कालत्रयस्थितजगत्त्रितयाम्बराङ्गी चित् सा तथा कचति तेन तथास्थितेन । रूपेण चित्रकृदुदारमनस्स्थचित्रसंसारजालसदृशेन कचज्जवेन
Consciousness, thus, abides as the sky-clad one of the three worlds existing in the three times; by that mode, she acts, her form like the wondrous creations of a painter’s mind, resembling the swift play of the web of worldly existence.
सर्गात्मकं वपुर् अनेकचिदात्मकत्वात् संशान्तखैकवपुर् एकविदात्मकत्वात् । एकं निमेषणसमुन्मिषितैकरूपं सा बिभ्रती वपुर् अनन्तम् अनादि भाति
Her form is the essence of creation, because of her manifold consciousness; yet, as the one tranquil sky, her form is singular; she appears as the one form that opens and closes the eyes in a moment, shining as the infinite, beginningless form.
तस्यां विभाति तद् अनन्तशिलात्मकोशलेखाब्जचक्ररचनादिवद् एव दृश्यम् । व्योमात्मकं गगनमात्रशरीरवत्यां चित्त्वाद् द्रवाज् जलधिकोश इवोर्मिलेखाः
Within her shines that infinite, crystalline core, like the patterns of lines, lotuses, and circles; in her whose body is only space, consciousness appears as wave-traces on the ocean, as forms in the sky.
महती भैरवी देवी नृत्यतḫ पूरिताम्बरा । तस्य कल्पान्तरुद्रस्य सा पुरो भैरवाकृतेः
The great, terrifying goddess dances, filling the sky; before the Rudra of the end of the age, she stands in a fearsome form.
सिरामर्माश्रितोग्राग्निदग्धस्थाणुवनावनिः । कल्पान्तवातव्याधूता वनमालेव नृत्यति
Her veins and vital points scorched by fierce fire, she dances like a forest at the end of an age, shaken by the wind of dissolution, with trees and earth burned to stumps.
कुणालोलूखलबृसीहलशूर्पकरण्डकैः । मुसुलोदञ्चनस्थालीकुम्भस्रग्दामधारिणी
She bears broken mortars, pestles, ploughs, winnowing baskets, and trays; she holds up a pestle, a pan, a pot, and garlands of vessels.
एवंविधानां स्रग्दामजालानां कुसुमोत्करम् । किरन्ती संसृजन्ती च नृत्तक्षुब्धाक्षयं ततम्
Garlands and chains of flowers of such kind, scattering and weaving clusters of blossoms, spread out in the agitation of the dance.
वन्द्यमानस् तया सो ऽपि तथैवाकाशभैरवः । तथैव वितताकारस् तदोच्चैḫ परिनृत्यति
As she is being worshipped, so too is the Bhairava of the sky; in the same way, with his form expanded, he dances with great vigor.
डिम्बं डिम्बं कुडिम्बं पच मन डुह मा झम् प्रझम् प्रं प्रझम् प्रं तृल्लं तृल्लं तृतृल्लं तृखलु खलुमयं खङ्खमं खङ्खमङ्खम् । गुं हं गुं हं तु गुं हं गुडुलडुडुमुडं डाडिमाडिं डुडेति नृत्यन्ती शब्दवाद्यैḫ प्रलयपितृवने श्रेयसे वो ऽस्तु काली
Dimba dimba kudimba, cook, mind, duha, do not jham, prajham pram prajham pram, trilla trilla tritrilla, trkhalu khalumaya, khankhamam khankhamankham; gum ham gum ham, and gum ham guduladudumuda, dadimadi dudeti—she dances with these sounds and instruments in the forest of dissolution and ancestors; may Kali bring you auspiciousness.
बद्ध्वा खट्वाङ्गशृङ्गे कपिलम् उरुजटामण्डलं पद्मयोनेẖ कृत्वा दैत्योत्तमाङ्गैस् स्रजम् उरसि शिरश्शेखरं तार्क्ष्यपक्षैः । पूर्णं रक्तासवानां यममहिषमहाशृङ्गम् आदाय पाणौ पायाद् वो वन्द्यमानḫ प्रलयमुदितया भैरवẖ कालरात्र्या
Binding a tawny mass of matted hair to the spike of the skull-staff, making a garland on her chest from the heads of demons and a crown from Garuda's wings, taking in her hand the full horn of Yama's buffalo filled with blood-wine, may the Bhairava, worshipped and rejoicing in dissolution with Kalaratri, protect you.
किम् एतद् भगवन् सर्वनाशे नृत्यति केव सा । किं शूर्पहलकुम्भाद्यैस् तस्यास् स्रग्दामधारणम्
What is this, O revered one, who dances at the destruction of all? Who is she? Why does she wear garlands made of winnowing baskets, shields, pots, and such things?
किं नष्टं त्रिजगद् भूयẖ किं काल्या देहसंस्थितम् । परिनृत्यति निर्वाणं कथं पुनर् उपागतम्
Has the three worlds been destroyed again? Is Kali established in the body? How does she dance, and how has liberation returned once more?
