हरणादानसंरम्भविभ्रमभ्रमभूमिषु । शक्तता दृश्यते राम न दैवस्यौषधेर् इव
In the realms of taking, giving, striving, confusion, and wandering, Rama, ability is seen—not fate, just as with medicine.
सकलकारणकार्यविवर्जितं निजविकल्पवशाद् उपकल्पितम् । त्वम् अनवेक्ष्य हि दैवम् असन्मयं श्रय शुभाशय पौरुषम् उत्तमम्
All causes and effects are absent; what is imagined arises from your own thought. Without considering fate, which is unreal, O you of auspicious intent, rely on supreme human effort.
भगवन् सर्वधर्मज्ञ प्रतिष्ठाम् अलम् आगतम् । यल् लोके तद् वद ब्रह्मन् दैवम् एवं किम् उच्यते
O Lord, knower of all dharmas, the foundation has been well established; tell me, O Brahman, what is called fate in this world?
पौरुषं सर्वकार्याणां कर्तृ राघव नेतरत् । फलभोक्तृ च सर्वत्र न दैवं तत्र कारणम्
Raghava, human effort is the agent of all actions, not anything else; everywhere, it is the enjoyer of results, not fate as the cause.
दैवं न किञ्चित् कुरुते न च भुङ्क्ते न विद्यते । न दृश्यते नाद्रियते केवलं कल्पनेदृशी
Fate does nothing, nor does it enjoy, nor does it exist; it is not seen, not respected—only such an imagination.
सिद्धस्य पौरुषेणेह फलस्य फलशालिनाम् । शुभाशुभा वा सम्पत्तिर् दैवशब्देन कथ्यते
For those who bear fruit, the accomplishment of results here is through human effort; whether auspicious or inauspicious, prosperity is spoken of by the word 'fate.'
पौरुषोपनता नित्यम् इष्टानिष्टस्य वस्तुनः । प्राप्तिर् इष्टाप्य् अनिष्टा वा दैवशब्देन कथ्यते
The attainment of desirable or undesirable things, always brought about by human effort, is what is referred to by the word 'fate'.
भावी त्व् अवश्यम् एवार्थः पुरुषार्थैकसाधनः । यस् सो ऽस्मिंल् लोकसङ्घाते दैवशब्देन कथ्यते
Whatever result is bound to happen, as the sole outcome of human endeavor, that in this assembly of the world is called 'fate'.
न तु राघव लोकस्य कस्यचित् किञ्चिद् एव हि । दैवम् आकाशकल्पं हि करोति न करोति वा
But, O Raghava, in truth, fate does not do anything at all for anyone in the world; it is like space—whether it acts or not, it makes no difference.
पुरुषार्थस्य सिद्धस्य शुभाशुभफलोदये । इदम् इत्थं स्थितिर् इति योक्तिस् तद् दैवम् उच्यते
When the result, auspicious or inauspicious, of accomplished human effort arises, the reasoning that 'this is how things stand' is what is called fate.
इत्थं ममाभवद् बुद्धिर् इत्थं मे निश्चयो ह्य् अभूत् । इति कर्मफलावाप्तिर् योक्तिस् तद् दैवम् उच्यते
The thought, 'Thus was my understanding, thus was my resolve,' and the attainment of the result of action—this reasoning is what is called fate.
इष्टानिष्टफलावाप्ताव् एवम् इत्यर्थवाचकम् । आश्वासनामात्रवचो दैवम् इत्य् एव कथ्यते
The expression 'thus' regarding the attainment of desirable or undesirable results is merely a word of consolation; this alone is what is called fate.
भगवन् सर्वधर्मज्ञ प्राग् यत् कर्मोपसञ्चितम् । तद् एतद् दैवम् इत्य् उक्तम् अपमृष्टं कथं त्वया
O Lord, knower of all dharmas, the actions previously accumulated—this is what is called fate; how have you dismissed it?
साधु राघव जानासि शृणु वक्ष्यामि ते ऽखिलम् । दैवं नास्तीति ते येन स्थिरा बुद्धिर् भविष्यति
Well said, Raghava, you understand; listen, I will tell you everything, so that your understanding will become firm in the view that fate does not exist.
