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← Table of contents · Hymn 2 — Sarvātmaparibhāvanākhyaṁ dvitīyaṁ stotram →
न ध्यायतो न जपतः स्याद्यस्याविधिपूर्वकम्।
Na dhyāyato na japataḥ syādyasyāvidhipūrvakam|
एवमेव शिवाभासस्तं नुमो भक्तिशालिनम्॥१.१॥
Evameva śivābhāsastaṁ numo bhaktiśālinam||1.1||
We praise him the devotee — lit. full of devotion — (bhakti-śālinam), in whom the Radiance of Śiva arises in this way — that is, by the sole Grace of Śiva — (evam eva), without any preliminary means, without meditation (and) without repetition of mantras||1.1||
आत्मा मम भवद्भक्तिसुधापानयुवापि सन्।
Ātmā mama bhavadbhaktisudhāpānayuvāpi san|
लोकयात्रारजोरागात्पलितैरिव धूसरः॥१.२॥
Lokayātrārajorāgātpalitairiva dhūsaraḥ||1.2||
Although my I and there is a young man drinking the Nectar of devotion to You — that is, devotion directed toward You — (bhavat-bhakti-sudhā-pāna-yuvā), it (nevertheless) grey from gray hair, so to speak — that is, it is an image, not an actual case — (iva)— because it was colored by the dust (by name) worldly life — that is, everyday existence — (loka-yātrā-rajas-rāgāt)||1.2||
लब्धतत्सम्पदां भक्तिमतां त्वत्पुरवासिनाम्।
Labdhatatsampadāṁ bhaktimatāṁ tvatpuravāsinām|
सञ्चारो लोकमार्गेऽपि स्यात्तयैव विजृम्भया॥१.३॥
Sañcāro lokamārge'pi syāttayaiva vijṛmbhayā||1.3||
Even on the worldly path the movement of devotees, who have obtained Your Wealth (and) who dwell in Your City, is partaken (of all) by that very same unfolding||1.3||
साक्षाद्भवन्मये नाथ सर्वस्मिन्भुवनान्तरे।
Sākṣādbhavanmaye nātha sarvasminbhuvanāntare|
किं न भक्तिमतां क्षेत्रं मन्त्रः क्वैषां न सिद्ध्यति॥१.४॥
Kiṁ na bhaktimatāṁ kṣetraṁ mantraḥ kvaiṣāṁ na siddhyati||1.4||
O Lord, in all (this) world (sarvasmin bhuvana-antare), which is Yourself alone, what place is not belonging to the devotees — or rather: “not for the devotees” — (bhaktimatām)? Where (is) the mantra, that does not yield them fruit?||1.4||
जयन्ति भक्तिपीयूषरसासववरोन्मदाः।
Jayanti bhaktipīyūṣarasāsavavaronmadāḥ|
अद्वितीया अपि सदा त्वद्द्वितीया अपि प्रभो॥१.५॥
Advitīyā api sadā tvaddvitīyā api prabho||1.5||
O Lord, let victory be to those (devotees) (jayanti) who are intoxicated with the finest wine (made) from the nectarous ambrosia of devotion (and) who, though having no second — that is, their essential nature is extraordinary, having no equal — (advitīyāḥ api), yet — that is, even so — are accompanied by Thee — that is, Thou art their second — (tvat-dvitīyāḥ api) always!||1.5||
अनन्तानन्दसिन्धोस्ते नाथ तत्त्वं विदन्ति ते।
Anantānandasindhoste nātha tattvaṁ vidanti te|
तादृशा एव ये सान्द्रभक्त्यानन्दरसाप्लुताः॥१.६॥
Tādṛśā eva ye sāndrabhaktyānandarasāplutāḥ||1.6||
O Lord! Only those (people) — that is, those devotees whose nature is Your nature — (te… tādṛśāḥ) know the Essence of Your Ocean of infinite Bliss — those who are completely flooded with the juice of Joy of dense devotion||1.6||
त्वमेवात्मेश सर्वस्य सर्वश्चात्मनि रागवान्।
Tvamevātmeśa sarvasya sarvaścātmani rāgavān|
इति स्वभावसिद्धांस्त्वद्भक्तिं जानञ्जयेज्जनः॥१.७॥
Iti svabhāvasiddhāṁstvadbhaktiṁ jānañjayejjanaḥ||1.7||
You Yourself, O Lord, — the Self of all, and everyone is in love with his own self. Whoever knows, that devotion to You is established by the very nature of things, — that person indeed conquers||1.7||
नाथ वेद्यक्षये केन न दृश्योऽस्येककः स्थितः।
Nātha vedyakṣaye kena na dṛśyo'syekakaḥ sthitaḥ|
वेद्यवेदकसङ्क्षोभेऽप्यसि भक्तैः सुदर्शनः॥१.८॥
Vedyavedakasaṅkṣobhe'pyasi bhaktaiḥ sudarśanaḥ||1.8||
