सर्वत्र पञ्चभूतानि यथानुभवसीह हि । तथेह सर्वभूतात्म चित्त्वं सर्वत्र विद्यते
Just as you experience the five elements everywhere here, so too the essence of consciousness, the soul of all beings, is present everywhere here.
यत् सालभञ्जिकावृन्दे शैलस्तम्भगते ऽङ्गकम् । प्रेक्ष्यते तत् तद् एवाश्म तथा चिति जगच् चितः
Whatever form is seen among the group of statues of dancing girls or on a pillar of stone, that is indeed stone; so too, in consciousness, the world is consciousness.
अवेदने परे शुद्धे वेदनं यज् जगन्ति तत् । अकारणकम् एवैतच् छून्यत्वं नभसो यथा
In the supreme pure state, where there is no perception, whatever perception exists in the worlds is causeless, just as emptiness in the sky.
चिद्घने वेदनं दृश्यं बन्धो मोक्षस् त्व् अवेदनं । यद् एव रुचितं ते स्यात् तद् एवाशु दृढीकुरु
In the mass of consciousness, perception and the seen are bondage; liberation is non-perception. Whatever you find pleasing, firmly establish that at once.
सर्गासर्गौ बन्धमोक्षौ वेदनावेदनात्मकौ । अभिन्नौ बोधतश् चैतौ यथेच्छसि तथा कुरु
Creation and dissolution, bondage and liberation, are of the nature of sensation and non-sensation; these two are not truly separate in consciousness—act as you wish regarding them.
असंवित्त्यैव यन् नास्ति तन्नाशे का कदर्थना । तूष्णीम्भावेन यत् प्राप्यं प्राप्तम् एवाशु विद्धि तत्
That which does not exist due to lack of awareness—why bother about its destruction? Know that whatever is attained by remaining silent is already quickly attained.
यद् वै वेदनमात्रात्म तद् अङ्गावेदनक्षयम् । तद् वेदनावेदनयोर् यद् इष्टं तत् समाचर
Whatever is of the nature of mere sensation, with the cessation of that sensation, act as you desire regarding sensation and non-sensation.
वीचिर् यथाम्भसि स्पन्दो जगच् चित्रं तथा चितौ । एतावन्मात्र एवात्र भेदो यद् रघुनन्दन
Just as a wave in water, so is the movement of the world in consciousness; O Raghunandana, this alone is the extent of the difference here.
देशकालखरूपेषु सत्सु वीच्यादिताम्भसि । जगदादौ तु देशाद्या असन्तो निर्मिताश् चिता
When space, time, and hardness exist, it is like the wave and so on in water; but at the origin of the world, space and the rest do not exist—they are created by consciousness.
आभासुरं त्रिजगद् इत्य् अवभाति भास्वत् संवेदनं चयनम् एकचितेस् स्वरूपम् । वाचि स्थितं भवति चैतद् उपोढभेदं क्लिष्टं प्रशान्तवचनस् तु शिवः परात्मा
The shining manifestation of the three worlds appears as the radiant gathering of awareness, which is the true nature of the one consciousness; when this is held in speech, it becomes divided and troubled, but the supreme Self is peaceful and beyond words.
संवेदनं सर्ग इतीह शब्दाव् अर्थेन भिन्नौ न कदाचिद् एतौ । वीच्यम्भसी द्वे इति नोचितोक्तिर् ज्ञस्याज्ञतायां त्व् इदम् एव युक्तम्
Here, 'awareness' and 'creation' are two words, but in meaning they are never truly different; to say 'wave and water are two' is not proper—this is suitable only for the ignorant, not for the wise.
जीवटब्राह्मणादीनां हंसान्तानां मुनीश्वर । भिक्षुस्वप्नशरीराणां सम्पन्नं किम् अतः परम्
O lord of sages, what more is accomplished for living beings, Brahma, and the rest, for swans, ascetics, mendicants, dream-bodies—what is attained beyond this?
रुद्रेण सह सम्भूय प्रबुद्धास् सर्व एव ते । मिथश् च दृष्टसंसारा रुद्रांशास् सुखिनस् स्थिताः
Having joined with Rudra, all of them awakened; and, seeing the world mutually, the portions of Rudra remained content.
तेन रुद्रेण तां मायाम् अवलोक्य तथोदिताम् । स्वांशास् ताम् एव संसारस्थितिं ते प्रेषिताः पुनः
Observing that very māyā as described, Rudra sent forth his own portions again into the existence of the world.
