Tuesday, 25 September 2012

Sivamänasa-Püjä

Çivamänasa-Püjä

Spiritual emotion is roused to a high pitch by the recitation of stotras, which are therefore regarded as the most tangible form of worship – a point nicely expressed in the well-known verse of the Çivamänasa-Püjä, itself inspired by an Upaniñadic text –

Mänasa-Püjä means a mental worship. It is a form of saguna-brahma-vishaya-mänasa-vyäpara, meaning it is a mental activity relating to Saguëa-Brahman.

In Çivamänasa-Püjä, the entire form of worship is done mentally. Whatever is performed with the limbs in a regular Püjä, is done mentally, but very vividly, as though it is done physically. This is called mänasa-püjä. It is as effective as the physical ritual, and sometimes more effective, if it is made real.

The püjä that is performed physically at an altar can also be performed mentally. How real it is? When one is doing püjä mentally, one can pick up a flower at will. When one does it for real, one need to fetch the flowers. One can do the püjä quite vividly in one’s mind. One gets a certain insight into the ways of the thinking also. Besides that, it generates a condition for discovering the devotee in one. Just as one becomes a friend by behaving in a friendly manner, similarly one can become a devotee by being devout. The Çivamänasa-Püjä has a cultural overtone naturally, because it is composed by Çri Çaìkara. The method of worship is based on how it is done in India.




Text in Roman script with Translation

ratnaih kalpitam-äsanam himajalaih snänam ca divyämbaram
nänä-ratna-vibhüshitam mrgamadämodänkitam candanam |
jäté-campaka-bilvapatra-racitam pushpam ca dhüpam tathä
dépam deva dayänidhe pasupate hrt-kalpitam grhyatäm ||1||

I offer you mentally, a throne studded with precious stones, a bath with Ganga-water, celestial robes adorned with many gems, sandalwood paste mixed with musk to anoint your body, jasmine and campa flowers and Bilva leaves, burning incense and a shining flame. O! Self-effulgent Lord! Ocean of compassion, and the Lord of all living beings, may you receive what I offer with all my heart and mind. (1)

sauvarne navaratna-khanda-racite pätre ghrtam päyasam
bhakshyam panca-vidham payodadhiyutam rambhäphalam pänakam |
säkänämayutam jalam rucikaram karpüra-khandojjvalam
tämbülam manasä mayä viracitam bhaktyä prabho svékuru ||2||

I offer you mentally with great devotion, payasam made with ghee (clarified butter) in  a golden bowl inlaid with nine precious stones, the five kind of food made with milk and curd, many vegetables, fruit-salad with bananas, clean and tasty water, betel leaf and nut mixed with camphor. May you receive them, O Lord! (2)


chatram cämarayor-yugam vyajanakam cädarsakam nirmalam
vinä-bhei-mrdanga-kähalakalä-gétam ca nrtyam tathä |
säshtängam pranatih stutir-bahuvidhä hi-etat-samastam mayä
sankalpena samarpitam tava vibho! püjäm grhänam prabho! ||3||

Along with my sankalpa (volition), I offer you a pair of fans, an umbrella, and a spotless mirror, musical performance of Vinä, Bheri, and Mrdanga, followed by a dance performance, my ashtanga-namaskaram, and this manifold eulogy. O Lord! Who is all pervasive, may you please receive this worship! (3)

ätmä tvam girijä matih sahacaräh pränäh saréram grham
püjä te vishayopabhoga-racanä nidrä samädhi-sthitih |
sancärah padayoh pradakshina-vidhih stoträni sarvä giro-
yad-yat-karma karomi tat-tad-akhilam sambho! tavärädhanam ||4||
   
Thou art Ätman; Girija thy spouse, is the mind; thine attendants are the vital breaths; thy abode is the body; thy worship lies in ministering to the enjoyment of the sense objects or projection of the sensuous world of enjoyment; the repose in sleep constitutes samadhi; our locomotion is tantamount to the process of circumambulation with the feet; all the words are hymns to thee. O Sambhu (Siva), all that I perform is thy worship.

My body is your temple. My mind is wedded to you. My five organs of action and my physiological functions are your servants. My body is a house for you. I offer you all the pleasure of my senses. I remain resolved in you, in my sleep. Whenever I walk, I am going around you. Everything I say is in praise of you. Whatever I do is a form of worship unto you, O Lord! (4)

kara-carana-krtam väk-käyajam karmajam vä
sravana-nayanajam vä mänasam väparädham |
vihitam-avihitam vä sarvam-etat ksamasva
jaya jaya karunäbdhe sré-mahadeva-sambho !||5||

Whatever omissions and commissions I have performed with my hands, legs, speech, body, sense organs, organs of action, whatever I may have done with reference to enjoined (vihitam) or prohibited (avihitam) {alternate reading - known (viditam) or unknown (aviditam)} actions, please forgive them all, O! Lord Mahädeva! O! Ocean of compassion! (5)




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