PUBLISHER'S NOTE🔗

The Orientalists' system of transliteration has been followed in this work.

Ì-a, Ìp-ā, ò-i, ò-ī, Í-u, Î|-ū, h -ṛ, i -ṝ, j -ḷ, "-ḹ, Ï-e, Ï-ai, Ìp-o, Ìp-au, ÷-ṃ or ṁ, :-ḥ.

According to Yajurveda the svaras (pitches) are

@| - anudātta - one pitch lower than the normal pitch. @| - svarita - one pitch higher than the normal pitch. @" - dīrgha svarita - one pitch higher and lengthened.

Note 1: “'” itself is sometimes used. No English Equivalent. Nasalisation of the preceding vowel. Aspiration of preceding vowel

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asya śrī rudrādhyāya - praśna - mahāmantrasya, aghora ṛṣiḥ anuṣṭup chandaḥ, saṅkarṣaṇamūrtisvarūpo yosāvādityaḥ paramapuruṣaḥ sa eṣa rudro devatā .

For this great Rudrādhyāyapraśna mahāmantra (the great mantra on Rudra ) the ruling sage is aghora(kaṇva) and the metre of the verse is anuṣṭup. That Āditya (Sun)who appears before us as Saṅkarṣaṇamūrti is the same Rudra .

The terrifying form of Rudra as delineated is meant to awaken the soul that is in the dream state and is in the waking dream state both at the same time.

- Paramahamsa Nithyananda

Namaḥ śivāya is the seed mantra, śivatarāya is the energy, and Mahâdevâya is the kîlakam (lynchpin). The chant is done to invoke the blessings and grace of the Lord and His consort

Japa yajña (chant as a form of sacrifice) is an effective means of connecting with the divine energy that is present within each one of us.

- Paramahamsa Nithyananda

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Salutations to the thumb, the embodiment of Agnihotra. The forefinger represents the new and full moon.

Salutations to the middlefinger which indicates the cāturmāsya vrata during rainy season. The ring finger represents the animal tendencies which are bound. Salutations to the little finger which represents the Jyotiṣṭoma rite. The palm and back of the hand embody the doership in all actions.

Salutations and purification of the heart which represents the Agnihotra. To the purification of the head symbolizing the new and full moon worship.

Salutations and purification of the tuft of hair symbolizing the cāturmāsya vrata. The armour symbolizes the animal tendencies which are kept bound.

Salutations and purification of the three eyes which symbolizes the Jyotiṣṭoma rite. Salutations to the weapon which is the embodiment of all yajñas.

All the above mentioned karmas like Agnihotra, cāturmāsya, Jyotiṣṭoma (the different types of sacrifices), etc., are part and parcel of Śrī Rudra Svarūpa (the Rudra form) and come under its fold, and allow the seeker to perceive His form.

-Paramahamsa Nithyananda

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RY"pS"X" - dhyānam

From the lowest to the highest worlds Rudra is the expansive all-encompassing energy. The crystal linga form is decorated with the cresent moon on His head, the moon shedding its nectar-as-water for His ritual bath. In a meditative mood the wise sages to have their desires fulfilled, chant the Rudra Japa (chant) which is flowing continuously.

The Rudra Japa which reveals the expansiveness of the inner space is capable of lifting each person to a higher state of consciousness.

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Adorned with the glacier like hue of smeared ash, His dark throat adorned with snakes, the cresent moon decorating His matted locks, the all encompassing form of Rudra wearing the beautiful rudraksha seeds, removes all fears. May that form grant properity, encircled with the recitation of Rudra Sūkta (chants in praise of Rudra)

Rudra is the form that inspires and reveals to us the innate nature of expansiveness that is present in everything conceivable. Depending on the intensity of the chanting, these chants are capable of making us feel the sense of release. -

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The syllables lam,ham,yam,ram,vam and sam, each one with its own phonetic importance, helps us ito connect with the gross elements that we propitiate with: gandha (scent), dhūpa (insense), puṣpa (flowers), dīpa (lamp), amṛta naivedya (offerings of food), etc.

Each of the syllables in Sanskrit has the power to invoke some element, and almost all the letters are the bīja (seed) mantras for some power. The above prayer is for the purification of the elements around us as we chant Rudram.

- Paramahamsa Nithyananda

The chants begin with prayers to Gaṇapati, the foremost among gods . He is considered the benefactor for the successful completion of all auspicious acts. He is the kavi or the seer of the mantras (chants). Let us pay our obeisance to that Ananda Gaṇapati for the successful completion of Rudram chanting.

The first deity to be addressed in the pantheon of Hindu religion is Gaṇeśa, the Lord of the Mūlādhāra cakra (the energy center at the base of the back bone). As the position suggests he removes all the obstacles that are the result of our own mental fantasies. He helps us maintain our balance and makes us succeed in our endeavours.

- Paramahamsa Nithyananda

3

May I with Your grace, O Lord, have happiness, bliss, delight, desires fulfilled, kindness, clear mind and good fortune, everlasting fame and prosperity, and may I, through your grace, have the power of control, support, fortitude, nobility, and ability to impart knowledge, discovery, creativity, power of procreation, the power to follow the moral order, freedom from severe illness and diseases, capacity to heal, long life, and freedom from fear. May I be blessed with a good family and good children and may every day dawn brightly and auspiciously.

The very aim of human life is enlightenment. The possibility to become enlightened lies in the kuṇḍalini śakti, an extraordinary potential energy that is hidden inside every human body. When you awaken this energy it will take you to a different plane of consciousness, a different plane of existence.

- Paramahamsa Nithyananda

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