Preparation of the Nectar.

The Sri Kramam is the preparation of the nectar, invoking the entire cosmicaspec
ts into the nourishing drink that we are preparing here, by the taking ofwhich y
ou become the Devi Herself. This means throughout your entire daywhatever you sa
y will come true. Those who take the visesharyamremembering the Guru and offerin
g it first to their heads and then taking itinside become the Devi and this take
s effect until the next day. All theirprevious sins and whatever karmas they hav
e done are completely washed out.
The Sri Vidya upasana means that you realize the truth of the statement thatwhat
you see is yourself. You are seeing yourself, your body, your mind, yourthought
s - all these are yours. Not only that, you are also seeing all the articlesof w
orship, the yantra and the devi - all these are also yourself.To establish the r
eality and the truth of this in an integral way, imagine that youare hovering li
ke an angel over yourself and you are looking down where youare sitting. This is
youur nose. Devi is sitting here. The articles of puja are there- here is the S
ri Chakra which is the link between the two of you. On the leftside and on the r
ight-hand side you are going to keep what is calledSamanargya and Visheshargya.T
here is going to be a mandala for the ordinarypot (samanargya) and one for the v
isheshargya, the nectar in which all the kalasare invoked.
You have to become a part of the entire structure. This is Her face, you are Her
breasts and this is Her foot and this is Her yoni and this is Her navel. You are
sitting on Her yoni, the Adhara shakti - Her muladhara chakra. You areyourself t
he swaddhisthana. The samanargya and visheshargya are the rightand left breasts
of Devi. This whole structure is Ardhanaishwara, the rightbreast cooresponds wit
h Siva and that is flat, and the left breast is full, it is thevisheshargyam, th
e Devi. The Devi is the iccha shakti, the Sri chakra and theSamanargya and Vishe
shargya are in the jnana shakti sthana and you and themuladhara are the kriya sh
akti sthana. As we mentioned, in the VajraPancanyasa, we are placing the three b
ijas, one in yourself, one in theconnecting link of the Sri Chakra and one in th
e Devi, in the kriya, jnana andiccha shakti sthanas. You are exchanging the icch
a and kriya shaktis and theconnection is the jnana.It is like a point which is a
pin hole camera, where whatyou see is being reflected. Your right side is Her l
eft side and your left is Herright side. You are making yourself, the puja artic
les, the nectar and the Devione integrated structure through this process of rit

The next step in the preparation is the purification of the water. We make a man
dala like this. A square, a circle, the point of which touches the square.Then y
ou form a hexagon inside that. And then you form a triangle inside that.First yo
u draw the inside triangle. Then you draw the hexagon. You go clockwise. You dra
w the circle starting at the upper left and going aroundclockwise. Starting with
the isana kona, the northeast corner, you draw thesquare. When you do it this w
ay you are following the vastu, the rules for architecture. The central triangle
represents the ajna chakra. The upper triangle represents the siva trikona, and
the triangle with the point down represents the shakti kona. They are inter pen
etrating and they are in union with each other.
This, therefore represents the swaddhisthana chakra, the six petalled lotus. The
circle represents the three circles going around the waist, the chest and the t
hroat chakras. Muladhara is the square, swaddhisthana is the six-petalled lotus,
the circle represents manipura, anahata and visshudi grantis and the central tr
iangle is the ajna. Up to the ajna the differentiation between Siva and Shakti e

the milk is going to represent the moon. Why do we say that the earth represents the fire?Because except for the outer crust. All the chakras are included in this nyasa. The articles or worsh ip are on your right side. The Agni Kalas We invoke the ten kalas of the fire . Worship the an gadevatas with kumkum or sandal paste. The bindurepre sents the sahasrara chakra. Ha. The Samanargya preserves this difference.The firs t three are in the swaddisthana chakra. Put a conch or a pot on top of diagram. Yam dhumracise namah (smoke).namah. out of the 6000 miles about 5995 is fire andfive miles is the earth . So with the Sivalinga you are putting t he yoni there. The yantra we are talking about is the viseshargya yantra. of compassion. "vrta" . But in samanargya only up to the ajna chakrais inclu ded. of knowledge of grace. Then you place the bijas for each of the chakras. The entire earth inside is molten lava. " On top of this is a base and a pot with water. taking the water from the samanargya. the eqlipse time is supposed to be a punya kala. We have identified the viseshargya with the Mother's left breast. Sa. Like before.the square. These are not the mantras. of protection. Mam . draw the mandala with your ring finger. Ka. Theagni is essentiall y the earth. we ar e drawing the mandala for viseshargya. Preparation of the Viseshargyam Now comes the complicated procedure. Both the bijaksharas and their names could be substituted here fora local idio m. You say "trikona" and draw the triangle. etc. the ring is the yoni. You go aroung the sat kona clockwise. looking into the eyes of the Devi andrememberi ng your own eyes. First you put the bindu. Bham. Here is the sun and here is the moon. saffron. This establishes the female supremacy.. When thesethree are aligned t hen there is a sun eqlipse. Again dip