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PRATYAKSHA PADA PUJA

Offering your gratitude at the Lotus Feet

Of PARAMAHAMSA NITHYANANDA

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PRATHYAKSHA PADA PUJA & SWASTI MANTRA

Before we begin the pada puja today, we request all the pada pujaparticipants and everybody else who is participating in this pujaphysicallyhereandonline,todeclarethefollowingwith integrityandauthenticity.Ifyouareagree,tothispleasesay“Yes”loudly:

1) I authentically cognize which is internally process, understand and declare) the truth that cosmic energy exists.

2) I authentically cognize which is internally process, understand and declare the truth that the master is the Chinmaya Vigraha – embodiment and representation of that very cosmic energy.

3) I authentically cognize which is internally process, understand and declare) the truth that whatever I offer during the paada puja to the Master will reach the cosmic source of energy directly.

LetusnowenterthePratyakshaPadaPuja.Now please be seated in a meditative space of gratitude and deep restful awareness in your Ananda Gandha.InthePratyakshaPadaPujatheSanskritMantraswearegoingtochantwill directly take us to a very deep meditative state which willimmenselyhelpusconnecttotheMaster’senergy..

The Prathyaksha Pada Puja begins First with the SadguruVandanam and then the Guru Parampara Vandanam and thenArunagiriYogishwaraVandanam.IntheSadguruVandanam,weofferourgratitudetoSwamijiandintheGuruParamparaVandanam,weofferourgratitudetothelineageofalltheEnlightenedMasters. In theArunagiriYogishwara Vandanamweoffer our respects and gratitude to Arunagiri Yogishwara*, anincarnationofLordShivawholived2,000yearsago.

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The meaning of the mantra we are going to chant now is:  

I surrender to that Sadguru who is the eternal bliss, the bestower of supreme  happiness,  the One, who  is  the  embodiment  of wisdom, who  is beyond duality, who  is omnipresent,  to whom  the Supreme goal is giving the Enlightenment experience, who is eternal, pure and unshakable, who is the silent spectator of all thought processes, who is beyond emotions, who is without the three qualities called Sattva, Rajas and Tamas. 

 I surrender to the Lineage of all the Enlightened Masters which has Lord Sadashiva as the beginning, Shankaracharya as the middle, and my Master as the end. 

 The Arunagiriyogishwara who  is  the Lord of all beings who has  the sacred ash applied on His  forehead, who has a glittering stick, who has worn a loin cloth on His glittering hip, who has worn the Duttura flower, King Cobra and a crescent moon on His forehead wins. 

 

Now please take some flowers in your hands and close your eyes and offer the flowers at Swamiji's feet at the end of the mantra.

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. sÌ‚é-vNdnm! . inTyanNd< prmsuod< kevl< }anmUit¡

ÖNÖatIt< ggns†z< tÅvmSyaid-lúym!, @k< inTy< ivmlm! Acl< svRxI-sai]-ÉUt< ÉavatIt< iÇgu[-riht< sÌ‚é< tm! nmaim.

. gué-prMpra vNdnm! . sdaizv-smar<Éa< z»racayR-mXymam!, ASMdacayR-pyRNta< vNde gué-prMpram!.

. Aé[igiryaeigvNdnm! . llaqe iÇpu{f+I iniql-x&t kStUrI-itlk>

S)…rNmaÇaxar> S)…irt-kiq-kaEpIn-vsn>, dxanae ÊÄUr< izris )i[raj< zizkla<

Axez> sveR;am! Aé[igiryaegI ivjyte.

|| sadguru-vandanam ||

nityānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ dvandvātītaṁ gaganasadṛśaṁ tattvamasyādi-lakṣyam | ekaṁ nityaṁ vimalam acalaṁ sarvadhī-sākṣi-bhūtaṁ bhāvātītaṁ triguṇa-rahitaṁ sadguruṁ tam namāmi ||

|| guru-paramparā vandanam ||

sadāśiva-samāraṁbhāṁ śaṅkarācārya-madhyamām | asmdācārya-paryantāṁ vande guru-paramparām ||

|| aruëagiriyogivandanam ||

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laläöe tripuëòré niöila-dhåta kastüré-tilakaù sphuranmäträdhäraù sphurita-kaöi-kaupéna-vasanaù |

dadhäno duttüraà çirasi phaëiräjaà çaçikaläà adheeçaù sarveñäm aruëagiriyogé vijayate ||

ThenextistheSankalpa,theconsciousresolution.When you make a conscious resolution in front of the Master, thepower of the sankalpa itself will deliver the experience you aresupposedtogetthroughthispadapuja.The meaning of the mantra we are going to chant now is: 

 In order that the Master  is pleased by the process of destruction of my  Karmas  and  sins,  I,  for  the  benefit  of  (myself  and) _____________(names of participants) during the second half of the life  time  of  Lord  Brahma,  during  the  Kalpa  called  Shweta  Varaha, during  the  regime of Vaivasvata Manau, during  the  first quarter of the age called Nitya Yuga, in the island called Jambu, in the continent called  Bharata Varsha,  in  the  Indian  sub‐continent  called  Bharatah Khanda,  in  the  sourthern  side  of  the Mt. Meru,  in  the  Saka  era, during the year called ________ (current year’s name) which  is one of the set of sixty years which is in practice of which Prabhava is the first  year,  in  the  ________  Ayana  (Uttara/Dakshina),  in  the __________  season  (Autumn/Summer/Early  Winter/Late Winter/Rainy/Spring),  in  the  __________month  (name  of  the month),  in  the  _________  paksha  (phase  of  the  moon) (Waxing/Waning), on the  (name of the tithi) ___________ tithi  (no. of  day  from  the  new  moon  /  full  moon),  on  (name  of  the day)__________day,  during  the  (name  of  the  nakshatra)  _______ nakshatra  (Vedic star),  (name of  the yoga)__________ yoga,  (Name of  the  karana)___________karana  ‐  during  such  an  auspicious moment,  for pleasing  the Paramahamsa Nithayanda –  the Acharya whose  feet even has the qualities of dignity  , majesty  , distinction  , excellence  ,  beauty  ,  loveliness,    who  is  the  in  the  state  of Paramahamsa,  the  Acharya  of  all  Sannyasis  and  wandering 

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monks(Sannyasis),  the  embodiment  of  the  sacred  syllable OM,  the embodiment of the pure Truth, Consciousness and Bliss, the knower of  Vedas,  the  one  established  in  the  Super  Consciousness,  the Jagadguru who founded Maha Simhasana of spiritual kingdom  ‐ the Nithyananda  Dhyanapeeta which  has  festivity  all  around  it  all  the time,  auspiciousness,  all  great divine qualities,  and  is  ever‐alluring, for gaining devotion at the lotus feet of Paramahamsa Nithyananda, for  receiving  the  grace of  the Master,  for having  growing  security, fortitude, power, victory, longevity, health, wealth. For the fruition of the  four  goals  of  life,  that  is  –  Dharma  –  living  my  life  through righteous  means,  Artha  –  earning  a  living  for  myself  through righteous  means,  Kama  –  fulfilling  my  desires  through  righteous means,  and Moksha ‐ liberation from all bondages that exist for me as  a  human  being,  for  dissolving  all my  accumulated  karmas,  for receiving all auspiciousness,  for  living Enlightenment along with my whole family by the grace of the Master, am doing the worship of the feet of the Sadguru Nithyananda who is the embodiment of all Gods and  Goddess  am worshipping  the  feet  of  the  Enlightened Master Nithyananda  who  is  the  embodiment  of  all  the  Gods  and  the Goddess. 

