तथा चलन्त्या लुठितं तस्या देहगतं जगत् । न लुठत्य् एव मकुरप्रतिबिम्बम् इव स्थितं
In the same way, when she moves, the world associated with her body appears to tumble, yet it does not truly tumble—just as the reflection in a mirror remains unmoved.
स त्रैलोक्यमहारम्भस् सत्यो ऽपि भ्रान्तिमात्रकम् । भ्रान्तिमात्रस्य के नाम लुठनालुठने वद
This great undertaking of the three worlds, though real, is nothing but a delusion; tell me, what falling or not falling can there be for something that is only a delusion?
कदा स्वप्नपुरं सत्यं कदा स्वप्नपुरं मुधा । कदा स्वप्नपुरं भग्नं कदा स्वप्नपुरं स्थितं
When is the city of dreams real? When is the city of dreams false? When is the city of dreams broken? When is the city of dreams intact?
भ्रान्तिर् न केवलं सैव दृश्यश्रीर् यावद् अग्रगाम् । त्वं विद्धीमाम् अपि भ्रान्तिं जगल्लक्ष्मीम् अवास्तवीम्
Delusion is not only that which is seen as external splendor, but also, know this: I too am a delusion—the fortune of the world, unreal.
सङ्कल्पने मनोराज्ये स्वप्ने सङ्कथने भ्रमे । यथा पुरानुभवनं त्रैलोक्यानुभवस् तथा
In imagination, in the kingdom of the mind, in dreams, in stories, in illusions—just as past experience occurs, so too is the experience of the three worlds.
अहम् इति जगद् इति स्वान्तर् भ्रान्तिर् इयं प्रकचतीव चितेः । परमाकाशकृशाङ्ग्याश् शाम्यति निपुणं परिज्ञाता
This delusion, shining forth within as 'I am' and 'this is the world,' appears in consciousness; when thoroughly understood, it quietly subsides, being as subtle as the highest space.
इति नृत्यति सा देवी दीर्घैर् दोर्दण्डमण्डलैः । परिस्पन्दात्मकैर् व्योम कुर्वाणा घनकाननम्
Thus, that goddess dances, her long arms forming circles, creating a dense forest in the sky with her movements full of vibration.
क्रियासौ नृत्यति तथा चितिशक्तिर् अनामया । अस्या विभूषणं शूर्पकुणालपटलादिकम्
That activity itself dances, the power of consciousness, free from affliction; her ornaments are things like winnowing baskets, bird feathers, and the like.
शरशक्तिगदाप्रासमुसुलासिशिलादि च । भावाभावपदार्थौघकलाकालक्रमादि च
Arrows, spears, maces, javelins, clubs, swords, stones, and the like, as well as the multitude of entities of existence and non-existence, the succession of time and moments—
चित्स्पन्दो ऽन्तर् जगद् धत्ते कल्पनेव पुरं हृदि । सैव वा जगद् इत्य् एव कल्पनैव यथा पुरं
The vibration of consciousness within projects the world, just as imagination creates a city in the heart; and that very thing, called the world, is nothing but imagination, just as before.
पवनस्य यथा स्पन्दस् तथैवेच्छा शिवस्य सा । यथास्पन्दो ऽनिलश् शान्तḫ प्रशान्तेच्छस् तथा शिवः
Just as the movement of wind is its impulse, so is the will of Śiva; when the wind’s movement ceases, it is still, and likewise, when will is at peace, Śiva is tranquil.
अमूर्तो मूर्तम् आकाशे शब्दाडम्बरम् आनिलः । यथा स्पन्दस् तनोत्य् एवं शिवेच्छा कुरुते जगत्
The formless wind produces sound and tumult in space when it moves; in the same way, the will of Śiva brings forth the world through its vibration.
नृत्यन्त्याथ यदा तत्र तया तस्मिन् पराम्बरे । काकतालीययोगेन संरम्भवशतस् स्वयम्
Then, when she (the will) dances there in that supreme expanse, by a chance conjunction, through the force of her own agitation—
निकटस्थश् शिवस् स्पृष्टस् स मनाङ्मात्रम् अन्तिकात् । वाडवो ऽग्निस् स्वनाशाय वहन्त्येवाम्बुलेखया
When Śiva, who is nearby, is touched even slightly by her, just as the submarine fire is carried away for its own destruction by a mere streak of water—
स्पृष्टमात्रे शिवे तस्मिंस् ततḫ परमकारणे । प्रवृत्ता प्रकृतिर् गन्तुं सा शनैस् तनुतां तदा
As soon as she touches Śiva, the supreme cause, then nature (prakṛti) begins to move, and at that moment, she gradually becomes subtle.
