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.
महाचितस् समुल्लासात् समुद्यन्तीव केचन । ये नाम ते जगत्य् एते ब्रह्मविष्णुहरादयः । कणास् तप्तायस इव वारिधेर् इव बिन्दवः
From the great mind, by its own effulgence, certain beings seem to arise—those called Brahma, Vishnu, Shiva, and others in this world—like sparks from red-hot iron, or like drops from the ocean.
तेष्व् ईषद्भ्रमभूतेषु जातेष्व् इव परात् पदात् । स्थितेषु भ्रमबीजेषु कल्पनाजालकर्तृषु
When these, which are but slight movements of delusion, have arisen as if from the Supreme, and remain as seeds of illusion, weaving the net of imagination—
सहस्रशतशाखेयम् अविद्योदेति पीवरी । वेदवेदार्थदेवादिजीवजालजटावती
Then, from these, there arises this vast and dense ignorance with hundreds and thousands of branches, entangled with the masses of Vedas, their meanings, gods, and living beings.
ततस् त्व् अस्या अनन्तायाः प्रसृतायाः पुनः पुनः । सम्पन्नदेशकालायाः क्षमस् स्याद् वर्णनासु कः
From this, which spreads endlessly again and again, manifesting in all places and times—who can be adequate to describe it?
ब्रह्मविष्णुहरादीनां मतो यः परमः पिता । मूलबीजं महादेवः पल्लवानाम् इव द्रुमः
He who is regarded as the supreme father of Brahma, Vishnu, Shiva, and the rest, is the root-seed, the great Lord, like the tree to its branches.
स ब्रह्मतत्त्वाद्यभिधस् सर्वसंवेदनैककृत् । सर्वसत्ताप्रदो भास्वान् वन्द्यो ऽभ्यर्च्यश् च तद्विदाम्
He, known as the essence of Brahman and the rest, the one cause of all awareness, the giver of all existence, the radiant one, is to be revered and worshipped by the wise.
प्रत्यक्षवस्तुविषयस् सर्वत्रैव सदोदितः । संवेदनात्मकतया गतया सर्वगोचरम्
He, whose nature is direct experience, is ever manifest everywhere, pervading all as the essence of awareness, reaching all domains.
न तस्याह्वानमन्त्रादि किञ्चिद् एवोपयुज्यते । नित्याहूतस् स सर्वस्थो लभ्यते सर्वतस् स्वचित्
For him, no invocation, mantra, or the like is needed; ever-invoked, present in all, he is attained everywhere by one's own consciousness.
यां यां वस्तुदशां यासि तत एव मुने शिवम् । स्वरूपं समवाप्नोषि रूपालोकमनोदृशा
O sage, whichever state of being you enter, from that very state you attain auspiciousness; you realize your own true nature, perceiving forms through the vision of mind and light.
आद्यं पूज्यं नमस्कार्यं स्तुत्यम् अर्घ्यं सुरेश्वरम् । एनं तं विद्धि वेद्यानां सीमान्तं महताम् अपि
Know this one—who is the first, the venerable, worthy of worship, praise, and offering, the lord of the gods—as the ultimate limit even of the knowables and of the great ones.