the finger and draw the central triangle. an auspiciousti me. they are the aspects of the fire and youare trying .Ram. Surrounding t hat you draw the satkona like before.. Here you start from inside and go to the outside. in Devi's body and in theyantra. Into the water add one drop of milk. the eqlipse is over. Then you repeat the nyasa in the same way that you do itfor the samanargya. of all these good qualities resident in the Mother are present here. "satkona".The directions of the puja are se lf explanatory.xists. If you think of the moon here.namah . You worship the mandala from the center. then the power thatyou have i nvested in that. tu meric. lam jvalinyainamah(glow) ..namah. Fill it with water. Then you worship the three konas ofthe central triangle the ajna chakra. the invocation of all the kalas into the mo ther's milk. The sanskrit letters listed in the beginning are pointers to theplaces where y ou put your imagination in yourself. the special herbs. The kalas are all aspects of Devi. youshould not move t he visesargya or the samanargya.the circle. "Offer a flower. It is necessary that you do not move the viseshargya patra or thisalignment until the puja is completely done. thenthere is a moon e qlipse. If you move it.. Lam . The ring finger re presents the Siva. First worship the mandala that you have drawn on the ground. Then youdo the angadevata nyasa. Imagine the diagram is transferred up into the water. Then draw the circle and the square. so it does not have the sameeffect. and"caturasra ". Imagine you are also worshipping yours an d Devi's bodies as you do this nyasam. The potrepresents the su n and the liquid. That is why wecall the earth the fire The graha kala. Yam. Thesebijaksharas are located in the Swaddhisthana chakra: Bam.. When done say "mandala vilikya". That i s why it is said that as long as the puja is not completed.the six-petalled lotus. Into this water we are invoking the limbs of the Goddess. You start with the fire whichy ou are going to invoke in the base on which you are going to place theviseshargy a pot which goes on top of the mandalam you have drawn.Th e milk of kindness. ram usmayai namah(heat). To the left of the samanargya is your normal pot of wa ter and to the side of the visheshargya you keep the milk. startin g withthe southern kona .

ramalavarayum. It is only the energized lingam whichha . Dharmaprada -dharma is considered to be your duty. pres ent andfuture. You energizeth e lingam that way and then look at Siva.third eye . The past is the right eye. You repay th at debt by giving life through your actions. he is called bhutanatha the lord of thepast. That is the injuction of the vedas. The left eye is the eye of the Devi. At this point it manifests as flowing time. " Soprocreate. as you walk into the yajna sal a. Yam dhumracise namah . is supposed to be the personification ofdharma. Asya yagny asya sukratum.The mantra for the Agni Kalas is: Aim agin mandalaya dharmaprada dasa kalatmane sri mahatripurasundaryah visesharg hya patra adharaya namah. shebrings the future into the present.Sam(sam susriyai namah (blessing). Sam visphulinginyai namah (sparks issuing)."you worship your teacher and see to it that this rare lifewhich is a gift i n this world is preserved. Ifyou superimpose the yon i on the bijas. Aim is sristi. . You are not invoking the right side here. Lam havya vahayai namah (consuming ghee) . which is carrier of Siva. Do not cut the thread of life. You worshiplambodaraya namah on top and on right hand side you worship bhadra kalyainamah. The last three bijas come from the ajna chakra. I am not going to affect anychanges here . The real sristi starts with an idea in the brain.This invokes the lust. The door is like the gate through whi chyou are born and through which you enter the yoni. You are looking at the left top portion of the yoni. So saying you enter the sala. the mother.right eye . You owe a debt of life to yourparents. Onthe lefthand side you worship bhairava . creation. Agni also exists as tim e. The next four agni kala bijas are taken from the muladhara chakra..So from the muladhara and swaddhisthana. The parts that cannot be changedare the mant ras of the earth. What is your duty? It is defined in theup anishads as follows: "Acharyaya priyam dhanamahrtya prajatantum mavyavacchetsih.Ram rim rum raim raum rah.. the bull. The testes of Nandi you touch before you look at Siva.. The sanskrit alphabet has theadvantage tha t it uses a single letter. kapilayai namah (yellow) . The right eye is the eye of Siva. Ham. the sun and the moon. Nandi. Inother versions of tantra. ram is the middle of the labia and lam is the bottom of the labia. Working w ith the meanings of these things is more important then justworking with the wor ds. Its disadvantage is that you do not knowit. you will see that yam is the left side ofthe clitoris. the fire which starts as lust andgoes up to the ajna . Vam jvalinyai namah (flame). past. 62 The agni kalas reside as the digestive fire in the stomach and also as the lust inthe human being just as the light resides in the fire.Agnim dutam vrinimahe hotaram visva vedasam. the door is there. Ksam(kavya vahayai namah) (consuing food offerings)left eye . the present is the 3rd eye and the fut ure is theleft eye. So aim agni mandalaya . Creationa ctually starts with Saraswati in the Sahasrara chakra and moves down andtakes th e kriya aspect (action). the see where they are coming from. Samsurupayai namah (beautiful). but you may do so if you so desire.bhairavaya nama h. Procreation isyour dharma. Devi is the creatrix. agni mandalaya namah.

