परमाणुनिमेषाणां लक्षांशकलनास्व् अपि । जगत्कल्पसहस्राणि सत्यानीव विभान्त्य् अलम्
Even the thousands of world-cycles seem entirely real during the countless divisions of the smallest atoms and moments.
तेष्व् अप्य् अन्तस् तथैवान्तः परमाणुकणं प्रति । भ्रान्तिर् एवम् अनन्ताहो इयम् इत्य् अवभासते
Yet, within even those, and within each atomic particle, the same inner illusion appears, manifesting as 'this is infinite, indeed!'
वहन्तीमाः परा सत्ता शान्तास् सर्गपरम्पराः । सलिलद्रवतेवान्तर् अस्फुटावर्तवर्तिकाः
These supreme realities, tranquil, carry forth the succession of creations, like water flowing with indistinct eddies within.
मिथ्यात्मिकैव सर्गश्रीर् वहतीह महामरौ । तीरद्रुमलतोन्मुक्तपुष्पाणीव तरङ्गिणी
The splendor of creation here, being of a false nature, moves on this vast ocean, like a river scattering flowers released from trees on its banks.
स्वप्नेन्द्रजालपुरवत् सङ्कथेहापुराद्रिवत् । सङ्कल्पवद् असत्यैव भाति सर्गानुभूतिभूः
Like a city in a dream or conjured by magic, or like a city seen in a story, or like a mountain made of clouds, this realm of experienced creation appears unreal, like a mere thought.
ऐकात्म्यैकतयैवं हि जाते सम्यग्विचारणात् । निर्विकल्पात्मनि ज्ञाने परिज्ञानवतां वर
Thus, through proper inquiry, when oneness is truly realized, in the knowledge of the undivided Self, O best of those who know, all is understood.
किमर्थम् इह तिष्ठन्ति देहास् तत्त्वविदाम् अपि । दैवेनेव समाक्रान्ता दैवम् अत्र च किं भवेत्
Why do bodies remain here, even for those who know the truth? As if seized by fate—yet what could fate be here?
अस्तीह नियतिर् ब्राह्मी चिच्छक्तिस्पर्शरूपिणी । अवश्यम्भवितव्यैकसत्ता सकलकल्पगा
Here, there exists a divine order, manifest as the touch of consciousness-power; it is the singular reality that must inevitably occur, pervading all imagined worlds.
आदिसर्गे हि नियतिर् भाववैचित्र्यम् अक्षयम् । अनेनेत्थं सदा भाव्यम् इति सम्पद्यते परम्
At the original creation, this order brings forth endless diversity of beings; thus, it is always established that things must unfold in this way.
महासत्तेति कथिता महाचितिर् इति स्मृता । महाशक्तिर् इति ख्याता महादृष्टिर् इति स्थिता
It is called the great existence, remembered as the great consciousness; known as the great power, and regarded as the great vision.
महाक्रियेति गदिता महोद्भव इति श्रुता । महास्पन्द इति प्रौढा महात्मैकतयोदिता
It is spoken of as the great action, heard as the great arising; firmly established as the great vibration, and declared as the unity of the great Self.
तृणानीति जगन्तीति दैत्या इति सुरा इति । इति नागा इति नगा इत्य् आकल्पम् इति स्थितिः
As grass, as worlds, as demons, as gods, as serpents, as mountains—this is its mode of existence throughout all cycles of creation.
कदाचिद् ब्रह्मसत्ताया व्यभिचारो ऽनुमीयते । चित्रम् आकाशकोशे वा नान्यथा नियतेस् स्थितिः
Sometimes, a deviation in the essence of Brahman is inferred—perhaps as a marvel in the space of consciousness—but otherwise, the order remains unaltered.
विरिञ्चाद्यात्मभिर् बुद्धैर् बोधायाविदितात्मनाम् । बृंहणात् सैव नियतिस् सर्गो ऽयम् इति कथ्यते
By beings such as Brahma and others, with intellects seeking to understand those whose true nature is unknown, this order alone is called the creation, due to its expansion.
