Nirguna Manasa Puja Stotram
Lyrics:
शिष्य उवाच-
अखण्डे सच्चिदानन्दे निर्विकल्पैकरूपिणि।
स्थितेऽद्वितीयभावेऽपि कथं पूजा विधीयते।1।
पूर्णस्यावाहनं कुत्र सर्वाधारस्य चासनम्।
स्वच्छाय पाद्यमर्घ्यं च स्वच्छस्याचमनं कुतः।2।
निर्मलस्य कुतः स्नानं वासो विश्वोदरस्य च।
अगोत्रस्य त्ववर्णस्य कुतस्तस्योपवीतकम्।3।
निर्लेपस्य कुतो गन्धः पुष्पं निर्वासनस्य च।
निर्विशेषस्य का भूषा कोऽलङ्कारो निराकृतेः।4।
निरञ्जनस्य किं धूपैर्दीपैर्वा सर्वसाक्षिणः।
निजानन्दैकतृप्तस्य नैवेद्यं किं भवेदिह।5।
विश्वानन्दयितुस्तस्य किं ताम्बूलं प्रकल्प्यते।
स्वयंप्रकाशचिद्रूपो योऽसावर्कादिभासकः।6।
गीयते श्रुतिभिस्तस्य नीराञ्जनविधिः कुतः।
प्रदक्षिणमनन्तस्य प्रमाणोऽद्वयवस्तुनः।
वेदवाचामवेद्यस्य किं वा स्तोत्रं विधीयते।7।
श्रीगुरुरुवाच-
आराधयामि मणिसन्निभमात्मलिङ्गं
मायापुरीहृदयपङ्कजसन्निविष्टम्।
श्रद्धानदीविमलचित्तजलाभिषेकै-
र्नित्यं समाधिकुसुमैरपुनर्भवाय।8।
अयमेतोऽवशिष्टोऽस्मीत्येवमावाहयेच्छिवम्।
आसनं कल्पयेत् पश्चात् स्वप्रतिष्ठात्मचिन्तनम्।9।
पुण्यपापरजःसङ्गो मम नास्तीति वेदनम्।
पाद्यं समर्पयेद्विद्वान् सर्वकल्मषनाशनम्।10।
अनादिकल्पविधृतमूलज्ञानजलाञ्जलिम्।
विसृजेदात्मलिङ्गस्य तदेवार्घ्यसमर्पणम्।11।
ब्रह्मानन्दाब्धिकल्लोलकणकोट्यंशलेशकम्।
पिबन्तीन्द्रादय इति ध्यानमाचमनं मतम्।12।
ब्रह्मानन्दजलेनैव लोकाः सर्वे परिप्लुताः।
अच्छेद्योऽयमिति ध्यानमभिषेचनमात्मनः।13।
निरावरणचैतन्यं प्रकाशोऽस्मीति चिन्तनम्।
आत्मलिङ्गस्य सद्वस्त्रमित्येवं चिन्तयेन्मुनिः।14।
त्रिगुणात्माशेषलोकमालिकासूत्रमस्म्यहम्।
इति निश्चयमेवात्र ह्युपवीतं परं मतम्।15।
अनेकवासनामिश्रप्रपञ्चोऽयं धृतो मया।
नान्येनेत्यनुसन्धानमात्मनश्चन्दनं भवेत्।16।
रजःसत्त्वतमोवृत्तित्यागरूपैस्तिलाक्षतैः।
आत्मलिङ्गं यजेन्नित्यं जीवन्मुक्तिप्रसिद्धये।17।
ईश्वरो गुरुरात्मेति भेदत्रयविवर्जितैः।
बिल्वपत्रैरद्वितीयैरात्मलिङ्गं यजेच्छिवम्।18।
समस्तवासनात्यागं धूपं तस्य विचिन्तयेत्।
ज्योतिर्मयात्मविज्ञानं दीपं सन्दर्शयेद् बुधः।19।
नैवेद्यमात्मलिङ्गस्य ब्रह्माण्डाख्यं महोदनम्।
पिबानन्दरसं स्वादु मृत्युरस्योपसेचनम्।20।
अज्ञानोच्छिष्टकरस्य क्षालनं ज्ञानवारिणा।
विशुद्धस्यात्मलिङ्गस्य हस्तप्रक्षालनं स्मरेत्।21।
रागादिगुणशून्यस्य शिवस्य परमात्मनः।
सरागविषयाभ्यासत्यागस्ताम्बूलचर्वणम्।22।
अज्ञानध्वान्तविध्वंसप्रचण्डमतिभास्करम्।
आत्मनो ब्रह्मताज्ञानं नीराजनमिहात्मनः।23।
विविधब्रह्मसन्दृष्टिर्मालिकाभिरलङ्कृतम्।
पूर्णानन्दात्मतादृष्टिं पुष्पाञ्जलिमनुस्मरेत्।24।
