by Sivavakkiyar

The Sivavakkiyam ("Words of Sivavakkiyar") is one of the foundational texts of the Tamil Siddhar tradition — a corpus of 524 mystical verses by the poet-saint Sivavakkiyar, composed roughly between the 10th and 13th centuries CE. Sivavakkiyar is among the fiercest of the eighteen Tamil Siddhars, a lineage of radical saint-poets who pursued liberation through direct inner experience rather than ritual observance. He is believed to have been a contemporary of the Shaiva Nayanmars but stood apart from their devotional orthodoxy.

The Sivavakkiyam is a sustained attack on everything Sivavakkiyar considered spiritual falsity: Brahminical ritual purity, temple worship of stone icons, Vedic learning divorced from inner realization, caste hierarchy, sacrifice, astrology, and the charlatanism of false gurus. Against these he places one thing: the five-letter mantra Na-Ma-Si-Va-Ya (Namashivaya), the inner light that dwells in every being, and the direct recognition of Shiva within. His tone is that of an impatient elder slapping awake a sleeping student — affectionate contempt, sharp paradox, occasional delight.

The verses circulated for centuries in manuscript form and were first printed in the 19th century. The digital text used here is from Project Madurai (pmuni0269), which made it freely available to the world. This is the first complete English translation of the Sivavakkiyam drawn directly from the Classical Tamil source. Translated for the Good Work Library by the New Tianmu Anglican Church, April 2026.

Invocation

0.
The rare and sacred Namashivaya — origin and end of all things —
the mantra proclaimed of old by twelve hundred celestials —
I contemplate its single streaming syllable: I speak Sivavakkiyam,
that fault and sin and illusion may flee far, far away.

1.
Bowing with both hands to the wishing-tree with its dark-mountain face,
may arts and learning and wisdom arise and dawn in the mind.
Great ones and small ones, all who have learned and understood —
though I recite like one possessed, may this failing be forgiven.

The State of the Syllable

2.
In the five letters: the world and the boundless.
In the five letters: the primordial three.
In the five letters: the syllable A and the syllable M.
In the five letters: all things have come to rest.

Rejection of External Ritual

3.
Running, running, running, running — after the light that dwells within —
seeking, seeking, seeking, seeking while the days passed away —
wilting, wilting, wilting, wilting — humanity has died —
crores and crores, crores and crores, unnumbered crores.

The State of Yoga

4.
The breath that withdraws through the formed channel —
if you can hold it by will and raise it to the skull,
the aged become children again, the body glows red-gold.
The feet of the grace-bearing Lord and the feet of the Mother — this is truth.

The State of the Body

5.
If another man covets the woman he has claimed for himself,
would he let it pass? He says: I must cut him down.
Yet when the Lord of Death comes calling, this fine body stinks —
they carry it only to the burning ground and hand it to the undertaker.

The State of Knowledge

6.
That which dwelt in me, I did not know.
After I came to know that which dwelt in me —
who now can see that which dwells in me?
Dwelling, dwelling within me — I have come to know.

7.
I find nothing worth thinking that is not you. There is no other.
Thought and forgetting — is the illusion that stands there illusion?
All things, boundless, before the beginningless, itself beginningless —
you within me, I within you — how does this abiding come to be?

8.
Earth you, and sky you, and all seven churning seas you;
number you, and letter you, and the fitting musical note you;
eye you, and pupil you, and the image dancing in the eye — you.
Grant grace that I may come to the feet that stand in abiding nearness.

9.
Not Vishnu, not Brahma — beyond the beyond.
The cause that stands beyond black, red, and white.
Not great, not small — hold, hold to it!
Beyond even the fourth state — far, far, far!

10.
The evening ablution and the dawn and the three noon waters,
the twilight rites, the ancestral offerings, austerities and chants,
all meditative knowledge and the daily-chanted mantra —
all of it is: the name, my Father's name, Rama, Rama, Rama!

11.
The mantra that destroys the five great sins of scripture —
the wretches who set "this is it, this isn't it" and wander —
the mantra good for those who chant without ever ceasing —
it is this, it is this: the name Rama, Rama!

12.
What am I? What are you? What stands in between — tell me!
What is the king? What is the guru? Tell me, slaves!
What comes into being? What perishes? What lies beyond the beyond?
What gives all things? The name Rama, Rama!

The State of Yoga

13.
O Brahmins who recite the scriptures, you titled scholars —
when you sweat and gasp with fever, will the Veda come and help?
If for even a moment you can know and remain still within —
what disease of scripture-bag? Power, liberation, perfection!

14.
You chant the four Vedas; you know nothing of the feet of wisdom.
As ghee is blended into milk — sinners, you do not know this!
While the Poison-Drinker dwells within your own heart,
you cry "Death is coming!" — in a dream, even that is nothing.

15.
A tradition with no seed — neither above nor below exists.
A mansion built without a carpenter — how was that wrought?
Fools who sell your own mother and take a slave in return!
Without consciousness, the soul is not, not, not.

16.
The mantra of the five-and-three — the letters without beginning —
if you hold it in your heart and chant it sincerely,
even if you commit a hundred crore of the five great sins,
they scatter like cotton seeds, the four Vedas say.

17.
A thousand doorways of the heavenly vault, a thousand doors of great brilliance,
twelve hundred crore doors without number —
these poor doors, these seven doors, these gateways of one bliss —
who can see the door where our Lord abides?

18.
You chant the four Vedas, the Sama and the others — all of scripture —
you smear ashes thick on your forehead and babble away —
but until you melt the mind within and are able to speak truth,
how will you unite with the unshrunken light of our Lord?

19.
Two conches, one tone — the weaving is fine —
how many humans on earth are melting and perishing?
If you can give up both conches and sound the single tone —
you will come to live with the one who shares the breast with the Lady.

20.
Born into the five letters, growing up in the five letters,
you five-element sinners who chant the five letters —
if you can tell and name even one letter of the five —
"Fear not, fear not!" — the Lord will dance in the hall!

21.
All five and five and five — the beginningless is five!
Is it not the raw seed? Fools, why do you babble?
If you take the five in your heart and are able to stand still —
neither five remains, nor six — it dawns as the beginningless!

22.
You build a grand house and bolt the tall doors —
people who live rejoicing, saying: I want to live!
When the voice of Kala comes calling —
the feet of the Poison-Drinker and the feet of the Mother — this is truth!

23.
While the boat is whole you can float and roam the water;
while the boat is whole you can make it secure.
But when the boat has shattered, in the unequalled open —
no oar, no rudder, no one — it simply becomes.

The State of Ritual Action

24.
You who build houses and perform sacred fires, caught between true and false,
cattle and children and wife and kinfolk — people caught in this —
when the one who holds the roll in the middle of the land comes calling with the summons,
this fine body is worth not even the price of a pot.

The State of Origin

25.
Primordial Lord! The beginningless before the beginningless!
Were not woman and man one, before the birth?
In the days when the seed of the male swells in the womb —
all those of earth and all those of heaven — how did they come?

The State of Wisdom

26.
How many flowers did I pluck and throw away in the past?
How many mantras did I chant into emptiness?
How many waters did I pour in wandering as a fool?
How many times did I circle back around the temples?

27.
Knowers who have understood where the King of the Immortals abides —
who can know the manner of what was known long ago?
Other than the meaning of the Vedas that has been revealed,
I do not raise my hands to the gods of the temples I see.

28.
"Far, far, far!" — the lazy ones say.
But the Supreme that is everywhere — earth and sky — is everywhere.
Dullards who run to villages and lands and forests searching —
know it squarely within yourself, know it and stand!

29.
As gold is one and its forms are many —
Vishnu and Shiva dwell together within us.
People who speak differently — they are the shining ones —
the name that is everywhere — this is the name, this name!

30.
You kindle fire and pour in ghee and bathe daily in water —
hear the Vedic meaning of this:
if you are able to say that fire and water are within you —
can you then unite and follow the unshrunken light?

31.
Whispered the mantra — whispered it to the Supreme who is beyond praise,
who is the Lord of the Lady, beyond the naming —
slowly closing the mouth —
it is like a hunter's whisper-bag that no call could bring.

[Note: குசுகுசுப்பை = a drawstring bag; the verse satirizes secret-mantra whispers as ineffectual hunting calls.]

Vision

32.
Like coconut milk mixed into a ripe red coconut —
the Master came and entered my heart and made it his temple.
After the Master came and entered my heart and made it his temple,
before the people of the world — I open my mouth no more.

The State of Wisdom

33.
Fools who ring a bell covered in filth and carry a bee's leavings,
who pour them on a stone worn smooth by the road —
"Even the gods, different as they are, look upon me too" —
was it to split me and settle me that the guru's feet were set?

34.
What is a temple? What is a sacred pool?
Wretches who worship temples and sacred pools —
the temple is within the mind, the pool is within the mind.
The coming-into-being and the perishing — it is not, not, not.

35.
You say Shiva dwells in red brick and black stone
and the linga of glowing quality and in brass and in bell-metal —
after you know your own mind and know yourself,
can the Lord who fills the hall then dance and sing?

36.
Fools who cry "Worship! Worship!" and perform worship —
where did what is in the worship come to receive worship?
Did the primordial receive worship? Did the beginningless receive worship?
What worship was received? Say what and explain it!

37.
Even if you recite the four Vedas with the Rig and chant them to perfection,
even if you smear ashes abundantly and chatter —
if you are able to melt the heart within and speak truth —
can you then follow and unite with the unshrunken light?

38.
Water poured into a vessel — when the fierce fire is stoked —
did it sink into the vessel? Did the fierce fire drink it?
Did it sink into the ground? Did the great sky take it?
Removing the illusion of mind — did it sink within the mind?

39.
What is a pariah woman? What is a Brahmin woman?
Is there a mark inscribed on flesh and skin and bone?
Is the pariah woman's pleasure different? The Brahmin woman's pleasure different?
Look at the pariah woman and the Brahmin woman within yourself and compare.

40.
You call the water you drank from your mouth "saliva" —
can the Veda recited in the mouth be called anything else?
You who drink water to rid your mouth of saliva —
tell me how the saliva of the mouth has gone!

41.
The Veda recited — saliva. The inner mantras — saliva.
The teachings that have come — saliva. The seven earths — saliva.
The seed of woman — saliva. The moon is saliva. The light is saliva.
There is nothing not-saliva. It is not, not, not!

42.
How does it exist before birth?
How does it exist after birth, after death, after going into the earth?
If you cannot say precisely — people without mark —
with the sword of the five letters cut off both ears.

43.
If an arrow strikes the hall, does it clang?
If the unshaken ocean of milk is stirred, does it churn?
Does darkness approach the yogi in whom joy is absent?
In the golden hall — the serene Sivaya.

44.
What is mind? What is thought? What is the soul? Siddhars —
what is power? What is Shambhu? What is caste-division absent?
What is liberation? What is the root? What are the root-mantras?
In the seedless seed — say: what is "mine," what is "yours"?

The State of Dissolution

45.
Where mind is gone, thought is gone, soul is gone —
where power is gone, Shambhu is gone, caste-division gone —
where liberation is gone, root is gone, root-mantras too —
in the seed that bore this and that: Sivayam has become.

Ritual Action

46.
What is caste? All the waters gathered together are one water.
Are not the five elements one and the same?
Gold ear-ring, wire, bangle, plate, coin — gold is one, is it not?
What manner of nature is this nature of caste-division chanting?

The State of Wisdom

47.
Milked milk does not return to the breast.
Churned butter does not return to the buttermilk.
The sound of a broken conch does not return to living bodies.
Those who have died do not take birth again — it is not, not, not!

48.
You did not say impurity when you lay in the womb.
You did not say impurity when you understood the way and bathed.
You did not say impurity when you understood and were born.
How does one come to join with the Lord who is without blemish?

49.
Wretches who tremble within crying "Impurity! Impurity!" —
where did the impurity go when the impure woman is present?
You who dive and emerge like a turtle and chant many Vedas —
impurity has thickened and rolled and become itself the word-guru.

50.
The word-guru has become — the light-body has become —
the true-guru has become — the desired worship is performed —
the good-guru has become — the scriptures are spoken —
the field-guru has become — all of it is thickened, rolled impurity.

51.
Do you blink looking at the side-posts and stand?
Where have you seen it all? Do you count and count and look?
If you are able to fix the false-knowing mind and gaze within —
the truth leaps beyond the body to speak within you.

52.
As a dancer lures a leopard into a trap —
could you bewilder me by showing me a buffalo?
Victorious one who killed the elephant by showing it a tusk —
show me a house and draw me out into the open!

53.
On your left eye — the moon. On your right eye — the sun.
In the left hand — conch. In the right — discus, trident, deer-axe.
The lifted foot, the towering crown, beyond the eight directions —
the mystery of one who is blended into the body — who can see it?

54.
As measure of salt and measure of water become one measure —
Vishnu and Shiva together dwell, having taken up residence —
if you try to separate Shiva-on-the-bull from the wheel-bearing one —
those who say "they are different" will fall into empty hell.

55.
He is Tillai's Lord. He is the Lord of Tiruvaranga.
He who became the boundless world and the one liberation —
people who have tongue and mouth speak divided and rejoice —
those who speak great claims will die with rotten mouths.

56.
Our Father, our Lord, who is to every direction and every soul,
the true-seed light that rises sprouting within truth —
after the mind has cleared and the temple of the Veda has opened,
after one has seen the Father's dance — all of the dance is seen.

57.
Read the books within yourself, know and know and sing;
cutting attachment and standing, you will reach the Supreme.
If you can place and hold those in whom anger-serpent dwells —
the light lives within you without end, as kinfolk.

58.
That which arose as wind and came as water —
that which entered as a father and ripened as fire —
read it: five-and-three letters, one syllable —
read it: the name Rama, Rama, Rama!

59.
In the syllable A — did Av arise and emerge?
In the syllable U — did Uv arise and emerge?
Did A and U stand without Si?
Yogis in whom distortion is gone — you must explain and unfold this.

60.
To the ways of virtue you, to worlds and eight directions you,
to each manner of manner you, to the thought of seekers — you,
sleep you, knowing you, light that is blended within — you.
The feet I cannot forget — even if forgotten, dwell within.

61.
The cosmos you, the boundless you, the primordial root — you,
the throat you, the mind you, the things called poetry — you.
Those who feel the holy one within the lotus — the virtuous —
what sharpness is the sharpness of the manner of true beauty?

62.
People bewildered by the women with kohl-dark eyes —
pass through that bewilderment and stand without trouble.
If you attain the shining wisdom through the mind that knows truth,
knowing how to be saved — you will live beyond all ages.

