Sulabha Puja Prakaranam - Chaturdashi

By Shri Kesava Rao Tadipatri

atha sulabhapUjA prakaraNam
(From ChaturdashI by Shri VishNutIrtharu)

hariH OM | yuktibhiH sachChAstravichArajanyaH nirNaya eva avAntaraM phalaM tasya
pravAho.abhimAnI, tena balenAhaM bhagavatpUjAM karomi | tatra sharIrameva devamandiram,
hR^idayasarojameva maNTapaM, jIvasvarUpameva pratimA, tatra sannihitasya
biMbarUpasya hareH shivAbhimanyamAna akhaNDa-smR^itiH dhyAnaM umAbhimanyamAnaH
sthirapratibhArUpa avAntarAvakAsha evAsanaM | bhAratyabhimanyamAnA shraddhaiva
nadI | agnyabhimanyamAnaM chittameva jalaM, chittena viShayIkaraNameva
snAnamindrAbhimanyamAnaM chaMchalapratimArUpaM AntaraM tejo dIpam |
ahimsendriyanigrahaH sarva-bhUta-dayA kShamA dR^iDhaj~nAnam tapaH dhyAnam satyam
chetyaShTau bhAvAbhidhAnAni puShpANi | aniruddhaabhimanyamAnA j~nAnajanyA
ratirdivyamannam ahaMkArikaprANAbhimanyamAnA j~nAnajanyaratijanyA
viShayAlambuddhirUpA tR^iptirApo, mukhyaprANAbhimanyamAna svarUpAvirbhAva eva
suvarNapuShpam, bimbarUpo hariH pUrNanirdoShaH pUrNaj~nAnaH pUrNAnandaH pUrNo mama svAmI | karAvalambanaM dehi shrI kR^iShNa kamalekShaNa , bhavapaN^kArNave ghore majjato mama shAshvatam | trAhi trAhi jagannAtha vAsudevAchyutAvyaya | mAm samuddhara govinda duHkhasamsAra-sAgarAditi prArthanam | evam bhAvayato bhaktasya bhagavAnanAyAsenaiva sampUjito bhavatIti |

iti sulabhapUjA

ahimsA prathamam puShpam
  puShpamindriya-nigrahaH  
sarva-bhUta-dayA puShpam
  kShamA puShpaM visheShataH |
j~nAnam puShpaM tapaH puShpaM
  dhyAnam puShpaM tathaiva cha
satyam chaivAShTamam puShpaM
  viShNoH prItikarassadA ||
अथ सुलभपूजा
( श्री  विष्णुतीर्थविरचितम्  चतुर्दशीग्रन्थगतप्रकरणम्   )
हरिः ॐ। युक्तिभिः सच्छास्त्रविचारजन्यः निर्णय एव अवान्तरं फलं, तस्य प्रवाहोऽभिमानी , तेन बलेनाहं भगवत्पूजां करोमि। तत्र शरीरमेव  देव-मन्दिरम्  , हृदयसरोजमेव  मण्टपं , जीवस्वरूपमेव प्रतिमा, तत्र सन्निहितस्य बिंबरूपस्य हरेः शिवाभिमन्यमान  अखण्ड-स्मृतिः ध्यानं , उमाभिमन्यमानः  स्थिरप्रतिभारूप  अवान्तरावकाश एवासनं। भारत्यभिमन्यमाना  श्रद्धैव नदी। अग्न्यभिमन्यमानं  चित्तमेव जलं , चित्तेन विषयीकरणमेव स्नानमिन्द्राभिमन्यमानं  चंचलप्रतिमारूपं  आन्तरं तेजो दीपम्। अहिम्सेन्द्रियनिग्रहः , सर्व-भूत-दया, क्षमा, दृढज्ञानम्  , तपः , ध्यानम्  , सत्यम् चेत्यष्टौ  भावाभिधानानि  पुष्पाणि। अनिरुद्धाभिमन्यमाना  ज्ञानजन्या रतिर्दिव्यमन्नम्  , अहंकारिकप्राणाभिमन्यमाना   ज्ञानजन्य-रतिजन्या विषयालम्बुद्धिरूपा  तृप्तिरापो मुख्यप्राणाभिमन्यमान  स्वरूपाविर्भाव एव सुवर्णपुष्पम् , बिम्बरूपो हरिः पूर्णनिर्दोषः , पूर्णज्ञानः , पूर्णानन्दः , पूर्णो , मम स्वामी। करावलम्बनं  देहि , श्री कृष्ण कमलेक्षण  , भवपङ्कार्णवे घोरे मज्जतो मम शाश्वतम्। त्राहि त्राहि जगन्नाथ , वासुदेवाच्युताव्यय। माम् समुद्धर गोविन्द  , दुःखसम्सार-सागरादिति प्रार्थनम्। एवम् भावयतो भक्तस्य भगवाननायासेनैव सम्पूजितो भवतीति।
इति सुलभपूजा |
अहिम्सा प्रथमम् पुष्पम्  ,  पुष्पमिन्द्रिय-निग्रहः  , सर्व-भूत-दया पुष्पम्  ,  क्षमा पुष्पं विशेषतः।।
ज्ञानम् पुष्पं तपः पुष्पं ,  ध्यानम् पुष्पं तथैव च , सत्यम्  चैवाष्टमम्  पुष्पं ,  विष्णोः प्रीतिकरस्सदा॥