परिभ्रमन्ति ब्रह्ममाण्डसहस्राणि मयीश्वरे।
कूटस्थाचलरूपोऽहमिति ध्यानं प्रदक्षिणम्।25।
विश्ववन्द्योऽहमेवास्मि नास्ति वन्द्यो मदन्यतः।
इत्यालोचनमेवात्र स्वात्मलिङ्गस्य वन्दनम्।26।
आत्मनः सत्क्रिया प्रोक्ता कर्तव्याभावभावना।
नामरूपव्यतीतात्मचिन्तनं नामकीर्तनम्।27।
श्रवणं तस्य देवस्य श्रोतव्याभावचिन्तनम्।
मननं त्वात्मलिङ्गस्य मन्तव्याभावचिन्तनम्।28।
ध्यातव्याभावविज्ञानं निदिध्यासनमात्मनः।
समस्तभ्रान्तिविक्षेपराहित्येनात्मनिष्ठता।29।
समाधिरात्मनो नाम नान्यच्चित्तस्य विभ्रमः।
तत्रैव ब्रह्मणि सदा चित्तविश्रान्तिरिष्यते।30।
एवं वेदान्तकल्पोक्तस्वात्मलिङ्गप्रपूजनम्।
कुर्वन्ना मरणं वाऽपि क्षणं वा सुसमाहितः।31।
सर्वदुर्वासनाजालं पादपांसुमिव त्यजेत्।
विधूयाज्ञानदुःखौघं मोक्षानन्दं समश्नुते।32।
shishya uvaacha-
akhand'e sachchidaanande nirvikalpaikaroopini.
sthite'dviteeyabhaave'pi katham' poojaa vidheeyate.1.
poornasyaavaahanam' kutra sarvaadhaarasya chaasanam.
svachchhaaya paadyamarghyam' cha svachchhasyaachamanam' kutah'.2.
nirmalasya kutah' snaanam' vaaso vishvodarasya cha.
agotrasya tvavarnasya kutastasyopaveetakam.3.
nirlepasya kuto gandhah' pushpam' nirvaasanasya cha.
nirvisheshasya kaa bhooshaa ko'lankaaro niraakri'teh'.4.
niranjanasya kim' dhoopairdeepairvaa sarvasaakshinah'.
nijaanandaikatri'ptasya naivedyam' kim' bhavediha.5.
vishvaanandayitustasya kim' taamboolam' prakalpyate.
svayamprakaashachidroopo yo'saavarkaadibhaasakah'.6.
geeyate shrutibhistasya neeraanjanavidhih' kutah'.
pradakshinamanantasya pramaano'dvayavastunah'.
vedavaachaamavedyasya kim' vaa stotram' vidheeyate.7.
shreegururuvaacha-
aaraadhayaami manisannibhamaatmalingam'
maayaapureehri'dayapankajasannivisht'am.
shraddhaanadeevimalachittajalaabhishekai-
rnityam' samaadhikusumairapunarbhavaaya.8.
ayameto'vashisht'o'smeetyevamaavaahayechchhivam.
aasanam' kalpayet pashchaat svapratisht'haatmachintanam.9.
punyapaaparajah'sango mama naasteeti vedanam.
paadyam' samarpayedvidvaan sarvakalmashanaashanam.10.
anaadikalpavidhri'tamoolajnyaanajalaanjalim.
visri'jedaatmalingasya tadevaarghyasamarpanam.11.
brahmaanandaabdhikallolakanakot'yam'shaleshakam.
pibanteendraadaya iti dhyaanamaachamanam' matam.12.
brahmaanandajalenaiva lokaah' sarve pariplutaah'.
achchhedyo'yamiti dhyaanamabhishechanamaatmanah'.13.
