Bhāvopahārastotram

Hymn about Inner Oblations

Cakrapāṇināthaḥ
𑆤𑆩𑆂 𑆱𑆷𑆫𑇀𑆪𑆑𑆬𑆳𑆘𑆳𑆬𑆑𑆳𑆬𑆢𑆼𑆲𑆳𑆥𑆲𑆳𑆫𑆴𑆟𑆼 𑇅
𑆄𑆣𑆳𑆫𑆳𑆣𑆼𑆪𑆥𑆵𑆜𑆳𑆪 𑆨𑆮𑆳𑆪𑆳𑆨𑆮𑆢𑆳𑆪𑆴𑆤𑆼 𑇆𑇑𑇆

Namaḥ sūryakalājālakāladehāpahāriṇe |
Ādhārādheyapīṭhāya bhavāyābhavadāyine || 1 ||

Salutation (namaḥ) to the One (Who) takes away the body of Time from the net of the
(twelve) solar powers --i.e. powers of perception or the senses-- (sūrya-kalā-jāla-kāla-deha-
apa-hāriṇe). To the One (Who is) the Seat of (both) the support and (that which) is to be
supported (ādhāra-ādheya-pīṭhāya), to Bhava or Prosperity (bhavāya) (Who is) the Bestower
of the non-existence (of limitations) (abhava-dāyine). || 1 ||

𑆤𑆩𑆂 𑆯𑆴𑆯𑆶𑆤𑆴𑆯𑆳𑆑𑆳𑆤𑇀𑆠𑆑𑆬𑆳𑆑𑆩𑆬𑆩𑆳𑆬𑆴𑆤𑆼 𑇅
𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆢𑆼𑆲𑆳𑆪 𑆯𑆴𑆮𑆳𑆪𑆳𑆮𑇀𑆪𑆑𑇀𑆠𑆩𑆷𑆫𑇀𑆠𑆪𑆼 𑇆𑇒𑇆

Namaḥ śiśuniśākāntakalākamalamāline |
Paramānandadehāya śivāyāvyaktamūrtaye || 2 ||

Salutation (namaḥ) to Śiva (śivāya) (Who) is Garlanded with the Lotus in the middle of the
New Moon --lit. young night-- (śiśu-niśāka-anta-kalā-kamala-māline) (and) has the form of
Supreme Bliss (parama-ānanda-dehāya), (but also) devoid of ‘mūrti’ or visible aspect --lit.
Who embodies the unmanifested-- (avyakta-mūrtaye). || 2 ||

𑆤𑆩𑆂 𑆥𑆳𑆯𑆿𑆔𑆱𑆁𑆔𑆛𑇀𑆛𑆬𑆪𑆮𑆴𑆯𑇀𑆬𑆼𑆰𑆑𑆳𑆫𑆴𑆟𑆼 𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆓𑆫𑇀𑆨𑆾𑆢𑆫𑆱𑇀𑆡𑆳𑆪 𑆲𑆫𑆳𑆪 𑆥𑆫𑆩𑆳𑆠𑇀𑆩𑆤𑆼 𑇆𑇓𑇆

Namaḥ pāśaughasaṃghaṭṭalayaviśleṣakāriṇe |
Mantragarbhodarasthāya harāya paramātmane || 3 ||

Salutation (namaḥ) to Hara (harāya), the Supreme Self (parama-ātmane), (Who) rests in the
Womb of the Secret of Mantra (mantra-garbha-udarasthāya), (and) performs the dissolution
of (both) the ‘union with’ and separation from the flow of traps --i.e. individual limitations--
(pāśa-ogha-saṃghaṭṭa-laya-viśleṣa-kāriṇe). || 3 ||

𑆪𑆢𑇀𑆪𑆥𑆴 𑆠𑇀𑆮𑆁 𑆓𑆶𑆟𑆳𑆠𑆵𑆠𑆾 𑆮𑆳𑆑𑇀𑆥𑆠𑆼𑆫𑆥𑇀𑆪𑆓𑆾𑆖𑆫𑆂 𑇅

𑆠𑆡𑆳𑆥𑇀𑆪𑆳𑆲𑆸𑆢𑆪𑆳𑆠𑇀𑆱𑇀𑆠𑆾𑆠𑆶𑆩𑆶𑆢𑇀𑆪𑆠𑆳 𑆮𑆳𑆑𑇀𑆱𑆢𑆳 𑆩𑆩 𑇆𑇔𑇆

Yadyapi tvaṃ guṇātīto vākpaterapyagocaraḥ |

Tathāpyāhṛdayātstotumudyatā vāksadā mama || 4 ||

Though (yadi-api…tathāpi) Thou Art (tvam) beyond the attributes-s (guṇa-ātītaḥ) even (api)
of eloquent words (vāk-pateḥ) (and) invisible to the senses (agocaraḥ), my (mama) speech
(vāk) always (sadā) comes (udyatā) from (my) heart (āhṛdayāt) to Adore (Thee) (stotum). || 4
||
𑆃𑆠𑆴𑆨𑆑𑇀𑆠𑆴𑆫𑆱𑆳𑆮𑆼𑆯𑆮𑆴𑆮𑆯𑆳 𑆮𑆴𑆯𑇀𑆮𑆠𑆾𑆩𑆶𑆒 𑇅
𑆠𑇀𑆮𑆠𑇀𑆥𑇀𑆫𑆼𑆫𑆴𑆠𑆳 𑆪𑆠𑆾 𑆤𑆳𑆡 𑆤𑆳𑆥𑆫𑆳𑆣𑆾 𑇁𑆱𑇀𑆠𑆴 𑆩𑆼 𑆑𑇀𑆮𑆖𑆴𑆠𑇀 𑇆𑇕𑇆

Atibhaktirasāveśavivaśā viśvatomukha |
Tvatpreritā yato nātha nāparādho 'sti me kvacit || 5 ||

(Thou Art) the Mouth (mukha) (shining) everywhere (viśvataḥ) through the possession of the
Taste of Supreme Devotion (ati-bhakti-rasa-āveśa-vivaśā) impelled by Thee (tvat-preritā), so
(yataḥ), Oh Lord (nātha)!, (my words) are (asti) not (na) my (me) mistake (aparādhaḥ) at all
(kvacit). || 5 ||

𑆠𑇀𑆮𑆠𑇀𑆥𑆳𑆢𑆳𑆧𑇀𑆘𑆫𑆘𑆂𑆥𑆷𑆠𑆖𑆴𑆠𑆳𑆨𑆷𑆠𑆴𑆮𑆴𑆨𑆷𑆰𑆴𑆠𑆳𑆠𑇀 𑇅
𑆓𑆸𑆲𑆳𑆟 𑆩𑆠𑇀𑆠𑆂 𑆯𑇀𑆫𑆵𑆑𑆟𑇀𑆜 𑆨𑆳𑆮𑆥𑆷𑆘𑆳𑆩𑆑𑆸𑆠𑇀𑆫𑆴𑆩𑆳𑆩𑇀 𑇆𑇖𑇆

Tvatpādābjarajaḥpūtacitābhūtivibhūṣitāt |
Gṛhāṇa mattaḥ śrīkaṇṭha bhāvapūjāmakṛtrimām || 6 ||

Oh Śrīkaṇṭha (śrī-kaṇṭha)! please accept (gṛhāṇa) (this) unartificial (akṛtrimām) inner worship
(bhāva-pūjām) from me (mattaḥ), (as I am) adorned with the ashes of cremation pyres (that
are) purified by the pollen of the Lotus of Thy Feet (tvat-pāda-abja-rajaḥ-pūta-citā-bhūti-
vibhūṣitāt)! || 6 ||

𑆲𑆸𑆠𑇀𑆥𑆶𑆰𑇀𑆑𑆫𑆳𑆒𑇀𑆪𑆼 𑆱𑇀𑆤𑆳𑆠𑇀𑆮𑆳𑆤𑇀𑆠𑆱𑇀𑆠𑆵𑆫𑇀𑆡𑆼 𑆪𑆾𑆓𑆴𑆤𑆴𑆰𑆼𑆮𑆴𑆠𑆼 𑇅

𑆱𑆁𑆧𑆾𑆣𑆣𑆿𑆠𑆮𑆱𑆤𑆂 𑆯𑇀𑆪𑆳𑆩𑆑𑆟𑇀𑆜𑆁 𑆪𑆘𑆳𑆩𑇀𑆪𑆲𑆩𑇀 𑇆𑇗𑇆

Hṛtpuṣkarākhye snātvāntastīrthe yoginiṣevite |

Saṃbodhadhautavasanaḥ śyāmakaṇṭhaṃ yajāmyaham || 7 ||

Having bathed (snātvā) in that place of pilgrimage (tīrthe) (which) has an inner residence
cleansed by Awakening (saṃbodha-dhauta-vasanaḥ…antaḥ), (and is) called the Lotus of
the Heart (hṛt-puṣkara-ākhye) occupied by Yogī-s (yogi-niṣevite), I (aham) venerate (yajāmi)
the One (Who) has dark blue throath (śyāma-kaṇṭham). || 7 ||

