Paramārcanatriṃśikā
Thirty verses on Supreme Adoration
स्नानपूजनसमाधिभिः क्रमाद्यन्महात्मभिरवाप्यते पदम् ।
कैश्चिदक्रमत एव यन्मया तत्समर्चनमिषेण कथ्यते ॥१॥
Snānapūjanasamādhibhiḥ kramādyanmahātmabhiravāpyate padam |
Kaiścidakramata eva yanmayā tatsamarcanamiṣeṇa kathyate || 1 ||
That (tat) state (padam), which (yat) is gradually (kramāt) attained (avāpyate) by the high souled ones (mahā-ātmabhiḥ) by means of bathing, worship and samādhi-s (snāna-pūjana-samādhibhiḥ), is attained by some fortunate ones (kaiścid) instantly (akramataḥ…eva). I (mayā) will explain (kathyate) that (yat) briefly as ‘adoration’ (samarcana-miṣeṇa). || 1 ||
बालिकारचितवस्त्रपुत्रिकाक्रीडितेन सदृशं तदर्चनम् ।
यत्र शाम्यति मनो न निर्मलस्फीतचिज्जलधिमध्यमाश्रितम् ॥२॥
Bālikāracitavastraputrikākrīḍitena sadṛśaṃ tadarcanam |
Yatra śāmyati mano na
nirmalasphītacijjaladhimadhyamāśritam || 2 ||
That (tat) adoration (arcanam), in which (yatra) the mind (manaḥ) does not (na) get pacified (śāmyati) while resorting to the womb of the spotless and expanded Ocean of Consciousness (nirmala-sphīta-cit-jaladhi-madhyamā-āśritam), is like (sadṛśam) the play of little girls dressing up dolls in clothes they have made (bālikā-racita-vastra-putrikā-krīḍitena). || 2 ||
किंतदर्चनमनल्पकल्पनाजालशम्बरनिपातितात्मनाम् ।
यत्र नास्ति सविकल्पनोज्झितः स्फीतमौख्यशिवसङ्गमोत्सवः ॥३॥
Kiṃtadarcanamanalpakalpanājālaśambaranipātitātmanām |
Yatra nāsti savikalpanojjhitaḥ
sphītamaukhyaśivasaṅgamotsavaḥ || 3 ||
What kind of (kim) adoration (arcanam) is that (tat) on the part of those whose Self is lost in the trap of numerous thoughts (analpa-kalpanā-jāla-śambara-nipātita-ātmanām), in which (yatra) the blossoming of the union with Śiva, the expanded Supremacy of Consciousness (sphīta-maukhya-śiva-saṅgama-utsavaḥ) is not (na…asti) free of all imaginations (sa-vikalpana-ujjhitaḥ)? || 3 ||
अप्रयत्नमनिकेतनं पदं दिव्यमाप्यमनसैव वृत्तयः ।
यत्र यान्ति विलयं न सर्वतः किं तदर्चनमसौ पराभवः ॥४॥
Aprayatnamaniketanaṃ padaṃ divyamāpyamanasaiva vṛttayaḥ |
Yatra yānti vilayaṃ na sarvataḥ kiṃ tadarcanamasau
parābhavaḥ || 4 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the effortless (aprayatnam) and unlocalized (aniketanam) Divine (divyam) Condition is realized (padam) only beyond the mind (amanasā…eva), but (api) its afflictions (vṛttayaḥ) do not (na) disappear (yānti…vilayam) completely (sarvataḥ)? That (asau) is (indeed) a defeat (para-abhavaḥ). || 4 ||
यत्र वर्षति न खेचरी स्थितिश्चित्सुधारसभरौघनिर्झरम् ।
देहचित्तपरिपीडनावहं किं तदर्चनमसौ पराभवः ॥५॥
Yatra varṣati na khecarī
sthitiścitsudhārasabharaughanirjharam |
