मदात्मकमिदं नित्यं मम सान्निध्यकारणम् महत्पूज्यमिदं नित्यमभेदाल्लिंगसिंगिनोः
This is ever of my own essence, the cause of my presence; this is always to be greatly revered, for there is no difference between the liṅga and the bearer of the liṅga.
यत्रप्रतिष्ठितं येन मदीयं लिंगमीदृशम् तत्र प्रतिष्ठितः सोहमप्रतिष्ठोपि वत्सकौ
Wherever and by whomever my liṅga like this is established, there I am established, O dear ones, even if not established elsewhere.
मत्साम्यमेकलिंगस्य स्थापने फलमीरितम् द्वितीये स्थापिते लिंगे मदैक्यं फलमेव हि
The fruit declared for installing a single liṅga is equality with me; when a second liṅga is installed, the result is oneness with me.
लिंगं प्राधान्यतः स्थाप्यं तथाबेरं तु गौणकम् लिंगाभावेन तत्क्षेत्रं सबेरमपि सर्वतः
The liṅga should be installed as primary, and the image as secondary; if the liṅga is absent, then that place, even with an image, is altogether incomplete.
सर्गादिपञ्चकृत्यस्य लक्षणं ब्रूहि नौ प्रभो मत्कृत्यबोधनं गुह्यं कृपया प्रब्रवीमि वाम्
O Lord, tell us the characteristics of the five acts beginning with creation; out of compassion, I will explain to you the secret knowledge of my duties.
सृष्टिः स्थितिश्च संहारस्तिरोभावो ऽप्यनुग्रहः पञ्चैव मे जगत्कृत्यं नित्यसिद्धमजाच्युतौ
Creation, preservation, dissolution, concealment, and grace—these five are my constant and perfect activities regarding the world, O unborn and imperishable ones.
सर्गः संसारसंरंभस्तत्प्रतिष्ठा स्थितिर्मता संहारो मर्दनं तस्य तिरोभावस्तदुत्क्रमः
Creation is the commencement of the cycle of existence; its establishment is called preservation; dissolution is its destruction, and concealment is its withdrawal.
तन्मोक्षो ऽनुग्रहस्तन्मे कृत्यमेवं हि पञ्चकम् कृत्यमेतद्वहत्यन्यस्तूष्णीं गोपुरबिंबवत्
Liberation is grace; thus, these five are my acts. While I perform these acts, others remain silent, like the reflection in a city gate.
सर्गादि यच्चतुष्कृत्यं संसारपरिजृंभणम् पञ्चमं मुक्तिहेतुर्वै नित्यं मयि च सुस्थिरम्
The four acts beginning with creation are the expansion of worldly existence; the fifth, liberation, is always firmly established in me as the cause of release.
तदिदं पञ्चभूतेषु दृश्यते मामकैर्जनैः सृष्टिर्भूमौ स्थितिस्तोये संहारः पावके तथा
These five acts are seen among my people in the five elements: creation on earth, preservation in water, dissolution in fire likewise.
तिरोभावो ऽनिले तद्वदनुग्रह इहाम्बरे सृज्यते धरया सर्वमद्भिः सर्वं प्रवर्धते
Concealment is in air, and likewise, grace is here in space; by earth, all is created; by water, all grows.
अर्द्यते तेजसा सर्वं वायुना चापनीयते व्योम्नानुगृह्यते सर्वं ज्ञेयमेवं हि सूरिभिः
All is consumed by fire, carried away by wind, and supported by space; thus, the wise should understand it in this way.
पञ्चकृत्यमिदं बोढुं ममास्ति मुखपञ्चकम् चतुर्दिक्षु चतुर्वक्त्रं तन्मध्ये पञ्चमं मुखम्
To understand these five acts of mine, there are five faces; in the four directions are four faces, and in the middle, the fifth face.
युवाभ्यां तपसा लब्धमेतत्कृत्यद्वयं सुतौ सृष्टिस्थित्यभीधं भाग्यं मत्तः प्रीतादतिप्रियम्
By your austerity, O sons, you have obtained these two acts—creation and preservation—this fortune, most dear to me, has been given by me out of affection.
तथा रुद्रमहेशाभ्यामन्यत्कृत्यद्वयं परम् अनुग्रहाख्यं केनापि लब्धुं नैव हि शक्यते
Likewise, the two supreme acts called grace, belonging to Rudra and Maheśa, cannot be obtained by anyone else.