niraavaranachaitanyam' prakaasho'smeeti chintanam.
aatmalingasya sadvastramityevam' chintayenmunih'.14.
trigunaatmaasheshalokamaalikaasootramasmyaham.
iti nishchayamevaatra hyupaveetam' param' matam.15.
anekavaasanaamishraprapancho'yam' dhri'to mayaa.
naanyenetyanusandhaanamaatmanashchandanam' bhavet.16.
rajah'sattvatamovri'ttityaagaroopaistilaakshataih'.
aatmalingam' yajennityam' jeevanmuktiprasiddhaye.17.
eeshvaro gururaatmeti bhedatrayavivarjitaih'.
bilvapatrairadviteeyairaatmalingam' yajechchhivam.18.
samastavaasanaatyaagam' dhoopam' tasya vichintayet.
jyotirmayaatmavijnyaanam' deepam' sandarshayed budhah'.19.
naivedyamaatmalingasya brahmaand'aakhyam' mahodanam.
pibaanandarasam' svaadu mri'tyurasyopasechanam.20.
ajnyaanochchhisht'akarasya kshaalanam' jnyaanavaarinaa.
vishuddhasyaatmalingasya hastaprakshaalanam' smaret.21.
raagaadigunashoonyasya shivasya paramaatmanah'.
saraagavishayaabhyaasatyaagastaamboolacharvanam.22.
ajnyaanadhvaantavidhvam'saprachand'amatibhaaskaram.
aatmano brahmataajnyaanam' neeraajanamihaatmanah'.23.
vividhabrahmasandri'sht'irmaalikaabhiralankri'tam.
poornaanandaatmataadri'sht'im' pushpaanjalimanusmaret.24.
paribhramanti brahmamaand'asahasraani mayeeshvare.
koot'asthaachalaroopo'hamiti dhyaanam' pradakshinam.25.
vishvavandyo'hamevaasmi naasti vandyo madanyatah'.
ityaalochanamevaatra svaatmalingasya vandanam.26.
aatmanah' satkriyaa proktaa kartavyaabhaavabhaavanaa.
naamaroopavyateetaatmachintanam' naamakeertanam.27.
shravanam' tasya devasya shrotavyaabhaavachintanam.
mananam' tvaatmalingasya mantavyaabhaavachintanam.28.
dhyaatavyaabhaavavijnyaanam' nididhyaasanamaatmanah'.
samastabhraantiviksheparaahityenaatmanisht'hataa.29.
samaadhiraatmano naama naanyachchittasya vibhramah'.
tatraiva brahmani sadaa chittavishraantirishyate.30.
evam' vedaantakalpoktasvaatmalingaprapoojanam.
kurvannaa maranam' vaa'pi kshanam' vaa susamaahitah'.31.
sarvadurvaasanaajaalam' paadapaam'sumiva tyajet.
vidhooyaajnyaanaduh'khaugham' mokshaanandam' samashnute.32.
Meaning:
Verse 1
शिष्य उवाच-
अखण्डे सच्चिदानन्दे निर्विकल्पैकरूपिणि।
स्थितेऽद्वितीयभावेऽपि कथं पूजा विधीयते।
The disciple speaks here from a place of deep philosophical confusion. He addresses the Absolute as अखण्ड, meaning indivisible, and सच्चिदानन्द, the essence of existence, consciousness, and bliss. This Reality is निर्विकल्प, free from all distinctions, and एकरूपिणी, of a single undivided nature.
He points out a paradox. If the Supreme exists in an अद्वितीय state, where no second thing exists, then how can worship even begin. Worship requires duality. There must be a worshipper, an object of worship, and the act itself. But here, such divisions collapse completely.
The deeper philosophical question is striking. If everything is one, then who is worshipping whom. The disciple is not denying worship. He is questioning the very structure of it when faced with non-dual truth.
This verse sets the foundation. It is not about rejecting ritual. It is about transcending its outer form and discovering its inner essence. The confusion itself becomes the doorway to higher understanding.
Verse 2
पूर्णस्यावाहनं कुत्र सर्वाधारस्य चासनम्।
स्वच्छाय पाद्यमर्घ्यं च स्वच्छस्याचमनं कुतः।
The disciple continues with logical clarity. He says, how can one invite that which is already पूर्ण, complete and all-pervading. आवाहन, the act of invocation, assumes that the deity is absent somewhere and must be brought in. But the Supreme is already everywhere.
