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) through Bathing, Worship and Samādhi-s (snāna-pūjana-samādhibhiḥ) I (mayā) call (kathyate) something (kaiścid) which (yat) indeed (eva) instantly rises (akramataḥ) under the pretext of the Act of Adoration --i.e. instantly rises through the Experience(s) I figuratively call ‘Adoration’ in this Scripture-- (samarcana-miṣeṇa). || 1 ||
Nāgaḥ -the author- states that his Self-realization happened in an instant and though such an experience has many aspects to articulate on the plane of words, he considers all of them as the ‘Act of Adoration’. Through such a viewpoint, he explains the nature of true Adoration. In short, he will teach what happens when Self-realization is real in the case of a yogin. In other words, he explains the Final Experience which is always spontaneous.
बालिकारचितवस्त्रपुत्रिकाक्रीडितेन सदृशं तदर्चनम् ।
यत्र शाम्यति मनो न निर्मलस्फीतचिज्जलधिमध्यमाश्रितम् ॥२॥
Bālikāracitavastraputrikākrīḍitena sadṛśaṃ tadarcanam |
Yatra śāmyati mano na nirmalasphītacijjaladhimadhyamāśritam || 2 ||
The (tat) act of adoration (arcanam) in which (yatra) the mind (manaḥ) does not (na) get pacified --i.e. pacified means ‘it does not seek anything anymore’-- (śāmyati) (while) resorting to the Womb of Spotless and Abundant or Expanded Ocean of Consciousness (nirmala-sphīta-cit-jaladhi-madhyamā-āśritam) is like (sadṛśam) that (which) is played with a doll (dressed up with) clothes made by little girls (bālikā-racita-vastra-putrikā-krīḍitena). || 2 ||
Real Adoration is resorting to the Center of the Expansion of Consciousness which makes the mind pacified or freed from doubts. When one’s mind does not get pacified, adoration is not complete.
यत्र नास्ति सविकल्पनोज्झितः स्फीतमौख्यशिवसङ्गमोत्सवः ॥३॥
Yatra nāsti savikalpanojjhitaḥ sphītamaukhyaśivasaṅgamotsavaḥ || 3 ||
What (kind of) (kim) adoration (arcanam) is that (tat) in which (yatra) the Blossoming of the Union with Śiva that is the Expanded Supremacy (of Consciousness) (sphīta-maukhya-śiva-saṅgama-utsavaḥ) free of all imaginations (sa-vikalpana-ujjhitaḥ) does not (na) exist (asti) in those (who) have (such an) understanding (in which) the wealth of the trap of numerous thoughts is destroyed (analpa-kalpanā-jāla-śambara-nipātita-ātmanām)? || 3 ||
Real adoration, which happens in those who see the worthlessness of the trap of numerous thoughts, is the rising of the Union with Śiva free from imaginations.
अप्रयत्नमनिकेतनं पदं दिव्यमाप्यमनसैव वृत्तयः ।
यत्र यान्ति विलयं न सर्वतः किं तदर्चनमसौ पराभवः ॥४॥
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), but (api) the afflictions (of mind) (vṛttayaḥ) do not (na) march towards (yānti) complete (sarvataḥ) disappearance (vilayam) merely (eva) because of the lack of intelligence (amanasā)? That (asau) is (indeed) a defeat (para-abhavaḥ). || 4 ||
Real Adoration is that in which afflictions of mind are dissolved.
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 Stream (which) bestows the Juice of the Nectar of Consciousness (cit-sudhā-rasa-bhara-augha-nirjharam) (that is) the continued existence (sthitiḥ) of Khecarī --i.e. Pervading the Unlimited Sky of Consciousness-- (khecarī) does not (na) rain down (varṣati) (and merely) causes (the act of) tormenting the body and mind (deha-citta-pari-pīḍanā-vaham)? That (asau) is (also) a defeat (para-abhavaḥ)? || 5 ||
In real Adoration, there is no restriction of mind and there is no torturing the body with physical exercises. It is the maintanance of Supreme Awareness, where the yogin rests above all the obstacles of mind, hence, he pervades the Sky of Consciousness. This State of Awareness is called Khecarī in this Doctrine.
