Paramārcanatriṃśikā

Thirty verses on Supreme Adoration

Nāgaḥ
𑆱𑇀𑆤𑆳𑆤𑆥𑆷𑆘𑆤𑆱𑆩𑆳𑆣𑆴𑆨𑆴𑆂 𑆑𑇀𑆫𑆩𑆳𑆢𑇀𑆪𑆤𑇀𑆩𑆲𑆳𑆠𑇀𑆩𑆨𑆴𑆫𑆮𑆳𑆥𑇀𑆪𑆠𑆼 𑆥𑆢𑆩𑇀 𑇅
𑆑𑆽𑆯𑇀𑆖𑆴𑆢𑆑𑇀𑆫𑆩𑆠 𑆍𑆮 𑆪𑆤𑇀𑆩𑆪𑆳 𑆠𑆠𑇀𑆱𑆩𑆫𑇀𑆖𑆤𑆩𑆴𑆰𑆼𑆟 𑆑𑆡𑇀𑆪𑆠𑆼 𑇆𑇑𑇆

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 ||

Notes:

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.

𑆧𑆳𑆬𑆴𑆑𑆳𑆫𑆖𑆴𑆠𑆮𑆱𑇀𑆠𑇀𑆫𑆥𑆶𑆠𑇀𑆫𑆴𑆑𑆳𑆑𑇀𑆫𑆵𑆝𑆴𑆠𑆼𑆤 𑆱𑆢𑆸𑆯𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇅

𑆪𑆠𑇀𑆫 𑆯𑆳𑆩𑇀𑆪𑆠𑆴 𑆩𑆤𑆾 𑆤 𑆤𑆴𑆫𑇀𑆩𑆬𑆱𑇀𑆦𑆵𑆠𑆖𑆴𑆘𑇀𑆘𑆬𑆣𑆴𑆩𑆣𑇀𑆪𑆩𑆳𑆯𑇀𑆫𑆴𑆠𑆩𑇀 𑇆𑇒𑇆

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 ||

Notes:

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.

𑆑𑆴𑆁𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑆤𑆬𑇀𑆥𑆑𑆬𑇀𑆥𑆤𑆳𑆘𑆳𑆬𑆯𑆩𑇀𑆧𑆫𑆤𑆴𑆥𑆳𑆠𑆴𑆠𑆳𑆠𑇀𑆩𑆤𑆳𑆩𑇀 𑇅
𑆪𑆠𑇀𑆫 𑆤𑆳𑆱𑇀𑆠𑆴 𑆱𑆮𑆴𑆑𑆬𑇀𑆥𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆂 𑆱𑇀𑆦𑆵𑆠𑆩𑆿𑆒𑇀𑆪𑆯𑆴𑆮𑆱𑆕𑇀𑆓𑆩𑆾𑆠𑇀𑆱𑆮𑆂 𑇆𑇓𑇆

Kiṃtadarcanamanalpakalpanājālaśambaranipātitātmanām |
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 ||

Notes:

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.

𑆃𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆩𑆤𑆴𑆑𑆼𑆠𑆤𑆁 𑆥𑆢𑆁 𑆢𑆴𑆮𑇀𑆪𑆩𑆳𑆥𑇀𑆪𑆩𑆤𑆱𑆽𑆮 𑆮𑆸𑆠𑇀𑆠𑆪𑆂 𑇅

𑆪𑆠𑇀𑆫 𑆪𑆳𑆤𑇀𑆠𑆴 𑆮𑆴𑆬𑆪𑆁 𑆤 𑆱𑆫𑇀𑆮𑆠𑆂 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑆱𑆿 𑆥𑆫𑆳𑆨𑆮𑆂 𑇆𑇔𑇆

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), 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 ||

Notes:

Real Adoration is that in which afflictions of mind are dissolved.

𑆪𑆠𑇀𑆫 𑆮𑆫𑇀𑆰𑆠𑆴 𑆤 𑆒𑆼𑆖𑆫𑆵 𑆱𑇀𑆡𑆴𑆠𑆴𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆶𑆣𑆳𑆫𑆱𑆨𑆫𑆿𑆔𑆤𑆴𑆫𑇀𑆙𑆫𑆩𑇀 𑇅

𑆢𑆼𑆲𑆖𑆴𑆠𑇀𑆠𑆥𑆫𑆴𑆥𑆵𑆝𑆤𑆳𑆮𑆲𑆁 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑆱𑆿 𑆥𑆫𑆳𑆨𑆮𑆂 𑇆𑇕𑇆

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 ||

Notes:

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.

