English (machine translation)

Translation of Cokkanata Venpa (Cokkanāta Veṇpā)

Language: English
Extent: 100 passages, 4,752 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-10) of in.vernacular.tamil.late.cokkanata_venpa · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

Text

p1.1

The Divine Child:
In the Tamil land—in the southern Pāṇṭi country, at Śrīvilliputtūr, into the lineage of Kārkātta Vēḷāḷars, to the righteous elders named Cuppiramaṇiya Piḷḷai and Mīnāṭciyammai, was born in the sixteenth century as a child of rare austerities Śrī Kuruñāṉacampanta Tēcika Paramācāriya Cuvāmikaḷ, the first guru-mūrti of the Tarumai ātīṉam. When his parents, thinking that just like Tiruñāṉacampantar their child too should obtain śivañāna and shine as a master of wisdom nurturing Śaivism, gave him the auspicious name “Ñāṉacampantaṉ” and were raising him, they went with Ñāṉacampantar to Maturai to have darśana of their lineage deities, Cokkanātar and Mīnāṭciyammai, bathed in the Golden Lotus Tank, and worshipped. When his parents prepared to depart for their town, Ñāṉacampantar, unwilling at heart to part from Cokkanātar who stood continuously as his mother and father, sent off with farewell the parents who were mother and father to his body, and became wholly engaged in the worship of Cokkanātar.
The Object Pleasing to the Eyes:

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Every day on the bank of the Golden Lotus [Tank], Ñāṉacampantar saw devotees performing śivapūjā. He too thought of performing śivapūjā in that manner. He prayed to Cokkanātar. The Lord with the eye on His forehead, who knows one’s thought and fulfills it, appeared that night in his dream and gave grace, saying: “We are within the waters in the northeast corner of the Golden Lotus Tank. Take us out and worship us.” In that very manner, the next morning he praised in wonder the Lord’s compassion and plunged into the Golden Lotus Tank. He obtained Lord Śrī Cokkanātar into his hand as an object pleasing to the eyes. As the thought arose: “Should not one perform śivapūjā only after receiving dīkṣā through an ācārya? An ācārya is indeed needed; instruction in śivañāna must be received; how shall I perform the pūjā!”, he appealed regarding that to the Lord Himself.
Reaching the Master of Wisdom:

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Lord Cokkanātar, who knowing what ought to be desired grants everything when asked, appeared in a dream the next day and granted grace, saying: “Receive jñānopadeśa this coming Monday from the ācārya named Kamalai Ñāṉappirakācar, who resides in Tiruvārūr in the lineage of the sacred Kailāsa tradition—the line of Tirunanti, through the Meykaṇṭa succession—and worship us.” That very night He also appeared in the dream of Kamalai Ñāṉappirakācar and granted grace, saying: “Ñāṉacampantaṉ will arrive this coming Monday; bestow jñānopadeśa upon him and consecrate śivapūjā for him.” Ñāṉacampantar, visiting many sacred places, went to Tiruvārūr and saw Kamalai Ñāṉappirakācar seated in the shrine of Cittīccaram Dakṣiṇāmūrti in the Pūṅkōyil. Like iron that sees a magnet, he was drawn by the ācārya. Through samaya, viśeṣa, and nirvāṇa dīkṣās, pāśajñāna and paśujñāna fell away and he came into possession of patijñāna. He attained the blessing of worshipping Lord Cokkanātar as his ātmārthapūjā mūrti, and attained wisdom-experience (jñānānubhūti).
Service of the Hand-Lamp:

