Guruji's Kalāvāhanā Class (Audio)

Transcription with edits:

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1. Kara Nyāsa

So there are six limbs.

1. aṅguṣṭābhyāṁ namaḥ – aṅguṣṭhā (thumb)

2. tarjanībhyāṁ namaḥ – tarjanī (index finger)

3. madhyamābhyāṁ namaḥ – madhyamā (middle finger)

4. anāmikābhyāṃ namaḥ – anāmikā (ring finger)

5. kaniṣṭhikābhyāṃ namaḥ – kaniṣṭhikā (little/pinky finger)

6. karatalakarapṛṣṭhābhyāṃ namaḥ – karatalakarapṛṣṭhā (palms)

You are placing Gods or Goddesses or parts of the mantra in these parts. This is called karanyāsa – placement on the hands. Why do we do that? When you do any mudrās, you are combining fingers in different ways, so these parts are getting together and when they are assembled in certain ways, that generates power, which you transmit to others. To transmit power to others you use karanyāsa.

2. Namaskara mudrā

And this is called namaskāra mudrā. Namaḥ, when you say namaḥ, “na” means  “not,” “ma” means “I’m an individual,” I am not an individual that I think I am, but I’m all that I see. All that I see is “Mahā”. I am not this individual, but I’m all that I see.

Left hand is what you see, and right hand is what you are. By joining them, you are saying that: “You and me are one”. Whoever it is, we have different form, different, shape different gender that doesn’t matter. It may be a fish, bird, an animal, it doesn’t matter. When you show this mudra, you are identifying yourself with the other. First you are making a statement, that I am you. And from that vantage point you do all your transactions.

3. Aṅga Nyāsa

Then placement of the energies on your body:

1. hṛdayāya namaḥ (The heart is called Hṛdaya)

2. śirase svāhā (Śira, means the crown of the head. The heart is namaḥ, the top of the head, is svāhā.)

3. śikhāyai vaṣaṭ (on the tuft, where the spiral is there, it’s called śikhā, like the fire)

4. kavacāya huṃ (kavaca, it means protection)

5. netratrayāya vauṣaṭ (netra – means eyes, traya – means, three) Vaṣaṭ is male, Śiva, and vauṣaṭ is female. When we offer homa in the fire ritual, we say the mantra vauṣaṭ because we are offering to Devi, the Mother Goddess. When you are offering to the male God, you are using the word vaṣaṭ.

6. astrāya phaṭ (it’s not “fat”, sanskrit doesn’t have the sound “fa”. It’s phaṭ. Take your lips inside and breathe out. Phaṭ.)

Then, bhuḥ (means Earth); bhuvaḥ svaḥ, oṃ, iti digbandhaḥ (creating a cage into which any evil cannot enter), you are shutting off the directions: East, South, West and North. So you are erecting walls, which prevent the obstacles that are going to come for your pūjā, that’s why we are saying digbandha. And it’s common in everyday culture practically. You turn towards East and invite the gods to protect you from the East. Turn towards West, turn towards South…The four directions. It’s there in Hawaiian, Indian, Japanese cultures it’s there in every culture – a protection from elements coming from different directions. Also, things can come from above and things can come from below. These are the basic placement on the body. For every mantra, these two things are normally done.

4. Trikuṭa and ṣaṭkuṭa mantras

Now let me tell you a little bit about two kinds of mantras.

The first one is called trikuṭa mantras. How do you say mantra? Man tra. Trikuṭa –means, divided into three parts. For example, the Bala mantra goes:

Part 1. Aiṃ | Part 2. Klīṃ | Part 3. Sauḥ

If you are doing nysa only with these three parts, how will you do?

1. aiṁ hṛdayāya namaḥ

2. klīṃ śirase svāhā

3. sauḥ śikhāyai vaṣaṭ

What will you do for the remaining three? You repeat the same:

