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Second line: ॐ ह्रीं श्रीं auṁ hrīṁ śrīṁ

ॐ used at the beginning of the first line of the mantra refers to the Supreme Self, known as Brahman. The ॐ here in the second line represents the individual being. Thus, this ॐ is to be replaced with ātma-bīja, which is given by one’s guru at the time of initiation. Everyone will have ātma-bīja, which is derived based on several factors. Ātmabīja is discussed here. In case one’s guru has not given any ātma-bīja to an aspirant, he can continue to use ॐ as his ātma-bīja.

ātma-bīja Is explained here: http://manblunder.com/articlesview/how-to-derive-atma-bija

The three bījas used here refers to three stages. ॐ is apara stage or the individual soul. Hrīṁ represents the union of Śiva and Śakti and is known as parāpara (the stage of cause and effect). The last bīja, śrīṁ is the stage of para, the Supreme energy, the state of Supreme Paramaśiva, where Śakti stands merged with Śiva. In this stage, She cannot be identified as a separate entity. For attaining liberation, one has to merge into Paramaśiva. In other words, the individual soul (ॐ) transcends māyā, which is represented by hrīṁ, where both Śiva and Śakti are present as separate energies. The aspirant goes past māyā through practicing sādhana, represented by bīja hrīṁ, to merge with the Supreme Self, represented by the third bīja, śrīṁ. Thus in the second line of mahāṣoḍaśī-mantra, liberation is explicitly declared.

The third, fourth and fifth lines are Pañcadaśī-mantra (15 bījas) as explained in the next videos.

In sixth and last line the bījas of the first line are placed in a reverse order. This is known as mantra-sampuṭīkaraṇa. This means that the three bījas of the second line, and the Pañcadaśī-mantra are enclosed by the first line (forward) and the last line (reversed), so that effects of Pañcadaśī-mantra and the bījas of the second line do not go out of the aspirant and are sealed within him.

Download the full documentation:

http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file

Meaning of the bījas:

The first kūṭa has five bījas: ka e ī la hrīṃ. All three kūṭas end with hrīṃ, and this hrīṃ is called hṛllekha. A lot of importance is attached to this hṛllekha which is also called as māyā-bīja. Vākbhava-kūṭa is also known as agni-khaṇḍa, indicating Lalitāmbikā’s jñāna-śakti. Ka means Brahmā, the creator; e means Sarasvatī the goddess of jñāna; ī means Lakṣmī, la means Indra and hrīṃ means the merger of Śiva and Śaktī.

The bīja ka is the root of kāma-bīja klīṁ (क्लीं). Ka also bestows peace and prosperity to the sādhaka. The next bīja, e prevents misfortunes to the sādhaka. ī bestows wealth and all good things to sādhaka. The bīja la gives victory to the sādhaka. Thus, the first four bījas give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra. Indra is the chief of all gods and goddesses and is victorious in all the battles against demons. This means victory to sādhaka at every step. Hṛllekha means heart-imprinting. So the significance of this line is to imprint Her qualities in the heart of the sādhaka. hrīṁ is made up of twelve letters. H + r + ī + m and a bindu. Bindu is a dot on the letter m (ṁ). But this is not just a dot, but a combination:

ardacandra — crescent moon shape

rodhinī — one who overpowers

nāda — the nasal sound represented by a crescent shape used as an abbreviation in the bījas

nādānta — the end of the pronunciation

śakti — the Goddess form of the Supreme

vyāpikā — who is visible everywhere

samanā — in one point, together

uṇmanī — to be one with god

Pronunciation is important. There are specifications of length of timing for pronunciations of each bīja. The pronunciation of Vākbhava-kūṭa should commence from mūlādhāra-chakra and end at anāhata-chakra, contemplating the entire kūṭa as the fire.

