னாகஞ் சடலமி றுயிலினி றினமுறு நமதியலாற்

கோகங் கரனெவ ணுளனுணர்ந் துளருளக் குகையுள்ளே

சோகம் புரணவ ருணகிரி சிவவிபு சுயமொளிர்வான்.

 

dēhaṅ ghaṭanihar jaḍamidaṟ kahameṉun tihaṙviladā

ṉāhañ jaḍalami ṟuyiliṉi ṟiṉamuṟu namadiyalāṟ

kōhaṅ karaṉeva ṇuḷaṉuṇarn duḷaruḷak guhaiyuḷḷē

sōham phuraṇava ruṇagiri śivavibhu suyamoḷirvāṉ.

 

பதச்சேதம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், ந அகம், சடலம் இல் துயிலினில் தினம் உறும் நமது இயல் ஆல். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, ‘ச: அகம்’ புரண அருணகிரி சிவ விபு சுயம் ஒளிர்வான்.

 

Padacchēdam (word-separation): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, na aham, jaḍalam il tuyiliṉil diṉam uṟum namadu iyal āl. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, ‘saḥ aham’ phuraṇa aruṇagiri śiva vibhu suyam oḷirvāṉ.

 

அன்வயம்: தேகம் கடம் நிகர் சடம்; இதற்கு ‘அகம்’ எனும் திகழ்வு இலதால், சடலம் இல் துயிலினில் தினம் நமது இயல் உறும் ஆல், ந அகம். ‘க: அகங்கரன்? எவண் உளன்?’ உணர்ந்து உளர் உள குகை உள்ளே, அருணகிரி சிவ விபு ‘ச: அகம்’ புரண சுயம் ஒளிர்வான்.

 

Anvayam (words rearranged in natural prose order): dēham ghaṭam nihar jaḍam; idaṟku ‘aham’ eṉum tihaṙvu iladāl, jaḍalam il tuyiliṉil diṉam namadu iyal uṟum āl, na aham. ‘kaḥ ahaṅkaraṉ? evaṇ uḷaṉ?’ uṇarndu uḷar uḷa guhai uḷḷē, aruṇagiri śiva vibhu ‘saḥ aham’ phuraṇa suyam oḷirvāṉ.

 

English translation: The body is insentient like a pot; since the shining called ‘I’ does not exist for it, since our nature exists daily in sleep, in which the body does not exist, it is not I. Within the heart-cave of those who are, knowing who is the one who is ego, where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously, the clarity ‘He is I’.

 

Explanatory paraphrase: The body is jaḍa [insentient or non-aware] like a pot; since the shining [or brightness] called ‘I’ [namely the self-shining awareness ‘I am’] does not exist for it [that is, since it is not aware of itself as ‘I’], [and] since our [real] nature [our fundamental awareness ‘I am’, which is our very being] exists [and shines] daily in [dreamless] sleep, in which the body does not exist, it [this body] is not I. Within the cave of the heart of those who [just] are [as they actually are], knowing [or being aware of] [themself as such] [by investigating] who is the one who is ego [and] where is he, the omnipresent Lord, Arunagiri-Siva, will shine spontaneously [as] the sphuraṇa [clarity or clear awareness] ‘He is I’.

नाहं तत्तदभाव सुप्ति समये सिद्धात्म सद्भावतः ।

कोहं भाव युतः कुतो वरधिया दृश्त्वात्म निष्ठात्मनां

सोहं स्फूर्ति तयाऽरुणाचल शिवः पूर्णो विभाति स्वयम् ॥

 

dēhaṁ mṛnmaya vajjaḍātmakam ahaṁ buddhirna tasyāstyatō

nāhaṁ tattadabhāva supti samayē siddhātma sadbhāvataḥ |

kōhaṁ bhāva yutaḥ kutō varadhiyā dṛśtvātma niṣṭhātmanāṁ

sōhaṁ sphūrti tayā’ruṇācala śivaḥ pūrṇō vibhāti svayam ||

 

पदच्छेद: देहम् मृन्मय वत् जड आत्मकम्. अहम् बुद्धिः न तस्य अस्ति. अतः न अहम्. तद् तद् अभाव सुप्ति समये सिद्ध आत्म सत् भावतः. कः अहम् भाव युतः कुतस् वर धिया दृश्त्व आत्म निष्ठ आत्मनाम् सः अहम् स्फूर्तितया अरुणाचल शिवः पूर्णः विभाति स्वयम्.

 

Padacchēda (word-separation): dēham mṛnmaya vat jaḍa ātmakam. aham buddhiḥ na tasya asti. ataḥ na aham. tad tad abhāva supti samayē siddha ātma sat bhāvataḥ. kaḥ aham bhāva yutaḥ kutas vara dhiyā dṛśtva ātma niṣṭha ātmanām saḥ aham sphūrtitayā aruṇācala śivaḥ pūrṇaḥ vibhāti svayam.

 

English translation: The body is of the nature of insentience like anything composed of clay. There is no ‘I’-concept belonging to it. Consequently not I. Also because of the established continuity of the existence of oneself during sleep, in which it is non-existent. To selves fixed as themself having seen by a discerning intellect who is the one yoked with the ‘I’-condition, from where, the whole, Arunachala Siva, shines spontaneously as the clarity ‘He is I’.

 

Explanatory paraphrase: The body is jaḍātmakam [of the nature of jaḍa: insentience or non-awareness] like [a pot or anything else] composed of clay. There is no ahaṁ-buddhi [concept or awareness ‘I’] belonging to it [in other words, it does not have any awareness of itself as ‘I’]. Consequently [it is] not I. Also because of the established [or certain] continuity of the existence of oneself at the time of [or during] sleep, in which it [namely the body] is non-existent. To selves fixed as themselves [firmly being as they actually are] having seen by [means of] a [keenly] discerning intellect [or pure mind] who is the one yoked with ahaṁ-bhāva [the ‘I’-condition or state of being ‘I’, namely ego], [and] from where [did it arise], pūrṇa [the one infinite whole], [namely] Arunachala Siva, shines spontaneously as sōhaṁ-sphūrti [the clarity ‘He is I’].