Dehacittaparipīḍanāvahaṃ kiṃ tadarcanamasau parābhavaḥ || 5 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the waterfall of the currents of the Nectar-juice of Consciousness (cit-sudhā-rasa-bhara-augha-nirjharam), the state (sthitiḥ) of Khecarī (khecarī) does not (na) rain down (varṣati), and merely torments the body and mind (deha-citta-pari-pīḍanā-vaham)? That (asau) is also a defeat (para-abhavaḥ)? || 5 ||
खेचरीप्रभृतिपञ्चकात्मना व्याप्तिमम्बरगतां निभालयन् ।
हृद्विकाससुभगां भवापदो यत्र मुञ्चति न किं तदर्चनम् ॥६॥
Khecarīprabhṛtipañcakātmanā vyāptimambaragatāṃ nibhālayan |
Hṛdvikāsasubhagāṃ bhavāpado yatra muñcati na kiṃ
tadarcanam || 6 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) one does not (na) let go (muñcati) the condition of worldly existence (bhavā-padaḥ) by perceiving (nibhālayan) universal pervasion (vyāptim) through the five mudrā-s, beginning with Khecarī (khecarī-prabhṛti-pañcaka-ātmanā), which is the Beauty of the Expansion of the Heart (hṛt-vikāsa-subhagām), situated in the Sky of Consciousness (ambara-gatām)? || 6 ||
यत्र साहससमाधिसंश्रयः प्रस्फुरद्विमलबोधनिर्भरः ।
स्फीतसंविदुदयं न विन्दते सर्ववृत्तिषु किमेतदर्चनम् ॥७॥
Yatra sāhasasamādhisaṃśrayaḥ
prasphuradvimalabodhanirbharaḥ |
Sphītasaṃvidudayaṃ na vindate sarvavṛttiṣu
kimetadarcanam || 7 ||
What (kim) kind of adoration (arcanam) is that (etat), in which (yatra) one does not (na) perceive (vindate) the emergence of Expanded Consciousness (sphīta-saṃvid-udayam) in all activities (sarva-vṛttiṣu), dwelling in spontaneous samādhi (sāhasa-samādhi-saṃśrayaḥ), full of pristine and flashing Awareness (pra-sphurat-vimala-bodha-nirbharaḥ)? || 7 ||
विश्वसंहृतिरसैकतत्परोलेलिहानरसनाकुलो यमः ।
यत्र चिच्छिखिशिखा सुहूयते लीलयैव न किमेतदर्चनम् ॥८॥
Viśvasaṃhṛtirasaikatatparolelihānarasanākulo yamaḥ |
Yatra cicchikhiśikhā suhūyate līlayaiva na
kimetadarcanam || 8 ||
What (kim) kind of adoration (arcanam) is that (etat), in which (yatra) Yama, the lord of dissolution (yamaḥ), is intoxicated with the tongue of Lelihāna (lelihāna-rasanā-ākulaḥ), engaged in tasting the dissolution of the universe alone (viśva-saṃhṛti-rasa-eka-tat-paraḥ), but the Flame of the Fire of Consciousness (cit-śikhin-śikhā) is not (na) invoked (suhūyate) with ease (līlayā…eva)? || 8 ||
स्तब्धमन्थरमनोहरेक्षणः प्रोल्लसत्पुलकचुम्बिताननः ।
मध्यमां भुवमनल्पसम्पदं यत्र नाश्रयति किं तदर्चनम् ॥९॥
Stabdhamantharamanoharekṣaṇaḥ prollasatpulakacumbitānanaḥ |
Madhyamāṃ bhuvamanalpasampadaṃ yatra nāśrayati kiṃ
tadarcanam || 9 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the eyes are wide-open, motionless, and charming (stabdha-manthara-manas-harekṣaṇaḥ), the face, kissed by the thrill of horripilation, is radiant (pra-ullasat-pulaka-cumbita-ānanaḥ), and yet one does not (na) rest in (āśrayati) the middle (madhyamām) ground (bhuvam), the realm of great success (analpa-sampadam)? || 9 ||