the base of the vessel in which we are going to p utthe special liquid which is immortal nectar. If you take away the letter i Siva become Shava. surya mandalaya . You must acquire you r wealth withouthurting or cheating others. Kamamust be transformed into Love.pacamyannam catur-vidham. We human beings ared riven by lust and its modifications. The Gita says.s the desire to procreate which is to be Siva.We are going to combine these two. If the sun is not there. If you try to move the mind to vairagya (d etachment) it won't stay there.Both Bhoga and Yoga are included in the gamit of one's life.Moksha) stated in the Hindu philosophy. and Love must be transformed into liberati on. The Surya Kalavahana . It islike a pendulum. Of the ninepla nets circling around the sun there is only life on this planet because it is the correct distance from the sun. The heat repr esents extreme passion. There is a duty to your parents a nd a duty to yourself. Thissame agni which is instrumental for creating you r children. sri mahatripurasundaryah .The moon is called the ida nadi. kala is an aspect of time. visesarghya patra adharaya namah -visesarghya means not ordinary. Hiranmayenarathena devo yati bhuvana vipasyan. The sun is called the pingala nadi. kalatmane -having the form of twelve aspects. In the muladha rachakra is where the base is located and that is the fire.the circle or orbe of the sun. Artha." " I exist as t he fire and I cook the food in yourstomach with the help of the prana and apana. So the ten aspects of the fire. Kama.twelve. An aspect ofanything is called kala . Otherwise it is Shava(corpse).to the sun. As soon as the suncome s up in the sky. If you bring the pendulum all the way to the right . the passionfor life and the coolness represents detachme nt. We are g oing to bring in the coolness of themoon with the heat of the sun. the earth would bea dead planet. to themoon. That is where we are. that base is agni.of the Mother Mahatripurasundari. pran'apana-samayuktah. v isesarghya wine or milk that we aregoing to invoke nectar into. "Ahamvaishvanaro bhutva pranin am deha does not stay there. It moves to the middle and then swings to the left. So passion with detatchment. patraya namah .The earth keeps a certain distance from the sun. dasa kalatmane .but it shoots back into kama. adhara is the base.We are combining the two. So from vairaghya a . In the four goals of life (Dharma. This life-giving energy issuppo sed to come from the embrace of Siva and Shakti. 64 Aasatyena rajasa vartamano nivesayan amritam martyam ca. In the combination lie s the sushumna channel. there is a connection betweenDharma and Artha (duty and wealth).What is the purpose of lust? It is to do your duty to your parents byprocreating.into the vessel which is supposedto be the sun. patra is thevessel.Agni also exists in the fire which cooks your food. It is the milk mixture to be offered. The sun is our life force. the ingoing and outgoingbreaths". And Kama and Moksha are also combine d.The mantra of the Sun: Klim surya mandalaya kama prada dwadasa kalatmane sri maha tripurasundaryah vise sharghya patraya namah. Hram hrim hrum hraim hraum hrahsurya mandalaya namah.the Sun The Sun is the source of life on earth.dasa means ten. dwadasa . That is what is beingdescribed in the twelve kalas of the sun. you go about doing your duties. is also instrumentalfor creating your spiritual uplift. What is theduty to yourself? It is to deliver yourself fr om the shackles of bondage.

