Shiva Manasa Puja
|| श्री शिव मानस पूजा ||
Sri Adi Shankaracharya composed this stotra, to serve as a mental (manasa) puja (worship) of Lord Shiva. In these five powerful verses, a particular technique of mental worship of Lord Śiva is described in detail. The ordinary worship which is performed by using such external objects as incense sticks, trays, etc. is not so powerful as that which is performed by using one’s own mind. A practice is more powerful if the instruments used to perform it are also more powerful. As mind is much more powerful than physical body, mental adoration is accordingly much more powerful than external adoration… and it can be done anywhere, anytime. Which is probably, Sri Śaṅkarācārya took the trouble to describe it in his hymn. However, this kind of worship requires complete one-pointedness. A person with a mind too distracted cannot practice the mental worship in an appropriate way.
When performing mental worship, the important thing is that the objects can be distinctly experienced. If your mind is not paying full attention to the practice, you will note that the entire mental scene where you are practicing “mānasapūjā” (mental adoration) becomes indistinct, foggy. Thus, when you practice mental worship, we need to strive to form a distinct, sharp mental image. If we can do this, then we are performing mānasapūjā really well, and the fruits of it will come soon to our hands.
In order to better appreciate this great work by Sankaracharya, it would help to get familiar with the visual description of Lord Shiva. The following is an excerpt from the book “Shiva Manasa Puja” by Swami Tejomayananda. In there he says: Saint Tulasidasji meditates on Lord Siva thus: Lord Siva is one, on whose side shines (resides) Parvati; who carries the celestial Ganga on his head; on whose brow rests the crescent moon; whose throat holds poison; and whose chest is adorned with a huge serpent; and His body smeared with ashes; who is greatest amongst the deities, the Lord of all; the destroyer of the universe; the Omnipresent Siva, who, like the moon is pleasant and auspicious. May He, ever protect me.
Śiva also means Consciousness (caitanya), peace (śāntam), purity (suci), final liberation(moksha), sacredness (pavitratā) and well-being (kalyāṇam).
Parvati, symbolizes prakṛti (matter) or māyā (the power of the Lord). When Śiva wields His māyā, He is called īśvara — the Lord of the universe.
The holy river Ganga emerges from the matted locks of Lord Siva. Ganga symbolizes knowledge and devotion. The Lord gives the highest place to knowledge and devotion. He is the very source of both. He manages to keep His head cool with the holy and icy waters of Gaiga whilst facing all circumstances!
With Mother Ganga on His head and Goddess Pārvati by His side, Lord Śiva continues to meditate. It signifies, that He has won over passion. Śiva wears the crescent moon on his head. The moon is the deity of the mind. Śiva is one, who has controlled His mind.
Siva’s neck is blue, since He swallowed the poison, that emerged from the serpent during the churning of the milky ocean. Only the brave and mighty can swallow difficulties, and withstand the viscious and poisonous brunt of circumstances without collapsing, or at least without being adversely affected. It becomes their glory. Also, He did not allow His head or heart to get poisoned or embittered. He went through the challenge with admirable fortitude and forbearance and with a smile on His face. Snakes of all sizes and shapes serve as the ornaments of Śiva. That, which creates fear and revulsion, when it comes in contact with the Lord, becomes His glory.
One with great qualities is welcomed and respected everywhere (gunihi ganihi sahiba lahai). The Lord accepts those, who lack virtues, are dull, ignored, rejected and even considered repulsive by the world (samīcīna ko adhama aguna ālasī pālihai). So even ghosts, the physically and mentally challenged and snakes find a place with Him.
The Lord smears the ashes from the cremation ground all over His body. He has burnt to ashes the identification with the body in the fire of Self-Knowledge. Also, the final destination of the body is the cremation ground. One should remember always, that the body we pamper so much, will one day be reduced to ashes. We should, therefore, not get too attached to it, accept the changes in it without resistance and learn to age gracefully. All this, the worshipper understands, as he or she meditates on the form of the Lord. The Above Recitation is by Naynesh Jani.