The second kūṭa is kāmarāja-kūṭa or madhya-kūṭa is to be meditated upon Lalitāmbikā’s neck to hip. This kūṭa has the highest number of bījas, six: ha sa ka ha la hrīṁ. Out of these, ka, la and hrīṁ have been discussed in the first kūṭa, leaving two new bījas in this kūṭa. Out of the new bījas, ha has been repeated twice. The first ha means Śiva; the second ha means ākāśa element (Saundarya-Laharī, Verse 32 refers this second ha as the sun) and sa in this place means Viṣṇu. With reference to the five basic elements, sa means air element. The bīja ha is also known as “eunuch bīja.” Probably this is the reason why the bīja hrīṁ refers to the union of Śiva and Śaktī. In the first kūṭa, Brahma was mentioned, as the first kūṭa refers to creation. In this kūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance. This kūṭa should be pronounced in a time frame of 11.5 mātrā. This kūṭa is to be contemplated from anāhata-chakra to ājñā-chakra in the form of an effulgence of millions of suns. This kūṭa is also called sūrya-khaṇḍa and forms the second act of Brahman: sustenance. Since it is associated with sustenance, desire is attached to this kūṭa.

The third and the last kūṭa called śaktī-kūṭa has only four bījas. This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā. The four bījas are sa ka la hrīṃ. The first kūṭa has five bījas, second kūṭa six bījas and the third has only four bījas. Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.

Detailed meaning of Lalithambigai:

http://www.manblunder.com/articles/lalithambigai-articles

Pañcadaśī-mantra

The heart, the main mantra of Lalitāmbikā is Pañcadaśī-mantra consisting of fifteen bījas, including these not covered above:

Pañcadaśa means fifteen. Since this mantra has fifteen bījas, it is called Pañcadaśī. Pañcadaśī-mantra is divined in three groups of bījas; each line is called a kūṭa or group. The three kūṭas are vāgbhava-kūṭa, kāmarāja-kūṭa (or madhya-kūṭa) and śakti-kūṭa.

These three kūṭas represent Lalitāmbikā’s whole form. Vāgbhava-kūṭa represents Lalitāmbikā’s face, kāmarāja-kūṭa represents Her torso from neck to hips, and finally śakti-kūṭa represents Her legs and feet. This is one of the reasons why Pañcadaśī-mantra is so powerful. The kūṭas are joined in such a way that an inverted triangle is formed which represents Her yoni, the source of the universe. This is why this Pañcadaśī-mantra is highly confidential. Vāgbhava-kūṭa is the right side of this triangle; kāmarāja-kūṭa the upper side, and śakti-kūṭa forms the left side of the triangle.

Vāgbhava-kūṭa consists of five bījas: क ए ई ल ह्रीं ka e ī la hrīṁ

Madhya-kūṭa consists of six bījas: ह स क ह ल ह्रीं ha sa ka ha la hrīṁ

Śakti-kūṭa consists of four bījas: स क ल ह्रीं sa ka la hrīṁ

Thus, we have fifteen bījas in Pañcadaśī. This mantra is not revealed by these bījas, but by the following Sanskrit verse:

kāmo yoniḥ kamalā vajrapāṇirguhāhasā matariśvābhrāmindraḥ|punarguhāsakala māyayā ca purucyeṣā viśvamātādividyā||

“Kāma, Yoni, Kamala, Vajrapani (Indra), Guha, Hamsa, Matarishva, Abhra, Indra, Punarguha, Sakala and Māyā are also mantras of the Mother of Universe, who is undoubtedly Brahman.”

The fifteen bījas of Pañcadaśī are hidden in this verse. This is a clear indication of the highly secretive nature of this mantra. From this verse, the fifteen bījas of Pañcadaśī are derived thus:

kāman (ka) yoni: (e) kamalā (ī)vajrapāniṛ (la)-guhā (hrīṃ) ha (ha) sā (sa) mathariśvā (ka) abram (ha) indraḥ (la)| punar (means again) guhā (hrīṃ) sakala (sa, ka, la) māyayā ca (hrīṃ) purucyeṣā viśvamātādividyā

After aiṁ ऐं is sauḥ सौः, known as parā-bīja. This is also known as hṛdaya-bīja or amṛta-bīja. Śiva explains to Śakti about this in Parā-trīśikā-vivāraṇa 9-10: “O! Gracious one! It is the third Brahman (sat or sa स) united with the fourteenth vowel औ (au – out of the sixteen vowels), well-joined with that which comes at the end of the lord of vowels (visarga or ḥ, used in the sixteenth vowel अः - aḥ).”