ಅಥ ಸುಲಭಪೂಜಾ
(ಶ್ರೀ ವಿಷ್ಣುತೀರ್ಥವಿರಚಿತಮ್ ಚತುರ್ದಶೀ ಗ್ರಂಥಗತಪ್ರಕರಣಮ್ )  
ಹರಿಃ ಓಂ | ಯುಕ್ತಿಭಿಃ ಸಚ್ಛಾಸ್ತ್ರವಿಚಾರಜನ್ಯಃ  ನಿರ್ಣಯ ಏವ ಅವಾಂತರಂ ಫಲಂ ತಸ್ಯ ಪ್ರವಾಹೋ.ಅಭಿಮಾನಿ, ತೇನ ಬಲೇನಾಹಂ   ಭಗವತ್‌ಪೂಜಾಂ  ಕರೋಮಿ | ತತ್ರ ಶರೀರಮೆವ  ದೇವ-ಮಂದಿರಂ, ಹೃದಯಸರೊಜಮೇವ  ಮಂಟಪಂ, ಜೀವಸ್ವರೂಪಮೇವ  ಪ್ರತಿಮಾ, ತತ್ರ ಸನ್ನಿಹಿತಸ್ಯ ಬಿಂಬರೂಪಸ್ಯ  ಹರೇಃ  ಶಿವಾಭಿಮನ್ಯಮಾನ  ಅಖಂಡ-ಸ್ಮೃತಿಃ ಧ್ಯಾನಂ ಉಮಾಭಿಮನ್ಯಮಾನಃ  ಸ್ಥಿರಪ್ರತಿಭಾರೂಪ  ಅವಾನ್ತರಾವಕಾಶ  ಏವಾಸನಮ್ | ಭಾರತ್ಯಭಿಮನ್ಯಮಾನಾ   ಶ್ರದ್ಧೈವ ನದೀ | ಅಗ್ನ್ಯಭಿಮನ್ಯಮಾನಂ   ಚಿತ್ಟಮೇವ ಜಲಂ, ಚಿತ್ತೇನ  ವಿಷಯೀಕರಣಮೆವ  ಸ್ನಾನಮಿನ್ದ್ರಾಭಿಮನ್ಯಮಾನಂ ಚಮ್ಚಲಪ್ರತಿಮಾರೂಪಮ್ ಆನ್ತರಮ್ ತೇಜೋ ದೀಪಮ್ | ಅಹಿಂಸೇಂದ್ರಿಯನಿಗ್ರಹಃ  ಸರ್ವ-ಭೂತ-ದಯಾ , ಕ್ಷಮಾ , ದೃಢ ಜ್ಞಾನಂ , ತಪಃ , ಧ್ಯಾನಂ , ಸತ್ಯಂ ಚೆತ್ಯಷ್ಟೌ ಭಾವಾಭಿಧಾನಾನಿ ಪುಷ್ಪಾಣಿ | ಅನಿರುದ್ಧಾಭಿಮನ್ಯಮಾನಾ  ಜ್ಞಾನಜನ್ಯಾ  ರತಿರ್ದಿವ್ಯಮನ್ನಮ್  ಅಹಂಕಾರಿಕಪ್ರಾಣಾಭಿಮನ್ಯಮಾನಾ   ಜ್ಞಾನಜನ್ಯರತಿಜನ್ಯಾ  ವಿಷಯಾಲಮ್ಬುದ್ಧಿರೂಪಾ  ತೃಪ್ತಿರಾಪೊ, ಮುಖ್ಯಪ್ರಾಣಾಭಿಮನ್ಯಮಾನ  ಸ್ವರೂಪಾವಿರ್ಭಾವ  ಏವ ಸುವರ್ಣಪುಷ್ಪಂ, ಬಿಮ್ಬರೂಪೊ ಹರಿಃ ಪೂರ್ಣನಿರ್ದೊಷಃ  , ಪೂರ್ಣಜ್ಞಾನಃ  , ಪೂರ್ಣಾನನ್ದಃ , ಪೂರ್ಣೊ ಮಮ ಸ್ವಾಮಿ | ಕರಾವಲಂಬನಂ ದೇಹಿ ಶ್ರೀ  ಕೃಷ್ಣ ಕಮಲೆಕ್ಷಣ , ಭವಪಂಕಾರ್ಣವೇ   ಘೊರೇ ಮಜ್ಜತೋ ಮಮ ಶಾಶ್ವತಮ್ | ತ್ರಾಹಿ ತ್ರಾಹಿ ಜಗನ್ನಾಥ ವಾಸುದೆವಾಚ್ಯುತಾವ್ಯಯ | ಮಾಮ್ ಸಮುದ್ಧರ ಗೋವಿಂದ ದುಃಖಸಂಸಾರ-ಸಾಗರಾದಿತಿ  ಪ್ರಾರ್ಥನಮ್ | ಏವಂ ಭಾವಯತೊ ಭಕ್ತಸ್ಯ ಭಗವಾನನಾಯಾಸೇನೈವ ಸಂಪೂಜಿತೊ ಭವತೀತಿ |
ಇತಿ ಸುಲಭಪೂಜಾ  |
ಅಹಿಂಸಾ ಪ್ರಥಮಂ ಪುಷ್ಪಂ  ,   ಪುಷ್ಪಮಿಂದ್ರಿಯ -ನಿಗ್ರಹಃ  
ಸರ್ವ-ಭೂತ-ದಯಾ ಪುಷ್ಪಂ  ,  ಕ್ಷಮಾ ಪುಷ್ಪಂ ವಿಶೆಷತಃ |
ಜ್ಞಾನಂ ಪುಷ್ಪಂ ತಪಃ ಪುಷ್ಪಂ  ,  ಧ್ಯಾನಂ ಪುಷ್ಪಂ ತಥೈವ ಚ
ಸತ್ಯಂ ಚೈವಾಷ್ಟಮಮ್ ಪುಷ್ಪಮ್  ,  ವಿಷ್ಣೊಃ ಪ್ರೀತಿಕರಸ್ಸದಾ ||