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During the days he stayed serving the ācārya for many days, one day, having witnessed the arthayāmapūjā of Lord Tyāgarāja, the ācārya retired to his mansion. At that moment, as the attendant holding the hand-lamp fell asleep, Ñāṉacampantar walked ahead bearing the lamp of light for the jñānācārya who had kindled the light of jñāna within him and shown him the virtuous path. As soon as they reached the gateway of the holy mansion, Ñāṉappirakācar, who was immersed in śivānubhūti itself, commanded Ñāṉacampantar—who was in a state of ripeness wherein the state of grace is attained—saying, "Stand here," and went inside. Having attained the very śivānubhūti possessed by the ācārya, Ñāṉacampantar stood at the gateway of the mansion, still holding the hand-lamp. It was as if the Lord willed to make the greatness of Ñāṉacampantar known to the world, and thereby cause the crop of Śaivism to flourish. That night, heavy rain fell. Not even a single drop of rain touched Ñāṉacampantar, who was immersed in śivānubhūti. As for the lamp, it shone brightly, blazing without being extinguished. He became Kuruñāṉacampantar: At dawn, when the wife of Ñāṉappirakācar came out to sprinkle cow dung, she saw Ñāṉacampantar standing in the state of anubhūti and the lamp blazing with light; she went inside and disclosed it in wonder to her husband. Ñāṉappirakācar came quickly, saw it, and rejoicing at the state where divine grace overflowed in Ñāṉacampantar, bestowed his grace saying, "O Ñāṉacampanta! Being an ācārya yourself, impart jñānopadeśa to those who possess ripeness, and shine as an ācārya!" At that time, Ñāṉacampantar [recited]: / "Has an ox ever been seen to have its own will regarding a heavy burden? / Is my own will [at work] regarding myself and my body? O Ñāṉappirakāca Citampara of Kamalai / who raged against the cities of those who did not submit! To-

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day, let it be just as it is your will," so he graciously uttered.

p2

Singing this song, when he petitioned, "Where shall I go and how shall I abide?", Ñāṉappirakācar commanded: "Residing at Tarumapuram, which is a vilva forest in the northeast of Māyūram and where grace was bestowed upon Yamadharma who had incurred wrath at Tirukkaṭavūr, become an illuminating guru by instructing the truth to qualified seekers who come running with great love, with discernment therein, with the wiping away of painful karma, and with thirst for the blissful plenitude!" Ñāṉacampantar thus became "Kuruñāṉacampantar".
Founding of the Ātīṉam at Tarumapuram:
Fearing to disobey his master's order and grieving like a cow separated from her calf, looking at Kuruñāṉacampantar, Ñāṉappirakācar spoke words of comfort: "Come and visit us every Thursday." Carrying his guru's order upon his head, Kuruñāṉacampantar journeyed to Tarumapuram with his personal deity of worship and established the Tarumapuram Ātīṉam monastery. Immersing himself in the experience of wisdom, he imparted śivañānopadeśa to many ripe souls and shone as a master of direct experience. The great torrent of śivañāna that welled up, overflowed, and arose as plenitude from his direct experience forms the eight works: Civapōkacāram, Cokkanāta Veṇpā, Mutti Niccayam, Tiripatārttha Rūpāti Tacakāriya Akaval, Cōṭacakalāp Pirācāta Ṣaṭkam, Cokkanātak Kalittuṟai, Ñāṉappirakācamālai, and Navamaṇimālai. His poems yield simplicity and sweetness, clearly elucidating the reality of the three principles: pati, paśu, and pāśa.
Instruction to Āṉantaparavacar:
While Kuruñāṉacampantar shone as an enlightened master instructing the ripe souls who approached him, in order to perpetuate the lineage of instruction, he taught Āṉantaparavacar, who was in the state of exceedingly intense ripeness, and entered jīvasamādhi. Āṉantaparavacar, being in that exceedingly intense state, swiftly attained the state of wisdom instructed by his guru, and gazing upon the vimāna-finial of the temple of Śrī Ñāṉapurīśvara where his jñānācārya had entered jīvasamādhi, he attained the state of niṣṭhā.
He Manifested Again:
Seeing that, when the other disciples went before the master's presence and petitioned that the guru lineage must continue to flourish, the supreme master arose from the jīvasamādhi, imparted instruction to Śrī Saccidānanda Deśikar, brought him to the state of direct experience, established him upon the throne of wisdom, and on the saptamī tithi of the dark fortnight in the month of Vaikāci, entered into jīvasamādhi as before.
The Service of the Tarumai Ātīṉam:
This sacred Tarumai Ātīṉam, founded in the 16th century CE by Śrī Kuruñāṉacampantar, has shone continuously in succession since then, performing linguistic service, religious service, and social service in every possible manner. Now, presiding over the throne of wisdom, the twenty-sixth spiritual head, Śrīlaśrī Saṇmukha Deśika Ñāṉacampanta Paramācārya Svāmikaḷ, carries out numerous benevolent works and exercises spiritual rule.
Long live the Tarumai Ātīṉam! May the guru lineage flourish!
Those who examine the truth of pati, paśu, and pāśa, know it through scrutiny, / despise all worldly life, and, ceasing from the toil of learning and listening, / plunge into the ocean of Śivānanda, forgetting both one and two, / are the true servants of Ñāṉappirakācar of Kamalai.
You do not sever desire; you do not abandon pāśa; you do not perform proper śivapūjā; / you do not remember the Pañcākṣara with love. Fie, fie! / You do not put away anger; you do not recite the Tirumuṟai! / O mind, what voice have you?
— Kuruñāṉacampantar.