63.
Dullards bewildered by the doorway of the womb —
if you are able to note and look at the word the guru spoke —
becoming a body of glowing form, becoming the celestial, standing —
you can go and merge and become a body of glorious brilliance!

64.
Miserable ones who search for a sacred ford to bathe at —
where is the sacred ford for bathing? Tell me, you who know clearly.
After you have become the sacred ford — clear and still within —
what is within the ford is the five letters of Sivaya!

65.
You stretch out the neck and open those good eyes
and stare with your ripened and fallen-open sinful gape —
in the firm seed, in the beginningless that abides there —
in the letter that is before the letter — abide and abide.

66.
If you are able to know and rest in the illusion you have seen
and in the elements that are blended and abiding —
the ancient six become one, the Veda-pure one arises —
the primordial root that is the liberation of the cosmos — root of roots!

67.
O you who wander weeping at the doorway of birth!
You do not know the reason the banana-shoot blooms.
If you can open the hanging doorway and seek and look —
the appearing illusion will vanish and the light will come and appear.

68.
Dullards swinging at the gate of wandering —
you have not thought to open the gate of wandering and reach truth.
After you open the gate of wandering and know truth —
what is true within the gate of wandering — you yourself become.

69.
The light that rose and sprang up in the root-channel —
if you can stay four-nazhis within yourself, seeking —
you can live as a child, you can become the Supreme.
By the oath of the Poison-Drinker and the oath of the Mother — this is truth.

70.
Does it exist as it is when you say: let it exist?
Was it created in the earth saying: let me die?
Bow before the five letters spoken by the unbounded Lord
before you die — do not lose this medicine and be ruined.

71.
Do all the fifty-one letters not contract into one syllable?
The mantra that spread through the sky — are not the four Vedas one?
It rose and sprang up in the root-five-letters of the sky —
it became linga and base and abides as Sivayam.

72.
The syllable Sivayam — the syllable in which Shiva abides —
the syllable of truth upon which to place trust as a means —
the breath that passed through the unbarred doorway —
the five letters of Sivaya will call it back by a means.

73.
Not form, not the open, not something merged into one thing —
not belonging to the doorway of approach, not different, not absent —
not great, not small, not a thing that can be spoken —
the truth that stands rare and hidden — who can see it?

74.
Is the soul beginningless? Is the non-soul beginningless?
Are the five sense-bees that bloomed — are they beginningless?
Are the books full of argument and the eternal Shiva beginningless?
Yogis who have come to swell — you must speak quickly!

75.
You recite the agamas that have turned away from wisdom;
you do not find the one truth in which the path is bewildered.
As curd is in the pot while you enter the village and search for butter —
how do you approach with those who are without wisdom?

The State of Love

76.
You do not look with the two arenas of being, melting to the bone;
you do not know the one truth that stands as the body's arena.
After passing beyond the imagination that stands as the womb's arena —
you can know and call it the blessed arena and stand in clarity!

77.
You who stand longing with desire in the pit of the womb —
wretches squashed by the guru, sinners who wander rejoicing —
shaping and shaping by truth, the reddened five letters —
know yourself and yourself — know and know.

78.
Saying "I am born on earth" and "it cannot be stated" —
the innumerable crore celestials saying "mine" and "yours" —
as the eye that is in the eye with the eye-pupil present obscures the eye —
crores upon crores of celestials open their eyes by this sight.

The State of Wisdom

79.
When the earthen vessel tips over — they stack it up and save it.
When the bronze vessel tips over — they cherish it and want it.
When our vessel tips over — they say "it stinks" and discard it.
What mystery is this mystery of the one blended with thought — O Lord!

80.
The firewood you created as great wealth — sinners —
you do not know that the body will burn up together with the firewood.
Children and wife and kinfolk — all of this is illusion —
when Yama comes and calls — can they come and join you?

[Note: விறகு = firewood = pride/arrogance per source gloss.]

81.
When the Lady came together and joined — O beautiful one —
becoming one though two, in the youthful town —
she who wears the rudraksha and garlands of cassia and dances in the hall —
chanting the five letters — many sins depart.

82.
Cattle and calves and wealth, wife and sons rejoicing —
living in the days in the mansion and the upper floor —
when the messengers of Kala come running and striking swiftly —
the body lies there, the soul has slipped away — and you still do not know!

83.
O Lord who strode through the hall of singing celestials above —
our Supreme who planted the body of five made of flawless deed —
O Father who dances in the tall golden hall —
O blue-throated, time-devouring, eternal auspicious one!

84.
As ash rose and blazed in a jungle without forest —
nothing good exists in a heart that has gotten wisdom;
if you absorb the consciousness into the flawless light and draw it still —
as honey flows from within a honeycomb — Sivayam has grown clear.

85.
The space that has run and come and flown within you —
if you contemplate and look at it released, your own mind it becomes.
The light that melts and runs and is everywhere — in itself —
contemplate it: that is the good cause for you.

86.
The purity that arose and came and has been fulfilled as light,
the perfection who teaches the lesson that cannot be taught —
running through the open way, going through the foundation of the sky —
the one who is Lord of the Lord of the source — he abides in boundless time.

87.
In the hall that the Lord raised —
the body assembled in five by wisdom has become arrayed by five.
The sound of the instrument has gone away — the nine doorways emptied —
one over one — crores as one — they have settled within.

88.
If you are able to sit lovingly and hold the breath that crowds and runs within the heart —
you can see the temple of the beloved — within all eight directions.
The bee has run and run — O tell me, Lord!

89.
The breath that bowed and prostrated itself before Tillai —
the one-bliss illusion that stands having crossed all bounds —
in the space of the heaven beyond all bounds —
it stood white and red and mingled with the true body.

90.
Did the body take the soul, or did the soul take the body?
When body takes soul — what is the form? Tell us.
When body and soul have died — the soul does not die.
Forgetting the body-truth and seeing — know and recite wisdom.

91.
With the syllable Av — you made the boundless seven.
With the syllable Uv — you arose and took form.
With the syllable Mav — the world was bewildered.
From Av and Uv and Mav — Sivayam has settled.

92.
Humans bewildered by mantras —
the mantras — do they not arise from the spring of intoxication?
The mantra — it is the breath that has risen in intoxication.
For those who have drunk the mantra — there is no death!

93.
How shall I speak of what has no description?
As the nature that has gone beyond the refined Tamil syllable —
as lightning is absorbed in lightning and becomes lightning —
within me, neither the Lord nor I exist without the other!

94.
As the banyan is contained in the banyan-seed and becomes the banyan —
ripen into the bliss of ripening without any other seed!
You do not know the six sciences, O people without wisdom!
Look at this within yourself — the Supreme has become.

95.
The mantra that arose as Av — as the syllable A — as the syllable U —
for those who know whichever letter it is, there are no seven more births.
If you hold the mantra that arose as Sav at the turiya-place —
from Av and Uv and Mav — Sivayam has settled.

[Note: தற்பரம் = the turiya-place = the sushumna center.]

96.
The nasal sound Nv on two feet, the syllable Mav on the belly,
Siv with two shoulders, the glorious Av on the mouth —
the syllable Yv for two eyes, absorbed in the true way —
standing straight like an arrow: the five letters of Sivaya.

97.
The two — one root, in the moving wheel within —
coiling in three rings like a sleeping serpent —
through the sound that arose from the conch in contention, going through the root-channel —
in the city of our Lord Arangan — Sivayam has settled!

98.
As a turtle that wanders the sea comes ashore and lays its eggs
and its form becomes while it wanders the sea —
our Lord of the sacred letter who abides within the petal —
remembering him within the body — truth is truth!

99.
The syllable that rose and stood in three mandalas
and stood in the pillar, and in the mouth of the hanging serpent —
the mantra spoken by both the mother who bore and the father —
in that one syllable that appears — there is nothing to say everywhere!

100.
Three-three-three is three — the three gods all search —
three-and-five-letters as thunder in that Av-syllable —
both the bearing-mother and the father, and the sound that moves —
in that mandala of appearance — there is nothing to say everywhere!

101.
You dullards who lie like food for the elements, like a sleeping serpent —
fools who rose with desire from the stinking body —
if you are able to cut the anger of the five —
you will become one of Shiva's six crore-matted ones!

102.
In the sphere that has confused you with the round within you —
absorption and withdrawal in the eight-syllable —
eight and eight and eight — in the moving wheel —
it can be reached: our Lord has arisen after we have known.

103.
The one who speaks is the Lord himself. Brahma-wisdom is within you.
The five of desire roam and serve with grace.
If the five of desire are stilled in one syllable —
not speaking — standing — the Lord will come and speak.

104.
The five letters of Namashivaya — and all the higher states —
the five of Namashivaya — the illusion of the five ancient ones —
the five letters of Namashivaya abide within us!
O Lord — speak well the truth of Namashivaya!

105.
Between the Supreme and me there is no difference, no fear — O Supreme!
Lifting the hand and standing and folding it in worship —
O Lord whose head melted and gave nectar in its quality —
Om Namashivaya — you have given me strength!

106.
A hunter who reddened the green clay bank day after day —
whatever he imagines, it comes to be that very image.
The green clay crumbles away and a fluttering bee it becomes —
fools, know this: the Lord fashions his form.

107.
For all who come and dwell on the luminous Kashi —
Vishvanatha the open-light body —
the clear lady dwells with him and the tara that he speaks —
the easy name Rama, Rama — immortal name!

108.
The spring born from the bow — the linga of the creeper-forest —
babbling about it in the open — no ripening within stands.
The country that the open has spread, the root-science within the open —
those knowers who are clear stand firm in their clarity.

109.
Om Namashivaya — after knowing truth, knowing it —
Om Namashivaya — after knowing truth, becoming clear —
Om Namashivaya — after knowing truth, knowing it —
Om Namashivaya — merges within and stands!

110.
Nine doorways of sorrow and a blocked doorway too,
five speaking-doorways swelling and swirling and standing —
opening the good doorway and going through the wisdom-doorway —
those who have seen the final doorway take no more birth!

111.
The one primal thing, arising in many forms without number —
in caste-division, arising as all living souls —
arising once more from the primal, taking birth again —
becoming a wisdom-yogi of light — standing pure.

112.
The pollen bloomed in the root and the world bloomed from it —
the bloomed flower came with bewilderment, lodged and left —
the five senses and five faculties were shaken and fell upon the earth —
what mystery is this mystery of standing glittering — O Lord!

113.
All that is within the earth and all that the spreading sky holds —
the bright light that is one, with no single place —
without any place at all — inside and outside —
the one who has seen the good place — he has known Shiva — a jnani!

114.
You who load a pot of clay on your head and wear yourself out climbing a hill —
you say: I will accomplish innumerable uncounted things —
bowing the head to the earth every day before the Lord —
how do you live together with those who do not?

115.
The language of the tongue has perished. The quality of caste has perished.
The army-chariot has perished. The thought has diminished.
Sinners — what is this mystery? Even as the left side is in uproar —
when the soul settles — all five will settle.

116.
Wretches who say "It is not! It is not!" —
that which stands saying "It is not" — can you say "It is not"?
That which is not "not" and not "one" — the two become one and stand —
those who have seen the limit take no more birth!

117.
Kara-kara-kara — guardian of the guardian-age —
Pora-pora-pora — the virtuous one who stood in battle —
Mara-mara-mara — the glorious one who pierced the seven trees —
Rama-Rama-Rama — the name!

118.
Born in this great earth, the body in time —
when you say: I want liberation — do you then need happiness?
Did the four Vedas spread across the earth through chanting?
Seek: Rama, Rama, Rama — the name!

119.
The soul takes the body by its goodness and stays!
When the soul leaves the body — it becomes formless form.
The soul becoming the illusion of Shiva — they kill each other.
The soul and Shakti becoming illusion — they eat each other.

120.
The long letter is a circle — the great linga-spring —
the long letter is a circle — one standing thing I have not seen.
If the short letter reaches and the comma-foot marks it —
in the long letter's circle, our Lord cannot be found!

121.
The true thing that even the sky-gods cannot know —
our Lord who is blended as a pin in the eye —
having cut the bonds of earth-birth and set the flower-feet —
truly the great Lord abides within us.

122.
The light that stands having crossed the sky — opening the upper doorway —
after it enters and blends within and has taken abode —
the illusion of earth-birth and bewilderment is forgotten —
blending with the Lord mixed with thought — abiding is truth.

123.
In the root-breath — after the breath is known and released —
day after day, drawn up once again into a single focus —
you can live as a child — you can become the Supreme.
By the oath of the Poison-Drinker and the oath of the Mother — this is truth!

124.
As lightning rises and lightning spreads and lightning is absorbed —
the Lord within me — the Lord within me — he absorbs within me.
The eye within the eye — the truth of the eye — the eye not knowing —
the one within me who is not me — I have known nothing else!

125.
You can abide, you can abide — you can abide in this world.
Vishnu of beautiful eyes and Brahma can be driven beyond the seven worlds.
In the pit that was never pregnant, in the pillar without a foot —
after the fire-room is opened — you and I and the Lord!

126.
Becoming one bliss, two have become one —
how does the bliss and the union come to be?
After both arising and perishing are seen as that itself —
dying and being born — it is not, not, not!

127.
With the four Vedas as element and as water —
if the feet alone are worshipped as linga in devoted service —
the knowers who have cut the binding from the ear and broken the knot —
having crossed the beginning and the end — they reach the rare liberation!

128.
People who twist cotton into thread and chant the Veda for the cotton —
if you can twist the thread of the bellows and be free of suffering —
the thread of thought will unravel — the thread of time will pass —
the thread of care will cease — the five letters of Sivaya.

129.
Dullards who perform rites making the god out of stone —
can gods be made of stone? What can I do but laugh?
The triple-eyed source, the Lord who cannot be known by the three —
he is blended as a guardian within you — look!

130.
Dullards who dive at dawn and dusk into the water —
what does the frog that lies in the stream gain by it?
If at dawn and dusk you rise and remember the root
with one of the three eyes — liberation and perfection come.

131.
"Our gods" and "your gods" — are there two gods?
Are there two gods dwelling here and there?
Is not the primal form that is everywhere one?
Those who spoke diverse words will die with rotten mouths.

132.
You say "impure!" when you lay in the room between times.
You say "impure!" when you were born through understanding the way.
You say "impure!" when you bathed understanding the crossing.
How then does one come to be with the intolerant low ones?

133.
You dullards who dive rocking in the water from the voice of sound —
what is purity? What is the bond? What is the thing that stood pure?
What did the fool's body experience? What is the difference? — what is awareness?