Broad meaning:
The intermittent benefit or byproduct fruit is known as avAntara phala. That is not final goal, but what is gotten on the way. When mokSha or liberation which happens only thru the grace of the Lord, is the ultimate goal, to achieve this, one has to know what exactly need be done. On the way he has to make nirNaya or determination of the kind of sAdhana needed for that. How is that made. As mokSha is beyond perception, only two of the three pramanas can be used for arriving at that determination. What are they? Agama and AnupramANa. Yukti and sachChAstra janya vichAra indicate those. This intermittent fruit has Pravaha Vayu as Abhimani devata. This jnAna is one nirantara pravAha and jnAnayuta bhakti is another nirantara premapravAha. This is what is indicated. From the strength obtained from his grace and blessings, I will do Bhagavatpuja.

For doing this Puja, we need a temple or Puja room. Our own body is that. Then we need a Mantapa. The invisible jyotirmaya lotus in the heart is that. Then we need a pratima. Our own JivasvarUpa is that. Then do we worship our own JivasvarUpa? What does this indicate? This seems more like Advaita? But wait. In fact, this is perfect Dvaita. Even though God is present in Pratima, He Himself is not Pratima, as Pratima is jaDa, and He is Chetana. Similarly, God is present as Bimba inside the Jiva, which is pratibimba. This unique phenomenon of the object being inside its reflection is possible only in case of Chetana.

