Nirguna Manasa Puja

By Sri Adi Sankaracharya, Translated by Swami Yogananda Sarasvati

The disciple asked: 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.

The wise one should show the lamp (dipa) that is the realization of the luminous Self. 26. 22. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman. whose nature is immovable and steady like a heap. This meditation is the sandal paste (chandana) of the Self. One should think of His incense (dhupa) as the giving up of all impressions. 17. 20. Giving up the use of the objects of passion. the Lord. 14. 21.' That meditation is the ablution (abhishechana) of the Self. Knowledge on one's own nature of Brahman. This thinking is the holy cloth (sad vastram) of the symbol of the Self. 15. 24. 16. With the non-dual Bel leaves devoid of the triple distinction between the Lord.' That meditation is considered as the sipping (achamana). one should always worship (yajet) the symbol of the Self.13. One should remember that cleansing the remnants of ignorance with the water of knowledge. This conviction is verily considered here as the highest sacred thread (upavIta). most shining. `I am the light of Consciousness without any veil'. and by no other'. Thus should think the wise one.blissful nature of the Self. the guru. and the Self. and burning to destruction the darkness of ignorance. that is here the waving of lights (nirajana) of the Self. this is the chewing of betel (tambula) of Lord Siva. (pushpanjali). `All the worlds are bathed verily by the water of Brahma's bliss which is indivisible. and tamas. . rajas. `I am the thread of the garland of all the worlds which are in the nature of the three gunas'. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. 18. as the handful of flowers. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. `Thousands of Brahma's mundane eggs revolve in me. `This manifold world mingled with numerous impressions is supported by me. for attaing liberation while living.' This meditation is the circumambulation (pradakshina). the supreme Self who is devoid of the attributes beginning with passion. Then one should remember the vision of the all. 23. is the washing of hands (hasta prakshalana) of the pure symbol of the Self. 25. 19. one should worship (yajet) Lord Siva that is symbol of the Self. With the sesamum-flowers in the form of renunciation of the activity of sattva.

is named the perfect steadiness (samadhi) of the Self. Thus performing till death or even for a moment this worship of the symbols of one's own Self. Apart from my true Self. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself. and not delusion of one whose mind rests on something else. Thinking of the Self as being beyond names and forms. Having shaken off the mass of ignorance and pain.27. Knowledge of the unreality of things to be contemplated upon.' This reflection is verily here the salutation (vandana) of the symbol of one's own Self. which is expounded according to Vedanta. one attains the bliss of liberation . as dust from the feet. is the deep meditation (nididhyasana) of the Self. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on. one who is well concentrated should give up the illusion of all bad impressions. Devotedness to the Self by the absence of all delusion and distraction. none is so worthy of salutation. 29. `I am verily worthy of a universal salutation. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. 28. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. 30-31. 32-33. this is the praise of his name (nama kirtana).

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