Even within the smallest things, and within each atomic particle, there arises the same subtle illusion, whispering, “This is infinite, indeed!” These tranquil, supreme realities quietly carry forth the endless succession of creations, like water flowing with eddies that blur and merge within itself. The splendor of creation, being ultimately false in nature, drifts upon the vast ocean of existence, much like a river that scatters flowers plucked from the trees along its banks. This realm of experience—what we call creation—appears as unreal as a city seen in a dream, or conjured by magic, or described in a story, or even as a mountain made of clouds. It is as fleeting and insubstantial as a mere thought. Yet, when one inquires deeply and truly realizes the oneness of all, seeing with the knowledge of the undivided Self, then, O Rama, best among the wise, all is understood. Still, you may wonder, why do bodies persist even for those who know the truth? It is as if fate itself holds them here—yet, what is this fate? There exists here a divine order, manifesting as the touch of consciousness-power; it is the one reality that must inevitably unfold, pervading all the worlds we imagine. At the beginning of creation, this order brings forth a boundless diversity of beings, and so it is always established that things must unfold in this way. This order is called the great existence, remembered as the great consciousness, known as the great power, and regarded as the great vision. It is spoken of as the great action, heard as the great arising, firmly established as the great vibration, and declared to be the unity of the great Self. Through all cycles of creation, it exists as grass, as worlds, as demons, as gods, as serpents, as mountains—this is its mode of being, ever-present. Occasionally, some perceive a deviation in the essence of Brahman, perhaps as a marvel within the space of consciousness, but otherwise, this order remains unchanged. Beings such as Brahma and others, with intellects striving to understand the unknown, call this very order “creation,” owing to its expansive nature. The unmoving is seen as moving, established in the noble order of Brahman; without beginning, middle, or end, scripture is like a tree growing in the sky. Just as lines are etched within a stone, so creation, governed by fate, abides in the Self, and the awakened Brahman seems to instruct the very sky. As consciousness pervades every limb and part of the body, so Brahman, as the lotus-born, is the primary limb of fate and its companions. This is called “divine”—it pervades all things at all times, and having encompassed every object, remains as pure consciousness. The notion of fate is simply this: “This must vibrate as an object, or become the state of enjoyer; it must be so, it must be so, inevitably.” This alone is the movement of man, grass, shrubs, and all; this alone is the origin of all beings, the world, time, and action. By this, the existence of man and the existence of this world are both observed; when both depart, their essence is known to be one. By man and by manliness alone, both action and existence are of the same nature; thus, fate is just so, and so is the fate-manliness. You must ask me, O Rama, about the distinction between fate and manliness, for fate stands as: “You must uphold the manliness I have spoken.” One who is devoted to fate, thinking, “Destiny will feed me,” remains inactive and silent; this is the certainty of fate. When a person gathers enjoyments through effort and partakes in them—from sovereignty to liberation—this too is the certainty of fate. Liberation from worldly existence does not come even through imagined means; for those wandering with bodies, this is the certainty of fate. Fate has neither intellect, nor actions, nor modifications, nor form; it simply stands as this arrangement, established by its own mode of being. This state—“it will surely be thus, just so”—cannot be transgressed, even by the intellects of Rudra and others. Yet, effort should not be abandoned; the wise rely on it, for fate itself is regulated only in the form of effort. Fate is indeed non-effort, but in creation it is effort; fate without the form of effort is fruitless, but with the essence of effort it is fruitful. One who remains inactive due to fate, silent and without effort—where does the movement of his vital breath go? If, after restraining the activity of the life-force, one remains at rest, that is indeed excellent; what more can be said of one who is liberated? The highest good is the unity of effort and Self, and liberation is utter inactivity; for the great ones, any wavering between these two brings only suffering. If destiny transforms into the essence of Brahman, then surely, in that state of supreme purity, the highest attainment is already reached. By these great displays of destiny and the like, Brahman alone shines forth as the self of all, just as water pervades the earth and exists as grass, creepers, trees, and bushes. Whatever power arises in any way from the all-powerful, that is its own power, naturally manifesting in various forms. This all-pervading Lord, the supreme Self, the great Lord, is pure, is the very nature of one’s own blissful experience, and is free from beginning and end. From this supreme bliss, which is pure consciousness alone, the individual soul first arises; from that, mind; and from mind, the world. In this Brahman, established by the measure of one’s own experience and ever-expanding, how can the individual soul exist, where all duality is absent? Within the Self, which appears as the unreal, there exists the vast Brahman, expanded here—the great, conscious Bhairava-form, known as the imperishable Bliss. Its essence, equal, full, pure, and unmarked, is indescribable even to those who know; that is the tranquil, supreme state.