 

Now take some flowers in your left palm and close it with your right palm and keep both the hands on the right thigh and offer at Swamiji's feet at the end of the mantra.

. s»Lp>. mmaepaÄ-smSt-Êirt-]yÖara-ïI-sÌ‚é-àITyw¡ zuÉe zaeÉne muøteR Aa*äü[>

iÖtIy-praxeR ïI-ñet-vrah-kLpe vEvSvt-mNvNtre Aòaiv<zittme inTyyuge àwme pade ________ÖIpe ________v;eR ________o{fe merae> di][e pañeR zkaBde AiSmn!

________vtRmane Vyvhairke àÉvadIna< ;ò(a> sMvTsra[a< mXye ________-nam-sMvTsre ________-Ayne ________-\taE ________-mase

________-p]e ________-zuÉitwaE ________-vasr-yu aya< ________-

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n]Ç________-yaeg ________-kr[-@v<-gu[-ivze;[-ivizòaya< ASya< zuÉitwaE ________namxeySy ________naMya> c sk…quMbSy ïI-mt! -prmh<s-pirìajkacayR-si½danNd-à[v-Svêp-ïaeiÇy-äü-inó inTyaeTsv inTy-m¼l-inTy-kLya[-inTy-rijt- inTyanNd-XyanpIQ-mha-s<Swan mha-is<hasn-pIQ-

kt&R-jgÌ‚é-ïI-ïI-ïI-inTyanNd-ÉgvTpadacayR-àITyw¡ prmh<s-inTyanNd-padarivNdyae> Éi´-isÏ(w¡ guék«pa-kqa]-isÏ(w¡ ]em-SwEyR-vIyR-ivjy-

AayuraraeGy-@eñyaR[am! AiÉv&Ï(w¡ xmaRwR-kam-mae]-ctuivRx-)l-puésawR-isÏ(w¡ mm smSt-Êétaep-zaNTyw¡ smSt-m¼l-AvaÞyw¡¡ ïI-sÌ‚é-àsaden-sk…quMbSy-}an-vEraGy-jIvn!-mui´-àaÞyw¡-ïI-svR-dev-devI-Svêp-sÌ‚é-inTyanNd-dev-

àTy]-pad/paÊka-pUja< kir:ye.

|| saṅkalpaḥ ||

mamopātta-samasta-durita-kṣayadvārā-śrī-sadguru-prītyarthaṁ śubhe śobhane muhūrte ādyabrahmaṇaḥ

dvitīya-parārdhe śrī-śveta-varāha-kalpe vaivasvata-manvantare nityayuge prathame pāde ________ dvīpe ________ varṣe ________ khaṇḍe (when the puja is done in India chant: jambu dvīpe bharata varṣe bharathaḥ khaṇḍe) meroù dakñiëe pärçve çakäbde asmin vartamāne vyavahārike (fill these blanks

referring to the panchangam – the Vedic almanac) ________-nāma ________-samvatsare ________-ayane

________-ṛtau ________-māse ________-pakṣe ________-śubhatithau ________-vāsara-yuktāyāṁ

________- nakñatra ________-yoga ________-karaṇa-evaṁ-guṇa-viśeṣaṇa-viśiṣṭāyāṁ asyāṁ śubhatithau

(chanting of the participants’ name) ________nāmadheyasya (male) ________nāmyāḥ (female)

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ca sakuṭumbasya çré-mat -paramahaṁsa-parivrājakācārya-saccidānanda-praṇava-svarūpa-

śrotriya-brahma-niṣṭha nityotsava nitya- maìgala -nitya-kalyāṇa-nitya-rajita- nityānanda-dhyānapīṭha-

mahā-saṁsthāna mahā-siṁhāsana- péöha -kartṛ-jagadguru-śrī-śrī-śrī-nityānanda-bhagavatpādācārya-prītyarthaṁ paramahaṁsa-nityānanda-pādāravindayoḥ bhakti-siddhyarthaṁ gurukṛpā-kaṭākṣa-siddhyarthaṁ kṣema-sthairya-vīrya-vijaya-āyurārogya-aiśvaryāṇām abhivṛddhyarthaṁ dharmārtha-kāma-mokṣa-caturvidha-

phala-purusārtha-siddhyarthaṁ mama samasta-durutopa-śāntyarthaṁ samasta-maṅgala-avāptyarthaṁ śrī-sadguru-prasādena-sakuṭumbasya-jñāna-vairāgya-

jīvan-mukti-prāptyarthaṁ-śrī-sarva-deva-devī-svarūpa-sadguru-nityānanda-deva-pratyakṣa-

pāda/pädukä -pūjāṁ kariṣye ||

ThenextistheMaanasaPujaortheworshipinourmind.If performedwith a proper attitude, theworshipperwill get the fullbenefitofthePuja.ThisformofworshipbringsintimacybetweentheMasterandthedisciple.The meaning of the mantra we are going to chant now is: 

 What  seat  can  I  offer  the  Master  except  my  heart?  I  offer  the gratitude flowing as nectar to wash His feet and to rinse His mouth. I offer my mind itself as the arghya‐ the bouquet. To my Master who is the very Cosmos, what clothing can I offer except the space?  I offer my  very  prana  –  life  energy  ‐  as  incense  and  I  offer  the  ocean  of nectar as food offering. The principle of unstuck perennial sound is to be offered as bell, the air as chamara, the sahasrara as umbrella, the principle of  sound as music,  the actions of  the  senses and also  the vagaries of mind as dance. All the seven chakras along the Sushumna nadi is to be offered as flower garland. The different kinds of flowers with which the Sadguru should be worshipped are the guilelessness, 

–9 –

freedom  from  ego,  freedom  from  suffering when  your  desires  are not  fulfiled,  freedom  from  arrogance,  ignorance,  deceit,  hatered, agitation, jealousy and greed, non‐violence, mastery over the senses, compassion, forgiveness and Enlightenment 

 

Now take some flowers in your hands and place your hands in Kurma mudra, close your eyes and offer the flowers at Swamiji’s feet/paduka at the end of the mantra.