Therefore sauḥ is formed out of the combination of sa स + au औ+ ḥ = sauḥ सौः. Again it is said in Parā-trīśikā-vivāraṇa 26, “He who knows this mantra in its essence becomes competent for initiation, leading to liberation without any sacrificial rites.” This is known as nirvāṇa-dīkṣā or initiation for final liberation, where nirvāṇa means emancipation. The Scripture proceeds to say that the one who elucidates the proper meaning of this bīja is known as Śiva Himself. This bīja is the Cosmic pulsation of the Lord.”

The third Brahman referred here (sat) is explained in Bhagavad-Gītā 17.23–26: “ॐ, tat and sat are the threefold representation of Brahman, and from That alone Vedas, Vedic scholars and sacrificial rites have originated. Hence, during the acts of sacrifices, gifts, austerities approved by Scriptures and during Vedic recitations, ॐ is uttered in the beginning. Tat is recited by those who aim for liberation while performing sacrificial rites, austerities and charities without intent on the fruits of these actions. Sat is recited by those who perform the above acts with faith and on behalf of Brahman.” Thus sa स (sat) referred in this bīja is Śiva Himself, which represents His creative aspect, pure Consciousness.

Next comes His three energies Icchā-śakti, Jñāna-śakti and Kriyā-śakti. During Creation, Cit-Śakti of Śiva, after manifesting as Ānanda-Śakti (Bliss) becomes the above referred three Śaktis, before entering into the sphere of Māyā. Ānanda-Śakti is known as Śakti, normally referred as Śiva’s Consort or His Svātantraya-Śakti, His exclusive and unique Power of Autonomy. These three powers can be explained as the subject (I); the object (That); and subject-object (I and That). These powers of Śiva are also known as Sadāśiva, Iśvara and Suddha-Vidyā.

The fusion between sa and au forms सौ (sau). As a result of this fusion, creation happens, which is represented by visarga (ḥ) This is the spanda, throb or pulsation of the Divine towards creation, causing the emission of His three energies contained in au. With the addition of visarga (ḥ) at the end of सौ (sau) becomes सौः (sauḥ).

This parā-bīja is not meant for recitation or repetition but for the contemplation of Śiva, who alone is capable of offering liberation by removing all differentiations caused by māyā. The one who fully understands the significance of सौः (sauḥ) becomes instantly liberated.

Thus these five bījas form the first line of Mahāṣoḍaśī mantra.

After hrīṁ ह्रीं is klīṁ क्लीं, which is known as kāma-bīja. This bīja draws divine energy towards the aspirant like a magnet. This bīja is the power of attraction. Kāma here does not mean lust, but the desire for transcendental Bliss (one of the four puruṣārthas: dharma, artha, kāma and mokṣa). Attaining Her and entering into the state of Bliss are one. Kāma-bīja completes the process of desire to attain Her. It increases the level of devotion.

This bīja has three parts: ka + la + am. Ka refers to desire to achieve Her Grace, la refers to contentment in one’s life, which reduces our desires and attachments, and am gives happiness and joy. There are interpretations that ka also refers to Lord Kṛṣṇa. It is the bīja through which Śiva shows His Love for Her.

aiṁ

After klīṁ क्लीं is aiṁ ऐं, which is known as vāgbhava-bīja. It is the bīja of Sarasvatī, Goddess of Knowledge.  It has two parts ai + ṁ. Here ṁ also acts as the dispeller of sorrow. This bīja also represents one’s Guru, who is the dispeller of ignorance and as a result of this bīja, one attains the highest spiritual knowledge. It also adds motivation, will power and dedication to the aspirant. This bīja is the cause for spiritual intellect (buddhi), the highest level of spiritual knowledge. It directly takes an aspirant to the chosen Deity by increasing his level of consciousness.