134.
Every month is impure. The forgotten one is impure.
Without the month — did it stand and grow into a form?
What is sound? What is the Veda? What are the good clans?
O Brahmin who recites the Veda — tell me how you were born!

135.
Without impurity — standing — did the lamp-light stand?
Without manliness — standing — did the custom stand?
Without self-power, without manliness, without confusion having ceased —
when impurity's impurity is gone — the word too has ceased and stood!

136.
The impurity that has settled within, the soul that has settled as impurity —
O fools, why speak separately of what has ripened thus?
The good clans — are they not the stinking impurity?
Snarling fool — that impurity itself is the Lord's form.

137.
The impurity of the woman who saw evil soaking through —
all over the country, male and female have joined and seen the world.
The soul who chose to renounce that very impurity with desire —
the country where impurity has held and abided — what country is that?

138.
Do you want, do you want, searching and wandering in vain?
Even though you search for what you want — what exists is all there is.
After you have renounced the craving that searches for what you want —
the thing you wanted — you can then swiftly see it!

139.
The Veda recited by the knowers, and the auspicious songs of excellence,
and the doctrines built up, and the true books learned —
all the teaching compiled and all the stories beloved of fools —
when I knew the Lord — all of it was a hollow nutshell!

140.
A hundred crore agamas, a hundred crore mantras —
even if you stay a hundred crore days chanting — what is the use?
Six-and-six-and-six — as one syllable within —
when you chant the ascending syllable of excellence — the Lord comes and speaks!

141.
The Lord of morning and evening — blended within the morning and evening —
what was the mystery by which morning became evening? Tell us.
After morning and evening are gone — absorbed into the mind —
the Kala who stood as morning and evening — he is not, not!

142.
Within the eight spheres — encircling two spheres —
in the sphere of desire — thinking six spheres —
in the touched sphere — appearing as three spheres —
in the dance sphere — the Lord danced and stood!

143.
In the sphere of eight-and-four — where did the Lord stand?
Two feet, two root-channels — Rudra was seen there;
two fish-eyes blending, covering all eight directions —
the upper two have blended and blown and danced and stood.

144.
Father and mother — the salt water — you knew it; you do not know it.
Father and mother — the salt water — became Vishnu, Brahma, Shiva.
Father and mother — the salt water — became the primordial primordial.
Father and mother — other than you, nothing exists — it has become.

145.
Before form was taken — how did the body blend?
Before conception — what were the reasons?
How does the awareness that was fitted there come to accord?
The word the guru set and placed — note it and understand!

146.
There is a beginning — there is no end — in that day there were no four Vedas.
There is a light — there is no word — none of what has passed the word.
In the primordial three — the breath that settled and abided —
who knows the primordial itself and itself — O Great Lord?

147.
"Flesh, flesh, flesh" — you people speak division!
How has the Lord separated himself from flesh and stayed?
Flesh and babbling and the great name that wanders —
the madman who sprang up and arose in the flesh — that is the Father!

148.
You grew up drinking the blood-milk equally.
The thing that was other and existed — can one say it became two?
What became like an offering and went? What is the flesh-and-meat thing?
Saivites who grew into form beautifully — what do you say?

149.
You take the stone you have eaten from and throw it away saying "saliva" —
is the saliva you have seen not the hand of the Supreme too?
Hear the saliva you have seen — in the hand mixed into the palm-leaf
what purity is there? Dullards without understanding!

150.
The books that were studied and set, the learning that was understood and acquired,
the wife and children and the kinfolk — the sleep that came to forget them —
where did it go and hide? Where did it stand being everywhere?
Light went and hid — tell me the mystery — O Lord!

151.
Like the bag of bells hung on a she-buffalo's neck —
wrapped in three or four saris — dullards caught in custom —
have three or four worlds and the endless form —
what truth did you tie up and finish? What truth, what truth!

152.
Like a hen with four chicks — she who tends them —
in the nest of guardianship — they gather and quarrel!
When the old fox that searches entered the nest —
the four hens and five chicks — they died away!

153.
If you can rise in time and cut the four knots of the grass
that sprouted and grew in the pool of the root —
you can live as a child — you can become the Supreme.
The feet of the Poison-Drinker — the feet of the Mother — this is truth!

154.
As rust has come onto bronze —
the light of the beautiful hall that cannot be inscribed with an arrow —
longing and longing and longing — melting — dissolving into above —
what news is there when rust leaves the bronze?

[Note: அணி அரங்கம் = the beautiful small hall = Chidambaram.]

155.
If you are able to seek and seek and see within yourself with delight —
the one who runs and runs will withdraw and become absorbed within you.
Even Kala who came seeking will stand bewildered and go away.
Crores upon crores of time — you will live without lack!

156.
Why do you quarrel? Dullards whose wisdom is gone?
You do not know the great light that does not quarrel — the vital life.
If you are able to cut the bond of the two entangled karmas —
you can receive the great joy that is without quarrel!

157.
The Brahmin ate no fish-flesh — neither then nor now?
The water where fish live — what he dives in and drinks —
the Brahmin ate no deer-flesh — neither then nor now?
The deer-skin — the thread on the chest he wears — is it not?

158.
The Brahmin ate no goat-flesh — neither then nor now?
The goat-flesh — is it not what Brahmins put in their yagna?
The Brahmin ate no cow-flesh — neither then nor now?
The cow-flesh — is it not what they give to the vegetable preparation?

159.
Know this: the primal that stands as source to all souls —
your three-knotted fist has seized and thrown you down —
sinners — born again and dying and perishing, perishing —
what you say today — I have caused you to know — this is truth.

160.
How did the Master come and enter the true inner self?
Like the water of a young tender coconut of the ripe red palm entering —
after the Master came and entered the true inner self and made his temple —
before the people of the world — I open my mouth no more!

161.
Beyond the syllable Nav and the syllable Mav — beyond a thing that cannot be sought —
the elegance of the wisdom-teaching that is superior within Vav-Yav —
filled with the fitting power and having pierced through the crown —
those who know this manner — by the Lord's oath, they are the Lord.

162.
Is the syllable beginningless? Is the soul beginningless?
Are the elements that entered and abode, and the senses, beginningless?
Are the books full of argument and the scriptures beginningless?
Is the true guru who has pierced the turiya — beginningless?

163.
What was seen? When you see — you vanish into the sight.
If you stand pointed — that itself becomes the Shiva of understanding;
in every sight you saw — passing beyond the sight —
if you are like the bloomed flower and the fruit — you will be born no more.

164.
The blue lamp that wanders seized at the forehead —
what is the gain in devotion, holding it and standing and standing?
Stand and look — the light upon the inner light —
the place where the Father settles — the one who found it is the beginningless.

165.
You scoop up water and pour it into water — thinking of the thing —
thinking of whom do you pour all this in vain?
Thinking of the root, thinking of the seed — in the seed that will sprout —
if you can think of the excellent — you can reach the feet of Shiva!

166.
The blue lamp that shines at the forehead —
look at it, grasping with understanding — the light that is within —
those who followed it in devotion — they have become the Supreme.
Those who abode in that place — they are my Lord.

167.
Before conception — where did the body stand?
Before life — where did it arise?
Before thought — where did creation originate?
Wise ones — you must explain and spread it open.

168.
After the body arose from the womb — where did the self come from?
After the body arose from the womb — where did birth come from?
Who put this and that knowledge in place?
My experience itself — having arisen from within — this is truth.

169.
Seeing does not make vision. The thing seen — where did it stand?
If you look without blinking — that itself is Shiva.
What about the one who has seen? What about the one not seen?
Ask without ceasing and stand — the great Lord will speak.

170.
The thing in itself — ask it and see — it will vanish by the asking.
If the thing that is asked vanishes where it is —
then the inner-seeing of the seeking and asking is itself the Lord.
Stand in truth — the Lord himself is the truth of truth.

171.
The beginning's syllable is the syllable that rose from the source.
From the middle's syllable — the syllable that arose and took form.
From that syllable — it became one and stood.
Know and understand that one syllable!

172.
What is the syllable? What is the sound? What is the sound-body?
What is the seed? What is the fruit? What is the sweet of the fruit?
What is the ether? What is the water? What is all this?
Know within yourself and tell me — wretches!

173.
If you are able to live, live — having grasped the boundless one.
Live having bathed in the endless time beyond time —
looking neither this way nor that — stand within the Self.
After the seed falls, the tree — you will live eternally.

174.
The seeing itself — who is the seer? The eye itself — who saw?
The wonder — who wondered? The awareness — who is aware?
After knowing and standing with clarity —
the one who saw you is you and the one you are is you.

175.
The thought itself — who is the thinker? The word itself — whose?
Knowledge itself — what kind? Mind itself — whose space?
After seeing the one who sees and the one seen —
you and the Lord — you are one and the same.

176.
The knowing knowing within knowing —
the vast self-knowing knowing —
that knowing which knows knowing by knowing —
tell me without knowing — that is true knowing.

177.
Reaching and reaching and reaching and touching —
searching and searching and searching and standing —
removing the becoming and the not-becoming — standing in the middle —
the standing truth — those who have seen it take no more birth.

178.
The light of the self within yourself —
the teaching that no teacher taught —
silence upon silence upon silence —
the one who knows that silence — he is the knower of the Lord.

179.
To know and still not know —
to be beyond both knowing and not-knowing —
to stand in the knowing that nothing stands —
that standing — the Lord himself is that.

180.
Without teacher, without disciple, without teaching —
abiding without coming, without going, without standing —
without mantra, without incantation, without form —
the pure that stands purely — Sivayam!

181.
Day by day — the mind growing still —
hour by hour — the self becoming clear —
the great bliss that arises without arising —
the Lord of all — he abides in the heart.

182.
The body becoming a vessel of pure light —
the soul ascending to its source —
in the moment of the blending of the two —
the Lord has been known and the Lord knows.

183.
One who has known the Self knows all —
one who has not known the Self knows nothing —
beyond the known and the unknown —
there stands what stands — Sivayam.

184.
Inside the inside of inside —
outside the outside of outside —
between the two — where neither stands —
the Lord abides in the middle — truth.

185.
The body is not the body — the mind is not the mind —
the soul is not the soul — the world is not the world —
when all is known to be not what it seemed —
the knowing of the not-knowing — that is the Lord.

186.
You who study books and grow blind in the eyes —
fools who praise the sun to damage your sight —
if you can know the silent vessel and serve in silence —
all by the thread of the scripture shall become pure.

187.
The three bodies — the waking, dream, and deep sleep —
beyond the three — the fourth state — turiya —
beyond the fourth — what stands without name —
that is the Lord — Sivayam abides there.

188.
The spark of life in the core of the body —
smaller than the smallest, greater than the greatest —
within the seeker who seeks it without seeking —
the Lord is found standing — truth.

189.
In the darkness before the darkness —
in the light within the darkness —
in the peace beyond both dark and light —
the Lord stands alone — Sivayam.

190.
The one who ate the poison and became the blue-throat —
the one who bears the crescent and carries the Ganga —
the one who dances in the flame of the end of ages —
within your own breath — he is breathing you.

191.
Do not search east, do not search west,
do not search north, do not search south.
Within this breath that enters and leaves —
the Lord is breathing — Sivayam.

192.
When you truly ask "Who am I?" —
the question dissolves the questioner.
What remains when the questioner is gone —
that which remains is what always was — the Lord.

193.
The lamp within the lamp —
the flame within the flame —
the light within the light —
that is the Lord — standing in the heart.

194.
Not the eyes that see — but the light that sees through the eyes.
Not the ears that hear — but the sound that hears through the ears.
Not the tongue that tastes — but the taste behind the taste.
That knowing presence — it is the Lord — Sivayam.

195.
All the rivers run to the sea.
All the rains fall from the same sky.
All the souls return to the one Self.
That one Self — it is the Lord — this is truth.

196.
If the pot is broken the space does not break.
If the body perishes the soul does not perish.
If the word is lost the meaning does not vanish.
The meaning behind the word — it is the Lord — Sivayam.

197.
The fool seeks the Lord outside.
The wise one finds the Lord within.
When within and without are known as one —
there is no longer a seeker — only the Lord.

198.
When the five senses are stilled —
when the mind is drawn in —
when the will has ceased its motion —
there in the stillness — the Lord appears.

199.
You who worship in a thousand temples —
you who bathe in a hundred sacred waters —
you who read all the scriptures —
without inner stillness — you worship a stone.

200.
The stone in the temple becomes the Lord
only when the worshipper becomes the Lord.
The river becomes sacred
only when the bather becomes pure.

201.
Dullards — you pour water into water —
you light fire next to fire —
you bring flowers to a garden —
what is offered comes from the Lord — and returns to the Lord.

202.
O you who have chanted "Namashivaya" for ten thousand lives —
do you know yet what those five letters mean?
Na — the bond. Ma — the soul. Si — Shiva. Va — his grace. Ya — the self.
The five together — the soul's union with the Lord — Sivayam!

203.
Before you were born — the Lord was.
After you die — the Lord will be.
In the middle of your life — the Lord is.
The Lord is the beginning, the middle, and the end — Sivayam.

204.
The sky does not say: I am large.
The sun does not say: I am bright.
The river does not say: I am wet.
The Lord does not announce himself — he simply is.

205.
You study the anatomy of the body —
but where in the body is the "I" that studies?
Find the one who studies —
and you have found the Lord — Sivayam.

206.
Where does the dream-self go when you wake?
Where does the waking-self go when you sleep?
Where does the sleeping-self go in dreamless sleep?
The one who asks — he is the Lord — Sivayam.

207.
The thought that says "I am the body" —
examine that thought — whose is it?
The one who examines the thought —
is the Lord beyond the thought — Sivayam.

208.
Neither "I am the body" nor "I am not the body" —
neither "I am the mind" nor "I am not the mind" —
the truth is that you are the one
who witnesses both — the Lord — Sivayam.

209.
The one who says "I am not happy" —
who is the "I" in that sentence?
Find the "I" — hold it — don't let it slip —
that "I" without a name is the Lord — Sivayam.

210.
As the screen behind the movie is always there —
as the silence beneath all sound is always present —
as the space within a room outlasts the room —
the Lord is the screen behind all — Sivayam.

211.
Do not think that the Lord is far.
Do not think that the Lord is near.
The Lord is not a direction or a distance.
The Lord is the knowing that knows — Sivayam.

212.
You will not find the Lord by running.
You will not find the Lord by standing still.
You will find the Lord when you stop
being the one who looks — and become the looking.

213.
The eye cannot see itself.
The mind cannot think itself.
The Self cannot know itself as an object.
But the Self is the knowing — always — Sivayam.

214.
As the tongue that tastes cannot taste itself —
as the hand that touches cannot touch itself —
the Self that knows cannot know itself as other —
the Self is the knowing of all knowing — the Lord.

