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Hindu Bhakti Stotras (Devotional Hymns) Index
Nirguna Manasa Puja
By Adi Shankaracharya; Translated by P. R. Ramachander
Works of Adi Shankaracharya, Stotras of Adi Shankaracharya, Hymns of Adi Shankara, Gauri Dasakam, Govindashtakam, Dakshinamuthy Stotram, Brahma Jnanavali Mala, Bhashyas of Adi Shankara, Soundaryalahari, Shivanandalahari, Atma Bhodha, Vivekachudamani
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The disciple said:
1. In the indivisible Satchidananda whose nature
is only unconditioned, and which is also the non-dual state, how is
worship prescribed?
2. Where is the invocation (avahana) of the
Fullness, and the seat (asana) of the All-supporting How is there
washing of the feet (padya), offering of water (arghya) and sipping
(achamana) for the limpid and Pure One?
3. How is there bathing
(snana) for the Immaculate, and clothing (vasa) for the womb of the
universe? How is there a sacred thread (upavita) for Him who is without
lineage and caste?
4. How is there sandal paste (gandha) for the
Unattached, and flowers (pushpa) for the Odorless? What is the jewel
(bhusha) of the Undifferentiated? What ornament (alamkara) for the
Formless?
5. What use of incense (dhupa) for the Spotless, or of
lamps (dipa) for the Witness of everything? What is here the
food-offering (naivedyam) for Him who is satiated only with His own
bliss?
6-7. How does one prepare betel (tambula) for the Rejoicer
of the universe? He whose nature is self-luminous consciousness, that
Illuminator of the sun and other stars, who is sung by shrutis, how is
there for Him the light- waving ceremony (nirajana) What
circumambulation (pradakshina) for the Infinite? What prostration
(pranama) for the non-dual Reality?
8. For Him who is unknowable by
the words of the Vedas, what praise (stotra) is prescribed? How is
there the ceremony of dismissal (udavasana) for Him who is established
inside and outside?
The Guru said:
9. I worship the symbol
of the Self (atmalinga) shining like a jewel and situated in the
heart-lotus within the city of illusion, with the ablutions (abhisheka)
of the unsullied mind from the river of faith, always, with the flowers
of samadhi, for the sake of non-rebirth.
10. I am the One, the
Ultimate. Thus one should invoke (avahayet) Lord Siva. Then one should
prepare the seat (asana), that is thinking of the self-established Self.
11.
I have no contact with the dust of virtue and sin. Thus should the wise
one offer washing of the fet (padya), that is such knowledge destroying
all sins.
12. One should pour forth tha handful of water which is
the root - ignorance held from time without beginning. This is verily
the water- offering (arghya) of the symbol of the Self.
13. Indra
and other beings drink only the tiny fraction of a drop from the waves
of the bliss ocean of Brahman. That meditation is considered as the
sipping (achamana).
14. All the worlds are bathed verily by the
water of Brahma's bliss which is indivisible. That meditation is the
ablution (abhishechana) of the Self.
15. I am the light of
Consciousness without any veil. This thinking is the holy cloth (sad
vastram) of the symbol of the Self. Thus should think the wise one.
16. I am the thread of the garland of all the worlds which are in the
nature of the three gunas. This conviction is verily considered here as
the highest sacred thread (upavIta).
17. This manifold world
mingled with numerous impressions is supported by me, and by no other.
This meditation is the sandal paste (chandana) of the Self.
18.
With the sesamum-flowers in the form of renunciation of the activity of
sattva, rajas, and tamas, one should always worship (yajet) the symbol
of the Self, for attaing liberation while living.
19. With the
non-dual Bel leaves devoid of the triple distinction between the Lord,
the guru, and the Self, one should worship (yajet) Lord Siva that is
symbol of the Self.
20. One should think of His incense (dhupa) as
the giving up of all impressions. The wise one should show the lamp
(dipa) that is the realization of the luminous Self.
21. The
food-offering (naivedyam) of the symbol of the Self is the big rice
pudding known as the egg-universe of Brahma. Do drink the sweet nectar
of bliss that is the delightful beverage (upasechana) of Mrityu or Lord
Siva.
22. One should remember that cleansing the remnants of
ignorance with the water of knowledge, is the washing of hands (hasta
prakshalana) of the pure symbol of the Self.
23. Giving up the use
of the objects of passion, this is the chewing of betel (tambula) of
Lord Siva, the supreme Self who is devoid of the attributes beginning
with passion.
24. Knowledge on one's own nature of Brahman, most
shining, and burning to destruction the darkness of ignorance, that is
here the waving of lights (nirajana) of the Self.
25. The vision of
the manifold Brahman is the ornament (alamkritam) with garlands. Then
one should remember the vision of the all- blissful nature of the Self,
as the handful of flowers. (pushpanjali).
26. Thousands of Brahma's
mundane eggs revolve in me, the Lord, whose nature is immovable and
steady like a heap. This meditation is the circumambulation
(pradakshina).
27. I am verily worthy of a universal salutation.
Apart from my true Self, none is so worthy of salutation. This
reflection is verily here the salutation (vandana) of the symbol of
one's own Self.
28. The idea of the unreality of duties is termed
as the saintly act (sat kriya) of the Self. Thinking of the Self as
being beyond names and forms, this is the praise of his name (nama
kirtana).
29. The hearing (shravana) of that God is the thought of
the unreality of things to be heard of. The reflection (manana) of the
symbol of the Self is the thought of the unreality of things to be
reflected on.
30-31. Knowledge of the unreality of things to be
contemplated upon, is the deep meditation (nididhyasana) of the Self.
Devotedness to the Self by the absence of all delusion and distraction,
is named the perfect steadiness (samadhi) of the Self; and not delusion
of one whose mind rests on something else. This is called the eternal
reposeof the mind (chitta vishranti) in Brahman itself.
32-33. Thus
performing till death or even for a moment this worship of the symbols
of one's own Self, which is expounded according to Vedanta, one who is
well concentrated should give up the illusion of all bad impressions,
as dust from the feet. Having shaken off the mass of ignorance and
pain, one attains the bliss of liberation
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