The Devī Kalā
Then we invoke Devī in the three eyes of the past, present, and future with:
Ka E I La Hrīm / Ha Sa Ka Ha La Hrīm / Sa Ka La Hrīm.
Amṛta Kalāvāhana
Now imagine that on the top of your head is the Ardhanīśvara form of Śiva. The right foot corresponds to Śiva and the left foot corresponds to Śakti. 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 Devī; one stream from the right foot, Śiva; and one from the middle. This is Hsauṁ and Sahauḥ. Hsauṁ is the yoga aspect, and Sahauḥ is the sthiti and siddhi aspects.
We invoke them with the mantra:
Akhandaika-rasānanda, kare paraśudhātmani, svacchanda sphuraṇam atra, nidhehi akula-nāyike namaḥ.
Akhanda means unbroken. Eka rasa is the one flow of ānanda. So, the unbroken flow of ānanda (bliss). Please give me this unbroken flow of bliss. Paraśudhātmani — 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 akulapadma. The kulapadma is the sahasrāra chakra of the lower seven worlds. The akulapadma is the sahasrāra chakra of the upper seven worlds. The lower seven worlds’ sahasrāra chakra is our mūlādhāra chakra. The akulapadma, which is our sahasrāra chakra on the top of our head, is where Śiva resides. So from Śiva’s foot this transcendence flows down.
The next verse is:
Akulasthamṛta ākāre śuddha jñāna kare pare, amṛtatvaṁ nidhehi asmin vastuni клиnna-rūpiṇi namaḥ.
When the Devī has been taken up to the sahasrāra chakra and there she is united with Śiva, she also stays in the akulapadma: “akulasthamṛta ākāre”. And what is its nature? “śuddha jñāna kare” — one who gives pure knowledge. “pare” — transcendence. “amṛtatvam” — immortality. “nidhehi” — please place. “asmin vastuni” — in this material which I am having here. “klinna-rūpiṇi namaḥ” — the nature of wetness.
Then from the flow of the union between Śiva and Śakti comes:
Tadrūpiṇi ekarasya tvam kṛtvāhi etat-svarūpiṇi bhūtvā paramṛta-kara, mayi cit-sphuraṇaṁ kuru namaḥ.
There is a mahāvākya, 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 “tadrūpiṇi” — all that you see that is having forms. This is relating to the flow from the akulapadma.
The other two verses relate to the kulapadma:
Tadrūpiṇi ekarasya tvam kṛtvāhi etat-svarūpiṇi bhūtvā paramṛta-kara, mayi cit-sphuraṇaṁ kuru namaḥ.
Even though these forms all look different, let me be able to see them as one single flow. “etat-svarūpiṇi” — that should become me. Bhūtvā — having become. Paramṛta-kara — although I am seeing differences, let these differences disappear. Mayi — in me. Cit-sphuraṇam — the ability to see with my closed eyes. Kuru namaḥ — 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 Śiva and Śakti on the top of the head and from the Śakti below.
The Invocation of the Amṛta Kalās
The compassion of Devī moving through the eyes:
Aim blum jhmroum jum sah, amṛte amṛtodbhave amṛteśvari amṛta-varṣiṇi amṛtaṁ srāvaya srāvaya svāhā.
You alternate gently touching the left and right eyes. It does not matter where you start.
There are 5 senses: Dram Drim Klim Blum Sahā.
Dram is śabda (sound). Drim is sparśa (vision). Klim is rūpa (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. Sahā is the Śakti — the taste, the vision, and the form of Śakti.
Amṛte amṛtodbhave — born out of the nectar.
Amṛteśvari — the control of the nectar.
Amṛta-varṣiṇi — the one who rains nectar.
Amṛtaṁ srāvaya srāvaya — may you let the nectar flow down into this viśeṣārgyam.
You say svāhā because you are considering the viśeṣārgyam to be the agni-maṇḍalam below, the sacrificial fire pit. This cool nectar of vairāgya 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 kuṇḍalinī 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 icchā, jñāna, and kriyā śakti. Icchā is the power of your saṅkalpa — what you desire becomes true. Jñāna is knowledge, and kriyā is the related act of knowledge.
From the tongue we invoke Sarasvatī, which represents icchā śakti:
Aim vada vada vāgvādini aim.
Vāgvādini is the name of Sarasvatī. This is a mantra of Sarasvatī: “Please say what is supposed to be said, coming from the Mother’s tongue.”
Then:
Klim klinne kledini kledaya.
Klim is Lakṣmī. 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.
Mahā-kṣobham kuru kuru klim kṣobham — means intercourse. Mahā-kṣobham is intercourse with the entire world: “Please make me have intercourse with the entire world.” All aspects are to be covered.
Sauḥ mokṣaṁ kuru kuru sauḥ hsauṁ śauḥ — mokṣam is to be obtained from the two feet of the guru on the top of the head.
We invoke icchā, jñāna, and kriyā śaktis from the appropriate places from the body of Devī.
Taking the Viśeṣārgyam
The first mantram is the Guru mantram that was explained at the beginning of the pūjā. Then you have to remember the guru at this stage and you invoke the names of your Gurus:
Sahasrākṣī ambā rāja-rājeśvarī parabhāṭhārikā sahitā.
We worship the feet of the guru Kalyānanda Bhāratī, who is our guru’s guru’s guru.
We worship the feet of Datta guru Svaprakāśānandanātha, our guru’s guru.
We worship the feet of Śrī Amṛtānandanātha Sarasvatī, our guru, and his wife.
Until now we have invoked the 99 kalās. For the last kalā, the taking of the nectar, you have to take permission of the gurus to take this nectar.
The mantra for taking the nectar is:
Ādraṁ jvalatithe — wetness which is oozing from the svādhiṣṭhāna and mūlādhāra chakras, that shines and becomes the fire.
Jyotir aham asmi — 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 brahmāham asmi, that I am the Ultimate paramātman.
Yo’ham asmi — whatever I am, whether I am in that impermanent state or that transcendental state, yes brahmāham asmi — yes I am that Ultimate being.
Aham asmi — I am that.
Brahmāham asmi — you are repeating the statement again for emphasis.
Aham eva — I am indeed myself.
Aham mām — 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 Devī, because you are no different than Devī, and you take it inside of you and you put it on the Śrī Cakra. Your identity is all those things.
At this point it is also usual for you to say the purpose for your taking this drink:
Itaḥ pūrvam — before now.
Itaḥ param prāṇa buddhi deha dharma adhikārataḥ — because I am living, because I have a body, because I have a duty, because I am entitled to do the pūjā.
Jāgrat svapna suṣupti avasthāsu — in my waking state, dreaming state, and sleeping state.
Manasā vācā karmaṇā — with my mind, with my speech, with my action.
Hastābhyām padbhyām udareṇa — with my hands, with my feet, with my body.
Śiśna yonyā — with my penis or yoni.
Yat smṛtam, yat uktam, yat kṛtam — whatever I have remembered, whatever I have spoken, whatever I have done.
Yat smarāmi yat vacmi yat karomi — whatever I will remember, say, or do.
Tat sarvaṁ brahmārpaṇaṁ bhavatu svāhā — may it be offered to the 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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