He then questions the offering of a seat. If the Reality is the आधार of everything, the very support of existence, where can a seat be offered to it. The idea of giving water for washing the feet and offering arghya also collapses, because the Supreme is pure by its very nature.
This verse exposes the symbolic nature of ritual acts. Every offering assumes limitation in the deity. But the Absolute has no such limitation. It is already complete, pure, and ever-present.
The philosophical depth here is simple yet powerful. Rituals are not for the benefit of Bhagavan. They are tools for the mind of the devotee. Without understanding this, ritual becomes mechanical and loses its purpose.
Verse 3
निर्मलस्य कुतः स्नानं वासो विश्वोदरस्य च।
अगोत्रस्य त्ववर्णस्य कुतस्तस्योपवीतकम्।
The questioning deepens further. The disciple asks, how can one bathe that which is already निर्मल, completely pure. Bathing is meant to remove impurity. But the Supreme has no impurity at all.
He then asks about clothing. The one who holds the entire universe within itself, विश्वोदर, what garment can cover such an infinite being. The idea of offering sacred thread also fails, because the Absolute has no lineage, no caste, no social identity.
This verse dismantles all external markers. Gotra, varna, and upavita belong to the realm of social and ritual identity. The Supreme is beyond all such classifications.
The deeper teaching is clear. When we approach Bhagavan through external symbols alone, we unknowingly impose human limitations upon the infinite. True understanding requires breaking these mental constructs.
Verse 4
निर्लेपस्य कुतो गन्धः पुष्पं निर्वासनस्य च।
निर्विशेषस्य का भूषा कोऽलङ्कारो निराकृतेः।
Here the disciple questions offerings like fragrance and flowers. The Supreme is निर्लेप, untouched by anything. It has no need for external fragrance. It is निर्वासन, beyond all desires and impressions.
He then asks about decoration. How can something that is निर्विशेष, without attributes, be adorned. And how can the formless, निराकृति, be decorated at all.
This verse challenges the aesthetic dimension of worship. Flowers, perfumes, ornaments are beautiful, but they belong to the world of form and qualities. The Absolute transcends all these.
The philosophical insight is subtle. These offerings are not rejected. They are reinterpreted. Their true value lies in the intention behind them, not in their physical form. Without this understanding, worship remains external.
Verse 5
निरञ्जनस्य किं धूपैर्दीपैर्वा सर्वसाक्षिणः।
निजानन्दैकतृप्तस्य नैवेद्यं किं भवेदिह।
The disciple now questions incense and lamps. The Supreme is निरञ्जन, free from all taint. It is also सर्वसाक्षी, the witness of everything. What can incense purify or lamps illuminate for such a being.
He then questions food offerings. The Supreme is fully satisfied in its own bliss. It does not depend on anything external. So what meaning does offering food have.
This verse highlights the independence of the Absolute. It does not need anything. It is complete within itself.
The deeper teaching is practical. When offerings are made, they are not feeding Bhagavan. They are expressions of surrender and gratitude. Without this inner transformation, the act becomes hollow.
Verse 6
विश्वानन्दयितुस्तस्य किं ताम्बूलं प्रकल्प्यते।
स्वयंप्रकाशचिद्रूपो योऽसावर्कादिभासकः।
The disciple continues his inquiry. He asks, what is the meaning of offering tambula, betel leaves, to the one who gives joy to the entire universe. The Supreme is not a participant in human customs. It is the source of all experience itself.
He then describes the nature of this Reality. It is स्वयंप्रकाश, self-luminous. It is pure consciousness, चिद्रूप. It is that which illumines even the sun and all other sources of light. Nothing can reveal it. It reveals everything.
This verse shifts the focus from ritual to metaphysics. Light in worship symbolizes knowledge. But here, even that symbol becomes unnecessary because the Supreme is the very basis of all illumination.
The deeper insight is profound. All sensory acts, like offering tambula or light, belong to the world of objects. But the Supreme is the subject, the knower. It cannot be approached as an object. It must be realized as one’s own inner awareness.
