PRATYAKSHA PADA PUJA - Nithyananda
Transcript of PRATYAKSHA PADA PUJA - Nithyananda
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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,
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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 |
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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 |
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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 ||
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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.
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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
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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,
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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 ||
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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