1. aiṃ aṅguṣṭhābhyāṁ namaḥ

2. klīṁ tarjanībhyāṁ namaḥ

3. sauḥ madhyamābhyāṁ namaḥ

4. aiṃ anābhikābhyāṁ namaḥ

5. klīṁ kaniṣṭhikābyāṁ namaḥ

6. sauḥ karatalakarapṛṣṭhābhyāṁ namaḥ

7. aiṃ hṛdayāya namaḥ

8. klīṁ śirase svāhā

9. sauḥ śikhāyai vaṣaṭ

10. aiṃ kāvacāya huṁ

11. klīṁ netratrayāya vauṣaṭ

12. sauḥ astrāya phaṭ

The second one is called ṣaṭkuṭa mantra, with 6 parts.  An example of this mantra is Bala Tripurasundari with six letters: Aiṃ, Klīṁ, Sauḥ, Sauḥ, Klīṁ, Aiṃ. It keeps on going forward and backward. Opens the bracket and closes the bracket. Go forward, return. Where’s Aiṃ, Klīṁ, Sauḥ keeps going forward only like an infinite series: Aiṃ, Klīṁ, Sauḥ; Aiṃ, Klīṁ, Sauḥ and so on. That’s one example.

The Mahāṣoḍaśi Mantra has six kūṭas, but will not go that deep into it.

So here you go? 1, 2, 3, 4, 5, 6.

1. aiṃ aṅguṣṭhābhyāṁ namaḥ

2. klīṁ arjanībhyāṁ namaḥ

3. sauḥ madhyamābhyāṁ namaḥ

4. sauḥ anābhikābhyāṁ namaḥ

5. klīṁ kaniṣṭhikābyāṁ namaḥ

6. aiṃ karatalakarapṛṣṭhābhyāṁ namaḥ

7. aiṃ hṛdayāya namaḥ

8. klīṁ śirase svāhā

9. sauḥ śikhāyai vaṣaṭ

10. sauḥ kāvacāya huṁ

11. klīṁ netratrayāya vauṣaṭ

12. aiṃ astrāya phaṭ

This is the fundamental difference between these two types of mantras.

Pañcadaśi is a 15 letered mantra of the Goddess. What kind of a mantra is it, trikuṭa or a ṣaṭkuṭa? It’s trikuṭa.

1. Ka E Ī La Hrīṁ

2. Ha Sa Ka Ha La Hrīṁ

3. Sa Ka La Hrīṁ

So when you do the nyāsa, it has got to be repeated.

Question - “Guruji, if you had śrīṃ at the end, is it still the three parts, and you just said śrīṃ on the third part for the ṣoḍaśī?”

Answer - “That’s not a proper mantra. People pass it off as a proper mantra, but it’s not. Or you have to divide the last śrīṃ into three parts - ś ra ī ṃ. These are the basics of the mantras.”

I want you to learn about the mantras that you use to empower yourself or empower others, what we do in Kāmākhyā.

5. Alphabet pronunciation

I think you all know how to pronounce the Sanskrit letters, but for the sake of completeness let us do that.

aṁ āṁ iṁ īṁ uṁ ūṁ ṛṁ ṝṁ ḷṁ ḹṁ eṁ aiṁ oṁ auṁ aḥ aḥṁ

These are the vowel sounds, which can be pronounced independently.

The consonant sounds, which follow that, cannot be pronounced independently. Because these can exist independently, they are called Śaktis, for the female.  The male cannot exist without the female. The consonants cannot be independent and  need to be associated with some female part. For example, the sound of “ka”, it has got to be ka, or ki, or  ku, or  ke, or  kai, some vowel sound has to be there, you can’t just say “k”. It has to come out of the voice chord, the Śakti is needed, something has to push it out. It cannot push out by itself.

And these are Śiva akṣaras.

ka  kha  ga  gha  ṅa

ca  cha  ja  jha  ña

ṭa  ṭha  ḍa  ḍha ṇa

ta  tha  da  dha na

pa  pha  ba  bha  ma

You see, five sets of fives, neatly arranged. First one is harsh (ga), the second one is soft (gha). Ṅa - that is something like vowel sound, but it’s not. Similarly ca cha – the first one is without emphasis, cha is with emphasis; ja  jha  ña. Ṭa  ṭha  ḍa  ḍha ṇa - the difference is that the emphasis comes from, the tongue rolling back and coming back with force, and more force is used in the air.

Then – ya ra la va. Śa ṣa sa ha. And then two more ḻa and kṣa. Notice the difference between la and ḻa. La is tongue normal, and ḻa tongues goes back and comes back; ḻa is very rarely used. Even sounds ṛ ṝ ḷ ḹ are rarely used. You’ll only be able to find them in the mantra śastras, not anywhere else.

6. Alphabet, Body and Saraswatī:

I think you should prepare a chart which has alphabet located in different parts of your body. Cause these alphabets are like pointers to where you have got to keep your attention when you are reciting any mantra or anything.