अनन्ताकारतां त्यक्त्वा सम्पन्ना गिरिमात्रिका । ततो नगरमात्रासौ ततश् च द्रुमसुन्दरी
Having abandoned her infinite forms, she becomes like a mountain; then she is only as large as a city, and after that, she becomes a beautiful tree.
ततो व्योमसमाकारा शिवस्यैवाकृतिं ततः । सा प्रविष्टा सरिच् छान्तसंरम्भेव महार्णवम्
Then, having taken on the form of space, she assumed the very shape of Shiva; she entered into him, just as a tranquil river merges into the great ocean.
एक एवाभवद् अथो शिवया परिवर्जितः । शिव एव शिवे शान्ते आकाशे शमशोभितः
Thereafter, only one remained, without the distinction of Shiva and Shakti; Shiva alone, peaceful, adorned with serenity, in the expanse of space.
भगवञ् शिवसंस्पृष्टा सा शिवा परमेश्वरी । किमर्थम् आगता शान्तिम् इति मे ब्रूहि तत्त्वतः
O venerable one, touched by Shiva, that supreme Shakti—why did she attain peace? Tell me the truth of this.
सा राम प्रकृतिḫ प्रोक्ता शिवेच्छा परमेश्वरी । जगन्मायेति विख्याता स्पन्दशक्तिर् अकृत्रिमा
O Rama, she is called Prakriti, the supreme will of Shiva; renowned as the world-maya, the innate power of vibration, uncontrived.
स परḫ प्रकृतेḫ प्रोक्तḫ पुरुषḫ पावनाकृतिः । शिवरूपधरश् शान्तḫ परमाकाशशक्तिमान्
He is called the Supreme Purusha, pure in form; bearing the form of Shiva, peaceful, endowed with the power of the supreme expanse.
भ्रमति प्रकृतिस् तावत् संसारे भ्रमरूपिणी । स्पन्दमात्रात्मिका सेच्छा चिच्छक्तिḫ परमेश्वरी
Prakriti, in the form of a bee, wanders in samsara; her nature is mere vibration, her will is the supreme power of consciousness.
यावन् न पश्यति शिवं नित्यतृप्तम् अनामयम् । अजडं पदम् आद्यन्तवर्जितं तर्जितद्वयम्
As long as she does not perceive Shiva—ever content, free from affliction, the uninsentient state, devoid of beginning and end, transcending duality—
संविन्मात्रैकधर्मत्वात् काकतालीययोगतः । संविद्देवी शिवं स्पृष्ट्वा तन्मय्य् एव भवत्य् अलम्
Because consciousness alone is the single reality, by a chance conjunction, the goddess of consciousness, having touched Shiva, becomes completely absorbed in him.
प्रकृतिḫ पुरुषं स्पृष्ट्वा प्रकृतित्वं समुज्झति । तदन्तर् एकतां गत्वा नदी रूपम् इवार्णवे
When nature touches the spirit, it abandons its own nature; merging within, they become one, like a river losing its form in the ocean.
आपगा हि पयोमात्रा सङ्गतार्णव एव सा । यदा तदा तम् एवाशु प्राप्य तत्रैव लीयते
For a river is nothing but water, and when it joins the ocean, it swiftly attains and dissolves into that very ocean.
चितिश् शिवेच्छा सा देवं तम् एवासाद्य शाम्यति । जन्मस्थानं शिलां प्राप्य तीक्ष्णा धारा यथायसी
Consciousness, which is the will of Shiva, having reached that divine one, becomes still—just as a sharp stream is stilled upon reaching its rocky source.
पुंसश् छाया निजा छायां प्रविष्टस्य शरीरकम् । यथाशु प्रविशत्य् एव प्रकृतिḫ पुरुषं तथा
Just as a person's shadow quickly enters the body when he enters a house, so does nature swiftly enter the spirit.
चेतित्वा चिन् निजं भावं पुरुषाख्यं सनातनम् । भूयो भ्रमति संसारे नेह तत्तां प्रयाति हि
Having become aware of its own eternal nature called spirit, consciousness again wanders in the world; for here, it does not attain the ultimate reality.
साधुर् वसति चौरौघे तावद् यावद् असौ न तम् । परिजानाति विज्ञाय न तत्र रमते पुनः
A good man dwells among a band of thieves until he recognizes one as such; once he knows, he no longer delights there.