. mans-pUja . ` ùt!-pÒm! Aasn< d*at! shöarCyutaMm&tE>, pa*< cr[yaerœ-d*at! mnStu-A¸y¡ invedyet!.

ten-Am&ten AacmnIy< õanIy< ten c Sm&tm!, Aakaz-tÅv< vô< Syat! gNx> Syat! gNx-tÅvkm!.

icÄ< àkLpyet! pu:p< xUp< àa[an! àkLpyet!, tejs!-tÅv< c dIpaw¡ nEve*< Syat!-suxaMbuix>.

Anaht-Xvin"R{qa vayu-tÅv< c camrm!, shöar< Évet! DÇ< zBd-tÅv< c gItkm!.

n&Tym! #iNÔy-kmaRi[ caÂLy< mnss!-twa,

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sumeola< pÒ-mala< pu:p< nana-ivx< twa.

Amaya*Erœ-Éav-pu:pE> AcRyet! Éav-gaecrm!, Amaym! Anh»arm! Aragm! Amd< twa.

Amaehkm! AdMÉ< c AÖe;a]aeÉkaE twa, AmaTsyRm! AlaeÉ< c dz-pu:p< ivÊrœ-buxa>.

Aih<sa prm< pu:p< pu:pm! #iNÔy-in¢h>, dya-pu:p< ]ma-pu:p< }an-pu:p< c pÂmm!.

#it pÂdzErœ-Éav-pu:pE> sMpUjyet! sÌ‚ém!.

|| mānasa-pūjā ||

om hṛt-padmam āsanaṁ dadyāt sahasrāracyutāmmṛtaiḥ | pādyaṁ caraṇayor-dadyāt manastu-arghyaṁ nivedayet

||

tena-amṛtena ācamanīyaṁ snānīyaṁ tena ca smṛtam | ākāśa-tattvaṁ vastraṁ syāt gandhaḥ syāt gandha-

tattvakam ||

cittaṁ prakalpayet puṣpaṁ dhūpaṁ prāṇān prakalpayet |

tejas-tattvaṁ ca dīpārthaṁ naivedyaṁ syāt-

sudhāmbudhiḥ ||

anāhata-dhvanirghaṇṭā vāyu-tattvaṁ ca cāmaram | sahasrāraṁ bhavet chatraṁ śabda-tattvaṁ ca gītakam

||

nṛtyam indriya-karmāṇi cāñcalyaṁ manasas-tathā |

–11 –

sumekhalāṁ padma-mālāṁ puṣpaṁ nānā-vidhaṁ tathā ||

amāyādyair-bhāva-puṣpaiḥ arcayet bhāva-gocaram | amāyam anahaṅkāram arāgam amadaṁ tathā ||

amohakam adambhaṁ ca adveṣākṣobhakau tathā | amātsaryam alobhaṁ ca daśa-puṣpaṁ vidur-budhāḥ ||

ahiṁsā paramaṁ puṣpaṁ puṣpam indriya-nigrahaḥ | dayā-puṣpaṁ kṣamā-puṣpaṁ jïāna-puṣpaṁ ca païcamam ||

iti païcadaśair-bhāva-puṣpaiḥ sampūjayet sadgurum ||

WewillnowentertheUpacharaPuja–theexternalworship.ThefirstistheAsanam–theofferingofseattotheMaster.

The meaning of the mantra we are going to chant now is:  Oh! The one who lives inside all the beings, the one who is the very  soul  of  all  beings!  I  offer  seat  to  you;  I  surrender,  I surrender.  

Now please take some flowers in your hands and offer at Swamiji's Feet/paduka along with the mantra.

. Aasnm! . ` svR-ÉUtaNtrSway svR-ÉUtaNtraTmne, kLpyaMyupvezawRm! Aasn< te nmae nm>.

` ÿIm! #d< suv[aRsn< svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| āsanam ||

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om sarva-bhūtāntarasthāya sarva-bhūtāntarātmane | kalpayāmyupaveśārtham āsanaṁ te namo namaḥ ||

|| om hrīm idaṁ suvarṇāsanaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ ||

ThenextisSwagatham,welcomingtheMaster.

The meaning of the mantra we are going to chant now is:  Oh!  The  Lord  of  all  Gods,  Oh!  The  one,  whose  darshan  is awaited  by  Gods  for  fulfillment  of  their  desires!  Welcome! Welcome!  Today my birth, life and all deeds are fructified; the fruits of all tapas are materialized just by welcoming you.  

Now please take some flowers in your hands and offer the flowers at Swamiji’s feet/paduka along with the mantra.

. Svagtm! . ` ySy dzRnm! #CDiNt deva> SvaÉIò-isÏye,

tSmE te prmezan Svagtm! Svagtm! àÉae. A* me s)l< jNm jIvn< s)la> i³ya>,

Svagt< yt!-Tvya tn!-me tpsa< )lmagtm!.

` ÿI— svR-dev-devI-Svêp-sÌ‚é-inTyanNd-dev-Svagt< suSvagt< te.

|| svāgatam ||

om yasya darśanam icchanti devāḥ svābhīṣṭa-siddhaye |

–13 –

tasmai te parameśāna svāgatam svāgatam prabho || adya me saphalaṁ janma jīvanaṁ saphalāḥ kriyāḥ | svāgataṁ yat-tvayā tan-me tapasāṁ phalamāgatam ||

om hrīṁ sarva-deva-devī-svarūpa-sadguru-nityānanda-deva-svāgataṁ susvāgataṁ te ||

ThenextisPadyam–theofferingofwaterforwashingthefeetoftheMaster.

The meaning of the mantra we are going to chant now is:  I offer padyam  i.e., water for washing the feet of the Supreme God,  the  very  devotion  on  whom  brings  about  the  ultimate bliss.  

Now please take the cup of water in your hands and offer it at Swamiji’s feet/paduka along with the mantra.

. pa*m! . ` ydœ-Éi´-lez-sMpkaRt! prmanNd-sMPlv>,

tSmE te prmezan pa*< zuÏay kLpye.

` ÿIm! @tt!-pa*< svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| pādyam ||

om yad-bhakti-leśa-samparkāt paramānanda-samplavaḥ |

tasmai te parameśāna pādyaṁ śuddhāya kalpaye ||

om hrīm etat-pādyaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ ||

–14 –

ThenextofferingisArghya.

The meaning of the mantra we are going to chant now is:  Oh!  Maheshwara!  Please  accept  this  arghya  ‐  offering  of traditional bouquet with water to welcome the guest  ‐ made of durva grass,  rice pellet, a  flower & a bilwa  leaf and kept  in a beautiful conch.  

Now please take the conch in your hands and offer the Arghya at Swamiji’s feet/paduka along with the mantra.

. A¸yR> . ` ÊvaR]t-smayu´< ibLv-pÇ< twa prm!, zaeÉn< zŒ-paÇSw< g&ha[a¸y¡ mheñr.

` ÿIm! @;ae=¸yR> svR-dev-devI-Svêpay sÌ‚é-inTyanNday Svaha.

|| arghyaḥ ||

om durväkñata -samāyuktaṁ bilva-patraṁ tathā param

| śobhanaṁ śaṅkha-pātrasthaṁ gṛhāṇārghyaṁ maheśvara ||

om hrīm eṣo'rghyaḥ sarva-deva-devī-svarūpāya sadguru-nityānandāya svāhā ||

Thenextoffering isAchamaniyam – theofferingofwater formouthwash.

