ज्वलतस् सर्वतो ऽजस्रं चित्तस्थालीषु तिष्ठतः । यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयम्
For whom, as the lamp of pure consciousness burns ceaselessly in the vessel of the mind, the light of that alone illumines the three worlds.
यं विनार्कादयो ऽप्य् एते प्रकाशास् तिमिरोपमाः । सति यस्मिन् प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः
Without whom, even the sun and others, though shining, are like darkness; in whose presence alone the mirage of the three worlds appears.
सस्पन्दे समुदेतीव निस्स्पन्दे ऽन्तर्गतेव च । इयं यस्मिञ् जगल्लक्ष्मीर् अलात इव चक्रता
In whom the glory of the world seems to arise when there is movement, and to be hidden within when there is stillness, like the circle of fire created by a whirling torch.
जगन्निर्माणविलयविलासो व्यापको महान् । स्पन्दास्पन्दात्मको यस्य स्वभावो निर्मलो ऽक्षयः
He whose nature is the pure, imperishable, all-pervading great Self, whose play is the creation and dissolution of the world, and whose essence is both movement and stillness.
स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा । सत्ता नाम्नैव भिन्नेव व्यवहारान् न वस्तुतः
He whose existence, like the wind, pervades all as both movement and stillness, and which, though spoken of as distinct only by name, is not truly different in reality.
सर्वदैव प्रबुद्धो यस् सुप्तो यस् सर्वदैव च । न सुप्तो न प्रबुद्धश् च यस् सर्वत्रैव सर्वदा
He who is always awake, who is always asleep, and who is neither asleep nor awake at any time or place.
यदस्पन्दश् शिवं शान्तं यत्स्पन्दस् त्रिजगत्स्थितिः । स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः
That which is motionless is auspicious and peaceful; that which moves is the existence of the three worlds. The one whose nature is the play of motion and stillness, who alone fills all forms.
आमोद इव पुष्पेषु न नश्यति विनाशिषु । प्रत्यक्षस्थो ऽप्य् अथाग्राह्यश् शौक्ल्यं शुक्लपटेष्व् इव
Just as fragrance in flowers does not perish even when the flowers fade, and as whiteness in white cloth is present yet cannot be grasped, so too is this.
मूकोपमो ऽपि यो वक्ता मन्ता यो ऽप्य् उपलोपमः । यो भोक्ता नित्यतृप्तो ऽपि कर्ता यश् चाप्य् अकिञ्चन
He is like a mute yet speaks; he is a thinker yet like a stone; he is an enjoyer yet always satisfied; he is a doer yet possesses nothing.
यो ऽनङ्गो ऽपि समस्ताङ्गस् सहस्रकरलोचनः । नकिञ्चित् संस्थितेनापि येन व्याप्तम् इदं जगत्
He is without limbs yet possesses all limbs, with a thousand hands and eyes; though established in nothing, by him this entire world is pervaded.
निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः । यस्य निर्मनसो ऽप्य् एता मनोनिर्माणरीतयः
Though lacking the power of the senses, all actions of the senses belong to him; though without mind, these ways of mental creation are his.
यदनालोचनाद् भान्ति संसारोरगभीतयः । यस्मिन् दृष्टे पलायन्ते सर्वथा सर्वदेतयः
From not perceiving him arise the fears of the serpent of worldly existence; upon seeing him, all such fears flee completely in every way.
साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः । सति यस्मिन् प्रवर्तन्ते चित्रेहास् स्पन्दपूर्विकाः
In the witness, vast and radiant, fixed like a lamp, actions occur; when he is present, diverse activities arise, preceded by movement.
यस्माद् घटपटाकारपदार्थशतपङ्क्तयः । तरङ्गकणकल्लोलवीचयो वारिधेर् इव
From him arise rows of objects like pots and cloths, hundreds of things; like waves, droplets, surges, and ripples from the ocean.
स एवान्यतयोदेति यः पदार्थशतभ्रमैः । कटकाङ्गदकेयूरनूपुरैर् इव काञ्चनम्
That very one appears as another, through the confusion of hundreds of objects—just as gold seems different when fashioned into bracelets, armlets, or anklets.