Verse 7
गीयते श्रुतिभिस्तस्य नीराञ्जनविधिः कुतः।
प्रदक्षिणमनन्तस्य प्रमाणोऽद्वयवस्तुनः।
वेदवाचामवेद्यस्य किं वा स्तोत्रं विधीयते।
The disciple now questions even the act of praise. The scriptures themselves sing of this Reality. Then what additional ritual like waving light can be meaningful.
He asks about circumambulation. How can one go around that which is infinite. There is no outside of the infinite. There is no boundary to walk around.
He then questions the very act of stotra. The Supreme is beyond the reach of words. Even the Vedas ultimately declare its indescribability. Then what kind of praise can be offered.
This verse reaches the peak of inquiry. Every aspect of ritual is questioned and shown to be inadequate before the non-dual truth.
The deeper teaching is not to abandon devotion. It is to refine it. Words, actions, and rituals are limited tools. They must lead the seeker beyond themselves into direct realization.
Verse 8
श्रीगुरुरुवाच-
आराधयामि मणिसन्निभमात्मलिङ्गं
मायापुरीहृदयपङ्कजसन्निविष्टम्।
श्रद्धानदीविमलचित्तजलाभिषेकै-
र्नित्यं समाधिकुसुमैरपुनर्भवाय।
The Guru now responds, shifting the entire approach. He describes a new kind of worship. He says, I worship the आत्मलिङ्ग, the inner symbol of the Self, which shines like a jewel and resides in the lotus of the heart.
This is not external worship. The temple is within. The heart is the sacred space where Bhagavan is present.
He explains the method. The abhisheka is done with the pure waters of the mind, cleansed by the river of faith. The flowers offered are not physical flowers but the state of samadhi.
This verse transforms the entire framework. Worship is internalized. Every ritual element is given a psychological and spiritual meaning.
The goal is अपुनर्भव, freedom from rebirth. This is not about pleasing a deity outside. It is about realizing one’s own true nature as Brahman.
Verse 9
अयमेतोऽवशिष्टोऽस्मीत्येवमावाहयेच्छिवम्।
आसनं कल्पयेत् पश्चात् स्वप्रतिष्ठात्मचिन्तनम्।
The Guru now explains the inner form of invocation. He says, one should invite Shiva with the understanding, I alone remain as the essence beyond all that is transient.
This is not calling someone from outside. It is recognizing what remains after removing all identifications.
He then explains the offering of a seat. The seat is the firm establishment in one’s own Self. It is the steady awareness of one’s true nature.
This verse gives a powerful reinterpretation. Invocation becomes self-recognition. Offering a seat becomes stabilizing the mind in the Self.
The deeper teaching is direct. Worship is not about bringing Bhagavan into your life. It is about removing ignorance and recognizing that Bhagavan is already your own true nature.
Verse 10
पुण्यपापरजःसङ्गो मम नास्तीति वेदनम्।
पाद्यं समर्पयेद्विद्वान् सर्वकल्मषनाशनम्।
The Guru explains the offering of water for washing the feet. He says, the wise person offers this by realizing that he is untouched by merit and sin, and free from all impurities.
This knowledge itself becomes the पाद्य. It cleanses all inner impurities.
In external worship, water is used to wash the feet of the deity. Here, knowledge washes away the ignorance of the seeker.
This verse highlights the power of understanding. True purification does not come from external actions. It comes from clear knowledge of one’s real nature.
The deeper insight is practical. As long as one identifies with actions, one is bound by merit and sin. When one realizes the Self as beyond all actions, one becomes free.
Verse 11
अनादिकल्पविधृतमूलज्ञानजलाञ्जलिम्।
विसृजेदात्मलिङ्गस्य तदेवार्घ्यसमर्पणम्।
The Guru now explains the offering of arghya. He says, one should offer the water of knowledge that destroys the beginningless ignorance which has been carried through countless cycles.
This ignorance is the root cause of bondage. It is not recent. It has been present since time without beginning.
The act of offering arghya becomes the act of surrendering this ignorance into the light of knowledge.
This verse shifts the focus from ritual action to inner transformation. The real offering is not water but the letting go of ignorance.
The deeper teaching is sharp. Liberation does not come from accumulating merit. It comes from removing ignorance. Every step of this inner worship is directed towards that goal.