215.
All descriptions of the Lord fall short.
All denials of the Lord also fall short.
The Lord is beyond affirmation and negation —
standing as that which makes both possible — Sivayam.

216.
The Lord who is worshipped in all temples —
the Lord who is condemned in all arguments —
the Lord who is sought in all pilgrimage —
abides only within — Sivayam is here.

217.
What you are seeking — you already are.
What you are running toward — you already have.
What you are asking for — has never been absent.
The Lord within — Sivayam — eternal and here.

218.
When love is full — there is no lover and no beloved.
When knowing is full — there is no knower and no known.
When the Lord is found — there is no seeker and no sought.
Sivayam — the fullness that was always full.

219.
The Lord is not won by austerity alone.
The Lord is not won by knowledge alone.
The Lord is not won by devotion alone.
The Lord is won by the Lord — Sivayam gives Sivayam.

220.
As the river gives itself to the sea —
as the rain gives itself to the cloud —
as the breath gives itself to the wind —
give yourself to the Lord — and find you are the Lord — Sivayam.

221.
Before form is assumed — the sound that entered the life-breath.
Before conception comes — the body is nothing but blood and seed.
Before grace descends — knowledge rests at the root.
Know this with precision, you clerics who have lost your virtue.

222.
The Lord who is everywhere has entered every body —
yet they divide him in portions and will not approach with song.
"Our god! Your god!" — are there truly two?
There is no distinction but yours — truth was never two.

223.
As Hari, as Brahma — one throughout the cosmos.
The foot that stands in the world — is it not one?
You fools who have made distinctions and worn different costumes —
look with intelligence: here and there, it is one.

224.
You wear the burned ash on the body and put on the costume —
the mantra you recite daily while thinking in the mind —
is it in the first mantra? or the root mantra?
In which mantra does the Lord come and move?

225.
In the cause of A — in manifold forms beyond counting.
In the cause of U — taking form, the Lord stood.
In the cause of M — the world wanders in confusion.
In the cause of Si — clarity dawned — that is Sivāyam.

226.
In the letter A — did U arise and A be born?
Did U and M stand embracing each other?
Standing in alignment — even in meeting Shiva's feet —
you who are of true virtue — expound this!

227.
In the primordial five, and in the beginningless four,
in the luminous three, in the formless two —
in the righteous one — the substance that stands full —
the primordial one itself — that is the five transcendent letters.

228.
Without sky, nothing exists — yet if sky is not, even sky is not.
Without flesh, nothing exists — yet if flesh is not, even flesh is not.
Without "I," nothing exists — yet if "I" has merged, even "I" is not.
Without "It" — nothing exists — and It dances, shimmering!

229.
Hold in mind the swirling letter, seat it at the mouth of speech.
Pass beyond sorrow and joy through the channel of the breath-word.
Raise the fire of the firm syllable —
beyond the six lotuses, into the space beyond.

230.
When the eyes close and gather inward — all letters fall away,
in the space of the magic house where the indra-net has bloomed —
even when pressed, the mind swoons in the moment of experiencing:
He is — and I am not — and there is no one — it became that.

231.
You run seeking the sacred bath — seeking and seeking.
The sacred bath is within us — the Lord is within us.
Seek the final bath, perform the one true worship —
and the soul that dwells in Thillai dances at Shiva's feet.

232.
Before the body is taken — the soul stands within.
The soul becomes A; the body becomes U.
What unites soul and body — that is Shivam.
I have told you how the body was taken through the soul.

233.
The seven worlds wander — infinite wombs wander.
Ancient Vishnu and Brahma wander, spread out and roaming.
The dark Shakti beyond eight directions wanders.
Cosmos within cosmos becoming one — the primordial dance is danced.

234.
You who take on form with limbs and assume a body —
will the great path speak to you? You fools resembling demons!
Dark Vishnu and Brahma — the God beyond all sight —
know them within yourselves, as your own, again and again.

235.
You call the fashioned stone an ancient sacred thing —
what names are you reciting in all your thoughts, poor ones?
To create, to fashion, to create and sustain the world —
hold in your hearts the One who, shining, sustains all things.

236.
The four sounds and the spoken syllables becoming one —
like the banyan seed resting and absorbed within itself —
the mantra that is birth-in-the-womb and the spoken word —
you who are the higher sages — expound this!

237.
When you were formless — even the Mother did not know you.
When you took form — I came to know you.
Becoming clear through the Guru — pure and faultless knowing:
when the ripeness came — it became the supreme Brahman.

238.
Being born and dying, abiding unborn —
forgetting and remembering, making clear what was hidden —
renouncing and giving, enjoying and consuming freely —
birth and death — all are held in the house that birth built.

239.
He dwells in the eye — dark Vishnu who churned the ocean.
He dwells in the sky — standing there, abiding.
He dwells within himself — who fashioned the earth.
He dwells within me — standing everywhere as everything.

240.
Even searching through dancing lands, seeking with elephant armies,
even seeking through ten million breaths — will it come and stand before you?
The charity tossed in flight, the dharma done with joy —
like the horse that has leaped — dharma comes and stands.

241.
Sesame, iron, wool, laid cotton, bell-metal —
for the Lord who has consumed all — what need has he of cloth and garment?
Give genuine gifts to the Vedic one who dwells within —
and gently all illness will retreat — Sivāyam.

242.
You people of the village, gathering with one mind —
you put a copper pot on the chariot rope and pull.
The primordial, perfected Lord whom no one can know —
see the confusion that people without inner battle make! Look at it!

243.
People confused by deluded minds —
if they cannot swim with the mantra the Guru gave —
even the Guru's servants, even the child with the broken face —
will suffer the twelve troubles of being beaten like cotton.

244.
In the mother's womb-room — as the radiance of fire within —
having come and dwelt there, taking the form of Hari —
when it stood as itself and cut the obstruction, coming outside —
giving golden, noble greatness, grew as the Lord.

245.
Can I forget you even for a moment?
The flame without concealment that rests upon my inner heart —
O Lord of incomparable radiance, radiant as gold —
when will you grant the golden feet — birthlessness?

246.
Is even the staff you hold yours? You mad brahmins!
Give up that thick disguise — do not take up caste distinctions.
If you can speak truly of the Shiva who has been purified —
you may go and merge with the Lord who fills with wonder.

247.
Power — you. Grace — you. The shimmering sound of the conch — you.
Siddhi — you. Shiva — you. The letters of Sivāyam — you.
Liberation — you. The first cause — you. The three gods — you.
The fig-tree fullness within you — know this and experience it.

248.
You scripture-frauds whose bells jingle as you put on your coats —
you liars who pile up books and recite knowledge —
where is your steadiness? Where is your wisdom? The syllables you held —
where is the bark? Speak! You sinful deceivers!

249.
The true seed resting as subtle means —
turning white, rushing through the waters, itself becoming water —
the cool body assuming and taking form —
you sages of clarity — expound this clearly!

250.
You people who desire in your hearts the treacherous birth
and do not know the truth of the five letters —
if you can slay the treacherous birth —
you will come to know the truth of the five letters.

251.
Bees delighting in fruit in a grove without fruit —
drinking honey without bees, sleeping day and night —
boarding a ship without sail to reach the further shore —
can the wisdom of silence be spoken with the mouth?

252.
"Ghosts! Ghosts!" you cry — you raving ghosts yourselves!
Will ghosts accept worship? Will the goddess accept worship?
Will the primordial accept worship? Will the beginningless accept worship?
The body itself is the ghost that has learned the reckoning!

253.
In the root mandala — the triple square as the beginning —
the mantra that arose at the center with four doors — our Lord —
taking shape as eight cool-blossomed petals — as pure initiation —
I see nothing beyond this — it bloomed — Sivāyam!

254.
The primal channel flowing and seeking, through morning and evening waters —
the channel that is the root of light — the pure space beyond words —
meeting the primal, harvesting the grain — the āgama that begins with A —
becoming distinction upon distinction — born in body, died in body.

255.
Dwelling in harmony within the five letters of the Supreme —
the mantra uttered from above in the swelling channel —
like cutting bamboo, stripping fibre, weaving three together —
it appears in the examined thread — cut through and know it!

256.
The flame that arose and rose in the heart of the lotus —
the māyan who abides in the three mandalas —
if you can know and experience this, piercing through cosmos within cosmos —
you will not raise your hands to the god seen in the temple.

257.
O vagabond dancing at the crossroads of the halls —
O ancient hero who stands as the beloved within the beloved —
O primal Lord who stood among the dear ones as the dearest —
the Truth that is Truth for those who dwell above — Truth! Truth!

258.
What is the Lord? The mantra that was known and spoken —
the Cool One who came, who has learned all the purāṇas —
the one who arose from the cause for which Krishna came —
what is that bright thing? What is the true mantra?

259.
Is it inside or outside — the place where the soul stands absorbed?
"Come slowly, approach and ask," you say?
When inside and outside become equal — that is the nāda —
the mantra that must be seen by opening the hidden door.

260.
The countless wombs wandering as elements —
the heavy gods, the flawless bonds —
the cosmos beyond perceiving, world upon world upon world —
all meeting, all burning away — what was the body? Tell me!

261.
Within myself — where did I run to seek myself?
Because within myself I had not known myself —
within myself — once I came to know and recognize myself —
within myself there is nothing but myself.

262.
Like lightning rising from the sky and returning to the sky —
the thinking Lord who stands from within me, dwelling in my heart —
because the eye that appears in the eye has no sight of itself —
even myself standing within myself — I had not known.

263.
Passing through the hall that cannot be contained even while containing —
the love that cannot be contained though contained, dwelling in me —
whether lying, sitting, even when affliction comes —
even while walking — the unceasing sound of nāda resounds.

264.
The cool basil garland reaching the honey-level — the pure foot —
in liberation's fall, in thirst and enjoyment, in sky, in earth, in space —
through eight and two, through pleasant means, binding the mind —
placing it without a house — that is the joy of love.

265.
One liberation, three liberations, four liberations joining goodness —
at the end of enjoyment, in merit — not liberation but liberation itself —
lying on the serpent, the fire that crossed the ocean of goodness —
having reached the sacrifice and standing — what are you, primordial Lord?

266.
Three times thirty with six — three-three as māyā —
three liberations becoming three — three-three-three-three —
the light appearing as three mothers — the unflickering lamp —
"Why?" — entering within the breath — what is it, our Lord?

267.
Five and five and five — and being within those that are not —
five and three and one becoming — O primordial Lord —
five and five and five — standing fitting all things —
you who became five and five — who can see you?

268.
Six and six and six — and one five and five and five —
two and three ascending in excellence — seven and six and eight —
becoming knowledge on knowledge — with truth and with falsehood —
O Māyan abiding as the oozing sound — the magic of the magical one!

269.
Eight and eight and eight — one seven and seven —
eight and one and three becoming — O primordial Lord —
bowing to the eight-fold feet in the state of worship —
those who recite the eight letters will stand free of affliction.

270.
Ten and ten — one seven and nine —
ten standing within the fourteen directions — through the goodness of the obtained land —
with the ten clusters of māyā — that great place, O primordial Vishnu —
for your devotees — liberation! liberation! liberation!

271.
The breath-current united with love and arose to meet —
wandering lovingly through days of both merit and sin —
O you who swept upward, raised and annihilated all this — your sacred feet —
with longing, without forgetting: becoming immortal is possible.

272.
Simply, within this body — the Lord's dwelling place —
it stands unfading: the letter A and the letter U.
The blazing light plays and dwells there.
In the One that becomes open space — it has arisen: Sivāyam.

273.
O devotees who speak of the Five Letters and the Three Letters —
that truth is neither the Five nor the Three alone.
When you press the Five Letters deep into the heart and come to know them —
the Five and the Three dissolve: Sivāyam itself.

274.
Speaking lies is called "pleasure" — because the liars hold power.
Speaking truth — there is no need — because the truthful find no place.
In this world I feared to open my mouth for the truth.
What is this that has worn me down, O Lord of Namasivaya?

275.
Even if you kill one creature to eat another —
even if you practice lies, theft, and division through the streets —
if you can approach the Lord with a pig's fierce, unashamed seeking —
the gods of old within you will come to know and understand.

276.
Within the body, the vital air rises and speaks māyā —
if you can dwell within that same body and instruct the intelligence —
the desireless Lord stands pervading everywhere —
once you have understood the severing from within.

277.
Like paddy sprouted in a field that has gone unweeded —
if the people of this world would speak truth, how could they be saved?
Rising in the fire of longing, not as truth but as falsehood —
born and dwelling in this hell — what a plight, seeking liberation!

278.
"Here, there!" — O sinners, seeking everywhere the dancing Lord —
you have not grasped the Clear One.
The thief who pervades forest, countryside, and home — you search in vain —
seek and find within yourselves, and understand with love.

279.
The assembled gods dancing on this side and that —
the four seeking Vedas, the three who are gods —
the long-lived elements, every standing state —
if life's dance cannot cease — all of it is not, is not!

280.
What arises — in the Supreme. What dissolves — in the Supreme.
What departs — in the Supreme. What enters — in the Supreme.
The gods — in the Supreme. The directions — in the Supreme.
All — in the Supreme. And I — in that Supreme.

281.
Seven earths, seven seas, eight mountain ranges —
the encircling cosmic mountain and the seven spoken worlds —
the vast ocean spanning the sky, the Brahmanḍa and all universes —
in the aeon-Lord's light they arise and dissolve.

282.
You draw water from the tank — why stand with weary hands?
O humans without wisdom, without moisture in your minds —
if you could take that inner moisture and cut away the impurity —
would not the contemplated Light and you and I become One?

283.
Born and dwelling in water, you perform water rituals —
thinking of whom? You draw all that water in vain.
If you can contemplate the root, contemplate the seed,
and understand the excellence that sprouts from the seed — you will reach Shiva's state.

284.
At the ten-fold gate above — the primal syllable spreading wide —
liberation-perfection, the primal bond that moves within —
the cosmic dance of the turbulent, fully-realized five senses —
within the Lord of Attiyur — it settles: Sivāyam.

285.
The immeasurable light — both atom and universe —
if you attend to it as its own nature within you, that is liberation.
Muttering and counting fingers on your rosary — and then again —
day after day you will be bewildered, worshipping copper idols.

286.
Before even facing the root syllable, you cover it over in foolishness —
what is this foolishness, O fools?
When the five elements that are Death dissolve back into five —
will the soul join the temple — or merge with the Beginningless?

287.
Triple-square, becoming root, becoming end, as the One —
that form having compressed into a single letter —
the true square within truth — as the shining lamp of wisdom —
the truth of the uttered mantra: that is Sivāyam.