नासौ पुमान् न चासौ स्त्री न तन् नृत्तं न ताव् उभौ । तथाभूते तथाचारे आकृती न च ते तयोः
She is neither male nor female, nor is that a dance, nor are they both; in such a state and conduct, there is no form belonging to either.
अनादि चिन्मात्रनभो यत् तत् कारणकारणम् । अनन्तं शान्तम् आभासमात्रम् आततम् अव्ययम्
That which is beginningless, pure consciousness-space, the cause of causes, infinite, peaceful, mere appearance, all-pervading, and imperishable.
शिवं तत् स शिवस् साक्षाल् लक्ष्यते भैरवाकृतिः । तथास्थितो जगच्छान्तौ परमाकाश एव सः
That which is auspicious, that very Shiva, is directly perceived as the form of Bhairava; thus established in the peace of the universe, he is indeed the supreme space.
चेतनत्वात् तथाभूतस् स्वभावविभवाद् ऋते । स्थातुं न युज्यते तस्य यथा हेम्नो निराकृतेः
Apart from his nature as consciousness and the power of his own being, it is not possible for him to remain, just as gold cannot exist without its form.
कथम् आस्तां वद प्राज्ञ चिन्मात्रं चेतनं विना । कथम् आस्तां वद प्राज्ञ मरिचं तिक्ततां विना
How can pure consciousness exist, O wise one, without awareness? Tell me. How can bitterness exist in a chili without its own pungency?
कटकादि विना हेम कथम् आस्तां विलोक्यताम् । कथं स्वभावेन विना पदार्थस्य भवेत् स्थितिः
How can gold appear without things like bracelets? Observe this. How can the existence of an object be without its own nature?
विना तिष्ठति माधुर्यं कथयेक्षुरसẖ कथम् । निर्माधुर्यश् च यश् चेक्षुरसो न हि स तद्रसः
Tell me, how can sweetness remain without sugarcane juice? And that juice which is without sweetness is certainly not that juice.
अचेतनं यच् चिन्मात्रं न तच् चिन्मात्रम् उच्यते । न च चिन्मात्रनभसो नष्टं क्वचन युज्यते
That which is pure consciousness but is insentient is not called pure consciousness; nor is it possible for the sky of pure consciousness to ever be destroyed.
स्वसत्तामात्रकाद् अन्यत् किञ्चित् तस्य न युज्यते । अन्यत्वम् उररीकर्तुं व्योमावश्यम् असौ किल
Nothing other than its own pure being can belong to it; in order to become something else, it must necessarily become like space.
तस्मात् तस्य यद् अक्षुब्धं सत्तामात्रं स्वम् आसनम् । अनादिमध्यपर्यन्तं सर्वशक्तिमयात्मकम्
Therefore, its undisturbed, pure being is its own seat—without beginning, middle, or end, and consisting of all powers.
तद् एतत् त्रिजगत् सर्गẖ कल्पान्तो व्योम भूर् दिशः । नाश उत्पादनं राम विरामो भासनं तमः
This creation of the three worlds, the end of an age, space, earth, the directions; dissolution, origination, cessation, radiance, and darkness—
जननं मरणं माया मोहो मान्द्यम् अवस्तुता । वस्तुता च विवेकश् च बन्धो मोक्षश् शुभाशुभे
Birth, death, illusion, delusion, dullness, unreality, reality, discernment, bondage, liberation, auspicious and inauspicious—
विद्याविद्या सदेहत्वं विदेहत्वं क्षणश् चिरम् । चञ्चलत्वं स्थिरत्वं च त्वं चाहं चेतरच् च तत्
Knowledge and ignorance, embodiment and disembodiment, momentariness and duration, restlessness and stability, 'you' and 'I' and all else—
सद् असच् चाथ सदसन् मौर्ख्यं पाण्डित्यम् एव च । देशकालौ क्रियाद्रव्यकलना केलिकल्पनम्
Existence and nonexistence, and both together; folly and erudition as well; space and time, actions, substances, calculation, and play—
रूपालोकमनस्कारकर्मबुद्धीन्द्रियात्मकम् । तेजोवार्यनिलाकाशपृथ्व्यादिकम् इदं ततम्
Form, perception, intention, action, intellect, senses; fire, water, wind, space, earth, and the rest—this all is pervaded by That.
एतत् सर्वम् असौ शुद्धश् चिदाकाशो निरामयः । अजहद् व्योमताम् एव सर्वात्मैवैवम् आस्थितः
All this is that pure, stainless space of consciousness, free from affliction, never abandoning its nature as space, established as the Self of all.
एतत् सर्वं च विमलं खम् एवात्र न संशयः । अस्माद् अनन्यत् स्वप्नाद्रिर् दृष्टान्तो ऽत्राविखण्डितः
All this is pure, nothing but space here—of this there is no doubt; it is not different from this, like a mountain in a dream—this analogy is unbroken.
चिन्मयḫ परमाकाशो य एष कथितो मया । एषो ऽसौ शिव इत्य् उक्तो भवत्य् एष सनातनः
This supreme space, made of consciousness, which I have described, is called 'Śiva'; this is the eternal.