–15 –

The meaning of the mantra we are going to chant now is:  Please  accept  this  auspicious  and  sin‐removing  Ganga  water offered  by  me  as  Achamaniya  i.e.,  water  for  mouth  wash offered by me with devotion to you.  

Now take the cup of water in your hands and offer it at Swamiji’s feet/paduka along with the mantra.

. AacmnIym! . ` mNdaikNyaStu ydœ-vair svR-pap-hr< zuÉm!,

g&ha[acmnIy< Tv< mya ɮya inveidtm!.

` ÿIm! #dm! AacmnIyaedk< svR-dev-devI-Svêpay sÌ‚é-inTyanNday Svxa.

|| ācamanīyam ||

om mandākinyāstu yad-vāri sarva-pāpa-haraṁ śubham | gṛhāṇācamanīyaṁ tvaṁ mayā bhaktyā niveditam ||

om hrīm idam ācamanīyodakaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya svadhā ||

ThenextofferingisMadhuparka–theofferingofnectarinedrink.

The meaning of the mantra we are going to chant now is:  For the destruction of all negativities, I offer this Madhuparka – this drink which  is  full of nectar. Be pleased  towards me, Oh! Lord!  

Now please take the cup of Madhuparka in your hands and offer

–16 –

at Swamiji’s feet/paduka along with the mantra.

. mxupkR>. ` svR-kLm;-nazay pirpU[R-suxaTmkm!,

mxupkRimm< dev kLpyaim àsId me.

` ÿIm! @; mxupkR> svR-dev-devI-Svêpay sÌ‚é-inTyanNday Svxa.

|| madhuparkaḥ ||

om sarva-kalmaṣa-nāśāya paripūrṇa-sudhātmakam | madhuparkamimaṁ deva kalpayāmi prasīda me ||

om hrīm eṣa madhuparkaḥ sarva-deva-devī-svarūpāya sadguru-nityānandāya svadhā ||

ThenextofferingisGandhaTailam–theofferingofscentedoil.

The meaning of the mantra we are going to chant now is:  I offer with  love and affection, the scented oil to you, Oh! The Healer  of  all  the  worlds!  You  are  the  purest  among  all  the worlds.  

Now please take the Gandha Tailam (Scented oil) in your hands and offer at Swamiji’s feet/paduka along with the mantra.

. gNx-tElm! . ` õeh< g&ha[ õehen laekana< iht-kark,

–17 –

svR-laeke;u zuÏSTv< ddaim õehmuÄmm!.

` ÿIm! #d< gNx-tEl< svR-dev-devI-Svêpay sÌ‚é-inTyanNday invedyaim.

|| gandha-tailam ||

om snehaṁ gṛhāṇa snehena lokānāṁ hita-kāraka | sarva-lokeṣu śuddhastvaṁ dadämi snehamuttamam ||

om hrīm idaṁ gandha-tailaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya nivedayāmi ||

ThenextofferingisSnaniyam,theSacredBath.

The meaning of the mantra we are going to chant now is:  Please accept this cool, pure and clear water which  is capable of ceasing my mind,   for your Sacred bath offered by me with devotion to you.  

Now please take the cup of water in your hands and offer at Swamiji’s feet/paduka along with the mantra and please ring the bell as you do so.

. õanIym! . ` #d< suzItl< vair SvCD< zuÏ< mnaehrm!, õanaw¡ te mya É®ya kiLpt< àitg&ýtam!.

` ÿIm! #dm! õanIyaedk< svR-dev-devI-Svêpay sÌ‚é-inTyanNday invedyaim.

|| snānīyaṁ ||

–18 –

om idaṁ suśītalaṁ vāri svacchaṁ śuddhaṁ manoharam | snānārthaṁ te mayā bhaktyā kalpitaṁ pratigṛhyatām

||

om hrīm idam snānīyodakaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya nivedayāmi ||

ThenextofferingisVastram–theofferingofclothesfortheMaster.

The meaning of the mantra we are going to chant now is:  I offer vastram – the cloth offering to the Master who removes the veil of Maya, who  is  the  true  light of enlightenment, who does  not  have  a  veil  of Maya  and  has  the  very  space  as  the dress.  

Now please take the vastram in your hands and slowly wave towards Swamiji’s feet/paduka along with the mantra.

. vôm! . ` maya-icÇ-pqaCDÚ-inj-guýaeé-tejse,

inravr[-iv}ay vasSte kLpyaMyhm!.

` ÿIm! #d< vô< svR-dev-devI-Svêpay sÌ‚é-inTyanNday invedyaim.

|| vastram ||

om māyā-citra-paṭācchanna-nija-guhyoru-tejase | nirāvaraṇa-vijñāya vāsaste kalpayāmyaham ||

om hrīm idaṁ vastraṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya nivedayāmi ||

–19 –

The next offering is Abharanam – the offering of jewellery for theMaster.

The meaning of the mantra we are going to chant now is:  I offer this golden ornament to you Master, who, by nature has a very gracefully beautiful body and who is the repository of all powers. May you be pleased!  

Now please take the jewellery in your hands and offer it at Swamiji’s feet/paduka along with the mantra.

. AaÉr[m! . ` SvÉav-suNdra¼ay nana z®yaïyay te,

suv[¡ ÉU;[< tu_y< kLpyaim àsId me.

` ÿIm! #d< suv[aRÉr[m! svR-dev-devI-Svêpay sÌ‚é-inTyanNday invedyaim.

|| ābharaṇam ||

om svabhāva-sundarāṅgāya nānā śaktyāśrayāya te | suvarṇaṁ bhūṣaṇaṁ tubhyaṁ kalpayāmi prasīda me ||

om hrīm idaṁ suvarṇābharaṇam sarva-deva-devī-svarūpāya sadguru-nityānandāya nivedayāmi||

ThenextofferingisGandha–theofferingofsandalwoodpaste.

The meaning of the mantra we are going to chant now is:  I  neither  know what  your  body  is  nor  do  I  know what  your 

–20 –

actions  are.  Please  accept  and  smear  the  sandalwood  paste offered by me.  

Now please take sandalwood paste in your hands and offer at Swamiji’s feet/paduka along with the mantra.

. gNx> . ` zrIr< te n janaim ceòa< nEv c nEv c,

mya inveidtan! gNxan! àitg&ý ivilPytam!.

` ÿIm! @; gNx> svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm> .

|| gandhaḥ ||

om śarīraṁ te na jānāmi ceṣṭāṁ naiva ca naiva ca | mayā niveditān gandhān pratigṛhya vilipyatām ||

om hrīm eṣa gandhaḥ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ ||

ThenextofferingisPushpam–theofferingofflowers.