अचलं चलवद् दृष्टं ब्रह्मण्य् आर्यव्यवस्थितम् । अनादिमध्यपर्यन्तं शास्त्रो वृक्ष इवाम्बरम्
The unmoving is seen as moving, established in the noble order of Brahman; without beginning, middle, or end, scripture is like a tree in the sky.
पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता । ब्रह्मणा नियतिस् सर्गो बुद्धो बोधयतेव खम्
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 sky.
देहे यथाङ्गिनाङ्गादि स्पृश्यते चित्स्वभावतः । ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा
As limbs and their parts are touched in the body by the nature of consciousness, so Brahman, as the lotus-born, is the primary limb of fate and its associates.
एषा दैवम् इति प्रोक्ता सर्वं सकलकालगम् । पदार्थम् अलम् आक्रम्य शुद्धा चिद् इति संस्थिता
This is called 'divine'—it pervades all things at all times; having encompassed every object, it remains as pure consciousness.
स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम् । अनेनेत्थम् अनेनेत्थम् अवश्यम् इति दैवधीः
The notion of fate is: 'This must vibrate as an object, or become the state of enjoyer; it must be so, it must be so, inevitably.'
एषैव पुरुषस्पन्दतृणगुल्मादि चाखिलम् । एषैव सर्वभूतादि जगत्कालक्रियादि च
This alone is the movement of man, grass, shrubs, and all; this alone is the origin of all beings, the world, time, and action.
अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च । लक्ष्येते भवनं याते द्वे एकात्मतयेति हि
By this, the existence of man and the existence of this are both observed; when they depart, both are known as one essence.
नरेण पौरुषेणैव कार्ये सत्तात्मिके उभे । ईदृश्य् एव हि नियतिर् एवं नियतिपौरुषम्
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.
प्रष्टव्यो ऽहं त्वया राम दैवपौरुषनिर्णयम् । मदुक्तं पौरुषं पाल्यं त्वयेति नियतिस् स्थिता
You must ask me, O Rama, about the determination of fate and manliness; fate stands as: 'You must uphold the manliness I have spoken.'
भोजयिष्यति मां दैवम् इति दैवपरायणः । यत् तिष्ठत्य् अक्रियो मौनं नियतेर् एष निश्चयः
One who is devoted to fate, thinking 'destiny will feed me,' remains inactive and silent; this is the certainty of fate.
पौरुषेण समाहृत्य भोगान् भुङ्क्ते नरश् च यत् । राज्यादीन् मोक्षपर्यन्तान् नियतेर् एष निश्चयः
When a person gathers enjoyments through effort and partakes in them—from sovereignty to liberation—this too is the certainty of fate.
मुक्तिर् भवति संसारान् न कल्पनिचयैर् अपि । भ्रमतां यच् छरीरौघैर् नियतेर् एष निश्चयः
Liberation from worldly existence does not come even through imagined means; for those wandering with bodies, this is the certainty of fate.
नास्या बुद्धिर् न कर्माणि न विकारादि नाकृतिः । केवलं त्व् इत्थम् आकल्पं स्थित्या भाव्यम् इति स्थितम्
It has neither intellect, nor actions, nor modifications, nor form; it simply stands as this arrangement, established by its own mode of being.
अवश्यं भविता ह्य् एवम् इदम् इत्थम् इति स्थितिः । न शक्यते लङ्घयितुम् अपि रुद्रादिबुद्धिभिः
This state—'it will surely be thus, just so'—cannot be transgressed, even by the intellects of Rudra and others.
पौरुषम् न परित्याज्यम् एनाम् आश्रित्य धीमता । पौरुषेणैव रूपेण नियतिर् हि नियामिका
Effort should not be abandoned; the wise rely on it, for fate itself is regulated only in the form of effort.
अपौरुषं हि नियतिः पौरुषं सैव सर्गगा । निष्फलापौरुषाकारा सफला पौरुषात्मिका
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.