खेचरीप्रभृतिपञ्चकात्मना व्याप्तिमम्बरगतां निभालयन् ।
हृद्विकाससुभगां भवापदो यत्र मुञ्चति न किं तदर्चनम् ॥६॥
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) that is the Beauty of the Expansion of the Heart (hṛt-vikāsa-subhagām) (Which is) situated in the Sky (of Consciousness) (ambara-gatām) by that (which) has the fivefold nature beginning with Khecarī (khecarī-prabhṛti-pañcaka-ātmanā)? || 6 ||
This verse talks about the previous condition but adds the method by which the yogin attains such a State. The fivefold nature which begins with Khecarī is the fivefold Sequence of Mudrā-s: Khecarī, Lelihānī, Bhairavī, Krodhanī and Karaṅkiṇī. These five Mudrā-s represent the stages of the Process of Realization in the Doctrine of the Kramasadbhāvaḥ, and consequently, in Mahānaya Scriptures.
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 this (etat) in which (yatra) (one) does not (na) perceive (vindate) the Rising of Expanded Consciousness --i.e. the Expansion of Awareness into Universal Consciousness-- (sphīta-saṃvid-udayam) in all the activities (sarva-vṛttiṣu) (while) dwelling in sudden union (sāhasa-samādhi-saṃśrayaḥ) full of pristine (and) flashing Awareness (pra-sphurat-vimala-bodha-nirbharaḥ)? || 7 ||
Real Adoration is that in which one’s Awareness is Expanded, or in other words, It clearly pervades the activities of the senses and their ‘objects’ that is nothing but Union.
यत्र चिच्छिखिशिखा सुहूयते लीलयैव न किमेतदर्चनम् ॥८॥
Yatra cicchikhiśikhā suhūyate līlayaiva na kimetadarcanam || 8 ||
What (kim) (kind of) adoration (arcanam) is this (etat) in which (yatra) the duty (yamaḥ) is to be filled with the Tongue of Lelihāna --i.e. Who frequently licks-- (lelihāna-rasanā-kulaḥ) (, and which is) eagerly engaged only in the Taste of the Dissolution of the universe (that is made of impressions) (viśva-saṃhṛti-rasa-eka-tat-paraḥ), (but) the Flame of the Fire of Consciousness (of the one who has reached the summit of knowledge) (cit-śikhin-śikhā) is not (na) invoked (suhūyate) truly (eva) with ease (līlayā)? || 8 ||
In Real Adoration, when a yogin, due to his level of Awareness, is eagerly engaged only in the Taste of the Dissolution of duality, the Fire of Consciousness is easily invoked or realized at his request, because such a yogin considers Consciousness as his own Essential Nature, hence, he is very attentive, as ‘to be attentive’ is the Nature of Consciousness.
स्तब्धमन्थरमनोहरेक्षणः प्रोल्लसत्पुलकचुम्बिताननः ।
मध्यमां भुवमनल्पसम्पदं यत्र नाश्रयति किं तदर्चनम् ॥९॥
Madhyamāṃ bhuvamanalpasampadaṃ yatra nāśrayati kiṃ tadarcanam || 9 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra) the motionless and wide-open charming eyes (stabdha-manthara-manas-harekṣaṇaḥ) (and) the shining face of a close touch (of one’s own Self, which causes) horripilation --i.e. goosebumps-- (pra-ullasat-pulaka-cumbita-ānanaḥ) does not (na) rest on (āśrayati) the middle (madhyamām) ground (of rising) --i.e. Suṣumṇā-- (bhuvam) that is great success (analpa-sampadam)? || 9 ||
In the moment of Real Adoration when a spontaneous Touch of Consciousness rises, the effects, such as horripilation and amazement filled with Joy that the yogin experiences, “come” from the Center of the yogin’s Being. Others think that such experiences come from ‘something else’, as they do not rest in the ‘middle ground’ or in ‘one’s own Self’.
