#267 Shiva maanasa puja – A loving mental puja offering
Any prayer in any language or culture is karma, an action.
Every action gives results, visible and invisible.
Invisible results of helpful karma are called punya while invisible results of harmful karma is called paapa.
Karma is three fold – kayika, vachika and maanasa and is based upon the means used.
Kayikam karma is a ritualistic action in which the limbs are used.
Vachikam karma is oral prayer such as recitation, chanting and singing wherein the organ of speech is involved.
Maansam karma is mental action in which the mind is primarily used. Ofcourse, the mind is used in all of the above karmas.
To appreciate the beauty of maanasa puja, we must hear this beautiful story associated with a temple in the room in Tirunindriyur, near Chennai.
Poosalaar was a native of the village Tiruninravur near Chennai. The king who ruled Kanchi during that time was Rajasimha Pallava, who had built the famous Kailashanaatha Temple at Kanchi and wanted to do the consecration of the temple. Meanwhile Poosalaar had built a temple for Lord Shiva in his own mind, which is now known as Hridayaleeshwarar Temple.
Having completed one huge temple, the king arranged for its consecration. Until the consecration takes place, a temple is only a place. Even though it looks like a temple, it is not a temple until it is consecrated. Thus, prana-pratishtha or consecration is a very significant and elaborate ceremony in which the murti is installed and the deity is invoked in it. This invocation involves performing various religious ceremonies or rituals, and the completion of these rituals renders the structure a temple.
Once the consecration is done, the murti is alive with the presence and the deity’s presence and blessings grow with the devotion of the devotees. No one worships an idol as such; one only worships the Lord for which the idol is but a symbol. Invoking the deity in the idol is what makes the idol a symbol of worship.
The date and time of consecration is also very important. For instance, a temple is generally consecrated only in Uttarayan, when the sun is in the Northern Hemisphere and on certain auspicious dates chosen astrologically.
The most auspicious date and time were set for the consecration of the temple. Because attending and participating in the consecration of a temple is considered to be a great blessing, thousands of people were expected and all the necessary preparations were made.
The night before this great event was to take place the king did not sleep. He merely dozed, meaning that he was in that particular state that is neither dream nor sleep but in between, the state in which one may have premonitions. In this particular state, the king saw a swami sitting under a tree. This swami had also built a temple that was to be consecrated on the same day fixed for the consecration of the king’s temple. And the king was being commanded, as though by the Lord, to set another day for his temple consecration.
Because the king saw this entire dream-like situation vividly, he could not dismiss it as a meaningless dream. Therefore, he talked to his minister to find out whether there could be any truth to it. He told the minister that he had seen a hill-like place, and a swami sitting under a tree beside a pond. Having been given a detailed description by the king, the minister went out and, only a few miles away, found the very place and the swami described by the king, sitting under a tree with eyes closed in meditation. The minister returned and reported all this to the king.
The king then went to the Swami and, prostrating, he addressed him. But the swami’s eyes remained closed. Then the king said, “Swami, I have to talk to you about something. Please listen.” The Swami opened his eyes. The king introduced himself and told the Swami his story. I have built a temple and I am going to have the consecration today. It is a good day, an auspicious day. But, last night, I had a vision in which I was told that I should have the consecration on another day because it seems you also have built a temple. Is it true?”
“Who told you this?” the Swami asked.
“I felt it was the Lord, Lord Siva, telling me. But it may be just a dream,” the king replied.
“It is true that I have built a temple” the Swami said, “but it is not complete and consecration indeed is today. ”
“Where is the temple you have built?” the king then asked.
“It is all here,” the Swami replied, touching his head.
“When did you start building this temple?” was the king’s next question.
“Twenty years ago.” the swami said. “Twenty years ago I planned the temple and then brought all the stones here and dressed them one by one. I built the entire temple and even sculpted all these idols. It was a big job that has taken me twenty years. And, still, I have not finished. Because the date for the consecration has already been fixed for today, I am extremely busy now. Therefore, please come some other time.”
The Swami then closed his eyes and resumed doing what he had been doing-putting the finishing touches on his temple!
The King arranged another date for the consecration of his own temple and, after it was over he again approached the swami and asked, “Did the consecration of your temple go off well?”
“Oh, it went very well indeed; it was wonderful,” the swami replied.
The king then asked the swami for the plans of his temple and the swami gave them to him. The king then built another temple but this time according to the plans the swami had given him. He also had it consecrated by the swami. This, then, is the story of the temple that still stands near Tiruvallur, outside Madras.
Even if you do a karma mentally, it is no less real than a physical or oral act of devotion.
Whether the story is true or not, there is a special beauty about it. An act of devotion is purely an attitude. Therefore, all you require is this attitude and commitment and you will see how real it is. Mental worship can, in fact, be most efficacious. To make it efficacious, you have to avoid distractions and, for this, there are certain methods to be followed.