This itself is a great mantra. The mantra of Saraswatī. The Goddess of Learning. What do I mean by saying this is a mantra of Saraswatī. That means you know more than you already know by saying this mantra repeatedly. How do we say this mantra? By taking your awareness to each part of your body… pointed to by these letters.

For example:

aṁ āṁ iṁ īṁ uṁ ūṁ ṛṁ ṝṁ ḷṁ ḹṁ…

ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha

ḍa ḍha ṇa ta tha da dha na pa pha

So these are actually pointing to places where you have got to keep your attention on. When you are reciting a mantra corresponding to that thing, or an aspect of the Divine, or a power that you want to access. And

ba bha ma ya ra la around the second chakra. And

va śa ṣa sa in the first chakra. And

ha ḻa and kṣa are the three eyes.

So when you are able to do that, you are able to go to a place pointed to by the bījākṣara. Bīja means seed. Why is it called a seed? Cause when you put a seed and keep on repeating, putting water into that seed, that means life into that thing, it sprouts. It is small, keep on watering it more, it becomes a plant. Keep on watering it more it becomes a tree and it will yield fruits. And with fruits, you will have more seeds. That's how lifecycle renews. That's why it's called "bīja akṣara". Akṣara means undecaying, not changing. So to maintain the cycle of life without decaying, these bījas are useful, the seeds are useful. What are these seeds? The genetic codes. They are giving the life to the genetic codes and the genetic codes give the life too. So it's a cycle, it goes on.

I think you should prepare a chart with all these parts of the body identified and these things so that you can practice Saraswatī mantra. Saraswatī mantra in the forward direction, in the reverse direction, up and down.

This constitutes a mantra japa of Saraswatī. Saraswatī is a river, a river of flowing awareness in the petals in the charka in your body. If you practice this, knowledge comes to you. The knowledge that is [given] to you that's going to [create] meaning [for] your life; bring all the good to you and keep the evil away. Saraswatī is a blessed form of all Knowledge.

It doesn't come all at once, like a big jolt. It doesn't come like a torrent to sweep you away. It comes in bits and pieces like jigsaw puzzles they fall into place and they are showing the next step, next step, like that. It takes you along.

I had this beautiful experience of Saraswatī. I was like a little child holding Her little finger and She was walking… and I was walking with Her.  There was a kind of a beautiful feeling I had when being with Saraswatī. Beautiful. Beautiful. Beauty personified is Saraswatī.

7. Introduction to Kalavahana

Now we will move on to the mantras which we use in empowerment.  I’ll omit the bījākṣaras because when we are empowering others, we are touching different parts of our body, and since you are already touching that, you are already going to a place you have to go, bījākṣaras are irrelevant, so I deleted them. Although the original has these things because it has got to tell you where you got to keep your attention, but since you are already keeping your attention on…

What is meant to keeping your attention on?

Suppose you keep your hand like this. Are you consciously aware that a finger is coming and touching it? Is this finger aware that it is touching that part? Is this part aware that this finger is touching it? It is not clear but still, even if you are not conscious of it, still your awareness at a deep level knows that. If you did not know that, your hand wouldn’t have moved to that place. A lot of processing has to be done between the idea that was unexpressed and action which is expressed, so this whole chain is there involuntarily, unknowingly inside of you. Whether you are concisely or unconsciously aware of it, still the result is the same. So it’s good to learn these things. So let’s us start with the empowerment process which you practice individually or collectively, drawing of Śrī Cakra, sitting around it and and doing the pūjā. Which is a beautiful thing to do once in 15 days or full and new moon days. But it’s also a beautiful thing when you do it to a person, it’s called Kalavahana. Now we will go through the mantras of Kalavahana.

8. Three Types of Fires.

The Kalas that we are talking about are the lights that we see first. What are the lights we see? We see the Fire, we see the Sun going in the sky, we see the Moon. All the lights that we see and are aware of, come from these three kinds of lights. So visualizing and imagining Fire, Sun and Moon are the first set of three things that we do.

FIRE: First the fire. The fire exists in three forms:

• Kāma Agni: A form in the reproductive organs, which creates the desire to procreate. Kāma – means desire.

• Jathara Agni: In the digestive organs, as the heat that burns your calories.

