Yoga Vasishtha on Devotion

[Guest guest]

Namaste!

 

Recently Sadanandaji mentioned the Yoga Vasishtha as an authentic

text of Advaita. Being unfamiliar with this text, I did a web

search. One good site is Deb Platt's Mysticism in World Religions,

which has many quotes from many famous scriptures and gurus. Here is

what I found on the subject of devotion (i.e. Bhakti, more or less,

according to who you ask):

 

http://www.digiserve.com/mystic/Hindu/Vasishtha/

 

 

 

BEING DEVOTED

(Quotations from Vasishtha)

 

Shiva :

This Lord is not to be worshipped by material substances but by one's

own consciousness. Not by waving of lamps nor lighting incense, nor

by offering flowers nor even by offering food or sandal-paste. He is

attained without the least effort; he is worshipped by

self-realisation alone. This is the supreme meditation, this is the

supreme worship: the continuous and unbroken awareness of the

indwelling presence, inner light or consciousness. While doing

whatever one is doing -- seeing, hearing, touching, smelling, eating,

moving, sleeping, breathing or talking -- one should realize one's

essential nature as pure consciousness. Thus does one attain

liberation...

 

This worship is performed day and night perpetually, with the objects

that are effortlessly obtained, and are offered to the Lord with a

mind firmly established in equanimity and in the right spirit (for

the Lord is consciousness and cares only for the right spirit)...

 

.... One should look with equal vision upon that which is pleasant and

beautiful through and through and that which in unendurably

unpleasant. Thus should one worship the self.

 

.... One should worship the self after having abandoned the

distinction between the desirable and the undesirable, or even while

relying on such a distinction (but using them as the materials for

the worship).

 

.... Established in this state of equanimity, the wise man should

experience infinite expansion within himself while carrying our his

natural actions externally without craving or rejection. Such is the

nature of the worshipper of this intelligence. In his case, delusion,

ignorance and egosense do not arise even in dream. Remain in this

sate, O sage, experiencing everything as a child does. Worship the

Lord of the body (the intelligence that pervades it) with all that is

brought to you by time, circumstance and environment, and rest in

supreme peace devoid of desire.

(pp. 379-383)

 

Vasishtha (speaking to Rama):

From the time the Lord instructed me, I have been performing the

worship of the infinite self. By the grace of such worship, though I

am constantly engaged in various activities I am free form sorrow. I

perform the worship of the self, who is undivided though apparently

divided, with the flowers of whatever comes to me naturally and

whatever actions are natural to me.

(p. 387

[Guest guest]

--- Benjamin Root <orion777ben wrote:

Here is

> what I found on the subject of devotion (i.e. Bhakti, more or less,

> according to who you ask):

>

> http://www.digiserve.com/mystic/Hindu/Vasishtha/

 

Beautiful Benjamin,

 

Sloka-s 8,9,10 of Ch.V of B.Geeta essentially talks the same thing in

terms of seeing, hearing, touching, etc etc ...... a big list of

activities - yet says I am not the doer of any of these.

 

We are doing those specific sloka-s in our Sunday Geeta Class.

 

I would like to get hold of those sloka-s from Yoga VashisshTa.

 

Hari OM!

Sadananda

 

=====

What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

The New Search - Faster. Easier. Bingo.

http://search.

[Guest guest]

Namaste!

 

Sadanandaji said:

>I would like to get hold of those sloka-s from Yoga VashisshTa.

 

My web search has revealed little more on the Yoga Vasishtha than the

quotes that can be found at the site indicated in my last post,

namely,

 

 

http://www.digiserve.com/mystic/Hindu/Vasishtha/

 

 

It seems as though the only widely available English translation is

by a Swami Venkatesananda and costs money.

 

 

Let me emphasize to the list: I have seen no clearer statement of

Advaita than the quotes at the above site. They are at least as

clear as Ramana and Nisargadatta and perhaps a tad clearer. Highly

recommended.

 

By the way, since that is an 'authentic' Advaitin text, it lays to

rest any residual concerns I had about the relation of Buddhism to

Advaita, especially regarding Buddhist Emptiness or Void vs. Vedantic

Self or Consciousness. The Buddhist Void is not to be understood as

Nothingness but as Pure Consciousness devoid of particularly

attributes, especially as superimposed by the mind. Maybe not all

Buddhists would agree, but those from a nondual tradition will, and I

can cite count references to back me up.