मानमेयमितिकल्पनोज्झितोनिर्विकारमनिकेतनः शिवः ।
गाढगाढमवगाह्यते क्षणान्नैव यत्र ननु किं तदर्चनम् ॥१०॥
Gāḍhagāḍhamavagāhyate kṣaṇānnaiva yatra nanu kiṃ tadarcanam || 10 ||
Is (kim) that (tat) adoration (arcanam) in which (yatra) the changless (nirvikāram) Śiva (śivaḥ) (Who is) supportless (aniketanaḥ) (as He is) devoid (…ujjhitaḥ) of imaginations (kalpanaḥ…) (appearing in the form of) cognition and objects (māna-meyam…iti…) is truly (eva) not (na) realised (ava-gāhyate) immediately (kṣaṇāt) (through) deep absorption (gādha-gādham)? It is not (adoration) (nanu). || 10 ||
In Real Adoration, through deep Absorption into the Changless Nature of Śiva, all the objects and their cognition cease to be something different due to the Supremacy of the Supreme Subject or Śiva.
व्योमकल्पममितं निजं वपुर्वीक्ष्य चित्परसुधारसाञ्चितम् ।
स्वात्मनात्मनि निरस्तकल्पनो यत्र हृष्यति न किं तदर्चनम् ॥११॥
vapurvīkṣya citparasudhārasāñcitam |
Svātmanātmani nirastakalpano yatra hṛṣyati na kiṃ tadarcanam || 11 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra), having beheld (vīkṣya) one’s Innate (nijam) Essence or Nature (vapuḥ) (, Which is) equal to the Infinite Sky (amitam…vyoma-kalpam), (becomes furnished with) the Supreme Nectar-Juice of Consciousness (cit-para-sudhā-rasa-añcitam), (but) one’s own Self (sva-ātmanā) is not (na) delighted (hṛṣyati) by (one’s own) the Self (ātmani) when imaginations are rejected --lit. when rejected imaginations or thoughtlessness do not take pleasure in one’s own Self by means of one’s own Self-- (nirasta-kalpanaḥ)? || 11 ||
When one’s Essence or Nature which is like the Infinite Sky of Consciousness free of any obstacles is recognized, one’s own delight is based on the automatic rejection of imaginations.
विश्वमारचितमीक्ष्य विस्मयं यत्र नाश्रयति किं तदर्चनम् ॥१२॥
Viśvamāracitamīkṣya vismayaṃ yatra nāśrayati kiṃ tadarcanam || 12 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra), after seeing (īkṣya) the universe (viśvam) (which is) formed (āracitam) by the collection of the Rays of the Sun of Expanded, Unlocated, Absolute --i.e. without any attributes-- and Spotless Consciousness (nirniketa-nirupādhi-nirmala-sphāra-cit-ravi-marīci-saṅcayaiḥ) (one) does not (na) rest on (āśrayati) Amazement (vismayam)? || 12 ||
In Real Adoration which is characterised by the Expansion of the Rays of Consciousness, (which) makes Awareness pervade mundane existence as well, the all-encompassing Truth appears with the condition of that Amazement (which) rises from the obviousness of the Truth in front of one’s own eyes.
यत्र नित्यपरहर्षनिर्भरश्चित्सुधारसनिपानघूर्णितः ।
ध्यानयोगकलनासु लज्जते नीरसासु न किमेतदर्चनम् ॥१३॥
Yatra nityaparaharṣanirbharaścitsudhārasanipānaghūrṇitaḥ |
Dhyānayogakalanāsu lajjate nīrasāsu na kimetadarcanam || 13 ||
What (kim) (kind of) adoration (arcanam) is this (etat) in which (yatra) (there is Realization which is) trembling with intoxication by drinking the Nectar-Juice of Consciousness (cit-sudhārasa-nipāna-ghūrṇitaḥ) full of Supreme and Eternal Happiness (nitya-para-harṣa-nirbharaḥ), (but one) does not (na) ashamed (lajjate) of taking recourse to the tasteless or dry practice of meditation (nīrasāsu…dhyāna-yoga-kalanāsu)? || 13 ||
Having furnished with Supreme Happiness (, which) rises from Self-recognition, usual meditation as an activity performed by a yogin looks dry or dead. It is impossible to make one’s own Self as an object of any cognition whether it be called ‘meditation’ or not. Uselessness of meditation -because of the aforesaid reason- is a sign of Self-awareness. This condition is natural, and it has nothing to do with laziness of yogin-s. Tastelessness of any practice which has the purpose of developing awareness reflects the fact of the presence of uninterrupted Awareness that is held effortlessly due to the Nature of awakened Consciousness.