• Kāla Agni: The eye of time, which moves. The fire called Time. Kāla means dark. Kāla means time. What is not known to you is the future, so kāla is also considered to be the aspect of time. It burns the present and pushes it into the past and creates a new future. Kāla Agni is the creator and the destroyer. It’s half way between the creator called, the Sun, and the destroyer called, the Moon.  The Sun and the Moon define the cycles of time. Sun is creating the days, and the Moon is creating the months. So they are in effect our definitions of months and days. The Sun is the fastest object moving in the sky but it’s too hot and the Moon is too cold for life. In between life exists where it’s  not too hot and not too cold.

So Agni has these three aspects in it.

9. 10 Agni Kalās

First we will talk about 10 Kalas of Agni (Fire):

1. dhumrārciṣe namaḥ

2. ūṣmāyai namaḥ

3. jvalinyai namaḥ

4. jvālinyai namaḥ

5. visphuliṅginyai namaḥ

6. suśriyai namaḥ

7. surupāyai namaḥ

8. kapilāyai namaḥ

9. havyavahāye namaḥ

10. kavyavahāyai namaḥ

10. 12 Sūrya Kalās

And the kalās of the sun are placed around the heart, there are 12 of them:

1. tapinyai namaḥ

2. tāpinyai namaḥ

3. dhūmrāyai namaḥ

4. marīcyai namaḥ

5. jvālinyai namaḥ

6. rucyai namaḥ

7. suṣumnāyai namaḥ

8. bhogadāyai namaḥ

9. viśvāyai namaḥ

10. bodhinyai namaḥ

11. dhāriṇyai namaḥ

12. kṣamāyai namaḥ

11. 16 Candra Kalās

The 16 Attributes of the Moon are located in the 16 vowel sounds, vowels are supposed to be female, the moon is supposed to be female. Luna, lunar.

1. amṛtāyai namaḥ

2. mānadāyai namaḥ

3. pūṣāyai namaḥ

4. tuṣṭhyai namaḥ

5. puṣṭhyai namaḥ

6. ratyai namaḥ

7. dhṛtyai namaḥ

8. śaśinyai namaḥ

9. candrikāyai namaḥ

10. kāntyai namaḥ

11. jyotsnāyai namaḥ

12. śrīyai namaḥ

13. prītyai namaḥ

14. aṅgadāyai namaḥ

15. purṇāyai namaḥ

16. purṇāmṛtāyai namaḥ

12. Brahmā Kalās

Then we invite the attributes of the solid state state in the pleasant and violent aspects into the chakra number one. They are called Brahmā Kalās:

1. sṛṣṭiyai namaḥ

2. ṛddhiyai namaḥ

3. smṛtīyai namaḥ

4. medhāyai namaḥ

5. kāntiyai namaḥ

6. lakṣmīyai namaḥ

7. dyutiyai namaḥ

8. sthirāyai namaḥ

9. sthitiyai namaḥ

10. siddhīyai namaḥ

13. Viṣṇu Kalās

Then there are oceans:

1. jarāyai namaḥ

2. pālinyai namaḥ

3. śāntayai namaḥ

4. īśvarāyai namaḥ

5. ratiyai namaḥ

6. kāmikāyai namaḥ

7. varadāyai namaḥ

8. hlādinayai namaḥ

9. prītīyai namaḥ

10. dīrghāyai namaḥ

14. The aspects of the oceans and the controllers

Second chakra, the aspects, we have finished, they are the oceans. Sometimes they are very turbulent, very nasty, and sometimes they are very pleasant. So both the fiery and restrictive aspects and the pleasant aspects are there, and you need their controllers also, they will come later. So then they will be in your control.

I think in the Bible there’s a story the covenant between earth and water. You should not cross this boundary. If you cross this boundary, it’ll show a rainbow, that’s the sign I’m there. Don’t cross this boundary. If the seas decided that they will go anywhere then we will have to be come fish or we will be gone.

15. Rudra Kalās:

At the navel, 10 kalās:

1. tīkṣṇāyai namaḥ,

2. raudryai namaḥ,

3. bhayāyai namaḥ, bhaya means fear

4. nidrāyai namaḥ,

5. tandryai namaḥ,

6. kṣudhāyai namaḥ,

7. krodhinyai namaḥ,

8. kriyāyai namaḥ,

9. udgāryai namaḥ,

10. mṛtyave namaḥ

krodha - means anger, kriya - means action. If I’m acting, that’s the power of Śiva, rudra kalās. udgāri - it means the energy flows up, that’s the function of Śiva. mṛtyu - death. You are worshipping death. You are worshipping anger, you are worshipping kṣudha - means hunger; tandri - going into coma; nidra - sleep; bhaya - fear; raudra - terrible tīkṣṇa - sharp/piercing. All these are the aspects of Rudra, we are worshipping.

