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.
तदीयां दृष्टिम् उत्सृज्य तथेमाम् अवलम्ब्य च । समस् स्वस्थमनाश् शान्तो वीतरागो निरामयः
Abandoning their viewpoint and adopting this one, remain equal-minded, self-possessed, peaceful, free from passion, and untouched by affliction.
कार्योपहारैर् अभितो यथाप्राप्तैर् अखिन्नधीः । आत्मानम् अर्चयंस् तिष्ठ सुखदुःखशुभाशुभैः
With an unwearied mind, worship your own Self with whatever means are at hand, remaining amidst pleasure and pain, good and evil.
अधिगतवति साधाव् एवम् एवाशु नूनं त्वयि तरलितजीवं जन्मदुःखादि किञ्चित् । न लगति परिशुद्धे सर्वतस् स्फाटिकाङ्गे नवसदन इवान्तर् निष्कलङ्के कलङ्कः
Indeed, when this purity is attained in the good, then for you, whose soul has become tranquil, birth, suffering, and the like no longer adhere—just as a stain does not cling inside a flawless, crystal-clear new house.
शिवः किम् उच्यते देव परं ब्रह्म किम् उच्यते । आत्मा किम् उच्यते वापि परमात्मा किम् उच्यते
What is called Shiva, what is called the Supreme Brahman, what is called the Self, or what is called the Supreme Self?
तत् सत् किञ्चिन् नकिञ्चिच् च शून्यं विज्ञानम् एव च । इत्यादिभेदो भगवंस् त्रिलोकेश किम् उच्यते
What is called 'that', 'existence', 'something', 'nothing', 'void', or 'consciousness'—O Lord of the three worlds, what is meant by these various terms?
अनाद्यन्तम् अनाभासं सत् किञ्चिद् इह विद्यते । इन्द्रियाणाम् अनाभासाद् यन् नकिञ्चिद् इव स्थितम्
Here, there exists something that is without beginning or end, without appearance; because it does not appear to the senses, it seems as if it were nothing.
यद् इन्द्रियाणां बुद्ध्यादियुक्तानाम् अप्य् अदृश्यताम् । गतं तत् कथम् ईशान वद केनावगम्यते
O Lord, when even the senses and the mind, along with intellect and the rest, have become unperceivable, how then can that be known? Tell me by what means it is apprehended.
यो मुमुक्षुर् अविद्यांशः केवलं नाम सात्त्विकः । सात्त्विकैर् एव सो ऽविद्याभागैश् शास्त्रादिनामभिः
The seeker of liberation, who is touched only by a trace of ignorance and is predominantly pure, removes that portion of ignorance by means of pure means such as scripture and the like, which are themselves free from ignorance.
अविद्यां श्रेष्ठयाश्रेष्ठां क्षालयन्न् इह तिष्ठति । मलं मलेनापहरन् युक्तिज्ञो रजको यथा
He remains here, cleansing the superior and inferior forms of ignorance, just as a skilled washerman removes dirt with dirt.
काकतालीयवत् पश्चाद् अविद्याक्षय आगते । प्रपश्यत्य् आत्मनैवात्मा स्वभावस्यैष निश्चयः
When, like the chance meeting of a crow and a palm fruit, the destruction of ignorance occurs, then one perceives the Self by the Self; this is the certainty of its nature.