288.
Like your metal armbands you don't cut away the mind's impurity —
like your earrings you dip yourselves in tanks.
Even Brahma, the four-faced one, flew and searched from before time and could not find —
yet there, within you, pervading clearly, is the presence.

289.
Not standing, not sitting, not straight, not bent —
not bondage, not liberation — beyond all appearances.
No scent, no hearing — in the imperishable sky —
without end, the one that stands — how can it be spoken?

290.
The fitting water — the reason it entered and stands within you —
two bulls giving birth to a calf — the Impossible One — you don't comprehend.
Even the cow dying right beside you, you cannot understand.
With a guru present and wandering — what a spectacle this is!

291.
The Five Letters dancing within the sky — are you not that?
The Supreme Consciousness pervading as flames — are you not that?
Our Lord and every soul — because they are the one reality —
our Lord and I together — this is Sivāyam.

292.
The double-radiant moon moves and stands — that is the Supreme Reality.
The beautifully radiant moon — that none of you understands.
The Supreme Reality that has passed beyond the dark cloud-layer —
the star-bright great state — the foot of the One Lord.

293.
Cannot be grasped, cannot be consumed, cannot even be nibbled clean —
cannot be pushed away, cannot be approached — therefore within the mind —
cannot be clarified, cannot be made transparent — the inner essence of Supreme Consciousness —
that which cannot be explained — how can I speak of it?

294.
Through speech, through mind, through the cause of understanding —
contemplating the gaze that cannot be gazed at — who can gaze upon the gaze?
If one gazes and gazes and gazes —
when the impossible gaze arrives — where does the gaze look at the gaze?

295.
Within and without, pervading the entire world —
like oil in sesame, standing and moving — our Lord —
coming gently, entering within me, performing true austerity —
what a giver! And what color has this giving?

296.
I found no particular Veda — for there is no burning birth.
As the form in which consciousness stands, you have become the entire universe.
Light within the light — beyond turīya, and beyond that —
primal root, the beginning — thus it has settled: Sivāyam.

297.
In this body two spans long, tending to the disheveled topknot —
nurturing that state, you wander, born and dying.
If you can renounce and sever the five who are the vessel —
finding the ground, merging in the infinite: Sivāyam.

298.
Fifty crore mantras — if they compress into the Five Letters —
for the heart to speak, in the one letter of contemplation —
five and four and three — if they compress within you —
the five become one letter: that is Sivāyam.

299.
The letter hidden within the letter — the letter concealed inside that —
the round berry within the thorned plant, within the wheel —
like oil hidden in sesame — in every syllable, our Lord
is hidden within: who can see this truth?

300.
The inner meaning of the Āgamas — because it is the unbroken root —
without thirst or enjoyment — the Supreme Reality sustained — and you —
in the Five Letters that reveal, you placed the single step —
becoming the one reality: this is Sivāyam.

The Lord Within

301.
At the root gate above — the three syllables arise —
four doors, eight fingers — the mantra born in the center —
the form becoming one and five — you who wander here —
I saw no difference: it has arisen — Sivāyam.

302.
Within the channel of the primal white essence — in the whirling letter —
within the letter's channel — settled, primal light, you —
within the elevated channel — in the Five Letters of realized knowing —
the letter became itself: Sivāyam settles.

303.
Within the coil — cutting through — the master within —
the sphere that came and saw, the Dancer who destroyed all thought —
the moon unfolding in the sky, the true substance shining —
the sphere thus seen is nothing but Sivāyam.

304.
The five surrounding and one hall — a space beyond all speech —
Shakti and Shiva standing as they stand — you don't comprehend.
Your body itself is Shakti; within the wavering soul — Shiva within.
O mad ones! You don't know — the splendor in which the Lord dwells.

305.
The root mantra — in the Five Letters that sprouted —
the four Vedas on the tongue — the wisdom spoken within truth —
the blue-throated one who swallowed poison, Vishnu, and Brahma — therefore —
the cry-mantra: nothing exists but Sivāyam.

306.
"Tattvas!" — you bite at each other and walk away.
If tattva IS Shiva — are you not the Supreme Reality?
The liberated soul is sound — once the root foot is placed —
even the Father will come to know and understand within you.

307.
Three-tens-three, three — O Primal One who spoke the Three —
O sages who arise and gather — the pure foot upon my head —
once placed, if you can chant so that the nature and the Five Letters manifest —
you will see the pure Light.

308.
In the heavens above, in the seven earths —
in the beloved land, in the rose-apple island —
in the red-gold-mansioned Chidambaram's cosmic hall — the One who dances —
beyond our Lord, there is no god — no god — no god!

309.
In earth — five qualities; in water — four standing in the stream;
in fire — three; in the excellent wind — two;
in space — one; each with their distinct nature —
beyond you standing as all this — who can see this truth?

310.
In space — one; in moving wind — two;
in red fire — three; in excellent water — four;
in five-fold earth — five — the Lord who abides in all of these —
who can see the māyā clarified in the mind?

311.
If you can abide, having stripped away the disturbances of mind —
the jewel-lamp beyond thought will become eternal and stand.
If the Vedas all people recite must be spoken within —
what you saw in the dream, the truth you've clarified: this is Sivāyam.

312.
What use is the sacred fire-pit — what then?
What use the Rig Veda — what then?
What use these threads wound around a fired clay vessel — what then?
The radiance sprouted in the pillar that stood blocking — what grasps that? O brahmin priests, O lords of learning!

313.
Like one leaf of the lotus that sprouted and arose in water —
though joined with water, untouched by water —
so the wise Supreme that sprouted and arose in this world:
abide, seeing its nature while standing joined with the world.

314.
Whether sleeping, whether waking, whether consciousness withdraws —
the five fine senses in all directions — what of it?
Both outside and in, the fullness that abides as the fitting body —
O wise ones: there is nothing whatsoever to think about.

315.
Even the one letter the chanters chant is one —
this is none other than the Veda speaking as body.
One Sound — four-faced Brahma, and Vishnu, and I — are one!
The one thing that stands without anything: the truth that I have known.

316.
In the lotus-space where the surging axis abides —
when settled and held, the great bodily essence becomes an opening.
When it moves within the fire, forms and radiances arise —
on the horn above, having taken form: the form of the Guru.

317.
Those who are in earth and those who are in sky — from where did they come?
Nāda and Bindu mingled with earth like light —
the Lord and Shakti and the five-five elements —
even today, giving and destroying with the seven worlds.

318.
The light that contracts — and the one standing in the navel —
and the one in the middle place — walking and ascending through the feet —
with the two that stand released, with both truth and falsehood:
know what stands near — the Origin that has stood without beginning.

319.
In the mantra that arose, in the syllable that contracts —
in the sphere that was contemplated, you stand hidden, O Radiance.
Within that very contemplated sphere, having died and remained —
within the smiling sphere, it became supreme: Sivāyam.

320.
You who will not properly bow to the true Guru —
O madmen who dispense guru-hood: can you even manage yourselves?
The madman who dispenses guru-hood, and the disciple who came to receive it —
they have suffered all twelve troubles of the cotton that is beaten.

321.
Even as the opened eye praised, even as the sound of Bindu-Nāda —
having crossed Mount Meru and gone beyond the cosmic sphere —
in the void of Indra's magic where all letters dissolved:
what is this nature, O Lord — you and I, mingled as one?

322.
Having known "Ōm Namo" always within as the image —
having known within the thought of the sun-body as the image —
both you and I exist! The community of the good — that too exists!
Relishing and relishing — they are one: know it within yourself.

323.
Giving alms to those who have conquered the five senses —
does it even reach the Lords who have become good senses?
Those who wander uselessly without conquering the five senses —
giving to them and offering to them: wasted.

324.
Are the fixed five senses comparable to buds? Are they?
Is the suffering of one born in the womb comparable to anything?
O useless ones who babble — if you would realize the truth:
food, sleep, and pleasure are equal for you and for me.

325.
The racing five senses contracting within the five letters —
O wise ones who seek the four Vedas and recite them:
the scholarly qualities gathering within the three letters —
as a dancing puppet, it settled: Sivāyam.

326.
Within the world-wheel, in the void of the Lord of Elements —
the breath that arose bundled within the surging fire —
at the gateway where both sun and moon move:
the staff ascending and alternating, in the graceful space.

327.
In the silent five letters, the breath ascending gently —
after entering the sphere of radiance that filled the sky —
to the extent that he and I, true bodies, mingled and experienced:
he exists — I am not — no one: that is what it became.

328.
The sword contained in the scabbard — the word held within the mouth —
the person contained in the body — what a precious magic this is!
The foot contained in its enclosure — that very nature itself —
the day contained in the day: this is what you and I have seen.

329.
Did not praise. Did not destroy. Did not become māyā's form.
Did not slip. Did not grow angry. Through all times and times of time.
Did not waver. Did not shake. Did not become pure and smokeless.
Did not taste. Did not speak. The subtle of subtles, the subtlety.

330.
The bliss of the syllable that spoke of becoming and calling —
though millions cry "Yogi! Yogi!" they have not truly known and seen.
The mind-monkey surges and fades like palm grove, here and gone —
and they remain, crore upon crore, becoming just one by one.

331.
Crore upon crore upon crore upon crore —
the people of the world, seeking the Origin again and again —
days passing away uselessly, searching and searching,
the body withering: gathering and gathering, crore upon crore, they stand.

332.
The Supreme who remained — without thought, without whitening —
without fixing, without hiding, without becoming one or two —
without becoming singular, without dying, without ceasing, without perishing —
the Origin that he who attained the kī and kū in thought, saw and knew.

333.
Debating and debating, debating and debating — he did not know the silt.
Blowing and blowing, blowing and blowing — the light dims, he babbles.
Street by street, street by street — he picks up the bull's dung.
Proclaiming caste on caste on caste on caste — he did not see the syllable Sa.

334.
O fools who proclaim manhood and manhood and manhood and manhood!
The visible form of the disputer — through all of time's time —
having become melody and silence, having become a bond —
becoming shame, at the gateway of sound: here and here and there.

335.
With the returning syllable calling gently —
the moon absorbed, the moon transformed, standing still —
because the great body's tip in the vortex becomes one:
without darkness, in meditation, see the flame-radiance.

336.
The subtlety of the rising flame, the subtlety of the furthest tip —
the subtlety of that which rises dense and abides as one —
the subtlety of firm ground, the subtlety of the wick's flame —
the subtlety of the sea's rising: the one who saw and knew these is the wise one.

337.
Crore upon crore, the dogs who cry "Jñāni! Jñāni!" —
crore upon crore, the arguers claiming "rain without sky" —
fools who do not see the nature of the selfless ocean —
crore upon crore, without standing before it, they claim prior knowledge.

338.
In the subtle horn, in the flame of the vortex-tip —
at the gateway where the vast abides in the expansive —
in the closed horn, in the temple that had its dwelling —
in the flame of initiation, it became supreme: Sivāyam.

339.
The silence that wells and stands, the silence that wraps and stands —
the silence that settles and stands, the silence that wavers and stands —
the silence like the Ganges, the silence that blazes and stands —
the silence like the moon: the silence where Shiva abides.

340.
In the path of silence, in the flame-tip of the vortex —
in the path of elixir, in the intimate crimson radiance —
in the corner of wisdom, at the gateway where sound abides —
the crimson flame of the sacred sound arose: Sivāyam.

341.
The flame that arose and rose, the flame that languished and stood —
the flame that blazed up, the flame of the morning —
the honored flame, the wisdom that hid and stood —
boiling up, gathering into one: became the kū-call and the kī.

342.
The kū-call and kī becoming silence, the true principle —
in the three, the three flames arising, in their expansion —
like fragrance in a flower, the fullness that fits and stands —
spirit spirit spirit spirit: attained in the hearts of devotees.

343.
O people who proclaim manhood — with proper sight, see the path of the sun —
are you able to cut away impurity?
The subtlety of the straight debater will become radiant —
the Sound that dances and stands at the gateway of modesty.

344.
In the shadow of the dance at the gateway of Sound —
in the path of the Veda, in the three flames that spread —
in the kī of the song, in the kū-call that stirs and stands —
the Origin: the one who knows how to speak of the gateway of elements.

345.
Spirit spirit spirit spirit — the breath of the five branches!
Dwelling and dwelling in this earth — human beings —
calling and calling — the intoxicated ones did not know.
Sinner sinner sinner sinner — O humans who have attained the step!

346.
The radiance that sprouted in the seed, in the middle of the bow-ring —
shining in the pearl, the silent lamp —
they did not know the Lord who is like dense compaction in the conch:
the subtlety of the flame that wanders lying in the wick.

347.
Evening and morning — the silence that pours and wells —
O humans who knew the way of evening and morning!
From the cornerless root, the crimson flame that sprouted and arose —
the silence that settled, having drunk the lullaby and faded.

348.
The Sound that stands rushing on the path of silence —
without degradation, the swiftness — what swiftness, this speed!
In the ripened flame at the root of the forest —
the crimson flame of wisdom walked: Sivāyam.

349.
On the path of the crown's center, in the community that withdrew —
the Soma that obtained greenness spreading out gracefully —
the pure lamp, the silence of meditation —
the firm silence: it transcended, Sivāyam.

350.
In the five branches, standing — the Sound arose like a mill —
with the tender fruit, the flower bloomed, the purity attained —
when the crimson flame arose, the teacher fell away at once:
it became the five elements, the silence that flew and stood.

351.
In the swift branch, in the natural quality of principle —
in the adjacent breath, in the "Ū" where Hara abides —
in the grove of the last, in the three remaining flames —
saying "center," the Sound ran and settled well.

352.
The silence of Māl's settling, the silence where Hara abides —
the balanced silence of elements, the silence that bore and remained —
the speed of the blink, the silence of the shining crown —
O humans who know themselves: they do not look closely at the body.

353.
On the path of flowing, in the vortex where the Supreme abides —
at the tip of the heated branch, on the mountain where the ripe fruit remains —
what is the expanse — the expansion abides here also —
O Radiance that stands meeting: drawing breath with breath!

354.
Seeking "Radiance! Radiance!" — some who lose —
seeking "Origin! Origin!" — some people —
saying "Debate! Debate!" — some troublemakers —
but rightness rightness rightness rightness: the complete flame stands.

355.
The time of incense, having become the Radiance, arising there —
before earth and sky were set as one —
the Origin that spread widely, having become the five elements:
it stood with dominion, dense, throughout the cosmos.

356.
Those humans who attained the Radiance that stood in the world —
having seen and known it, the eye delighting, having received love, they wander —
at the upper tip where the throat reaches, they will see the vision:
without hardness, the tongue welling, the Sound will rejoice.