devoyati . Ma is located on the righthand side. rajasa . it has no a version to vairagya. it is neither the heat of the sun nor the coolness of t he moon.chariot. explosive force which takes the point to the triangle.involved in the emission of the truth from beginning to end. When the gravitational pull is verystrong or very weak then the kundalini is very active.the emission of this truth. vartamano . the flow of experience. It has no aversion to p assion. It isabsolute detachment. You arepassionate and dispassionate at the same time.nd kama the mind keepsoccillating. Kinetic energyis co mpared to the snake the kundalini shakti which moves in a snakelikemotion.placing yourself in immortality as well asmortality.the sun moves in the sky. That represents movingyour consciousness which is like death. So fromthe center you are moving towards the right and towards the left. you are unlimited. it has no liking forvairaghya. Savitri is the goddess of the Gayatri mantra. Lord Y ama is the God of Death. They are not separate. Asatyena . The flow of kundalini is maximum whenthe sun. You are moving from Siva to Shakti.from beginning to end with truth. This is the channel of the sushum na. The stable position is when you bring it exac tly into the center andleave it there.hrim is thecreative. bhuvana vipasyan -looking at all the worlds. Madhya Marga. Now if these letters are reversed youhave maya. moon an d earth are in alignment. In relation tothe cosmic force you should align your rituals also.That is why the moon's cyclesare so closely related to the ritual cycles also. The flow is the Shakti and the static is the Siva. a newmoon ritual. The sushumna iswarm. Hram hrim hrum hraim hroum hrah .The location of the l etters shows how tightly fixed the concept of the letters arein Sanskrit. nivesayan amrtam martyamca . There is a full moon ritual. Ya is located on the lefthand side ofthe swaddhisthana chakra.The pot ential energy is the Siva. That is why purnima(fullmoon) and amavasya(new moon) w hen the three orbs are approximately inalignment are supposed to be very ideal f or puja. etc. When you sayyama you are moving fro m the female to the male. It does not move. And when you are moving from Shakti to Siva you are expanding yourawarene ss. This procedure comes very close to the Bu ddhistmandalas also. the kinetic energy is the Shakti.The tw elve kalas of the sun are coming from the embrace of the Siva and theShakti. On earth during theeqlipse time the tidal wa ves rise. into the yoga and the bho ga both. Th ese bijas arethe modifications of hrim from the coolness of am to the passion of ah. Rem ember that it is the light of the sun which is reflected by the moonand then to us. rathena .thelife-giver. hiranmayena golden. When you are in tune with the cosmic forces then your ownforces work much better. it has no liking for passion. So when you move from Siva to Shaktiyou are experiencing your being limited in y our awareness by the material 65 world. savita .the pathway in your body where these letters are located. which is the upward motion of the kundalini. Maya is illusion but it alsomeans pleasure. hrmalavarayum . Ridingon a golden chariot. The oceans are trying to move away from theearth which represents on t he cosmic scale the liquid state trying to move awayfrom the solid state. In Buddhism this is called themiddle way.In the embrace of Si .

ga. Then there are three groups of five and one consonants: ka.When you move your awareness through the letters you trace a path. We draw a triangleimagining that it h as been written with these letters. vaja is the horse. then ta . From the bottom point yougo upward with the vowels. You go around 66 the visshudhi clockwise. She is Lalita then. full moon. The first two come fromthe r ight portion of the swaddhisthana chakra. In theguru mantra and in these bijas you have to trace the path of the kundalinithrough you r body. sangadhe . the samsara ofthi s world. khambam . We pour the milk and imaginethat into the milk the pa ttern of the visshudhi is there. You can see the lefthand going around the wa ist and the right hand going around the chest likethis. and the moon and we havecreated this lunar eqlipse time artifically here. There is a ray of lightgoin g from one point to the other point. Thenstarting with tham dam dham nam pam pham bam bham mam yam ram lamvam sam sam and sam . This is theembrace. and themoon r epresents the flow of time around the visshudhi chakra. the symbol of our limbs of action. gha. She is called Kali. four in each quadrant of the cup. kam bham. During Purnima. the moon's mantra is recited at the topof the head. Devi's face is supposed to be like the moon. raining nectar. Passion and vairaghy a are completely united. That is when thesushumna channel is active.forthe ir fulfillment please come and rain this nectar on me fulfilling all my desiresa nd therefore annihilating my desires". The Kalas of the Moon . The Devi is completelyin union with Siva on amavasya. It is verysacred. And we go around themilk and invoke the digits of the moon. The mantra fo r the Moon and the amrit is: Apyayasva sametute visvatah somavrsniyam bhava vajasya sangadhe. You must be very familiar with the matrka nyasa. We invoke the kalas of t he sun from this embrace. Yougo in a clockwise fashion.Sixteen Digits of the Moon When we invoke the kalas of the moon. na. and Shakti you find a pair of letters. So we invoke the moon for actionsfulfilli ng all our desires. da. "Please come and drench me all over the world. Now we have to invoke in theviseshargy a the 51 letters of the sanskrit alphabet. You use this key to locate them on your body. ta. It is called Pratyahara. The first one is considered as amavasya."I pay my respects to thatspecial fluid which is the nectar ".the fire. Sam . the sun.sah is from one extreme to the other extreme ofthe see d. It is the meanings that areimportant which are given there in the puja for the sun's rays. It is a very concentrated flowof awareness with a story behind it. cha. etc. Thatis when the kundalini flows through the central cha nnel. am am im im um um arum arum alum alum emaim om aum am ahm . The sanskrit letters canall be replaced with any langu age alphabets. while theother points move a round the anahata chakra and the heart center. From this point onwards thepoints move up to the manipura chakra and go around the waist. na.We then invoke the s ixteen digits of the moon. ca.Devi is completely separate. Out of this e mbrace comes the life-giving force of the world. kha.sam sim sum saim saum sah samala varayum soma mandalaya namah. (see diagram). full round. thesanskrit letters and where they are on your body. You begin the mantra by saying " soma mandalayasodasa kalatmane visesarghya amrtaya namah " . Theunion of the sun and moon is comple te in amavasya. That is when all the kal as of the moon have gone back to the sun. jha. Hagmsah and Angadevata Pujas of Sri Sudha Devi We have invoked the kalas of the sun . Then . tha. na.The nuclear reactor tha t is there comes from this embrace. What you are tryingto do is withdrawal of the senses and to be concentrated on what you are doing. dha.

