एषा दृक् चेत्यगलनाद् अनामार्थपदं गता । ब्रह्मात्मत्वादिशब्दार्थाद् अतीतोदेति केवलम्
This vision, by the dissolution of the perceived and the perceiver, reaches the state beyond names and objects, transcending the meanings of words like 'Brahman' and 'Self,' and arises as the pure alone.
स्थैर्येण कालतस् स्वाच्छ्यान् निष्कलङ्कपदात्मना । तुर्यातीतादिनामत्वाद् अपि याति परं पदम्
Through steadfastness, purity over time, and the nature of the stainless state, by being called 'beyond the fourth' and so on, it attains the supreme state.
सा परात् परमा काष्ठा प्रधानं शिवभावतः । नित्यैका निरवच्छेद्या तृतीया पावनी स्थितिः
That is the highest of the high, the ultimate limit, the principal state of auspiciousness; the third, pure abode, eternal, one, and indivisible.
चिरम् अस्यां प्रतिष्ठायां सर्वाशाध्वानदूरगा । सा ममाप्य् अङ्ग वचसां न समायाति गोचरम्
Even after abiding long in that state, all paths and desires are left far behind; O dear one, even for me, it does not come within the reach of words.
त्रिमार्गकलनातीतम् इति ते कथितं मुने । तिष्ठैतस्मिन् पदे नित्यम् इति देवस् सनातनः
Thus, O sage, I have described to you that which is beyond the calculation of the three paths; remain always established in this state, O eternal one.
एतन्मयम् इदं विश्वं मुने तन्मयवेदनात् । सत्यसंवेदनान् नेदं न च नेदं मुनीश्वर
This universe, O sage, is made of that alone; by knowing oneself as that, through true awareness, this is not this, nor is it not this, O lord of sages.
नेदं प्रवर्तते किञ्चिन् नेदं किञ्चित् निवर्तते । शान्तं समसमाभासम् अखम् एव खकोशवत्
Nothing here arises, nothing here ceases; it is peaceful, appearing the same in all, undivided, like the sky within a jar.
अद्वैतैक्याद् असङ्क्षोभाद् घनाघनतया तथा । अविकारादिमत्त्वाच् च नित्यानित्यतया चिरम्
Because of nonduality, unshakability, the nature of density and subtlety, changelessness and the presence of beginnings, and the distinction of eternal and non-eternal, for a long time—
चिद्घनात्मतया शैलकोशानां जगताम् अपि । मनाग् अपि न भेदो ऽस्ति सताम् अप्य् असताम् इव
Even among the worlds, which are like mountains enclosed in consciousness, there is not the slightest difference, whether among the real or the unreal.
समस्तं सच् छिवं शान्तम् अतीतं वाग्विलासतः । ॐ इत्य् अस्य च तन्मात्रात् तुर्यांशात् परम् ॐ इति
All is existence, auspiciousness, peace, and beyond the play of speech; and the essence of 'Om,' which is the supreme state beyond even the fourth (turya) part.
इत्य् उक्तवान् अमलदृक् परिणामतो ऽस्मिन् स्फारे पदे समुपशान्तरवाभिरामः । तूष्णीम् अतिष्ठद् अमुना मुनिना च सार्धं संशान्तवृत्तिर् अथ तत्र मुहूर्तम् ईशः
Having spoken thus with pure vision, delighting in the vast, changeless state, charming in the stillness that follows, the Lord remained silent for a moment there, along with that sage, his mind completely at peace.
ततो मुहूर्तेन हरो गौरीकमलिनीसरः । मद्विकासोन्मुखस् स्वैरं विकासं बहिर् आददे
Then, after a moment, Hara, like a lotus in Gauri’s lake, turned toward me, the blossoming of his face opening freely outward.
दृक्त्रयं दर्शयाम् आस मुखात् कालवशोदितम् । रोदस्समुद्गकाद् अर्करत्नराशिम् इवोदितम्
He revealed the threefold vision from his mouth, uttered by the force of time, like the rising of a cluster of solar jewels from the mountain’s peak.
अकालद्वादशादित्यदिनतेजस् स संहरन् । निशाम् अनाशयंश् चेषद् ईशो माम् आह मानितम्
He, the Lord, withdrawing the light of the twelve suns of an untimely day, and ceasing the night without residue, spoke to me, honored, with gentle movement.
मुने मननम् आहूय स्वसत्तैवाशु मीयताम् । त्वम् अर्थम् आहराहार्यं पवनस् स्पन्दताम् इव
O sage, summon reflection and swiftly measure your own being; you must bring forth the meaning to be grasped, just as the wind brings forth movement.
