Kalāvāhanā

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.

https://forum.amritananda.org/d/159-gurujis-kalavahana-class-audio-and-video/3