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.
नियत्या मूकताहेतुनिष्पौरुषतयाक्रियः । यस् तिष्ठति प्राणमरुत्स्पन्दस् तस्य क्व गच्छति
One who remains inactive due to fate, caused by speechlessness and lack of effort—where does the movement of his vital breath go?
अथ प्राणक्रियारोधम् अपि कृत्वा विरामदम् । यदि तिष्ठति तत् साधुर् मुक्त एव किम् उच्यते
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?
पौरुषैकात्मता श्रेयो मोक्षो ऽत्यन्तम् अकर्मता । आभ्यां तु शबलः पक्षो दुःखायैव महात्मनाम्
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.
नियतिर् ब्रह्मतत्त्वाभा तस्यां चेत् परिणम्यते । नूनं परमशुद्धायां तत् प्राप्तैव परा गतिः
If destiny transforms into the essence of Brahman, then surely, in that state of supreme purity, the highest attainment is already reached.
एतैर् नियत्यादिमहाविलासैर् ब्रह्मैव विस्फूर्जति सर्वगात्म । तृणादिवल्लीतरुगुल्मजालैस् सत्तेव तोयस्य धरान्तरस्था
By these great displays of destiny and the like, Brahman alone shines forth as the self of all, just as water pervades the earth, existing as grass, creepers, trees, and bushes.
सर्वशक्तेर् हि या यैव यथोदेति तथैव सा । तदा स्वशक्तिर् नानाभारूपिणी सा स्वभावतः
Whatever power arises in any way from the all-powerful, that is its own power, naturally manifesting in various forms.
यो ऽयं सर्वगतो देवः परमात्मा महेश्वरः । स्वच्छस् स्वानुभवानन्दरूपो ऽन्तादिविवर्जितः
This all-pervading Lord, the supreme Self, the great Lord, is pure, of the nature of one's own blissful experience, and free from beginning and end.
एतस्मात् परमानन्दाच् छुद्धचिन्मात्ररूपिणः । जीवस् सञ्जायते पूर्वं स चित्तं तत् ततो जगत्
From this supreme bliss, which is pure consciousness alone, the individual soul first arises; from that, mind, and from that, the world.
स्वानुभूतिप्रमाणे ऽस्मिन् ब्रह्मन् ब्रह्मणि बृंहिते । कथं सत्ताम् अवाप्नोति जीवको द्वैतवर्जिते
In this Brahman, which is established by the measure of one's own experience and is expanded, how can the individual soul exist, where duality is absent?
असदाभासम् अध्यात्म ब्रह्मास्तीह प्रबृंहितम् । बृंहच्चिद्भैरववपुर् आनन्दाभिधम् अव्ययम्
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.