भैरवं वपुरुदारचेष्टितं यत्र न स्फुरति किं तदर्चनम् ॥१४॥
Bhairavaṃ vapurudāraceṣṭitaṃ yatra na sphurati kiṃ tadarcanam || 14 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra) by being immersed into the couple (which is composed of) Awareness of the Expansion of Śakti and the blazing ‘kanda’ or bulbous root simultaneously (śakti-vistara-vimarśa-visphurat-kanda-yugma-yuga-pad-vigāhanāt), (but) the Exalted Gesture (udāra-ceṣṭitam) of Fearful (bhairavam) Appearance (vapuḥ) does not (na) shine (sphurati)? || 14 ||
Kanda represents the resting place of the head of Kuṇḍalinī, and Self-awareness is Her arisen State, so to speak. Simultaneous immersion in these two means the Union of these apparently two ‘conditions’ like the root of individuality and Reality of one’s own Self, respectively. The Fearful Appearance reflects the Nature of such a unifying Consciousness which pierces the illusory belief of individual awareness with the actual Truth of Oneness. Such an experience is inevitable in the Yogic Process.
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) the path of prāṇa or individual life-force, by following (prāṇa-vartmani) the objects (viṣaya-anuvartiṣu) of the senses (indriyeṣu), (is finally) carried to Oneself (nija-pravāhake), (but) the indescribable (kāpi) State of Bliss (nirvṛti-mayī) endowed with Consciousness (cidūrjitā) does not (na) flow (ullasati)? || 15 ||
In the cycle of everyday life in which attention -through the act of cognition- reaches the sphere of objectivity, then turns back to the Subject, the Bliss of Consciousness flows naturally due to the Awareness of the Process. In short, every moment of this cognitive cycle has the Subject for its Essence. This understanding spontaneously gives rise to the Flow of Bliss or the Joy of Existence beyond articulation.
दिव्यखेचरदृशा निरीहया नादबिन्दुमयभावसञ्चयम् ।
यत्र शुष्कमिव पावकस्तृणं न क्षयं नयति किं तदर्चनम् ॥१६॥
Yatra śuṣkamiva pāvakastṛṇaṃ na kṣayaṃ nayati kiṃ tadarcanam || 16 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra) the Desireless (nirīhayā) Glance of the Fire (which is) pervading Divine Consciousness (divya-khecara-dṛśā…pāvakaḥ) does not (na) lead (nayati) to the Gathering (where) worldly existence is composed of Nāda and Bindu --i.e. I Am-- (nāda-bindu-maya-bhāva-sañcayam) (, which) --i.e. the Gathering-- is the destruction (of the world of manifoldness) (kṣayam) like (the destruction of a) dried (śuṣkam…iva) blade of grass (tṛṇam)? || 16 ||
Divine Consciousness makes the whole universe appear as it really is, i.e. merely composed of one’s own Existence where forms are simply reflections of formless reality in Itself.