The meaning of the mantra we are going to chant now is:  Please accept these blissfully fragrant, different kinds of flowers which are taken from the forest of Turiya, which is the space of ultimate restful awareness.   

Now please take some flowers in your hands and offer at Swamiji’s feet/paduka along with the mantra.

. pu:pm! .

–21 –

` turIy-vn-sMpÚ< nana-gu[-mnaehrm!, AanNd-saErÉ< pu:p< g&ýtam! #dm! %Ämm!.

` ÿIm! @tain scNdn-pu:pai[ svR-dev-devI-Svêpay sÌ‚é-inTyanNday vaE;qœ.

|| puṣpam ||

om turīya-vana-sampannaṁ nānā-guṇa-manoharam | ānanda-saurabhaṁ puṣpaṁ gṛhyatām idam uttamam ||

om hrīm etāni sacandana-puṣpāṇi sarva-deva-devī-svarūpāya sadguru-nityānandāya vauṣaṭ ||

ThenextofferingisBilwapatram–theofferingofbilwaleaf.

The meaning of the mantra we are going to chant now is:  I offer  you, Oh! God of all gods!  this holy bilwa  leaf  in which dwells the Goddess of richness and which  is so much  loved by Lord Shiva.  

Now please take the Bilwa leaf in your hands and offer at Swamiji’s feet/paduka along with the mantra.

. ibLvpÇm! . ` Am&taeÑv< ïI-v&]< z»rSy sda-iàym!,

ibLv-pÇ< àyCDaim pivÇ< te sureñr.

` ÿIm! @tain scNdn-ibLv-pÇai[ svR-dev-devI-Svêpay sÌ‚é-inTyanNday vaE;qœ.

–22 –

|| bilva-patram ||

om amṛtodbhavaṁ śrī-vṛkṣaṁ śaṅkarasya sadā-priyam | bilva-patraṁ prayacchāmi pavitraṁ te sureśvara ||

om hrīm etāni sacandana-bilva-patrāṇi sarva-deva-devī-svarūpāya sadguru-nityānandāya vauṣaṭ||

ThenextofferingisTulasipatram–theofferingofTulsileaves.

The meaning of the mantra we are going to chant now is:  Let  this offering of Tulasi  leaf be unto  the Supreme Soul, who has unlimited forms and who is the bestower of all boons.  

Now please take the Tulasi leaves in your hands and offer at Swamiji’s feet/paduka along with the mantra.

. tulsIpÇm! . ` nmSte b÷-êpay vrdmUtRye prmaTmne Svaha.

` ÿIm! #d< scNdn-tulsI-pÇ< svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| tulasī-patram ||

om namaste bahu-rūpāya varadamūrtaye paramātmane

svāhā ||

om hrīm idaṁ sacandana-tulasī-patraṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ||

ThenextofferingisDhoopa–theofferingofincense.

The meaning of the mantra we are going to chant now is: 

–23 –

 This  incense  smoke  is  made  of  sacred  herbs  of  intoxicating fragrance. Please accept this incense smoke fit to be inhaled by all the Devas.  

Now please take lighted agarbathis in your hands and slowly wave towards Swamiji’s feet/paduka along with the mantra and please ring the bell as you do so.

. xUp> . ` vnSpit-rsae idVyae gNxaF(> sumnaehr>,

Aaºey> svR-devana< xUpaey< àitg&ýtam!.

` ÿIm! @; xUp> svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| dhūpaḥ ||

om vanaspati-raso divyo gandhāḍhyaḥ sumanoharaḥ | āghreyaḥ sarva-devānāṁ dhūpoyaṁ pratigṛhyatām ||

om hrīm eṣa dhūpaḥ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ ||

ThenextofferingisDeepa–theofferingoflight.

The meaning of the mantra we are going to chant now is:  Please accept this light of inner and outer worlds which is very bright and removes darkness from everywhere.   

Now please take lighted lamp in your hands and slowly wave towards Swamiji’s feet/paduka along with the mantra and please

–24 –

ring the bell as you do so.

. dIp> . ` suàkazae mha-dIp> svRtiStimraph>, sbaýa_yNtr-Jyaeit> dIpaey< àitg&ýtam!.

` ÿIm! @; dIp> svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| dīpaḥ ||

om suprakāśo mahā-dīpaḥ sarvatastimirāpahaḥ | sabāhyābhyantara-jyotiḥ dīpoyaṁ pratigṛhyatām ||

om hrīm eṣa dīpaḥ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ ||

ThenextofferingisNaivedyam–theofferingoffood.

The meaning of the mantra we are going to chant now is:  These  different  kinds  of  food  offering  are  prepared  from sweetner  and  other  ingredients, Oh!  Lord!  Please  accept  this food offering prepared by me with devotion.  

Now please take the Naivedyam in your hands and slowly wave towards Swamiji’s feet/paduka along with the mantra.

. nEve*m! . ` nEve*< ivivx< dev zkRraid-ivinimRtm!,

–25 –

mya inveidt< É®ya g&ha[ prmeñr.

` ÿIm! #d< saepkr[-nEve*< svR-dev-devI-Svêpay sÌ‚é-inTyanNday invedyaim.

|| naivedyam ||

om naivedyaṁ vividhaṁ deva śarkarādi-vinirmitam | mayā niveditaṁ bhaktyā gṛhāṇa parameśvara ||

om hrīm idaṁ sopakaraṇa-naivedyaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya nivedayāmi ||

ThenextofferingisPaaneeyam–theofferingofwaterfordrinking.

The meaning of the mantra we are going to chant now is:  Oh!  God!  The  Lord  of  all  demi‐gods!  The  one  who  bestows deep  fulfillment  upon  us!  Please  accept  this  water  full  of infinite bliss.  

Now please take the cup of water in your hands and offer it at Swamiji’s feet/paduka along with the mantra.

. panIym! . ` smSt-dev-devez svR-t&iÝ-kr< prm!,

Ao{fanNd-sMpU[Rm! g&ha[ jlm! %Ämm!.

` ÿIm! #d< panawaeRdk< svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

|| pānīyam ||

om samasta-deva-deveśa sarva-tṛpti-karaṁ param |

–26 –

akhaṇḍānanda-sampūrṇam gṛhāṇa jalam uttamam ||

om hrīm idaṁ pānārthodakaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya namaḥ||

The next offering isPunarachamaniyam – the offering of water forwashingthehandsandthemouth.

The meaning of the mantra we are going to chant now is:  I offer  this water  for washing hands and mouth  to you whose mere remembrance purifies everybody.  

Now please take the cup of water in your hands and offer it at Swamiji’s feet/paduka along with the mantra.

. punracmnIym! . ` %iCDò- mPy -zuicvaR ySy Smr[-maÇt>,

zuiÏm! Aaßaeit tSmE te punracmnIykm!.