यस् त्वम् एकावभासात्मा यो ऽहम् एते जनाश् च ये । यश् च न त्वम् अबुद्धात्मन् नाहं नैते जनाश् च ये
You, who are the essence of a single radiance; I, these people, and all others—whoever is not you, not I, nor these people, due to ignorance of the Self—are all the same.
अन्येवाव्यतिरिक्तैव सैवासेव च भङ्गुरा । पयसीव तरङ्गाली यस्मिन् स्फुरति दृश्यभूः
That same one is both distinct and not distinct, existing and not existing, and perishable—like a multitude of waves arising in water, where the visible world appears.
यतः कालस्य कलना यतो दृश्यस्य दृश्यता । मानसी कलना येन येन भासां विभासनम्
From whom arises the measurement of time, from whom the visibility of the visible, by whom mental calculation occurs, and by whose light all lights shine forth—
क्रियां रूपं रसं गन्धं स्पर्शं शब्दं च चेतनम् । यद् वेत्सि तद् असौ देवो येन वेत्सि तद् अप्य् असौ
Whatever you know as action, form, taste, smell, touch, sound, or consciousness—that is that very Deva; and by whom you know, that too is that very one.
द्रष्टृदर्शनदृश्यानां मध्ये यद् दर्शनं स्थितम् । साधो तदवधानेन स्वात्मानम् अवबुध्यसे
That awareness which stands in the midst of the seer, seeing, and the seen—O noble one, by attending to that, you will realize your own Self.
अजम् अजरम् अजाड्यं शाश्वतं ब्रह्म नित्यं शिवम् अमलम् अनाद्यं वन्ध्यवेद्यैर् अनिन्द्यम् । सकलकलनशून्यं कारणं कारणानाम् अनुभवनम् अवेद्यं वेदनं वित्त्वम् अन्तः
Unborn, undecaying, unclouded, eternal, Brahman, everlasting, auspicious, stainless, without beginning, ungraspable by barren knowledge, blameless, devoid of all constructions, the cause of causes, the experience that is unknowable, the knowing, the inner knower.
महाप्रलयसम्पत्तौ यद् एतद् अवशिष्यते । भवत्व् एतद् अनाकारं नाम नास्त्य् अत्र संशयः
At the time of the great dissolution, that which remains—let it be formless; there is no doubt about this.
न शून्यं कथम् एतत् स्यान् न प्रकाशः कथं भवेत् । कथं वा न तमोरूपं कथं वा नैव खात्मकम्
How could this be void? How could it not be luminous? How could it not be of the nature of darkness? How could it not be of the nature of space?
कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत् । कथं न बुद्धितत्त्वं स्यात् कथं वा न मनो भवेत्
How could it not be of the nature of consciousness? How could there not be a living being? How could there not be the principle of intellect? How could there not be mind?
कथं वा न नकिञ्चित् स्यात् कथं वा सर्वम् इत्य् अपि । अनया च वचोभङ्ग्या मम मोह इवोदितः
How could there be nothing at all? How could there be everything? By such a manner of questioning, my own delusion seems to be expressed.
विषमो ऽयम् अति प्रश्नो भवता समुदाहृतः । भिनद्म्य् एनं त्व् अयत्नेन नैशं तम इवांशुमान्
You have raised a most difficult question; yet I will break through it effortlessly, like the sun dispelling the darkness of night.
महाकल्पान्तसम्पत्तौ यत् तत् सद् अवशिष्यते । तन् नाम न यथा शून्यं तद् इदं कथ्यते शृणु
At the end of a great aeon, that which remains as existence is not truly void; listen as I explain what that is called.
अनुत्कीर्णा यथा स्तम्भे संस्थिता सालभञ्जिका । तथा विश्वं स्थितं तत्र तेन शून्यं न तत् पदम्
Just as a carved figure remains in a pillar, so too the universe abides there; therefore, that state is not void.
अयम् इत्थं महाभोगो जगदाख्यो ऽवभासते । सत्यो भवत्व् असत्यो वा यत्र तत्र क्व शून्यता
In this way, this vast experience, called the world, appears; whether it is real or unreal, where then is emptiness?
यथा न पुत्रिकाशून्यस् स्तम्भो ऽनुत्कीर्णसालिकः । तथा तात जगद् ब्रह्म तेन शून्यं न तत् पदम्
Just as a pillar with an uncarved figure is not devoid of the figure, so too, dear one, the world is Brahman; therefore, that state is not void.