1

O Primordial One whom the heavenly celestials worship every day, / praising and praising your lotus feet! / O mother who took as your own this dog-like servant, rejoiced, / and showed me the good path, you are Cokkanāthā!

2

Lest the arrogant three malas, excessive karma, and poverty / come and seize me as in days of old, / look to taking me and uniting me with your grace, / O King of southern Maturai, Cokkanāthā!

3

When will the sun of your grace appear / to dispel the piercing chill of fierce pāśa? / O Beloved Cokkanāthā of great Maturai, / who plundered the life of Yama who raged for all the earth to know!

4

Grant me the boon to serve you / and to remember you every day; / O Stainless One of southern Maturai who removes the anxiety of the mind, / Cokkanāthā who creates all the worlds!

5

Will grace seek me, so that I too tread the good path / together with ascetics who follow the sanmārga? / O Cokkanāthā who abide in southern Maturai, / having turned into fire the three cities that followed the durmārga!

6

The desire for wealth that comes, the desire for land, the desire for women— / so that all desires of this sort no longer enter / and dwell in my heart, see that I live [free], / O unmoving Cokkanāthā of southern Kūṭal!

7

Staff-bearers will come, wrestlers will come, armies will come, elephants will come, / carts, oxen, and cows will come; / crowding together, the great luggage and loads will follow / if one goes to the gate of the rare fort of Kūṭal.

8

If you are the all-powerful Siddha, / is it not possible to remove my evil intentions? / O Pure One with a braided crest of leaping serpents that wave about, / O Śaṅkara of Maturai city, Cokkanāthā!

9

So that the wordless anubhūti may be born in my heart, / dispel desire and the longing for pāśa, / O Splendid One of supreme caitanya and bliss, / Supreme Being abiding in holy Ālavāy, Cokkanāthā!

10

I am exhausted by dying and being born; / grant me the boon of never being born again, even by forgetfulness, / O Cokkanāthā of Ālavāy, / the crest-jewel set upon the renowned crown of the earth!

11

Disgust with the world, disgust with the body, and disgust / with the mala shining in the mind—grant all these to me / so that I yearn for the land of boundless, / blossoming, blissful happiness, and take me as your own, O Cokkanāthā!

12

When shall I transcend the three malas and ascend, / when shall I fully reach your blissful happiness? / O Eternal One, Pure One, Free from Affliction, / Truthful One who never fails in his word, Cokkanāthā!

13

Is the body [at fault], or the will of Kāla, or Mahākāla? / Justice does not function in the least; / will I, a ghostly madman, perish? / O Great Gem of southern Maturai, will you rejoice and rule over me, Cokkanāthā?