Verse 1
अथ श्री शिव मानस पूजा रत्नैः कल्पितमासनं हिमजलैः स्नानं च दिव्याम्बरं नानारत्नविभूषितं मृगमदामोदाङ्कितं चन्दनम्। जातीचम्पकबिल्वपत्ररचितं पुष्पं च धूपं तथा दीपं देव दयानिधे पशुपते हृत्कल्पितं गृह्यताम् ॥१॥
ratnaiḥ kalpitamāsanaṃ himajalaiḥ snānaṃ ca divyāmbaraṃ nānāratnavibhūṣitaṃ mṛgamadāmodāṅkitaṃ candanam. jātīcampakabilvapatraracitaṃ puṣpaṃ ca dhūpaṃ tathā dīpaṃ deva dayānidhe paśupate hṛtkalpitaṃ gṛhyatām..1..
O ocean of mercy, 0 master of bound creatures, I have imagined a throne of precious stones for you, cool water for you to bathe in, divine robes adorned with many jewels, sandalwood paste mixed with musk to anoint your body, jasmine and champaka flowers and bilva leaves, rare incense, and a shining flame. Accept all these which I have imagined in my heart for you, 0 God.
Verse 2
सौवर्णे नवरत्नखण्डरचिते पात्रे घृतं पायसं भक्ष्यं पञ्चविधं पयोदधियुतं रम्भाफलं पानकम्। शाकानामयुतं जलं रुचिकरं कर्पूरखण्डोज्ज्वलं ताम्बूलं मनसा मया विरचितं भक्त्या प्रभो स्वीकुरु ॥२॥
sauvarṇe navaratnakhaṇḍaracite pātre ghṛtaṃ pāyasaṃ bhakṣyaṃ pañcavidhaṃ payodadhiyutaṃ rambhāphalaṃ pānakam. śākānāmayutaṃ jalaṃ rucikaraṃ karpūrakhaṇḍojjvalaṃ tāmbūlaṃ manasā mayā viracitaṃ bhaktyā prabho svīkuru..2.. Oh God (deva), Ocean (nidhe) of Mercy (dayā)!, (I have) mentally formed (kalpitam) a seat (āsanam) with jewels (ratnaiḥ), an ablution (snānam) with cold (hima) water (jalaiḥ), and (ca) divine (divya) garments (ambaram) adorned (vibhūṣitam) with various (nānā) gems (ratna); sandal (candanam) mixed —“aṅkita” literally means “marked, stamped, etc.”— (aṅkitam) with the fragrance (āmoda) of musk (mṛgamada); an (arrangement of) flower(s) (puṣpam) prepared (racitam) with jasmine (jātī), campaka (campaka) (and) leaves (patra) of bilva (bilva); and (ca) (fine) incense (dhūpam) as well as (tathā) a (brilliant) light (dīpam), oh Lord (pate) of the limited beings (paśu). (May all that I have) imagined (kalpitam) in (my) heart (hṛd) be accepted (by you) (gṛhyatām)!
Verse 3
छत्रं चामरयोर्युगं व्यजनकं चादर्शकं निर्मलं वीणाभेरिमृदङ्गकाहलकला गीतं च नृत्यं तथा। साष्टाङ्गं प्रणतिः स्तुतिर्बहुविधा ह्येतत्समस्तं मया सङ्कल्पेन समर्पितं तव विभो पूजां गृहाण प्रभो ॥३॥
chatraṃ cāmarayoryugaṃ vyajanakaṃ cādarśakaṃ nirmalaṃ vīṇābherimṛdaṅgakāhalakalā gītaṃ ca nṛtyaṃ tathā. sāṣṭāṅgaṃ praṇatiḥ stutirbahuvidhā hyetatsamastaṃ mayā saṅkalpena samarpitaṃ tava vibho pūjāṃ gṛhāṇa prabho..3.. Sweet rice in a golden bowl in laid with the nine jewels, the five kinds of food made from milk and curd, bananas, vegetables, sweet water scented with camphor, and betel leaf—I have prepared all these in my mind with devotion. 0 Lord, please accept them
Verse 4
आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः। सञ्चारः पदयोः प्रदक्षिणविधिः स्तोत्राणि सर्वा गिरो- यद्यत्कर्म करोमि तत्तदखिलं शम्भो तवाराधनम् ॥४॥
ātmā tvaṃ girijā matiḥ sahacarāḥ prāṇāḥ śarīraṃ gṛhaṃ pūjā te viṣayopabhogaracanā nidrā samādhisthitiḥ. sañcāraḥ padayoḥ pradakṣiṇavidhiḥ stotrāṇi sarvā giro yadyatkarma karomi tattadakhilaṃ śambho tavārādhanam..4..