𑆒𑆼𑆖𑆫𑆵𑆥𑇀𑆫𑆨𑆸𑆠𑆴𑆥𑆚𑇀𑆖𑆑𑆳𑆠𑇀𑆩𑆤𑆳 𑆮𑇀𑆪𑆳𑆥𑇀𑆠𑆴𑆩𑆩𑇀𑆧𑆫𑆓𑆠𑆳𑆁 𑆤𑆴𑆨𑆳𑆬𑆪𑆤𑇀 𑇅

𑆲𑆸𑆢𑇀𑆮𑆴𑆑𑆳𑆱𑆱𑆶𑆨𑆓𑆳𑆁 𑆨𑆮𑆳𑆥𑆢𑆾 𑆪𑆠𑇀𑆫 𑆩𑆶𑆚𑇀𑆖𑆠𑆴 𑆤 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇖𑇆

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) 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 ||

Notes:

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.

𑆪𑆠𑇀𑆫 𑆱𑆳𑆲𑆱𑆱𑆩𑆳𑆣𑆴𑆱𑆁𑆯𑇀𑆫𑆪𑆂 𑆥𑇀𑆫𑆱𑇀𑆦𑆶𑆫𑆢𑇀𑆮𑆴𑆩𑆬𑆧𑆾𑆣𑆤𑆴𑆫𑇀𑆨𑆫𑆂 𑇅

𑆱𑇀𑆦𑆵𑆠𑆱𑆁𑆮𑆴𑆢𑆶𑆢𑆪𑆁 𑆤 𑆮𑆴𑆤𑇀𑆢𑆠𑆼 𑆱𑆫𑇀𑆮𑆮𑆸𑆠𑇀𑆠𑆴𑆰𑆶 𑆑𑆴𑆩𑆼𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇗𑇆

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 ||

Notes:

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.

𑆮𑆴𑆯𑇀𑆮𑆱𑆁𑆲𑆸𑆠𑆴𑆫𑆱𑆽𑆑𑆠𑆠𑇀𑆥𑆫𑆾𑆬𑆼𑆬𑆴𑆲𑆳𑆤𑆫𑆱𑆤𑆳𑆑𑆶𑆬𑆾𑆪𑆩𑆂 𑇅
𑆪𑆠𑇀𑆫 𑆖𑆴𑆖𑇀𑆗𑆴𑆒𑆴𑆯𑆴𑆒𑆳 𑆱𑆶𑆲𑆷𑆪𑆠𑆼 𑆬𑆵𑆬𑆪𑆽𑆮 𑆤 𑆑𑆴𑆩𑆼𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇘𑇆

Viśvasaṃhṛtirasaikatatparolelihānarasanākuloyamaḥ |
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 ||

Notes:

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.

𑆱𑇀𑆠𑆧𑇀𑆣𑆩𑆤𑇀𑆡𑆫𑆩𑆤𑆾𑆲𑆫𑆼𑆑𑇀𑆰𑆟𑆂 𑆥𑇀𑆫𑆾𑆬𑇀𑆬𑆱𑆠𑇀𑆥𑆶𑆬𑆑𑆖𑆶𑆩𑇀𑆧𑆴𑆠𑆳𑆤𑆤𑆂 𑇅
𑆩𑆣𑇀𑆪𑆩𑆳𑆁 𑆨𑆶𑆮𑆩𑆤𑆬𑇀𑆥𑆱𑆩𑇀𑆥𑆢𑆁 𑆪𑆠𑇀𑆫 𑆤𑆳𑆯𑇀𑆫𑆪𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇙𑇆

Stabdhamantharamanoharekṣaṇaḥ prollasatpulakacumbitānanaḥ |
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 ||

Notes:

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’.

𑆩𑆳𑆤𑆩𑆼𑆪𑆩𑆴𑆠𑆴𑆑𑆬𑇀𑆥𑆤𑆾𑆘𑇀𑆙𑆴𑆠𑆾𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆩𑆤𑆴𑆑𑆼𑆠𑆤𑆂 𑆯𑆴𑆮𑆂 𑇅
𑆓𑆳𑆞𑆓𑆳𑆞𑆩𑆮𑆓𑆳𑆲𑇀𑆪𑆠𑆼 𑆑𑇀𑆰𑆟𑆳𑆤𑇀𑆤𑆽𑆮 𑆪𑆠𑇀𑆫 𑆤𑆤𑆶 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇐𑇆

Mānameyamitikalpanojjhitonirvikāramaniketanaḥ śivaḥ |
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 ||

Notes:

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.