ham. This isrepresented by the two circles. Then We draw a hexagon surrounding this trianglean d a circle inside it while saying the Amrita Jaya mantra " Om Haum jumsah ". So the aham means I am the D evi. I am the Devi in the Kama Kala you are equating the process of coming down and goingup. When yougo up you say maha. It is close to the Sahasra. but it is not the sahasrara. In the agni kalavahana we haveomitted one letter. The face is Ka E I LaHrim. the breasts are Ha Sa Ka Ha La Hrim and the yoni is Sa Ka La Hrim . Contact is soimportant for Devi that it is encorporated in al l the these bija letters. the universe". We don't have to say the "m" separately. The face is represented by acircle. It is theviswarupa darshanam of the Bhagavad Gita. the face saying " A "the breasts saying " Ham " and the yoni saying " Sah ". the contact between Siva and Shakti.Ahamsah.the entire cosmos. but in the cosmic experience youexp erience the lifeforms of all the living beings at the same time and in onelifeti me you have finished the whole thing. of each living beingflowing from the mouth of Krishna. Sarga means creation.With the incoming breaths you are working with the I. So withthe incoming breath you are "I am the Devi. Wit h the outgoingbreaths you can go through different surfaces. and the yoni b y a triangle. I am the cosmos. We don'tsay" a". When youare coming down from the head to the bottom you say aham I am. So when you say ahamsah. visarga means extreme creativity. What is the difference? Individual experience is the serialization of the cosmic experience. the heart center by two circles. The face is a circlewhich represents shunya . Havingdone that you invoke the kama kala into the milk. You are going anti-clockwise in the ajna chakra.Between these two the time factor is much m ore in the individual experience. Negation of everything.nothi ng. TheSahasrara cannot be described. That means whereas inthe individual experience you have to go through serially one by one all the lifefo rms in this world at all times in the world. Inthe cosmic experience you can experience mok sha much faster.the mouths. This is am. It s tands for contact.The hexagon represents the union between Siva and Shakti and the circle inside it is the bindu which comes out of this union. You see through the ajna chak ra. with the outgoingbreaths you go through all of the living beings one by one . Then we worship the Devi here int he viseshargya with the Angadevata Nyasa . T here is no distinction. different individua ls or objects. Aham. It is apartial experience. The ma isrepresented by the yoni. the eye s.The breath goes in a circular process. never repeating the same cy cle. I am the Devi .The ajna center triangle that we have drawn with all the letters also includes allthe other chakras as well. It is not a complete e xperience. so time is stillthere and distinctions are still there . Ha isthe visarga. We omitted "m". ksam the three eyes in the threecorners of the triangle. the two breasts. 67 This is called the Kama Kala .It is the in dividualexperience and the cosmic experience.You draw the kama kala into the milk of the visesharghya. Krishna show s Arjuna his cosmicform but still time is flowing. This has several meanings. lam. The cosmic experiencei s the unitive experiences of the individual experience. we say "am".

