The Devi Kala
Then we invoke Devi in the three eyes of the past, present and future with Ka E I La Hrim Ha Sa Ka Ha La Hrim Sa Ka La Hrim.
Amrita Kalavahana
Now imagine that on the top of your head is the Ardhaniswara form of Siva. The right foot cooresponds to Siva and the left foot cooresponds to Shakti. This form is the form of the Guru and his feet are on the top of your head. Out of that the nectar flows. One stream comes from the left foot, from Devi, one stream from the right foot, Siva and one from the middle. This is Hsaum and Sahouh. Hsaum is the yoga aspect. And Sahouh is the Stiti and Siddhi aspects. We invoke them with the mantra: Akhandaika rasananda, kare parasudhatmani, svacchanda sphuranam atra, nidhehi akula nayike namah. Akhanda means unbroken. Eka rasa is the one flow of Ananda. So the unbroken flow of Ananda (bliss). Please give me this unbroken flow of bliss. Parasudhatmani - the transcendental nectar. Svacchanda means independence. May it invoke independence in me, atra nidhehi please place. There are two lotuses, one called the kulapadma and the other is the akula padma. The kulapadma is the sahasrara chakra of the lower seven worlds; the akula padma is the sahasrara chakra of the upper seven worlds. The lower seven worlds' sahasrara chakra is our muladhara chakra. The akula padma which is our sahasrara chakra on the top of our head is where Siva resides. So from Siva's foot this transcendence flows down.
The next verse is akulasthamrta akare suddha jnana kare pare amrtatvam nidhehi asmin vastuni klinna rupini namah. When the Devi has been taken up to the sahasrara chakra and there she is united with Siva she also stays in the akula padma. "akulasthamrta akare". And what is its nature? "suddha jnana kare - one who gives pure knowledge. "pare" - transcendence. "amrtatvam" - immortality. "nidhehi" - please place; "asmin vastuni" - in this material which I am having here; "klinna rupini namah" - the nature of wetness.
Then from the flow of the union between Siva and Shakti comes: tadrupini ekarasya tvam krtvahi etat svarupini bhutva paramrta kara mayi chit sphuranam kuru namah. There is a mahavakhya a great saying which states, "tat tvam asi". Tat means that, tvam is you, asi - are. You are all that you see. All that you see is called that. So "tadrupini" - all that you see that is having forms. This is relating to the flow from the akula padma.
The other two verses related to the kula padma. Tadrupini ekarasya tvam krtvahi etat svarupini bhutva paramrta kara mayi cit sphuranam kuru namah.
Even though these forms all look different, let me be able to see them as one single flow. "etat svarupini" that should become me; bhutva having become; paramrta kara although I am seeing differences, let these differences disappear; mayi in me; cit sphuranam the ability to see with my closed eyes; kuru namah may you create with my closed eyes the ability to see from my intuition, my inner knowledge. These are the flows coming from the union between Siva and Shakti on the top of the head and from the Shakti below.
The invocation of the Amrta Kalas
The compassion of Devi moving through the eyes.
Aim blum jhmroum jum sah, amrte amrtod bhave amrtesvari amrta varsini amrtam sravaya sravaya svaha.
You alternate gently touching the left and right eyes. It does not matter where you start. There are 5 senses. Dram Drim Klim Blum Saha. Dram is shabda sound. Drim is sparsha vision; klim is rupa, form; blum is rasa, taste. Aim is knowledge. Blum is taste; jhmroum and jum are related to the vibratory aspects. They are phonetic mantras. When you add the letter ra to oum and you say jhmroum then it creates a flash in your mind's eye; jum creates a sense of vibration in your body. Saha is the Shakti. The taste the vision, and the form of Shakti. Amrte amrtodbhave - born out of the nectar; amrtesvari - the control of the nectar; amrta varsini the one who rains nectar; amrtam sravaya sravaya - may you let the nectar flow down into this viseshargyam. You say svaha because you are considering the viseshargya to be the agni mandalam below, the sacrifical fire pit. This cool nectar of vairagya flows down and cools down the fire here and the fire goes and heats up the nectar. It keeps liquifying the frozen nectar and allowing it to flow. It is balancing the kundalini channels and allows it to move as the flashing of the lightning.Jhroum and jum are the mantras that create those lightning like flashes in your mind's eye.