16. Īśvara Kalās

Then, Īśvara kalās:

1. pītāyai namaḥ

2. ṣvetāyai namaḥ

3. aruṇāyai namaḥ

4. asitāyai namaḥ

These are at the heart center.

14. Sadāśiva Kalās

Then, there are Sadāśiva kalās at the neck center:

1. nivṛtyai namaḥ,

2. pratiṣṭāyai namaḥ,

3. vidyāyai namaḥ,

4. śāṃtyai namaḥ,

5. indhikāyai namaḥ,

6. dīpikāyai namaḥ,

7. recikāyai namaḥ,

8. mocikāyai namaḥ,

9. parāyai namaḥ,

10. sukṣmāyai namaḥ,

11. sukṣmāmṛtāyai namaḥ,

12. jñānāyai namaḥ,

13. jñānāmṛtāyai namaḥ,

14. āpyāyinyai namaḥ,

15. vyāpinyai namaḥ,

16. vyomarūpāyai namaḥ

So far we have described three celestial lights - sun, fire and moon and the five elements, which are described in chakras, one to five.

18. Agni Mantra

Now we go to mantras of fire, sun and moon.

Mantra for fire is this:

aiṃ hrīṃ śrīṃ - this is common in Śrī Vidyā tradition of Lalitā upāsana. Aiṃ is the request for knowledge about hrīṃ – limitations or inhibitions that are stopping you from progressing. And śrīṁ is to receive the grace of the Divine Mother. So I’m requesting knowledge to know my limitations, what is stopping me and to see Her grace. It is a prayer aiṃ hrīṃ śrīṃ is a prayer common to all the mantras in Lalitā upasana.  The beauty of being close to, upāsana - means, being close to beauty. Śrī Vidyā means, appreciation of beauty of the world.

aiṁ hrīṁ śrīṁ
agniṁ dūtaṁ vṛṇīmahe hotāraṁ viśva-vedasam
asya-yajñasya sukratum
rāṁ rīṁ rūṁ raiṁ rauṁ raḥ ramalavarayūṁ
agni maṇḍalāya namaḥ

You invoke fire into the chakra number one.

19. Sūrya Mantra

And the mantra of sun. Sun is the terrible nuclear reactions, about 100 million fusion bombs going on at the same time. Terrible guy. But he gives life, he gives life to us. Don’t go too near him, what happens to you is just like Mars, you’ll get burned. And don’t go too far away or you’ll freeze, too cold.

aiṃ hrīṃ ṣrīṃ
āsatyena rajasā vartamāno-niveśayannamṛtaṁ martyaṁ ca
hiraṇyayena savitā rathenā devo yāti bhuvanā vipaśyan
hrāṁ hrīṁ hrūṁ hraiṁ hrauṁ hraḥ hramalavarayūṁ
sūrya maṇḍalāya namaḥ

That is the mantra of a thermonuclear fusion. If you know how to assemble the fusion reaction, controlled nuclear fusion reaction, you have solved the problem of the energy in the world.

20. Candra Mantra:

aiṃ hrīṃ ṣrīṃ
āpyāyasva sametu te viśvataḥ soma-vṛṣṇyam
bhavā-vājasya saṅgathe
sāṁ sīṁ sūṁ saiṁ sauṁ saḥ samalavarayūṁ
soma-maṇḍalāya namaḥ

That was the mantra of the moon.

Now we come to five elements.

Brahma, the creator. Viṣṇu – sustainer, Rudra – the destroyer. And then there are two more: Īśvara and Sadāśiva. Creation, preservation and destruction. What is this Īśvara and Sadāśiva? It’s localization and non-localization. Limitation and unlimitation. Finitization and infinitization. These two aspects. Limiting and expanding.

21. Brahmā Mantra

It’s an easy mantra because it’s so difficult. But don’t worry I’ll make it easy for you.

aiṃ hrīṃ ṣrīṃ
hagmsaḥ śuciṣad vasur antarikṣasad-dhotā vediṣad atithir duroṇasat
nṛṣad varasad ṛtasad vyomasad abjā gojā ṛtajā adrijā ṛtam bṛhat namaḥ

The mantra for Brahma, the creator.