Sometimes to just sit and meditate does not work. But if you live a life of prayer, involving physical and oral forms of worship, you will find that meditation or mental worship is the most efficacious of all.
The person we like or love has a firm place in our heart.
When you like or love someone you want to offer the best of things to that person.
When that being happens to be Bhagavan Shiva and you recognise that he is sitting in one’s heart then what can we offer him?
We would like to offer him everything and hence we pick some symbols of the panchamahabhutas, the five great elements. That which has come from him, we offer unto him.
Any puja requires a procuring of materials and preparation before the puja.
Sometimes we may be travelling or sometime during the day, we feel like connecting with Shiva and hence we can chant this Stotram.
We offer a lot of things to Shiva and ultimately the ahankara itself.
Composed of 5 verses by Jagadguru Adi Shankaracharya, it is a stotram based on visualisation of worship and a sweet surrender. The first three verses are some of the key steps of a traditional puja while the last two verses are extraordinary taking the prayerful love and devotion to all acts of life, seeing life as truly sacred.
The entire form of worship is done mentally in Shiva maanas puja. Besides doing the puja, you get certain insights into the ways of thinking and it generates a condition for discovering the devotee in you. Just as you become a swimmer by swimming you can become a devotee by being loving. The Shiva maanasa puja has a cultural overtone, because Sri Shankaracharya composed it. The method of worship is based on how it is done in India that is Bharat.
We chant the verses, see the meaning as we offer puja
रत्नैः कल्पितमासनं हिमजलैः स्नानं च दिव्याम्बरं
नानारत्नविभूषितं मृगमदामोदाङ्कितं चन्दनम् ।
जातीचम्पकबिल्वपत्ररचितं पुष्पं च धूपं तथा
दीपं देव दयानिधे पशुपते हृत्कल्पितं गृह्यताम् ॥१॥
I mentally offer you a throne studied with precious stones, a bath with Ganga water, celestial robes inlaid with many gems, sandalwood paste mixed with musk to anoint the body, jasmine and champaka flowers, and bilva leaves, burning incense and a shining flame. Oh, self-effulgent Lord, ocean of compassion and the Lord of all living beings, may you receive what I offer with all my heart and my mind.
We create an altar in one’s own mind or heart. Just before starting the japa, we can begin our contemplation
ratnaiḥ kalpitamāsanaṁ – An asana a seat studded with precious gems I offer to the Lord. Even if you cannot afford even one precious stone, why be a miser when the sky is the limit?
himajalaiḥ snānaṁ ca is the melted snow of the river Ganga. Ganga is his shakti and we offer what is his to him.
divyāmbaraṁ nānāratna-vibhūṣitaṁ. the clothes we offer him are celestial robes studded with
mr̥gamadā-mōdāṅkitaṁ candanam mr̥ga is deer, Mada is born of that. mr̥gamadā is the fragrance of musk born of the deer.
candanam is sandalwood paste.
In every temple this alankara, adorning of the devata is an act of love and devotion. Much like the dressing table of a rich lady who has the choicest of designer wear, fragrances, jewellery all intended to enchance her beauty, so too we get to be the pandit or purohit who can do the alankara for our Bhagavan. The pandit does the alankara behind closed curtains. Flowers are offered next.
jātī-campaka-bilvapatra-racitaṁ puṣpaṁ ca dhūpaṁ Jati is a kind of jasmine flower and champaka is another beautiful yellowish flower, having a medicinal fruit.
dīpaṁ dēva dayānidhē paśupatē Dhupam is incense. Dipam is burning camphor. On self-effulgent Lord, the one who is a treasure house of compassion. Pashupati, He who is the Lord of all beings including this body.
hr̥tkalpitaṁ gr̥hyatām – What is most rewarding about giving anything is that the recipient receives whatever we give. And so may you receive all that I am offering you with love.
Offering naivedya or food is the next step.
सौवर्णे नवरत्नखण्डरचिते पात्रे घृतं पायसं
भक्ष्यं पञ्चविधं पयोदधियुतं रम्भाफलं पानकम् ।
शाकानामयुतं जलं रुचिकरं कर्पूरखण्डोज्ज्वलं
ताम्बूलं मनसा मया विरचितं भक्त्या प्रभो स्वीकुरु ॥२॥
Payasam made with clarified butter in a golden bowl inlaid with the nine precious stones, the five kinds of snacks, banana and fruits with milk and curd, many vegetables, clean and flavoured water, betel leaf and nut mixed with camphor – all of this I offer to you mentally with great devotion. May you receive them, O Lord.
In line with the principles of eating in Ayurveda which has come from the Lord himself, we first offer a little sweet or sugar or jaggery. In a sit down meal, the first thing that they serve on a banana leaf is also sweet. We wait for all to be served before we eat and one is supposed to eat that first.
ghr̥taṁ pāyasaṁ is a sweet porridge made with ghee, clarified butter. In what is this payasam, desert offered?
sauvarṇē navaratna-khaṇḍa-racitē pātrē In a golden vessel, inlaid with nine precious stones.
bhakṣyaṁ pañcavidhaṁ is what is masticated and eaten, crunchy, of which five types of food are offered.
payōdadhiyutaṁ rambhāphalaṁ is banana with milk and yoghurt.
pānakam is sweetened water.