 

 

Here are a few interesting quotes (see esp. the last two):

 

That self is empty like space; but it is not nothingness, since it is

consciousness. It is: yet because it cannot be experienced by the

mind and senses, it is not. It being the self of all, it is not

experienced (as the object of experience) by anyone. Though one, it

is reflected in the infinite atoms of existence and hence appears to

be many. This appearance is however unreal... But the self is not

unreal. It is not a void or nothingness: for it is the self of all...

 

That self or infinite consciousness is, from the ordinary point of

view, the creator, the protector and the overlord of all; and yet

from the absolute point of view, in reality, being the self of all,

it has no such limited roles.

(pp. 101-102)

 

Is there a difference between pure consciousness and utter void? Even

if there is, it is impossible to put it into words.

(p. 513)

 

When the mind perceives duality, then there is both duality and its

counterpart which is unity. When the mind drops the perceptions of

duality, there is neither duality nor unity. When one is firmly

established in the oneness of the infinite consciousness, whether he

is quiet or actively engaged in work, then he is considered to be at

peace with himself. When one is thus established in the supreme

state, it is also known as the state of non-self or the state of

knowledge of the void or emptiness.

(p. 91)

 

 

Om!

Benjamin

[Guest guest]

advaitin, Benjamin Root <orion777ben>

wrote:

>

> Namaste!

>

> Sadanandaji said:

> >I would like to get hold of those sloka-s from Yoga VashisshTa.

>

> My web search has revealed little more on the Yoga Vasishtha than

the

> quotes that can be found at the site indicated in my last post,

> namely,

>

>

> http://www.digiserve.com/mystic/Hindu/Vasishtha/

 

 

Namaste,

 

In message # 13581, this site was mentioned:

 

http://www.ramana-maharshi.org/vasishta.htm

 

These are the only verses (total of about 700) selected by

Sw. Venkateshananda pertaining to the quotes:

 

etadeva paraM dhyAnaM puujaishhaiva parA smR^itA |

yadanAratamantaHstha shuddhachinmAtravedanam.h ||

##This is the supreme meditation, this is the supreme worship:

the continuous and unbroken awareness of the indwelling presence,

inner light or consciousness.##

 

pAvanaM pAvanAnAM yadyatsarvatamasAM kShayaH |

tadidAniiM pravakShe.amantaH puujanamAtmanaH ||

## I shall now declare to you the internal worship of the Self which

is the greatest among all purifiers and which destroys all darkness

completely.##

 

yathAprAptakramotthena sarvArthena samarchayet.h |

manAgapi na kartavyo yatno.atrA.apUrvavastuni ||

##The Lord should be worshipped with everything that is obtained

without effort. One should never make the least effort to attain that

which one does not possess.##

 

samatAkAshavadbhUtvA yattu syAllInamAnasam.h |

avikAramanAyAsaM tadevA.archanamuchyate ||

## That alone is regarded as worship which is performed when

one is in a state of equanimity like that of space, when the mind

has become utterly quiescent without the least movement of thought,

when there is effortless absence of perversity.##

 

Sw. Jnanananda Bharati has collected about 1700 verses in the

Vasishtha Sara Sangraha, and they habeen translated by Samvid. It has

a chapter on worship, and it has 18 of the 44 verses explaining the

method. I shall try to post them in due course.

 

 

Regards,

 

Sunder

[Guest guest]

Namaste!

The follwing book may be of use in this regard:

LAMP OF NON-DUAL KNOWLEDGE & CREAM OF LIBERATION, translated by Swami

Sri Ramanananda Saraswathi, which are translations respectively of

the "Advaita Bodha Deepika" and the "Kaivalya Navaneeta". The Advaita

Bodha Deepika draws deeply from the Yoga Vasishtha and the ideas

mentioned in the earlier posts on this thread are summarized on pages

35 and 36.

 

The whole chapter, entitled Chapter III Sadhana, The Means of

Accomplishment, actually covers the issue and adds depth to it.

 

I have not priced it through Amazon, but I acquired it through

Borders for $15.95 and the Visishtha's Yoga is much larger and a good

bit more expensive.