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 this (etat) in which (yatra) the destruction of thoughts (vikalpa-viplavaḥ) does not (na) attain --i.e. lead to-- (eti) Peace (śāntim), the Nectar of Astonishment of Consciousness (cit-camat-kṛti-rasaḥ) does not (na) increase (vardhate), the mass of all the impressions (ghana-vāsanā-vanam) does not (na) disappear (lupyate), the indescribable (kā-api) Taste of Satisfaction (tṛpti-rasanā) does not (na) appear (jāyate), Success --i.e. ‘the full discharge of any duty’-- (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) -filled with hundreds of vices- --i.e. limitations-- (doṣa-śata-sañkulam) does not (na) become tranquil (as the Sky) (prasīdati)? || 17‑18 ||
चिन्नभः सरसि सारसीं परां शक्तिमच्छविभवां प्रबोधयन् ।
मन्त्रवीर्यममितं निसर्गतो यत्र नाश्रयति किं तदर्चनम् ॥१९॥
Cinnabhaḥ sarasi sārasīṃ parāṃ
śaktimacchavibhavāṃ prabodhayan |
Mantravīryamamitaṃ nisargato yatra nāśrayati kiṃ tadarcanam || 19 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra) the infinite (amitam) Mantravīrya --i.e. the Power of Mantra or I-consciousness-- (mantra-vīryam) does not (na) resort (āśrayati) naturally (nisargataḥ) to the Supreme (parām) Śakti (śaktim), (Whose) transparent --i.e. Free-- Glory consists in (accha-vibhavām) the Lake (sarasi) (from which She) comes (sārasīm), (and Who is) awakened (prabodhayan) by the Sky of Consciousness (cit-nabhaḥ)? || 19 ||
Mantravīrya is the Power of Realizing I-consciousness in a spontaneous way --i.e. by Supreme Will-- while She appears from Herself, which means She does not come and go, just Exists. As the verse mentions, She --i.e. I-consciousness-- is Awakened by the Sky of Consciousness. This means: Existence of I-consciousness becomes obvious when one’s own Awareness pervades the unlimited Sky that is the symbol of thoughtless condition, in which Consciousness --i.e. “I Exist”-- freely expands without facing obstacles in the form of thoughts. Though worthy to mention that thoughtlessness does not mean total absence of mental or sensory activity. Real thoughtless condition exists in such a dimension that is above all the thoughts, but also pervades them without being affected by them. Śiva is not the ‘lack of something’, but there is nothing which is not Him.
निर्विकारमजरं निरामयं निर्विकल्पममितं निजं वपुः ।
वीक्ष्य जन्ममरणोद्यतं भयं यत्र मुञ्चति न किं तदर्चनम् ॥२०॥
nirvikalpamamitaṃ nijaṃ vapuḥ |
Vīkṣya janmamaraṇodyataṃ bhayaṃ yatra muñcati na kiṃ tadarcanam || 20 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra), after seeing --i.e. experiencing-- (vīkṣya) the Unchanging (nirvikāram), Imperishable (ajaraṃ), Thoughtless (nirvikalpam) (and) Infinite (amitam) Innate (nijam) Nature (vapuḥ) Free of sickness --i.e. illusion-- (nirāmayam), fear (bhayam), (which) rises from (the notions of) birth and death (janma-maraṇa-udyatam), does not (na) abandoned (muñcati)? || 20 ||
Real Adoration makes one understand that fear of death comes from the notion of birth as its logical reflection or counterpart in mind. One needs to think about it to have such a connection between these two. This connection is the basis of such a fear. Thoughtless and Infinite Consciousness removes this individual habit due to Its Innate Nature.
शान्तवीचिचयसिन्धुसन्निभां सर्वसंविदुदयावनिं पराम् ।
मङ्गलामसममन्त्रमातरं यत्र पश्यति न किं तदर्चनम् ॥२२॥
sarvasaṃvidudayāvaniṃ parām |
Sṛṣtisaṃsthitilayapraśaktibhirviśvasundaravivartavartinīm || 21 ||
Maṅgalāmasamamantramātaraṃ yatra paśyati na kiṃ tadarcanam || 22 ||
What (kim) (kind of) adoration (arcanam) is that (tat) in which (yatra) the Supreme (parām) Current (which) rises as the Perception of everything (sarva-saṃvid-udaya-āvanim) (which is) like an Ocean of the mass of Peaceful Waves (śānta-vīci-caya-sindhu-sannibhām) (that is) engaged in the dance of the universe (viśva-sundara-vivarta-vartinīm) through the flowing Powers of Manifestation, Maintenance and Dissolution (sṛṣti-saṃsthiti-laya-pra-śaktibhiḥ), (and is) the first Supreme Divinity of the Wheel of Śakti (śakti-cakra-paramā-ādhi-devatām) (Who) is the Primordial Stage of the Sky (ambara-prathama-bhūmikām), (and is) the Unborn (ajām) Maṅgalā --i.e. Auspicious-- (maṅgalām), the Unparalleled Mother of Mantra --i.e. I-consciousness-- (asama-mantra-mātaram) is not (na) seen (paśyati)? || 21‑22 ||
दुर्निरीक्ष्यगतिरक्रमः शिवो भाति यत्र न किमेतदर्चनम् ॥२३॥
Durnirīkṣyagatirakramaḥ śivo bhāti yatra na kimetadarcanam || 23 ||
What (kim) (kind of) adoration (arcanam) is this (etat) in which (yatra) the Sun of the Splendour of the Fire of Expanded Consciousness (which) rises from the Fuel of destroying Soma and Sūrya --i.e. objects and cognition-- (soma-sūrya-dahana-indhana-udyata-sphīta-cijjvalana-dīpti-bhāsvaraḥ) does not (na) appear (bhāti) as the non-sequential (akramaḥ) Śiva (śivaḥ) (Who) is difficult to be seen (dur-nirīkṣya-gatiḥ)? || 23 ||
Śiva is difficult to be seen, as He is such a Consciousness in Which no cognition and no objectivity have any difference, as the Supreme non‑sequential Subject is not determined by these two. In short, Expanded Consciousness consumes both cognition and its object and makes these one with their Source. What to see and how, if there is only Existence, Lord Śiva Himself?