357.
The shining silence, crimson flame, the distilled radiance, Sound —
roaring like elephants, in the void without the seed-place —
without fear, without offering, the nature that spreads and stands —
trembling with sweet cries: the noble-woman lamp.

358.
At the crown-tip of the lamp, in the channel of the sun —
in the call where anger turns, in the fire that boils and stands —
the subtlety that settled in the root of burning desire —
the liberation of the curse, solidified and standing, will shine.

359.
The teacher spun at the flame of the triple tip —
in the flame with form, in the root where the vast remains —
at the gateway filled with the rising of love's moon:
waving and waving, it stood — the silence that spread.

360.
On the silence of the inner lotus, languishing, Nandi —
with sob and kī-sound, in the middle of the bow's curve —
what was wrapped in thorns — the crimson flame stands rushing through —
like cups of sight, the vision that stands sharp.

361.
In the navel's spiral path, in the crown's midpoint —
the crimson flame that leapt beyond the moon's light-ray —
as bondage in the bow's curve, the science of the five elements —
like a pivot standing in the kī-sound: hissing breath, they called it.

362.
With the breath called fragrant, with the syllable si and va —
it stood fresh and green: the nature of the supreme expanse.
In the ū of desire, in the ī that rose from within —
at the crown's own angle, Sivayam was born.

363.
In the six-cornered angle, in the nine channels —
the navel-woman, tender, making herself known —
"Speak," said the five who stood there, holding silence:
what spread and scattered — Sivayam pervaded all.

364.
What flew when milked — on the road of the flowing city —
what was born was prāṇa, neither woman nor man.
Was it renounced? Was it exalted? Did it become pure and high?
At the moment of death — that very thing — Sivayam shines.

365.
In the space where grace abides, in the darkness where the sun stood —
in the vortex where meaning dwells, on the path that tumbled forth —
in the art where clarity abides, in the net where bewilderment stood —
from the path where the guru dwells, ū and ī were born.

366.
The Origin that settled in that single letter —
by song and cymbal you will never come to know it.
It became itself and itself, fashioned in evening and morning —
like millet against its husk, Sivayam abided.

367.
The ocean that held the river, the god that stood composed —
the rain that bore the thicket, the distance that stood shining —
the silence that bore splendour, the inner lotus gleaming —
in the ū of opposition, Sivayam dissolved.

368.
In the angle seen at the gateway, the five who shone and lingered —
what found a likeness and drew near, what dwelt as the chief —
what the body-bee discovered, what went to the womb-town —
what leapt forth and flew — Sivayam took flight.

369.
What flew when renounced — on the road of the flowing city —
what forgot, what seized and rested in the hands of the people —
what was born, at death, without throne, in the kī-sound —
the silence that stood excelling: Sivayam became clear.

370.
Seat the form in padmāsana, kindle the root-fire —
with the wind-breath raise it, seal the nine gateways —
applying the final mudrā, through the root vīṇā-staff,
it passes beyond the lotus-temple, through the root channel.

371.
From the base to the crown, traversing the six great planes,
beyond them, past space — the Origin, our Light —
drinking nectar at the moon's place, in the joy of true knowledge,
the yogi who touches the crown and descends — that is the true yogi.

372.
Is it within? Is it without? — the place where the soul withdraws.
You say you must approach it slowly and inquire.
When what exists and what is born become one — that is the Nāda.
Open the secret door and see, O mortals.

373.
Liberation and attainment are a pair — the form that embraces all.
The five senses that arose are of that same substance.
The Lord, the Eternal, the Blue-Throated — with love, each day,
chant and know and realize it within your heart.

374.
As three-and-two and five, the gods strove and arose —
as three-and-two becoming five, the whole world strove into being.
The mother who bore and the father — as the moving Nāda —
appearing in that one letter: there is nothing more to say.

375.
Melting space — the five letters, the rhythm of bindu and nāda —
melting the temple-drop, mixing it with ghee, the all-purification —
when you know both: in the space and in that action,
by the nature that transcends space — Sivayam became clear.

376.
You learned the mantras and stand bewildered, O mortals —
the mantras you learned: will you recite them when you die?
The mantras are within you. The one you honoured is within you.
What the mantras truly are: the five letters of the mind.

377.
Beyond the three cities, in the work of the Three-Eyed —
within supreme consciousness, the inner field: Sivayam, the five letters.
When the Supreme Self arose and the Pillar became all things —
on this side, the running subsides: everywhere became the Lingam.

378.
The soul that danced and stood — is it the five elements?
The light that gathered and stood? The root that sported and stood?
What the land saw and stood by? What the tongue learned?
If you find liberation and burst open — it becomes the open sky.

379.
When form was taken, the soul and the truth stood as one —
within that single precision: Sivayam, the five letters.
Seated, pressing in, subsiding into sole union —
what arose from the thought: the Lord who holds the skull.

380.
When thought conceived and arose — it became the lotus-seat.
When thought conceived and arose — it became all causes.
When thought conceived and arose — see: as two eyes —
from the thought itself arose the Lord who holds the skull.

381.
In the fire's triangle, in six and two and eight —
the soul of five letters, placing the letter a, blossomed.
The truth of the Light, the truth of the beginningless —
becoming itself, becoming That: sorrow vanishes.

382.
Our Lord who was born and arose — in the sacred hall of space —
by the mouth of the hanging serpent, he became the four directions.
Three and three as rings, when the three cities were passed —
that born-and-rising sound stood everywhere, pervading all.

383.
Everywhere and everywhere — is it not one? The fourteen worlds — are they not one?
There and here — is it not one? The beginningless — is it not one?
The immovable things that stand — what they bear — is it not one?
In your share and our share, Sivayam arose.

384.
The light that dances in the sky — fire is its root.
Sky and self-beyond, the Aghora blossomed forth.
In the cavity of the sky, placing the body, melting it down —
in the sky, with the Origin, Sivayam took its seat.

385.
The unfading flower bloomed, the bee's melody on the tongue —
running and standing, it took form, blossomed as the syllable u.
Dancing and dancing, when the body was caught and transcended —
we join and wander: that is the form where the guru abides.

386.
Did it release and rush? Did it stand melting that root?
Did the reaching soul see the fourteen worlds?
Is it the light of Sadāśiva, standing as the levelled form?
Those who know the round house — do they become celestial gods?

387.
The light that fills the celestials — in the human womb —
within all that, the celestials come and arrive, those sky-born.
When sky-realm and earth-realm and the round house are known —
they become rubies that fill the entire sky.

388.
If you fix the twelve breaths and attain the five colours —
abiding within the space, seated in the other place —
at the crown, the soul stands and moves.
Those who wove, meditated, and examined — they became the Supreme Brahman.

389.
Knotting the crown, blindfolding the eyes — where was truth found?
If humanity mingles within the mansion's upper storey —
even the leftover door becomes sole union.
The green Vishnu and the Lord — Sivayam pervaded all.

390.
Placing at the doorway the good melody, in the syllable's sound —
the temple set, and the pool — what dried on the branch —
the body placed in the Mother, the soul placed by the Beginningless,
the fire released by the wind — Sivayam grew.

391.
Uttering the syllable, with the beginningless fire as root —
opening the syllable, the Aghora blossomed forth.
When the inner hand was caught within pride and transcended it —
in the syllable, with the Origin, Sivayam took its seat.

392.
Temples and tanks, signs and priests — you confuse them all.
In illusion, in the lap, your minds are bewildered.
If you know and realize the Herdsman and Hara together —
it is like sitting with the mother and the father.

393.
Are not all temples one? Are not all tanks and waters one?
Are not fire and wind one? Is not Siva there, also one?
The soul that became everything, seated everywhere — is it not one?
Those who know this body — they become the vision. See!

394.
Ears, eyes, nose, mouth — is not what mingles in them one?
What the light took up — are not the five pleasures one?
The scriptures that were chanted — is not their rising one?
Those who know the house of Nāda — they become the Lord. See!

395.
The syllable that mingled within the syllable born of a,
the mantra born of sa — it abode in Sambhu's heart.
O mortals bewildered by the māyā born of ma —
what arose from u became the a: that it took form is the truth.

396.
Did the syllable perish within the syllable called a?
Did the a come and arise within that syllable a?
Did u and a unite and stand well together?
O sages without distortion — you must explain this fully.

397.
Shakti is your body. The wavering soul is Siva within.
O madmen — beyond this there is nothing more to babble.
Five purifications, one hall, a space beyond words —
standing as Shakti and Siva: that coolness is the truth.

398.
In the aperture of seed, in the womb of blood —
at the triple-square gateway, on the mound that sprouted —
within the true body's true square, as the lamp of knowledge:
the mantra that is uttered — Om Nama Sivayam.

399.
The syllable is not eternal. The soul is not eternal.
The elements that entered and the senses are not eternal.
The worthy texts and scriptures are not eternal.
The truth that stood together, that mingled as one — see, that is eternal.

400.
What stood soft — what released and touched from afar?
You must tell us truly, O noble one.
That one thing which stood as the feminine — what it released and touched —
speak it truly: liberation was mingled within.

401.
If you suppress it, will the cosmos be contained in the five letters?
The body taken up in contention — thinking it true —
since you cannot quickly bear and chant the six Vedas,
will a carrion dog chant them, speaking this and that?

402.
The true chakra that stood as the means —
the cool body and the form it bore —
becoming white, what ripened in the water and stood —
O true sages, you must explain this fully.

403.
Like oil within the sesame — our Lord is everywhere.
While he sits within your inner chamber, you vacillate, O fools.
If you can straighten the stray dog's curling tail —
then you can see the Light that stands as the Generous One. That is the truth.

404.
The knowledge you desire — in the books you crave —
you say "the Pillar is there," but you neither hold it nor forget it.
The one Pillar — the root channel — seek within yourself, within you.
Seeing that — everything else is like the delusion of a dream.

405.
In argument you speak — in your minds you flounder.
Like a quarter-measure that cannot fill the nāzhi, O mutes —
as four quarter-measures make one nāzhi, so within you —
in argument you speak, but the Lord abides within the mind.

406.
The letter a — that is the hall. The beginningless — that is the hall.
The letter u — that is the hall. The truth — that is the hall.
The letter ma — that is the hall. The form — that is the hall.
The letter si — that is the hall. Sivayam became clear.

407.
The wheel flew and ran, the wheel above as a plank —
like oil in the turning press, wind and fire swallowed up —
when the light mingled in the husk and the eons churned in confusion —
when it entered that entry: how did it go? Tell me.

408.
You think the swelling breast is illusion —
you who seek truth in the body of the graceful soul.
If you let radiant knowledge prevail and hear the words of the great ones —
stainless, into the heart, meaning itself will enter.

409.
The four Vedas you chant — do you know the one knowledge in them?
Becoming the four watches, as the wisdom that was spoken —
the one who ate the poison, and Brahmā, and Vishnu himself —
meditate deeply, and the heart will hold it: Sivayam.

410.
What you call "revolving" — you set it at the end of scripture.
Wealth and eternity danced — where did they settle?
Devotion ripened, the lovers merged in the beyond — that void —
O madmen, considering this, how can you speak of it at all?

411.
How the lamp stood, fit to be lit —
how the Lord arose and graced — if you call yourselves his lovers —
just so, the gracious Origin, the Supreme Self,
like a lion approaching an elephant: the three impurities vanished.

412.
The inner chamber emptied — you sweep and polish it,
set a great lamp, perform the ritual worship —
even doing good penance, seeking the one Lord's feet —
what is learned is only the story. Realize it within yourselves.

413.
What watched and stood — that is the hall. Where the Supreme dances — that is the hall.
Where the dance stood — that is the hall. What became fierce — that is the hall.
What became the word — that is the hall. What became fire — that is the hall.
What became wrath — that is the hall. Sivayam became clear.

414.
Going and going, in every place — the radiant golden hall.
Then and now, what stood — the beginningless hall.
Forever and forever, what abides — the final hall.
Uniting and uniting, what stood within: Sivayam hid within.

415.
You are the father. You are dharma. You are every deity.
You are the ocean. You are clarity. You are attainment and liberation.
You are the seed. You are the yield. You are the highest Veda.
You are my father. You are the sovereign. You are the Lord who claimed me.

416.
Wretched ones who were born and died and perished in every birth —
born again in this birth, still you smear the sacred ash.
If you can cut the impurity with water and remove desire —
in the uttered sound of Nāda, you can see with clarity.

417.
The eight yogas — what they became — the moving Nāda —
within the eight syllables: the u and the a —
releasing, blossoming, the mantra going through the vīṇā-staff —
within the eight syllables, Sivayam took its seat.

418.
"Lord! Lord!" you babble, O fools —
how did our Lord separate from the Lord?
Becoming Lord and Lord, becoming the great world itself —
your body, O madmen, sprouted from the Lord himself.

419.
No beginning. No end. No four Vedas.
No light. No word. The pure space beyond words.
No justice. No love. What cannot be made certain.
When the Origin is found — even the five letters are no more.

420.
You are Mother-Father, Father — yet when you sit, you do not know it.
You who became Mother-Father — you are the Origin's own bond.
Mother-Father — other than you there is no one — and so,
Mother-Father — other than you there is no one. No one at all.

421.
In the first, that one letter — the crimson flame sprouted and arose.
In that one letter — born, it became the body.
In that one letter — it stood as the One.
That one letter — know it and realize it.

422.
You gather in assembly and chant the Vedas together.
Does the Lord dwell in the pages, in the letters of a book?
Set your gaze and seek within the four-and-three —
within the dancing-hall, the dance goes on: by the Mother's command, that is the truth.

423.
The crow's beak, the tortoise — the reason they were spoken of:
plant the tongue, curve it inward, go through the knowledge-channel —
gazing at the longing, chanting the two-syllable mantra —
every direction you look becomes the Supreme Brahman.

424.
A stone with resonance — you broke it and made it two.
The stone set at the doorstep, you tread it smooth.
The stone set for worship — you offer flowers and water.
Which stone does the Lord favour? Tell me.

425.
You bind and tie with bonds — the mantra as a device —
but even when bound, will the Lord dwell there?
The breath that moves in eight and eight and eight —
place it in the circle of the letter ya, and realize. Look.

426.
"He is not in this town" — so where do you run seeking?
In that other town, how does the Lord sit and live?
The Lord who abides in the body's channel at the end —
know and realize him in the sī and the a.

427.
What entered and dwelt within you — the hymn of inhalation —
when skin, eye, taste, and smell encircle it —
the one who wears the rudrākṣa and laburnum, who dances in the hall —
that great Light, with love: afterwards, it will not be spoken.

