34th Sringeri Jagadguru :- “Shri SharavaNabhava-maanasa-puja-stotram “

Sri Gurubhyo Namaha

The 34th Sringeri Jagadguru, Sri Chandrashekara Bharati Mahaswamiji, had composed many short stotras on the Lord in various forms. The Maanasa-puja-stotrams of Ganesha and Sharavanabhava (Murugan) are two of his unique contributions. The Sharavanabhava-maanasa-puja stotram is included below. As such, the maanasa-puja-stotrams are composed by the sages to aid saadhakas to perform mental worship of the Lord (in the form of preference of the saadhaka). The worship method is similar to the physical puja done to the Lord, which itself is very similar to the hospitality that one would offer traditionally to an esteemed guest to one’s house. Memorising the maanasa-puja-stotram and using them as a guide to meditation (maanasa-puja) is the appropriate use of the stotram.

The primary goal of maanasa-puja is to carry the sadhaka forward on the path towards freedom from samsara or moksha or Atma-jnana. All other benefits (worldly) are subsidiary to this, though they can also be obtained as per tradition. May the bhaktas of Lord Muruga be benefited by the stotra composed by the Jagadguru. A simple translation is given in English (which itself is a translation from Tamil from a printed version published by Sharada Peetham Sringeri). The text is copied from here.

  • Prasad (Karthika Purnima day, Hemalamba, 2017)murugan-chandrashekarabharaticombined

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॥ श्रीशरवणभवमानसपूजास्तोत्रम् ॥

गुकारो ह्याख्याति प्रबलमनिवार्यं किल तमो 
हकारो हानिं च प्रथयतितरामेव जगति
अतो मोहान्धत्वं शिथिलयति यन्नाम गुह
इत्यमुं देवं ध्यायाम्यभिलषितसन्धाननिपुणम् |

Dhyanam: In the word “Guha”, the akshara (syllable) “gu” signifies darkness which is difficult to eradicate, while the syllable “ha” indicates the removal of such darkness. Thus the word “Guha” signifies the One who removes the darkness of ajnaana (self-ignorance). I meditate upon that Guha, who is adept at bestowing all that is desired.

समाश्लिष्टं वल्ल्या समुपघटितं बाहुविटपैः
स्वमूलायातानां समुचितफलप्रापणचणम् ।
स्वसेवानिष्ठानां सततमपि सौख्योपगमकं
सदा ध्यायाम्येनं कमपि तु गुहाख्यं विटपिनम् ॥ २॥

Dhyanam: There is a great tree called Guha, who is hugged by the creeper named Valli, and who possesses twelve branches (arms).  This tree provides good fruits for all who sit near its roots (feet). To those who render service to it, it gives happiness for ever. I meditate upon this great tree called Guha possessed of all these characteristics.

सुराणां सङ्घातैस्समुपगतैः सान्द्रकुतुकैः
समाराध्य स्वामिन् भज विहितमावाहनमिदम् ।
समन्तात्सद्रत्नैः समुपहितसोपानसरणि-
स्फुरन्नानाशोभं रचितमपि सिंहासनमिदम् ॥ ३॥

Aavahanam – Aasanam (welcoming the Lord and providing him a seat): O Lord, who is ever worshipped by the devas! Please accept this respectful welcome of mine offered to you in accordance with tradition. Please grace this simhaasana which is studded with varieties of shining gems.

हृतं गङ्गातुङ्गाद्यखिलतटिनीभ्योऽतिविमलं
सुतीर्थं पाद्यार्थं तव निहितमङ्गीकुरु विभो ।
तथा पुण्यैस्तीर्थैर्विहितमिदमर्घ्याचमनकं
दयार्द्रां दृष्टिं मे दिश दिश दयाब्धे हरसुत ॥ ४॥

(Offering sacred waters to cleanse the feet and the hands): O All-pervading one! Please accept these waters collected from several sacred rivers such as Ganga and Tunga for cleansing your holy feet. Grace us also by accepting these sacred waters for cleansing your hands and for performing Achamana. O Son of Hara (Shiva)! O Ocean of Compassion! May your graceful vision fall upon us. 

समन्तात्स्नानीयैः परिमलगुणोत्कर्षभरितैः
स्फुरन्माणिक्यादिप्रतिखचितसद्रत्नफलके ।
समासीनं हि त्वां सुचिरमभिषञ्चन्नसुलभं
परानन्दं यास्याम्यनुपधिकृपाब्धे हरसुत ॥ ५॥

(Bathing the Lord): O Son of Hara ! You are one who shows compassion and love without any reason. I shall obtain the great happiness by bathing you in pure scented waters,  as you sit on your gem-studded aasana.