𑆥𑇀𑆫𑆨𑆷𑆠𑆨𑆷𑆠𑆱𑆁𑆨𑆷𑆠𑆯𑆾𑆟𑆴𑆠𑆽𑆫𑆫𑇀𑆔𑆨𑆳𑆘𑆤𑆩𑇀 𑇅
𑆑𑇀𑆫𑆴𑆪𑆠𑆼 𑆠𑆼 𑆩𑆲𑆳𑆑𑆳𑆬𑆑𑆳𑆪𑆑𑆕𑇀𑆑𑆳𑆬𑆑𑆤𑇀𑆢𑆬𑆼 𑇆𑇘𑇆

Prabhūtabhūtasaṃbhūtaśoṇitairarghabhājanam |
Kriyate te mahākālakāyakaṅkālakandale || 8 ||

Thy Blood --i.e. Essence-- of all the manifested elements (pra-bhūta-bhūta-saṃbhūta-

śoṇitaiḥ) turns them into (kriyate…te) a receptacle of oblations (argha-bhājanam) when (it is)
filled with the skeleton of the body of the Great Lord of Time --i.e. when Time is consumed--
(mahā-kāla-kāya-kaṅkāla-kandale). || 8 ||

𑆪𑆢𑇀𑆪𑆢𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆳𑆘𑆳𑆬𑆁 𑆧𑆳𑆲𑇀𑆪𑆳𑆫𑇀𑆡𑆥𑇀𑆫𑆠𑆴𑆥𑆠𑇀𑆠𑆪𑆼 𑇅
𑆠𑆠𑇀𑆠𑆢𑇀𑆢𑇀𑆮𑆳𑆫𑆳𑆣𑆴𑆥𑆑𑆶𑆬𑆁 𑆠𑆮 𑆥𑆷𑆘𑇀𑆪𑆁 𑆩𑆤𑆱𑇀𑆮𑆴𑆨𑆴𑆂 𑇆𑇙𑇆

Yadyadvikalpanājālaṃ bāhyārthapratipattaye |
Tattaddvārādhipakulaṃ tava pūjyaṃ manasvibhiḥ || 9 ||

Whatever (yat…yat) net of imagination (vikalpanā-jālam) (exists) for obtaining external reality
(bāhya-artha-pratipattaye) (which) forms (tat…tat) an Assembly of ‘doorkeepers’ --i.e.
obstacles for realization-- (dvāra-adhipa-kulam), (all of them) has to be worshipped (pūjyam)
as being Yours (tava) by the intelligent ones (manasvibhiḥ). || 9 ||

𑆃𑆯𑆼𑆰𑆳𑆮𑆫𑆟𑆾𑆤𑇀𑆩𑆶𑆑𑇀𑆠𑆓𑆶𑆥𑇀𑆠𑆱𑆿𑆰𑆶𑆥𑇀𑆠𑆩𑆟𑇀𑆝𑆬𑆼 𑇅
𑆥𑆷𑆘𑇀𑆪𑆱𑆼 𑆤𑆓𑆘𑆳𑆑𑆳𑆤𑇀𑆠 𑆓𑇀𑆫𑆲𑆟𑆼 𑆖𑆤𑇀𑆢𑇀𑆫𑆱𑆷𑆫𑇀𑆪𑆪𑆾𑆂 𑇆𑇑𑇐𑇆

Aśeṣāvaraṇonmuktaguptasauṣuptamaṇḍale |
Pūjyase nagajākānta grahaṇe candrasūryayoḥ || 10 ||

Oh Beloved of Pārvatī (nagaja-kānta)! When the hidden (nature) of the wheel of deep-sleep
is freed from all the coverings --i.e. when Turya burst forth in deep-sleep, hence deep-sleep
disappears-- (aśeṣa-avaraṇa-unmukta-gupta-sauṣupta-maṇḍale), Thou Art worshipped
(pūjyase) during the seizing (grahaṇe) of the Moon and the Sun --i.e. dreaming and
wakefulness-- (candra-sūryayoḥ). || 10 ||

𑆲𑆳𑆤𑆳𑆢𑆳𑆤𑆾𑆢𑆪𑆳𑆫𑆩𑇀𑆨𑆱𑆢𑆱𑆢𑇀𑆮𑆴𑆨𑇀𑆫𑆩𑆾𑆘𑇀𑆙𑆴𑆠𑆩𑇀 𑇅
𑆘𑇀𑆚𑆥𑇀𑆠𑆴𑆩𑆳𑆠𑇀𑆫𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆤𑆩𑆳𑆱𑆤𑆁 𑆠𑇀𑆫𑆴𑆘𑆓𑆠𑇀𑆥𑆠𑆼 𑇆𑇑𑇑𑇆

Hānādānodayārambhasadasadvibhramojjhitam |
Jñaptimātrapratiṣṭhānamāsanaṃ trijagatpate || 11 ||

Oh Lord of the three worlds! (tri-jagat-pate) the Ground of pure Understanding (jñapti-mātra-
pratiṣṭhānam) is the ‘āsana’ --i.e. on which a yogin has to be grounded-- (āsanam) (that is)
devoid of the confusion about being and non-being (which --i.e. confusion--) begins with the
rising of ‘rejection’ and ‘acceptance’ (hāna-ādāna-udaya-ārambha-sat-asat-vibhrama-
ujjhitam). || 11 ||

𑆩𑆷𑆫𑇀𑆠𑆴𑆢𑆳𑆤𑆩𑆤𑆳𑆨𑆳𑆱𑆯𑆑𑇀𑆠𑆴𑆨𑆳𑆱𑆾𑆥𑆧𑆸𑆁𑆲𑆴𑆠𑆩𑇀 𑇅
𑆠𑆶𑆫𑇀𑆪𑆥𑆵𑆜𑆥𑇀𑆫𑆠𑆴𑆰𑇀𑆜𑆳𑆤𑆁 𑆮𑆴𑆠𑆫𑆳𑆩𑆴 𑆘𑆓𑆠𑇀𑆥𑆠𑆼 𑇆𑇑𑇒𑇆

Mūrtidānamanābhāsaśaktibhāsopabṛṃhitam |
Turyapīṭhapratiṣṭhānaṃ vitarāmi jagatpate || 12 ||

Giving up ‘mūrti’ or appeared form (mūrti-dānam) is furnished with the Light of the invisible
Śakti (or the Power of dissolution that is Self-awareness) (anābhāsa-śakti-bhāsa-upa-
bṛṃhitam). I perform (this in the form of) (vitarāmi) resting on the Seat of Turya (turya-pīṭha-
pratiṣṭhānam), Oh Lord of the universe! (jagat-pate). || 12 ||

𑆢𑆴𑆑𑇀𑆑𑆳𑆬𑆢𑆼𑆯𑆑𑆬𑆤𑆳𑆑𑆬𑆕𑇀𑆑𑆾𑆘𑇀𑆙𑆴𑆠𑆖𑆼𑆠𑆱𑆂 𑇅
𑆑𑆂 𑆑𑆫𑆾𑆠𑆴 𑆧𑆶𑆣𑆂 𑆱𑇀𑆡𑆳𑆟𑆾𑆫𑆳𑆲𑇀𑆮𑆳𑆤𑆳𑆢𑆴𑆮𑆴𑆱𑆫𑇀𑆘𑆤𑆩𑇀 𑇆𑇑𑇓𑇆

Dikkāladeśakalanākalaṅkojjhitacetasaḥ |
Kaḥ karoti budhaḥ sthāṇorāhvānādivisarjanam || 13 ||
What (kaḥ) intelligent being (budhaḥ) with (such) an understanding (which) abandons the
marks or notions of ‘space’, ‘time’ and ‘direction’ (dik-kāla-deśa-kalanā-kalaṅka-ujjhita-
cetasaḥ) (would) perform (karoti) the emission of invocation, etc. --i.e. uttering invocation,
performing a sacrifice, etc-- (āhvāna-ādi-visarjanam) out of motionlessness --i.e. to where
and to whom such an emission would go?-- (sthāṇoḥ)? || 13 ||

