शुद्धं विशुद्धमविचारमनन्तरूपं निर्लेपलेपमविचारमनन्तरूपम्। निष्खण्डखण्डमविचारमनन्तरूपं ज्ञानामृतं समरसं गगनोपमोऽहम्
Pure, supremely pure, beyond thought, of endless form; stainless, utterly stainless, beyond thought, of endless form; undivided, utterly undivided, beyond thought, of endless form—I am the nectar of knowledge, of one taste, vast as the sky.
ब्रह्मादयः सुरगणाः कथमत्र सन्ति स्वर्गादयो वसतयः कथमत्र सन्ति। यद्येकरूपममलं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्
How can Brahma and the other gods exist here? How can heavens and other abodes exist here? If the ultimate reality is one, pure, and without a second, I am the nectar of knowledge, of one taste, vast as the sky.
निर्नेति नेति विमलो हि कथं वदामि निःशेषशेषविमलो हि कथं वदामि। निर्लिङ्गलिङ्गविमलो हि कथं वदामि ज्ञानामृतं समरसं गगनोपमोऽहम्
How can I speak of the pure that is beyond all negation? How can I speak of the pure that is beyond all remainder? How can I speak of the pure that is beyond all marks? I am the nectar of knowledge, of one taste, vast as the sky.
निष्कर्मकर्मपरमं सततं करोमि निःसङ्गसङ्गरहितं परमं विनोदम्। निर्देहदेहरहितं सततं विनोदं ज्ञानामृतं समरसं गगनोपमोऽहम्
I always perform the supreme action that is beyond action and inaction; I delight supremely, free from attachment and non-attachment. I always delight, free from embodiment and disembodiment. I am the nectar of knowledge, of one taste, vast as the sky.
मायाप्रपञ्चरचना न च मे विकारः। कौटिल्यदम्भरचना न च मे विकारः। सत्यानृतेति रचना न च मे विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्
The construction of the world by illusion is not my transformation; the creation of crookedness and hypocrisy is not my transformation; the division into truth and falsehood is not my transformation. I am the nectar of knowledge, of one taste, like the sky.
सन्ध्यादिकालरहितं न च मे वियोगो- ह्यन्तः प्रबोधरहितं बधिरो न मूकः। एवं विकल्परहितं न च भावशुद्धं ज्ञानामृतं समरसं गगनोपमोऽहम्
I am without the divisions of time such as dawn and dusk, nor do I have separation; I am not devoid of inner awakening, neither deaf nor mute. Thus, being free from all conceptual distinctions, I am not defined by pure or impure states. I am the nectar of knowledge, of one taste, like the sky.
निर्नाथनाथरहितं हि निराकुलं वै निश्चित्तचित्तविगतं हि निराकुलं वै। संविद्धि सर्वविगतं हि निराकुअलं वै ज्ञानामृतं समरसं गगनोपमोऽहम्
I am without master or disciple, truly undisturbed; I am without mind or absence of mind, truly undisturbed; consciousness, all distinctions gone, truly undisturbed. I am the nectar of knowledge, of one taste, like the sky.
कान्तारमन्दिरमिदं हि कथं वदामि संसिद्धसंशयमिदं हि कथं वदामि। एवं निरन्तरसमं हि निराकुलं वै ज्ञानामृतं समरसं गगनोपमोऽहम्
How can I describe this wilderness-like abode? How can I speak of this perfectly resolved doubt? Thus, being ever the same and undisturbed, I am the nectar of knowledge, of one taste, like the sky.
निर्जीवजीवरहितं सततं विभाति निर्बीजबीजरहितं सततं विभाति। निर्वाणबन्धरहितं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम्
Ever shining, devoid of living beings and non-living, ever shining, devoid of seeds and seedless, ever shining, devoid of bondage and liberation. I am the nectar of knowledge, of one taste, like the sky.
सम्भूतिवर्जितमिदं सततं विभाति संसारवर्जितमिदं सततं विभाति। संहारवर्जितमिअदं सततं विभाति ज्ञानामृतं समरसं गगनोपमोऽहम्
Ever shining, free from origination; ever shining, free from worldly existence; ever shining, free from dissolution. I am the nectar of knowledge, of one taste, like the sky.
