द्वे अक्षरे ब्रह्मपरे त्वनंते समुदाहृते विद्याविद्ये समाख्याते निहिते यत्र गूढवत्
Two imperishable syllables are spoken of as supreme Brahman and infinite; knowledge and ignorance are both said to be concealed there as in a secret place.
क्षरं त्वविद्या ह्यमृतं विद्येति परिगीयते ते उभे ईशते यस्तु सो ऽन्यः खलु महेश्वरः
Ignorance is perishable, knowledge is said to be immortal; He who rules over both is indeed the Great Lord.
एकैकं बहुधा जालं विकुर्वन्नेकवच्च यः सर्वाधिपत्यं कुरुते सृष्ट्वा सर्वान् प्रतापवान्
He, making each one manifold like a net and yet remaining one, after creating all, exercises supreme lordship over all with power.
दिश ऊर्ध्वमधस्तिर्यक् भासयन् भ्राजते स्वयम् यो निःस्वभावादप्येको वरेण्यस्त्वधितिष्ठति
He, shining by Himself, illumines all directions—above, below, and across; though without inherent nature, He alone, the excellent, abides.
स्वभाववाचकान् सर्वान् वाच्यांश्च परिणामयन् गुणांश्च भोग्यभोक्तृत्वे तद्विश्वमधितिष्ठति
Transforming all that is called by its own nature and all that is denoted, as well as qualities, in the enjoyer and the enjoyed, He pervades the universe.
ते वै गुह्योपणिषदि गूढं ब्रह्म परात्परम् ब्रह्मयोनिं जगत्पूर्वं विदुर्देवा महर्षयः
The gods and great sages know that supreme Brahman, the source of Brahma and the origin of the world, hidden in the secret Upanishad.
भावग्राह्यमनीहाख्यं भावाभावकरं शिवम् कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम्
Those who know Shiva as the one who is grasped by experience, called desireless, who brings about both existence and nonexistence, who creates the divisions of time, abandon the body.
स्वभावमेके मन्यंते कालमेके विमोहिताः देवस्य महिमा ह्येष येनेदं भ्राम्यते जगत्
Some, deluded, regard nature as ultimate; others, time. But this is truly the greatness of the god, by which the world is made to revolve.
येनेदमावृतं नित्यं कालकालात्मना यतः तेनेरितमिदं कर्म भूतैः सह विवर्तते
By whom this is ever enveloped, whose essence is beyond time and its measure, through whom this action is performed, and with the elements, it transforms.
तत्कर्म भूयशः कृत्वा विनिवृत्य च भूयशः तत्त्वस्य सह तत्त्वेन योगं चापि समेत्य वै
Having repeatedly performed that action, and again ceasing from it, one attains union with the principle, together with its own essence, through yoga.
अष्टाभिश्च त्रिभिश्चैवं द्वाभ्यां चैकेन वा पुनः कालेनात्मगुणैश्चापि कृत्स्नमेव जगत् स्वयम्
By eight, by three, by two, or by one, again, through time and the qualities of the self, the entire world is manifested by him alone.
गुणैरारभ्य कर्माणि स्वभावादीनि योजयेत् तेषामभावे नाशः स्यात्कृतस्यापि च कर्मणः
Beginning with the qualities, actions are joined to nature and others; in their absence, even actions already performed are destroyed.
कर्मक्षये पुनश्चान्यत्ततो याति स तत्त्वतः स एवादिस्स्वयं योगनिमित्तं भोक्तृभोगयोः
When action is exhausted, another follows; thus he proceeds according to the principle. He alone is the origin, the cause of union for the enjoyer and the enjoyment.
परस्त्रिकालादकलस्स एव परमेश्वरः सर्ववित् त्रिगुणाधीशो ब्रह्मसाक्षात्परात्परः
He is beyond the three times, without time, the supreme lord, all-knowing, master of the three qualities, directly Brahman, the highest of the high.
तं विश्वरूपमभवं भवमीड्यं प्रजापतिम् देवदेवं जगत्पूज्यं स्वचित्तस्थमुपास्महे
We worship him, the lord of creation, the source of existence and nonexistence, praised by all, god of gods, honored by the world, abiding in our own mind.
