Nirguna means with out attributes, Manasa means Spirit and Puja means
Worship. The literal translation of words "Nirguna manasa puja" means
Worship of the Attributeless Spirit. The Nirguna manasa puja verses are
as follows:
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 repose of 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.
Worship of the Attributeless Spirit
by Shankaracharya.
[translation. By Sw. Yogananda Sarasvati. Publ. In Tattvaloka – Apr.-May
1992]