Next we invoke iccha, jnana and kriya shakti. Iccha is the power of your sankalpa - what you desire becomes true. Jnana is knowledge and kriya is the related act of knowledge. From the tongue we invoke Saraswati which represents iccha shakti - aim vada vada vagvadini aim . Vagvadini is the name of Saraswati. This is a mantra of Saraswati. "Please say what is supposed to be said, coming from the Mother's tongue". Then klim klinne kledini kledaya. klim is lakshmi; klinne is the one who is wet with compassion for her children - the milk from the mother's breasts; kledini the one who makes you wet; kledaya - make me wet give me the milk of knowledge from your breasts."
Maha ksobham kuru kuru klim ksobham - means intercourse. Maha ksobham is intercourse with the entire world; "please make me have intercourse with the entire world". All aspects are to be covered.
Souh moksham kuru kuru souh hsoum shauh - moksham is to be obtained from the two feet of the guru on the top of the head". We invoke iccha, jnana and kriya shaktis from the appropriate places from the body of Devi.
Taking the Viseshargyam
The first mantram is the Guru mantram that was explained at the beginning of the puja. Then you have to remember the guru at this stage and you invoke the names of your Gurus; Sahasrakshi amba rajarajeshwari parabhatharika sahita . We worship the feet of the guru Kalyananda Bharati who is our guru's guru's guru.
We worship the feet of datta guru Svaprakasanandanatha our guru's guru. We worship the feet of Sri Amritanandanatha Saraswati our guru and his wife.
Until now we have invoked the 99 kalas. For the last kala, the taking of the nectar, you have to take permission of the gurus to take this nectar. The mantra for taking the nectar is: Adram jvalatithe - wetness which is oozing from the svaddhisthana and muladhara chakras, that shines and becomes the fire. jyotir ahamasmi - I become the light. When you are able to control and discipline your sexual drives you are able to become the light. jyotir jvalati - when that light burns then it becomes the transcendental light and you are able to say brahmahamasmi that I am the Ultimate paramatman; yohamasmi - whatever I am, whether I am in that impermanent state or that transcendental state, yes brahmahamasami - yes I am that Ultimate being. Ahamasmi - I am that; brahmahamasmi - you are repeating the statement again for emphasis. ahameva - I am indeed myself - aham mam - I am taking me - juhomi - inside. The nectar contained in me is also me. That is Brahma. I am also Brahma . I am taking Brahma inside. The identity is realized that everything that you see is you. So saying, you give the nectar to Devi, because you are no different than Devi and you take it inside of you and you put it on the sri chakra. Your identity is all those things.
At this point it is also usual for you to say the purpose for your taking this drink.
Itah purvam - before now, itah param prana buddhi deha dharma adhikaratah - because I am living, because I have a body, because I have a duty, because I am entitled to do the puja; jagrat svapna susupti avastasu - in my waking state, dreaming state and sleeping state; manasa vaca karmana - with my mind, with my speech with my action; hastabhyam padbhyamudarena - with my hands, with my feet, with my body; sisna yonya - with my penis or yoni; yat smrtam, yat uktam yat krtam - whatever I have remembered, whatever I have spoken, whatever I have done; yat smarami yat vacmi yat karomi - whatever I will remember, say or do; tat sarvam brahmarpanam bhavatu svaha - may it be offered to Lord. So whatever you do is offered to God and whatever is offered to God does not have the ability to bind you anymore. The way to overcome the bondage of your actions is to offer them to God no matter what they are. Not just in our misery but also in our pleasure these things should be offered. Then our action becomes inaction.
