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.
प्रतियोगिव्यवच्छेदाभावतस् स्वत्वभावयोः । असत्ता तेन न परे सत्त्वभावव्यवस्थितिः
Because there is no exclusion of opposites between selfhood and otherness, there is no existence of the other; thus, the establishment of being is not fixed.
यदि कारणतापत्तियोग्यं शान्तं परं भवेत् । अनिङ्गनम् अनाभासम् अप्रतर्क्यं कथं भवेत्
If the supreme peacefulness were fit to be a cause, how could it be without attributes, without appearance, and beyond reasoning?
अतो न कारणं नैव बीजं ब्रह्म कदाचन । कार्यस्य कस्यचिन् नाम तेन सर्गो न विद्यते
Therefore, Brahman is never a cause or a seed for any effect; since there is no effect of any kind, creation does not exist.
न चान्यथोपपत्तिर् हि सर्गस्यास्योपपद्यते । चिन्मात्रकाद् ऋते तस्माज् जडस् सर्गो न विद्यते
Nor is any other explanation of this creation possible; apart from pure consciousness, inert creation does not exist.
यद् इदं दृश्यते किञ्चित् तच् चिद्घनम् अवेधितम् । असम्भवज्जगच्छब्दशब्दार्थरसरञ्जनम्
Whatever is seen here is dense consciousness, undivided; the word 'world' and its meaning are merely fanciful and impossible.
कार्यं न कारणाभावात् पदार्थ उपपद्यते । द्वित्वैक्याद्यात्मकं व्योमपुष्पवत् स्वानुभूतितः
An effect does not arise without a cause; the substance appears as duality or unity, like a flower in the sky, only in one's own experience.
वस्तु नाशैकनिष्ठत्वान् न चाजम् उपपद्यते । उपलम्भे ध्रुवो नाशो जन्म नष्टस्य च ध्रुवम्
Because the destruction of an object is its only possible end, it cannot be unborn; when it is perceived, its destruction is certain, and the birth of what is destroyed is also inevitable.
अथ वैनं सदा सन्तं नित्यं नष्टं च वेत्सि वा । पदार्थौघं तद् एषो ऽर्थ एकरूपो ऽत्र किं व्यथा
Or, if you consider it always existent, eternally perished, or however you understand this mass of objects, then this meaning is one and the same—why be disturbed?
उपलम्भस् तु यश् चायं सा चित्तत्त्वचमत्कृतिः । चित्तत्त्वमात्रसत्तास्ति द्वित्वम् ऐक्यं च नास्त्य् अलम्
But this perception itself is the wonder of the essence of mind; only the existence of mind-essence is, and there is neither duality nor unity at all.
अतः पदार्थसत्ताया अभावे सति भूपते । असम्भवे भावनस्य नाहन्ताभावनास्ति ते
Therefore, O King, when the existence of objects is absent, and imagination is impossible, there is no conception of 'I-ness' for you.