their time of suffering, people cry out "OMIGOD!"; and the meaning of this word "omigod' is just "Fate". -3- ावकमतराकारम ् दैवम ् नाम न वयते । बाल: बलपुसेव तजेतुमह शयते ॥२।६।४॥ There is nothing but your own prior karma that can be called "Fate". Such karma can be conquered, just as a grownup controls a child. -4- यतनो दटु आचार आचारेणाय चाणा । यथाशु शभतामु ् एत तनम ् कम तत ् यथा ॥२।६।५॥ Just as the wrongs of yesterday can be corrected by today's good works, so prior karma is purified by our present acts. -5- तजयाय यतते ये न लोभलवलपटा: । ते दना: ाकृ ता मूढा: िथता दैवपरायणा: ॥२।६।६॥ One who strives for victory, but does not curtail his attachments,— he's a pathetic common fool who clings to the Wheel of Fortune! -6- पौषेण कृ तम ् कम दैवायदभनयत । त नाशयतुयम ् पौषम ् बलवतरम ् ॥२।६।७॥ य एकवतफलयोरथैकमृ ् शयकोटरमू ् । त यन: फु रततथा तससिवद: ॥२।६।८॥ If _karma were Fate's _pauruSa, it would still be negated by a more powerful _pauruSa. It is as.if, of two fruits, one's grown wild, and hangs hollow within; the other, cultivated, is lush with the juice of consciousness. -7-8- यत ् याित जगावा: सिसा अप सयम ् । यकारकयनय य ेयम ् महबलम ् ॥२।६।९॥ Those who wander this world and have attained the highest, will at last attain — Doomsday! (such is the great _pauruSa of the Doomsday-maker) -9- वौ हुडावव युयेते पुषाथ परपरम ् । य एव बलवात स एव जयत णात ् ॥२।६।१०॥ They are like two rams butting heads —two Personal Goals, one on one:— whichever rams the stronger ram, he fast rebuts the other one. -10- भुको मगलेभेन नपोृ यत ् यते बलात ् । तदमायेभपौराणाम ् यनय बलम ् महत ् ॥२।६।११॥ Once a beggar monk was chosen to be a king by the royal elephant. This was the combined _pauruSa of the Ministers, Citizens, and the elephant. -11- पौषेणानमाय यथा दतेन चूयते । अय: पौषमाय तथा शरेणू चूयते ॥२।६।१२॥ By _pauruSa we get our food and grind it up between our teeth:— so by recourse to _pauruSa a hero grinds his enemy. -12- अनभूता ह महताम ् लघवो यनशालनाम ् । यथैटम ् वनयोयते तेन कमसु लोटवत् ॥२।६।१३॥ The poor are the food of the rich: their works and efforts are morsels, lumps for that hungry appetite. -13- शतय पौषम ् यमयम ् वाप यवेत् । तैवमयशतेन बुमामयबुना ॥२।६।१४॥ What a competent person sees as Event, the incompetent, not seeing, calls "Fate". It's the unawakened self-awakening. -14- भूतानाम ् बलवतमू ् यन दैवमत िथतम ् । ततेषामयधठातृ सतामेतफु टम ् मथ: ॥२।६।१५॥ Among the beings are many differences of strength. Is this Fate the Autocrat? do the wise work hard, just to get exercise? -15- शाामायेभपौराणामवकपा वभावधी: । या सा भुकराजय कतृ धतृ जािथते: ॥२।६।१६॥ भुको मगलेभेन नपोृ यियते वचत ् । ातनम ् पौषम ् त बलववाप कारणम ् ॥२।६।१७॥ The _zAstric consensus of the Ministers, elephant, and Citizens was the _pauruSa that gave the kingship to the beggar-monk. (When a beggar-monk is made King solely by the elephant's selection, his prior _pauruSa is the only powerful cause.) -16-17- ऐहकः ातनं हित ातनोऽयतनं बलात ् । सवदा पुषपदतानवेगवाजयीु ॥२।६।१८॥ The present pauruSa destroys the prior, or the prior pauruSa today's. But certainly the stronger present personal energy easily will win. -18- **m.18. The present actions can nullify the past and the past can erase the present. However, one who remains always unperturbed, the calm person will become victorious. **vwv. (Human effort) of this world destroys (the effect of) former action and former action that of today, forcibly.... human action without trembling .... **AS: There is no "or" in the first line. The present activities win our the past _karma. The _karma, if powerful, wins over present effort ; (but) undertakings by a determined person can overcome it (powerful prior karma). वयोर् अयतनयैव या बलता भवेत् । दैवं जेतुं यतो यनैर् बालो यूनेव शयते ॥