सर्वदैव समग्रासु चेष्टानिष्टासु दृष्टिषु । परमं साम्यम् आदाय नित्यात्मार्चाव्रतं चरेत्
Always, in all favorable and unfavorable circumstances, maintaining supreme equality, one should observe the vow of constant worship of the Self.
सर्वं विन्देत सुशुभं सर्वं विन्द्याच् च वाशुभम् । सर्वम् आत्ममयं कुर्यान् नित्यात्मार्चापरो नरः
Whether one attains what is most auspicious or what is inauspicious, let one who is devoted to constant worship of the Self see everything as pervaded by the Self.
आपातरमणीयं यद् यच् चापातसुदुस्सहम् । तत् सर्वं सुसमं बुद्ध्वा नित्यात्मार्चाव्रतं चरेत्
Whatever appears delightful or extremely unbearable at first sight, understanding all as equal, one should observe the vow of constant worship of the Self.
अयं सो ऽहम् अयं नाहं विभागम् इति सन्त्यजेत् । सर्वं ब्रह्मेति निश्चित्य नित्यात्मार्चाव्रतं चरेत्
One should abandon the distinction, 'This is me, this is not me,' and, realizing that all is Brahman, observe the vow of constant worship of the Self.
सर्वदा सर्वरूपेण सर्वाकारविकारिणा । सर्वासर्वप्रकारेण प्राप्तेनात्मानम् अर्चयेत्
One should worship the Self at all times, in every form, with every kind of transformation, and in every manner, as it is attained.
न वाञ्छता न त्यजता ज्ञेन प्राप्तास् स्वभावतः । सरितस् सागरेणेव भोक्तव्या भोगभूमयः
For one who neither desires nor renounces, but knows, enjoyments arise naturally, just as rivers flow into the ocean.
उद्वेगो नानुगन्तव्यस् तुच्छातुच्छासु दृष्टिषु । व्योम्ना चित्रपदार्थेषु पतितोत्पतितेष्व् इव
One should not follow agitation regarding trivial or insignificant perceptions, just as the sky remains unaffected by the rise and fall of diverse objects.
देशकालक्रियायोगाद् यद् उदेति शुभाशुभम् । अविकारं गृहीतेन तेनैवात्मानम् अर्चयेत्
Whatever auspicious or inauspicious arises due to place, time, or action, one should worship the Self with equanimity, accepting it without change.
आत्मार्चनविधाने ऽस्मिन् प्रोक्ता द्रव्यश्रियस् तु याः । एकेनैव शमेनैता रसेन परिभाविताः
In this method of worshipping the Self, whatever wealth or materials are described, they are all pervaded by the single essence of tranquility.
नाम्ब्ला न कट्व्यो नो तिक्ता न कषायाश् च काश्चन । चित्रैर् अपि रसैर् दिग्धा मधुरा एव ताश् चितः
There are none that are salty, pungent, bitter, or astringent; even if mixed with various flavors, they are all perceived as sweet.
समतामधुरा रम्या रसशक्तिर् मुनीन्द्र या । तया यद् भावितं चेत्यम् अमृतं तत् क्षणाद् भवेत्
O chief of sages, the power of flavor that is delightful and sweet with equanimity—whatever is infused with it becomes nectar in an instant.
समतामृतपूरेण यद् यन् नाम विभाव्यते । तत् तद् आयाति माधुर्यं परम् इन्दोर् इव च्युतम्
Whatever is conceived in the fullness of equanimity's nectar, that attains supreme sweetness, as if it had flowed from the moon.
समम् आकाशवद् भूत्वा यद् अहृल्लेखम् आसनम् । अविकारम् अनायासं तद् देवार्चनम् उच्यते
When one becomes even like space, with a seat free from the impressions of the heart, unchanging and effortless—that is called the worship of the divine.
पूर्णेन्दुनेव पूर्णेन भाव्यं शमसमत्विषा । स्वच्छेन चिद्घनैकेन ज्ञेनाप्य् उपलरूपिणा
One should contemplate with fullness, like the full moon, with the radiance of equanimity and tranquility, pure, as the one mass of consciousness, even if knowledge appears as a stone.
अन्तर् आकाशविशदो बहिः प्रकृतकार्यकृत् । रञ्जनामिहिकामुक्तस् सम्पूर्णो ज्ञ उपासकः
Within, clear as space; outwardly, engaged in ordinary actions; freed from the mist of attachment—such a knower, complete, is the true worshipper.
स्वप्ने ऽप्य् अदृश्यहृल्लेखम् अज्ञानाभ्रपरिक्षये । शान्ताहन्तादिमिहिकं ज्ञशरद्व्योम राजते
Even in dreams, when the impressions of the heart are unseen and the cloud of ignorance is dispelled, the knower shines like the autumn sky, free from the mist of ego and its restlessness.