īṁ

In the above bījas, kāmakalā īṁ ईं is hidden. Kāmakalā can be explained through the innermost triangle of Śrī Cakra around the bindu (the innermost dot in Śrī Cakra). This dot represents Mahākāmeśvara-Mahākāmeśvari, who are identical in all respects. They are seated in this dot known as bindu. Creation takes place from the bindu because of Their union, resulting in the innermost triangle. The three sides represent Prakāśa (Light of Śiva), Vimarśa (diffusion of the Light of Śiva done by Śakti) and third side of the triangle represents “I am” and “this” (aham and idam). Thus, because of kāmakalā, these bījas become capable of creation.

After śrīṁ श्रीं is hrīṁ ह्रीं, which is also known as māyā-bīja. This is the combination of the characters ha + ra + ī + nāda + bindu (ह + र + ई + nāda + bindu. Ha refers to the Divine Light of Śiva which also encompasses prāṇa and ākāśā, two important principles without which we cannot exist.

The second component of hrīṁ is ra (र) which is also known as agni-bīja. Now the properties of ra are added to the properties of ha. Properties of ra are fire (the fire that is needed for our sustenance), dharma (Agni is known for dharma) and of course agni, fire itself.  It is said that when sun sets he hands over his fire to Agni, and takes it back when he rises again next day. Thus Agni also becomes a sustainer, like the sun. Śiva is also known as Prakāśa, the original divine Light.

Third part of hrīṁ is ī which focuses the aspirant’s energy and motivates him to pursue the path of Dharma. Nāda refers to Universal Mother, who reflects the Light of Śiva to the world. She is also known as Vimarśa, meaning reflection, intelligence, etc. And the bindu (dot) is the dispeller of sorrow, which actually means dispelling innate ignorance, the cause of our sorrows.

Hrīṁ ह्रीं is also known as Bhuvaneśvarī-bīja. Bhuvana means the earth and Īśvarī means the ruler. She is known as Bhuvaneśvarī because She rules the earth. Ha means Śiva and ra means prakṛti (which can be explained as Nature or original substance. Lalitā-Sahasranāma 397 is Mūlaprakṛtiḥ).

Ī means Mahāmāya, the Divine Power of illusion. Nāda means Śrī Mātā, the Universal Mother.  The dot, known as bindu is the dispeller of sorrows. Therefore, hrīṁ can also be explained thus: Śiva (ha) and Śakti (ra) unite to cause creation (nāda), making a person afflicted with illusion. They can remove this illusion if an aspirant contemplates Them, and this removal of ignorance is done through bindu or dot.

First Line : ॐ श्रीं ह्रीं क्लीं ऐं सौः auṁ śrīṁ hrīṁ klīṁ aiṁ sauḥ

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Prāṇava ॐ

Every authentic Vedic mantra begins and ends with ॐ. Kulārṇava-Tantra 15.57 says that beginning a mantra without ॐ causes impurity of birth. Further, Chāndogya Upaniṣad begins by saying auṁ iti etat akṣaram udgītham upāsīta: “ॐ is closest to Brahman, so recite this syllable as part of your worship.” And above all, the three Vedas begin with ॐ.

According to Chāndogya Upaniṣad, ॐ at the beginning refers to Brahman. Māṇḍūkya Upaniṣad also says that ॐ is both the cause and the effect. Therefore, ॐ should be prefixed to mahāṣoḍaśī-mantra, without which the mantra becomes ineffective.

śrīṁ

After ॐ is śrīṁ (श्रीं), which is known as śrī-bīja or Lakṣmī-bīja. This is the most important bīja of mahāṣoḍaśī-mantra because by adding this bīja, the fifteen-lettered Pañcadaśī becomes sixteen-lettered Ṣoḍaśī-mantra. śrī-bīja provides auspiciousness. It promotes positive attitude and positive growth in the mind of the aspirant. This bīja is the root cause for faith, devotion, love and ultimate surrender unto Her.

