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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Astroboy" data-source="post: 107477" data-attributes="member: 4990"><p>Satyaban Ji and AusDesi Ji,</p><p></p><p>Let's take these verses a step deeper.</p><p></p><p></p><p><span style="color: #333300"><strong><span style="font-size: 15px">Adi Sankaracharya's</span></strong></span></p><p><span style="color: #333300"><strong><span style="font-size: 15px">Nirguna Manasa Puja</span></strong></span></p><p><span style="font-size: 12px">Worship of the Attributeless Spirit</span></p><p><span style="font-size: 12px"><em>Translated by Swami Yogananda Sarasvati</em></span></p><p><span style="font-size: 12px">E-Text Source: <a href="http://www.geocities.com/advaitavedant/index.htm" target="_blank">Advaita Vedanta Library</a></span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">The disciple said:</span></p><p><span style="font-size: 12px">1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?</span></p><p> <span style="font-size: 12px">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?</span></p><p> <span style="font-size: 12px">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?</span></p><p> <span style="font-size: 12px">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?</span></p><p> <span style="font-size: 12px">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?</span></p><p> <span style="font-size: 12px">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?</span></p><p> <span style="font-size: 12px">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?</span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px">The Guru said:</span></p><p><span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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).</span></p><p> <span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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).</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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).</span></p><p> <span style="font-size: 12px">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).</span></p><p> <span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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).</span></p><p><span style="font-size: 12px">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.</span></p><p> <span style="font-size: 12px">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.</span></p><p><span style="font-size: 12px">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. </span></p><p><span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><a href="http://www.celextel.org/adisankara/mayapanchakam.html" target="_blank">Maya Panchakam</a> << <a href="http://www.celextel.org/home.html" target="_blank">Home</a> >> <a href="http://www.celextel.org/adisankara/nirvanadasakam.html" target="_blank">Nirvana Dasakam</a></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 107477, member: 4990"] Satyaban Ji and AusDesi Ji, Let's take these verses a step deeper. [COLOR=#333300][B][SIZE=4]Adi Sankaracharya's Nirguna Manasa Puja[/SIZE][/B][/COLOR] [SIZE=3]Worship of the Attributeless Spirit [I]Translated by Swami Yogananda Sarasvati[/I] E-Text Source: [URL="http://www.geocities.com/advaitavedant/index.htm"]Advaita Vedanta Library[/URL] 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. [URL="http://www.celextel.org/adisankara/mayapanchakam.html"]Maya Panchakam[/URL] << [URL="http://www.celextel.org/home.html"]Home[/URL] >> [URL="http://www.celextel.org/adisankara/nirvanadasakam.html"]Nirvana Dasakam[/URL][/SIZE] [/QUOTE]
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