14

Does iron burn, or is it fire that burns? / For Hari, for Ajan, for Vāsava, and for everyone, / whatever task great beings take up is through your golden grace, / O Pillar of southern Maturai, Cokkanāthā!

15

Coming to whose presence, dwelling in the humble servant's heart, / or being born in a certain place—make me understand truly / upon this earth, so that this dog-like heart rejoices, / O Mother, you are Cokkanāthā!

16

Grace me with your presence daily, O Stainless One, / instruct my intellect exceedingly, / dispel the delusion of the mind, and make me one / with the plenitude of blissful happiness, Cokkanāthā!

17

I stood before the injunctions of the Vedas and Āgamas / and the full destiny of karma that came with this body; / I shall act in accordance with the Vedic injunctions alone; / if destiny intervenes with something else, why bind me, O my Cokkanāthā?

18

Instead of making me seek your feet which yield good, / you have made me eat rice which produces mala; / O One whose crown bears water, O Wealth of great Maturai, / All-powerful, Independent One, Cokkanāthā!

19

What matters who comes, what matters who goes, my Lord, / if the excellence of your bliss is never concentrated in the heart? / O Dark-throated One! Lord of Maturai, / like a woman who loves a man, Cokkanāthā!

20

I have not seen the world as vomited food; / your humble servant has not rested, steeped in the flood of bliss; / the darkness called 'everything' has not departed; / will your grace reach this poor wretch, Cokkanāthā?

21

If you are indeed Paramaśiva, O Stainless One, / so that this dog-like heart rejoices well / and the thoughts of this ghostly wretch are stilled, / reveal your mercy and feed me with the flood of bliss, Cokkanāthā!

22

I never know the path of ordained duty, other than
the path dictated by fate; show the true path to liberation
so that this dog may cross over,
O Cokkanāthā, who makes all the worlds dance!

23

To this body, which is filled with loathsomeness,
not the least disgust appears—alas!
Is it to make me consume and destroy karma that disgust does not arise?
Declare this, O Cokkanāthā!

24

Of tapas, I know nothing; if the futile deeds
I do upon this earth are without measure,
how is Śiva to be attained, O Lord of Kūṭal?
How are the three pāśas to be severed, O Cokkanāthā?

25

Is causing domestic anguish the medicine
to sever pāśa for all souls and unite them to mukti?
O Caitanya, did You not know a medicine that cures
without causing distress of mind, O Father, my Cokkanāthā?

26

If You illumine, I shall know; if You do not illumine,
this dog sees no way to understand even for a moment;
illumine, dispel the mala, māyā, and karma bound within me,
and grant that I may dwell in śivānanda, O Cokkanāthā!

27

By Your supreme grace I separated from mala;
I knew You well, O Father!
O Plenitude of dense bliss, O golden feet like red lotuses,
O Veda dwelling in Kūṭal, O Cokkanāthā!

28

When the time of ruin arrives, You ruin [them];
when the time to release into liberation arrives, You release [them],
whoever they may be, whether they perform harsh penance
or practice evil, O Supreme Lord, Cokkanāthā!

29

What karma remains for this dog? In this body
what karma will Your feet work out?
I do not know what karma may come; yet even if it comes,
grant only Your grace, O Cokkanāthā!

30

Without ever being perpetually deluded
among the thirty-six tattvas, āṇava, and karma,
govern me at Your feet as my reward,
O Eternal One, Untainted One, Father of Maturai, Cokkanāthā!

31

When Your humble servant prayed to You, You spoke saying, 'Be it so,'
to the satisfaction of this cruel one's mind,
crowned me with Your fragrant flower-feet so that I am not born again,
and ruled me, O Cokkanāthā!

32

Abiding in the heart of the ācārya, and abiding in the soul's heart,
You graciously sever the flaw-filled mala, O Beloved,
and grant souls to unite forever
with the hidden flood of bliss: it is You, O Cokkanāthā!