First, one has to have to faith in the Goddess. Faith is attained by hearing from the scriptures, guru and realized beings. This faith later transforms into devotion. When the devotion is mature it becomes prema, Transcendental Love for Her. This love alone, and the immense satisfaction it brings, makes the aspirant surrender unto Her. As śrī-bīja is the cause for surrender unto Her, it leads the aspirant to liberation.

Śrīṁ combines three characters: śa + ra + ī + nāda + bindu (dot) (श + र + ई + बिन्दु). śa refers to Mahālakṣmī (Goddess of wealth), ra refers to wealth. Ra-bīja is also known as agni-bīja and can confer supernatural powers.

Nāda is Consciousness about to manifest as the universe. It also means subtle sound. This can be best expressed by ṁ. There is no other way to explain this. The sound made after closing both the lips is nāda. It is a humming nasal sound like the sound of a tānpura. Without nāda, bindu cannot be effective, as bindu cannot be pronounced by itself. Nāda-bindu refers to the union of Śiva and Śakti, where Nāda means Śakti and bindu means Śiva.  

The dot (bindu) above this bīja removes sorrows and negative energies in the mind of the aspirant. Based on this fact, it is said that Ṣoḍaśī-mantra is capable of offering mokṣa, liberation. It is also said, Ṣoḍaśī-mantra kevalaṁ mokṣa sādhanam, which means that Ṣoḍaśī-mantra offers only liberation, which is the ultimate goal of everyone. Since liberation is not attainable that easily, Ṣoḍaśī-mantra is said to be highly secretive in nature.

Download the documentation: http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file

Śrī-vidya is the devotional worship of the Supreme Mother, Ambāl. According to the Vedic scripture Śrī Tripurārahasya, the Śrī-vidya or ṣoḍaśī-vidya was first taught in Satya-Yuga by Lord Hayagrīva to Agastya and his wife Lopamudra. Again in Treta-yuga it was given to Lord Paraśurāma by Dattātreya, the combined incarnation of Brahmā, Viṣṇu and Maheśvara, considered the greatest incarnation. Lord Paraśurāma gave it to his disciples; thus it has been passed down to the present day. Many scriptures proclaim that worship of Mahāṣoḍaśī-mantra is the only one which grants the sādhaka both material and spiritual benefits.

Bījas

auṁ śrīṁ hrīṁ klīṁ aiṁ sauḥ

(auṁ) hrīṁ śrīṁ

ka e ī la hrīṁ

ha sa ka ha la hrīṁ

sa ka la hrīṁ

sauḥ aiṁ klīṁ hrīṁ śrīṁ

Mahāṣoḍaśī-mantra is composed of bījas. Bīja means seed-sound. A bīja can be a single Sanskrit character, but more often it is a combination of characters. For example, the bīja sa is a single character, while the bīja hṛīṃ is a combination of several characters.

Each Sanskrit character has a meaning. For example a, the first letter in Sanskrit alphabet, conveys many things. It is the origin of auṁ; it also means unification, non-destruction, etc. Similarly, the meaning of the bījas depends mostly on the context in which they are used.

Ma (म) is also known as Nāda, which refers to Parāśakti. By ending the bījas with मँ (maṁ) they are energized, and the effect is made permanent. Regular recitation of bījas modifies the energy level of the chakras. This practice is known as mantra-sādhana, which forms the most important part of Śakti worship. For optimal effect on the energy level of the chakras, bījas are arranged in a particular order; each mantra is formed from a series of bījas. Thus a mantra becomes potent and effective only if all its bījas are understood and recited properly.

For Siddhi-Mantra initiation contact [email protected]

Siddhi-Mantra documentation:

https://www.mediafire.com/file/652iq73e3wzyzba/Siddhi_mantra.pdf/file

Bhakti-rasāmrta-sindhu Part 1:

https://www.mediafire.com/file/aprip1vw3mwk549/RBhakti-rasmta-sindhuPart1.pdf/file

Bhakti-rasāmrta-sindhu Part 2:

https://www.mediafire.com/file/94owo1ouwj8ls3i/RBhakti-rasmta-sindhuPart2.pdf/file