Verse 12
ब्रह्मानन्दाब्धिकल्लोलकणकोट्यंशलेशकम्।
पिबन्तीन्द्रादय इति ध्यानमाचमनं मतम्।
The Guru explains the inner meaning of आचमन, the ritual sipping of water. He says one should meditate that even gods like Indra partake only a tiny fraction of the infinite waves of Brahman’s bliss.
This image is powerful. The bliss of Brahman is like an endless ocean. Even the highest celestial beings experience only a drop of it.
In external ritual, sipping water is purification. Here, purification comes from contemplating the greatness of Brahman’s bliss.
This verse expands the seeker’s vision. It removes the fascination with heavenly pleasures. Even those are insignificant compared to the bliss of the Self.
The deeper insight is clear. True fulfillment is not in external experiences, however grand. It lies in realizing the inner ocean of bliss that is one’s own nature.
Verse 13
ब्रह्मानन्दजलेनैव लोकाः सर्वे परिप्लुताः।
अच्छेद्योऽयमिति ध्यानमभिषेचनमात्मनः।
The Guru now explains abhisheka, the ritual bathing of the deity. He says one should meditate that all worlds are already immersed in the waters of Brahman’s bliss.
Nothing exists outside this bliss. Everything is already pervaded by it.
He adds another thought. This reality is unbroken and indivisible. It cannot be cut or divided.
This meditation itself becomes the abhisheka. The seeker recognizes that the Self is already pure and complete.
The deeper teaching is transformative. There is no need to purify the Self. It is ever pure. What is needed is the removal of ignorance about this truth.
Verse 14
निरावरणचैतन्यं प्रकाशोऽस्मीति चिन्तनम्।
आत्मलिङ्गस्य सद्वस्त्रमित्येवं चिन्तयेन्मुनिः।
The Guru explains the offering of clothing. He says one should contemplate, I am pure consciousness, uncovered and self-luminous.
This awareness itself becomes the garment of the आत्मलिङ्ग.
In external worship, clothing is offered to cover and protect. But the Self is already complete and needs no covering.
This verse teaches identity. The seeker shifts from seeing himself as a limited being to recognizing himself as pure awareness.
The deeper insight is subtle. The real covering is ignorance. When it is removed, the Self shines as it always has. This recognition is the true offering.
Verse 15
त्रिगुणात्माशेषलोकमालिकासूत्रमस्म्यहम्।
इति निश्चयमेवात्र ह्युपवीतं परं मतम्।
The Guru explains the sacred thread. He says one should firmly know, I am the thread on which all worlds, made of the three gunas, are strung like beads.
This is a profound image. The entire universe depends on the Self, just as beads depend on a thread.
In external ritual, the sacred thread signifies purity and responsibility. Here, it represents the fundamental unity underlying all diversity.
This verse reveals the cosmic role of the Self. It is not a small individual entity. It is the very basis of existence.
The deeper teaching is expansive. When one knows this, one rises above limited identity and recognizes the Self as the support of everything.
Verse 16
अनेकवासनामिश्रप्रपञ्चोऽयं धृतो मया।
नान्येनेत्यनुसन्धानमात्मनश्चन्दनं भवेत्।
The Guru explains the offering of sandal paste. He says one should reflect, this entire world, mixed with countless desires and impressions, is sustained by me alone.
There is no other support.
This contemplation becomes the sandal paste offered to the आत्मलिङ्ग.
Sandal paste in ritual brings fragrance and coolness. Here, the coolness comes from the clarity of understanding.
The deeper insight is strong. The world appears complex and independent. But it rests entirely on consciousness. Recognizing this removes confusion and brings inner calm.
Verse 17
रजःसत्त्वतमोवृत्तित्यागरूपैस्तिलाक्षतैः।
आत्मलिङ्गं यजेन्नित्यं जीवन्मुक्तिप्रसिद्धये।
The Guru explains the offering of sesame seeds and rice. He says one should worship by giving up the tendencies arising from the three gunas, rajas, sattva, and tamas.
These tendencies bind the mind in different ways.
The offering here is not physical substances. It is the renunciation of inner conditioning.
This leads to जीवन्मुक्ति, liberation while living.
The deeper teaching is direct. Spiritual growth is not about accumulating more rituals. It is about dropping attachments and tendencies that keep the mind restless and limited.