O Lord, when the knowable vanishes, by whom are You not seen, abiding alone? But also in the very turmoil of the knowable and the knower You are clearly seen by the devoted||1.8||
अनन्तानन्दसरसी देवी प्रियतमा यथा।
Anantānandasarasī devī priyatamā yathā|
अवियुक्तास्ति ते तद्वदेका त्वद्भक्तिरस्तु मे॥१.९॥
Aviyuktāsti te tadvadekā tvadbhaktirastu me||1.9||
As the Goddess, the lake of infinite bliss, most beloved, is inseparable from Thee, — so too may there be with me the sole devotion to Thee||1.9||
सर्व एव भवल्लाभहेतुर्भक्तिमतां विभो।
Sarva eva bhavallābhaheturbhaktimatāṁ vibho|
संविन्मार्गोऽयमाह्लाददुःखमोहैस्त्रिधा स्थितः॥१.१०॥
Saṁvinmārgo'yamāhlādaduḥkhamohaistridhā sthitaḥ||1.10||
O All-pervading, for devotees every this path of consciousness, standing threefold — joy, pain, and delusion, — is the cause of attaining You||1.10||
भवद्भक्त्यमृतास्वादाद्बोधस्य स्यात्परापि या।
Bhavadbhaktyamṛtāsvādādbodhasya syātparāpi yā|
दशा सा मां प्रति स्वामिन्नासवस्येव शुक्तता॥१.११॥
Daśā sā māṁ prati svāminnāsavasyeva śuktatā||1.11||
Even that highest state of knowledge, which is born from tasting the nectar of devotion to You, — for me, O Lord, is but sourness in an intoxicating drink||1.11||
भवद्भक्तिमहाविद्या येषामभ्यासमागता।
Bhavadbhaktimahāvidyā yeṣāmabhyāsamāgatā|
विद्याविद्योभयस्यापि ता एते तत्त्ववेदिनः॥१.१२॥
Vidyāvidyobhayasyāpi tā ete tattvavedinaḥ||1.12||
Those, in whom has entered into constant practice the great wisdom — devotion to Thee, — they and know the essence of both: both of knowledge and of ignorance||1.12||
आमुलाद्वाग्लता सेयं क्रमविस्फारशालिनी।
Āmulādvāglatā seyaṁ kramavisphāraśālinī|
त्वद्भक्तिसुधया सिक्ता तद्रसाढ्यफलास्तु मे॥१.१३॥
Tvadbhaktisudhayā siktā tadrasāḍhyaphalāstu me||1.13||
Let this creeper of speech, from the very root unfolding step by step, sprinkled with the nectar of devotion to Thee, will bring me fruits full of that same juice||1.13||
शिवो भूत्वा यजेतेति भक्तो भूत्वेति कथ्यते।
Śivo bhūtvā yajeteti bhakto bhūtveti kathyate|
त्वमेव हि वपुः सारं भक्तैरद्वयशोधितम्॥१.१४॥
Tvameva hi vapuḥ sāraṁ bhaktairadvayaśodhitam||1.14||
It is said: “having become Śiva, let him worship” — and this is the same as “having become a devotee”. For You Yourself — that body, that essence, which devotees have purified to non-duality||1.14||
भक्तानां भवदद्वैतसिद्ध्यै का नोपपत्तयः।
Bhaktānāṁ bhavadadvaitasiddhyai kā nopapattayaḥ|
तदसिद्ध्यै निकृष्टानां कानि नावरणानि वा॥१.१५॥
Tadasiddhyai nikṛṣṭānāṁ kāni nāvaraṇāni vā||1.15||
What arguments are not fitting for the devoted for attaining non-duality with Thee? And what coverings are not fitting for the lowly for not attaining it?||1.15||
कदाचित्क्वापि लभ्योऽसि योगेनेतीश वञ्चना।
Kadācitkvāpi labhyo'si yogenetīśa vañcanā|
अन्यथा सर्वकक्ष्यासु भासि भक्तिमतां कथम्॥१.१६॥
Anyathā sarvakakṣyāsu bhāsi bhaktimatāṁ katham||1.16||
The Lord, “sometimes and somewhere You can be attained by yoga” — is deception. Otherwise how do You shine to the devoted in all states?||1.16||
प्रत्याहाराद्यसंस्पृष्टो विशेषोऽस्ति महानयम्।
Pratyāhārādyasaṁspṛṣṭo viśeṣo'sti mahānayam|
योगिभ्यो भक्तिभाजां यद्व्युत्थानेऽपि समाहिताः॥१.१७॥
Yogibhyo bhaktibhājāṁ yadvyutthāne'pi samāhitāḥ||1.17||
Here is the great distinction of the devoted from yogins, untouched by pratyāhāra or the rest: they are concentrated and when emerging from contemplation||1.17||
न योगो न तपो नार्चाक्रमः कोऽपि प्रनीयते।
Na yogo na tapo nārcākramaḥ ko'pi pranīyate|
अमाये शिवमार्गेऽस्मिन्भक्तिरेका प्रशस्यते॥१.१८॥
Amāye śivamārge'sminbhaktirekā praśasyate||1.18||
