चिद्व्योमैव किलास्तीह पारावारविवर्जितम् । सर्वत्रासम्भवच्चेत्यं यत् कल्पान्तेषु शिष्यते
Indeed, here only the sky of consciousness exists, free from boundaries and divisions; at the end of cycles, what remains is that which is impossible to be an object everywhere.
तद् यत् स्वयं प्रकचति तस्य स्वकचनस्य तु । स्वयं संविदितं नाम तेनेदं जगद् इत्य् अलम्
That which shines forth by itself, for that which shines forth, its own self-awareness is called by the name 'this world'—and that is sufficient.
इत्य् एवं स्वप्नपुरवज् जगद् भाति चिदात्मकम् । एवं चिद्व्योममात्रात्म जगद् अच्छं न भित्तिमत्
Thus, just as a city in a dream, the world appears as consciousness alone; in this way, the world, whose essence is only the sky of consciousness, is pure and without any real substance.
अत्यन्तासम्भवच्चेत्यदृष्टि चिद्व्योममात्रकम् । चित्त्वात् कचति सर्गादौ यत् तज् जगद् इति स्मृतम्
The sky of consciousness, which is beyond all possible objects of perception, is only that; because of its nature as consciousness, what shines forth at the beginning of creation is called the world.
तस्मात् स्वप्नपुराकारं यद् इदं भासते जगत् । तत्र चिद्व्योममात्रात्मन्य् अन्यता नाम का कुतः
Therefore, this world, which appears like a dream-city, shines forth only in the expanse of consciousness; what otherness could exist there, and from where?
चिन्मात्रम् एव गिरयश् चिन्मात्रं जगदम्बरम् । चिन्मात्रम् आत्मा जीवश् च चिन्मात्रं भूतसन्ततिः
The mountains are nothing but pure consciousness; the sky of the world is pure consciousness; the self and the individual soul are pure consciousness; the succession of elements is pure consciousness.
चिद्व्योममात्राद् इतरत् सर्गादौ सर्गवेदने । भिन्नं स्वप्नपुरे चाङ्ग किं सम्भवति कथ्यताम्
Other than the expanse of consciousness, at the beginning of creation and in the experience of creation, what could possibly arise as separate in the dream-city? Tell me, O dear one.
आकाशं परमाकाशं ब्रह्माकाशं जगच् चितिः । इति पर्यायनामानि तरुपादपवृक्षवत्
Space, supreme space, the space of Brahman, the world, and consciousness—these are synonymous names, just like tree, plant, and shrub.
एतच् च स्वप्नसङ्कल्पमायादिष्व् अनुभूयते । तदा किल चिदाकाशम् एव भाति जगत्तया
This is experienced in dream, imagination, illusion, and so on; then, indeed, the space of consciousness alone appears as the world.
यथैतत् संविदाकाशं स्वप्ने भाति जगद्वपुः । तथेदं जाग्रदाख्ये ऽपि स्वप्ने भाति तद् एव नः
Just as, in dream, the form of the world appears in the space of awareness, so too, in what is called waking, that same (world) appears to us as in a dream.
यथा स्वप्नपुरे चित्खं वर्जयित्वेतरत् क्वचित् । न किञ्चित् सम्भवत्य् अङ्ग जगत्य् एवम् इहादितः
Just as, in the dream-city, apart from the space of consciousness, nothing else exists anywhere, so too, in this world, from the very beginning, nothing else exists, O dear one.
यतो न सम्भवत्य् अन्यच् चेदं किञ्चित् ततो ऽखिलम् । चित्त्वं सचेत्यम् अप्य् एतद् अचेत्यं सज् जगत् स्थितम्
Since nothing else exists, all this is only consciousness; even what is perceived and what is not perceived—this world abides as that alone.
यथा चिद्व्योममात्रात्म स्वप्ने घटपटादिकम् । सर्गादाव् एव सर्गो ऽयं तथा चिद्व्योममात्रकम्
Just as, in a dream, pots, cloth, and so on are nothing but pure consciousness-space, so too, at the beginning of creation, this creation is only pure consciousness-space.
शुद्धसंवित्तिमात्रत्वाद् ऋते ऽन्यत् स्वप्नपत्तने । यथा न विद्यते किञ्चित् तथास्मिन् भुवनत्रये
Because it is nothing but pure awareness, apart from that, in the dream city, nothing else exists; just so, in these three worlds, nothing else exists.
याः काश्चन दृशो ये ये भावाभावाः किलागमाः । सदेशकालचित्तास् तत् सर्वं चिद्व्योममात्रकम्
Whatever perceptions there are, whatever existences or non-existences are taught, all with their place, time, and mind—indeed, all of that is only pure consciousness-space.