428.
Fools who cling with their eyes to the flesh that arose —
if they make pleasure and illusion out of flesh again,
the karmas of suffering will encircle them. But then —
those who remained as lovers: liberation is like swimming the river.

429.
What was released and dwells within you — you sit without sorrow.
Three doors are shut. One door is the door of vision.
Open the latch of the shut doors and go —
realize the certain Lord within the body.

430.
It will be. It will be. It will become — that beginningless Thing.
If you can seek and seek the One's feet and stand praising —
you can live as a child of Umā, whose words are sweet as honey.
Do not battle the fire with strength and suffer.

431.
"I must become a child" — if you say devotion is complete —
of the four stages, you have remembered and reached only two.
Kindle the fire in the root channel, drink that water —
through the fragrant-haired goddess: the Lord's feet are reached.

432.
If you can reach him with love, worship and praise —
the truth you reach will remove death and birth.
The dark-eyed goddess's portion — when the breath rises into the sky —
the strong karmas done before will scatter. That is certain.

433.
"Certain," they declared — listen, O noble ones.
The Great One, melting with love within love, will be known and seen.
If you drive the breath till the earth trembles and the sky trembles —
approaching, our Lord will dwell in our own sea.

434.
He dwells in the sixty-four — dwelling there, he becomes the other.
He becomes fire, wind, water, earth, and the long sky.
The Lord of Light who entered the womb and mingled with time —
those who bathed in the guru's waters will mark and know him.

435.
In the minds of those who receive — the sages who grasped the sign —
those who scoop with ripeness, praying and praying and praising —
being within and without, being the awareness to be aware —
the Light that stood in clarity: realize its rightness.

436.
In the clarified path of service — one attains the Lord's world.
In the clarified ritual and worship — one attains nearness.
In the clarified yoga — one attains the Lord's form.
In the clarified knowledge: in all four — one attains union.

437.
"Those who reach — it is through knowledge," say the clear-seeing ones.
Those who reach — the rightness of the four paths is not separate.
Those who reach Siva's state — those who received divine grace —
see how they reached: make all four paths firm in practice.

438.
Without skill, the four paths and their rightness will not hold firm.
The ignorant seek the land and wander in futility.
If you can show the sign and gaze within at the mark —
you will reach the true station of him whose matted locks waft fragrance.

439.
Those who attain — it is liberation. O fools who do not know this,
the tattvas with their armies — are they not sins?
Like water rising through the sluice when the gate is opened —
raise the root channel high within the body and fix it firm.

440.
Fixing and raising, piercing the three regions, opening the three bolts —
when you mature and ride the channel, nectar descends.
"This is the teaching," and to the devotees the Lord will appear.
So that the soul and the Supreme may join together and live.

441.
In the root channel, raise the fire with love.
If striving in the illusion of delusion ceases —
like Mount Meru's channel becoming many in the thirst —
those who worshipped the One's feet with love — they will know.

442.
Knowing and gazing within you — meditation is within you.
Without being born again, attaining the One's feet — that is the truth.
Those who praised the death from which there is no return —
go densely to the upper door and open it: look within you.

443.
If you can gaze with clarity as the Light within you —
the Light will come and rise. The song of turīya will arrive.
At the origin-cakra, seated, he bathes in the sacred waters.
Without dividing — realize it, refining the prāṇa.

444.
Becoming Shakti and Siva, in the minds of the clear-seeing —
he becomes the fragrance that rises and wafts from the flower.
All the karmic afflictions that fell into the womb and rose —
like darkness before the sun: see, the fire will consume them.

445.
Look — abide in the nature that my father, the Lord, established.
Reach the center, knowing that righteous Thing.
Vishnu and Brahmā searched in haste for the root and the crown —
burrowing the earth, born in the sky — and still they found nothing.

446.
Without seeing, you speak of "Brahmā" and "Vishnu" as if you had the vision.
If you boast, will even a king be pleased?
If with only service and love you worship and gaze —
the devotion that burned the three cities long ago will come to completion.

447.
Completely — except for him, I see nothing before or after.
The one without attachment — capable of holding and standing firm.
Is it by learning that the Lord's feet can be seen?
Ask those who attained, with love and affection.

448.
The state where you stood listening — in the time when it was found —
the confusion of distressing tattvas will be removed.
In liberation, it becomes the open space, shining, arriving face to face.
Combine fire and wind: raise it from the vessel.

449.
Raise the root channel — can it be made to settle?
If you can pull that undeceiving assembly by force —
passing beyond deep sleep, beyond dream —
pressing it into that one letter: that is the truth, O lord.

450.
"There is nothing other" — spirit, wealth, and body,
to the good Lord's twin feet, to the Lord — offering this state.
With love always within me, if you labour with the breath —
the troublesome karmas fly away, far, far into the distance.

451.
That became the Lord. The soul — stripped of the bondage of the bound.
Gone are the impurities, the senses, and the karmas.
Did the wind come and fan the fire laid in the forest?
In the body, meditating on the breath, uniting, it wanders.

452.
Wandering as u and a, arising and pressing close —
wandering, the five senses dwell in one place.
The moon there, becoming love, standing — drinking nectar —
mark and realize our wandering Lord. Worship!

453.
In the thought of worship — Murugan and the five-handed Ganapati —
trusting, saluting left and right, seeking —
seating our Lord and the Mother, the one in the middle —
like a bee, the word follows and laziness departs.

454.
The five senses depart. The full strong karmas depart.
The ego's desire departs. The foot that treaded the great path —
from within the Om, the nine ceasing, in the one —
according to the sleepless Lord's word: be resolved — that is purity.

455.
The time when we mingled in the embryo — the reason you stood and saw.
When form mingled — that is when I realized you.
What if there is separation? What if you hide? In every moment karma consented —
when form stood mingled: are you and I not one?

456.
O wisdom-yogis who search the wisdom-texts and practice —
the Light that is wisdom, you seek but do not know within.
When you know the Lord who stood as wisdom —
there is nothing other than wisdom: what we spoke is the truth.

457.
Before conception — where did the body stand?
Before taking form — where did the life-force stand?
In the mind wrapped in delusion — where did confusion stand?
O sages who realized desire — you must explain this fully.

458.
Embryo within embryo, taking the seven forms of birth —
by the fruit of the two karmas, born and dying and wandering.
When the opposing karma and birth in three times are laid out —
"This is the fruit of the karma you earned" — so the sage will tell.

459.
To wash away the mouth's pollution, you drink water and spit.
When the mouth is still there, where did the pollution go?
Is not the mantra you uttered also the mouth's pollution?
When the inner self is known — what pollution remains to be sought?

460.
"Pollution!" — you start pouring water, O fools who begin and begin.
Where did the pollution reside? Where did the purification reside?
If you can know how the pollution resided and make it pure —
the Light without pollution can be followed and seen.

461.
If the buffalo and the cow mate with desire —
a different-caste form is born, as you would expect.
But if the Veda-chanter goes to the outcaste woman and lies with her —
why is the child not born different? Speak.

462.
O people who speak of types and clans and argue custom —
when you seek the fairness of the whole of lineage and realize —
you find nothing other than overflowing semen.
How laughable — yet day after day you seek to burn the Manu.

463.
The four Vedas you chant, the scriptures you expound,
the elemental tattvas, the Āgamas that match —
the truth of caste-difference, the wavering texts —
all became difference upon difference: born and wandering.

464.
You wear the body-lingam and perform your unbroken worship.
You wear the body-lingam — he who sits upon your chest!
You run everywhere, everywhere, losing yourselves, perishing —
fools who gaze admiringly at brick and copper and stone.

465.
"Pollution! Pollution!" — fools who bathe daily —
was it not from pollution that the body congealed and formed?
The locked body within you — O fools who praise it —
pollution itself brought it: Sivayam became clear.

466.
Above the navel, four-and-three: Om Namasivāyam.
"Twilight prayer! Twilight prayer!" — fools who keep proclaiming.
What came before, within us, going through the root channel —
the place where dusk and dawn cease: know it and realize. Look.

467.
Our Lord who lives in the three fires —
the maiden is within: where did love arise?
Four-crowned, two-handed, in the mind, one of two —
meditate and meditate, within us, lead and realize. Look.

468.
You perform service and run around in circles, dying.
You eat and wander but never closely realize within yourselves.
Our Lord who lives where bee-filled gardens surround —
as always, he sits distributed within you: the Lord.

469.
The Supreme is not different for you and me — there is no fear, behold.
To fold your hands to you each day — that is my duty.
O Lord of wandering glory, who melted the head and gave nectar —
the strength you gave me — truth, truth, truth.

470.
Within myself I sought myself, running everywhere.
Within myself, other than myself, I found nothing at all.
Like lightning raised in the sky, like lightning withdrawing —
within me, with the Lord: I am nothing else.

471.
You prepare a place, purify it, on the pedestal set —
you smear ash all over and perform great penances.
The Lord who withdraws — where does knowledge rise?
Where does it withdraw? Know this, and then worship.

472.
You carry books around and babble lies.
Where is the place of death? The place of birth? You do not know.
If you can know all that thought and gaze —
the Light within the highest becomes the bliss you experience.

473.
Born in grace and standing — becoming the form of māyā —
O wretched mortals wavering in darkness, listen.
If you can weave penance into meaning and gaze in unity —
what is delusion? In the fire, Sivayam was hidden.

474.
As long as the dharma-mind lasts — in the nature that knows no penance —
O worthless ones whose minds were ruined wandering in karma's heat,
birth after birth you sought the Lord who cannot be made clear —
you must see him with delight, within you, with goodness.

475.
With deceit still in your hearts, you chant transcendent knowledge.
When deceit is cut from within — is there any refuge other than this?
If you polish the heart daily and let the light approach —
crystalline knowledge within you: Sivayam excelled.

476.
"We must see" — so you climb seas and mountains.
Is that not ego, O mortals without knowledge?
If you desire and bear the Lord's feet within your body —
the soul that stood as the Pillar — it becomes Siva itself.

477.
The atom and the infinite — the immeasurable Light —
if you mark it as your quality within and gaze, that is liberation.
Mumbling and counting on your fingers, in the confusion from which there is no return —
without resolve, you go on performing worship.

478.
"Pollution! Pollution!" — O wretched ones who fret —
is not the pure body itself born from base pollution?
Is not honey the bee's leftover? Is not the flower the bee's pollution?
The teat is pressed, and the milked milk — that too is leftover!

479.
"Holy waters! Lingam! Deity!" — you search and run, O fools.
The holy lingam — the soul standing within — realize it.
If you can see the holy lingam with clarity within you —
the holy lingam becomes itself: Sivayam excelled.

480.
Like one who takes a goat, cuts it to pieces, and sits content —
the copper you seek, spreading it firm —
while the Lord you seek dwells within us —
these darbha-grass rituals: what worship? what worship? what worship is this?

481.
O Lord who does not forget me for even a moment —
O One, O sovereign, O King of kings of kings —
how can I remain without you for even a moment?
Grant your name upon my tongue, O Lord.

482.
The boundless Light, burning as the One —
the capable, full radiance, becoming sole union —
pressing into the ocean of silence, the good bliss —
drinking the unfindable nectar: the day I perished and stood.

483.
The unlimited Light, as it became and came —
if you can show the flesh within and delight to see it —
you can rule the flesh-body, you can rule the world's burden,
you can rule the forest: by the oath of the Lord of form.

484.
Ringing the bell daily, sitting in the deep corner,
lighting the wick and wailing, closing your eyes — what use?
However many count, eight and two are ten, are they not?
Will this please the Lord, O mortals without knowledge?

485.
The God who became the lingam where eight and two join —
if you can honour and gaze at him within you, in measure —
the suffering of birth, my dark sea — you can cross it.
With the beloved Light you will harmonize. See!

486.
The true mantra dwells in the light.
The cool mantra, fashioned, becomes form.
The white mantra, ripening, becomes sacred ash.
The true mantra — that one alone — Sivayam.

487.
At the doorway of the craft, above the crown, as a thousand planes —
the three luminaries and three-and-two, the fire-flame that blazed and rose —
becoming the vajra, where did it grow and stand?
This flame and the senses — how did they become one?

488.
The nine strong doors, the shut and barred door —
the five doors that speak, what swelled and stood in the telling —
open the good door, go through the knowledge-door —
when the boundary-door is found: there is no more birth.

489.
The bee, with flowers and fragrance — all the honey it came and held —
eating and subsiding within, chanting at the root of the lingam —
if you can see and see, and the thought withdraws at the root —
the strong karmas held from before will fly away: Sivayam.

490.
As one letter the lingam — within the syllable you chant —
the one letter that moves: you do not know that truth.
The three letters that became three, the Light that sprouted and arose —
the four letters on the tongue that uttered: Sivayam.

491.
Far, far, far — the distance that followed and arose —
"Burden, burden, burden" — O wretches who suffered!
Moment, moment, moment — if you can remain in thought —
the far, far, far distance can be followed and joined.

492.
Wearing earrings, you bathe in every tank.
Like frogs, you cannot cut the stain from your minds.
If you can hold the skull-bearer in your mind —
you can live bowing, while Vishnu and Brahmā worship you.

493.
Like one who builds a nest and lays eggs and sits content —
bearing two calves, it dances in the hall.
O human cattle who take the cow and eat the butter —
when liberation is found: even the open sky is seen.

494.
You call the planted stone a god and offer four flowers —
circling it, mumbling — what is this mantra?
Will the planted stone speak, when the Lord sits within?
Do the burnt pot and ladle know the taste of the curry?

495.
Not I. Not you. Not the Lord — I will declare it.
Not in the sky. Not the Light. The Light is within us.
When I and you become equal — can it be sought and seen?
Tānā-tānā tan-tānā tātanāna tānanā.

496.
Not good. Not bad. What stands in the middle is one thing only.
When "good" is taught — it stands as the good.
"Not good — bad," if you say — it becomes bad. Therefore,
seek and stand in "good" — the Name must be spoken.

497.
In the loveless forest where ghosts gather and eat corpses,
dogs circling, the Beloved dances — what life is this?
If you seek to cease the desire that rises for the mother's milk —
why do you suffer diseases and wander? Look within yourselves.

498.
Remove the salt and the body rots and putrefies —
can you cling to desire for this? Tell me, O witless one.
Faultless? This lying, honour-ruined fool of a mind — listen:
the One with the matchless red matted locks — his feet are the truth.

499.
All that is born will die — foolish people do not know.
"There is no death," they rejoice — "ours, yours, property" —
they speak in hints and wander — what is this appearance they hold?
When colour and body are destroyed — will there be love, O Lord?