𑆮𑇀𑆪𑆾𑆩𑆑𑆬𑇀𑆥𑆩𑆩𑆴𑆠𑆁 𑆤𑆴𑆘𑆁 𑆮𑆥𑆶𑆫𑇀𑆮𑆵𑆑𑇀𑆰𑇀𑆪 𑆖𑆴𑆠𑇀𑆥𑆫𑆱𑆶𑆣𑆳𑆫𑆱𑆳𑆚𑇀𑆖𑆴𑆠𑆩𑇀 𑇅

𑆱𑇀𑆮𑆳𑆠𑇀𑆩𑆤𑆳𑆠𑇀𑆩𑆤𑆴 𑆤𑆴𑆫𑆱𑇀𑆠𑆑𑆬𑇀𑆥𑆤𑆾 𑆪𑆠𑇀𑆫 𑆲𑆸𑆰𑇀𑆪𑆠𑆴 𑆤 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆
𑇑𑇑𑇆

Vyomakalpamamitaṃ nijaṃ 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 ||

Notes:

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.

𑆤𑆴𑆫𑇀𑆤𑆴𑆑𑆼𑆠𑆤𑆴𑆫𑆶𑆥𑆳𑆣𑆴𑆤𑆴𑆫𑇀𑆩𑆬𑆱𑇀𑆦𑆳𑆫𑆖𑆴𑆢𑇀𑆫𑆮𑆴𑆩𑆫𑆵𑆖𑆴𑆱𑆕𑇀𑆖𑆪𑆽𑆂 𑇅
𑆮𑆴𑆯𑇀𑆮𑆩𑆳𑆫𑆖𑆴𑆠𑆩𑆵𑆑𑇀𑆰𑇀𑆪 𑆮𑆴𑆱𑇀𑆩𑆪𑆁 𑆪𑆠𑇀𑆫 𑆤𑆳𑆯𑇀𑆫𑆪𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇒𑇆

Nirniketanirupādhinirmalasphāracidravimarīcisaṅcayaiḥ |
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 ||

Notes:

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.

𑆪𑆠𑇀𑆫 𑆤𑆴𑆠𑇀𑆪𑆥𑆫𑆲𑆫𑇀𑆰𑆤𑆴𑆫𑇀𑆨𑆫𑆯𑇀𑆖𑆴𑆠𑇀𑆱𑆶𑆣𑆳𑆫𑆱𑆤𑆴𑆥𑆳𑆤𑆔𑆷𑆫𑇀𑆟𑆴𑆠𑆂 𑇅
𑆣𑇀𑆪𑆳𑆤𑆪𑆾𑆓𑆑𑆬𑆤𑆳𑆱𑆶 𑆬𑆘𑇀𑆘𑆠𑆼 𑆤𑆵𑆫𑆱𑆳𑆱𑆶 𑆤 𑆑𑆴𑆩𑆼𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇓𑇆

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 ||

Notes:

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.

𑆯𑆑𑇀𑆠𑆴𑆮𑆴𑆱𑇀𑆠𑆫𑆮𑆴𑆩𑆫𑇀𑆯𑆮𑆴𑆱𑇀𑆦𑆶𑆫𑆠𑇀𑆑𑆤𑇀𑆢𑆪𑆶𑆓𑇀𑆩𑆪𑆶𑆓𑆥𑆢𑇀𑆮𑆴𑆓𑆳𑆲𑆤𑆳𑆠𑇀 𑇅
𑆨𑆽𑆫𑆮𑆁 𑆮𑆥𑆶𑆫𑆶𑆢𑆳𑆫𑆖𑆼𑆰𑇀𑆛𑆴𑆠𑆁 𑆪𑆠𑇀𑆫 𑆤 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇔𑇆

Śaktivistaravimarśavisphuratkandayugmayugapadvigāhanāt |
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 ||

Notes:

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.