गच्छताशु निजं स्थानं तत्र भुक्त्वा कलत्रकैः । कञ्चित् कालं समं भोगान् मत्सकाशम् उपैष्यथ
Quickly going to your own place, there, enjoying pleasures with your wives for some time, you will come to me.
भविष्यथ मदंशा मे गणा मत्पुरभूषणाः । ततो महाप्रलयतो यास्यामस् तत् पदं सह
You will become my portions, my attendants, the ornaments of my city; then, at the great dissolution, we shall go together to that state.
इत्य् उक्त्वा भगवान् रुद्रस् तेषां सो ऽन्तरधीयत । अन्यसंसारसंस्थानां रुद्राणां मध्यम् आययौ
Having spoken thus, the blessed Rudra disappeared from them; among the Rudras established in other worlds, the middle one appeared.
प्रययुस् स्वास्पदं ते ऽपि जीवटब्राह्मणादयः । स्वकलत्रैस् समं देहं क्षपयित्वाथ कालतः
Those Jīvata Brāhmaṇas and others, too, went to their own abodes; having spent their bodies with their wives, according to time.
रुद्रलोकं समासाद्य भविष्यन्ति गणोत्तमाः । कदाचिद् व्योम्नि दृश्यन्ते तारकाकारधारिणः
Reaching the world of Rudra, they will become the foremost attendants; sometimes, in the sky, they are seen bearing the form of stars.
भिक्षुसङ्कल्परूपास् ते जीवटब्राह्मणादयः । कथं सत्यत्वम् आयातास् सङ्कल्पार्थेष्व् असत्यता
Those Jīvata Brāhmaṇas and others, in the form of the thought of mendicants—how did they attain reality, when there is unreality in objects born of thought?
सङ्कल्पसत्यतास्तीशे सङ्कल्पासत्यतास्त्य् अजे । यत्र यन् नास्ति तन् नास्ति यतस् सर्वात्म तत् पदम्
The reality of intention exists in the Lord; the unreality of intention exists in the unborn. Where something does not exist, it is not found; since all is the Self, that is the ultimate state.
यत् स्वप्ने दृश्यते यच् च सङ्कल्पैर् अवलोक्यते । तत् तथा विद्यते तत्र सर्वकालं तदात्मकम्
Whatever is seen in a dream and whatever is perceived through intentions, that truly exists there, always, as its own nature.
तद्देशकालात्मिकया तयैवावस्थयाप्यते । तद्देशकालात्मिकया गत्या देशान्तरं यथा
By that state, which is composed of place, time, and self, one is established; and by that movement, which is composed of place, time, and self, one goes to another place, as it were.
देशाद् देशान्तरं यद्वद् यत्नगत्यादिकं विना । न लभ्यते तथा स्वप्नो विना तत्तां न लभ्यते
Just as one cannot reach another place from a place without effort or movement, so too, a dream cannot be attained without its own reality.
सर्वम् अस्ति चितः कोशे यद् यथालोकयत्य् असौ । चित् तत् तथा तदाप्नोति सर्वात्मत्वाद् अविक्षतम्
Everything exists in the treasury of consciousness, whatever it perceives; consciousness attains it as it is, because it is all-pervading and undivided.
सङ्कल्पस्वप्नवस्त्व् अङ्ग यया च दशयाप्यते । परमाभ्यासयोगाभ्यां विना सेह न लभ्यते
The objects of intention and dream, O friend, are established by that state; without supreme practice and yoga, they are not attained here.
येषां तु योगविज्ञानदृष्टयः फलितास् स्थिताः । सर्वं सर्वत्र पश्यन्ति त एते शङ्करादयः
Those whose vision has matured through the knowledge of yoga, they see everything everywhere; these are the ones like Shankara and others.
इदम् अग्रगतं वस्तु तथासङ्कल्पितं च यः । प्रार्थयत्य् उभयभ्रंशं स प्राप्नोत्य् उभयाश्रयात्
That object which is foremost and thus imagined, whoever desires it, attains the loss of both, because he relies on both.
सर्वं ह्य् अभिमतं कार्यम् एकनिष्ठस्य सिध्यति । दक्षिणां ककुभं गच्छन् कः प्राप्नोत्य् उत्तरां दिशम्
Indeed, every desired action is accomplished by one who is single-minded; who, while going south, can reach the northern direction?
सङ्कल्पार्थपरैर् एव सङ्कल्पार्थो ऽवगम्यते । अग्रस्थार्थपरैर् अग्रसंस्थितो ऽर्थो ऽवगम्यते
Only those intent on a particular resolve understand that resolve; those intent on a specific goal comprehend the goal that stands before them.