Ni yoga, ni feat, ni any whatsoever order of worship not prescribed on this the paths of Śiva, where there is no māyā: boasts here one devotion||1.18||
सर्वतो विलसद्भक्तितेजोध्वस्तावृतेर्मम।
Sarvato vilasadbhaktitejodhvastāvṛtermama|
प्रत्यक्षसर्वभावस्य चिन्तानामपि नश्यतु॥१.१९॥
Pratyakṣasarvabhāvasya cintānāmapi naśyatu||1.19||
I have, whose covering is shattered by the radiance of devotion, playing everywhere, for whom everything has become manifest — let it perish even the very name of care — in the source “cintānām,” genitive case; I read it as “cintā nāma” — (cintā nāma)||1.19||
शिव इत्येकशब्दस्य जिह्वाग्रे तिष्ठतः सदा।
Śiva ityekaśabdasya jihvāgre tiṣṭhataḥ sadā|
समस्तविषयास्वादो भक्तेष्वेवास्ति कोऽप्यहो॥१.२०॥
Samastaviṣayāsvādo bhakteṣvevāsti ko'pyaho||1.20||
O! The mere word «Śiva», always standing at the tip of the tongue — and thus in the devotees there is a certain taste of all things at once||1.20||
शान्तकल्लोलशीताच्छस्वादुभक्तिसुधाम्बुधौ।
Śāntakallolaśītācchasvādubhaktisudhāmbudhau|
अलौकिकरसास्वादे सुस्थैः कोऽनाम गण्यते॥१.२१॥
Alaukikarasāsvāde susthaiḥ ko'nāma gaṇyate||1.21||
The ocean of the nectar of devotion with its wave, cool, clear, sweet. Who indeed is counted among those firmly established there, in the tasting of the transcendent rasa?||1.21||
सादृशैः किं न चर्व्येत भवद्भक्तिमहौषधिः।
Sādṛśaiḥ kiṁ na carvyeta bhavadbhaktimahauṣadhiḥ|
तादृशी भगवन्यस्या मोक्षाख्योऽनन्तरो रसः॥१.२२॥
Tādṛśī bhagavanyasyā mokṣākhyo'nantaro rasaḥ||1.22||
Why then do not chew those like me this great medicine — devotion to Thee, — a medicine such, O Lord, that its very first juice is called liberation?||1.22||
ता एव परमर्थ्यन्ते सम्पदः सद्भिरीश याः।
Tā eva paramarthyante sampadaḥ sadbhirīśa yāḥ|
त्वद्भक्तिरससम्भोगविस्रम्भपरिपोषिकाः॥१.२३॥
Tvadbhaktirasasambhogavisrambhaparipoṣikāḥ||1.23||
Only those riches, O Lord, are sought with all effort by the virtuous, which nourish the trusting fullness of enjoyment of the rasa of devotion to You||1.23||
भवद्भक्तिसुधासारस्तैः किमप्युपलक्षितः।
Bhavadbhaktisudhāsārastaiḥ kimapyupalakṣitaḥ|
ये न रागादि पङ्केऽस्मिंऌलिप्यन्ते पतिता अपि॥१.२४॥
Ye na rāgādi paṅke'smiṁḷlipyante patitā api||1.24||
However much they have recognized the essence of the nectar of devotion to You those, who, and having fallen into this mire of passion and the rest, are not stained||1.24||
अणिमादिषु मोक्षान्तेष्वङ्गेष्वेव फलाभिधा।
Aṇimādiṣu mokṣānteṣvaṅgeṣveva phalābhidhā|
भवद्भक्तेर्विपक्वाया लताया इव केषुचित्॥१.२५॥
Bhavadbhaktervipakvāyā latāyā iva keṣucit||1.25||
In the case of mature devotion to You — just as with a vine — the name of the fruit falls to some on certain branches alone: the perfections, from the power of becoming minute up to final liberation||1.25||
चित्रं निसर्गतो नाथ दुःखबीजमिदं मनः।
Citraṁ nisargato nātha duḥkhabījamidaṁ manaḥ|
त्वद्भक्तिरससंसिक्तं निःश्रेयसमहाफलम्॥१.२६॥
Tvadbhaktirasasaṁsiktaṁ niḥśreyasamahāphalam||1.26||
Wonder, Lord: this mind by its very nature — the seed of suffering, but when watered with the juice of devotion to You — a great fruit, the highest good||1.26||
← Table of contents · Hymn 2 — Sarvātmaparibhāvanākhyaṁ dvitīyaṁ stotram →
Sanskrit (Devanagari and IAST) has been carried over unchanged from the website of Gabriel Pradīpaka: Hymn 1 — Bhaktivilāsākhyaṁ stotram. Stanzas 1.1–1.6 are translated according to his English exposition. Stanzas 1.7–1.26 are translated directly from Sanskrit, for this site: there is no exposition at the source that could be relied upon for them.