न किञ्चिज् जायते शान्ते न च किञ्चित् प्रलीयते । स्वसत्तया स्थितं ब्रह्म न बीजं न च कारणम्
Nothing arises in the peaceful, nor does anything dissolve; Brahman abides by its own existence, neither as seed nor as cause.
शुद्धानुभवमात्रं तत् तस्माद् अन्यन् न विद्यते । किञ्चिज् जगदहन्तादि तद् एवानन्तम् अस्ति हि
That is pure experience alone; nothing else exists apart from it. The world, ego, and so forth are only that, which is truly infinite.
शिवे जगदहन्तादि मुने नास्तीति वेद्म्य् अहम् । सर्गवेदनम् आभाति कथम् एतद् वदाशु मे
O sage, I know that in Shiva, the world, ego, and so forth do not exist; tell me quickly, how does the perception of creation appear?
चित्सारं तद् अनाद्यन्तं तत् स्वसंविदि तिष्ठति । तत् तद्भवनम् अत्यच्छं तत्तामात्रं जगद् विदुः
That essence of consciousness, without beginning or end, abides in self-awareness; the wise know the world as merely a manifestation of That.
चित्स्वात्मकचनं नाम यद् असम्भवचेत्यदृक् । तद् अहंवेदनं विद्धि विराडात्म जगत् स्थितम्
Know that the awareness which is called the pure essence of consciousness, which perceives the impossible as existent, is the sense of 'I'—the cosmic self—by which the world is sustained.
वातस्य वातस्पन्दस्य यथा भेदो न विद्यते । शून्यत्वखत्वोपमयोश् चिन्मात्राहन्त्वयोस् तथा
Just as there is no distinction between air and the movement of air, so too, between pure consciousness and the sense of 'I'—both likened to space and the void—there is no difference.
जले ऽस्ति देशकालात्ते यथोर्म्यादि सकारणम् । परे ऽस्त्य् अदेशकालात्ते तथा जगद् अकारणम्
In water, due to space and time, there arise waves and other forms with causes; but in the Supreme, beyond space and time, the world exists without any cause.
जलादौ यत् तरङ्गादि तत् सकारणम् अस्त्व् इह । परे जगदहन्तादि नाकारणम् अवैम्य् अहम्
In water and the like, whatever waves and so forth arise, they have causes here; but in the Supreme, I understand that the world and the sense of 'I' have no cause.
इदानीं भवता ज्ञातम् एतत् सत्यं महीपते । इदं जगदहन्तादि नेह किञ्चन विद्यते
Now, O King, you have understood this truth: this world and the sense of 'I'—here, nothing at all truly exists.
जगच्छब्दार्थरहितं जगद् अस्ति शिवात्मकम् । व्योम्न्य् एव निर्मितं शान्तं व्योम्नस् सूक्ष्मतरेण वा
The world exists as pure consciousness, devoid of the meaning of the word 'world'; it is created only in space, peaceful, or even in subtler space.
यथा नभसि शून्यत्वं तथेदं ब्रह्मणि स्थितम् । सदसद्वस्तुरूपेण न वा रूपेण केनचित्
Just as emptiness abides in the sky, so does this world abide in Brahman—not as a real or unreal thing, nor in any particular form.
एवंरूपं जगद् इदं सम्यग्ज्ञानाच् छिवं भवेत् । सम्यग्ज्ञानप्रभावेण विषम् अप्य् अमृतं भवेत्
When this world is seen in this way, through true knowledge, it becomes auspicious; by the power of true knowledge, even poison becomes nectar.
असम्यग्ज्ञानम् अखिलं जगद् दुःखप्रदं परम् । विषबुद्ध्यामृतम् अपि भुक्तं विषरसायते
Incomplete understanding makes the whole world a source of suffering; even nectar, when taken with the perception of poison, becomes like poison.
ईश्वरत्वाद् यथा वेत्ति यद् यद् एष चिदीश्वरः । तत् तथैवाशु भवति तादृग्रूपतया शिवम्
Whatever this Lord of consciousness knows by virtue of his sovereignty, that indeed quickly becomes manifest in that very form, auspicious and true.
यथा ज्वालाभ्रमाला वा विचित्राकारविभ्रमैः । तिष्ठत्य् अनन्यरूपैव ब्रह्मसत्ता तथैव हि
Just as a garland of flames or clouds, though appearing in various forms, remains essentially the same, so too is the existence of Brahman.