𑆱𑆷𑆫𑇀𑆪𑆯𑆵𑆠𑆳𑆁 𑆠𑆶 𑆤𑆼𑆠𑇀𑆫𑆳𑆨𑇀𑆪𑆳𑆁 𑆩𑆡𑆴𑆠𑇀𑆮𑆳 𑆯𑆑𑇀𑆠𑆴𑆮𑆳𑆫𑆴𑆣𑆴𑆩𑇀 𑇅

𑆥𑆫𑆳𑆩𑆸𑆠𑆫𑆱𑆳𑆨𑇀𑆪𑆕𑇀𑆓𑆁 𑆯𑆴𑆮𑆳𑆪 𑆮𑆴𑆤𑆴𑆮𑆼𑆢𑆪𑆼 𑇆𑇑𑇔𑇆

Sūryaśītāṃ tu netrābhyāṃ mathitvā śaktivāridhim |

Parāmṛtarasābhyaṅgaṃ śivāya vinivedaye || 14 ||

After churning (mathitvā) the Ocean of Śakti (śakti-vāridhim) (, that is) the Solar Nectar --i.e.
the Essence of the senses-- (sūrya-śītām…tu), with the Eyes (of Śiva) (netrābhyām), one
should offer (vinivedaye) the collyrium made of the Juice of Supreme Nectar (parā-amṛta-
rasā-abhyaṅgam) to Śiva (śivāya). || 14 ||

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆰𑇀𑆮𑆴𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆳𑆫𑇀𑆡𑆼𑆰𑆶 𑆫𑆳𑆓𑆬𑆾𑆨𑆳𑆤𑆶𑆪𑆳𑆪𑆴𑆰𑆶 𑇅
𑆤𑆴𑆂𑆱𑇀𑆤𑆼𑆲𑆠𑇀𑆮𑆁 𑆥𑇀𑆫𑆨𑆶𑆠𑇀𑆮𑆁 𑆖 𑆫𑆷𑆑𑇀𑆰𑆩𑆶𑆢𑇀𑆮𑆫𑇀𑆠𑆤𑆁 𑆠𑆮 𑇆𑇑𑇕𑇆

Indriyeṣvindriyārtheṣu rāgalobhānuyāyiṣu |
Niḥsnehatvaṃ prabhutvaṃ ca rūkṣamudvartanaṃ tava || 15 ||

In the senses (indriyeṣu) (and) in the objects of the senses (indriya-artheṣu) (that are)
dependent on desire and confusion (rāga-lobha-anuyāyiṣu), Thy (tava) dry (niḥ-sneha-tvam)
Lordship (prabhu-tvam) and (ca) an astringent taste (rūkṣam) rises (udvartanam). || 15 ||

𑆱𑆁𑆯𑆾𑆣𑇀𑆪𑆳𑆤𑆖𑇀𑆗𑆑𑆬𑆪𑆳 𑆧𑆽𑆤𑇀𑆣𑆮𑆁 𑆠𑆵𑆫𑇀𑆡𑆩𑆚𑇀𑆘𑆱𑆳 𑇅

𑆠𑆢𑇀𑆮𑆴𑆫𑆳𑆩𑆫𑆱𑆱𑇀𑆤𑆳𑆤𑆁 𑆢𑆼𑆪𑆁 𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆫𑇀𑆣𑆩𑆿𑆬𑆪𑆼 𑇆𑇑𑇖𑇆

Saṃśodhyānacchakalayā baindhavaṃ tīrthamañjasā |

Tadvirāmarasasnānaṃ deyaṃ candrārdhamaulaye || 16 ||

After thoroughly purifying (saṃśodhya) the nature of Bindu --i.e. Knowledge of the Inner
Self-- (baindhavam) (which remains) a place of (inner) pilgrimage (tīrtham) as a particular
expansion (of realization) (anaccha-kalayā) (and which becomes) purified --i.e.
transcended-- by the Taste of its cessation (tat-virāma-rasa-snānam), (such a knowledge
which belongs to Bindu) is to be given (deyam) quickly (añjasā) to the One Whose Crown is
a half-moon --i.e. to Śiva-- (candra-ardha-maulaye). || 16 ||

𑆱𑇀𑆮𑆥𑇀𑆫𑆧𑆾𑆣𑆳𑆩𑇀𑆧𑆫𑆾𑆢𑆳𑆫𑆮𑆴𑆑𑆱𑆢𑇀𑆮𑆱𑇀𑆠𑇀𑆫𑆔𑆫𑇀𑆰𑆟𑆩𑇀 𑇅
𑆮𑆴𑆤𑆴𑆮𑆼𑆯𑇀𑆪 𑆨𑆮𑆠𑇀𑆱𑆁𑆮𑆴𑆢𑇀𑆮𑆴𑆑𑆳𑆫𑆳𑆤𑇀𑆮𑆴𑆑𑆫𑆳𑆩𑆲𑆼 𑇆𑇑𑇗𑇆

Svaprabodhāmbarodāravikasadvastragharṣaṇam |
Viniveśya bhavatsaṃvidvikārānvikarāmahe || 17 ||

After being established (viniveśya) in the ‘garment washing (procedure)’ --i.e. purification of
the aspirant’s intellect-- (vastra-gharṣaṇam) (which) blooms due to the Vapour of the Ocean
of one’s own Awakening (sva-prabodha-āmbara-udāra-vikasat), we --i.e. yogin-s-- see the
modifications of Thy Consciousness from a different angle --i.e. we see them as the
Freedom of Consciousness-- (bhavat-saṃvit-vikārān…vikarāmahe). || 17 ||

𑆘𑇀𑆚𑆳𑆤𑆘𑇀𑆚𑆼𑆪𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆤𑆓𑆤𑆴𑆫𑇀𑆙𑆫𑆮𑆴𑆱𑇀𑆫𑆶𑆠𑆩𑇀 𑇅
𑆥𑆫𑆩𑆳𑆤𑆤𑇀𑆢𑆢𑆁 𑆩𑆼 𑇁𑆤𑇀𑆠𑆱𑇀𑆠𑆮 𑆥𑆳𑆢𑇀𑆪𑆩𑆤𑆳𑆧𑆴𑆬𑆩𑇀 𑇆𑇑𑇘𑇆

Jñānajñeyaparityāganaganirjharavisrutam |
Paramānandadaṃ me 'ntastava pādyamanābilam || 18 ||

(That which) bestows me internal --i.e Subjective-- Supreme Bliss (parama-ānanda-dam…

me…antaḥ) spreading from the streams (which) pervade separation from knowledge and the
object of knowledge --i.e. cognition and its objects-- (jñāna-jñeya-pari-tyāgana-ga-nirjhara-
visrutam) is (nothing but) Thy (tava) Pure (anābilam) Feet --i.e. the Lord’s Feet on which He
stands a.k.a Self-awareness or Subjectivity-- (pādyam). || 18 ||

𑆃𑆩𑆤𑇀𑆢𑆳𑆤𑆤𑇀𑆢𑆤𑆴𑆂𑆰𑇀𑆪𑆤𑇀𑆢𑆱𑇀𑆥𑆤𑇀𑆢𑆩𑆤𑇀𑆢𑆴𑆫𑆑𑆤𑇀𑆢𑆫𑆳𑆠𑇀 𑇅
𑆓𑆬𑆠𑇀𑆑𑆽𑆮𑆬𑇀𑆪𑆱𑆬𑆴𑆬𑆩𑆳𑆢𑆠𑇀𑆱𑇀𑆮𑆳𑆖𑆩𑆤𑆁 𑆮𑆴𑆨𑆾 𑇆𑇑𑇙𑇆

Amandānandaniḥṣyandaspandamandirakandarāt |
Galatkaivalyasalilamādatsvācamanaṃ vibho || 19 ||

Due to the Cave --i.e. Secret-- of the Temple of Vibration (which) flows through aboundant
Bliss (amanda-ānanda-niḥṣyanda-spanda-mandira-kandarāt), the flood of oozing isolation
(from objectivity) (galat-kaivalya-salilam) consumed --i.e. accepted-- (ādat) my ācamana --
i.e. the act of drinking the water that is used for washing the Feet of the Lord in conventional
worship, so it is the act of worship-- (sva-ācamanam), oh Lord (vibho)! || 19 ||

Notes:

The author knows that his ‘act of worshipping the Lord’s Feet’ has been accepted by the
Lord, because he naturally experiences the Flow of Divine Bliss which makes one isolated
from objectivity. Or, during his act of worship that is symbolized with ācamana here, he
drinks the floods of Divine Bliss which come from the cave-temple of the Vibration of
Consciousness.