सामान्यम् अस्तमितमानसमातृमेयं सद्यःप्रसूतशिशुवेदनवद्वितानम् । सम्यक्प्रशान्तमतिचेतनचित्तजीवं जीवञ् ज्ञ उत्तमपदस्थित एव तिष्ठ
Remain established in the supreme state, living as a knower whose mind, measure, and objects have become common and stilled, whose awareness is like the immediate perception of a newborn, whose mind, consciousness, and life-breath are perfectly tranquil.
देशकालकलनक्रमोदितैस् सर्ववस्तुसुखदुःखविभ्रमैः । नित्यम् अर्चितशरीरनायकस् तिष्ठ शान्तसकलेहया धिया
Abide with a mind wholly at peace, worshipping always the lord of the body, undisturbed by the illusions of pleasure and pain arising from the sequence of space, time, and their calculations.
यथाकामं यथारम्भं न करोषि करोषि यत् । चिन्मात्रस्य शिवस्यान्तस् तद् देवार्चनम् आत्मनः
Whatever you do or do not do, according to your wish or initiative, that is the inner worship of the self, which is pure consciousness and auspiciousness.
तेनैवाह्लादम् आयाति याति प्रकटतां तथा । तथास्थितेन रूपेण स्वेनैव स्वयम् ईश्वरः
By that alone, delight arises and manifestation appears; thus, established in one's own true form, one is oneself the Lord.
रागद्वेषादिशब्दार्था नात्मन्य् अन्यतमाश् शिवे । सम्भवन्ति पृथग्रूपा वह्नौ हिमकणा इव
Words and meanings such as attachment and aversion do not arise in the pure Self; they exist separately, like drops of frost in fire.
यद् यद् राजत्वदीनत्वसुखदुःखादिवेदनम् । आत्मीयं परकीयं च तत् तद् अर्चनम् आत्मनः
Whatever experience of brightness, dullness, pleasure, pain, and so forth, whether belonging to oneself or to others, is all a form of worship of the Self.
विद्धि संवित्तिम् एवार्चां वेत्त्य् आत्मात्मानम् एव च । घटाद्यात्मतया ब्रह्मन् स्वयम् आत्मतयैव वा
Know that consciousness alone is worship, and the Self knows itself, whether as the Self of a pot or as its own true Self, O Brahman.
शिवं शान्तम् अनाभासम् एकं भासुरम् आततम् । जगत्प्रत्ययवत् सर्वम् आत्मरूपम् इदं स्थितम्
The auspicious, peaceful, non-manifest, singular, radiant, all-pervading Self stands as the form of everything, just as the world appears.
अहो नु चित्रम् आत्मैव घटाद्य् अन्यद् अवस्थितम् । जीवादिस् स्वस्थ एवान्तर् नूनं विस्मृतवान् इव
How wondrous! The Self itself appears as the pot and other objects, while the inner Self, as the living being, seems to have forgotten itself, though it remains unchanged within.
सर्वात्मकस्यानन्तस्य शिवस्यान्तः किलात्मनः । पूज्यपूजकपूजाख्यो विभ्रमः प्रोदितो वृथा
For the infinite, all-pervading, auspicious Self within, the distinctions of worshipped, worshipper, and worship are declared to be mere illusions, without substance.
नियताकारशान्तत्वं न च सम्भवतीश्वरे । यतस् सङ्कल्प्यते ब्रह्मन् पूज्यपूजामयः क्रमः
Fixed form and tranquility do not exist in the Lord, for the sequence of worshipped and worshipper is imagined, O Brahman.
पूज्यपूजाव्यवच्छिन्नो देवो ऽनित्यो ऽमलात्मनः । सर्वशक्तेर् अनन्तस्य नेश्वरत्वस्य भाजनम्
The uninterrupted worshipped-worshipper deity is impermanent for the pure Self; it is not the vessel of the infinite, all-powerful, non-lordly nature.
त्रिजगत्प्रसृताच्छाच्छसंविद्रूपस्य चात्मनः । नेश्वरत्वाद् ऋते ब्रह्मन् व्यपदेशो ऽपि युज्यते
O Brahman, except for the state of being the Lord, even the designation does not apply to the Self, whose nature is pure consciousness, pervading the three worlds.
देशकालपरिच्छिन्नो येषां स्यात् परमेश्वरः । अस्माकम् उपदेश्यास् ते न विपश्चिद् विपश्चितः
Those for whom the Supreme Lord is limited by space and time are to be instructed by us; the wise do not instruct the wise.