. sat means the truth.suksmaya i (light). r ecikayai (exhaustive). mocikayai (liberating).I do not know what this means. indhikayai (fuel).Hgum sah . apyayinyai (fill ing).70 The kalas of Sadasiva are: nivrtyai namah (withdrawal).is an ancient archaic form. what y ou see). Vishnu Mantra Pratad visnus tavate viryaya. vyomasad isthe truth established in the sky. yasyorusutrisu vi kramesu. the stability. Brahma Mantra : Hgum sah sucisad vasuh antariksasad hota vedisad atithir duronasat nrasadvarasad rtsad vyomasad abja goja raja adrja rtam brhat namah. It may have in it the genetic codes. suksmamrtayai (pervasive). atithi is the guest who comeswithout an appointment. vasuh means theearth. adrja is the mountain. jnanayai (knowledge of theimmanent. mrgo no bhimaha kucaro girsthah. parayai (transcendental).Sadasiva. Rdura. Visnu. That is why it is so difficult toexplain. hota is the one who offersthe ghee into the fire. They areexplaining in some sense the creation process itself.These mantras are taken from the most ancient portion of the Vedas. varasad is the one who gives blessings. The individual words have a meaning but why they areplaced in this context or what their true meaning is I do not know. vyapinyai (expansion). and then repeat th ePanca Brahma mantras for each . goja is born out of the indriyas the cognitive and active senses. dipikayai(light).vidyay ai (internal knowledge). It also gives you an opportunity to really emphasize each chakraagain. vedi is the homa kunda. pratistha (fame). Probably if one uses thismantra and keeps re peating it one may get the perceptions about the creativeprocess itself. antariksah means space. vyomarupayai(space). I cannotreally give you a meaning for these mantras entirely. abja is to one who is born out of the waters. janamrtayai (intuitive knowlege of thetranscendental). rtam is the truth. adhiksiyanti bhuvanani visva namah .Brahma. The Panca Brahma Mantras When you do the puja it is easier to do all the kalas first. Maha Vishnu. duronasat nrasad . santyai (peace). I can give only a fewportions that I know. suci means the sun. rtsad is the flowing truth. rtaja is the onewho is born out of the non-flowing truth.

not confining oneself to thelower centers then He. He takes you away from the "mrtu". I am seeing you as so many people . urvarukamivabandhanan mrtyormuksiya mamrtat namah. Prajapati is a tipicalname for the erect male member.wh en the three eyes are expanded. They exist throughout the cosmos. the always seen. Vis va is a technical term." What it means is whereas our individual eyes are limited toseeing what is near as big and what is far away as small. Theycan only be perceived in the united vision. sad pasyanti surayah. even the lion cannot be ferocious enough. Tvasta rupani pigumsatu . Space and time are beingunit ed.His characteristic is pe rvasiveness. not the individual vision. The entire Rudram is the worship of the sun. expanding all over.71 "For your power. Siva nourishes you in all aspects. "hiranya garbha" and "iswara" are the three terms and thecoorespon ding three terms are "visva". This adhiksiyantibhuvanani visva namah is all the worlds through the individual perceptions. Asincatu prajapati . Visnur yonim kalpayatumay Visnu create the yoni.. As theyexpand. This is actually the worship of thesun. When we say "visva"we mean all the worl ds seen by an individual that go beyond those seen. Of Visnu. It is also a name for th e unit of time which theearth takes to orbit the sun. May th at prajapati fill you withhis seed. Visnu is the waters of life.tadvipraso vipanyavo. diviva caksur a tatam. which means the act ofconsumation. itgoes beyond that. one of the aswini gods. yourknowledge exceeds all these things. Butwhen I see myself also through your eyes at the same time. and see what youare seeing at the same time. dream and sleeping states. strength. "Virat". whatever is seen in the three di mensions by all the individuals."virat". for the eye as big asthe univ erse. jagrivamsah samindhate."That is the ultimate abode of Visnu. That iswhy the yasyorusu trisu vikramesu . dream state and sleeping state. It goes beyond life itself. What you are able to see in the waking state iscalled Vi sva. growing beyond. As it becomes ripe it falls off by itself. everything appears with the same clarity of vision.. That is what the mantra of Visnu is saying. These relate toexperienc es of an individual in the waking state. like sky. Dhata garbham dadatu te . Maha Visnu MantraTad visnoh paramam padam. The next part I 72 do not know what it means. "The ultimate abode of Vishnu. Asincatu prajapati. and like the snakegourd that falls off the vine when it is ripe. visnoryat paramam padamnamah ." Sadsiva Mantra garbham dhehi sin This is the mantra by which the cosmos is created.that is individual vision.the eye is wide. th e life-giving force. Visnoryat.the death and gives you "amrita" the nectar. This is called the Garbhadhana Mantra . the sourceof life.the three dimensions in space. createthe forms out of what is available. the one who attracts andgives light. that is the universal vision. the knowledgeable. Tot hat I pay my respects. they go beyond all that we see or haveseen". "hiranyagarbha" and "iswara" relate the cosmic experiences of thecosmic being i n the waking. "taijesva" and "pragna" . "Urvaruka" is a snake gourd. So when one understands the tryambaka aspect of Siva. What isthe distinction between th e universal vision and the individual vision? Forinstance.May Tvasta. Rudra MantraTryambakam yajamahe sugandhim pusti vardhanam.