I have mentally formed (manasā mayā viracitam), with devotion (bhaktyā), within a golden (sauvarṇe) bowl (pātre) made (racite) with fragments (khaṇḍa) of the nine (nava) jewels (ratna), clarified butter (ghṛtam) (and) an oblation of milk, rice and sugar (pāyasam) (along with) the five kinds (pañcavidham) of food (bhakṣyam) prepared (yutam) with milk (payas) and coagulated milk —not only “curds”, as “dadhi” includes the whey too— (dadhi); a beverage (pānakam) of banana(s) (rambhāphalam); a myriad (ayutam) of vegetables (śākānām), pleasant (rucikaram) water (jalam); a piece (khaṇḍa) of burning (ujjvalam) camphor (karpūra); (and) a leaf of Betel (tāmbūlam). Oh Lord (prabho), make (all this) your own (svīkuru)!
Verse 5
करचरणकृतं वाक्कायजं कर्मजं वा श्रवणनयनजं वा मानसं वापराधम्। विहितमविहितं वा सर्वमेतत्क्षमस्व जय जय करुणाब्धे श्रीमहादेव शम्भो ॥५॥
karacaraṇakṛtaṃ vākkāyajaṃ karmajaṃ vā śravaṇanayanajaṃ vā mānasaṃ vāparādham. vihitamavihitaṃ vā sarvametatkṣamasva jaya jaya karuṇābdhe śrīmahādeva śambho..5..
A canopy, two yak-tail whisks, a fan and a spotless mirror, a veena, kettledrums, a mridang and a great drum, songs and dancing, full prostrations, and many kinds of hymns—all this I offer you in my imagination. 0 almighty Lord, accept this, my worship of you.
Verse 6
॥इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ श्रीशिवमानसपूजा सम्पूर्णा॥
(vyajanakam) (made with) the tails of two Yaks (cāmarayoḥ); and (ca) a spotless (nirmalam) mirror (ādarśakam); the fine arts (kalāḥ) of “Gīta” —chanting— (gītam) as well as (ca… tathā) “Nṛtya” —dancing— (nṛtyam), (which are accompanied by) “vīṇā-s” —a kind of Indian lute— (vīṇā), kettle-drums (bheri), “mṛdaṅga-s” —a portable drum with two heads— (mṛdaṅga) (and) large drums (kāhala); a prostration (praṇatiḥ) performed with (sa) eight (aṣṭa) limbs or members —i.e. hands, breast, forehead, knees and feet must touch the ground in this type of reverential salutation— (aṅgam); (and) hymns of praise (stutiḥ) of many sorts (bahuvidhā) indeed (hi). I mentally offer (mayā saṅkalpena samarpitam) all (samastam) this (etad) to you (tava), oh all-pervading and powerful (God) (vibho)! Accept (gṛhāṇa) (my) worship (pūjām), oh Lord (prabho)!
A parasol (chatram); a couple (yugam) of whisks —generally used as fans—
About this stotra
Sri Adi Shankaracharya composed this stotra to serve as a mental (manasa) puja (worship) of Lord Shiva. In these five powerful verses, a particular technique of mental worship of Lord Shiva is described in detail. The ordinary worship performed with external objects like incense, trays, etc., is not as powerful as that performed using one’s own mind. As the mind is much more powerful than the physical body, mental adoration is accordingly much more powerful — and can be done anywhere, anytime. This kind of worship, however, requires complete one-pointedness.
When performing mental worship, the objects must be distinctly experienced. If the mind is not fully attentive, the entire mental scene becomes indistinct and foggy. One must strive to form a sharp, clear mental image.
On the symbolism of Shiva’s form: Shiva represents Consciousness, peace, purity, liberation, and well-being. Parvati symbolizes Prakriti (matter) or Maya (the Lord’s power). The Ganga on Shiva’s head symbolizes knowledge and devotion — He gives the highest place to both. The crescent moon signifies that He has controlled His mind. The blue neck reminds us that He swallowed the poison from the churning of the ocean — only the brave can withstand difficulties without being adversely affected. Snakes as ornaments mean that what creates fear in others becomes His glory. The ashes smeared on His body signify that He has burnt all identification with the body in the fire of Self-knowledge.
The final verse (Verse 6) is the colophon, declaring this to be part of the compositions of Śrī Śaṅkarabhagavat, the great Advaita Vedānta ācārya.