आत्मनात्मनि न जानते विधिं निस्तरङ्गपरबोधभास्वराः ।
यत्पदस्थितिजुषो महाजनाः मुक्तिसंसृतिसमानबुद्धयः ॥२४॥
यद्यदापतति वेद्यताभुवं तेन तेन ननु यद्विवर्जितम् ।
नित्यनिर्मलसमाधिभूमयो यत्पदे विमतिबालकल्पना ॥२५॥
Ātmanātmani na jānate vidhiṃ nistaraṅgaparabodhabhāsvarāḥ |
Yatpadasthitijuṣo mahājanāḥ muktisaṃsṛtisamānabuddhayaḥ || 24 ||
Yadyadāpatati vedyatābhuvaṃ tena tena nanu yadvivarjitam |
Nityanirmalasamādhibhūmayo yatpade vimatibālakalpanā || 25 ||
Great Beings (mahā-janāḥ) (, Who are) the receptacles of Eternal and Spotless Union (nitya-nirmala-samādhi-bhūmayaḥ), (and consequently,) consider Liberation and mundane existence the same (mukti-saṃsṛti-sa-māna-buddhayaḥ) that is the Brilliance of Unwavering Supreme Awareness (nistaraṅga-para-bodha-bhāsvarāḥ) do not (na) perceive (jānate) (any) method or rule (vidhim) in the Self (ātmani), of which State they are devoted to stay in (yat-pada-sthiti-juṣaḥ) (merely) by the Self (ātmanā), which (State) (yat), in (yadā) descending (patati) in any case or anyhow (tena…tena) to the sphere of objectivity (vedyatā-bhuvam) (that is) the condition in which (yat-pade) (rises) the fiction (of mind) of (those whose intellect) is not fully developed, (as they have) different opinion (regarding the relationship of Liberation and mundane existence) (vimati-bāla-kalpanā), (…so that State of the Self) is certainly free of (yat-vivarjitam…nanu). || 24‑25 ||
Great Beings are free of the imaginative fiction of the difference between Liberation and mundane existence even when they see objects so to speak, because they rest in the Supreme State of the Self Who does not consider ‘objectivity’ as something different.
यद्विशृङ्खलमहोदयोल्लसच्छक्तिपातवशतो विजृम्भते ।
तत्पदं यदि गुरुप्रसादतो लब्धमुत्तममथार्चितः शिवः ॥२६॥
Tatpadaṃ yadi guruprasādato labdhamuttamamathārcitaḥ śivaḥ || 26 ||
If (yadi) that (tat) Most Excellent (uttamam) State (padam) which (yat) is the Shining Forth of the unbounded Great Rising (viśṛṅkhala-maha-udaya-ullasat) (which) opens up (vijṛmbhate) through the influence of Śaktipāta or the Descent of Power --i.e. Divine Grace-- (śakti-pāta-vaśataḥ) (that is) attained (labdham) by the Grace of the Guru (guru-prasādataḥ), then (athā) Śiva (śivaḥ) is worshipped (arcitaḥ). || 26 ||
Śiva is worshipped in real sense, when Awakening of Consciousness takes place through Divine Grace. In other words, such an Awakening is the only ‘thing’ that can be articulated as the real worship of Śiva, because in the highest sense, everything else is imitated worship that is suitable for lower stages of spiritual elevation when the Subject is projected into an object.