The ak ula padma which is oursahasrara chakra on the top of our head is where Siva resi des. "akulasthamrta akare".may the Aswinidevatas who are the creators of life. This is relating to the flow from the akula padma.all that you see that is havingforms. 73 Now imagine that on the top of your head is the Ardhaniswara form of Siva.The other two verses related to th e kula padma. Thekulapadma is the sahasrara chakra of t he lower seven worlds.are. She worshi pped theSun at the Manipura chakra and got Arjuna. from Devi. "nidhehi" . Svacchanda means independence. Garbham dhehi sarasvati . Thisform i s the form of the Guru and his feet are on the top of your head. First she worshipped t he Ajna chakra and she had Karna. You are all that you see. who gives pure knowledge.maythey put the life into the female egg.We invoke them with the mantra: Akhandaika rasananda. and sheworshipped Vayu with this mantra and obtained Bhima. "pare" -transcendenc e.. "klinna rupini namah" . Out ofthat the nectar flows. "amrtatvam" -immortality. There is a mahavakhya a great saying which states. Hsaum is the yoga aspect. Eka rasa is the one flow of Ananda. asi . There are twolotuses. svacchanda sphuranam atra. So "tadrupini" . Sarasvati is the force which controls propelling theright sperm towards the se ed. Tat means that.please place. May Dhata fertilize the egg inside of you.the nature of wetness. She recited this Garbha Dhana mantrakeeping the idea of the various gods o f the chakras and of the ajna chakra andshe had six sons. The lower seven worlds'sahasrara chakra is our muladhara chakra. nidhehi aku la nayike namah .The next verse is akulasthamrta akare suddha jnana kare pare amrtatvamnidhehi asmin vastuni klinna rupini namah. present and future with Ka EI La Hrim Ha Sa Ka Ha La Hrim Sa Ka La Hrim.The Devi kala Then we invoke Devi in the three eyes of the past. one called the kulap adma and the other is the akula padma. onestream from the right foot.All that you see is called that." tat tvam asi ". tvam is you. When the Devi has been takenup to the sahasrara chakra and there she is united w ith Siva she also stays in theakula padma. Garbhante asvinau devau .in this material which Iam having here. So from Siva'sfoot this transcendence flows down.May it invoke independe nce in me.Akhanda means unbroken. And what is it s nature? "suddha jnanakare .Then she worshipped Yama in the Muladhara chakr a and got Dharmaraja. the akula padmais the sahasrara chakra of the upper seven worlds. One stream comes from the left foot. addhattam puskaras rajah n amah . atra nidhehi please place.The ri ght foot cooresponds to Siva and the left foot cooresponds to Shakti.Tadrupini ekarasya tvam krtvahi etat svarupini bhutva paramrta kara .T hen from the flow of the union between Siva and Shakti comes: tadrupiniekarasya tvam krtvahi etat svarupini bhutva paramrta kara mayi chitsphu ranam kuru namah . Siva and one from the middle. thenshe worshipped the Ashwini Devatas and got Nakula and Sahadeva. Sinivali and Saraswati are the two gods ourawareness is associated with the ej aculatory sphincter muscles and thereceptive forces controlling the movement of the sperm towards the seed. Garbham dhehi sinivali . So theunbroken flow of Ananda (bliss). And Sahouh is the Stiti and Siddhi aspects.Kunti was the mother of the pand avas. "asmin vastuni" . This is Hsaum and Sahouh .Parasudhatmani the transcendental nectar. Please give me this unbroken flow of bliss.