मानमेयमितिकल्पनोज्झितो निर्विकारमनिकेतनः शिवः ।
गाढगाढमवगाह्यते क्षणान्नैव यत्र ननु किं तदर्चनम् ॥१०॥
Mānameyamitikalpanojjhito nirvikāramaniketanaḥ śivaḥ |
Gāḍhagāḍhamavagāhyate kṣaṇānnaiva yatra nanu kiṃ
tadarcanam || 10 ||
Is (kim) that (tat) adoration (arcanam) in which (yatra) the abodeless (aniketanaḥ) Śiva (śivaḥ), devoid of imaginations (kalpanaḥ-ujjhitaḥ) about cognition and its objects (māna-meyam…iti), is truly (eva) not (na) realised (ava-gāhyate) immediately (kṣaṇāt) through deep and formless absorption (gādha-gādham…nirvikāram)? No, it is not (nanu). || 10 ||
व्योमकल्पममितं निजं वपुर्वीक्ष्य चित्परसुधारसाञ्चितम् ।
स्वात्मनात्मनि निरस्तकल्पनो यत्र हृष्यति न किं तदर्चनम् ॥११॥
Vyomakalpamamitaṃ nijaṃ vapurvīkṣya citparasudhārasāñcitam |
Svātmanātmani nirastakalpano yatra hṛṣyati na kiṃ
tadarcanam || 11 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) one’s own Self (sva-ātmanā) does not (na) take delight (hṛṣyati) in Itself (ātmani) when imaginations are rejected (nirasta-kalpanaḥ) after beholding (vīkṣya) one’s Innate (nijam) Nature (vapuḥ)? For it is equal to the Infinite Sky (amitam…vyoma-kalpam), and furnished with the Supreme Nectar-Juice of Consciousness (cit-para-sudhā-rasa-añcitam)? || 11 ||
निर्निकेतनिरुपाधिनिर्मलस्फारचिद्रविमरीचिसङ्चयैः ।
विश्वमारचितमीक्ष्य विस्मयं यत्र नाश्रयति किं तदर्चनम् ॥१२॥
Nirniketanirupādhinirmalasphāracidravimarīcisaṅcayaiḥ |
Viśvamāracitamīkṣya vismayaṃ yatra nāśrayati kiṃ
tadarcanam || 12 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra), after perceiving (īkṣya) that the universe (viśvam) is formed (āracitam) from the collection of the rays of the Sun of expanded, unlocated, absolute and spotless Consciousness (nirniketa-nirupādhi-nirmala-sphāra-cit-ravi-marīci-saṅcayaiḥ), one does not (na) rest on (āśrayati) Amazement (vismayam)? || 12 ||
यत्र नित्यपरहर्षनिर्भरश्चित्सुधारसनिपानघूर्णितः ।
ध्यानयोगकलनासु लज्जते नीरसासु न किमेतदर्चनम् ॥१३॥
Yatra nityaparaharṣanirbharaścitsudhārasanipānaghūrṇitaḥ |
Dhyānayogakalanāsu lajjate nīrasāsu na kimetadarcanam || 13 ||
What (kim) kind of adoration (arcanam) is that (etat), in which (yatra) one is intoxicated by drinking the Nectar-Juice of Consciousness (cit-sudhārasa-nipāna-ghūrṇitaḥ), full of supreme and eternal Happiness (nitya-para-harṣa-nirbharaḥ), yet he still does not feel (na) shame (lajjate) in clinging to the tasteless practice of meditation (nīrasāsu…dhyāna-yoga-kalanāsu)? || 13 ||
शक्तिविस्तरविमर्शविस्फुरत्कन्दयुग्मयुगपद्विगाहनात् ।