22. Viṣṇu Mantra

aiṃ hrīṃ śrīṃ
pra-tad-viṣṇuḥ stavate vīryeṇa mṛgo na bhīmaḥ kucaro giriṣṭhāḥ
yasyoruṣu triṣu vikramaṇeṣu adhikṣiyanti bhuvanāni viśvā namaḥ

The third one is of Rudra. The controllers of the earth, the oceans and the fires. If they are not appeased, these things will take on violent forms, if they are appeased, then they will keep them under control.

23. Rudra Mantra

aiṃ hrīṃ ṣrīṃ, there are three letters: ta, ra, ya. All these letters have to be pronounced together tryambakam, if you pluck this thing, that kind of sound, tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam urvārukam iva bandhanān mṛtyor-mukṣīya mā’mṛtāt namaḥ

aiṃ hrīṃ ṣrīṃ
tryambakaṁ yajāmahe sugandhiṁ puṣṭi-vardhanam
urvārukam iva bandhanān mṛtyor-mukṣīya mā’mṛtāt namaḥ

Creation, preservation and destruction. Now limitation.

24. Īśvarā Mantra:

aiṃ hrīṃ śrīṃ
tad-viṣṇoḥ paramaṁ padagm sadā paśyanti sūrayaḥ
divīva cakṣur-ātatam
tad-viprāso vipanyavo jāgṛvāṁsaḥ samindhate
viṣṇor-yat paramaṁ padam namaḥ

25. Sadāśiva Mantra

Then the fertilization that takes place between space and time. It’s called garbhadana mantra, the mantra of intercourse between space and time, which generates matter where gravity rotates space around time and creates matter. It’s the mantra of that.

aiṃ hrīṃ ṣrīṃ
viṣṇur yoniṁ kalpayatu tvaṣṭā rūpāṇi pigmśatu
āsiñcatu prajāpatir-dhātā garbhaṁ dadhātu te
garbham dhehi sinīvāli garbham dhehi sarasvatī
garbhante aśvinau devāv-ādhattāṁ puṣkarasrajā namaḥ

This is mantra of Sadaśiva, it’s called space communications.

26. Devi Kalās

Then at the ājñya chakra, the sixth chakra, invite Devi in the form of the pañcadaśī, the 15 lettered mantra.

aiṃ hrīṃ ṣrīṃ,
ka e ī la hrīṃ
ha sa ka ha la hrīṃ
sa ka la hrīṃ,

So we invoked the three celestial lights, five elements and their controllers and the time and the controller of time. Devi, the Mother Source is the controller of time.

27. Śiva Kalā

Then from the crown, invoke the three flows of Śiva, Śakti and their togetherness.

aiṃ hrīṃ ṣrīṃ
akhaṇḍaika-rasānanda-kare parasudhātmani
svacchanda sphuraṇām atra nidhehy-akula-nāyike namaḥ

These are the flow of Śiva.

28. Śakti Kalā

The flow of Śakti:

akula-sthāmṛtā-kāre śuddha-jñāna-kare pare
amṛtatvam nidhehy-asmin vastuni klinna-rūpiṇi namaḥ

29. Combined flow

And the combined flow:

aiṃ hrīṃ ṣrīṃ
tad-rūpiṇy-aikarasya-tvaṃ kṛtvāhyetat svarūpiṇi
bhūtvā parāmṛtākārā mayī cit-sphuraṇam kuru namaḥ

30. Amṛta Kalā

Then compassion from the eyes of the Mother.

aiṃ hrīṃ ṣrīṃ
aiṁ blūṁ jhṁrauṁ jūṁ saḥ
amṛte amṛtodbhave amṛteśvari amṛtavarśiṇi
amṛtam srāvaya srāvaya svāhā namaḥ

This the compassionate look of the Mother, which showers nectar. It gives life to dead people. It’s called sanjīvanī mantra, it gives ujivana, life again…

31. Invoking Saraswatī, Lakṣmī and Pārvatī:

There are three great Mothers into three parts:

aiṃ hrīṃ ṣrīṃ, aiṃ vada vada vāgvādini aiṃ

Sarasvatī, into speech.

klīṁ klinne kledini kledaya kledaya mahā kṣobham kuru kuru klīṁ
sauḥ mokṣam kuru kuru sauḥ
hsauṃ s ahauḥ namaḥ

This completes the attributes of the powers that we are invoking.

