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.
स एष हरिर् इत्य् आस्ते भवत्य् एष पितामहः । चन्द्रो ऽर्क इन्द्रो वरुणो यमो वैश्रवणो ऽनिलः
This is that Hari, this is the Grandfather; he is the moon, the sun, Indra, Varuṇa, Yama, Vaiśravaṇa, and the wind.
अनलो जलदो ऽम्भोधिर् ह्यो ऽद्य श्वश् चास्ति नास्ति च । इत्य् एते चिन्मयाकाशकोशलेशास् स्फुरन्त्य् अलम्
He is fire, the giver of rain, the ocean, yesterday, today, tomorrow, existence and non-existence; all these are but flashes of a fragment of the sky of pure consciousness.
एवंविधाभिस् सञ्ज्ञाभिर् मुधाभावनयेदृशाः । स्वभावमात्रबोधेन भवन्त्य् एते तु तादृशाः
With such names, the deluded imagine these forms; but by the knowledge of their true nature alone, they are seen as they really are.
अबोधो बोध इत्य् एवं चिद्व्योमैवात्मनि स्थितम् । तस्माद् भेदोद्भेदम् ऐक्यं नास्त्य् एवेति प्रशाम्यताम्
Unawareness and awareness—these are both established as the sky of consciousness within oneself; therefore, let all notions of difference, emergence, and unity subside completely.
तावत् तरङ्गत्वम् अयं करोति जीवस् स्वसंसारमहासमुद्रे । यावन् न जानाति परं स्वभावं निरामयं तन्मयताम् उपेतः
So long as one does not know the supreme, flawless true nature and become one with it, the individual continues to take the form of a wave in the great ocean of his own saṃsāra.
ज्ञाते तु शान्तिं स तथोपयाति यथा न सो ऽब्धिर् न तरङ्गको ऽसौ । यथास्थितं सर्वम् इदं च शान्तं भवत्य् अनन्तं परम् एव तस्य
But when this is known, he attains peace, just as then there is neither ocean nor wave; all this remains as it is, tranquil, infinite, and truly supreme for him.
चिन्मात्रपरमाकाश एष यẖ कथितो मया । एषो ऽसौ शिव इत्य् उक्तस् तदा रुद्रḫ प्रनृत्यति
This supreme sky of pure consciousness, which I have described, is what is called Śiva; then Rudra dances.
यासौ तस्याकृतिर् नासाव् आकृतिẖ कृतिनां वर । तच् चिन्मात्रघनं व्योम तथा कचति तादृशम्
That form of his is not a form, O best of the wise; that pure mass of consciousness, the sky, shines forth in just such a manner.
मया दृष्टं तद् आकाशम् एव शान्तं तदाकृति । मयैव तत् परिज्ञातं नान्यḫ पश्यति तत् तथा
I alone have seen that space, tranquil and of that form; I alone have fully understood it, and no one else perceives it in this way.
यथा नाम स कल्पान्तस् स रुद्रस् सा च भैरवी । मायामात्रं तथा सर्वं परिज्ञातम् अलं मया
Just as that end of the aeon, that Rudra, and that Bhairavi are merely appearances, so too I have completely discerned all as nothing but illusion.