भैरवं वपुरुदारचेष्टितं यत्र न स्फुरति किं तदर्चनम् ॥१४॥
Śaktivistaravimarśavisphuratkandayugmayugapadvigāhanāt |
Bhairavaṃ vapurudāraceṣṭitaṃ yatra na sphurati kiṃ
tadarcanam || 14 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the exalted gesture (udāra-ceṣṭitam) of Bhairava’s Nature (bhairavam…vapuḥ) does not (na) shine (sphurati) by simultaneously immersing into the awareness of Śakti’s expansion and the blazing ‘kanda’, the bulbous root, forming a unified pulse of being (śakti-vistara-vimarśa-visphurat-kanda-yugma-yuga-pad-vigāhanāt)? || 14 ||
इन्द्रियेषु विषयानुवर्तिषु प्राणवर्त्मनि निजप्रवाहके ।
कापि निर्वृतिमयी चिदूर्जिता यत्र नोल्लसति किं तदर्चनम् ॥१५॥
Indriyeṣu viṣayānuvartiṣu prāṇavartmani nijapravāhake |
Kāpi nirvṛtimayī cidūrjitā yatra nollasati kiṃ
tadarcanam || 15 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) individual life-force (prāṇa-vartmani) flows on its own (nija-pravāhake), and the senses perceive their objects (viṣaya-anuvartiṣu…indriyeṣu), yet the ineffable (kā…api) Bliss (nirvṛti-mayī) endowed with Consciousness (cit-ūrjitā) does not (na) emerge (ullasati)? || 15 ||
दिव्यखेचरदृशा निरीहया नादबिन्दुमयभावसञ्चयम् ।
यत्र शुष्कमिव पावकस्तृणं न क्षयं नयति किं तदर्चनम् ॥१६॥
Divyakhecaradṛśā nirīhayā nādabindumayabhāvasañcayam |
Yatra śuṣkamiva pāvakastṛṇaṃ na kṣayaṃ nayati kiṃ
tadarcanam || 16 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the Skyfaring gaze of divine, indifferent Consciousness (divya-khecara-dṛśā…nirīhayā) beholds the unified state composed of nāda and bindu (nāda-bindu-maya-bhāva-sañcayam), yet fails to bring about its dissolution, like a fire (pāvakaḥ), which cannot (na…nayati) consume (kṣayam) a dried (śuṣkam…iva) blade of grass (tṛṇam)? || 16 ||
शान्तिमेति न विकल्पविप्लवश्चिच्चमत्कृतिरसो न वर्धते ।
लुप्यते न घनवासनावनं कापि तृप्तिरसना न जायते ॥१७॥
मन्यते न कृतकृत्यतां मनोद्वैतमेघतिमिरं न भिद्यते ।
यत्र दोषशतसञ्कुलं मनो न प्रसीदति किमेतदर्चनम् ॥१८॥
Śāntimeti na vikalpaviplavaściccamatkṛtiraso na vardhate |
Lupyate na ghanavāsanāvanaṃ kāpi tṛptirasanā na jāyate || 17 ||
Manyate na kṛtakṛtyatāṃ manodvaitameghatimiraṃ na bhidyate |
Yatra doṣaśatasañkulaṃ mano na prasīdati kimetadarcanam || 18 ||
What (kim) kind of adoration (arcanam) is that (etat), in which (yatra) the dissolution of thoughts (vikalpa-viplavaḥ) does not (na) lead (eti) to Peace (śāntim); the Taste of the Astonishment of Consciousness (cit-camat-kṛti-rasaḥ) does not (na) increase (vardhate); the dense forest of impressions (ghana-vāsanā-vanam) is not (na) scorched (lupyate); and the ineffable (kā-api) Taste of Satisfaction (tṛpti-rasanā) does not (na) emerge (jāyate)?