 

lotusaware

 

advaitin, Benjamin Root <orion777ben>

wrote:

>

> Namaste!

>

> Sadanandaji said:

> >I would like to get hold of those sloka-s from Yoga VashisshTa.

>

> My web search has revealed little more on the Yoga Vasishtha than

the

> quotes that can be found at the site indicated in my last post,

> namely,

>

>

> http://www.digiserve.com/mystic/Hindu/Vasishtha/

>

>

> It seems as though the only widely available English translation is

> by a Swami Venkatesananda and costs money.

>

>

> Let me emphasize to the list: I have seen no clearer statement of

> Advaita than the quotes at the above site. They are at least as

> clear as Ramana and Nisargadatta and perhaps a tad clearer. Highly

> recommended.

>

> By the way, since that is an 'authentic' Advaitin text, it lays to

> rest any residual concerns I had about the relation of Buddhism to

> Advaita, especially regarding Buddhist Emptiness or Void vs.

Vedantic

> Self or Consciousness. The Buddhist Void is not to be understood

as

> Nothingness but as Pure Consciousness devoid of particularly

> attributes, especially as superimposed by the mind. Maybe not all

> Buddhists would agree, but those from a nondual tradition will, and

I

> can cite count references to back me up.

>

>

> Here are a few interesting quotes (see esp. the last two):

>

> That self is empty like space; but it is not nothingness, since it

is

> consciousness. It is: yet because it cannot be experienced by the

> mind and senses, it is not. It being the self of all, it is not

> experienced (as the object of experience) by anyone. Though one, it

> is reflected in the infinite atoms of existence and hence appears

to

> be many. This appearance is however unreal... But the self is not

> unreal. It is not a void or nothingness: for it is the self of

all...

>

> That self or infinite consciousness is, from the ordinary point of

> view, the creator, the protector and the overlord of all; and yet

> from the absolute point of view, in reality, being the self of all,

> it has no such limited roles.

> (pp. 101-102)

>

> Is there a difference between pure consciousness and utter void?

Even

> if there is, it is impossible to put it into words.

> (p. 513)

>

> When the mind perceives duality, then there is both duality and its

> counterpart which is unity. When the mind drops the perceptions of

> duality, there is neither duality nor unity. When one is firmly

> established in the oneness of the infinite consciousness, whether

he

> is quiet or actively engaged in work, then he is considered to be

at

> peace with himself. When one is thus established in the supreme

> state, it is also known as the state of non-self or the state of

> knowledge of the void or emptiness.

> (p. 91)

>

>

> Om!

> Benjamin

[Guest guest]

advaitin, kuntimaddi sadananda

<kuntimaddisada> wrote:

>>

> I would like to get hold of those sloka-s from Yoga VashisshTa.

>

 

Namaste,

 

Vasishtha said:

Lord! Of what nature is the (sacred) precept relating to the worship

of the Deity?

 

The Great Lord (Siva) said:

The lotus-eyed (Vishnu) is not the Deity.The three-eyed (Siva)is not

he Deity also.

For, the Deity is not incarnate in the body; nor is the Deity of the

form of the mind.

The splendor which is not artificial, and which is without beginning

and end is called

the Deity.

 

For those who have not known the essential nature of the Deity, the

worship of form

and the like has been prescribed. To one who is incapable of

(travelling) a distance

of one Yojana (or eight miles), a distance of one Krosha (or 2 miles)

is provided.

Know that as the worship of the Deity in which the Divine Self is

wordhipped by the

flowers of tranquillity, knowledge and the like. Worship of the form

is not worship.

 

The worship with flowers and the like is laid down (in the

scriptures) only in the

absence of tranquillity, perception (or knowledge) and similar

virtues.

 

Pure intelligence (or Consciousness) which is beyond all parts (or

fragmentation)and

which is of the nature of the generality of Existence, attaining to

the nature of

vast Existence (or the totality of Being) is described by the

word 'Deva' (or the Deity).

 

(That Pure Consciousness) gradually moved by the splendor of the

energies of space,

time and the like, having become th Jeeva (individual souls or

individualised

consciousness), soon becomes the Buddhi (or the intellect).