तत्सर्वं पौर्विकं कर्म युवाभ्यां कालविस्मृतम् न तद्रुद्र महेशाभ्यां विस्मृतं कर्म तादृशम्
All those ancient deeds have been forgotten by you both due to the passage of time; but such deeds have not been forgotten by Rudra and Maheśa.
रूपे वेशे च कृत्ये च वाहने चासने तथा आयुधादौ च मत्साम्यमस्माभिस्तत्कृते कृतम्
In form, attire, action, vehicle, seat, and in weapons and so forth, we have made everything equal to ourselves for that purpose.
मद्ध्यानविरहाद्वत्सौ मौढ्यं वामेवमागतम् मज्ज्ञाने सति नैवं स्यान्मानं रूपे महेशवत्
Because of separation from my knowledge, O calves, this confusion has arisen in you; if my knowledge were present, there would not be such pride in form like Maheśa.
तस्मान्मज्ज्ञानसिद्ध्यर्थं मंत्रमोंकारनामकम् इतः परं प्रजपतं मामकं मानभंजनम्
Therefore, for the attainment of my knowledge, recite henceforth the mantra named Om, which destroys pride in me.
उपादिशं निजं मंत्रमोंकारमुरुमंगलम् ओंकारो मन्मुखाज्जज्ञे प्रथमं मत्प्रबोधकः
I have taught you my own mantra, the great and auspicious Om; Om was first produced from my mouth, awakening my consciousness.
वाचको ऽयमहं वाच्यो मंत्रो ऽयं हि मदात्मकः तदनुस्मरणं नित्यं ममानुस्मरणं भवेत्
This is the utterer, I am the uttered; this mantra is truly of my own nature; its constant remembrance is my constant remembrance.
अकारौत्तरात्पूर्वमुकारः पश्चिमाननात् मकारो दक्षिणमुखाद्बिंदुः प्राङ्मुखतस्तथा
The syllable 'u' comes before the northern face, 'ka' from the western face, 'ma' from the southern face, and the bindu from the eastern face.
नादो मध्यमुखादेवं पञ्चधा ऽसौ विजृंभितः एकीभूतः पुनस्तद्वदोमित्येकाक्षरो भवेत्
The sound arises from the central face; thus, it expands in five ways; when united again, it becomes the single syllable 'Om' in the same manner.
नामरूपात्मकं सर्वं वेदभूतकुलद्वयम् व्याप्तमेतेन मंत्रेण शिवशक्त्योश्च बोधकः
All that exists, consisting of name and form, the two families of Veda, is pervaded by this mantra, and it reveals both Śiva and Śakti.
अस्मात्पञ्चाक्षरं जज्ञे बोधकं सकलस्यतत् आकारादिक्रमेणैव नकारादियथाक्रमम्
From this, the five-syllabled mantra was produced, which reveals all; in the order beginning with 'a' and likewise beginning with 'na'.
अस्मात्पञ्चाक्षराज्जाता मातृकाः पञ्चभेदतः तस्माच्छिरश्चतुर्वक्त्रात्त्रिपाद्गाय त्रिरेव हि
From this five-syllabled mantra arose the mothers in five divisions; therefore, from the head and four faces, the three-footed Gāyatrī is indeed threefold.
वेदः सर्वस्ततो जज्ञे ततो वै मंत्रकोटयः तत्तन्मंत्रेण तत्सिद्धिः सर्वसिद्धिरितो भवेत्
From that, all the Veda was born, and from that, countless mantras; by those mantras, their respective accomplishments, and from this, all attainments arise.
अनेन मंत्रकंदेन भोगो मोक्षश्च सिद्ध्यति सकला मंत्रराजानः साक्षाद्भोगप्रदाः शुभाः
By this root-mantra, both enjoyment and liberation are attained; all the kingly mantras directly bestow auspicious enjoyments.
पुनस्तयोस्तत्र तिरः पटं गुरुः प्रकल्प्य मंत्रं च समादिशत्परम् निधाय तच्छीर्ष्णि करांबुजं शनैरुदङ्मुखं संस्थितयोः सहांबिकः
Then, for those two, the teacher placed a veil there and instructed the supreme mantra, placing his lotus hand gently on their heads as they sat facing north, together with Ambikā.
त्रिरुच्चार्याग्रहीन्मंत्रं यंत्रतंत्रोक्तिपूर्वकम् शिष्यौ च तौ दक्षिणायामात्मानं च समर्पयत्
Having recited the mantra three times, as prescribed in the yantra and tantra texts, he offered those two disciples on his right, as well as himself.