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şĜ㸌Ê ť
ť Ů 㘸
Ӹȣ Ӹ
ơ ś
ٸ, ڸ ٸ 1

In the beginning, owing to the effect of Karma (acts good and bad done in previous births), as I lie in the mother's womb, kalua (the sin) takes hold of me (kalayati). The gastric fire heats me intensely in the midst of filthy refuse and unclean things. Who can describe the variety of afflictions that causes intense pain there? (1)

⸸ Ÿ, Ź-
, 㸸 (㸺)
丽͡١, ٸ-
() ͺ-
Èţ 㟸

ٸ, ڸ ٸ 2

In boyhood, there is (cause for) excessive grief; the body (of the child) rolls in filth; there is the desire to drink the mother's milk; but there is no power over the organs (to use them); creatures which are naturally associated with worldly life (insects like mosquitoes, ants, etc.) torment (me, as a child). Owing to many kinds of diseases and pains I seek relief in crying and have no time to think about akara. (2)

ϸܸڿ 㘸 -
޸ٸğ 㸛
, , 㸺-
㨸() 㸸
޸ ᙡ-
ڸ Ĺܿ
ٸ, ڸ ٸ 3

Having grown up, in the state of youthfulness, I am bitten at the vital joints by the five venomous serpents in the form of the objects of sense (Viaya); then all discrimination is lost; I am engrossed in (enjoying) the pleasure of tasting the happiness associated with sons, wealth and young women; Alas! my heart, puffed up with self-conceit and arrogance is bereft of any thought pertaining to iva (God). (3)

ơ ޸͡ -
丸 (ڸ)
(), ϸ ޸
ڸٸğ ӸĒ()
ٸ, ڸ ٸ 4

And in old age, my organs (of action and perception) lose their respective powers of acting and sensing. My body becomes emaciated (though it continues to exist) with worries caused by afflictions mental, physical etc., by sins (committed), diseases and separation (from dear objects). My mind, devoid of power and pitiable, wanders restlessly impelled by vain delusion and desires without any thought of Dhrjsti (iva). (4)

ơ 㟸Ĉş Ϲ-
Ř Ӹť,
ϯ 㸺㸸 (ě㸸)
㡸, , ޸

ٸ, ڸ ٸ 5

I am not able to perform the duty (consisting or rituals) prescribed in the Smtis since it is beset at every step with abstruse expiatory rites (for defective as well as non-performance). Much less is my ability to perform the duty prescribed for the twice-born (especially Brahmans) by the rutis (Vedic injunctions) leading to the essential path of the realiusation of Brahman. There is no desire (in me) for (knowing and performing) dharma. Nor have I any idea about listening to the import to the Vedas from the Guru and reflection on it. What (object) remains there for me to meditate upon leading to Self-realisation? (5)

踸 Ÿ 踜-
Ӹ ř޸ں-
и 㸣 Ź,
ٸ, ڸ ٸ 6

Having bathed early in the morning, I did not fetch the water of the Ganges for your ablution. Nor were the leaves of bilva brought from many a wood for your worship. I did not bring the cluster of fresh lotus-blossoms from the lake along with other scented flowers (or with fragrant sandal-paste and incense).

Abhieka, (bathing with holy water), worshipping with bilva-leaves, lotuses and other flowers, decorating with sandal-paste and offering (waving) fragrant incense are items of iva's worship. (6)

ĚӡĹ ()
㸹 踸 Ê
޸Ը ś-
޸ Ӹ 㸻
㸡Ĩ ٸڸ
ٸ, ڸ ٸ 7

Your image (in liga-form) was not bathed in milk along with honey, ghee, curd and candied sugar (jaggery); it was not decked (smeared) with sandal-paste and similar (fragrant) things; it was not worshipped with golden flowers (like campaka or flowers of gold), with profuse incense, with camphor-lamps and with offerings of food of different delicious tastes. (7)

޸ ޸-
 Ӹ١
ڨ 㸿ĺڨ
Ê Ӹ-
ٸ, ڸ ٸ 8

Contemplating iva in mind, immense wealth was not given (as dman) to the twice-born (Brhmans); oblations in lakhs along with the utterance of the mystical syllables of mantras meant for you were not offered in the mouth of Agni (the oblation-bearer); austerities consisting of vows, japa (repetition of sacred mantras) and restraints along with the chanting of the Rudra-mantras and of the Vedas-were not done (sitting) on the bank of the Ganges. (8)

㘸 㘸 㸣Ӹ ϵ-
şٸ (ŵ) 㸻
, 㨸 ϥ ψŹ-
ٸ ӡ
Ê ϯơ 㸈ť-
Èţ 㟸
ٸ, ڸ ٸ 9

Sitting in various yogic postures, I have not controlled my mind and meditated upon Lord iva. Remaining in the lotus-pose, the subtle path (suumn-ni) being filled with the air in the form of the syllable ``OM'', the quiescent mind lying dormant in the Supreme Effulgence of manifest power, the Witness of the subtle body and the import of the Vedas (Brahman) - I don't contemplate on akara, immanent in the bodies of all things. (9)

㸸Ͻ ÙȹĹ-
ٸ Ù ř޸
㘸 -
Ź Èţ 㟸
ٸ, ڸ ٸ 10

I have never visualised Lord iva in His yogic posture; nor have I longed for it. You were never seen by me - the naked sky-clad God (Digambara), unattached and pure, unaffected by three gunas (sattva, rajas and tamas), free from the darkness of delusion, absorbed in meditation with the gaze fixed on the tips of the nose and fully aware of the nature of worldly existence (bhava). Owing to the absence of mental activity (absent-mindedness) I don't think about akara (the auspicious god) the destroyer of sin. (10)

Ը Ը ᙡ㸣Ӹ
㨸 㸈ť-
Ӹ㨸 㸺㰸-
() Èţ 㟸
ٸ, ڸ ٸ 11

I do not think aboutakara. He is in the heart (charming), to be realised through Vednta (the essential teachings of the Veda), self-luminous in the lotus of the heart, the truly existent, the embodiment of peace, to be realised in the mind-lotuses of all Sages, transcending the states of waking dream and deep sleep and beyond the three gunas. (11)

޸͸ո 㟸ڣ
Ê Èţ
(ŵĈŵȈڣ) 游
ƈ 㸺⸣
ơ㸸 ڣ
Ų ޸ () ()-
޸ şĹٸ 12

Concentrating the mind with unflinching devotion on God (Hara), is the only effective means to Salvation.

Of what use are other activities? For salvation, direct (all) your steady (pure) thoughts on Hara (iva) whose head is illumined by the Moon who is the destroyer of Cupid, the bearer of the Ganges and the (auspicious) bestower of happiness, whose neck and (pair of) ears are decked with serpents, from whose eyes shot forth te Fire (for burning Kma ) who wears the beautiful dress consisting of the elephant's hide and who is the essence (strength) of the three worlds. (12)

() ӸŹٸ ϸ ӡ
ťٸڽ ڽ ş
ٸÊ 㸜(޸)ӡ
㨸 ơ ٸӸ ٸӸ ٸ 13

What is the use of all this wealth (vehicle) elephants and horses, of a kingdom acquired, of children, wives, friends, and cattle, of a (beautiful) body or a house? Realising all this to be perishable in a moment the mind is to be turned away from them. For realising your own-Self, following the Guru's advice, repeatedly worship the Lord of Prvat (iva). (13)

ĩ Ϲ
Ĺ㸸 Ÿ Ӹծ
ÊٸÊ޸ Ը޸ Ӹ
㟸 (Ų) 14

God is the sole and enduring refuge to be sought for peace. Day by day, life ebbs away before our very eyes (as we look on); youthfulness declines; days passed do never return. Time devours the worlds. Fortune (wealth) is fickle like the ripple on the wavelets of water; life is fleeting like lightning. Therefore, O Lord, Giver of Protection, protect me now (with your Grace) seeking refuge in you. (14)

ٸ() 㸺 ӸŸ
㸻ĩÈŨÛ śϡ
ٸӸ ޸ Èţ 15

I bow to iva the Bestower of Bliss, the Lord (spouse) of Um, the Lord (Preceptor) of the gods, the original Source of the universe, the god adorned with serpents, the holder of the deer (in hand), the Lord of creatures, the god having the Sun, Moon and Fire as His (three) eyes, the god dear to Viu (Mukunda - the bestower of Salvation), the refuge of the devotees and the bestower of desired boons. (15)

ٸ㟸 ޸ ڹ Ŝ
È ޸ ٸ ŵ ŵ
Ê ś, Ӹ 丛 Ĺ
㸸 㸨 ٸ 㸨ę 16

May the all-white God grant that power that always destroys sins! White is the body (of Paupati) with ashes. Likewise are His laughter, the skull and the club (in His hand) the bull (on which he rides), the ear-rings in His ears, and the foam-white Ganges, the matted hair and the Moon on His head. (16)

ţ޸ ƈŸӸ şӸ
Ӹ 㸿
Ӹ Ӹ Ų⚸ ڸ ٸ 17

Hail, Hail, Mahdeva, ambhu, the Ocean of mercy! Forgive me all this fault-done and yet to be done - committed by hands, feet or done vocally, physically and by actions through the faculties of hearing, seeing and thinking (mentally).

Faults may also arise from not doing prescribed duties (vihita) and by doing prohibited (proscribed) actions (avihita or niiddha). (17)

(޸) ϸ ڿ
Ӹ ٸ޸
͸ 㸟㘸:
㸑޸: : ϙ:

Ըş ţ 
ٸ 18

My self is ambhu (yourself); my intellect is Girij (Prvat); my vital breaths are your attendants, my body is your temple of residence; my enjoying the objects of the senses is your worship; my sleep is the state of meditation all movement with the pair of feet is doing pradakia (circumambulation) to you and all my words are your praises. O, `ambhu, whatever I do is entirely an act of worshipping you. (18)