Thereafter (it becomes) the

sense of 'I'. Then attaining to the state of the mind, it clings to

worldly existence.

 

This (Pure Consciousness) experinces sorrow, abiding in the body, due

to the idea

'I am'. This unhappiness that has come, nourished by mere imagination

is destroyed only

by the absence of imagination (or thought). There is no doubt in this

matter.

 

Warding off the turbidity of your own imagination by yourself and

having reached the

highest clarity (or serenity) of the Self, be supremely happy.

 

The Self is indeed full of all powers (or energies). He accomplishes

everything

thoroughly. He is the Deity. He is also the highest. He is always

worthy of worship

by the wise (or virtuous) ones.

 

The Method of Worship -

Hi sworship is only meditation within. Nothing else is (his) worship.

Therefore, let

one worship him, who is eternal, who is the support of the three

worlds, who is of

the nature of Pure Consciousness, who shines like a hundred-thousand

Suns and who

illimines all appearances, by meditation.

 

His Powers like Will, should be contemplated as residing in the body.

He is infinite,

the Supreme support (of everything), one who has Pure Existence as

his only form,

and who has turned round (or unfolded) the web (or net) of the world.

Time is his

gate-keeper.

 

Having contemplated the Divine Lord as possessing abundantly the

power of seeing

everywhere, having the power of smell on all sides, endowed with the

sense of touch

everywhere, possessed of taste all round, full of the sense of

hearing everywhere,

endowed with thinking evrywhere, beyond thinking (or cogitation) all

round and the

Supreme Bliss (or auspiciousness) everywhere, let one worship him

then, according

to rules.

 

This Deity who is of the nature of one's own Consciousness is not

worshipped by

(ceremonial) offerings. He is worshipped by one's own perception (or

knowledge)

which is always obtainable without trouble.

 

This is called the highest external worship of the Self [v. 28-32].

Now, I shall

describe the internal worship of the Self.

 

Let one meditate on this Supreme Spirit (or Siva) who is ever abiding

in the body.

Let him consider this splendor of Pure Consciousness in his own body

as the Deity.

 

Let him disregard whatever is lost and receive (or accept) whatever

has arrived,

disinterestedly. This indeed is the highest worship of the Self.

 

Having resolved that everything is Brahman (or the Supreme Spirit),

let one practise

the religious vow (or austerity) of worship of the eternal Self. In

this mode of

worship of the Self, whatever auspicious materials are prescribed

(for worship

in general), these are conceived solely by the sentiment of

tranquillity.

 

The Self is not comprehended (or perceived) by scriptural precepts;

nor by the words

of the Guru (or spiritual guide). It is perceived by itself on

account of one's

knowledge (or awareness) spontaneously. (However), the Self is not

perceived without

the teachings of the spiritual guide and scriptural precepts. The

existence of the

combination of these two alone is the manifester of the knowledge of

one's own Self.

[Note: The import of the above verses is that scriptures and the Guru

can only show

the way. It is the spiritual aspirant who has to arrive at

enlightenment by his own

investigation and meditation.]

 

One who ever performs thus the worship of the Deity, absorbed in it,

he attains to

that supreme abode where (even) people like us are servants.

 

Having spoken thus, that blue-necked (Lord Siva), became invisible in

a moment. From

that time onwards till now, I remain performing the worship of the

Self by that very

method, free from perplexity.

 

Raama! By this mode of worship, these days are passed by me

unwearied, thogh (such days)

are wholly occupied with work.

 

With this right perception verily and with the mind free from

attachment, sport (or

move about) in this long wilderness of worldly existence. You will

not be wearied.

 

Thus ends the 22nd Chapter titled "The Manner of Worshipping the

Deity"" in the

abridgement of Yogavasishtha.

 

[from the Nirvana Prakarana of the Unabridged Yogavasishtha].

