In plain words
Whom did he kill, whom did he harm, what did he steal, what property did he carry off? He had done nothing at all! How did he call himself a sinner? “First I shall tell you the sin; listen,” he said. I wrote, “Yadhovācā nivartante aprāpya manasā sahaḥ.” I myself declared that God cannot be described by speech or by the mind. I, who said so, have come here and am describing You. What I said is one thing; what I did is another. “Is this not a sin? Forgive this sin,” he prayed. Where is God?
With hands and feet everywhere, with eyes, heads and faces everywhere, with ears everywhere in the world, He stands, enveloping all.
He described God as being there wherever you look. He described it so: “I alone dwell in all beings.”
Lord, Lord of the mountain, Lord of men, Lord adorned with serpents, Sāmba Sadāśiva, Śambhu, Śaṅkara, O God, the pair of Your feet is my refuge.
I have described You in many ways, O Īśvara. I described God as being there wherever you look. But I came to the holy place of Kāśī to have darśan of You. What I describe is one thing; what I experience is another. Isn't this a sin! What I said is one thing; what I did is another. I said that God dwells in the heart. He is everywhere. Why should I make a journey to see God, who is everywhere? I have come and arrived at the holy place of Kāśī. Is it not a sin? I declared that for man there is no death at all. I said, “Napāpaṃ napuṇyaṃ nasaukhyaṃ naduḥkhaṃ.” I, that very one, am praying with this body for this sin to be atoned for. Is it not a sin to ask for sin to be atoned for! I who said, “I myself am God”: where then have I committed any sin? Napāpaṃ napuṇyaṃ naduḥkhaṃ nasukhaṃ. If I, with the tongue that described it so, have come back to have darśan for the atonement of sin, this is a great sin. The inner meaning in Śaṅkara's teaching is this: