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 (in Arabic), is synonymous with death). 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. 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. (Because it is, destined, that destiny requires to be enforced by human exertion, in order to bring on its effect. It is operation which enforces the law, which is otherwise dormant and a dead letter). 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. 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? (Destiny has destined man to exertion in order to produce the destined end; and has so ordained all animated nature, in order to be productive). 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. 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).[3] 32. This inactive destiny is a type of the latent Brahmá; and who so leans to it by laying aside his busy course, is verily installed in the supremely holy state of highest felicity (as in _ecstasis_ and hypnotism). 33. The inert destiny resides every where in the manner of Brahma—the latent soul in all bodies, and evolves itself in various shapes, by means of activity in all its productions. CHAPTER LXIII. IMMUTABILITY OF THE DIVINE MIND. Argument. Expansion of the Divine Spirit, and its apparent variations in Nature. Vasishtha continued:—The essence of Brahma is all in all, and ever remains in every manner in every thing in all places. It is omnipotence, omniform and the lord God of all. (This is the _to pan_ of Pantheism, that, God is All and All is God; that God and nature are one substance, and all its various modifications. (This is the doctrine of Vedánta, Plato and Plotinus, and lately of Sufism and German philosophy)).