` ÿIm! #d< punracmnIyaedk< svR-dev-devI-Svêpay sÌ‚é-inTyanNday Svaha.

|| punarācamanīyam ||

om ucchiṣṭa-mapya-śucirvā yasya smaraṇa-mātrataḥ | śuddhim āpnoti tasmai te punarācamanīyakam ||

om hrīm idaṁ punarācamanīyodakaṁ sarva-deva-devī-svarūpāya sadguru-nityānandāya svāhā ||

ThenextisAaratrikam–theofferingofaratitotheMaster.

–27 –

The meaning of the mantra we are going to chant now is:  We salute  the Kubera who blesses us with wealth, who  is  the supreme  of  the  kings,  one who  possesses  great  patience,  let Lord Kameshwara – the Lord of desire energy  fulfill our desires.   Oh  the one who has both  the masculine energy and  feminine energy  at  its  peak,  the  one  who  has  incarnated  because  of intense compassion, the one who  lives  in the  lotus of heart all the  time,  the one who  is  the king of all  the  chakras, Oh! The essence  of  the  very  life, Oh!  The  one who  is  as  pure  as  the camphor! I offer my pranams to you.  

Now please take the lighted camphor in your hands and slowly wave towards Swamiji along with the mantra. Please ring the bell as you do so.

. AaraiÇkm! . ` ÿIm! @;a dIp-mala svR-dev-devI-Svêpay sÌ‚é-inTyanNday nm>.

` ra/ja/ix/ra/jay?-àsý-sa/ihneš nmae? v/y< vEšïv/[ay? k…mRhe, s me/ kama/Nkam/kama?y/ mýšm!.

ka/me/ñ/rae vEšïv/[ae d?datu, k…/be/ray? vE ïv?[ay? m/ha/ra/jay/ nm?>.

kpURr-gaEr< ké[avtar< s<sar-sar< ÉujgeNÔ-harm!, sda-vsNt< ùdyarivNde Év< ÉvanI-siht< nmaim.

AaraiÇk< smpRyaim sÌ‚é-cr[-kmle_yae nm>.

–28 –

|| ārātrikam ||

om hrīm eṣā dīpa-mālā sarva-deva-devī-svarūpāya

sadguru-nityānandāya namaḥ||

om räÞjäÞdhiÞräÞjäya×-prasahya-säÞhine÷ namo× vaÞyaà vai÷çravaÞëäya× kurmahe |

sa meÞ kämäÞnkämaÞkämä×yaÞ mahya÷m || käÞmeÞçvaÞro vai÷çravaÞëo da×dätu |

kuÞbeÞräya× vai çrava×ëäya× maÞhäÞräÞjäyaÞ nama×ù ||

karpūra-gauraṁ karuṇāvatāraṁ saṁsāra-sāraṁ bhujagendra-hāram |

sadā-vasantaṁ hṛdayāravinde bhavaṁ bhavānī-sahitaṁ

namāmi ||

ārātrikaṁ samarpayāmi sadguru-caraṇa-kamalebhyo namaḥ ||

ThefinalofferingisPushpanjali–theofferingoffragrantflowers.

The meaning of the mantra we are going to chant now is:  Guru  is Brahma who  is the source of creation of the universe, Vishnu who  is  the  source  of  sustenance of  the  universe,  and Shiva who is the source of rejuvenation of the universe. Guru is all the three put together  in a single  form.  I surrender to that Guru.  

I surrender to the Guru who is omnipresent and also has given me a glimpse of his experience. 

I  surrender  to  the  Guru who  has with  the  brush  of wisdom opened my eyes blinded by ignorance. 

I surrender to the Guru who by giving the knowledge about the Self, has burnt my Karmic baggage of so many births. 

I surrender to the Guru who  is the Lord of the Cosmos, who  is the Guru of the Cosmos; my soul is the same soul which is in all 

–29 –

the beings. 

I  surrender  to  Dakshinamurthy  –  the  primal  Guru  –  who manifests Himself differently  in  the  form of  Iswara, Guru and Atman. 

I surrender  to  that Sadguru who  is  the eternal bliss, bestower of  supreme  happiness,  the  One,  who  is  the  embodiment  of wisdom, who  is beyond duality, who  is omnipresent, to whom the Supreme goal  is giving the Enlightenment experience, who is eternal, pure and unshakable, who  is the silent spectator of all thought processes, who is beyond emotions, who is without the three qualities called Sattva, Rajas and Tamas.  

Now please take some flowers in your hands, close your eyes till the end of the mantra and offer the flowers at Swamiji’s feet/paduka at the end of the mantra.

. pu:paÃil> . guéäRüa guéivR:[u> guédeRvae mheñr>,

gué> sa]at! pr< äü tSmE ïI-gurve nm>.

Ao{fm{flakar< VyaÝ< yen cracrm!, tTpd< dizRt< yen tSmE ïI-gurve nm>.

A}an-itimraNxSy }anaÃn-zlakya, c]uéNmIilt< yen tSmE ïI-gurve nm>.

Anek-jNm-sMàaÝ-kmR-bNx-ivdaihne, AaTm-}an-àdanen tSmE ïI-gurve nm>.

–30 –

mÚaw> ïI-jgÚawae mÌ‚é> ïI-jgÌ‚é>, mmaTma svR-ÉUtaTma tSmE ïI-gurve nm>.

$ñrae guéraTmeit mUitR-Éed-ivÉaigne, Vyaemvdœ- VyaÝ -dehay di][amUtRye nm>A.

inTyanNd< prmsuod< kevl< }anmUit¡ ÖNÖatIt< ggns†z< tÅvmSyaid-lúym!, @k< inTy< ivmlm! Acl< svRxI-sai]-ÉUt< ÉavatIt< iÇgu[-riht< sÌ‚é< tm! nmaim.

. ` inTyanNdm!.

|| puṣpāñjaliḥ ||

gururbrahmā gururviṣṇuḥ gururdevo maheśvaraḥ | guruḥ sākṣāt paraṁ brahma tasmai śrī-gurave namaḥ ||

akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram |

tatpadaṁ darśitaṁ yena tasmai śrī-gurave namaḥ ||

ajñāna-timirāndhasya jñānāñjana-śalākayā |

cakṣurunmīlitaṁ yena tasmai śrī-gurave namaḥ ||

aneka-janma-samprāpta-karma-bandha-vidāhine | ātma-jṇāna-pradānena tasmai śrī-gurave namaḥ ||

mannāthaḥ śrī-jagannātho madguruḥ śrī-jagadguruḥ | mamātmā sarva-bhūtātmā tasmai śrī-gurave namaḥ ||

–31 –

īśvaro gururātmeti mūrti-bheda-vibhāgine | vyomavad- vyäpta -dehāya dakṣiṇāmūrtaye namaḥa ||

nityānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtiṁ dvandvātītaṁ gaganasadṛśaṁ tattvamasyādi-lakṣyam | ekaṁ nityaṁ vimalam acalaṁ sarvadhī-sākṣi-bhūtaṁ bhāvātītaṁ triguṇa-rahitaṁ sadguruṁ tam namāmi ||

|| puṣpāñjaliṁ samarpayāmi sadguru-caraṇakamalebhyo namaḥ ||

|| om nityānandam ||

ThenextisthechantingoftheSwastimantra–peacechantstoblessandhealtheworld.While these peace chants are being chanted, please visualize a wave of  love emanating  from your heart center and  reaching out to the whole world in all directions, healing and blessing all the beings who reside in this world.The meaning of the mantra we are going to chant now is: 

 Let there be auspiciousness of humanity. Let the rulers rule the land in the righteous way. Let there be auspiciousness upon the cows, the earth & the Brahmins eternally. Let all the people in all the worlds be happy. Let  there be  timely  rains. Let  the earth be  full of crops, Let this country be rid of drought and famine. Let all the spiritual seekers be without fear. 