Verse 18
ईश्वरो गुरुरात्मेति भेदत्रयविवर्जितैः।
बिल्वपत्रैरद्वितीयैरात्मलिङ्गं यजेच्छिवम्।
The Guru explains the offering of bilva leaves. He says one should worship with the understanding that Ishvara, Guru, and the Self are not different.
This non-dual vision itself becomes the bilva leaf.
Bilva leaves are sacred in Shiva worship. Here, they symbolize the removal of division.
This verse unifies three important aspects of spiritual life. Bhagavan, the teacher, and the inner Self are one reality.
The deeper insight is powerful. As long as these are seen as separate, understanding remains incomplete. Realization comes when this unity is directly known.
Verse 19
समस्तवासनात्यागं धूपं तस्य विचिन्तयेत्।
ज्योतिर्मयात्मविज्ञानं दीपं सन्दर्शयेद् बुधः।
The Guru explains incense and lamp. He says giving up all desires and tendencies is the true incense.
The fragrance here is the purity of a mind free from craving.
He then says the lamp is the knowledge of the Self as pure light.
This inner light does not depend on any external source.
The deeper teaching is clear. True illumination is not from a physical lamp. It is the direct knowledge of one’s own nature as consciousness.
Verse 20
नैवेद्यमात्मलिङ्गस्य ब्रह्माण्डाख्यं महोदनम्।
पिबानन्दरसं स्वादु मृत्युरस्योपसेचनम्।
The Guru explains the offering of food. He says the entire universe itself is the offering.
Everything that exists is included in this offering.
He adds a striking idea. Even death becomes a side dish, something secondary, in this grand offering.
This verse removes fear. When everything is seen as part of the Self, even death loses its threatening nature.
The deeper insight is liberating. Life and death are both within the field of consciousness. The Self remains untouched by both.
Verse 21
अज्ञानोच्छिष्टकरस्य क्षालनं ज्ञानवारिणा।
विशुद्धस्यात्मलिङ्गस्य हस्तप्रक्षालनं स्मरेत्।
The Guru now explains the washing of hands after offering food. He says the hands here represent the mind that has been tainted by ignorance, like one who has eaten leftovers.
This impurity is not physical. It is the residue of wrong understanding.
The washing is done with the water of knowledge. When true knowledge arises, ignorance is completely removed.
This act becomes the cleansing of the आत्मलिङ्ग, which is actually ever pure. The purification is only for the seeker’s understanding.
The deeper insight is precise. The Self never becomes impure. Only the mind carries the stain of ignorance. Knowledge alone cleanses it fully.
Verse 22
रागादिगुणशून्यस्य शिवस्य परमात्मनः।
सरागविषयाभ्यासत्यागस्ताम्बूलचर्वणम्।
The Guru explains the offering of tambula. He says Shiva, the Supreme Self, is free from all attachments like desire and aversion.
The true offering is the renunciation of repeated indulgence in sensory objects with attachment.
Tambula chewing in ritual signifies completion and satisfaction. Here, it represents freedom from craving.
This verse brings the focus back to discipline. The mind constantly runs behind objects with emotional attachment.
The deeper teaching is practical. Giving up this habit of clinging is itself an offering to the Self. It brings inner freedom and steadiness.
Verse 23
अज्ञानध्वान्तविध्वंसप्रचण्डमतिभास्करम्।
आत्मनो ब्रह्मताज्ञानं नीराजनमिहात्मनः।
The Guru explains the waving of light. He says the true light is the powerful sun of knowledge that destroys the darkness of ignorance.
This knowledge reveals the identity of the Self with Brahman.
In external ritual, light is waved before the deity. Here, knowledge itself becomes that light.
This verse emphasizes the central role of understanding. Without knowledge, all practices remain incomplete.
The deeper insight is strong. Ignorance is like darkness. It cannot be removed by action. It disappears only when knowledge arises.
Verse 24
विविधब्रह्मसन्दृष्टिर्मालिकाभिरलङ्कृतम्।
पूर्णानन्दात्मतादृष्टिं पुष्पाञ्जलिमनुस्मरेत्।
The Guru explains the offering of flowers. He says seeing everything as Brahman in various forms is like adorning with garlands.
This vision itself becomes decoration.
He then says offering flowers is recognizing one’s own nature as complete bliss.
Flowers symbolize beauty and devotion. Here, they represent a shift in vision.
The deeper teaching is subtle. When the world is seen as separate, it creates division. When everything is seen as Brahman, the mind becomes unified and peaceful.