यत् परं चित्स्वरूपेण स्थितम् आत्मनि मन्थरम् । तत् तेनेदम् अहन्तादि जगदाद्य् एव लक्ष्यते
That which abides as the supreme essence of consciousness in the self, though unmoving, is perceived as this world, beginning with the sense of 'I'.
केवलं परम् एवेत्थं परमं भासते शिवम् । कुतो जगदहन्तादि प्रश्न एवेह नोचितः
Here, only the supreme, the highest, shines forth as the auspicious reality; thus, any question about the world or the sense of 'I' is not appropriate.
यद् वस्तु विद्यमानं सत् प्रश्नस् तत्र विराजते । प्रेक्षितं यत् तु नास्त्य् एव प्रेक्षाप्रश्नेन तत्र किम्
Where a thing truly exists, inquiry about it is meaningful; but where nothing is seen, what is the point of questioning about its perception?
सन्निवेशं विना सत्ता यथा हेम्नो न विद्यते । तथा जगदहम्भावं विना नेशस्य संस्थितिः
Just as gold does not exist without some form, so too the Lord does not abide without the appearance of the world and the sense of 'I'.
अकारणत्वान् नास्तीदं ब्रह्मैवेत्थं विजृम्भते । अजृम्भमाणम् एवाहंजगत्त्वेनेह संस्थितम्
Because there is no cause, this alone appears as Brahman; and when not manifesting, I remain established here as the world and the sense of 'I'.
यन्मया एव तेनैव मिथस् सम्प्रेरिताशयम् । चमत्कुर्वन्त्य् अमी भावाः पञ्चेषु मिथुनौघवत्
These states, moved by me alone and by themselves, interact with each other, marveling, just as groups of couples among the five elements.
चिन्मात्र एव चिन्मात्रं चिन्मात्रेणैव चीयते । नानात्मनेवानानैव स्वात्मनात्माप्य् अनात्मवत्
Pure consciousness alone knows pure consciousness, and is known only by pure consciousness; the many are as if many, yet by one's own self, the self appears as if non-self.
पूर्णात् पूर्णम् उद्धरन्ति पूर्णात् पूर्णानि चक्रिरे । भवन्ति पूर्णात् पूर्णानि पूर्णम् एवावतिष्ठते
From fullness, they draw forth fullness; from fullness, they make what is full; from fullness, full things arise, and fullness alone remains.
चिन्मात्रम् एव कचति यच् चिन्मात्रतयात्मनि । अकचत् त्व् एव तन् नाम कचितं सर्गवेदनम्
Only pure consciousness acts, and whatever acts is by its nature consciousness within the self; yet, in truth, it does not act—what is called action is merely the perception of creation.
अहं चिता चिद् एवासौ भवतीव स्वयं स्वतः । अभवन्त्य् एव रूपं स्वम् अत्यजन्ती निरामयम्
I am consciousness, and so is that; it appears to become itself, by itself; it ceases to be, abandoning its own form, remaining free from affliction.
चितो रूपम् अनाद्यन्तं मनोरूपम् अनन्तकम् । सम्राट्छरीरम् आभासि भवतीव स्वयम्भुवः
The form of consciousness is without beginning or end, the form of mind is boundless; the sovereign body shines forth, as if it were the self-born.
पश्यत्य् अथासद् एवेदं स्वरूपत्वात् सद् एव वा । भावनाद् घनताम् एति दृश्यं भवति च क्रमात्
It sees this as unreal, or as real, because of its own nature; through contemplation, it becomes dense, and gradually comes to be perceived.
शान्तं जगत्प्रसररूपतया स्वभावशब्दार्थमुक्तम् इदम् अव्यपदेश्यम् एकम् । वस्तुस्थितं निजचमत्करणावलोकरूपं जगत्त्वरहितानुभवात्मतत्त्वम्
This is peaceful, described as the nature and meaning of the word 'world-expansion,' yet it is one, indescribable; established as reality, it is the essence of self-experience, the truth of the worldless realization.
न विज्ञानमयो ऽर्थो ऽस्ति न बाह्यो नापि शून्यता । वेदनामात्रसारत्वाद् यथावित् सो ऽर्थ उच्यते
There is no object composed of consciousness, nor is there anything external, nor emptiness; since the essence is only sensation, whatever is known is called the object.
द्रवत्वं सलिलस्येव विदो वित्त्वम् अकारणम् । खात्म नित्यम् अनन्तं तद् यथास्थितम् अवस्थितम्
Just as fluidity belongs to water, knowledge belongs to the knower without cause; the sky-self is eternal and infinite, remaining as it is.