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.
संवित् सर्वकलातीता सर्वभावान्तरस्थिता । सर्वसत्ताप्रदा देवी सर्वसन्तापहारिणी
Awareness transcends all divisions of time, abides within all states of being, bestows existence upon all, is the goddess who removes all suffering.
ब्रह्म ब्रह्मन् सदसतोर् मध्यं तद् देव उच्यते । परमात्मापराभिख्यं तत् सद् ॐ इत्य् उदाहृतम्
That which is Brahman, O brahmin, the middle between existence and non-existence, is called 'deva'; known as the supreme self and the non-supreme, it is referred to as 'sat', 'om'.
महासत्तास्वभावेन सर्वत्र समतां गतम् । महाचिद् इति च प्रोक्तं परमार्थ इति श्रुतम्
By its nature of supreme being, it has attained equality everywhere; it is called 'great consciousness' and is heard of as 'the ultimate reality'.
स्थितं सर्वत्र सर्वर्तु लतास्व् अन्तर् यथा रसः । सत्तासामान्यरूपेण महाचित्त्वात्मनापि च
Abiding everywhere, in every season, like sap within creepers, by the common form of existence and also as the essence of great consciousness.
यच् चित्तत्त्वम् अरुन्धत्या यच् चित्तत्त्वं तवानघ । यच् चित्तत्त्वं च पार्वत्या यच् चित्तत्त्वं गणेषु च
The essence of mind in Arundhati, the essence of mind in you, O sinless one, the essence of mind in Pārvatī, and the essence of mind in the Gaṇas—
चित्तत्त्वं यन् ममेदं च चित्तत्त्वं यज् जगत्त्रये । तद् देव इति तत्त्वज्ञा विदुर् उत्तमबुद्धयः
That which is the essence of mind in me, that which is the essence of mind in the three worlds—those of highest understanding know that as 'deva', the true reality.
पादपाण्यादिमान् अन्यो यो वा देवः प्रकल्प्यते । स चिन्मात्राद् ऋते ब्रह्मन् किंसारः किल कथ्यताम्
O Brahman, whatever other god is conceived, possessing hands, feet, and so on—apart from pure consciousness—what true substance does he have? Let it be stated.
न स दूरे स्थितो ब्रह्मन् न दुष्प्रापस् स कस्यचित् । स संस्थितस् सदा देहे सर्वत्रैव च खे तथा
O Brahman, he is not situated far away, nor is he difficult for anyone to reach; he always abides in the body, and likewise everywhere in space.
स करोति स चाश्नाति स बिभर्ति प्रयाति च । स निश्श्वसति संवेत्ता सो ऽङ्गान्य् अङ्गानि वेत्ति ते
He acts, he eats, he supports, and he moves; he breathes, he knows, and he is the knower of your limbs and their functions.
सो ऽस्यां विचित्रचेष्टायां प्रकाशायां च तद्वशात् । तत्स्वरूपनिबद्धायां पुर्याम् अङ्गपुरीश्वरः
In this wondrous play of activities and illumination, by his power, he is the lord of the city of the body, bound to its own nature.