Verse 25
परिभ्रमन्ति ब्रह्ममाण्डसहस्राणि मयीश्वरे।
कूटस्थाचलरूपोऽहमिति ध्यानं प्रदक्षिणम्।
The Guru explains circumambulation. He says one should meditate that countless universes revolve within the Self.
At the same time, the Self remains unmoving, like a stable mountain.
This meditation itself becomes pradakshina.
In external worship, one walks around the deity. Here, one recognizes that everything moves within the Self.
The deeper insight is vast. The Self is both the support and the unmoving witness of all movement.
Verse 26
विश्ववन्द्योऽहमेवास्मि नास्ति वन्द्यो मदन्यतः।
इत्यालोचनमेवात्र स्वात्मलिङ्गस्य वन्दनम्।
The Guru explains prostration. He says one should understand, I alone am the one worthy of worship, and there is nothing apart from me.
This is not egoistic thinking. It is the recognition of the Self as the only reality.
This understanding itself becomes the act of salutation.
The deeper teaching is delicate. It must be understood correctly. The ‘I’ here is not the individual ego. It is the universal Self.
Verse 27
आत्मनः सत्क्रिया प्रोक्ता कर्तव्याभावभावना।
नामरूपव्यतीतात्मचिन्तनं नामकीर्तनम्।
The Guru explains righteous action. He says the highest action is the understanding that nothing needs to be done.
This is not laziness. It is the recognition that the Self is ever complete.
He then explains chanting of names. It is contemplating the Self as beyond all names and forms.
This verse redefines practice. True action is inner clarity. True chanting is awareness of the nameless.
The deeper insight is freeing. When one understands this, one is no longer bound by the pressure of constant doing.
Verse 28
श्रवणं तस्य देवस्य श्रोतव्याभावचिन्तनम्।
मननं त्वात्मलिङ्गस्य मन्तव्याभावचिन्तनम्।
The Guru explains listening and reflection. Listening is contemplating that there is nothing else to be heard apart from the Self.
Reflection is understanding that there is nothing else to be thought about.
This is not denial of the world. It is recognizing the Self as the essence of all experiences.
The deeper teaching is focused. The mind usually runs in many directions. Here, it is brought back to its source.
Verse 29
ध्यातव्याभावविज्ञानं निदिध्यासनमात्मनः।
समस्तभ्रान्तिविक्षेपराहित्येनात्मनिष्ठता।
The Guru explains deep meditation. It is the knowledge that there is nothing separate to be meditated upon.
This leads to a state free from all confusion and distraction.
This steady abidance in the Self is called आत्मनिष्ठा.
The deeper insight is simple. Meditation is not creating a new experience. It is resting in one’s true nature without disturbance.
Verse 30
समाधिरात्मनो नाम नान्यच्चित्तस्य विभ्रमः।
तत्रैव ब्रह्मणि सदा चित्तविश्रान्तिरिष्यते।
The Guru explains samadhi. It is not a trance or altered state.
It is the natural resting of the mind in Brahman.
All other states of the mind are forms of distraction.
This verse removes many misconceptions. Samadhi is not something extraordinary. It is the most natural state of the Self.
The deeper teaching is reassuring. What we seek is already our true nature.
Verse 31
एवं वेदान्तकल्पोक्तस्वात्मलिङ्गप्रपूजनम्।
कुर्वन्ना मरणं वाऽपि क्षणं वा सुसमाहितः।
The Guru concludes the method. He says one who performs this inner worship as taught in Vedanta remains composed even at the time of death.
Even a moment of such steady awareness is powerful.
This verse highlights the importance of inner practice. It prepares the seeker for all situations, including the final moment.
The deeper insight is practical. What matters is not duration but depth of understanding.
Verse 32
सर्वदुर्वासनाजालं पादपांसुमिव त्यजेत्।
विधूयाज्ञानदुःखौघं मोक्षानन्दं समश्नुते।
The final verse gives the result. All negative tendencies fall away like dust from the feet.
Ignorance and the suffering it creates are completely removed.
The seeker attains the bliss of liberation.
This is the culmination of the teaching. Inner worship leads to inner freedom.
The deeper insight is clear. Liberation is not something to be gained. It is the natural state revealed when ignorance is removed.
Other stotras