I  Pray  to  great  people who  are  here  to  bless  that  these words  of invocation of auspiciousness and blessings come true. 

Be that so. 

Let  those who  do  not  have  children  have  children;  let  those who have children have grand children; let those who do not have wealth have wealth; let all live for hundred years. 

I pray to the great people to bless these words 

Be that so. 

–32 –

Let the ruler be righteous, the subjects be with good conduct, have puja as their wealth and strength, and be noble;  let the Brahmanas who have learning, teaching, donating, receiving the donation, doing ritualistic  sacrifice  for  one’s  own  self  and  for  others  as  their  duty, always have Divine blessing words come from their mouth. Let there be no trouble and sorrow caused to sages, saints and Masters and let them  be  always  blissful.  Let  everyone  tread  the  path  of  Vedic tradition, be with mutual understanding and be happy. 

I  Pray  to  great  people who  are  here  to  bless  that  these words  of invocation of auspiciousness and blessings come true. 

Be that so. 

Let everybody along with their family members have devotion at the lotus  feet  of  the  Jagadguru  Paramahamsa Nithyananda who  is  the Lord  of  all  Gods,  the  Supreme  Lord.  The  Lord  of  the  trillions  of Brahmandas ‐the one who creates, sustains, destroys, puts in illusion and  liberates  all  the  worlds,  the  one  who  is  without  beginning, middle  and end,  the one with  inequitable power  and heroism,  the one who  has  realized  the  Truth, the  embodiment  of  the  Supreme Shiva Nithayandeshwara  who  is  with  Mother  Nithyanandeshwari, who is the embodiment of Meenakshi & Sundareshwara, who is the embodiment of the primordial Master Arunagiri Yogishwara, who  is the embodiment of Kaala Bhairava and Maha Kaali, who is the one in the  state  of  Paramahamsa‐the  Acharya  of  all  Sannyasis  and Parivrajakas, who is the embodiment of the sacred syllable OM, who is the embodiment of the pure Truth, Consciousness and Bliss, who is the  knower  of  Vedas,  who  is  the  one  established  in  the  Super Consciousness and who is the founder of Nithyananda Dhyananpeeta Maha  Simhasana  which  has  festivity  all  around  it  all  the  time, auspiciousness,  all  great  divine  qualities,  and  is  ever‐alluring.  Let everyone with  their  family have  all  the wealth  and prosperity,  the grace  of  the  Master,  growing  security,  fortitude,  power,  victory, longevity,  health &wealth,  a  disease‐less  healthy  body,  have  their lineage grow  till  there  is  the Sun &  the Moon, have  fruition of  the four  goals  of  life  that  is  –  Dharma  ‐  living  all  aspects  of  their  life through a  righteous means, Artha  ‐ earning a  living  for  themselves through  righteous means, Kama –  fulfilling all  their desires  through 

–33 –

righteous means,    and Moksha  ‐  liberation  from  all  bondages  that exist  for  them  as human beings, have  the  fruition of  all  the noble wishes & thoughts in the mind, have the unwavering devotion at the lotus feet of the embodiment of all Gods & Goddesses – Enlightened Master Nithyananda and by the grace of the Master have the Living Enlightenment along with dispassion  towards  lower  level pleasures and passion for Enlightenment. 

I pray to the great people to bless these words 

Be that so. 

Let all people be happy. 

Be that so. 

Let all have peace. 

Be that so. 

Let all auspiciousness prevail. 

Be that so. 

Let the flag of Dhyanapeeta fly high everywhere. 

Be that so. 

Let all have the complete grace of Paramahamsa Nithyananda  ‐ the Acharya whose feet has the qualities of dignity, majesty, distinction, excellence and beauty.  

Be that so   

Let this dharma keep on growing. 

Be that so. 

Let everything be offered at the Feet/padukas of the Master. 

OM NITHYANANDAM 

 

. SviSt mÙa> . SviSt àja_y> pirpalyNta< NyaYyen mageR[ mhI— mhIza> , gaeäaü[e_y> zuÉmStu inTy< laeka> smSta> suionae ÉvNtu .

–34 –

kale v;Rtu pjRNy> p&iwvI sSy zailnI , dezae=y< ]aeÉ-riht> äaü[a> sNtu inÉRya>.

#it SviSt mÙawaR> sTya> s)la> ÉvNtu #it ÉvNtae mhaNtae=nug&ŸNtu.

TwaStu .

ApuÇa> puiÇ[> sNtu puiÇ[> sNtu paEiÇ[>, Axna> sxna> sNtu jIvNtu zrd> ztm! .

#it ÉvNtae mhaNtae=nug&ŸNtu. TwaStu.

raja xmRpit> àja> sucirta> pUjaxna> s¾na> ;qœkmRàvra> iÖja>

àitidn< iv*a Anv*a sda va[I siÚihta icr< kivmuoE> sanNdmVyak…la>

sveR sNtu vEidkxmR-Anuóatar> saEjNy sNtaei;[> .

#it SviSt mÙawaR> sTya> s)la> ÉvNtu #it ÉvNtae mhaNtae=nug&ŸNtu .

ASy dev devSy mhadevSy Aiola{fkaeiq äüa{f-naykSy sklÉuiv s&iò-iSwit-s<har-itraeÉav-Anu¢haOy-pÂk«Ty-pray[Sy AaidmXyaNtrihtSy Aàmey-pra³mSy tÅvawRgaecrSy ïI-inTyanNdeñyRMba-smet!-ïI-inTyanNdeñr-