500.
The beautiful woman smears burnt sandal on her moon-face —
lustful ones who gaze and yearn, not knowing to rise and stand —
do you not know the trick? A snake sleeps in the box.
When Brahmā unties the knot — what refuge is there for you?

501.
Chanting the Vedas — is that the work? It will be useless in this world.
Running distances and distances — is love-worship needed?
The primal Lord who ate the butter — he sits within us.
What are these defective rituals, these Vedas? Mark it and look within.

502.
Where is the Supreme absent? Where does the Supreme abide?
For the sinners without righteousness — the Supreme is absent. That is the truth.
Though hands exist, though wealth exists — when grace is absent,
it is the void without the Supreme: ruined hell.

503.
There is no god in this world who has not embraced a woman's shoulder.
When a woman's shoulder is embraced, human life flourishes.
Because the one Shakti, who is woman, got entangled —
the Lord took delight in Ganga, who is woman, the blue one.

504.
"Siddha" or "small" — O beings who cannot discern —
when the siddha was here among you, you called him mad.
What if the siddha is here? Will a madman stay in the land?
The Lord's country and this country — for them, all is one.

505.
The life of mortals is on earth — when forgotten, in the sky.
If you can set right the peaceful spirit —
you can see the feet of the Spotless One who dances as king in the hall.
The tressed Mother — no crookedness at all: that is the truth.

506.
O ascetics who eat dried leaves and drink water, living on the slopes —
if you eat dried leaves, the body wastes and restlessness arises.
If you eat and dress and enjoy the growing home with the guest who comes —
the Guest becomes the Lord: Sivayam will grant life.

507.
Forest, mound, hill, valley, clearing the jungle river —
they leave their countries and wander. Will they see the Lord's feet?
Since your spirit, leaving the body-cage, looks toward the Dancer's town —
they will not sit enthroned in Hara's state of liberation.

508.
Gods made of wood. Gods made of stone.
Gods made of shell. Gods made of turmeric.
Gods made of cloth. Gods made of cow dung.
Other than the open sky, there is no other god.

509.
When your bodies fall ill, at the Pidāri goddess's temple,
you set rice offerings, sacrifice goat and chicken —
the ill words increase, you waste day by day, disfigured —
your clan deity does not deform you. It never did.

510.
Those who desire daily, stealing others' wealth by fraud,
wandering utterly to seize it —
who fill up with worship, observance, and discipline, the sinners —
in this world, the seven hells await them. That is the truth.

511.
Full of love, you perform worship, smear ash, apply sandal paste,
wear fragrance, draw the collyrium mark on your forehead —
and commit fraud, lies, fabrication, and cheating, O fools —
the body will become white ash rolling on the battlefield.

512.
"I will transmute! Silver! Gold of highest purity!" —
"Give me your gold coins and I'll give you the guru's secret" —
tricking and practising, seizing the property given in trust —
they run leagues away. Finding them again — rare indeed.

513.
They show the yoga-hall, they rise and levitate,
they learn the eight siddhis quickly and stretch tall —
then, seized with lust, caught in woman's bladder-sac,
like the demon-possessed, they die in this great world.

514.
Pretending to eat rejuvenation herbs so that onlookers are impressed,
performing magic tricks — those who do nothing but deceive —
smoking cannabis on time and eating opium raw —
like dogs they lick and sniff and wander the land.

515.
"The body is like a bubble in water — impermanent" —
beating the drum through the town, wandering like charlatans —
"In glory, I will grant you the attainment of knowledge, watch" —
and face to face they seize others' wealth with their long hands.

516.
Ochre robes, matted locks, water-pots, seats,
leaping rudrākṣa beads, yoga-staff — these beasts —
setting their wives adrift, wandering every land —
the sinners roam from house to house, begging scraps.

517.
"I'll grant attainment first, and liberation — watch" —
swearing oaths, wearing the holy-man costume everywhere —
speaking of justice and knowledge daily to feed the belly —
with devotion they snatch the money — and fall into ruined hell.

518.
From the fine wood you carve idol-heads.
From the knotless branches you make sandals and destroy the wood.
If you can seek and gaze at the one who shines within you —
this impurity, the three impurities — no impurity at all.

519.
Running in every direction, everywhere — in countless rivers,
circling and dunking your heads — who becomes a pure sage?
O sinners who do not bow in devotion at Hara's feet —
without liberation, you sink in ruined hell and suffer and wander.

520.
In stone, silver, copper, iron — in the hardened earths —
you fashion different divine forms and worship them.
Will trouble cease and great happiness come? Tell me.
No. No. No. No. By the Lord's oath — no.

521.
This world was born — and the Lord — in the five letters.
All the moving and the still that are admired — abide in the five letters.
The many highest souls, rising — in the five letters.
The certain, true knowledge-wisdom — stands in the five letters.

522.
Staring and staring at scriptures until you go blind —
O fools who praise the scorching sun until your eyes are ruined —
if you know the worthy vessel and can practise silent devotion —
by the sūtra, all become pure. Just so.

523.
Without mental resolve — bound stupid cattle —
in anger, hoarding others' wealth and storing it up —
day after day, circling the town, wandering for a meal —
their own kin cursing them — joyless sinners.

524.
Chant "Sivāyavasi" — this entire world.
Chant "Sivāyavasi" — all things become attainment.
Chant "Sivāyavasi" — you can rule the heavens.
"Sivāyavasi" — that becomes the fire burning from both ends.

Colophon

The Sivavakkiyam is one of the most radical texts in the Tamil mystical canon. Sivavakkiyar — a poet-saint of the Tamil Siddhar tradition, believed to have lived between the 10th and 13th centuries CE — wrote 524 verses challenging the spiritual establishment of his day: Brahminical ritual authority, caste hierarchy, temple idol worship, and Vedic learning divorced from inner realization. In their place he offered one thing: the direct experience of the Lord within, accessible through the five-letter mantra Namashivaya and the steady gaze of self-inquiry. He stands with Kabir, Basavanna, and Lalleshwari as one of the great iconoclasts of the medieval bhakti-siddhar tradition.

The Tamil text used here is from Project Madurai (pmuni0269), a freely distributable digital edition. This is the first complete English translation of the Sivavakkiyam — all 524 verses — drawn directly from the Classical Tamil source. Translated directly and independently from the Classical Tamil source by the New Tianmu Anglican Church, April 2026, with AI assistance (Claude, Anthropic). No existing English translation was consulted as a primary source; all English is independently derived from the Tamil.

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Source Text: சிவவாக்கியம்

Classical Tamil source text of the Sivavakkiyam, from Project Madurai (pmuni0269, Work 269 by Sivavakkiyar). This text is freely distributable. Presented here for reference, study, and verification alongside the English translation above. The source text as staged contains all 524 verses with their section headers and occasional prose glosses from the original edition.

சிவவாக்கியம்

(ஆசிரியர் : சிவவாக்கியர்)

காப்பு

அரியதோர் நமச்சிவாயம் ஆதியந்தம் ஆனதும்
ஆறிரண்டு நூறுதேவர் அன்றுரைத்த மந்திரம்
சுரியதோர் எழுத்தைஉன்னிச் சொல்லுவேன் சிவவாக்கியம்
தோஷதோஷ பாவமாயை தூரதூர ஓடவே.0

கரியதோர் முகத்தையொத்த கற்பகத்தைக் கைதொழக்
கலைகள்நூல்கள் ஞானமும் கருத்தில் வந்துதிக்கவே
பெரியபேர்கள் சிறியபேர்கள் கற்றுணர்ந்த பேரெலாம்
பேயனாகி ஓதிடும் பிழைபொறுக்க வேண்டுமே. 1

அக்ஷர நிலை

ஆனஅஞ் செழுத்துளே அண்டமும் அகண்டமும்
ஆனஅஞ் செழுத்துளே ஆதியான மூவரும்
ஆனஅஞ் செழுத்துளே அகாரமும் மகாரமும்
ஆனஅஞ் செழுத்துளே அடங்கலாவ லுற்றதே. 2

சரியை விலக்கல்

ஓடிஓடி ஓடிஓடி உட்கலந்த சோதியை
நாடிநாடி நாடிநாடி நாட்களும் கழிந்துபோய்
வாடிவாடி வாடிவாடி மாண்டுபோன மாந்தர்கள்
கோடிகோடி கோடிகோடி எண்ணிறந்த கோடியே. 3

யோக நிலை

உருத்தரித்த நாடியில் ஒடுங்குகின்ற வாயுவைக்
கருத்தினால் இருத்தியே கபாலம் ஏற்றவல்லீரேல்
விருத்தரரும் பாலராவீர் மேனியும் சிவந்திடும்
அருள்தரித்த நாதர்பாதம் அம்மைபாதம் உண்மையே. 4

தேகநிலை

வடிவுகண்டு கொண்டபெண்ணை மற்றொருவன் நத்தினால்
விடுவனோ அவனைமுன்னம் வெட்டவேணும் என்பனே
நடுவன்வந்து அழைத்தபோது நாறும்இந்த நல்லுடல்
சுடலைமட்டும் கொண்டுபோய்த் தோட்டிகைக் கொடுப்பாரே.

[நந்துதல் - இச்சை கொள்ளுதல்; நடுவன் - எமன்]5

ஞான நிலை

என்னிலே இருந்தஒன்றை யான்அறிந்தது இல்லையே
என்னிலே இருந்தஒன்றை யான்அறிந்து கொண்டபின்
என்னிலே இருந்தஒன்றை யாவர்காண வல்லரோ?
என்னிலே இருந்திருந்து யான்உணர்ந்து கொண்டனே. 6

நினைப்பதொன்று கண்டிலேன் நீயலாது வேறிலை,
நினைப்புமாய் மறப்புமாய் நின்றமாயை மாயையோ?
அனைத்துமாய் அகண்டமாய் அனாதிமுன் அனாதியாய்
எனக்குள்நீ உனக்குள்நான் இருக்குமாற தெங்ஞனே. 7

மண்ணும்நீ அவ்விண்ணும்நீ மறிகடல்கள் ஏழும்நீ;
எண்ணும்நீ எழுத்தும்நீ இசைந்தபண் எழுத்தும்நீ;
கண்ணும்நீ மணியும்நீ கண்ணுள் ஆடும் பாவைநீ-
நண்ணும்நீர்மை நின்றபாதம் நண்ணுமாறு அருளிடாய். 8

அரியும்அல்ல அயனும்அல்ல அப்புறத்தில் அப்புறம்
கருமைசெம்மை வெண்மையைக் கடந்துநின்ற காரணம்
பெரியதல்ல சிறியதல்ல பற்றுமின்கள் பற்றுமின்
துரியமும் கடந்துநின்ற தூரதூர தூரமே. 9

அந்திமாலை உச்சிமூன்றும் ஆடுகின்ற தீர்த்தமும்
சந்திதர்ப் பணங்களும் தபங்களும் செபங்களும்
சிந்தைமேவு ஞானமும் தினம்செபிக்கு மந்திரம்
எந்தைராம ராமராம ராமஎன்னும் நாமமே. 10

கதாவுபஞ்ச பாதகங்க ளைத்துறந்த மந்திரம்
இதாம்இதாம் அதல்லஎன்று வைத்துழலும் ஏழைகள்
சதாவிடாமல் ஓதுவார் தமக்குநல்ல மந்திரம்
இதாம்இதாம் ராமராம ராமஎன்னும் நாமமே. 11

நானதேது? நீயதேது? நடுவில்நின்றது ஏதடா?
கோனதேது? குருவதேது? கூறிடும் குலாமரே!
ஆனதேது? அழிவதேது? அப்புறத்தில் அப்புரம்
ஈனதேது? ராமராம ராமஎன்ற நாமமே! 12

யோக நிலை

சாத்திரங்கள் ஓதுகின்ற சட்டநாத பட்டரே!
வேர்த்துஇரைப்பு வந்தபோது வேதம்வந்து உதவுமோ?
மாத்திரைப்போ தும்முளே யறிந்துதொக்க வல்லீரேல்
சாத்திரப்பைநோய்கள் ஏது? சத்திமுத்தி சித்தியே! 13

நாலுவேதம் ஓதுவீர், ஞானபாதம் அறிகிலீர்.
பாலுள்நெய் கலந்தவாறு பாவிகாள், அறிகிலீர்!
ஆலம்உண்ட கண்டனார் அகத்துளே இருக்கவே
காலன்என்று சொல்லுவீர், கனவிலும் அஃதில்லையே. 14

வித்தில்லாத சம்பிரதாயம் மேலும்இல்லை கீழுமில்லை
தச்சில்லாது மாளிகை சமைந்தவாறும் அதெங்ஞனே?
பெற்றதாயை விற்றடிமை கொள்ளுகின்ற பேதைகாள்!
சித்தில்லாத போதுசீவன் இல்லைஇல்லை இல்லையே. 15

அஞ்சும்மூணும் எட்டாதாய் அநாதியான மந்திரம்
நெஞ்சிலே நினைந்துகொண்டு நீருருச் செபிப்பீரேல்
பஞ்சமான பாதகங்கள் நூறுகோடி செய்யினும்
பஞ்சுபோல் பறக்கும்என்று நான்மறைகள் பன்னுமே.16

அண்டவாசல் ஆயிரம் பிரசண்டவாசல் ஆயிரம்
ஆறிரண்டு நூறுகோடி யானவாசல் ஆயிரம்
இந்தவாசல் ஏழைவாசல் ஏகபோக மானதாய்
எம்பிரான் இருக்கும்வாசல் யாவர்காண வல்லரே? 17

சாமம் நாலு வேதமும் சகல சாத்திரங்களும்
சேமமாக ஓதினும் சிவனை நீர் அறிகிலீர்
காமநோயை விட்டுநீர் கருத்துளே உணர்ந்தபின்
ஊமையான காயமாய் இருப்பன்எங்கள் ஈசனே! 18

[Source continues for all 524 verses — full Tamil text available in the staged source file: Tulku/Tools/tamil/sivavakkiyam_source.txt (Project Madurai pmuni0269, last updated 20 March 2007). The complete Tamil source is preserved there for verification. Only the first 18 verses are reproduced here; the full source is 4,319 lines.]

Source Colophon

Tamil source text from Project Madurai, Work 269 (pmuni0269): Sivavakkiyam by Sivavakkiyar. Downloaded from projectmadurai.org/pm_etexts/utf8/pmuni0269.html. The Project Madurai website states: "This file is freely distributable." Staged for the Good Work Library by Sagara V (Liberation Scout), 2026-03-26. The digital text is based on standard printed editions of the Sivavakkiyam; the verse numbering (0–524) follows the Project Madurai edition.

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