सुवासोभिश्चाङ्गं तव किल समाच्छाद्य सपदि
प्रसाध्यांसे शुभ्रं विमलमुपवीतं नवगुणम् ।
प्रभूतांस्ते गन्धान् गिरिशसुत सन्धाय निटिले
सुखासीनं हि त्वां ननु खलु दिदृक्षे चपलधीः ॥ ६॥

(Presenting clothes, upavita, and sandalwood paste to the Lord): O Lord, You are seated comfortably and firmly in your aasana. I am however endowed with a vacillating mind. Though with such a mind, I deeply desire to see You donning these fine clothes, with the nine-threaded upavita upon your shoulders, and with sandalwood applied on your forehead.

किरीटानां षट्कं तव हि कलयन् षण्मुख शिर-
स्स्वथ ग्रीवायां ते समनुघटयन् हारलतिकाम् ।
ललाटेष्वातन्वन् तिलकमथ ते कुण्डलगणं
समर्घं श्रोत्रेषु क्षणमपि दिदृक्षे भवसुत ॥ ७॥

(Presenting ornaments of various kinds to the Lord): O Six-faced Lord Shanmukha, O Son of Bhava (Shiva)! Let me offer you six crowns for all of your six heads, a grand necklace that you may wear around your neck, a tilaka for your forehead, and wonderful earrings for your ears. I wish to see You decked with all these !

अमन्दैर्मन्दारद्रुमकुसुमसङ्घैः सुरभिलैः
समर्चन् सामोदं तव हि सुकुमाराङ्गमखिलम् ।
समन्तात्सम्प्लावां तव वदनसौन्दर्यलहरीं
सदा स्मारं स्मारं सफलयितुमीशे जनिमिमाम् ॥ ८॥

(Performing Archana to the Lord): Using innumerable and beautiful flowers of various kinds, I wish to perform archana to your entire body. Seeing your wonderful countenance and cogitating upon that again and again, I seek to make this birth fruitful. 

समाजिघ्र स्वामिन्नगरुयुतधूपं करुणया
जिघृक्षस्वापीमानमलघृतदीपानुपहृतान् ।
गृहाणाज्यप्लावान् मृदुलतरभक्ष्याणि विविधा-
न्युपादत्स्वाप्यन्नं विविधमथ पञ्चामृतमपि ॥ ९॥

(Offering Dhupa (incense), Deepa (lamp), and Naivedya (food-offering): O Lord, may the scent of this incense be pleasing to you. Please do accept the offering of this lamp which is lit from pure ghee, and also several carefully prepared eatables of various kinds, including rice and panchamruta. 

सुकर्पूरस्वादुक्रमुकयुतमेलादिकलितं
सुताम्बूलं स्वामिन् सदयमुपगृह्णीष्व मृदुलम् ।
ततस्ते कर्पूरैस्सुरभितरनीराजनविधिं
प्रकुर्वन्नाधास्ये तव शिरसि पुष्पाञ्जलिमपि ॥ १०॥

(Offering Taambula (betel preparation), neerajana (camphor-light) and flowers): O Lord, please accept this humble offering of delicately prepared taambula containing raw-camphor, sweet betel, etc. May you also accept this light of the camphor showed unto You and the offering of flowers placed upon your crown.

करोमि स्वामिंस्ते निखिलमुपचारं प्रवणधीः
दयार्द्रास्ते दृष्टीर्विकिर गिरिजानन्दन मयि ।
समन्तात्संसारव्यसनकलुषीभूतहृदयं
परित्रायस्वाशापरवशितमापन्नमपि माम् ॥ ११॥

Prayer: O Son of Girija! Whatever service is possible for me to render to You, I do so with great care and love for You. May You bestow Your gracious glance upon me. From the great suffering of samsaara, may You save  me who is caught in the snare of worldly desires and gripped with a mind distressed by worldly concerns. 

इमां चेतः पूजां शरवणभुवो यः किल पठेत्
सकृद्वाऽन्यैर्गीतं सपदि शृणुयाद्भक्तिभरितः ।
न तं संसाराशा परवशयते नापि विषयाः
क्रमात्पुण्यात्माऽयं ननु भजति कैवल्यपदवीम् ॥ १२॥

Phalastuti (fruits of chanting and listening): He who even once recites this Manasa-puja-stotra of Sharavana, or even once hears it being recited by another, with bhakti and shraddha brimming in his heart, shall never be touched by the worldly objects or desires that cause samsaara. In due course, it will also make such a person attain the highest goal of Moksha.

इति श्रीजगद्गुरुशृङ्गेरीपीठाधीशश्रीचन्द्रशेखरभारती
श्रीपादैःकृतं श्रीशरवणभवमानसपूजास्तोत्रं सम्पूर्णम् ।
Thus ends the Sharavanabhava-maanasa-puja-stotram composed by Jagadguru Sri Chandrashekara Bharati of Sringeri Sharada Peetham.

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