Fate’s sentence written on the brow no hand can e'er efface. Bhartrhari
The quote "Fate's sentence written on the brow no hand can e'er efface" by
Bhartrhari envisages the timeless theme of destiny and the inexorable
nature of fate. Bhartrhari, a renowned Indian philosopher and poet from the
5th century CE, delves into the profound notion that each individual
carries within them a predetermined path, etched into their very being, beyond
the realm of human control.
In interpreting Bhartrhari’ s words, one must first acknowledge the
concept of fate as an omnipotent force shaping the course of human lives.
It suggests that our destinies are not solely shaped by our actions or
choices but are predetermined by forces beyond our free willed planning and
the executions. The idea of fate's sentence being "written on the brow"
signifies that it is ingrained in the essence of our existence, manifesting
itself visibly to the world, as written by Vedic scriptures and other
living structure in other languages’ scriptures.
Krishna says,” mat-karma-krin mat-paramo mad-bhaktah sanga-varjitah
nirvairah sarva-bhuteshu yah sa mam eti pandava
BG 11.55: Those who perform all their duties for My sake, who depend upon
Me and are devoted to Me, who are free from attachment, and are without
malice toward all beings, such devotees certainly come to Me.
Also says I shall redeem you from all sins. Then why should Veda
Vedangas stress on karma, including the B G?
This verse is diabolic and tough to follow and too plainly said by
Krishna: कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥
karmaṇy akarma yaḥ paśyed
akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu
sa yuktaḥ kṛtsna-karma-kṛt (not krishna krtsna)
karmaṇi — in- action; akarma — inaction; yaḥ — one who; paśyet — observes;
akarmaṇi — in- inaction; ca — also; karma — fruitive action; yaḥ — one who;
saḥ — he; buddhi-mān — is intelligent; manuṣyeṣu — in human society; saḥ —
he; yuktaḥ — is in the transcendental position; kṛtsna-karma-kṛt — although
engaged in all activities.
One who sees inaction in action and action in inaction is intelligent among
men, and he is in the transcendental position, although engaged in all
sorts of activities.
ONE MUST ACT. KRISHNA ASSURED THAT EVEN THOUGH HE NEED NOT DO
ANYTHING, YET HE IS IN ACTION. SO IDLING IF ASSSUMED AS ACTION IS NOT ANY
ACTION. Action is done only in two ways. While doing anything, do it as if
it is not for you (nishkamya desireless) ; then one is working for others
only and no fruit of action is desired for the self. AVAN SOLRAAN; IVAN
SEYRAN. But you are getting salary, fee, commission rewards etc which is
kamya karma; then? Sumayiruthale Sugam as stated by the siddhar. Then
remain with the folded hands? NO. Keep doing actively thinking
easwaraarppanam; nothing I need. You have forced it on me as KARMA. So, I
am doing it; all are only your attitude. Then Kannane kaattinaan; kannane
koli seygindraan. So, all good and bad shall only go to HIM. In that
process in that rare moment of EGO I forgot and so I became sinned. Then HE
shall redeem from sarva paabeyeshu. And because there are no punyam and
papam in my account, Karma theory is defeated. Then HE confirms that,
without the budhi, no one can escape Karma. And alternatively, since
commitments for self, B G 11 55 is applied. Thus, Karma is strong or lese
Buddhism will not speak about it. Nor the Jainism.
Tiruvalluar kept 10 verses under this head.
குறள் 371: ஆகூழால் தோன்றும் அசைவின்மை கைப்பொருள் போகூழால் தோன்று மடி
Aakoozh=income; Pokoozh= poverty. Valluvar says that when money is pouring
in, all your efforts and hard work will arise; but when one loses all, one
becomes lazy; and both are due to Karma.
பரியினும் ஆகாவாம் பாலல்ல உய்த்துச் சொரியினும் போகா தம
Karma hit on square; when you throw awy as you don’t wish to have,
but Karma is , it shall stay with it cannot leave; while, by whatever means
, one is trying hold, by all actions, what is not one’s , will not stay
with you.
வகுத்தான் வகுத்த வகையல்லாற் கோடி தொகுத்தார்க்குந் துய்த்த லரிது
Unless he wishes you to be on top, all your efforts have no
value, but it is not the action is guilty but HIM=vaguthaan vagaai=Karma.
Khaleel Gibron wrote in the poem The Rubáiyát of Omar Khayyam,
1859:
The Moving Finger writes; and, having writ,
Moves on: nor all thy Piety nor Wit
Shall lure it back to cancel half a Line,
Nor all thy Tears wash out a Word of it.
BirthrHari said it long ago before Khaleel.
The notion of fate's unerasable decree challenges the human desire for
autonomy and free will. Despite our efforts to alter our destinies or defy
the hand of fate, Bhartrhari suggests that such endeavours are futile. No
matter how hard we may strive, we cannot escape the path laid out for us.
This notion evokes a sense of resignation, prompting individuals to accept
their fate with humility and equanimity.
Furthermore, the phrase "no hand can e'er efface" underscores the
permanence of fate's decree. It implies that not even the most powerful
human agency can alter or erase the predetermined course of our lives. In a
world where individuals often seek to exert control over their
circumstances, Bhartrhari’ s words serve as a poignant reminder of the
limits of human influence.
However, while Bhartrhari’ s quote may seem deterministic in nature,
it also invites contemplation on the role of human agency within the
framework of fate. As seen in B G. While we may not have control over the
broader trajectory of our lives, we still possess the capacity to navigate
the challenges and opportunities presented to us. Our choices and actions,
though constrained by fate, contribute to the unfolding of our individual
narratives. And never worry about the results.
Moreover, the idea of fate's sentence being "written on the brow"
suggests a form of cosmic justice or divine plan guiding our lives. In this
interpretation, fate is not a random or arbitrary force but rather a deliberate
design woven into the fabric of existence. It imbues our lives with meaning
and purpose, even in the face of adversity or uncertainty. Bhartrhari’ s
quote serves as a poignant reflection on the enigmatic nature of fate and
the human condition. It invites us to ponder the interplay between destiny
and agency, acknowledging the limits of human control while embracing the
inherent mysteries of existence. Ultimately, fate's sentence may be
immutable, but how we navigate its unfolding- may be- remains within our
grasp. K Rajaram IRS 29524 30524
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