Then we invoke Devi in the three eyes of the past, present and future with Ka E I La Hrim Ha Sa Ka Ha La Hrim Sa Ka La Hrim.
Amrita Kalavahana
Now imagine that on the top of your head is the Ardhaniswara form of Siva. The right foot cooresponds to Siva and the left foot cooresponds to Shakti. This form is the form of the Guru and his feet are on the top of your head. Out of that the nectar flows. One stream comes from the left foot, from Devi, one stream from the right foot, Siva and one from the middle. This is Hsaum and Sahouh. Hsaum is the yoga aspect. And Sahouh is the Stiti and Siddhi aspects. We invoke them with the mantra: Akhandaika rasananda, kare parasudhatmani, svacchanda sphuranam atra, nidhehi akula nayike namah. Akhanda means unbroken. Eka rasa is the one flow of Ananda. So the unbroken flow of Ananda (bliss). Please give me this unbroken flow of bliss. Parasudhatmani - the transcendental nectar. Svacchanda means independence. May it invoke independence in me, atra nidhehi please place. There are two lotuses, one called the kulapadma and the other is the akula padma. The kulapadma is the sahasrara chakra of the lower seven worlds; the akula padma is the sahasrara chakra of the upper seven worlds. The lower seven worlds' sahasrara chakra is our muladhara chakra. The akula padma which is our sahasrara chakra on the top of our head is where Siva resides. So from Siva's foot this transcendence flows down.
The next verse is akulasthamrta akare suddha jnana kare pare amrtatvam nidhehi asmin vastuni klinna rupini namah. When the Devi has been taken up to the sahasrara chakra and there she is united with Siva she also stays in the akula padma. "akulasthamrta akare". And what is its nature? "suddha jnana kare - one who gives pure knowledge. "pare" - transcendence. "amrtatvam" - immortality. "nidhehi" - please place; "asmin vastuni" - in this material which I am having here; "klinna rupini namah" - the nature of wetness.
Then from the flow of the union between Siva and Shakti comes: tadrupini ekarasya tvam krtvahi etat svarupini bhutva paramrta kara mayi chit sphuranam kuru namah. There is a mahavakhya a great saying which states, "tat tvam asi". Tat means that, tvam is you, asi - are. You are all that you see. All that you see is called that. So "tadrupini" - all that you see that is having forms. This is relating to the flow from the akula padma.
The other two verses related to the kula padma. Tadrupini ekarasya tvam krtvahi etat svarupini bhutva paramrta kara mayi cit sphuranam kuru namah.
Even though these forms all look different, let me be able to see them as one single flow. "etat svarupini" that should become me; bhutva having become; paramrta kara although I am seeing differences, let these differences disappear; mayi in me; cit sphuranam the ability to see with my closed eyes; kuru namah may you create with my closed eyes the ability to see from my intuition, my inner knowledge. These are the flows coming from the union between Siva and Shakti on the top of the head and from the Shakti below.
The invocation of the Amrta Kalas
The compassion of Devi moving through the eyes.
Aim blum jhmroum jum sah, amrte amrtod bhave amrtesvari amrta varsini amrtam sravaya sravaya svaha.
You alternate gently touching the left and right eyes. It does not matter where you start. There are 5 senses. Dram Drim Klim Blum Saha. Dram is shabda sound. Drim is sparsha vision; klim is rupa, form; blum is rasa, taste. Aim is knowledge. Blum is taste; jhmroum and jum are related to the vibratory aspects. They are phonetic mantras. When you add the letter ra to oum and you say jhmroum then it creates a flash in your mind's eye; jum creates a sense of vibration in your body. Saha is the Shakti. The taste the vision, and the form of Shakti. Amrte amrtodbhave - born out of the nectar; amrtesvari - the control of the nectar; amrta varsini the one who rains nectar; amrtam sravaya sravaya - may you let the nectar flow down into this viseshargyam. You say svaha because you are considering the viseshargya to be the agni mandalam below, the sacrifical fire pit. This cool nectar of vairagya flows down and cools down the fire here and the fire goes and heats up the nectar. It keeps liquifying the frozen nectar and allowing it to flow. It is balancing the kundalini channels and allows it to move as the flashing of the lightning.Jhroum and jum are the mantras that create those lightning like flashes in your mind's eye.
