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.
स्वभावाच् चेतनं तस्माद् रुद्रत्वेन तथा स्थितम् । हेमेव रूपकत्वेन सन्निवेशविलासिना
Therefore, by its own nature, consciousness abides as Rudra, just as gold takes on the form of ornaments, delighting in various arrangements.
यन् नाम चेतनं यत्र तद् अवश्यं स्वभावतः । स्पन्दधर्मि भवत्य् एव वस्तुता हि स्वभावजा
Wherever there is something called consciousness, by its very nature, it must possess the quality of vibration; for the reality of a thing arises from its own nature.
यस् स्पन्दश् चिद्घनस्य स्वश् शिवस्यास्य स एव नः । स्ववासनावेशवशान् नृत्तम् इत्य् एव राजते
That vibration of this compact consciousness, of Shiva, is indeed what appears to us as the dance, due to the force of its own latent tendencies.
अतस् स कल्पान्तशिवो रुद्रो रौद्राकृतिर् द्रुतम् । यन् नृत्यति हि तद् विद्धि चिद्घनस्पन्दनं निजम्
Therefore, that Shiva at the end of the cycle, Rudra of fierce form, swiftly dances—know that this is truly the vibration of pure consciousness itself.
प्रामाणिकदृशा दृश्यम् इदं नास्त्य् एव वस्तुतः । यदि वास्त्य् एव तत् सर्वं कल्पान्ते प्रविनश्यति
To the eye of true knowledge, this perceived world does not truly exist; and even if it does exist, all of it is destroyed at the end of an age.
तत् कल्पान्तमहाशून्ये एतस्मिन् परमाम्बरे । कथं किं नाम वा चेत्यं चेत्ता चेतति चिद्घनः
In that great void at the end of the age, in this supreme expanse, how or what could possibly be thought of, and by whom, when the mind is pure consciousness?
एतद् एव तदाप्य् अङ्ग द्वैतैक्याम्भोदशान्तये । यदि चिन्मात्रनभसश् चेत्यम् अस्ति न किञ्चन
Indeed, O dear one, even then, for the cessation of the cloud of duality and unity, if there is any object in the sky of pure consciousness, it is nothing at all.
न किञ्चिच् चेतति ततẖ क्वचित् कश्चित् कदाचन । सर्वं शान्तं दृषन्मौनं विज्ञानघनम् अम्बरम्
If there is nothing perceived, then nowhere, by anyone, at any time, is anything thought; all is peaceful, the vision is silent, the expanse is dense with pure knowledge.
यच् चेदं चेत्यते नाम तत् स्वभावो ऽस्य वल्गति । चित्स्वभावस्य शान्तस्य स्वसत्तायाम् अवस्थितेः
And whatever is said to be perceived, that is merely the play of its own nature; for the nature of consciousness, being peaceful, abides in its own existence.
यथा स्वप्ने चिद् एवान्तḫ पुरपत्तनवद् भवेत् । पुरादि न तु तत् किञ्चिद् विज्ञानाकाशम् एव तत्
Just as in a dream, consciousness alone appears within as a city or town, yet the city and such are nothing at all—there is only the space of knowledge.