स एष देवः कथितो यः परः परमार्थतः । यस् त्वं यो ऽहम् अशेषं वा जगद् एव च यो ऽखिलम्
This is that God who is described as the supreme, in the highest sense—the one who is you, who am I, and who is all this world entirely.
सर्वस्य भूतजातस्य जगतो ऽन्यस्य ते मम । देहो हि चेतनाकाशं परमात्मैव नेतरत्
For all beings, for this world and any other, for you and for me—the body is truly the space of consciousness, the supreme self, not anything else.
सङ्कल्पने स्वप्नपुरे शरीरं चिद्व्योमतो ऽन्यन् न यथास्ति किञ्चित् । तथेह सर्गे प्रथमैकसर्गान् मुने प्रभृत्य् अस्ति न रूपम् अन्यत्
In the city of dream, by imagination, there is no body apart from consciousness-space; just so, O sage, from the very first creation, there is no other form here.
एवं सर्वम् इदं विश्वं परमात्मैव केवलम् । ब्रह्मैव परमाकाश एष देवः परस् स्मृतः
Thus, all this universe is only the supreme self; Brahman alone is the supreme space—this God is remembered as the highest.
तद् एतत्पूजनं श्रेयस् तस्मात् सर्वम् अवाप्यते । स देवस् सर्वगस् सर्वस् सर्वं तस्मिन् प्रतिष्ठितम्
Therefore, this worship is the highest good, by which everything is attained; that God is all-pervading, all, and everything is established in him.
अकृत्रिमम् अनाद्यन्तम् अद्वितीयम् अखण्डितम् । अबहिस्साधनासाध्यं सुखं तस्माद् अवाप्यते
Therefore, one attains happiness that is uncontrived, without beginning or end, nondual, indivisible, and not achieved by external means.
प्रबुद्धस् त्वं मुनिश्रेष्ठ तेनेदं तव वर्ण्यते । नासि देवार्चने योग्यः पुष्पधूपमये महान्
You are awakened, O best of sages; thus, this is spoken to you. You are not fit for worship of the gods with flowers and incense.
अव्युत्पन्नधियो ये हि बालाः पेलवचेतसः । कृत्रिमार्चामयं तेषां देवार्चनम् उदाहृतम्
Those whose minds are untrained, who are childish and weak in understanding—their worship of the gods is said to be made of artificial rituals.
गन्धाक्षतैश् च दीपैश् च पुष्पाद्यैः पूजयन्ति हि । मिथ्यैव कल्पितैर् देवम् आकारे कल्पितात्मकम्
With fragrances, rice grains, lamps, and flowers, they worship the deity—who is imagined in form and nature—by means of imagined offerings, which are indeed false.
स्वसङ्कल्पकृतैः कृत्वा क्रमैर् अर्चनम् आदृताः । बालास् सन्तापम् आयान्ति पुष्पधूपलवार्चनैः
Having performed worship step by step with objects created by their own imagination, these childish ones, devoted to ritual, come to distress through offerings of flowers, incense, and lamps.
स्वसङ्कल्पकृतैर् अर्थैः कृत्वा देवार्चनं मुधा । यतः कुतश्चिन् मिथ्यात्म फलम् अत्रार्पयन्ति ते
Having performed worship of the deity in vain with objects created by their own imagination, they, being deluded in nature, obtain some result from somewhere or other.
पुष्पधूपार्चनं ब्रह्मन् कल्पितं बालबुद्धिषु । यत् स्याद् भवादृशे ऽयोग्यम् अर्चनं तद् वदाम्य् अहम्
O Brahman, worship with flowers and incense is contrived for those of childish intellect; that worship, which would be unfit for one like you, I now describe.
अस्मदादिस् तु नो कश्चिद् देवो मतिमतां वर । देवस् त्रिभुवनाधारः परमात्मैव नेतरः
But among us, O best of the wise, none is a god; the god, the support of the three worlds, is only the Supreme Self, not any other.
शिवस् सर्वपदातीतस् सर्वसङ्कल्पनातिगः । सर्वसङ्कल्पवलितो न सर्वी न च सार्विकः
Śiva is beyond all afflictions, surpassing all intentions; yet, enveloped by all intentions, he is neither universal nor particular.
दिक्कालाद्यनवच्छिन्नस् सर्वारम्भप्रकारकृत् । चिन्मात्रमूर्तिर् अमलो देव इत्य् उच्यते मुने
Unconfined by direction, time, or anything else, the one who brings forth all forms of activity, whose very form is pure consciousness—he is called 'deva', O sage.