द्रष्टव्यम् इह यत् किञ्चित् तद् दृष्टं किं शमभ्रमैः । न हि हेयम् उपादेयं वेह पश्यामि तद्विदः
Whatever is to be seen here, once seen, what is gained by further agitation or rest? For those who know, I see nothing here to be rejected or accepted.
शान्त्यशान्तिमयान् एतान् विकल्पान् गलितान् असि । विबुद्धवान् यथास्थित्या त्वं त्वम् एव भवात्मदृक्
You have let go of these notions made of peace and unrest; awakened, you remain as you are, seeing the Self as your own nature.
इमां दृश्यदशाम् आशु बालबोधाय वा पुनः । समाश्रित्य मदुक्तं त्वं शृणु तूष्णींस्थितेन किम्
For the sake of a child's understanding, quickly take up this visible state again and listen to what I say—what is the use of remaining silent?
इत्य् उक्त्वा बाह्यबोधस्थं माम् अवेक्ष्य त्रिशूलधृत् । कुर्वन् प्राहरद् अज्योत्स्नासरसीन्दुं सितोत्पलम्
Having said this, he looked at me, who was established in outward awareness, and, wielding the trident, struck the white lotus in the moonlit lake.
औदासीन्येन देहानां चित् स्वस्पन्देषु कारणम् । तदात्मनाम् अतत्त्वानां शून्यं खम् इव भूरुहाम्
With indifference toward bodies, consciousness is the cause of their movements; for those identified with the Self, and for those not established in truth, it is empty, like space for trees.
चिता सञ्चेत्यते देहो न तु सञ्चाल्यते क्वचित् । प्रभुर् द्रष्टैव भवति कर्ता भवति कर्मकृत्
Consciousness perceives the body, but never truly moves it; the master becomes the seer, and the doer becomes the performer of actions.
प्राणेनेदं देहगेहं परिस्फुरति यन्त्रवत् । प्राणहीनं परिस्पन्दं त्यक्त्वा तिष्ठति मूकवत्
By the life-force, this body-house vibrates like a machine; deprived of the life-force, it abandons movement and remains mute.
चालनी पावनी शक्तिश् शक्तिस् संवेदनी चितेः । सामूर्ता खाद् अपि स्वच्छा स्वसत्तैवात्र कारणम्
The moving, purifying power is the energy of consciousness; it is also the faculty of awareness. Though formless and clear even in space, its own existence alone is the cause here.
विनश्यतः प्राणदेहौ वियोगात्मक एव च । चिदात्मा खाद् अपि स्वच्छो न विनश्यति किं भ्रमैः
When the vital force and body perish, separation occurs; yet the essence of consciousness remains clear even in space, and does not perish—why be confused by this?
मनःप्राणमये देहे चित्तत्त्वं परिराजते । मकुरे चामलाभासे प्रतिबिम्बं प्रवर्तते
Within the body made of mind and vital force, the essence of consciousness shines forth; like a reflection appearing in a spotless mirror.
सद् अप्य् अग्रगतं वस्तु प्रतिबिम्बक्रियां प्रति । यथा नास्ति मलोपेते मकुरे मुनिनायक
Even if an object is present before it, the act of reflection does not occur in a mirror that is free from impurity, O leader of sages.
तथा नास्ति गतप्राणे विद्यमाने ऽपि देहके । सर्वगापि चिद् अन्यूना बोधस्पन्दादिकं प्रति
In the same way, when the vital force has departed, even if the body remains, there is no manifestation of consciousness—though it is all-pervading and not diminished—regarding the stirrings of awareness and the like.
बोधात् कलङ्कविकला चिद् एव परमा शिवम् । विदुर् देवं तदभ्यासं सर्वसत्तार्थदं तथा
Consciousness alone, free from blemish and limitation, is supreme and auspicious; the wise know it as the divine, whose practice grants the purpose of all existence.
स हरिस् स शिवस् सो ऽजस् स ब्रह्मा स सुरेश्वरः । अनिलानलचन्द्रार्कवपुस् स परमेश्वरः
He is Hari, he is Shiva, he is Aja, he is Brahma, he is the lord of gods; his form is wind, fire, moon, and sun—he is the supreme lord.
स एव सर्वगात्मात्मा चित् संविच् चेतनस् स्मृतः । देवेशो देहभृद् धाता देवदेवो दिवस्पतिः
He alone is the self of all, the essence of consciousness, awareness, and remembrance; the lord of gods, the sustainer of bodies, the creator, the god of gods, the lord of heaven.