All aspects are to be cover ed. Souh moksham kuru kuru souh hsoum shauh . "Please say what is supposed to besaid.the control ofthe nectar. J nana is knowledge and kriya is therelated act of knowledge. There are 5 senses. coming from the Mother's tongue". klinne is the one who is wet with compassion for her children the milk from the mother's breasts. From the tongue we i nvoke Saraswati whichrepresents iccha shakti aim vada vada vagvadini aim . amrtam sravaya sravaya -may you let the nectar flow down into this viseshargyam. This is a mantra of me."moksham is to be obtainedfrom the two feet of the guru on the top of the head ". Aim isknowledg e. Maha ksobhamis intercourse with the entire world.Jhroum and jum are themantras that create th ose lightning like flashes in your mind's eye. jnana and kriya shaktis from the appropriate places from theb ody of Devi.paramrta kara ."make me wet .We invoke iccha.what you desire becomes true. bhutva . cit sphuranam . "pl ease make me have intercourse with theentire world". You alternate gently touching the left and right eyes. It keeps liquifying thefrozen nectar an d allowing it to flow. Aim blum jhmroum jum sah. taste.kledaya . Dram Drim Klim Blum Saha. klim is rupa.having become. jhmroum and jum are related to the vibratoryaspects. When you add the letter ra to oum and yousay jhmroum then it creates a flash in your mind's eye. amrtesvari .kuru namah .may you create with my closed eyes the ability to s ee from myintuition.give me the milk of knowledge from your It is balancing the kundalini channels andallows it to mo ve as the flashing of the lightning. amrta varsini . blum is rasa.the one who rains nectar.Even though these forms all look different. Iccha is the power of yoursankalpa .although I am seeing differences.the one who makes you wet. kledini . You say svahabecause y ou are considering the viseshargya to be the agni mandalam below. amrte amrtod bhave amrtesvari amrta varsiniamrtam srav aya sravaya svaha. Blum is taste. Taking the Viseshargyam . form. Amrte amrtod bhave .the ability to see with my closed eyes. This cool nectar of vairagya flows down and cools downthe fire here an d the fire goes and heats up the nectar. mayi . "etat svarupini" .Next we invoke iccha. It does not matter wherey ou start. D rim is sparsha .that should become me .mayi citsphuranam kuru namah. jum creates a sense ofvibration in your body. jnana and kr iya shakti." Maha ksobham kuru kuru klim ksobham means intercourse. let me be able to see them as onesingle flow. They are phonetic mantras. and the form ofShakti. 74 These are the flows coming from the union between Siva and Shakti on the topof the head and from the Shakti below. my inner knowledge. let t hese differencesdisappear. Then klim klinne kledini kledaya klim is lakshmi. Vagvadini is the nameof saraswati. The taste the vision. Saha is the Shakti.the sacrifical fire pit. Dram is shabda -sound.born out of the nectar. The invocation of the Amrta Kalas The compassion of Devi moving through the eyes.

you give the nectar to Devi.The nectar contained in me is also me.inmy waking are repeating the statement again for emphasis. sisna yonya . whatever I have spoken. because I am entitled to do the puja. For the last kala.I become the light.yes I am that Ultimate being. because I have aduty. jyotir jvalati -when that light burns then it becomes the transcendental light and you are able to say brahmahamasmi . yat uktam yat krtam . Youriden tity is all those things. with my feet. brahmahamasmi .I am indeed myself aham mam .before now.that I am the Ultimate paramatman.the wetness which is oozingfrom the svaddhisthana and muladhara chakras.Until now w e have invoked the 99 kalas. Ahamasmi . with my body. Wewors hip the feet of Sri Amritanandanatha Saraswati our guru and his wife.75 The first mantram is the Guru mantram that was explained at the beginning ofthe puja. yat smarami yatvacmi yat karomi .We worship the feet of datta guru Svaprakasanandanatha our guru's guru. The identity is realized that everything that you s ee isyou.I am taking mejuhomi . itah param prana buddhi deha dharmaadhikaratah .whatever I haveremembered. the taking of thenectar. We worship the feet of the guru Kalyananda Bharati who is our guru's guru'sgur u. that shines and becomes thefire. manasa vaca karmana -with my mind. dreaming state and sleeping state.with my penis or yoni. you hav e to take permission of the gurus to take this nectar. jyotir ahamasmi . When you are able to control anddiscipline your sexual dri ves you are able to become the light.because I am living. yes brahmahamasami . I amtaking Brahma inside.inside. whether I am in that impermanent state or that transcendentalsta te. So saying. Then you have to remember the guru at this stage and you invoke thenames o f your Gurus. Sahasrakshi amba rajarajeshwari parabhatharika sahita . yat smrtam. whatever I have done.with my hands.At this point it is also usual for you to say the purpo se for your taking thisdrink. with my speech with my action. because you are no different t hanDevi and you take it inside of you and you put it on the sri chakra. because I have a body. yohamasmi -whatever I am. ahameva . That is Brahma. I am also Brahma .I amthat. jagrat svapna susupti avastasu . hastabhyampadbhyamudarena .The mantra for taking the nectar is: Adram jvalati . Itah purvam .

may it be offered to Lord. The n our action becomes inaction. The way to overcom e the bondage of your actions is to offerthem to God no matter what they are. No t just in our misery but also in ourpleasure these things should be offered.whatever I will remember. tat sarvambrahmarpanam bhavatu svaha . . So whatever you dois offered to God and whatever is offered to God does not have the ability tobind you anymore.. say or do.