In which success (kṛta-kṛtyatām) is not (na) understood (manyate); the darkness of mind, forming clouds of duality (manas-dvaita-megha-timiram), is not (na) pierced (bhidyate); and the mind (manas), entangled in hundreds of limitations (doṣa-śata-sañkulam), does not (na) come to rest (prasīdati)? || 17‑18 ||
चिन्नभःसरसि सारसीं परां शक्तिमच्छविभवां प्रबोधयन् ।
मन्त्रवीर्यममितं निसर्गतो यत्र नाश्रयति किं तदर्चनम् ॥१९॥
Cinnabhaḥsarasi sārasīṃ parāṃ śaktimacchavibhavāṃ
prabodhayan |
Mantravīryamamitaṃ nisargato yatra nāśrayati kiṃ
tadarcanam || 19 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) one awakens (prabodhayan) the Supreme (parām) Śakti (śaktim), whose transparent Glory (accha-vibhavām) shines like a lotus (sārasīm) in the Lake of the Sky of Consciousness (cit-nabhaḥ…sarasi), yet the subjective (amitam) Mantravīrya, the power of I-consciousness (mantra-vīryam) is not (na) embodied (āśrayati) naturally (nisargataḥ)? || 19 ||
निर्विकारमजरं निरामयं निर्विकल्पममितं निजं वपुः ।
वीक्ष्य जन्ममरणोद्यतं भयं यत्र मुञ्चति न किं तदर्चनम् ॥२०॥
Nirvikāramajaraṃ nirāmayaṃ nirvikalpamamitaṃ nijaṃ vapuḥ |
Vīkṣya janmamaraṇodyataṃ bhayaṃ yatra muñcati na kiṃ
tadarcanam || 20 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the unchanging (nirvikāram), imperishable (ajaraṃ), thoughtless (nirvikalpam), pure (nirāmayam) and infinite (amitam) Innate (nijam) Nature (vapuḥ) is seen (vīkṣya), yet fear (bhayam), emerging from the notion of birth and death (janma-maraṇa-udyatam), is not (na) abandoned (muñcati)? || 20 ||
शान्तवीचिचयसिन्धुसन्निभां सर्वसंविदुदयावनिं पराम् ।
सृष्तिसंस्थितिलयप्रशक्तिभिर्विश्वसुन्दरविवर्तवर्तिनीम् ॥२१॥
शक्तिचक्रपरमाधिदेवतामम्बरप्रथमभूमिकामजाम् ।
मङ्गलामसममन्त्रमातरं यत्र पश्यति न किं तदर्चनम् ॥२२॥
Śāntavīcicayasindhusannibhāṃ sarvasaṃvidudayāvaniṃ parām |
Sṛṣtisaṃsthitilayapraśaktibhirviśvasundaravivartavartinīm || 21 ||
Śakticakraparamādhidevatāmambaraprathamabhūmikāmajām |
Maṅgalāmasamamantramātaraṃ yatra paśyati na kiṃ
tadarcanam || 22 ||
What (kim) kind of adoration (arcanam) is that (tat), in which (yatra) the Supreme (parām) Current, emerging as all perceptions (sarva-saṃvid-udaya-āvanim) like an ocean, in which waves are appeased (śānta-vīci-caya-sindhu-sannibhām), engaged in transforming into the beauty of the universe (viśva-sundara-vivarta-vartinīm) through the emerging powers of manifestation, maintenance and dissolution (sṛṣti-saṃsthiti-laya-pra-śaktibhiḥ) is not (na) seen (paśyati)? (Because), It is the first supreme deity of the wheels of the Śakti-s (śakti-cakra-paramā-ādhi-devatām), the primordial stage of the Sky (ambara-prathama-bhūmikām), the unborn (ajām) Maṅgalā (maṅgalām), the perceiver of the supreme Mantra (asama-mantra-mātaram). || 21‑22 ||
सोमसूर्यदहनेन्धनोद्यतस्फीतचिज्ज्वलनदीप्तिभास्वरः ।
दुर्निरीक्ष्यगतिरक्रमः शिवो भाति यत्र न किमेतदर्चनम् ॥२३॥
Somasūryadahanendhanodyatasphītacijjvalanadīptibhāsvaraḥ |
Durnirīkṣyagatirakramaḥ śivo bhāti yatra na