𑆥𑇀𑆫𑆑𑇀𑆰𑆳𑆬𑇀𑆪 𑆣𑆳𑆫𑆟𑆳𑆩𑇀𑆨𑆾𑆨𑆴𑆫𑇀𑆓𑇀𑆫𑆤𑇀𑆡𑆴𑆥𑆚𑇀𑆖𑆑𑆩𑆿𑆑𑇀𑆠𑆴𑆑𑆩𑇀 𑇅
𑆃𑆤𑆫𑇀𑆔𑇀𑆪𑆩𑆫𑇀𑆔𑆁 𑆥𑆳𑆢𑆼𑆨𑇀𑆪𑆂 𑆥𑇀𑆫𑆪𑆖𑇀𑆗𑆳𑆩𑆴 𑆮𑆸𑆰𑆳𑆑𑆥𑆼 𑇆𑇒𑇐𑇆

Prakṣālya dhāraṇāmbhobhirgranthipañcakamauktikam |
Anarghyamarghaṃ pādebhyaḥ prayacchāmi vṛṣākape || 20 ||

Having purified (prakṣālya) the necklace made of the five knots (of Nāda residing in
Īśvaratattva) --i.e. indhikā, dīpikā, rocikā, mocikā, ūrdhvagā or the (notions of) the ‘lucid one
which kindles’, the ‘luminous’, the ‘pleasure-giving’, the ‘liberating’ and the ‘ascending’--
(granthi-pañcaka-mauktikam) with the celestial water of concentration (dhāraṇa-ambhobhiḥ),
I make (prayacchāmi) the Priceless (an-arghyam) offering (argham) to (Thy) Feet
(pādebhyaḥ), oh Fire of the Sun (vṛṣākape)! || 20 ||
𑆠𑆶𑆫𑆵𑆪𑆾𑆢𑇀𑆪𑆳𑆤𑆮𑆴𑆑𑆱𑆠𑇀𑆱𑆁𑆮𑆴𑆠𑇀𑆱𑆿𑆫𑆨𑆤𑆴𑆫𑇀𑆨𑆫𑆽𑆂 𑇅
𑆓𑆴𑆫𑆵𑆯 𑆠𑆴𑆱𑆸𑆨𑆴𑆫𑇀𑆮𑆳𑆓𑇀𑆨𑆴𑆂 𑆱𑇀𑆠𑆶𑆠𑆴𑆥𑆶𑆰𑇀𑆥𑆽𑆂 𑆥𑇀𑆫𑆥𑆷𑆘𑇀𑆪𑆱𑆼 𑇆𑇒𑇑𑇆

Turīyodyānavikasatsaṃvitsaurabhanirbharaiḥ |
Girīśa tisṛbhirvāgbhiḥ stutipuṣpaiḥ prapūjyase || 21 ||

Oh Girīśa! the Lord of Speech (girīśa)! Thou Art honoured (prapūjyase) with the three
(tisṛbhiḥ) speeches (vāgbhiḥ), (and) with the bouquet of praises (stuti-puṣpaiḥ) abounding in
the Fragrance of the Perception of the Blooming of the Garden of Turīya --i.e. one’s own
Essential Nature-- (turīya-udyāna-vikasat-saṃvit-saurabha-nirbharaiḥ). || 21 ||

𑆥𑇀𑆫𑆳𑆟𑆮𑆲𑇀𑆤𑆴𑆯𑆴𑆒𑆳𑆱𑇀𑆠𑇀𑆫𑆼𑆟 𑆨𑆕𑇀𑆑𑇀𑆠𑇀𑆮𑆳 𑆧𑇀𑆫𑆲𑇀𑆩𑆧𑆴𑆬𑆁 𑆬𑆱𑆠𑇀 𑇅

𑆣𑆷𑆥𑆮𑆫𑇀𑆠𑆴𑆤𑆴𑆨𑆳𑆨𑆳𑆱𑆾 𑆣𑆷𑆥𑆱𑇀𑆠𑆼 𑆤𑆓𑆘𑆳𑆣𑆮 𑇆𑇒𑇒𑇆

Prāṇavahniśikhāstreṇa bhaṅktvā brahmabilaṃ lasat |

Dhūpavartinibhābhāso dhūpaste nagajādhava || 22 ||

Having pierced (bhaṅktvā) the shining (lasat) Brahmabila or the Hole of the Supreme (at the
top of the head) (brahma-bilam) with the weapon made of the Flame of the Fire of one’s own
Power (prāṇa-vahni-śikhā-astreṇa), it is Thy (te) Perfume (dhūpaḥ) (that is) the Splendour of
that Light (which) rests in (such) a Vapour (which oozes from the Hole of the Supreme in
Sahasrāra) (dhūpa-varti-nibhā-ābhāsaḥ), oh Lord of the Mountain-born One --lit. the
Husband of Pārvatī-- (nagajā-dhava)! || 22 ||

𑆃𑆤𑆳𑆲𑆠𑆳 𑆤𑆢𑆠𑇀𑆪𑆤𑇀𑆠𑆫𑇀𑆪𑆳 𑆓𑆿𑆫𑇀𑆣𑆳𑆩𑇀𑆤𑆴 𑆥𑆫𑆼 𑆥𑆫𑆳 𑇅

𑆱𑆳 𑆔𑆟𑇀𑆛𑆳 𑆮𑆳𑆢𑇀𑆪𑆠𑆼 𑆯𑆩𑇀𑆨𑆾𑆫𑆓𑇀𑆫𑆼 𑆓𑇀𑆫𑆤𑇀𑆡𑆳𑆫𑇀𑆡𑆓𑆫𑇀𑆨𑆴𑆟𑆵 𑇆𑇒𑇓𑇆

Anāhatā nadatyantaryā gaurdhāmni pare parā |

Sā ghaṇṭā vādyate śambhoragre granthārthagarbhiṇī || 23 ||

Supreme (parā) Anāhatā --i.e. the unstruck sound of one’s own Self-- (anāhatā), which (yā)
sounds (nadati) in the Supreme (pare) Abode of the Moon (gaur-dhāmni) inside (antaḥ), is
(sā) like the bell (of heaven) (ghaṇṭā) caused to sound (vādyate) in the beginning (agre) by
Śambhu (śambhoḥ), (and which) denotes the meaning of all the scriptures --i.e.
uninterrupted Existence-- (grantha-artha-garbhiṇī). || 23 ||

𑆑𑆤𑇀𑆢𑆳𑆤𑆬𑆾𑆬𑇀𑆬𑆱𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆯𑆴𑆒𑆳𑆁 𑆢𑆵𑆥𑆯𑆴𑆒𑆾𑆥𑆩𑆳𑆩𑇀 𑇅
𑆇𑆢𑇀𑆢𑆵𑆥𑆪𑆳𑆩𑆴 𑆨𑆓𑆮𑆤𑇀𑆩𑆾𑆲𑆣𑇀𑆮𑆳𑆤𑇀𑆠𑆳𑆥𑆤𑆶𑆠𑇀𑆠𑆪𑆼 𑇆𑇒𑇔𑇆

Kandānalollasacchaktiśikhāṃ dīpaśikhopamām |
Uddīpayāmi bhagavanmohadhvāntāpanuttaye || 24 ||

Oh Glorious Lord (bhagavan)! I light up (uddīpayāmi) the Flame of Śakti (which) shines forth
from the Fire of Kanda (kanda-anala-ullasat-śakti-śikhām) just like the flame of a lamp
(which I light up during my external worship of Thee) (dīpa-śikha-upamām), to remove the
darkness of illusion (moha-dhvānta-apanuttaye)! || 24 ||
𑆮𑆸𑆠𑇀𑆠𑆴𑆠𑇀𑆪𑆳𑆓𑆳𑆩𑆸𑆠𑆑𑆬𑆳𑆖𑆤𑇀𑆢𑇀𑆫𑆯𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆑𑆴𑆫𑆵𑆛𑆴𑆤𑆂 𑇅
𑆱𑆩𑆳𑆬𑆩𑇀𑆨𑆤𑆩𑆼𑆮𑆳𑆱𑇀𑆠𑆶 𑆩𑆶𑆩𑆶𑆑𑇀𑆰𑆷𑆟𑆳𑆁 𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆪𑆼 𑇆𑇒𑇕𑇆