Next we invoke iccha, jnana and kriya shakti. Iccha is the power of your sankalpa - what you desire becomes true. Jnana is knowledge and kriya is the related act of knowledge. From the tongue we invoke Saraswati which represents iccha shakti - aim vada vada vagvadini aim . Vagvadini is the name of Saraswati. This is a mantra of Saraswati. "Please say what is supposed to be said, coming from the Mother's tongue". Then klim klinne kledini kledaya. klim is lakshmi; klinne is the one who is wet with compassion for her children - the milk from the mother's breasts; kledini the one who makes you wet; kledaya - make me wet give me the milk of knowledge from your breasts."
Maha ksobham kuru kuru klim ksobham - means intercourse. Maha ksobham is intercourse with the entire world; "please make me have intercourse with the entire world". All aspects are to be covered.
Souh moksham kuru kuru souh hsoum shauh - moksham is to be obtained from the two feet of the guru on the top of the head". We invoke iccha, jnana and kriya shaktis from the appropriate places from the body of Devi.
Taking the Viseshargyam
The first mantram is the Guru mantram that was explained at the beginning of the puja. Then you have to remember the guru at this stage and you invoke the names of your Gurus; Sahasrakshi amba rajarajeshwari parabhatharika sahita . We worship the feet of the guru Kalyananda Bharati who is our guru's guru's guru.
We worship the feet of datta guru Svaprakasanandanatha our guru's guru. We worship the feet of Sri Amritanandanatha Saraswati our guru and his wife.
Until now we have invoked the 99 kalas. For the last kala, the taking of the nectar, you have to take permission of the gurus to take this nectar. The mantra for taking the nectar is: Adram jvalatithe - wetness which is oozing from the svaddhisthana and muladhara chakras, that shines and becomes the fire. jyotir ahamasmi - I become the light. When you are able to control and discipline your sexual drives you are able to become the light. jyotir jvalati - when that light burns then it becomes the transcendental light and you are able to say brahmahamasmi that I am the Ultimate paramatman; yohamasmi - whatever I am, whether I am in that impermanent state or that transcendental state, yes brahmahamasami - yes I am that Ultimate being. Ahamasmi - I am that; brahmahamasmi - you are repeating the statement again for emphasis. ahameva - I am indeed myself - aham mam - I am taking me - juhomi - inside. The nectar contained in me is also me. That is Brahma. I am also Brahma . I am taking Brahma inside. The identity is realized that everything that you see is you. So saying, you give the nectar to Devi, because you are no different than Devi and you take it inside of you and you put it on the sri chakra. Your identity is all those things.
At this point it is also usual for you to say the purpose for your taking this drink.
Itah purvam - before now, itah param prana buddhi deha dharma adhikaratah - because I am living, because I have a body, because I have a duty, because I am entitled to do the puja; jagrat svapna susupti avastasu - in my waking state, dreaming state and sleeping state; manasa vaca karmana - with my mind, with my speech with my action; hastabhyam padbhyamudarena - with my hands, with my feet, with my body; sisna yonya - with my penis or yoni; yat smrtam, yat uktam yat krtam - whatever I have remembered, whatever I have spoken, whatever I have done; yat smarami yat vacmi yat karomi - whatever I will remember, say or do; tat sarvam brahmarpanam bhavatu svaha - may it be offered to Lord. So whatever you do is offered to God and whatever is offered to God does not have the ability to bind you anymore. The way to overcome the bondage of your actions is to offer them to God no matter what they are. Not just in our misery but also in our pleasure these things should be offered. Then our action becomes inaction.
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