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.
शरीरपर्वतस्थायां चलायां तत्प्रसादतः । सो ऽस्यां गहनकोशायां हृद्गुहायां गुहेश्वरः
Dwelling on the mountain of the body, in its movement by his grace, he is the lord of the cave, in this deep sheath, in the cave of the heart.
मनष्षष्ठेन्द्रियाचारसत्तातीतामलात्मनः । तस्य संव्यवहारार्थं सञ्ज्ञा चिद् इति कल्पिता
For the sake of worldly dealings, a designation—'consciousness'—is imagined for him whose pure essence transcends mind, the six senses, and existence.
स एष चिन्मयस् सूक्ष्मस् सर्वव्यापी निरञ्जनः । इमं भासुरम् आभासं करोति न करोति च
He, this consciousness, subtle, all-pervading, stainless, makes this radiant appearance manifest, and yet does not make it.
सा चिद् अत्यन्तविमला जगदर्थां जगत्क्रियाम् । इमां रञ्जयति प्राज्ञ रसेनेव मधुर् लताम्
That consciousness, utterly pure, colors this world and its activities, O wise one, just as sap flavors a sweet creeper.
चारवो ये चमत्काराश् चितश् चिति यथास्थितम् । चमत्कुर्वन्ति किल ते एते केचिन् नभोऽभिधाः
Those wonders that delight, as consciousness abides in awareness, indeed produce marvels; some of these are called 'sky'.
केचिज् जीवाभिधानाश् च केचिच् चित्ताभिधानकाः । केचित् कालाभिधानाश् च केचिद् देशाभिधानकाः
Some are called 'living beings', some are called 'mind', some are called 'time', and some are called 'place'.
केचित् क्रियाभिधानाश् च केचिद् द्रव्याभिधानकाः । केचिद् भावविकारादिजाड्यचित्त्वाभिधानकाः
Some are called 'action', some are called 'substance', and some are called 'the inertness of mind arising from modifications of states'.
प्राकाश्याद्यभिधाः केचित् केचिच् चैव तमोऽभिधाः । अर्केन्द्वाद्यभिधाः केचित् केचिद् यक्षाभिधानकाः
Some are called 'brightness', some are called 'darkness', some are called 'sun and moon', and some are called 'yakṣas'.
निरिच्छस्वस्वभावेन वसन्तेन यथाङ्कुरः । जन्यते तद्वद् एवेयं जगल्लक्ष्मीश् चिदात्मना
Just as a sprout arises naturally in spring, so too does the wealth of the world arise from consciousness itself.
चिद् इमासु समग्रासु सर्वदैवैकिकैव हि । त्रैलोक्याम्बुधिसंस्थासु शरीरजलजालिका
Consciousness alone is ever present in all these, throughout the ocean of the three worlds, as the web of bodies.