Vṛttityāgāmṛtakalācandraścandrakirīṭinaḥ |
Samālambhanamevāstu mumukṣūṇāṃ vimuktaye || 25 ||

The Moon-crowned’s --i.e. the Lord’s-- (candra-kirīṭinaḥ) Moon --i.e. Glory-- of the Power of
(that) Nectar (which) comes from the rejection of (mental) activity (vṛtti-tyāga-amṛta-kalā-
candraḥ) is the only (eva) medicine (samālambhanam) (which) exists (astu) for (the purpose)
of Liberation (vimuktaye) of those who are seeking Liberation (mumukṣūṇām). || 25 ||

𑆤𑆳𑆢𑆯𑆑𑇀𑆠𑇀𑆪𑆶𑆢𑆴𑆠𑆁 𑆣𑆳𑆩 𑆩𑆬𑆠𑇀𑆫𑆪𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇅

𑆇𑆰𑇀𑆟𑆵𑆰𑆩𑆱𑇀𑆠𑆶 𑆠𑆼 𑆫𑆶𑆢𑇀𑆫 𑆮𑆴𑆢𑇀𑆫𑆳𑆮𑆴𑆠𑆤𑆨𑆾 𑇁𑆫𑇀𑆓𑆬𑆩𑇀 𑇆𑇒𑇖𑇆

Nādaśaktyuditaṃ dhāma malatrayavivarjitam |

Uṣṇīṣamastu te rudra vidrāvitanabho 'rgalam || 26 ||

The Abode (dhāma) (which) is devoid of the three mala-s (mala-traya-vivarjitam) is

proclaimed by Nādaśakti, the Power of Sound (nāda-śakti-uditam). Let it be (astu) Thy (te)
Crown (uṣṇīṣam) oh Rudra (rudra)! (in the form of) the Wave of the Sky (of Consciousness)
caused to disperse (everywhere) (vidrāvitanabhaḥ-argalam). || 26 ||

𑆨𑆮𑆢𑇀𑆨𑆑𑇀𑆠𑆴𑆱𑆶𑆣𑆳𑆱𑆳𑆫𑆱𑆁𑆥𑇀𑆬𑆳𑆮𑆴𑆠𑆲𑆸𑆢𑆩𑇀𑆧𑆶𑆣𑆼𑆂 𑇅
𑆥𑇀𑆫𑆾𑆬𑇀𑆬𑆱𑆢𑇀𑆧𑇀𑆫𑆲𑇀𑆩𑆑𑆩𑆬𑆩𑆩𑆬𑆁 𑆠𑆼 𑇁𑆱𑇀𑆠𑆶 𑆯𑆼𑆒𑆫𑆩𑇀 𑇆𑇒𑇗𑇆

Bhavadbhaktisudhāsārasaṃplāvitahṛdambudheḥ |
Prollasadbrahmakamalamamalaṃ te 'stu śekharam || 27 ||

Let (astu) the Spotless (amalam) (and) Shining Divine Lotus (pra-ullasat-brahma-kamalam)
of the Ocean of Thy Heart (, in which) the Shower of the Nectar of being devoted to Thee
(flows) (bhavat-bhakti-sudhāsāra-saṃplāvita-hṛd-ambudheḥ), be Thy (te) Crown (śekharam).
|| 27 ||

𑆧𑆾𑆣𑆳𑆫𑆮𑆴𑆤𑇀𑆢𑆱𑆁𑆢𑆾𑆲𑆾 𑆲𑆫 𑆲𑆳𑆫𑆬𑆠𑆳 𑆠𑆮 𑇅
𑆤𑆴𑆠𑇀𑆪𑆾𑆢𑆴𑆠𑆳𑆤𑇀𑆠𑆫𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆑𑆬𑆳 𑆖𑆤𑇀𑆢𑇀𑆫𑆑𑆬𑆳 𑆖 𑆠𑆼 𑇆𑇒𑇘𑇆

𑆄𑆑𑆸𑆰𑇀𑆪𑆳𑆫𑇀𑆑𑆑𑆫𑆽𑆂 𑆯𑆳𑆑𑇀𑆠𑆽𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆳𑆑𑆳𑆯𑆑𑆶𑆯𑆼𑆯𑆪𑆳𑆠𑇀 𑇅
𑆖𑆴𑆖𑇀𑆖𑆤𑇀𑆢𑇀𑆫𑆳𑆩𑆸𑆠𑆤𑆴𑆂𑆰𑇀𑆪𑆤𑇀𑆢𑆩𑆳𑆱𑇀𑆮𑆳𑆢𑆪 𑆘𑆓𑆠𑇀𑆥𑆠𑆼 𑇆𑇒𑇙𑇆

Bodhāravindasaṃdoho hara hāralatā tava |

Nityoditāntaravyāptikalā candrakalā ca te || 28 ||

Ākṛṣyārkakaraiḥ śāktairviśvākāśakuśeśayāt |
Ciccandrāmṛtaniḥṣyandamāsvādaya jagatpate || 29 ||

The multitude of the Lotuses of Consciousnes (bodha-aravinda-saṃdohaḥ), oh Hara (hara)!,

is Thy (tava) servant (or the same as You) (hāra-latā), and (ca) Thy (te) always rising (and)
internally attained portion (nitya-udita-antara-vyāpti-kalā) is the Sixteenth-digit of the Moon
(candra-kalā). After gathering (it) (ākṛṣya) from the Lotus of the Ethereal Fluid of the world
(viśva-ākāśa-kuśeśayāt) through the Sunbeams (arka-karaiḥ) of Śakti (śāktaiḥ), it tastes
(āsvādaya) the flood of Nectar of the Moon of Consciousness (cit-candra-amṛta-
niḥṣyandam), oh Lord of the universe (jagat-pate)! || 28-29 ||

𑆩𑆤𑇀𑆠𑇀𑆫𑆁 𑆩𑆤𑆱𑆴 𑆠𑆖𑇀𑆗𑆑𑇀𑆠𑆿 𑆠𑆳𑆁 𑆱𑇀𑆮𑆣𑆳𑆩𑇀𑆤𑆴 𑆱𑆢𑆾𑆢𑆴𑆠𑆼 𑇅

𑆑𑆸𑆠𑇀𑆮𑆳 𑆘𑆥𑆮𑆴𑆣𑆴𑆁 𑆱𑆩𑇀𑆪𑆑𑇀𑆯𑆴𑆮𑆳𑆪 𑆮𑆴𑆤𑆴𑆮𑆼𑆢𑆪𑆼 𑇆𑇓𑇐𑇆

Mantraṃ manasi tacchaktau tāṃ svadhāmni sadodite |

Kṛtvā japavidhiṃ samyakśivāya vinivedaye || 30 ||

Having correctly performed --i.e. after it is completed-- (kṛtvā…samyak) the act of repetition
--i.e. japa-- (japa-vidhim), one should offer (vinivedaye) the (tām) Mantra (mantram) of His
Śakti --i.e. Aham-- (which rises) in mind (manasi) (due to the completion of japa when the
effort is accepted by the Lord) (tat-śaktau) to Śiva (śivāya) in one’s own always rising --i.e.
uninterruptedly existing-- Abode (sva-dhāmni…sadā-udite). || 30 ||

𑆤𑆴𑆂𑆯𑆼𑆰𑆳𑆫𑇀𑆡𑆥𑆫𑆴𑆠𑇀𑆪𑆳𑆓𑆼 𑆓𑇀𑆫𑆲𑆟𑆼 𑆮𑆳𑆩𑆴𑆠𑆳𑆢𑇀𑆢𑇀𑆪𑆶𑆠𑆼 𑇅

𑆃𑆤𑆳𑆧𑆴𑆬𑆁 𑆥𑆫𑆳𑆁 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆁 𑆩𑆶𑆢𑇀𑆫𑆳𑆁 𑆧𑆣𑇀𑆤𑆳𑆩𑆴 𑆣𑆷𑆫𑇀𑆘𑆛𑆼 𑇆𑇓𑇑𑇆