====================================================================

vasishhTha uvaacha -

devaarchanavidhaanaM tat kiidR^ishaM bhavati prabho |

maheshvara uvaacha -

na devaH puNDariikaakshho na cha devaH trilochanaH || 17||

na devo deharuupii hi na devaH chittaruupadhR^ik.h |

akR^itrimaM anaadyantaM devanaM deva uchyate || 18||

aj~naatadevatattvaanaaM aakaaraadyarchanaM kR^itam.h |

yojanaadhvanyashaktasya kroshaadhvaa parikalpyate || 19||

shamabodhaadibhiH pushhpaiH deva aatmaa yadarchyate |

tattu devaarchanaM viddhi naakaaraarchanamarchanam.h || 20||

shamabodhaadyabhaave hi pushhpaadyairarchanaM smR^itam.h |

saMvit sarvakalaatiitaa sattaasaamaanyaruupiNii || 21||

mahaasattaatmataaM praaptaa devashabdena kathyate |

deshakaalaadishaktiinaaM ullaasaiH valitaa kramaat.h || 22||

jiivo bhuutvaa bhavatyaashu buddhiH pashchaat ahaM tataH |

manastvaM samupaayaataa saMsaaraM avalambate || 23..

iyaM asmiiti bhaavena dehasthaa duHkhamashnute |

pushhTaM sa~NkalpamaatreNa yadidaM duHkhamaagatam.h || 24||

tat asaMkalpamaatreNa kshiiyate naatra saMshayaH |

svasaMkalpanakaalushhyaM nivaarya chaatmanaa.a.atmanaH || 25||

paraM prasaadamaasaadya paramaanandavaan bhava |

sarvashaktimayo hyaatmaa sarvaM aasaadayatyalam.h || 26||

eshha devaH parashchaishhaH puujya eshha sadaa sataam.h |

puujAkramaH -

puujanaM dhyaanamevaantaH naanyat astyasya puujanam.h || 27||

tasmaat tribhuvanaadhaaraM nityaM dhyaanena puujayet.h |

chidruupaM suuryalakshaabhaM samastaabhaasabhaasanam.h || 28||

ichchhaadishaktayaH tasya chintaniiyaaH shariiragaaH |

anantaH sa paraadhaaraH sattaamaatraikavigrahaH || 29||

vivaritajagajjaalaH kaalo.asya dvaarapaalakaH |

sarvatrekshaNashaktyaaDhyaM sarvatoghraaNashaktikam.h || 30||

sarvataH sparshasaMyuktaM sarvato rasanaanvitam.h |

sarvatra shravaNaakiirNaM sarvatra mananaatvitam.h || 31||

sarvato mananaatiitaM sarvatra paramaM shivam.h |

iti sa.nchintya deveshaM archayet vidhivat tataH || 32||

svasaMvidaatmaa devo.ayaM nopahaareNa puujyate |

nityaM akleshalabhyena bodhena svena puujyate || 33||

baahyasaMpuujanaM proktaM etat uttamamaatmanaH |

idaaniiM saMpravakshye.ahaM antaH puujanamaatmanaH || 34||

nityameva shariirasthaM imaM dhyaayet paraM shivam.h |

svadehe saMvidaabhaaso devo.ayaM iti bhaavayet.h || 35||

nashhTaM nashhTaM upeksheta praaptaM praaptaM upaaharet.h |

nirvikaaratayaitaddhi paramaarchanamaatmanaH || 36||

sarvaM brahmeti nishchitya nityaatmaarchaavrataM charet.h |

aatmaarchanavidhaane.asmin proktaa dravyashriyastu yaaH || 37||

ekenaiva shamenaitaaH rasenaparibhaavitaaH |

shaastraarthaiH budhyate naatmaa guroH vachanato na cha || 38||

budhyate svayamevaishhaH svabodhavashataH svataH |

guruupadeshashaastraarthaiH vinaa chaatmaa na budhyate || 39||

etatsaMyogasattaiva svaatmaj~naanaprakaashinii |

evaM devaarchanaM nityaM yaH karoti samaahitaH || 40||

yatraasmadaadayo bhR^ityaaH tat sa yaati paraM padam.h |

ityuktvaa niilakaNTho.asau antardhaanaM kshaNaat gataH || 41||

tataHprabhR^iti tenaiva krameNaarchanamaatmanaH |

adya yaavat gatavyagraH kurvan ahaM avasthitaH || 42||

anenaarchaavidhaanena mayeme raama vaasaraaH |

akhinnenaativaahyante vyavahaaraparaa api || 43||

anayaiva cha taddR^ishhTyaa sa~Ngamuktena chetasaa |

saMsaaraviralaaraNye viharaasmin na khidyase || 44||

iti shriivaasishhThasaMgrahe devaarchanavidhaanaM naama dvaaviMshaH

sargaH ||

 