kimetadarcanam || 23 ||
(Even if) impossible to see Him (dur-nirīkṣya-gatiḥ), what (kim) kind of adoration (arcanam) is that (etat), in which (yatra) the non-sequential (akramaḥ) Śiva (śivaḥ) does not (na) shine (bhāti) as the blazing Splendour, kindled by the expansion of Consciousness, intent upon illuminating the Moon, the Sun and the Fire --i.e. object, cognition and subject-- (soma-sūrya-dahana-indhana-udyata-sphīta-cij-jvalana-dīpti-bhāsvaraḥ)? || 23 ||
आत्मनात्मनि न जानते विधिं निस्तरङ्गपरबोधभास्वराः ।
यत्पदस्थितिजुषो महाजनाः मुक्तिसंसृतिसमानबुद्धयः ॥२४॥
Ātmanātmani na jānate vidhiṃ nistaraṅgaparabodhabhāsvarāḥ |
Yatpadasthitijuṣo mahājanāḥ muktisaṃsṛtisamānabuddhayaḥ || 24 ||
Great beings are those (mahā-janāḥ) who consider Liberation and mundane existence the same (mukti-saṃsṛti-sa-māna-buddhayaḥ). Through the eye of their own Self (ātmanā), they do not (na) perceive (jānate) any method (vidhim) to enter their Self (ātmani), for they shine as unwavering and supreme Awareness (nistaraṅga-para-bodha-bhāsvarāḥ), in which state they wish to remain (yat-pada-sthiti-juṣaḥ). || 24 ||
यद्यदापतति वेद्यताभुवं तेन तेन ननु यद्विवर्जितम् ।
नित्यनिर्मलसमाधिभूमयो यत्पदे विमतिबालकल्पनाः ॥२५॥
Yadyadāpatati vedyatābhuvaṃ tena tena nanu yadvivarjitam |
Nityanirmalasamādhibhūmayo yatpade vimatibālakalpanāḥ || 25 ||
Whatever (yat…yat) appears suddenly (āpatati) in any form (tena…tena), that is the sphere of objectivity (vedyatā-bhuvam), and is certainly not (nanu) that which is free of that appearance (yat-vivarjitam). In that state (yat-pade), the so-called stages of eternal and spotless samādhi-s (nitya-nirmala-samādhi-bhūmayaḥ) are mere fabrications of confused minds (vimati-bāla-kalpanāḥ). || 25 ||
यद्विशृङ्खलमहोदयोल्लसच्छक्तिपातवशतो विजृम्भते ।
तत्पदं यदि गुरुप्रसादतो लब्धमुत्तममथार्चितः शिवः ॥२६॥
Yadviśṛṅkhalamahodayollasacchaktipātavaśato vijṛmbhate |
Tatpadaṃ yadi guruprasādato labdhamuttamamathārcitaḥ
śivaḥ || 26 ||
When the Supreme State (tat-padam…uttamam) is attained (labdham) from the Grace of the Guru (guru-prasādataḥ), that very State unfolds (vijṛmbhate) under the force of Śaktipāta, unbounded and resplendent in its great emergence (yat-viśṛṅkhala-maha-udaya-ullasat-śakti-pāta-vaśataḥ). Only in this case (athā), Śiva (śivaḥ) is truly worshipped (arcitaḥ). || 26 ||
भावसञ्चयविमुक्तविग्रहा विश्वमय्यपि परप्रथात्मिका ।
कापि संविदमलाम्बरप्रभा जृम्भते यदि तदर्चितः शिवः ॥२७॥
Bhāvasañcayavimuktavigrahā viśvamayyapi paraprathātmikā |
Kāpi saṃvidamalāmbaraprabhā jṛmbhate yadi tadarcitaḥ śivaḥ || 27 ||
When (yadi) this ineffable (kā-api) (State) blossoms (jṛmbhate), while assuming the manifold nature of mundande existence (bhāva-sañcaya-vimukta-vigrahā), yet (api) forming the universe itself (viśva-mayī), and embodying the nature of Supreme Expansion (para-prathā-ātmikā) as the radiance of the Pure Sky of Consciousness (saṃvid-amala-ambara-prabhā), then (tat) Śiva (śivaḥ) is worshipped (arcitaḥ). || 27 ||