या मग्ना वासना पूर्वं बभूव किल भूरिशः । सैवेयं कर्मभावेन नॄणां परिणतिं गता
The inclination that was once deeply embedded in the past has now, through the force of action, reached its fruition in people.
जन्तुर् यद्वासनो नाम तत्कर्मा भवति क्षणात् । अन्यकर्मान्यभावश् चेत्य् एतन् नैवोपपद्यते
A creature’s actions instantly follow its inherent tendencies; the absence of other actions or tendencies does not occur.
ग्रामगो ग्रामम् आप्नोति पत्तनार्थी च पत्तनम् । यो यो यद्वासनस् तत् तत् स स प्रयतते तथा
One who desires a village attains a village; one who seeks a city attains a city. Each strives according to their own inclination.
यद् एव तीव्रसंवेगाद् इह कर्म कृतं पुरा । तद् एव दैवशब्देन पर्यायेण हि कथ्यते
Whatever actions were performed here in the past with intense resolve are, by convention, referred to as 'destiny.'
एवं दैवं स्वकर्माणि कर्म प्रौढा स्ववासना । वासना मनसो नान्या मनो हि पुरुषस् स्मृतः
Thus, destiny is one’s own actions; actions are the mature form of one’s inclinations. Inclination is not different from the mind, for the mind is regarded as the person.
यद् दैवं तानि कर्माणि कर्म साधो मनो हि तत् । मनो हि पुरुषस् तस्माद् दैवं नास्तीति निश्चयः
What is called destiny is simply those actions; action, indeed, is the mind. Since the mind is the person, it is certain that destiny does not exist apart from it.
एकम् एव मनो जन्तोर् यथा प्रयतते हि यत् । नूनं तत् तद् अवाप्नोति स्वत एव न दैवतः
Whatever a creature’s mind strives for, it surely attains that by its own effort, not by destiny.
मनश् चित्तं वासना च कर्म दैवं स्वनिश्चयः । राम पुंनिश्चयस्यैतास् सञ्ज्ञास् सद्भिर् उदाहृताः
Mind, consciousness, inclination, action, destiny, and self-determination—these are the terms used by the wise for the resolve of a person, O Rama.
एवंनामा हि पुरुषो दृढभावनया यथा । नित्यं प्रयतते राम फलम् आप्नोत्य् अलं तथा
Indeed, a person who is steadfast in such conviction, Rama, strives constantly and thereby attains the desired result accordingly.
एवं पुरुषकारेण सर्वम् एव रघूद्वह । प्राप्यते नेतरेणेह तस्मात् स शुभदो ऽस्तु ते
In this way, O best of the Raghu lineage, everything is attained through personal effort alone, not otherwise; therefore, may such auspicious effort be yours.
प्राक्तनं वासनाजालं नियोजयति मां यथा । मुने तथैव तिष्ठामि कृपणः किं करोम्य् अहम्
Just as the web of past tendencies directs me, O sage, so I remain, helpless—what can I do?
अत एव हि हे राम श्रेयः प्राप्नोषि शाश्वतम् । स्वप्रयत्नोपनीतेन पौरुषेणैव नान्यथा
Therefore, O Rama, you attain the highest good, eternal and supreme, only by your own effort and personal endeavor, not otherwise.
द्विविधो वासनाव्यूहश् शुभश् चैवाशुभश् च ते । प्राक्तनो विद्यते राम द्वयोर् एकतरो ऽथ वा
There are two kinds of accumulations of tendencies: virtuous and non-virtuous; one or the other, or both, exist from the past, O Rama.
वासनौघेन शुद्धेन तत्र चेद् अद्य नीयसे । तत् क्रमेण शुभेनैव पदं प्राप्नोषि शाश्वतम्
If today you are led by a current of pure tendencies, then, by that virtue, you will gradually attain the eternal state.
अथ चेद् अशुभो भावस् त्वां योजयति सङ्कटे । प्राक्तनस् तद् असौ यत्नाज् जेतव्यो भवता बलात्
But if a non-virtuous disposition binds you in difficulty, then that past tendency must be forcefully overcome by your effort.
प्राज्ञ चेतनमात्रं त्वं न देहस् त्वं जडात्मकः । तद् एव चेतस्य् अन्येन चेत् तत् त्वं क्वेव विद्यसे
You are pure consciousness, wise one, not this inert body; if you are identified with another mind, then where and what are you truly?