33

O Spotless One with the river adorning Your braided hair!
O Untainted One who smears holy ash on the body!
O One who crushed Yama!
O One who placed Your lotus feet upon my head, O Cokkanāthā!

34

Is it the power of time? Is it the power of this harsh one's karma?
Is it the power of the world? Seeking grace,
knowing and joining the flood of supreme spiritual bliss so that form vanishes,
I join it, O Transcendent One, Cokkanāthā!

35

You know the distress that remained through long days of being born and dying;
without letting me spend days in vain,
grant Your grace that I may seek and become that supreme bliss,
hard to attain, O Supreme Lord, Cokkanāthā!

36

O Ocean of unchanging supreme bliss,
without drawing near the thirty-six tattvas and āṇava!
O Cokkanāthā, who fully abides
as the very heart of the skilled ones who can dwell in You as their reward!

37

Is it the wilderness, or the forest, or the golden mountain, or the earth?
Is it the country, or the knowledge of all arts?
Does true liberation grant soul[s] by withering and shrinking?
Or is it the subduing of consciousness, O Cokkanāthā?

38

Establish me to stand without duality
in the dense light of supreme bliss,
O Forehead-eyed One hard to be seen by the Lotus-dweller that day,
O Spotless One of Kūṭal, Cokkanāthā!

39

When will this body perish? My karmas,
when will the three malas perish?
When will my heart dance
in the ocean of bliss, O Embodiment of Bliss, Cokkanāthā?

40

When will providing prey for the body perish?
When will these karaṇas perish?
When will silent sacred wealth be born in my heart,
O Ācārya, Cokkanāthā? 40

41

The speech of the voice is only falsehood; what the mind thinks is deceit;
what the body does daily is improper deed;
if You make me act in these three ways upon inspection,
what is the way You grant mukti, O Cokkanāthā?

42

You ordain, 'Such is the karma at this time,' and in the same way
You make [one] consume that fate at that time;
is there anyone who escapes this time? For this solitary one too, escape is hard,
O my Father, Cokkanāthā!

43

Attachment to infatuation is not yet wholly forgotten;
attachment to the body has not crumbled;
alas! Even after reaching You, pāśa has not ceased,
O Cokkanāthā who reached Kūṭal!

44

Devotion has not deeply settled in my mind; / you have not made me despise desire for the eight great siddhis; / my heart has not united with mukti; / O Cokkanāthā, capable of dancing the changed dance at all times in Kūṭal!

45

You have not yet seized the fortress of pāśa that surrounds me; / even if you, O mother, are [hidden in] the rampart, / Cokkanāthā, whose army of grace attacks / so that ancient mala flees from all souls!

46

Will those who cannot go become overwhelmed / by desiring the red honey upon the crown [of the mountain]? / Even if one intensely longs in the heart for thirst to cease, / will the red honey of your feet enter the mind, O Cokkanāthā?

47

Knowing all the paripāka of your devotees, / you take and place [them] / in the lower worlds and higher realms; / you make them consume yet higher pleasures, O Cokkanāthā.

48

Alas, have pity on this poor wretch / who is deeply broken, suffering from the abiding fivefold mala! / I have become a coward due to the foe of the senses; / grant your golden feet by your grace of your own accord, O Cokkanāthā! 48

49

When will thirsts cease? When will bodies cease? / When will desire and wrath cease? / When will the character of good people arrive, / O Lord Cokkanāthā, who are all things and yet are not all things?

50

My heart has thought of nothing other than you; / you have not intended deceit to stand concealed; / I, a dog, have not done even a sesame seed of good tapas; / what remains for me to reach you, O Cokkanāthā? 0

51

To whom is it granted? Coming before your humble servant, / fitting the Veda, agreeing with understanding, / O caitanya, you spoke the upaniṣad incomprehensible to anyone, / O Cokkanāthā whom Hari knows not!