किञ्चनापि न विमुच्यते क्वचित्किञ्चनापि न च गृह्यते क्वचित् ।
स्वं वपुर्विमलबोधनिर्भरं मृश्यते यदि तदर्चितः शिवः ॥२८॥
Kiñcanāpi na vimucyate kvacitkiñcanāpi na ca gṛhyate
kvacit |
Svaṃ vapurvimalabodhanirbharaṃ mṛśyate yadi tadarcitaḥ
śivaḥ || 28 ||
Nothing whatsoever (kvacit…na…kiñcana…api) is ever abandoned (vimucyate), and (ca) nothing whatsoever (kvacit…na…kiñcana…api) is ever grasped (gṛhyate). If (yadi) one’s (svam) Nature (vapuḥ) is realized (mṛśyate) as full of Spotless Awareness (vimala-bodha-nirbharam), then (tat) Śiva (śivaḥ) is worshipped (arcitaḥ). || 28 ||
भैरवा विविधकल्पनात्मकाः प्रोल्लसन्ति बहवस्ततो’म्बिकाः ।
सा यतः स्फुरति तत्परं पदं भाति चेद्गुरुदृशा शिवो’र्चितः ॥२९॥
Bhairavā vividhakalpanātmakāḥ prollasanti
bahavastato’mbikāḥ |
Sā yataḥ sphurati tatparaṃ padaṃ bhāti cedgurudṛśā
śivo’rcitaḥ || 29 ||
Though (tataḥ) several (bahavaḥ) fearful powers of Bhairava (bhairavāḥ) appear (pra-ullasanti) as various impressions (vividha-kalpana-ātmakāḥ), also known as the nourishing mothers (ambikāḥ). But when (ced) the (tat) Supreme (param) State (padam) shines (sphurati) through (bhāti) the (sā) Glance of the Guru (guru-dṛśā), Śiva alone (śivaḥ) is worshipped (arcitaḥ). || 29 ||
आसादितं गुरुमुखादिदमप्रयत्नसिद्धं
शिवार्चनमपापधियामवाप्यम् ।
यत्तन्मयानिगदितं तदनल्पवाञ्चा
सम्बोधनाय सुधियां शिवभक्तिभाजाम् ॥३०॥
Āsāditaṃ gurumukhādidamaprayatnasiddhaṃ
śivārcanamapāpadhiyāmavāpyam |
Yattanmayānigaditaṃ tadanalpavāñcā
sambodhanāya sudhiyāṃ śivabhaktibhājām || 30 ||
Having obtained (āsāditam) this (idam) Adoration of Śiva (śiva-ārcanam) from the Mouth of the Guru (guru-mukhāt), which (yat) is realized without any effort (a-prayatna-siddham), and is to be attained (avāpyam) by those with virtous intellect (apāpa-dhiyām), I (mayā) have expressed It (tat…nigaditam) through (tat) numerous statements (analpa-vāñchā), for the awakening (sambodhanāya) of those insightful ones (sudhiyām) who are intent upon the worship of Śiva (śiva-bhakti-bhājām). || 30 ||
अनवच्छिन्नचिद्व्योमपरमामृतबृंहितः ।
नागाभिधो व्यधादेनां परमार्चनत्रिंशिकाम्॥
Anavacchinnacidvyomaparamāmṛtabṛṃhitaḥ |
Nāgābhidho vyadhādenāṃ paramārcanatriṃśikām ||
This (etām) Paramārcanatriṃśikā or ‘Thirty verses on Supreme Adoration’ (paramārcanatriṃśikām), written (vyadhāt) by someone called Nāgaḥ (nāga-ābhidhaḥ), is nourished by the Supreme Nectar of the Unlimited Sky of Consciousness (anavacchinna-cit-vyoma-parama-amṛta-bṛṃhitaḥ). ||
॥इति श्रीमहामाहेश्वरनागविपश्चिद्विरचितापरमार्चनत्रिंशिका समाप्ता॥
|| Iti śrīmahāmāheśvaranāgavipaścidviracitāparamārcanatriṃśikā samāptā ||
Here (iti) ends (samāptā) the Paramārcanatriṃśikā
or
‘Thirty verses on Supreme Adoration’ written by venerable Nāgaḥ, (who is) a learned scholar (and) a great devotee
of the Great Lord (śrī-mahā-māhā-īśvara-nāga-vipaścit-viracitā-parama-arcana-triṃśikā). ||
Sanskrit source:
SOAS University of
London, 44390
"Saiva hymns"