śākānāma-yutaṁ – many vegetables
jalaṁ rucikaraṁ flavoured water.
karpūra-khaṇḍōjjvalaṁ tāmbūlaṁ Tambulam is betel leaf and nut that is a kind of mouth freshner and a digestive that is chewed after lunch, mixed with karpura, camphor.
manasā mayā viracitaṁ bhaktyā prabhō svīkuru All of this is offered to you by me, in my thoughts and with great devotion. May you receive it.
छत्रं चामरयोर्युगं व्यजनकं चादर्शकं निर्मलं
वीणाभेरिमृदङ्गकाहलकला गीतं च नृत्यं तथा ।
साष्टाङ्गं प्रणतिः स्तुतिर्बहुविधा ह्येतत्समस्तं मया
सङ्कल्पेन समर्पितं तव विभो पूजां गृहाण प्रभो ॥३॥
A pair of fans, an umbrella, a spotless mirror, musical performance of vina, bheri and mrdangam, followed by a dance performance, an ashtanga namaskara and this manifold praise – all this I offer to you with my sankalpa. May you please receive this worship, Oh Lord, the one who pervades everything!
chatraṁ cāmarayōryugaṁ vyajanakaṁ Chatram is an umbrella, like one would have for the kind of the land. Chamara is a pair of fans that are soft. All these are a part of worship.
ādarśakaṁ nirmalaṁ – The last act of dressing up is looking into the mirror and hence we show a mirror to the Lord as if to ask the Lord – Please see for yourself. Is everything okay?
vīṇā-bhēri-mr̥daṅgakāhalakalā gītaṁ ca nr̥tyaṁ tathā |
We offer a music performance accompanied by vina, a string instrument, bheri, a wind instrument and mrdangam, which is a percussion instrument. This music is followed by nrtyam, dance.
sāṣṭāṅgaṁ praṇatiḥ Pranati is prostration. Sashtanga means with all the eight limbs touching the ground. This is also called Ashtanga Namaskaram, with the feet, hands, knees, chest, head, stomach by words and by thought.
stutirbahuvidhā hyētatsamastaṁ mayā saṅkalpēna samarpitaṁ tava vibhō pūjāṁ gr̥hāṇa prabhō || 3 ||
All these manifold praises are indeed offered by me with devotion. Please receive this worship offered unto you O Prabhu, the one who pervades everything.
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॥
Aham, my I-sense is you. My mind is Parvati, wedded to you. My five organs of action and five physiological functions are your servants. My body is a house for you. I offer you all the pleasures of my senses. My sleep is a state of resolution in you. Whenever I walk I am going around you. Anything I say is in praise of you. Whatever I do is a form of worship unto you.
Since the Lord is present in the heart, the devotee makes his or her own body a temple.
ātmā tvaṁ Whatever the I, aham is, tvam you are that.
girijā matiḥ The mind is Girija. You are the Purusha and she is the Prakrti.
My mind is Parvati who is wedded to you.
sahacarāḥ prāṇāḥ The pranas are all the karmendriyas, organs of action, the organ of speech, hands, legs and so on and also the pancha-pranas, the five physiological functions. They are your servants.
śarīraṁ gr̥haṁ – My body is a house for you. Oh Lord, you are seated in it as the Atman.
pūjā tē – This is my puja. What puja?
viṣayōpabhōgaracanā All these various objects, enjoyments and all forms of experiences are a form of worship of you, like the flowers that we offer at your feet. All the objects that I perceive through my sense organs or infer with my mind, and whatever I see or hear, all of them fall at your feet.
nidrā samādhi-sthitiḥ My going to sleep is the equivalent of your samadhi. I am always one with you in my sleep.
sañcāraḥ padayōḥ pradakṣiṇavidhiḥ As I walk around to different places, my feet and legs are doing pradakshina, a religious circumambulation to you.
stōtrāṇi sarvā girō Since you are the Atma and my mind is Girija, then anything that I say is going to be like stotras, about your glory. That I can speak itself is your glory.
yadyatkarma karōmi tattadakhilaṁ śambhō tavārādhanam Whatever karma I do, Oh Lord, all of it is a worship unto you.
करचरणकृतं वाक्कायजं कर्मजं वा
श्रवणनयनजं वा मानसं वापराधम् ।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो ॥५॥
Whatever omissions and commissions I have performed with my hands, legs, speech, body, sense organs, organs of action and mind, whatever I may have done with reference to enjoined or prohibited actions, please forgive them all, Oh Lord Mahadeva, Oh ocean of compassion!