52

Just as people consume the fruit of whatever seed / they sow as crops, / truly, birth appears for those who pursue durmārga; / mukti is sanmārga, O Cokkanāthā.

53

I know not how to speak pleasingly to everyone's mind; / I know not how to distinguish this as good and that as evil; / O Ārūrā dwelling in Maturai, / pure one with water flowing in your matted hair, O Cokkanāthā!

54

In the joyous house of supreme bliss beyond words, / I do not revel, sleeping having torn through the veil; / saying ‘I’, I speak words that swell like a mountain, / a blemish to the hearts of those who bore me, O Cokkanāthā.

55

Binding the thirty-six tattvas, the deities residing in them, / and the karma that constitutes attainment, / if it is you who unceasingly sets [all] in motion, / why do you charge āgāmika upon me, O Cokkanāthā?

56

Why does the grace that once gave mukti to boundless beasts / remain idle with respect to me? / If in the past they attained excellence in abundance, / who attained it without the aid of your divine grace, O Cokkanāthā?

57

When I call out to you with a hundred cries, suffering from disease, / is it just to remain without asking, ‘Who are you?’ / Becoming a mother, was it not you / who formerly gave the breast to the precious young of the distressed boar?

58

Mothers cannot bear even a little the suffering of their child; / even if you allotted it according to the karma that arose, / can you ever bear to watch / all the distress that the body suffers, O Cokkanāthā?

59

Will you make me take bodies again and again through evil karma, / or will you make me of your own nature, rid of evil karma? / I do not know how it will unfold in the future in varied ways; / O Mother who knows this, O Cokkanāthā!

60

Saying ‘mine’ and ‘I’, saying ‘I did it’ or ‘others did it’, / and desiring supreme sins that endure— / these actions mentioned again and again / are not by my doing without your prompting, O Cokkanāthā.

61

The liṅga that bore poison, the Cokkaliṅga of Ālavāy, / the root liṅga that sprouted everywhere, / madman of milky light, Lord of Umayāḷ / in the city of Maturai, Kūṭal, O Cokkanāthā!

62

If one remains thinking: ‘Everything is your feet; everything is your deed; / everything is only your grace,’ / terrible, great suffering will cease, / and one will lovingly reach your feet, O Cokkanāthā.

63

O King dwelling in Maturai that makes evil desires cease, / O Lord, bestow śivānanda! / Dweller in the upaniṣads, eternal one, supreme one, beautiful one, / Hara Hara, O Cokkanāthā!

64

When I have come and reached you without any other refuge, / is it proper for you not to show even a little pity? / O Victorious King, O Poet, Supreme Lord of Kūṭal, / you are the protector of the wanderer, O Cokkanāthā!

65

When I, all alone, lament my distress, / will it not yet reach your sacred ears, O King? / Having settled in southern Maturai to wield a flawless sceptre, / are you not yourself sweet Maturai?

66

Have you ever seen anywhere one hardened by mala like me, / O Bliss, Lord of Maturai? / Because of the thought that ruled me though I lacked any love, / your Reverence is the all-powerful siddha.

67

You yourself remained hidden; without ever seeing [that you were] you, / as you hid yourself, by your grace, when you yourself / showed [yourself], I saw [you] as other! / What is this play of your action, O Cokkanāthā?

68

I am not one of great love; nor one who commits no fault; / I am a miser with not an ounce of love. / Showing great love, revealing me, revealing yourself, / rock me in the cradle of bliss and nurture me, O Cokkanāthā!

69

Grant your full grace to remain without hindrance / upon the chosen seat, in the place devoid of night and day; / grant the body of imperishable śivānanda, / leaving behind the eightfold yoga, O Cokkanāthā!

70

O Veda incarnate, who opened your eyes to surge everywhere, / overflowing in plenitude, as the infatuation of knowing bliss, / so that delusion melts, all mala melts away, / and the body melts, O Cokkanāthā!