–35 –

prizvSvêpSy ïI-mIni]-suNdreñr-SvêpSy ïI-Aaidgué-Aé[igiryaegIñr-SvêpSy ïI-kalÉErv-mhakail-SvêpSy ïI-prmh<sSy pirìajkacayRSy si½danNd-à[v-SvêpSy ïaeiÇy-äü-inóSy inTyaeTsv inTy-mNgl-inTy-kLya[-inTy-rijt:inTyanNd-XyanpIQ-mha-s<Swan mha-is<hasn-pIQ-ktuR> jgÌ‚rae> prmh<s-inTyanNd-Svaimn>-padarivNdyae> Éi´-isiÏ> sme;a< shk…quMbana< sklEñyR àaiÝ> guék«pa-kqa]-isiÏ> ]em-SwEyR-vIyR-ivjy-AayuraraeGy-@eñyaR[am! AiÉv&iÏ> Araeg†FgaÇta isiÏ> AacNÔakRv<zaiÉv&iÏ> xmaRwR-kam-mae]-cturœ-ivx-)l-puésawR-isiÏ> sveR;am! mnsa iciNtt sTkayaRnukªlisiÏ> svR-dev-devI-SvêpSy sÌ‚é-inTyanNd-devSy padarivNdyae> AcÂla Éi´ isiÏ> ïI-sÌ‚é-àsaden-sk…quMbSy-}an-vEraGy-jIvn!-mui´-àaiÝí ÉUyat! . #it ÉvNtae mhaNtae=nug&ŸNtu. twaStu. sveR jna> suion> sNtu. twaStu.

sveR;a< zaiNtÉRvtu. twaStu.

smSt sNm¼lain sNtu. twaStu.

svRÇ XyanpIQ Xvjaraeh[< Évtu. twaStu.

–36 –

sveR;a< prmh<s-inTyanNd-ÉgvTpadacayRSy-pirpU[R k«pa-kqa]-isiÏ> AStu. twaStu.

Ay< xmR> %ÄraeÄrm! AiÉv&iÏ> AStu. twaStu.

sv¡ ïI sÌ‚é paÊkapR[m! AStu. . ` inTyanNdm! .

svasti manträù

svasti prajābhyaḥ paripālayantāṁ nyāyyena mārgeṇa mahīṁ mahīśāḥ

go-brāhmaṇebhyaḥ śubhamastu nityaṁ lokāḥ samastāḥ sukhino bhavantu

kāle varṣatu parjanyaḥ pṛthivī sasya śālinī deśo'yaṁ kṣobha-rahitaḥ brāhmaṇāḥ santu nirbhayāḥ

iti svasti mantrārthāḥ satyāḥ saphalāḥ bhavantu iti bhavanto mahānto'nugṛhṇantu

tathāstu

aputrāḥ putriṇaḥ santu putriṇaḥ santu pautriṇaḥ adhanāḥ sadhanāḥ santu jīvantu śaradaḥ śatam

iti bhavanto mahānto'nugṛṇhantu tathāstu

rājā dharmapatiḥ prajāḥ sucaritāḥ pūjādhanāḥ sajjanāḥ ṣaṭkarmapravarāḥ dvijāḥ pratidinaṁ vidyā anavadyā

sadā vāṇī sannihitā ciraṁ kavimukhaiḥ sānandamavyākulāḥ

sarve santu vaidikadharma-anuṣṭhātāraḥ saujanya

–37 –

santoṣiṇaḥ iti svasti mantrārthāḥ satyāḥ saphalāḥ

bhavantu

iti svasti mantrārthāḥ satyāḥ saphalāḥ bhavantu iti bhavanto mahānto'nugṛhṇantu

tathāstu

asya deva devasya mahādevasya akhilāṇḍakoṭi brahmāṇḍa-nāyakasya sakalabhuvi sṛṣṭi-sthiti-saṁhāra-tirobhāva-anugrahākhya-pañcakṛtya -parāyaṇasya ādimadhyāntarahitasya aprameya-

parākramasya tattvārthagocarasya çré-nityänandeçvaryambä-samet-çré-nityänandeçvara-paraçivasvarüpasya shri-méenakshi-sundareshvara-svarüpasya shri-ädiguru-arunagiriyogéeshvara-

svarüpasya shri-kälabhairava-mahakaali-svarüpasya śhrī-paramahaṁsasya parivrājakācāryasya

saccidānanda-praṇava-svarūpasya śrotriya-brahma-niṣṭhasya nityotsava nitya-mangala-nitya-kalyāṇa-nitya-rajita- nityānanda-dhyānapīṭha-

mahā-saṁsthāna mahā-siṁhāsana-pīṭha-kartuḥ jagadguroḥ paramahaṁsa-nityānanda-svāminaḥ-

pādāravindayoḥ bhakti-siddhiḥ sameṣāṁ sahakuṭumbānāṁ sakalaiśvarya prāptiḥ gurukṛpā-kaṭākṣa-siddhiḥ

kṣema-sthairya-vīrya-vijaya-āyurārogya-aiśvaryāṇām abhivṛddhiḥ arogadṛḍhagātratā siddhiḥ

ācandrārkavaṁśābhivṛddhiḥ dharmārtha-kāma-mokṣa-catur-vidha-phala-purusārtha-siddhiḥ sarveṣām manasā

cintita satkāryānukūlasiddhiḥ sarva-deva-devī-svarūpasya sadguru-nityānanda-devasya

pādāravindayoḥ acañcalā bhakti siddhiḥ śrī-sadguru-prasādena-sakuṭumbasya-jñāna-vairāgya-jīvan-mukti-

prāptiśca bhūyāt

iti bhavanto mahānto'nugṛhṇantu… tathāstu… sarve janāḥ sukhinaḥ santu… tathāstu…

sarveṣāṁ śāntirbhavatu… tathāstu…

–38 –

samasta sanmaṅgalāni santu… tathāstu… sarvatra dhyānapīṭha dhvajārohaṇaṁ bhavatu…

tathāstu… sarveṣāṁ paramahaṁsa-nityānanda-

bhagavatpādācāryasya-paripūrṇa kṛpā-kaṭākṣa-siddhiḥ astu… tathāstu…

ayaṁ dharmaḥ uttarottaram abhivṛddhiḥ astu… tathāstu…

sarvaṁ śrī sadguru pādukārpaṇam astu||

om nityänandam

APPENDIX:

Atman – Soul Brahma, Vishnu and Shiva – the Hindu Trinity of Gods respectively the energy of creation, Vishnu – the energy of Sustenance and Shiva – the energy of rejuvenation Arunagiri Yogishwara – An incarnation of Lord Shiva who lived 2000 years ago in the holy place of Arunachala in South India. Meenakshi – An incarnation of the cosmic feminine consciousness or cosmic mother who emerged out of sacred fire, lived and ruled from the city of Madhurai in South India. Maha Kaali – The fierce form of the cosmic energy who slays the ego and negativity in us. Kaala Bhairava – The energy of Mahadeva which is the energy that is directly the source of time, space, birth and death Nithynandeshwara & Nithyanandeshwari – the forms of Shiva and Devi - the presiding deities of Nithyananda Dhyanapeetam, Shankaracharya – an Enlightened Hindu incarnation who propagated the Truth of Advaita – beyond duality and reestablished the authentic Vedic tradition in India 2000 years ago.

–39 –

Kubera – the Lord of wealth Kameshwara - the Lord of desire energy Brahmanda – the Universe Brahmanas - those to whom Enlightenment is the top most priority and Jagadguru – the Master of the whole Cosmos Dakshinamurthy – a form of Lord Shiva as the primordial Master