Maha Shodashi Mantra With Explanation

Article reposted from

http://www.manblunder.com/articlesview/maha-shodashi-mantra-explained

Thanking, Ravi ji for this good article...

Mahāṣoḍaśī mantra is formulated like this.

First line:  om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ (ॐ श्रीं ह्रीं क्लीं ऐं सौः)

Place śrī bīja, then place māyā bīja, then kāma bīja, then vāgbhava bīja and finally parā bīja. Thus the first line of this mantra is formed.

There is a common doubt whether to include ॐ in the beginning or not. Any mantra should start with ॐ. Kulārṇava Tantra (XV.57) says that not beginning a mantra without ॐ causes impurity of birth. Further, Chāndogya Upaniṣad begins by saying “om iti etat akṣaram udgītham upāsīta ॐ इति एतत् अक्षरम् उद्गीथम् उपासीत”. This means “this ॐ is closest to Brahman and recite this syllable as part of your worship”. And above all, the three Vedas begin with ॐ. Going by the interpretation of Chāndogya Upaniṣad, ॐ at the beginning refers to Brahman. Māṇḍūkya Upaniṣad (1) 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. Further reasoning is given while discussing sauḥ*.

Next to ॐ is śrīṁ (श्रीं), which is known as śrī bīja or Lakṣmī bīja. This is the most important bīja of mahāṣoḍaśī mantra, as by adding this bīja, the fifteen lettered Pañcadaśī becomes sixteen lettered Ṣoḍaśī mantra.  Bīja śrīṁ is capable of providing 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 divinity. This faith later transforms into devotion. When the devotion is strong, it turns into Love for Her. This love alone makes the aspirant to surrender unto Her. As śrī bīja is the cause for surrender unto Her, it leads the aspirant to liberation. Śrīṁ comprises of three letters śa + ra + ī + nāda + bindu (dot) (श + र + ई and बिन्दु), where śa refers to Mahālakṣmī (Goddess of wealth), ra refers to wealth; ra bīja is also known as agni bīja and is capable of offering supernatural powers. Nāda is Consciousness about to manifest as the universe. It also means subtle sound. This can be best explained by ṁ. There is no other way to explain this. It is like humming nasal sound. The sound made after closing both the lips is nāda. Without nāda, bindu cannot be effective as bindu cannot be pronounced separately. Nādabindu 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 liberation or mokṣa. 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.

Next to श्रीं is hrīṁ ह्रीं, which is also known as māyā bīja. This is the combination of three letters ha + ra + ī and nāda and bindu (ह + र + ई + nāda + bindu. Ha refers to 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. To the properties of ha, now the properties of ra are added. Properties of ra are fire (the fire that is needed for our sustenance), dharma (Agni is known for dharma) and of course agni, itself.  It is said that when sun sets, it hands over its fire to Agni and takes it back when the sun rises again next day. Thus Agni also becomes a sustainer, like the sun. Śiva is also known as Prakāśa, the original divine Light. Third of part of hrīṁ is ī which focuses the aspirants energy and motivate him to pursue the path of dharma. Nāda refers to Universal Mother (the one who reflects the Light of Śiva to the world and 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 reason for 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, which is explained here). 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. This illusion can be removed by both of them, if an aspirant contemplates them and this removal ignorance is done through bindu or dot.

Next to hrīṁ ह्रीं is klīṁ क्लीं, which is known as kāma bīja. This bīja draws divine energy towards the aspirant. It acts like a magnet. This bīja is known as power of attraction. Kāma here does not mean lust, but means the desire to get into the state of Bliss (one among the four puruṣārtha-s. Four puruṣārtha-s are dharma, artha, kāma and mokṣa). It completes the process of desire to attain Her. Attaining Her and entering into the state of Bliss go together. It increases the level of devotion. This bīja has got 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.

In the above three bīja-s, 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. From the bindu, because of their union, creation takes place, 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 bīja-s become capable of creation.

Next to क्लीं is aiṁ ऐं, which is known as vāgbhava bīja. It is the bīja of Sarasvati, Goddess of Knowledge.  It has two parts ai + ṁ. 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). Mainly intellect refers to the highest level of spiritual knowledge. It directly takes an aspirant to the concerned deity by increasing his level of awareness (consciousness).