[For tne most poetic expression of this worship, please read

Shankara's Nirguna Manasa Puja at:

 

http://www.sankara.iitk.ac.in/ devotional hymns-Miscellaneous-

 

Nirgunamanasapuja in devanagari only]

[Guest guest]

Namaste Sunderji,

 

"(That Pure Consciousness) gradually moved by the splendor of the energies of

space, time and the like, having become th Jeeva (individual souls or

individualised consciousness), soon becomes the Buddhi (or the intellect).

Thereafter (it becomes) the sense of 'I'. Then attaining to the state of the

mind, it clings to worldly existence."

 

Can you please point to some texts which explains explicitly "That pure

consciousness gradually moved by the splendor of the energies of space, time and

the like" ?

 

Om

ranjeet

 

 

 

 

 

 

[Guest guest]

--- Sunder Hattangadi <sunderh wrote:

> advaitin, kuntimaddi sadananda

> <kuntimaddisada> wrote:

> >>

> > I would like to get hold of those sloka-s from Yoga VashisshTa.

> >

>

> Namaste,

>

> Vasishtha said:

> Lord! Of what nature is the (sacred) precept relating to the worship

> of the Deity?

 

 

Sunder You are incredible! God Bless you.

 

Hari OM!

Sadananda

 

=====

What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

The New Search - Faster. Easier. Bingo.

http://search.

[Guest guest]

advaitin, kuntimaddi sadananda

<kuntimaddisada> wrote:

>

>> >

> > Vasishtha said:

> > Lord! Of what nature is the (sacred) precept relating to the

worship

> > of the Deity?

 

Namaste,

 

For those not quite familiar with the traditional Hindu worship

the Smithsonian Institute has developed this informative site:

 

http://www.asia.si.edu/pujaonline/puja/lesson_contents.html

 

Shankara's advaitic puja is in his composition below:

 

Nirguna Manasa Puja – Worship of the Attributeless Spirit, by

Shankaracharya.

 

[transl. By Sw. Yogananda Sarasvati. Publ. In Tattvaloka – Apr.-May

1992]

 

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.

================================================================

.. nirguNa maanasapuujaa ..

 

shishhya uvaacha ..

 

akhaNDe sachchidaanande nirvikalpaikaruupiNi .

sthite.advitIyabhaave.api kathaM puujaa vidhIyate .. 1..

puurNasyaavaahanaM kutra sarvaadhaarasya chaasanam.h .

svachchhasya paadyamarghyaM cha shuddhasyaachamanaM kutaH .. 2..

nirmalasya kutaH snaanaM vaaso vishvodarasya cha .

agotrasya tvavarNasya kutastasyopavItakam.h .. 3..

nirlepasya kuto gandhaH pushhpaM nirvaasanasya cha .

nirvisheshhasya kaa bhuushhaa ko.alaN^kaaro niraakR^iteH .. 4..

niraJNjanasya kiM dhuupairdIpairvaa sarvasaakshiNaH .

nijaanandaikatR^iptasya naivedyaM kiM bhavediha .. 5..

vishvaanandayitustasya kiM taambuulaM prakalpate .

svayaMprakaashachidruupo yo.asaavarkaadibhaasakaH .. 6..

gIyate shrutibhistasya nIraajanavidhiH kutaH .

pradakshiNamanantasya praNaamo.advayavastunaH .. 7..

vedavaachaamavedyasya kiM vaa stotraM vidhIyate .

antarbahiH saMsthitasya udvaasanavidhiH kutaH .. 8..

 

gururuvaacha ..

