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.
चिद्व्योमैव परं शून्यं सन्निवेशेन नेतरत् । तथा संलक्ष्यते राम भैरवाकारतां गतम्
Consciousness-space alone is the supreme void, not anything else by arrangement; thus, O Rama, it is perceived as having the form of Bhairava.
वाच्यवाचकसम्बन्धं विना बोधो न जायते । यस्मात् तस्मात् त्वयि मया दृष्टम् एवं प्रवर्णितम्
Without the relationship of the signifier and the signified, knowledge does not arise; therefore, I have described to you what I have seen in this manner.
यद् एव वाच्य् उपारूढम् एतद् राम तद् एव ते । रूढाधिभौतिकदृशẖ क्षणात् सत्यात्मतां गतम्
Whatever is established as the signified, O Rama, that alone for you, from its established material perception, instantly attains the nature of reality.
न भैरवी सा नैवासौ भैरवो नैव स क्षयः । समस्तम् एव तद् भ्रान्तिमात्रं चिद्व्योम भासते
That is not Bhairavi, nor is that Rudra, nor is that destruction; all of it is merely delusion, and consciousness-space alone shines forth.
स्वप्ननिर्माणपुरवत् सङ्कल्परणवेगवत् । कथार्थसार्थरसवन् मनोराज्यविलासवत्
Like a city created in a dream, like the swift movement of a raft of thought, like the essence of a story, like the delight of a kingdom imagined in the mind.
यथा स्वप्नपुरं स्वच्छे व्योम्नि मौक्तिकधीर् यथा । यथा केशोण्डुकं व्योम्नि तथा चिद् भाति चिद्घने
Just as a dream-city appears in clear space, just as a string of pearls appears in space, just as a ball of hair appears in space, so consciousness shines in the mass of consciousness.
चिन्मात्राकाशम् एवाच्छं कचति स्वात्मनात्मनि । यथा नाम तथाभाति तदात्मैव जगत्तया
Pure consciousness-space alone, clear, shines forth as the Self within itself; as it appears, so it is—thus, the world is truly that very Self.
यथा चिद्व्योम्नि कचति स्व एवात्मा जगत्तया । तथा कचति तत् तत्र कल्पान्तशिवनर्तनम्
Just as the Self alone shines as the world in the sky of consciousness, so too, within that, occurs the dance of Shiva at the end of a cycle.
शिवयोर् एवम् आकारो निराकारो ऽङ्ग वर्णितः । अधुना शृणु वक्ष्ये ते नृत्तस्यानृत्ततास्थितिम्
Thus, O dear one, I have described the formless form of Shiva; now listen as I explain to you the unreality of the dance.
चेतनं चेतनाद् धेतोẖ किञ्चित् संस्पन्दनं विना । क्वचित् स्थातुं न शक्नोति वस्त्व् अवस्तुतया यथा
Consciousness, without any movement arising from consciousness itself, cannot remain anywhere, just as a thing cannot exist as a non-thing.