𑆅𑆤𑇀𑆢𑇀𑆫𑆴𑆪𑆼𑆰𑆶 𑆮𑆴𑆰𑆪𑆳𑆤𑆶𑆮𑆫𑇀𑆠𑆴𑆰𑆶 𑆥𑇀𑆫𑆳𑆟𑆮𑆫𑇀𑆠𑇀𑆩𑆤𑆴 𑆤𑆴𑆘𑆥𑇀𑆫𑆮𑆳𑆲𑆑𑆼 𑇅

𑆑𑆳𑆥𑆴 𑆤𑆴𑆫𑇀𑆮𑆸𑆠𑆴𑆩𑆪𑆵 𑆖𑆴𑆢𑆷𑆫𑇀𑆘𑆴𑆠𑆳 𑆪𑆠𑇀𑆫 𑆤𑆾𑆬𑇀𑆬𑆱𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇕𑇆

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 ||

Notes:
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.

𑆢𑆴𑆮𑇀𑆪𑆒𑆼𑆖𑆫𑆢𑆸𑆯𑆳 𑆤𑆴𑆫𑆵𑆲𑆪𑆳 𑆤𑆳𑆢𑆧𑆴𑆤𑇀𑆢𑆶𑆩𑆪𑆨𑆳𑆮𑆱𑆚𑇀𑆖𑆪𑆩𑇀 𑇅

𑆪𑆠𑇀𑆫 𑆯𑆶𑆰𑇀𑆑𑆩𑆴𑆮 𑆥𑆳𑆮𑆑𑆱𑇀𑆠𑆸𑆟𑆁 𑆤 𑆑𑇀𑆰𑆪𑆁 𑆤𑆪𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇖𑇆

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 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 ||

Notes:

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.

𑆯𑆳𑆤𑇀𑆠𑆴𑆩𑆼𑆠𑆴 𑆤 𑆮𑆴𑆑𑆬𑇀𑆥𑆮𑆴𑆥𑇀𑆬𑆮𑆯𑇀𑆖𑆴𑆖𑇀𑆖𑆩𑆠𑇀𑆑𑆸𑆠𑆴𑆫𑆱𑆾 𑆤 𑆮𑆫𑇀𑆣𑆠𑆼 𑇅

𑆬𑆶𑆥𑇀𑆪𑆠𑆼 𑆤 𑆔𑆤𑆮𑆳𑆱𑆤𑆳𑆮𑆤𑆁 𑆑𑆳𑆥𑆴 𑆠𑆸𑆥𑇀𑆠𑆴𑆫𑆱𑆤𑆳 𑆤 𑆘𑆳𑆪𑆠𑆼 𑇆𑇑𑇗𑇆

𑆩𑆤𑇀𑆪𑆠𑆼 𑆤 𑆑𑆸𑆠𑆑𑆸𑆠𑇀𑆪𑆠𑆳𑆁 𑆩𑆤𑆾𑆢𑇀𑆮𑆽𑆠𑆩𑆼𑆔𑆠𑆴𑆩𑆴𑆫𑆁 𑆤 𑆨𑆴𑆢𑇀𑆪𑆠𑆼 𑇅

𑆪𑆠𑇀𑆫 𑆢𑆾𑆰𑆯𑆠𑆱𑆚𑇀𑆑𑆶𑆬𑆁 𑆩𑆤𑆾 𑆤 𑆥𑇀𑆫𑆱𑆵𑆢𑆠𑆴 𑆑𑆴𑆩𑆼𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇘𑇆

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 ||
𑆖𑆴𑆤𑇀𑆤𑆨𑆂 𑆱𑆫𑆱𑆴 𑆱𑆳𑆫𑆱𑆵𑆁 𑆥𑆫𑆳𑆁 𑆯𑆑𑇀𑆠𑆴𑆩𑆖𑇀𑆗𑆮𑆴𑆨𑆮𑆳𑆁 𑆥𑇀𑆫𑆧𑆾𑆣𑆪𑆤𑇀 𑇅
𑆩𑆤𑇀𑆠𑇀𑆫𑆮𑆵𑆫𑇀𑆪𑆩𑆩𑆴𑆠𑆁 𑆤𑆴𑆱𑆫𑇀𑆓𑆠𑆾 𑆪𑆠𑇀𑆫 𑆤𑆳𑆯𑇀𑆫𑆪𑆠𑆴 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇑𑇙𑇆

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 ||

Notes:

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.

𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆳𑆫𑆩𑆘𑆫𑆁 𑆤𑆴𑆫𑆳𑆩𑆪𑆁 𑆤𑆴𑆫𑇀𑆮𑆴𑆑𑆬𑇀𑆥𑆩𑆩𑆴𑆠𑆁 𑆤𑆴𑆘𑆁 𑆮𑆥𑆶𑆂 𑇅

𑆮𑆵𑆑𑇀𑆰𑇀𑆪 𑆘𑆤𑇀𑆩𑆩𑆫𑆟𑆾𑆢𑇀𑆪𑆠𑆁 𑆨𑆪𑆁 𑆪𑆠𑇀𑆫 𑆩𑆶𑆚𑇀𑆖𑆠𑆴 𑆤 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇒𑇐𑇆

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), 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 ||

Notes:

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.

𑆯𑆳𑆤𑇀𑆠𑆮𑆵𑆖𑆴𑆖𑆪𑆱𑆴𑆤𑇀𑆣𑆶𑆱𑆤𑇀𑆤𑆴𑆨𑆳𑆁 𑆱𑆫𑇀𑆮𑆱𑆁𑆮𑆴𑆢𑆶𑆢𑆪𑆳𑆮𑆤𑆴𑆁 𑆥𑆫𑆳𑆩𑇀 𑇅

𑆱𑆸𑆰𑇀𑆠𑆴𑆱𑆁𑆱𑇀𑆡𑆴𑆠𑆴𑆬𑆪𑆥𑇀𑆫𑆯𑆑𑇀𑆠𑆴𑆨𑆴𑆫𑇀𑆮𑆴𑆯𑇀𑆮𑆱𑆶𑆤𑇀𑆢𑆫𑆮𑆴𑆮𑆫𑇀𑆠𑆮𑆫𑇀𑆠𑆴𑆤𑆵𑆩𑇀
𑇆𑇒𑇑𑇆
𑆯𑆑𑇀𑆠𑆴𑆖𑆑𑇀𑆫𑆥𑆫𑆩𑆳𑆣𑆴𑆢𑆼𑆮𑆠𑆳𑆩𑆩𑇀𑆧𑆫𑆥𑇀𑆫𑆡𑆩𑆨𑆷𑆩𑆴𑆑𑆳𑆩𑆘𑆳𑆩𑇀 𑇅
𑆩𑆕𑇀𑆓𑆬𑆳𑆩𑆱𑆩𑆩𑆤𑇀𑆠𑇀𑆫𑆩𑆳𑆠𑆫𑆁 𑆪𑆠𑇀𑆫 𑆥𑆯𑇀𑆪𑆠𑆴 𑆤 𑆑𑆴𑆁 𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇒𑇒𑇆

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 (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 ||

𑆱𑆾𑆩𑆱𑆷𑆫𑇀𑆪𑆢𑆲𑆤𑆼𑆤𑇀𑆣𑆤𑆾𑆢𑇀𑆪𑆠𑆱𑇀𑆦𑆵𑆠𑆖𑆴𑆘𑇀𑆘𑇀𑆮𑆬𑆤𑆢𑆵𑆥𑇀𑆠𑆴𑆨𑆳𑆱𑇀𑆮𑆫𑆂 𑇅
𑆢𑆶𑆫𑇀𑆤𑆴𑆫𑆵𑆑𑇀𑆰𑇀𑆪𑆓𑆠𑆴𑆫𑆑𑇀𑆫𑆩𑆂 𑆯𑆴𑆮𑆾 𑆨𑆳𑆠𑆴 𑆪𑆠𑇀𑆫 𑆤 𑆑𑆴𑆩𑆼𑆠𑆢𑆫𑇀𑆖𑆤𑆩𑇀 𑇆𑇒𑇓𑇆

Somasūryadahanendhanodyatasphītacijjvalanadīptibhāsvaraḥ |
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 ||

Notes:

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?