 

aaraadhayaami maNisaMnibhamaatmalinN^gam.h

maayaapurIhR^idayapaN^kajasaMnivishhTam.h .

shraddhaanadIvimalachittajalaabhishhekai\-

ni.rtyaM samaadhikusumairnapunarbhavaaya .. 9..

ayameko.avashishhTo.asmItyevamaavaahayechchhivam.h .

aasanaM kalpayetpashchaatsvapratishhThaatmachintanam.h .. 10..

puNyapaaparajaHsaN^go mama naastIti vedanam.h .

paadyaM samarpayedvidvansarvakalmashhanaashanam.h .. 11..

anaadikalpavidhR^itamuulaaGYaanajalaaJNjalim.h .

visR^ijedaatmaliN^gasya tadevaarghyasamarpaNam.h .. 12..

brahmaanandaabdhikallolakaNakoTyaMshaleshakam.h .

pibantIndraadaya iti dhyaanamaachamanaM matam.h .. 13..

brahmaanandajalenaiva lokaaH sarve pariplutaaH .

achchhedyo.ayamiti dhyaanamabhishhechanamaatmanaH .. 14..

niraavaraNachaitanyaM prakaasho.asmIti chintanam.h .

aatmaliN^gasya sadvastramityevaM chintayenmuniH .. 15..

triguNaatmaasheshhalokamaalikaasuutramasmyaham.h .

iti nishchayamevaatra hyupavItaM paraM matam.h .. 16..

anekavaasanaamishraprapaJNcho.ayaM dhR^ito mayaa .

naanyenetyanusandhaanamaatmanarachandanaM bhavet.h .. 17..

rajaHsattvatamovR^ittityaagaruupaistilaakshataiH .

aatmaliN^gaM yajennityaM jIvanmuktiprasiddhaye .. 18..

Ishvaro gururaatmeti bhedatrayavivarjitaiH .

bilvapatrairadvitIyairaatmaliN^gaM yajechchhivam.h .. 19..

samastavaasanaatyaagaM dhuupaM tasya vichintayet.h .

jyotirmayaatmaviGYaanaM dIpaM sandarshayedbudhaH .. 20..

naivedyamaatmaliN^gasya brahmaaNDaakhyaM mahodanam.h .

pibaanandarasaM svaadu mR^ityurasyopasechanam.h .. 21..

aGYaanochchhishhTakarasya kshaalanaM GYaanavaariNaa .

vishuddhasyaatmaliN^gasya hastaprakshaalanaM smaret.h .. 22..

raagaadiguNashuunyasya shivasya paramaatmanaH .

saraagavishhayaabhyaasatyaagastaambuulacharvaNam.h .. 23..

aGYaanadhvaantavidhvaMsaprachaNDamatibhaaskaram.h .

aatmano brahmataaGYaanaM nIraajanamihaatmanaH .. 24..

vividhabrahmasaMdR^ishhTirmaalikaabhiralaN^kR^itam.h .

puurNaanandaatmataadR^ishhTiM pushhpaaJNjalimanusmaret.h .. 25..

paribhramanti brahmaaNDasahasraaNi mayIravare .

kuuTasthaachalaruupo.ahamiti dhyaanaM pradakshiNam.h .. 26..

vishvavandyo.ahamevaasmi naasti vandyo madanyataH .

ityaalochanamevaatra svaatmaliN^gasya vandanam.h .. 27..

aatmanaH satkriyaa proktaa kartavyaabhaavabhaavanaa .

naamaruupavyatItaatmachintanaM naamakIrtanam.h .. 28..

shravaNaM tasya devasya shrotavyaabhaavachintanam.h .

mananaM tvaatmaliN^gasya mantavyaabhaavachintanam.h .. 29..

dhyaatavyaabhaavaviGYaanaM nididhyaasanamaatmanaH .

samastabhraantiviksheparaahityenaatmanishhThataa .. 30..

samaadhiraatmano naama naanyachchittasya vibhramaH .

tatraiva bahmaNi sadaa chittavishraantirishhyate .. 31..

evaM vedaantakalpoktasvaatmaliN^gaprapuujanam.h .

kurvannaa maraNaM vaapi kshaNaM vaa susamaahitaH .. 32..

sarvadurvaasanaajaalaM padapaaMsumiva tyajet.h .

vidhuuyaaGYaanaduHkhaughaM mokshaanandaM samashnute .. 33..

 

... iti shriimatparamaha.nsaparivraajakaachaaryasya

shriigovi.ndabhagavatpuujyapaada

shishhyasya shriimachchhaN^karabhagavataH virachitaa

nirguNamaanasapuujaa samaapta ..

 

 

Regards,

 

Sunder