In that pratima, there is sannidhAna of Sri Hari. He is the Bimba rUpa or original object. Akhanda Smruti (Remembering and thinking about the full form of the Lord for long periods of time) of Sri Hari has Shiva as presiding deity.

avAntara avakAsha (allocated space), for which Uma is abhimAni, is Asana. ShraddhA (Astikya buddhi), for which Bharati is abhimAni, is the river. Chitta, for which agni is abhimAni, is water. Understanding the subject matter with Chitta is taking bath.

The internal radiance is like a moving Pratima, for which Indra is AbhimAni,

The following eight flowers are called BhavapuShpa-s, as the origin for these is our own mind. These are best kind of flowers, that please the Lord.

ahimsA prathamam puShpam
puShpaM indriya-nigrahaH
sarva-bhUta-dayA puShpam
kShamA puShpaM vishShataH |
j~nAnam puShpaM tapaH puShpaM
dhyAnam puShpaM tathaiva cha
satyam chaivAShTamam puShpaM
viShNoH prItikarassadA ||

AhimsA - Non-violence
Indriya nigraha - Control of sense organs
Sarva Bhuta daya - Compassion for all the living beings
kshamA - Forgiving
jnAnam - Knowledge
Tapas - penance
Dhyanam - meditation
Satyam - Truth

The bliss resulting from true knowledge, presided by aniruddha, is the divine food. The the desirable satisfaction or contentment in serving the Lord that leads to repugnance or revulsion to material joys (saying enough is enough), forming from the bliss resulting from true knowledge, presided by ahaMkArikaprANa, is the water. The manifestation of inherent bliss in one's own svarUpa, is the golden flower. Our prayer must run as "BimbarUpa Hari is completely flawless, complete and personification of infinite knowledge and bliss. Such complete and infinite Supreme Being is my Lord. Oh lotus-eyed Lord Shri Krishna, I am submerged in the eternal, frightful, and wretched ocean of samsAra. Please lend me your helping hand. Oh Lord of the universe, VAsudeva, Achyuta, Avyaya, Govinda, save me, save me from this sorrowful ocean of samsAra". Bhagavan Hari gets worshipped by such devotee, whose thoughts run like this. By the grace of such kind Lord, the devotee obtains Him with much less exertion (as such sAdhana itself gives him strength to make that effort smooth).

Guru Vandane, prArthane ,Dvaarapaalaka vandane
1. kavATodghTanam 2. dIpAprajvAlanaM 3. tAratamyastotraM 4. bhUtochChATanam
5. kShAmAprArthanaM 6. mAnuShagandhanibarhaNa japaM 7. adhikArasiddhyartha japaM 8. GhaNTAnAdaM  9. sampuTodghATanaM  10. MaNTapadhyAnam  11. AsanaM 12. Digbandhanam 13. Narayana AshtAksharamantra japaM 14. Sankalpa (prArthane and sankalpa) 15. Nirmalyavisarjana 16. Kalidosha nibarhaNa japaM 17. Kalasha Puja 18. Purnakumbha Puja (vyutkrama) 19. Kalasha prArthane 20.  Nirmalya abhiSheka 21. Mudra pradarshana 22. Pitha puja 23. BimbAvAhana  30. snAnArtham prArthana 31. Panchamruta abhisheka 32. Shuddhodaka snAnam   33. vastram 34. yajnopavItam   35. AbharaNani, AyudhAni 36. Gandham 37. AkshatAni 38. Pushpam 39. Tulasi 40. AvraNa pUja 41. Dhupa 42. Dipa 43. Naivedyam 44. Paniyam 45. UttarAposhanam 46. Hasta prakShAlanam 47. PaadaprakShALanam 48. Madhuparkam 49. Taambulam 50. paadyam 51. Arghyam 52. Achamaniyam 53. Suvarna Pushpa dakshina   54. Mangala Nirajanam   55. Mantrapushpam 56. Chatram   57. Chamaram   58 Vyajana 59. Dhvajam 60. Darpanam 61. Shankabhramanam 62. Pradakshina namaskArAn 63. Udvasane  64.Krishnarpana

The ones explicitly mentioned in "SulabhapUjAprakaraNaM" -

phalaM
maNTapaM
dhyAnaM
AsanaM
jalaM
snAnam
dIpam
puShpANi  
divyamannam
Apa (pAnIyaM)
suvarNapuShpam
prArthanam

Shri KrishNArpaNamastu !!

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