२।६।१९॥ Of the two, present _pauruSa is evidently the stronger: so the present conquers Fate, as a boy is beaten by a man. -19- **AS: balitA means the property of being a balin - powerfulness! There is meaning of "derive". Of the two (prior and present _karmas), the present has more power ... because it is at hand (pratyakSAt).... **vlm.2.6.19. ... the present state is manifestly superior to the other... मेघेन नीयते यववसरोपािजता कृ ष: । मेघय पुषाथऽसौ जययधकयनवान ् ॥२।६।२०॥ When a drifting stormcloud destroys a year's cultivation, it is the cloud's _pauruSa that conquers: the strong wind. -20- मेणोपािजतेऽयथ नटे काया न खेदता । न बलं य मे शतं त का परदेवना ॥२।६।२१॥ Although it is earned with effort, although the goal be lost, there's no reason for sorrow. When no strength sufficies, then why should I grieve? -21- य शनोम तयाथ यद दःखंु करोय् अहम ् । त अमारत-मयोरृ ् मे युतं यह-रोदनम ् ॥२।६।२२॥ When I may do so, if I cause sorrow, it is for my own death. Not slain, I am daily weeping. -22- **va: "If that would warrant my sorrow... I should be weeping every day, because I'll die... **AS: This is a continuation of the previous thought: "If I keep on lamenting what I cannot do, then it is appropriate for me - one who is dead without being killed - to mourn daily.". The point is that feeling sorry for yourself is like mourning for someone as if dead, even though the person is not dead. The word is amAritamRtyu: = one who has death (mRtyuH) without being killed (amArita). **m. If I weep for something which is beyond my power, I should grieve about death all the time. **vlm. If I should sorrow for what I have not the power to prevent, I must then weep all the days of my life because I am not to be spared by death. **jd. In addition to all these readings, note the var. in Mo: .... / tad amAnitamRtyor me ... // mo_2,6.20 // "amAnitamRtyoH" tAvad mRtyupAtam api anaGgI.kurvata: ||2|6| moT_2,6.20 ||2|6| देशकालयायवशतो वफु रयमी । सवमेव जगावा जययधकयनवान ् ॥२।६।२३॥ तमापौषमाय सछाै: ससमागमै: । ाममलताम ् नीवा ससारजलधम ्तरेत् ॥२।६।२४॥ Place, Time, Action, Substance — all these flash forth as this world-appearance, emerging as the fulfilment of effort. Therefore have recourse to the power of _pauruSa, together with the _zAstra-s and Good Company:— and so finding immaculate _zAstra-wisdom, get free from the saMsAra-net. -23-24- ातनचैहकचेमौ पुषाथ फलमौु । सजातौ पुषारये जयययधकतयो: ॥२।६।२५॥ The Present and the Prior Trees both bear the fruit of Personal Goals, growing in _puruSa Forest. The stronger of the two bears fruit. -25- कम यः ातनं तुछं न नहित शभेहतैःु । अो जतुरनीशोऽसावामनः सुखदःखयोःु ॥२।६।२६॥ Somebody who does not strike.down all such prior karma-s by means of pure effort, — he is an ignorant person, powerless against his own pleasures and sorrows. -26- ईवरेरतो गछेवगम ् नरकमेव वा । स सदैव पराधीन: पशरेवु न सशय: ॥२।६।२७॥ यतूदारचमकार: सदाचारवहारवान ् । स नयात जगमोहामगेृ : पजरादव ॥२।६।२८॥ किचमाम ् ेरययेवमयनथकु कपने । य: िथतोऽटमुसयृ यायोऽसौ दरतोऽधमू : ॥२।६।२९॥ One who is driven by the gods, hoping for Heaven, fearing Hell, he is a beast without a doubt. But O he's highly wonderful who follows faithfully the path out of the world-delusion, like a lion loosed out of his cage. "Something drives me to do this!"— this is the worthless misconception of a weak.minded person.
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