𑆄𑆠𑇀𑆩𑆤𑆳𑆠𑇀𑆩𑆤𑆴 𑆤 𑆘𑆳𑆤𑆠𑆼 𑆮𑆴𑆣𑆴𑆁 𑆤𑆴𑆱𑇀𑆠𑆫𑆕𑇀𑆓𑆥𑆫𑆧𑆾𑆣𑆨𑆳𑆱𑇀𑆮𑆫𑆳𑆂 𑇅

𑆪𑆠𑇀𑆥𑆢𑆱𑇀𑆡𑆴𑆠𑆴𑆘𑆶𑆰𑆾 𑆩𑆲𑆳𑆘𑆤𑆳𑆂 𑆩𑆶𑆑𑇀𑆠𑆴𑆱𑆁𑆱𑆸𑆠𑆴𑆱𑆩𑆳𑆤𑆧𑆶𑆢𑇀𑆣𑆪𑆂 𑇆𑇒𑇔𑇆

𑆪𑆢𑇀𑆪𑆢𑆳𑆥𑆠𑆠𑆴 𑆮𑆼𑆢𑇀𑆪𑆠𑆳𑆨𑆶𑆮𑆁 𑆠𑆼𑆤 𑆠𑆼𑆤 𑆤𑆤𑆶 𑆪𑆢𑇀𑆮𑆴𑆮𑆫𑇀𑆘𑆴𑆠𑆩𑇀 𑇅

𑆤𑆴𑆠𑇀𑆪𑆤𑆴𑆫𑇀𑆩𑆬𑆱𑆩𑆳𑆣𑆴𑆨𑆷𑆩𑆪𑆾 𑆪𑆠𑇀𑆥𑆢𑆼 𑆮𑆴𑆩𑆠𑆴𑆧𑆳𑆬𑆑𑆬𑇀𑆥𑆤𑆳 𑇆𑇒𑇕𑇆

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 ||

Notes:

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.

𑆪𑆢𑇀𑆮𑆴𑆯𑆸𑆕𑇀𑆒𑆬𑆩𑆲𑆾𑆢𑆪𑆾𑆬𑇀𑆬𑆱𑆖𑇀𑆗𑆑𑇀𑆠𑆴𑆥𑆳𑆠𑆮𑆯𑆠𑆾 𑆮𑆴𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑇅
𑆠𑆠𑇀𑆥𑆢𑆁 𑆪𑆢𑆴 𑆓𑆶𑆫𑆶𑆥𑇀𑆫𑆱𑆳𑆢𑆠𑆾 𑆬𑆧𑇀𑆣𑆩𑆶𑆠𑇀𑆠𑆩𑆩𑆡𑆳𑆫𑇀𑆖𑆴𑆠𑆂 𑆯𑆴𑆮𑆂 𑇆𑇒𑇖𑇆

Yadviśṛṅkhalamahodayollasacchaktipātavaśato vijṛmbhate |
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 ||

Notes:

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.