भावसञ्चयविमुक्तविग्रहा विश्वमय्यपि परप्रथात्मिका ।
कापि संविदमलाम्बरप्रभा जृम्भते यदि तदर्चितः शिवः ॥२७॥
Bhāvasañcayavimuktavigrahā viśvamayyapi paraprathātmikā |
Kāpi saṃvidamalāmbaraprabhā jṛmbhate yadi tadarcitaḥ śivaḥ || 27 ||
If (yadi) that indescribable (kā-api) (State) is blossoming (jṛmbhate) (which) is assuming the form (which is) free of (the manifold nature) of mundande existence (bhāva-sañcaya-vimukta-vigrahā), but also (api) made of the universe (viśva-mayī) (, and on account of) having the nature of Supreme Expansion --i.e. It is Immanent, Transcendent and both together-- (para-prathā-ātmikā) (, It) is the Radiance of the Pure Sky of Consciousness (saṃvid-amala-ambara-prabhā), (then --i.e. in such a case--,) Śiva (śivaḥ) is the One (tat) (Who) 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 ||
Sometimes (kvacit), there is really nothing (na…kiñcana…api) to be freed or released (vimucyate), and (ca) sometimes, (kvacit) there is really nothing (na…kiñcana-api) to grasp or perceive (gṛhyate). (Hence,) If (yadi) one’s own (svam) Nature (vapuḥ) (, that is) full of Spotless Awareness (vimala-bodha-nirbharam), is Touched --i.e. realized-- (mṛśyate), (then --i.e. in such a case--,) Śiva (śivaḥ) is the One (tat) (Who) is worshipped (arcitaḥ). || 28 ||
भैरवा विविधकल्पनात्मकाः प्रोल्लसन्ति बहवस्ततो’म्बिकाः ।
सा यतः स्फुरति तत्परं पदं भाति चेद्गुरुदृशा शिवो’र्चितः ॥२९॥
prollasanti bahavastato’mbikāḥ |
Sā yataḥ sphurati tatparaṃ padaṃ bhāti cedgurudṛśā śivo’rcitaḥ || 29 ||
Although (tataḥ), several (bahavaḥ) fearful Powers (bhairavāḥ) (called) the Nourishing Mothers (ambikāḥ) (Who) have the nature of various impressions --i.e. imaginative content of one’s mind-- (vividha-kalpana-ātmakāḥ) appear (pra-ullasanti); but when (ced) through (bhāti) the (sā) Glance of the Guru (guru-dṛśā), the (tat) Supreme (param) State (padam) becomes evident --lit. ‘the Glance of the Guru shines as the Supreme State (which) becomes evident’-- (sphurati); therefore (yataḥ), Śiva (śivaḥ) is the One (tat) (Who) is worshipped (arcitaḥ). || 29 ||
The fearful Powers churn Awareness through a fearful process appearing in various conditions in mind beyond one’s control. These Powers, through this act of churning, nourish with more and more subtle Awareness. When from this process the Supreme State appears by the Grace bestowing Power of God or the Guru, Śiva is truly worshipped.
सम्बोधनाय सुधियां शिवभक्तिभाजाम् ॥३०॥
sambodhanāya sudhiyāṃ śivabhaktibhājām || 30 ||
Having obtained (āsāditam) this (idam) Adoration of Śiva (śiva-ārcanam), well-versed in the absence of effort (a-prayatna-siddham) which (yat) is to be attained (avāpyam) from the Mouth of the Guru (guru-mukhāt) by those (who possess) virtous intellect (apāpa-dhiyām), I (mayā) told --i.e. That-- (tat…nigaditam) in the form (tat) of numerous statements (analpa-vāñchā) for the awakening (sambodhanāya) of those wise ones (sudhiyām) (who are) devoted to the Devotion to Śiva (śiva-bhakti-bhājām). || 30 ||
नागाभिधो व्यधादेनां परमार्चनत्रिंशिकाम्॥
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
‘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). ||
SOAS University of London, 44390 "Saiva hymns"