उल्लेखमात्रमपि ते न च नामरूपं निर्भिन्नभिन्नमपि ते न हि वस्तु किञ्चित्। निर्लज्जमानस करोषि कथं विषादं ज्ञानामृतं समरसं गगनोपमोऽहम्
There is not even the slightest notion of name and form for you; there is nothing truly divided or undivided for you. O shameless mind, why do you become despondent? I am the nectar of knowledge, of one taste, like the sky.
किं नाम रोदिषि सखे न जरा न मृत्युः किं नाम रोदिषि सखे न च जन्म दुःखम्। किं नाम रोदिषि सखे न च ते विकारो ज्ञानामृतं समरसं गगनोपमोऽहम्
Why do you weep, friend? There is no old age, no death; why do you weep, friend? There is no suffering of birth; why do you weep, friend? There is no transformation for you. I am the nectar of knowledge, of one taste, like the sky.
किं नाम रोदिषि सखे न च ते स्वरूपं किं नाम रोदिषि सखे न च ते विरूपम्। किं नाम रोदिषि सखे न च ते वयांसि ज्ञानामृतं समरसं गगनोपमोऽहम्
Why do you weep, friend? There is no true form for you; why do you weep, friend? There is no deformity for you; why do you weep, friend? There are no ages for you. I am the nectar of knowledge, of one taste, like the sky.
किं नाम रोदिषि सखे न च ते वयांसि किं नाम रोदिषि सखे न च ते मनांसि। किं नाम रोदिषि सखे न तवेन्द्रियाणि ज्ञानामृतं समरसं गगनोपमोऽहम्
Why do you weep, friend? There are no ages for you; why do you weep, friend? There are no minds for you; why do you weep, friend? The senses are not yours. I am the nectar of knowledge, of one taste, like the sky.
किं नाम रोदिषि सखे न च तेऽस्ति कामः किं नाम रोदिषि सखे न च ते प्रलोभः। किं नाम रोदिषि सखे न च ते विमोहो ज्ञानामृतं समरसं गगनोपमोऽहम्
Why do you weep, friend? There is no desire for you; why do you weep, friend? There is no greed for you; why do you weep, friend? There is no delusion for you. I am the nectar of knowledge, of one taste, like the sky.
ऐश्वर्यमिच्छसि कथं न च ते धनानि ऐश्वर्यमिच्छसि कथं न च ते हि पत्नी। ऐश्वर्यमिच्छसि कथं न च ते ममेति ज्ञानामृतं समरसं गगनोपमोऽहम्
How do you desire wealth when you have no possessions? How do you desire power when you have no wife? How do you desire power when you have no sense of 'mine'? I am the nectar of knowledge, of one taste, like the sky.
लिङ्गप्रपञ्चजनुषी न च ते न मे च निर्लज्जमानसमिदं च विभाति भिन्नम्। निर्भेदभेदरहितं न च ते न मे च ज्ञानामृतं समरसं गगनोपमोऽहम्
There is no birth of the manifest world of marks for you or for me; this shameless mind appears as divided. There is no division or non-division for you or for me. I am the nectar of knowledge, of one taste, like the sky.
नो वाणुमात्रमपि ते हि विरागरूपं नो वाणुमात्रमपि ते हि सरागरूपम्। नो वाणुमात्रमपि ते हि सकामरूपं ज्ञानामृतं समरसं गगनोपमोऽहम्
There is not even the slightest trace of dispassion in you; there is not even the slightest trace of passion in you; there is not even the slightest trace of desire in you. I am the nectar of knowledge, of one taste, like the sky.
ध्याता न ते हि हृदये न च ते समाधि- र्ध्यानं न ते हि हृदये न बहिः प्रदेशः। ध्येयं न चेति हृदये न हि वस्तु कालो ज्ञानामृतं समरसं गगनोपमोऽहम्
There is no meditator in your heart, nor is there absorption; there is no meditation in your heart, nor any external place; there is nothing to be meditated upon in your heart, nor is there any object or time. I am the nectar of knowledge, of one taste, like the sky.