32. Mahāvākyas

And one last and final thing - I am the Empress, I’m the Goddess, I am the God, that is what is being stated in the last sentence here.

It’s called mahāvākya, the great sentence. The sentence is - that I am the creator, I am the God, I am the Goddess.

oṃ aiṃ hrīṃ ṣrīṃ
ārdraṁ jvalati jyotirahamasmi
jyotirjvalati brahmāhamasmi
yo’hamasmi brahmāhamasmi
ahamasmi brahmāhamasmi
ahamevāhaṁ māṁ juhomi svāhā

This completes the Kalavahana part.

33. Invocation of the Goddess:

Now having invoked all this cosmic attributes into a person, the next stage is to invoke the Goddess herself. And the Goddess, I think we’ll do it another day.

hṛtcakrasthāṁ antaḥ suṣumnā padmāṭavī bhedana kuśalāṁ
mohāndhakāra paripanthini samvidagniṁ śiva dīpa jyotiṁ ādiparā samvidam cidrūpiṇīm

ka e ī la hrīṃ ha sa ka ha la hrīṃ sa ka la hrīṃ
hrīṃ śrīṃ sauḥ śrī lalitāyāḥ amṛta caitanya mūrtiṁ kalpayāmi namaḥ

aiṃ hrīṃ śrīṃ,
hsraim hsrklīm hsrsauḥ
mahā padma vanāntasthe kāraṇānanda vigrahe
sarvabhūtā hite mātaḥ ehehi parameśvari
bindu cakre śrīmat kāmeśvarāṅke
śrī ānanda bhairavāḥ paracaitanyam āvāhyāmi

34. Mudras:

Then you show the mudras:

1. āvāhitā bhava,

2. saṁsthāpitā bhava,

3. sannidhāpitā bhava,

4. sanniddhī bhava,

5. sammukhī bhava,

6. avakuṇṭhitā bhava,

7. suprītā bhava,

8. suprasannā bhava,

9. varadā bhava,

10. prasīda prasīda

35. Prāṇapratiṣṭhā Mantra

Then we do prāṇapratiṣṭhā:

oṃ aiṃ hrīṃ ṣrīṃ āṃ hrīṃ kroṃ,
yaṃ raṃ laṃ vaṃ, ṣaṃ ṣaṃ saṃ haṃ oṃ haṃsaḥ
so’haṃ so’haṃ haṃsaḥ ṣivaḥ, ṣrī cakrasya ṣrī lalitāyāḥ,
mama prāṇāḥ iha prāṇāḥ mama jīva iha sthitaḥ
mama sarveṃdriyāṇi, vāṅmanaḥ, cakṣuḥ ṣrotra, jihvā ghrāṇa,
vākpāṇi, pādapāyu, upasthaliṅgāṇi, ihaiva āgatya, asmin ṣrī cakre,
asmin dehe, sukhaṃ ciraṃ tiṣṭantu svāhā

It basically means, I am putting all my life energy into you. And then the doubt comes it, I’m giving all my energy to you, will I die? No. By giving light from one to the other, this light doesn’t die.

The second part of the mantra is the actual life giving process mantra:

oṁ asunīte punarasmāsu cakṣuḥ punaḥ prāṇamiha no dhehi bhogam
jyokpaśyema sūryam-uccarantam-anumate mṛḍayā naḥ svasti
amṛtaṁ vai prāṇāḥ amṛtamāpaḥ prāṇāneva yathāsthānam upahvayate
prāṇa pratiṣṭhāpana muhūrtaḥ sumuhūrto'stu
asmin muhūrte ādityādi navānāṁ grahānām ātyanta śubha dṛṣṭirastu tathāstu

At this time of transmission of life energy, may the sun and all the 9 planets look peacefully and quietly on this person whom I am empowering.

This completes the empowerment process.

After that you worship the Goddess in the person and the God in the person. The Goddess is worshipped with Khaḍgamālā, names of the deities in the Śrī Cakra. And God is worshipped with Śiva Namavali (names of Śiva). And you do normal 5 upācara pūjā, pañcopācara pūjā, and sing songs and distribute prasadam. That’s it.

Thank you for being with me.

Namaste.