71

Without letting me approach this body made of flesh, / grant that I become that śivabhoga that is grace, / O precious Substance of wisdom, Eye-browed One of flourishing Maturai, / precious Treasure to anyone, O Cokkanāthā!

72

Can it be right to cast me back again, / having ruled me in the flood of śivānanda that arrived to destroy wearing mala? / O pure One, whom even heroic, tall Viṣṇu cannot bestow, / who will claim me if they see me, O Cokkanāthā?

73

Among the ascetics who removed primal mala / and realized the ancient, wisdom-filled bliss, / rule over me too and grant the end of Cokkanātha / on the prancing steed in Kūṭal, O Cokkanāthā!

74

Treasure of compassion, God, / beauty of supreme bliss that is the reality of lovers, / supreme bliss of sweetness standing endlessly in my awareness: / you are indeed that, O Cokkanāthā!

75

What if one plunges into water? What if one worships daily? / What if one roams over the earth and bows? / Does it not avail the soul's welfare only if it reaches the root, / O One free from one and two, O Cokkanāthā?

76

Prompting me to act thinking, 'It is my doing,' / and making me realize thinking, 'Even my doing is your doing,' / and making this humble servant realize, 'Even this is your doing'— / is it not you who become all this, O Cokkanāthā?

77

If you do not rule over me here, / and even if you leave me in the births I must take according to my karma, / with your worn grace, remaining non-different from me / everywhere within my form, dwell and bestow grace, O Cokkanāthā!

78

Since there is not a single soul that can exist apart from you, / you too will never part from me. / O You who wear honeyed flower blossoms superior to gold! / O King in flourishing Madhurāpuri, bid farewell without leaving!

79

If Your Reverence can only bestow grace upon lovers / and cannot perform miracles for the cruel-hearted, / O Lord of Maturai praised by the good and worshipped by the gods, / why then are you called the all-powerful siddha?

80

We will no longer seek hell! / We have bathed in the waters of the Vaikai where the adept lover of Umayāḷ / settled in Tamil Maturai and turned horses into jackals; / we can now wander far away from those bounds.

81

Am I tanu and karaṇa? Am I mala and māyā? / Am I the one who directs these? / Am I the one who cuts away the binding karma, or the one who commits virtue and sin, / O Master, Cokkanāthā?

82

Without desiring the precious pāśa, good and evil, and the body, / grant me an unswerving mind that abides in niṣṭhā, / O Bliss that ceaselessly wells up in my consciousness, / O Cokkanāthā!

83

While kin and dear ones fear, tire, and loathe, / calling me a sleeping corpse, / having lived in this meager tanu you gave me, / what was the design you placed in it, O Cokkanāthā?

84

Fashioning tanu, karaṇa, bhuvana, and bhoga, joining them to the soul and causing it to act— / you daily say this is [your] Āgama and compassion. / Forgetting your direction and speaking with 'I' and 'mine' / is a wonder, O Cokkanāthā!

85

While the body and all else are known to be jaḍa, a corpse, and an illusion, / and delusion and all else have ended, / may you immediately dwell within me to abide always / united in the flood of bliss, O Cokkanāthā!

86

Where is my song, O Lord, except as the song of your thought, / saying, 'This is your song'? / Your song indeed becomes tanu, karaṇa, bhuvana, and bhoga, / Āgamas, fourfold speech, and the like; and you are indeed all of us, O Cokkanāthā!

87

Even I, a dog who determined on an entity devoid of you,
go and strive to act; [yet] unless you act,
can even an atom move?
O Cokkanāthā, untouched by such vikalpa!

88

From that day until today and hereafter, for [this] humble servant,
except for you ever doing good, how am I
to do even a single thing, O Śiva? Henceforth,
tell how this dog shall be saved!

89

[My] consciousness has not become supreme bliss; bodily form,
sense organs, and karaṇas, along with "I and mine", have not vanished;
nor is there great love united with the path of tapas; what then shall I claim
as qualification to be your servant, O Cokkanāthā?

English (machine translation)

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