𑆨𑆳𑆮𑆱𑆚𑇀𑆖𑆪𑆮𑆴𑆩𑆶𑆑𑇀𑆠𑆮𑆴𑆓𑇀𑆫𑆲𑆳 𑆮𑆴𑆯𑇀𑆮𑆩𑆪𑇀𑆪𑆥𑆴 𑆥𑆫𑆥𑇀𑆫𑆡𑆳𑆠𑇀𑆩𑆴𑆑𑆳 𑇅

𑆑𑆳𑆥𑆴 𑆱𑆁𑆮𑆴𑆢𑆩𑆬𑆳𑆩𑇀𑆧𑆫𑆥𑇀𑆫𑆨𑆳 𑆘𑆸𑆩𑇀𑆨𑆠𑆼 𑆪𑆢𑆴 𑆠𑆢𑆫𑇀𑆖𑆴𑆠𑆂 𑆯𑆴𑆮𑆂 𑇆𑇒𑇗𑇆

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 ||

𑆑𑆴𑆚𑇀𑆖𑆤𑆳𑆥𑆴 𑆤 𑆮𑆴𑆩𑆶𑆖𑇀𑆪𑆠𑆼 𑆑𑇀𑆮𑆖𑆴𑆠𑇀𑆑𑆴𑆚𑇀𑆖𑆤𑆳𑆥𑆴 𑆤 𑆖 𑆓𑆸𑆲𑇀𑆪𑆠𑆼

𑆑𑇀𑆮𑆖𑆴𑆠𑇀 𑇅
𑆱𑇀𑆮𑆁 𑆮𑆥𑆶𑆫𑇀𑆮𑆴𑆩𑆬𑆧𑆾𑆣𑆤𑆴𑆫𑇀𑆨𑆫𑆁 𑆩𑆸𑆯𑇀𑆪𑆠𑆼 𑆪𑆢𑆴 𑆠𑆢𑆫𑇀𑆖𑆴𑆠𑆂 𑆯𑆴𑆮𑆂 𑇆𑇒𑇘𑇆

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 ||

𑆨𑆽𑆫𑆮𑆳 𑆮𑆴𑆮𑆴𑆣𑆑𑆬𑇀𑆥𑆤𑆳𑆠𑇀𑆩𑆑𑆳𑆂 𑆥𑇀𑆫𑆾𑆬𑇀𑆬𑆱𑆤𑇀𑆠𑆴 𑆧𑆲𑆮𑆱𑇀𑆠𑆠𑆾’𑆩𑇀𑆧𑆴𑆑𑆳𑆂 𑇅

𑆱𑆳 𑆪𑆠𑆂 𑆱𑇀𑆦𑆶𑆫𑆠𑆴 𑆠𑆠𑇀𑆥𑆫𑆁 𑆥𑆢𑆁 𑆨𑆳𑆠𑆴 𑆖𑆼𑆢𑇀𑆓𑆶𑆫𑆶𑆢𑆸𑆯𑆳 𑆯𑆴𑆮𑆾’𑆫𑇀𑆖𑆴𑆠𑆂 𑇆𑇒𑇙𑇆

Bhairavā vividhakalpanātmakāḥ 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 ||

Notes:

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.

𑆄𑆱𑆳𑆢𑆴𑆠𑆁 𑆓𑆶𑆫𑆶𑆩𑆶𑆒𑆳𑆢𑆴𑆢𑆩𑆥𑇀𑆫𑆪𑆠𑇀𑆤𑆱𑆴𑆢𑇀𑆣𑆁
𑆯𑆴𑆮𑆳𑆫𑇀𑆖𑆤𑆩𑆥𑆳𑆥𑆣𑆴𑆪𑆳𑆩𑆮𑆳𑆥𑇀𑆪𑆩𑇀 𑇅
𑆪𑆠𑇀𑆠𑆤𑇀𑆩𑆪𑆳𑆤𑆴𑆓𑆢𑆴𑆠𑆁 𑆠𑆢𑆤𑆬𑇀𑆥𑆮𑆳𑆚𑇀𑆖𑆳
𑆱𑆩𑇀𑆧𑆾𑆣𑆤𑆳𑆪 𑆱𑆶𑆣𑆴𑆪𑆳𑆁 𑆯𑆴𑆮𑆨𑆑𑇀𑆠𑆴𑆨𑆳𑆘𑆳𑆩𑇀 𑇆𑇓𑇐𑇆

Āsāditaṃ gurumukhādidamaprayatnasiddhaṃ
śivārcanamapāpadhiyāmavāpyam |
Yattanmayānigaditaṃ tadanalpavāñcā
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 ||

𑆃𑆤𑆮𑆖𑇀𑆗𑆴𑆤𑇀𑆤𑆖𑆴𑆢𑇀𑆮𑇀𑆪𑆾𑆩𑆥𑆫𑆩𑆳𑆩𑆸𑆠𑆧𑆸𑆁𑆲𑆴𑆠𑆂 𑇅
𑆤𑆳𑆓𑆳𑆨𑆴𑆣𑆾 𑆮𑇀𑆪𑆣𑆳𑆢𑆼𑆤𑆳𑆁 𑆥𑆫𑆩𑆳𑆫𑇀𑆖𑆤𑆠𑇀𑆫𑆴𑆁𑆯𑆴𑆑𑆳𑆩𑇀𑇆

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). ||

𑇆𑆅𑆠𑆴
𑆯𑇀𑆫𑆵𑆩𑆲𑆳𑆩𑆳𑆲𑆼𑆯𑇀𑆮𑆫𑆤𑆳𑆓𑆮𑆴𑆥𑆯𑇀𑆖𑆴𑆢𑇀𑆮𑆴𑆫𑆖𑆴𑆠𑆳𑆥𑆫𑆩𑆳𑆫𑇀𑆖𑆤𑆠𑇀𑆫𑆴𑆁𑆯𑆴𑆑𑆳
𑆱𑆩𑆳𑆥𑇀𑆠𑆳𑇆

|| 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"

Translated from Sanskrit by David Durvāsāḥ