The basic idea in the second movement is the art of life ― how can we really have true enjoyment of the universe and be really free from sorrow and be the masters of our lives? In the third movement, we go to a deeper level.
The eighth verse is the summary of all earlier descriptions of Reality.
sa paryagāc śukram akāyam avaranam
kavir manīsī paribhūh svayambhūr yāthātathyato’rthān vyadadhāc chāśvatībhyah samābhyah – 8
It is He that has gone abroad – That which is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil. The Seer, the Thinker, the One who becomes everywhere, the Self–existent has ordered objects perfectly according to their nature from years sempiternal.
It is He that has gone abroad – unmoving is the moving. What is the nature of that Reality – That is bright, bodiless, without scar of imperfection, without sinews, pure, unpierced by evil; these are the characteristics of that Reality. And when He creates the world, he takes three positions – he takes the position of the Seer, which in the Vedic times was called kavi (kavi is now used for poet but in those days kavi was regarded as Rishi – the seer). The thinker is manishi and the one who becomes everywhere is called paribhuh. These are the three statements about svyambhu, the Supreme Reality.
The whole universe is manifested as it were in three stages. In the first stage, Reality brings out a vision of what is to be created; so Reality becomes the Seer. In the second step of creation, the vision is scattered. He deploys it. In the vision everything is perfectly held together. It is something that happens in the movement of our thought. There is a distinction between seeing and thinking. When we see a thing there is a totality in our perception and when we think about it then there is an abstraction. We withdraw from what we see and create a conception about it. Whenever we think, it is only by scattering that we can think. The moment the whole thing comes before us, it becomes a vision. That is why the great thinkers are visionaries because their entire thought becomes united. Movement of scattering is a thought movement; therefore, in relation to the second movement, Reality is a thinker, manishi.
There is another capacity of thought – whenever we think, we are in the realm of possibilities. Various possibilities are thought out by thought but it can never tell us definitively that this is so. That this is so can only be done by vision or by one who has acted, one who is capable of acting is definite about a thing. The thinker is never definite about anything; he is only the master of possibilities. We can see this in the action of a detective. A detective is something like a thinker. He is asked to find out how a theft has taken place; he sets out making many possible theories. He puts forth various possibilities but unless he comes to a man who has really done it, he will never be able to tell us that this is the real thing that has happened out of all possibilities.
For the real creation of the universe, we need a third step; first we visualise, then we scatter into many possibilities and then we actualise. Visualise, scatterise, actualise – these are the three steps of creation. The Self–Existent has created the world in three steps as a kavi, as a manishi and as a paribhuh. He has ordered objects perfectly according to their nature from years sempiternal. Since the whole universe is ordered by Him, nothing happens by chance in this world. The same Reality has taken three positions. The position of a kavi, the position of a manishi and the position of a paribhuh but He is the same One. He is a svyambhu. For Him there is no Creator. The universe is created but He Himself is not created. So He is called syvambhu.
The svyambhu Himself is behind paribhuh who actualises; behind manishi who scatters the vision; and behind the seer who visualises. This is a very important conclusion, therefore, every event that occurs is not haphazard and no event is an accident.