कालादिभिः परो यस्मात्प्रपञ्चः परिवर्तते धर्मावहं पापनुदं भोगेशं विश्वधाम च
Because the universe is transformed by time and others, we worship the lord of enjoyment, the abode of the world, who brings virtue and removes sin.
तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् पतिं पतीनां परमं परस्ताद्विदाम देवं भुवनेश्वरेश्वरम्
We know that god, the supreme among lords, the great lord, the highest among deities, the lord of lords, the supreme beyond all, the ruler of the world and its rulers.
न तस्य विद्येत कार्यं कारणं च न विद्यते न तत्समो ऽधिकश्चापि क्वचिज्जगति दृश्यते
He has neither work nor cause; nothing equal or greater is seen anywhere in the world.
परास्य विविधा शक्तिः श्रुतौ स्वाभाविकी श्रुता ज्ञानं बलं क्रिया चैव याभ्यो विश्वमिदं कृतम्
His supreme powers are manifold, innate as declared in scripture: knowledge, strength, and action, by which this universe is created.
तस्यास्ति पतिः कश्चिन्नैव लिंगं न चेशिता कारणं कारणानां च स तेषामधिपाधिपः
He has no master, no mark, no ruler; he is the cause of causes, the lord of their lords.
न चास्य जनिता कश्चिन्न च जन्म कुतश्चन न जन्महेतवस्तद्वन्मलमायादिसंज्ञकाः
He has no creator, nor birth from anywhere; nor are there causes of birth like impurity or illusion.
स एकस्सर्वभूतेषु गूढो व्याप्तश्च विश्वतः सर्वभूतांतरात्मा च धर्माध्यक्षस्स कथ्यते
He alone, hidden in all beings, pervades everywhere; he is the inner self of all beings, called the overseer of righteousness.
सर्वभूताधिवासश्च साक्षी चेता च निर्गुणः एको वशी निष्क्रियाणां बहूनां विवशात्मनाम्
He is the abode of all beings, witness, consciousness, without qualities; the one master among many inactive, among many compelled souls.
नित्यानामप्यसौ नित्यश्चेतनानां च चेतनः एको बहूनां चाकामः कामानीशः प्रयच्छति
He is eternal among the eternal, conscious among the conscious; the one, though desireless, grants desires to the many.
सांख्ययोगाधिगम्यं यत्कारणं जगतां पतिम् ज्ञात्वा देवं पशुः पाशैस्सर्वैरेव विमुच्यते
Having realized, through Sāṃkhya and Yoga, that cause who is the Lord of the worlds, and knowing that God, the soul is released from all bonds.
विश्वकृद्विश्ववित्स्वात्मयोनिज्ञः कालकृद्गुणी प्रधानः क्षेत्रज्ञपतिर्गुणेशः पाशमोचकः
He is the creator of the universe, the knower of the universe, self-born, the knower of origins, the maker of time, endowed with qualities, the primordial one, the lord of the field-knower, the lord of qualities, the liberator from bonds.
ब्रह्माणं विदधे पूर्वं वेदांश्चोपादिशत्स्वयम् यो देवस्तमहं बुद्ध्वा स्वात्मबुद्धिप्रसादतः
He who formerly created Brahmā and himself taught the Vedas—having known that God, through the clarity of my own understanding, I have realized him.
मुमुक्षुरस्मात्संसारात्प्रपद्ये शरणं शिवम् निष्फलं निष्क्रियं शांतं निरवद्यं निरंजनम्
Desiring liberation from this cycle of existence, I take refuge in Śiva, who is without fruit, without action, peaceful, faultless, and stainless.
अमृतस्य परं सेतुं दग्धेंधनमिवानिलम् यदा चर्मवदाकाशं वेष्टयिष्यंति मानवाः
He is the supreme bridge to immortality, like wind to burnt fuel; when people try to wrap the sky as with a hide,
तदा शिवमविज्ञाय दुःखस्यांतो भविष्यति
then, without knowing Śiva, the end of suffering will come.