Niḥśeṣārthaparityāge grahaṇe vāmitāddyute |

Anābilaṃ parāṃ vyāptiṃ mudrāṃ badhnāmi dhūrjaṭe || 31 ||

In the act of giving up all the objects (niḥśeṣa-artha-pari-tyāge) of seizing (grahaṇe) (that
which) is sickened (vāmitāt) for the sake of the shining of the Rays (of Consciousness)
(dyute), I take hold (badhnāmi) of the the Supreme (parām), Joyful (mudrām) and Pure
(anābilam) Pervasion (vyāptim), oh Dhūrjaṭi --i.e. Śiva-- (dhūrjaṭe). || 31 ||

𑆯𑆰𑇀𑆑𑆶𑆬𑆵𑆑𑆫𑇀𑆟𑆪𑆾𑆫𑇀𑆧𑆢𑇀𑆣𑇀𑆮𑆳 𑆪𑆾 𑆫𑆳𑆮𑆾 𑇁𑆠𑇀𑆫 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑇅

𑆠𑆢𑇀𑆓𑆵𑆠𑆩𑆡 𑆠𑆼 𑆮𑆳𑆢𑇀𑆪𑆩𑆳𑆢𑇀𑆪𑆱𑆁𑆥𑆶𑆛𑆔𑆛𑇀𑆛𑆤𑆳𑆠𑇀 𑇆𑇓𑇒𑇆

𑆨𑆮𑆢𑇀𑆨𑆳𑆮𑆫𑆱𑆳𑆮𑆼𑆯𑆳𑆠𑇀𑆠𑆳𑆟𑇀𑆝𑆮𑆳𑆢𑆩𑇀𑆧𑆫𑆾𑆢𑇀𑆣𑆠𑆂 𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆳𑆣𑇀𑆮𑆤𑆴 𑆤𑆢𑆳𑆩𑇀𑆪𑆤𑇀𑆠𑆂 𑆑𑆴𑆩𑆶 𑆧𑆳𑆲𑇀𑆪𑆳𑆫𑇀𑆡𑆨𑆳𑆮𑆤𑆽𑆂 𑇆𑇓𑇓𑇆

Śaṣkulīkarṇayorbaddhvā yo rāvo 'tra vijṛmbhate |

Tadgītamatha te vādyamādyasaṃpuṭaghaṭṭanāt || 32 ||

Bhavadbhāvarasāveśāttāṇḍavādambaroddhataḥ |
Mantrādhvani nadāmyantaḥ kimu bāhyārthabhāvanaiḥ || 33 ||

After taking hold (of such Pervasion) (baddhvā), the noise (rāvaḥ) which (yaḥ) expands
(vijṛmbhate) there (atra) for one’s ears (śaṣkulī-karṇayoḥ) (and is) full of the Sky (of
Consciousness) (ambara-uddhataḥ), because of the union of the two bowls of ‘that which is
to be spoken’ and of ‘Nectar’ (vādya-mādya-saṃpuṭa-ghaṭṭanāt), (and) because of Thy
Tāṇḍava or frantic dance (tāṇḍavāt) (that is) entering into the Nectar of Thy Inner Worship
(bhavat-bhāva-rasa-āveśāt), I certainly (atha) sing (nadāmi) its Song (tat-gītam) for Thee (te)
internally (antaḥ) in the course of Mantra --i.e. Aham-- (mantra-adhvani), even (kimu) by
contemplating on external objects (bāhya-artha-bhāvanaiḥ). || 32-33 ||
𑆃𑆒𑆟𑇀𑆝𑆩𑆟𑇀𑆝𑆬𑆳𑆑𑆳𑆫𑆯𑆴𑆮𑆠𑆳𑆨𑆳𑆮𑆤𑆳𑆩𑇀𑆧𑆫𑆩𑇀 𑇅
𑆇𑆥𑆫𑆴𑆰𑇀𑆛𑆳𑆤𑇀𑆩𑆪𑆳 𑆯𑆩𑇀𑆨𑆾𑆫𑇀𑆮𑆴𑆠𑆳𑆤𑆩𑆶𑆥𑆑𑆬𑇀𑆥𑆴𑆠𑆩𑇀 𑇆𑇓𑇔𑇆

Akhaṇḍamaṇḍalākāraśivatābhāvanāmbaram |
Upariṣṭānmayā śambhorvitānamupakalpitam || 34 ||

I (mayā) arranged varieties of the atmoshpere or perfume of ‘contemplating on the State of

Śiva’ (Which) possesses everything --i.e. all-inclusive-- (akhaṇḍa-maṇḍala-ākāra-śiva-tā-
bhāvana-ambaram…vitānam…upakalpitam) (and) all about (upariṣṭāt) Śambhu (śambhoḥ).
|| 34 ||

𑆫𑆼𑆖𑆪𑆴𑆠𑇀𑆮𑆳 𑆑𑆫𑆤𑇀𑆣𑇀𑆫𑆼𑆟 𑆨𑆳𑆖𑆑𑇀𑆫𑆁 𑆲𑆸𑆢𑆪𑆳𑆩𑇀𑆧𑆫𑆳𑆠𑇀 𑇅

𑆣𑆳𑆫𑇀𑆪𑆠𑆼 𑆣𑆷𑆫𑇀𑆘𑆛𑆼𑆫𑆓𑇀𑆫𑆼 𑆖𑆳𑆫𑆶𑆖𑆳𑆩𑆫𑆮𑆤𑇀𑆩𑆪𑆳 𑇆𑇓𑇕𑇆

Recayitvā karandhreṇa bhācakraṃ hṛdayāmbarāt |

Dhāryate dhūrjaṭeragre cārucāmaravanmayā || 35 ||

After emptying (recayitvā) the Wheel of Light (bhā-cakram) with Consciousness

(karandhreṇa) coming from the Sky of the Heart (hṛdaya-ambarāt), I (mayā) possess
(dhāryate) (that which is) like a beloved cāmara of Flywhisk (cāru-cāmaravan) of Śiva
(dhūrjaṭeḥ) (, which) comes in the beginning (agre). || 35 ||

𑆤𑆳𑆱𑆳𑆥𑆶𑆛𑆑𑆶𑆛𑆵𑆑𑆾𑆛𑆴𑆮𑆴𑆱𑆸𑆠𑆽𑆂 𑆥𑇀𑆫𑆱𑆸𑆠𑆽𑆂 𑆥𑆶𑆫𑆂 𑇅

𑆠𑆳𑆬𑆮𑆸𑆤𑇀𑆠𑆽𑆫𑆴𑆮 𑆮𑆴𑆨𑆾 𑆮𑆵𑆘𑇀𑆪𑆱𑆼 𑆲𑆁𑆱𑆩𑆳𑆫𑆶𑆠𑆽𑆂 𑇆𑇓𑇖𑇆

Nāsāpuṭakuṭīkoṭivisṛtaiḥ prasṛtaiḥ puraḥ |

Tālavṛntairiva vibho vījyase haṃsamārutaiḥ || 36 ||

Oh Lord (vibho)! You cool down (vījyase) the city (puraḥ) (of one’s own mind) with the wind
of ‘haṃsa’ (haṃsa-mārutaiḥ) (that is) coming in and going out through the curvature of the
nostrils (nāsāpuṭa-kuṭī-koṭi-visṛtaiḥ…prasṛtaiḥ) just like a fan (which dissipates heat from
one’s body) (tālavṛntaiḥ…iva). || 36 ||

𑆱𑆫𑇀𑆮𑆳𑆠𑆥𑆮𑆴𑆤𑆴𑆫𑇀𑆩𑆶𑆑𑇀𑆠𑆁 𑆨𑆮𑆢𑇀𑆨𑆑𑇀𑆠𑆴𑆱𑆶𑆣𑆳𑆱𑆴𑆠𑆩𑇀 𑇅
𑆄𑆠𑆥𑆠𑇀𑆫𑆩𑆡𑆳𑆱𑇀𑆩𑆳𑆨𑆴𑆫𑇀𑆣𑆳𑆫𑇀𑆪𑆠𑆼 𑆠𑆼 𑆩𑆲𑆳𑆯𑆪 𑇆𑇓𑇗𑇆

Sarvātapavinirmuktaṃ bhavadbhaktisudhāsitam |
Ātapatramathāsmābhirdhāryate te mahāśaya || 37 ||

The Nectar of ‘being devoted to Thee’ (bhavat-bhakti-sudhāsitam) is devoid of all the heats
(sarva-ātapa-vinirmuktam). Hence (athā), (it is) Thy (te) (Supreme) Parasol --i.e. heat-
protector-- (ātapatram) we (asmābhiḥ) hold (dhāryate), oh Great Shelter (mahā-āśaya)! || 37
||