यत्सारभूतमखिलं कथितं मया ते न त्वं न मे न महतो न गुरुर्न न शिष्यः। स्वच्छन्दरूपसहजं परमार्थतत्त्वं ज्ञानामृतं समरसं गगनोपमोऽहम्
All that is essential has been spoken to you by me; you are not, nor am I, nor is there the great, nor teacher, nor disciple. The ultimate reality is the natural, spontaneous form of freedom. I am the nectar of knowledge, of one taste, like the sky.
कथमिह परमार्थं तत्त्वमानन्दरूपं कथमिह परमार्थं नैवमानन्दरूपम्। कथमिह परमार्थं ज्ञानविज्ञानरूपं यदि परमहमेकं वर्तते व्योमरूपम्
How can the supreme reality here be of the nature of bliss? How can the supreme reality here not be of the nature of bliss? How can the supreme reality here be of the nature of knowledge and realization, if the supreme 'I' alone exists, of the nature of space?
दहनपवनहीनं विद्धि विज्ञानमेक- मवनिजलविहीनं विद्धि विज्ञानरूपम्। समगमनविहीनं विद्धि विज्ञानमेकं गगनमिव विशालं विद्धि विज्ञानमेकम्
Know knowledge to be without fire and wind; know the form of knowledge to be without earth and water; know knowledge to be without coming and going; know knowledge to be vast like the sky.
न शून्यरूपं न विशून्यरूपं न शुद्धरूपं न विशुद्धरूपम्। रूपं विरूपं न भवामि किञ्चित् स्वरूपरूपं परमार्थतत्त्वम्
I am neither of empty form nor of non-empty form, neither of pure form nor of impure form; I am neither form nor formlessness in any way—my own true form is the ultimate reality.
मुञ्च मुञ्च हि संसारं त्यागं मुञ्च हि सर्वथा। त्यागात्यागविषं शुद्धममृतं सहजं ध्रुवम्
Abandon, abandon indeed the world; abandon renunciation altogether. The poison of renunciation and non-renunciation is pure, immortal, innate, and constant.
इति तृतीयोऽध्यायः
Thus ends the third chapter.
नावाहनं नैव विसर्जनं वा पुष्पाणि पत्राणि कथं भवन्ति। ध्यानानि मन्त्राणि कथं भवन्ति समासमं चैव शिवार्चनं च
There is neither invocation nor dismissal, how then can there be flowers or leaves? How can there be meditations or mantras, or any worship of Shiva in summary or in detail?
न केवलं बन्धविबन्धमुक्तो न केवलं शुद्धविशुद्धमुक्तः। न केवलं योगवियोगमुक्तः स वै विमुक्तो गगनोपमोऽहम्
Not only am I free from bondage and liberation, not only am I free from purity and impurity, not only am I free from union and separation in yoga; truly, I am liberated, vast as the sky.
सञ्जायते सर्वमिदं हि तथ्यं सञ्जायते सर्वमिदं वितथ्यम्। एवं विकल्पो मम नैव जातः स्वरूपनिर्वाणमनामयोऽहम्
All this arises, truly; all this arises, falsely. Yet, such duality has never arisen for me—I am the dissolution into my own true nature, free from affliction.
न साञ्जनं चैव निरञ्जनं वा न चान्तरं वापि निरन्तरं वा। अन्तर्विभन्नं न हि मे विभाति स्वरूपनिर्वाणमनामयोऽहम्
There is neither with color nor without color, neither within nor without; nothing divided within shines for me—I am the dissolution into my own true nature, free from affliction.
अबोधबोधो मम नैव जातो बोधस्वरूपं मम नैव जातम्। निर्बोधबोधं च कथं वदामि स्वरूपनिर्वाणमनामयोऽहम्
For me, neither ignorance nor knowledge has ever arisen; my nature as knowledge has never arisen. How can I speak of knowledge or non-knowledge? I am the dissolution into my own true nature, free from affliction.