। ॥ ७ ॥
In plain words
I cannot manage Smārta-karma, the traditional rites: each step is difficult and fraught with failure by omission. How could I even speak of the Śrauta rites, the Vedic observances prescribed in the Dvija lineage, the twice-born tradition, along the path to Brahman? If Tattva—the essential truth—remains unknown in Vicāra, the inquiry of Śravaṇa and Manana, listening and reflection, what could I contemplate in Nididhyāsana, deep meditation? Forgive my offense: Śiva, Śiva, Śiva, O Śrī Mahādeva, Śambhu.
Close to the Sanskrit
Smārta-karma—the traditional rites—is not possible, a labyrinth at every step and known to be beset with faults of omission; how then can there be talk for me of Śrauta rites—the Vedic observances—ordained for the Dvija lineage, the twice-born tradition, and following the path to Brahman? When Tattva—the essential truth—is unknown in Vicāra—the inquiry of Śravaṇa, listening, and Manana, reflection—what is there to be meditated upon in Nididhyāsana, deep contemplation? My offense is to be forgiven: Śiva, Śiva, Śiva, O Śrī Mahādeva, Śambhu.