𑆩𑆩𑆠𑆳𑆩𑆤𑇀𑆢𑆶𑆫𑆳𑆠𑇀𑆪𑆳𑆓𑆱𑇀𑆠𑇀𑆫𑆽𑆬𑆾𑆑𑇀𑆪𑆳𑆑𑆫𑇀𑆰𑆟𑆑𑇀𑆰𑆩𑆂 𑇅
𑆃𑆲𑆁𑆑𑆳𑆫𑆠𑆶𑆫𑆕𑇀𑆓𑆱𑇀𑆠𑆼 𑆮𑆳𑆲𑆤𑆳𑆪 𑆥𑇀𑆫𑆑𑆬𑇀𑆥𑆴𑆠𑆂 𑇆𑇓𑇘𑇆
Mamatāmandurātyāgastrailokyākarṣaṇakṣamaḥ |
Ahaṃkāraturaṅgaste vāhanāya prakalpitaḥ || 38 ||

‘Abandoning the stable’ (that is) the notion of ‘mine’ (mamatā-mandurā-tyāgaḥ) can draw
near the three worlds (of wakefulness, dreaming and deep-sleep to experience them as their
Solitary Source) (trailokya-ākarṣaṇa-kṣamaḥ). (Such an abandoning of the notion of ‘mine’)
is arranged (prakalpitaḥ) for Thee (te) to ride (vāhanāya) the horse of ego or false-I
(ahaṃkāra-turaṅgaḥ). || 38 ||

𑆱𑇀𑆮𑆱𑆁𑆮𑆴𑆤𑇀𑆤𑆤𑇀𑆢𑆤𑆳𑆤𑆤𑇀𑆢𑆤𑆳𑆓𑆮𑆬𑇀𑆬𑆵𑆢𑆬𑆾𑆘𑇀𑆘𑇀𑆮𑆬𑆩𑇀 𑇅
𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆱𑇀𑆥𑆤𑇀𑆢𑆼𑆤𑇀𑆢𑆶𑆱𑆶𑆫𑆨𑆴𑆠𑆳𑆩𑇀𑆧𑆷𑆬𑆁 𑆠𑆼 𑆤𑆴𑆮𑆼𑆢𑇀𑆪𑆠𑆼 𑇆𑇓𑇙𑇆

Svasaṃvinnandanānandanāgavallīdalojjvalam |
Sphuratspandendusurabhitāmbūlaṃ te nivedyate || 39 ||

Thy (te) ‘chew’ --i.e. traditionally made of a little piece of betel-nut with a touch of lime-juice
wrapped around by betel-leaf--, (which has) the sweet fragrance of the Moon of Vibrating
Spanda (sphurat-spanda-indu-surabhi-tāmbūlam), (and which) is blazing up through the
leaves (when they unfold themselves and display) Spiritual Bliss rejoicing in one’s own
Consciousness (sva-saṃvit-nandana-ānanda-nāga-vallī-dala-ujjvalam), is declared
(nivedyate). || 39 ||

𑆨𑆾𑆓𑇀𑆪𑆨𑆾𑆑𑇀𑆠𑆸𑆮𑆴𑆨𑆼𑆢𑆾𑆠𑇀𑆡𑆮𑆳𑆱𑆤𑆼𑆤𑇀𑆣𑆤𑆱𑆁𑆖𑆪𑆩𑇀 𑇅
𑆃𑆢𑇀𑆮𑆽𑆠𑆳𑆓𑇀𑆤𑆿 𑆘𑆶𑆲𑆾𑆩𑇀𑆪𑆤𑇀𑆠𑆂 𑆯𑆳𑆁𑆑𑆫𑆼 𑆯𑇀𑆫𑆼𑆪𑆱𑆳𑆁 𑆤𑆴𑆣𑆿 𑇆𑇔𑇐𑇆

Bhogyabhoktṛvibhedotthavāsanendhanasaṃcayam |
Advaitāgnau juhomyantaḥ śāṃkare śreyasāṃ nidhau || 40 ||

I sacrifice (juhomi) the mass of the fuel of vāsanā-s or impressions rising from the separation
of the experiencer and the object of his experience (bhogya-bhoktṛ-vibheda-uttha-vāsanā-
indhana-saṃcayam) into (antaḥ) the Fire of the non-duality (advaita-agnau) of Śaṅkara
(śāṃkare) in the Ocean (nidhau) of the Bliss of Final Beautitude (śreyasām). || 40 ||

𑆥𑇀𑆫𑆑𑆳𑆯𑆳𑆑𑆳𑆯𑆲𑆱𑇀𑆠𑆳𑆨𑇀𑆪𑆳𑆩𑆮𑆬𑆩𑇀𑆧𑇀𑆪𑆾𑆤𑇀𑆩𑆤𑆳𑆱𑇀𑆫𑆶𑆖𑆩𑇀 𑇅
𑆣𑆫𑇀𑆩𑆳𑆣𑆫𑇀𑆩𑆓𑆬𑆠𑇀𑆱𑇀𑆤𑆼𑆲𑆥𑆷𑆫𑇀𑆟𑆳𑆁 𑆮𑆲𑇀𑆤𑆿 𑆘𑆶𑆲𑆾𑆩𑇀𑆪𑆘𑆼 𑇆𑇔𑇑𑇆

Prakāśākāśahastābhyāmavalambyonmanāsrucam |
Dharmādharmagalatsnehapūrṇāṃ vahnau juhomyaje || 41 ||

Oh Unborn One (aje)! After holding (avalambya) the Sacrificial ladle of unminded state
(unmanā-srucam) with the hands of the Sky of Prakāśa or Supreme Divine Light (prakāśa-
ākāśa-hastābhyām), I sacrifice --i.e. pour-- (juhomi) all the gathered smooth oil (which is
extracted from the ideas of) dharma and adharma --i.e. right and wrong-- (by melting them)
(dharma-adharma-galat-sneha-pūrṇām), into (the) Fire (of Consciousness) (vahnau). || 41 ||

𑆪𑆶𑆰𑇀𑆩𑆢𑇀𑆣𑇀𑆪𑆳𑆤𑆤𑆴𑆯𑆳𑆤𑆳𑆡𑆑𑆴𑆫𑆟𑆽𑆫𑆶𑆥𑆫𑆚𑇀𑆘𑆴𑆠𑆂 𑇅
𑆃𑆤𑇀𑆠𑆫𑇀𑆩𑆳𑆤𑆮𑆴𑆣𑆿 𑆠𑆼 𑇁𑆱𑇀𑆠𑆶 𑆖𑆴𑆠𑇀𑆠𑆖𑆴𑆤𑇀𑆠𑆳𑆩𑆟𑆴𑆫𑇀𑆩𑆩 𑇆𑇔𑇒𑇆
Yuṣmaddhyānaniśānāthakiraṇairuparañjitaḥ |
Antarmānavidhau te 'stu cittacintāmaṇirmama || 42 ||

Let (astu) my (mama) thought-gem of mind (citta-cintā-maṇiḥ) (which is) internally (antaḥ-
māna-vidhau) colored (uparañjitaḥ) by the Rays of the moon --lit. the lord of the night-- of
meditating on Thee (yuṣmad-dhyāna-niśā-nātha-kiraṇaiḥ) be Yours (te)! || 42 ||

𑆩𑆾𑆑𑇀𑆰𑆬𑆑𑇀𑆰𑇀𑆩𑆵𑆑𑆫𑆳𑆩𑇀𑆨𑆾𑆘 𑆥𑆳𑆠𑇀𑆫𑆼 𑆮𑆴𑆤𑇀𑆪𑆱𑇀𑆪𑆱𑆁𑆱𑇀𑆑𑆸𑆠𑆳𑆩𑇀 𑇅

𑆤𑆴𑆮𑆼𑆢𑆪𑆳𑆩𑆴 𑆨𑆓𑆮𑆤𑇀𑆥𑇀𑆫𑆳𑆟𑆱𑆫𑇀𑆮𑆱𑇀𑆮𑆢𑆑𑇀𑆰𑆴𑆟𑆳𑆩𑇀 𑇆𑇔𑇓𑇆

Mokṣalakṣmīkarāmbhoja pātre vinyasyasaṃskṛtām |

Nivedayāmi bhagavanprāṇasarvasvadakṣiṇām || 43 ||

Oh Glorious Lord (bhagavat)! I offer (nivedayāmi) all my properties (including my) prāṇa (to
Thee) (prāṇa-sarva-sva-dakṣiṇām) as ‘cooked food’ (that is) placed (vinyasya-saṃskṛtām)
on the leaves of the Lotus (that) is the hand of the Wealth of Liberation (mokṣa-lakṣmī-kara-
ambhoja-pātre). || 43 ||

𑆱𑆁𑆱𑆳𑆫𑆮𑆳𑆫𑆴𑆣𑆼𑆂 𑆱𑆤𑇀𑆠𑆂 𑆥𑆫𑆁 𑆥𑆳𑆫𑆁 𑆠𑆴𑆠𑆵𑆫𑇀𑆰𑆮𑆂 𑇅

𑆖𑆤𑇀𑆢𑇀𑆫𑆩𑆿𑆬𑆼𑆂 𑆯𑇀𑆫𑆪𑆤𑇀𑆠𑆷𑆖𑇀𑆖𑆽𑆫𑇀𑆨𑆳𑆮𑆥𑆷𑆘𑆳𑆠𑆫𑆟𑇀𑆝𑆑𑆩𑇀 𑇆𑇔𑇔𑇆

Saṃsāravāridheḥ santaḥ paraṃ pāraṃ titīrṣavaḥ |

Candramauleḥ śrayantūccairbhāvapūjātaraṇḍakam || 44 ||

Those wise devotees --lit. real ones-- (santaḥ) (who are) desirous of reaching (titīrṣavaḥ) the
opposite shore (pāram) of the ocean of saṃsāra (saṃsāra-vāridheḥ) must recourse
(śrayantu) more and more (uccaiḥ) to the Supreme (param) Raft of the Inner Worship
(bhāva-pūjā-taraṇḍakam) of the Moon-crested --i.e. of Lord Śiva-- (candra-mauleḥ). || 44 ||

𑆅𑆠𑇀𑆡𑆩𑆵𑆯𑆳𑆤𑆖𑆫𑆟𑆤𑆶𑆠𑆼𑆫𑇀𑆪𑆠𑇀𑆱𑆩𑆶𑆥𑆳𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇅
𑆯𑇀𑆫𑆼𑆪𑆱𑇀𑆠𑆼𑆤 𑆘𑆓𑆠𑇀𑆑𑆸𑆠𑇀𑆱𑇀𑆤𑆁 𑆢𑇀𑆮𑆼𑆰𑆢𑆾𑆰𑆳𑆢𑇀𑆮𑆴𑆩𑆶𑆖𑇀𑆪𑆠𑆳𑆩𑇀 𑇆𑇔𑇕𑇆

Itthamīśānacaraṇanuteryatsamupārjitam |
Śreyastena jagatkṛtsnaṃ dveṣadoṣādvimucyatām || 45 ||

Thus (ittham), the universe (jagat-kṛtsnam) is the most Splendid (śreyaḥ), which (state) (yat)
is acquired (samupārjitam) by worshipping the Feet of the Lord (īśāna-caraṇa-nuteḥ). Let
they --i.e. wise devotees-- be liberated (vimucyatām) from the darkness of ignorance (dveṣa-
doṣāt) by that --i.e. by such a Splendour-- (tena). || 45 ||

𑆱𑇀𑆠𑆾𑆠𑇀𑆫𑆁 𑆓𑆸𑆲𑆳𑆟 𑆥𑆫𑆩𑆼𑆯𑇀𑆮𑆫

𑆮𑆴𑆯𑇀𑆮𑆱𑆳𑆑𑇀𑆰𑆴𑆤𑇀𑆩𑆳𑆤𑆳𑆮𑆩𑆳𑆤𑆩𑆠𑆾𑆘𑇀𑆙𑆴𑆠𑆖𑆴𑆠𑇀𑆠𑆮𑆸𑆠𑇀𑆠𑆼𑆂 𑇅
𑆩𑆠𑇀𑆠𑆱𑇀𑆠𑇀𑆮𑆢𑆕𑇀𑆔𑇀𑆫𑆴𑆪𑆶𑆓𑆥𑆵𑆜𑆤𑆴𑆬𑆵𑆤𑆩𑆿𑆬𑆼𑆫𑇀
𑆨𑆱𑇀𑆩𑆳𑆮𑆓𑆶𑆟𑇀𑆜𑆴𑆠𑆠𑆤𑆾𑆫𑇀𑆤𑆸𑆑𑆥𑆳𑆬𑆥𑆳𑆟𑆼𑆂 𑇆𑇔𑇖𑇆

Stotraṃ gṛhāṇa parameśvara viśvasākṣinmānāvamānamatojjhitacittavṛtteḥ |

Mattastvadaṅghriyugapīṭhanilīnamauler bhasmāvaguṇṭhitatanornṛkapālapāṇeḥ || 46 ||
Oh all-seeing (viśva-sākṣit) Supreme Lord (parama-īśvara)! Please accept (gṛhāṇa) (this)
Hymn (stotram) from me (mattaḥ), (which) comes from (my) mental activities --i.e. thoughts--
devoid of disrespect, arrogance and opinions (māna-avamāna-mata-ujjhita-citta-vṛtteḥ), (as)
my head is resting on the Throne of Thy Feet (tvat-aṅghri-yuga-pīṭha-nilīna-mauleḥ), (and) I
am holding a skull in my hand (nṛka-pāla-pāṇeḥ), (and my body is) covered with holy ashes
--i.e. I’m an ascetic-- (bhasma-avaguṇṭhita-tanoḥ). || 46 ||

𑆩𑆲𑆳𑆥𑆳𑆯𑆶𑆥𑆠𑆾𑆢𑇀𑆪𑆳𑆤𑆼 𑆑𑆯𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆯𑇀𑆫𑆩𑇀𑆪 𑆠𑆳𑆥𑆱𑆂 𑇅

𑆖𑆑𑇀𑆫𑆼 𑆖𑆴𑆖𑇀𑆖𑆑𑇀𑆫𑆤𑆳𑆡𑆱𑇀𑆪 𑆯𑆩𑇀𑆨𑆾𑆫𑇀𑆨𑆳𑆮𑆤𑆶𑆠𑆴𑆁 𑆥𑆫𑆳𑆩𑇀 𑇆𑇔𑇗𑇆

Mahāpāśupatodyāne kaścidviśramya tāpasaḥ |

Cakre ciccakranāthasya śambhorbhāvanutiṃ parām || 47 ||

An --i.e. someone-- (kaścit) ascetic (tāpasaḥ), having rested (viśramya) in the Garden of the
Mahāpāśupata-s --i.e. in the Karavīraka cremation ground-- (mahā-pāśu-pata-udyāne) (,
wrote this) Supreme (parām) Inner Praise or Worship (bhāva-nutim) of Śambhu (śambhoḥ),
(Who) is the Lord of the Wheel of Consciousness (cit-cakra-nāthasya), (and Who is residing)
in the Wheel (cakre). || 47 ||

Notes:

The author calls himself only ‘someone’, but in the Bhāvopahāravivaraṇam, Rāmyadevaḥ
plays with the words of the final śloka, then he states that the author’s name could be
Cakrapāṇināthaḥ or the Lord who holds the Wheel in his hand.

𑆃𑆢𑆸𑆰𑇀𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆳𑆓𑆠𑆁 𑆩𑆫𑆵𑆖𑆴𑆖𑆑𑇀𑆫𑆮𑆴𑆱𑇀𑆠𑆫𑆩𑇀 𑇅
𑆃𑆤𑆶𑆓𑇀𑆫𑆲𑆽𑆑𑆑𑆳𑆫𑆟𑆁 𑆤𑆩𑆳𑆩𑇀𑆪𑆲𑆁 𑆓𑆶𑆫𑆶𑆑𑇀𑆫𑆩𑆩𑇀𑇆

Adṛṣtavigrahāgataṃ marīcicakravistaram |
Anugrahaikakāraṇaṃ namāmyahaṃ gurukramam ||

I (aham) bow down (namāmi) to the Sequence of Guru-s (guru-kramam) (that is) the
Expansion of the Wheel of the Rays (of Consciousness Which) (marīci-cakra-vistaram)
comes forth from the disembodied --i.e. not from any physical source--
(adṛṣta-vigraha-āgatam), (and) is the only Bestower of Grace (anugraha-eka-kāraṇam). ||

Sanskrit source:
Kashmir Series of Texts and Studies No. XIV

Translated from Sanskrit by David Durvāsāḥ