Next to ऐं is sauḥ सौः, known as parā bīja. This is also known as hṛdayabīja or amṛtabīja. Śiva explains to Śakti about this in Parā-trīśikā-vivāraṇa (verses 9 and 10), a Trika Scripture. He says to Her, “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 : - two dots one above the other, used in the sixteenth vowel अः - aḥ). Therefore sauḥ is formed out of the combination of sa स + au औ+ ḥ = sauḥ सौः. In Parā-trīśikā-vivāraṇa (verse 26), it is again said, “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 (XVII.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 the Brahman.”

Thus sa स (sat) referred in this bīja is Śiva Himself, which represents His creative aspect, the pure Consciousness. Next comes His three energies Icchāśakti, Jñānaśakti and Kriyāśakti. During Creation, Cit Śakti of Śiva, after manifesting as Ānanda Śakti (Bliss) becomes the above referred three Śakti-s, 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 subject I; object That; and subject-object or I and That. These powers of Śiva are also known as Sadāśiva, Iśvara and Suddha Vidyā. Now the fusion between S and AU takes place and सौ (sau) is formed. As a result of this fusion, creation happens, which is represented by visarga (two dots one above the other like the punctuation mark colon :) This is the Spanda or 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 parābīja 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 bīja-s form the first line of Mahāṣoḍaśī mantra.

Second line of Mahāṣoḍaśī mantra is formed thus; after these five bīja-s (in the first line), place praṇava, māyā bīja and śrī bīja and the second line appears like this:

om - hrīṁ - śrīṁ: ॐ – ह्रीं – श्रीं.

ॐ used at the beginning of the mantra refers to the Supreme Self, known as Brahman. The second ॐ placed here represents the individual soul. Thus, this ॐ is to be replaced with ātmabīja, which is given by one’s guru either at the time of initiation or earlier. Everyone will have ātmabīja, which is derived based on several factors. Ātmabīja is discussed here. In case one’s guru has not given any ātmabīja to an aspirant, he can continue to use ॐ as his ātmabīja. The three bīja-s 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 and in this stage, She cannot be identified as a separate entity. For attaining liberation, one has to merge into Paramaśiva. In other words, individual soul (ॐ), transcend māyā, which is represented by hrīṁ, where both Śiva and Śakti are present as separate energies. The aspirant through sādhana (practice) goes past māyā, represented by bīja hrīṁ to merge with the Supreme Self, represented by the third bīja śrīṁ. Only in the second line of mahāṣoḍaśī mantra, liberation is explicitly declared.

Third, fourth and fifth lines are Pañcadaśī mantra (15 bīja-s) and Pañcadaśī mantra is explained here.

In sixth and last line the bīja-s of the first line are placed in a reverse order. This is known as mantra sampuṭīkaraṇa. This means that three bīja-s of the second line and Pañcadaśī mantra are encased by the first line and the last line, so that effects of Pañcadaśī mantra and the bīja-s of the second line do not go out of the aspirant and is sealed within the aspirant.

Mahāṣoḍaśī mantra thus formed is like this.

1. Om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ:  ॐ श्रीं ह्रीं क्लीं ऐं सौः (5 bīja-s, ॐ omitted)

2. om - hrīṁ - śrīṁ ॐ ह्रीं श्रीं (3 bīja-s)

3. ka – e - ī – la- hrīṁ क ए ई ल ह्रीं (5 bīja-s)

4. ha - sa – ka – ha - la - hrīṁ ह स क ह ल ह्रीं (6 bīja-s)

5. sa – ka - la - hrīṁ स क ल ह्रीं (4 bīja-s)

6. sauḥ - aiṁ - klīṁ -  hrīṁ - śrīṁ सौः ऐं क्लीं ह्रीं श्रीं (5 bīja-s)

Thus Mahāṣoḍaśī has twenty eight bīja-s, excluding the first praṇava.

UNDERSTANDING MANTRAS

UNDERSTANDING MANTRAS

This article was written by Mr. Ravi:  You can visit the below site for more information on mantras. Mr. Ravi is doing a great job on this.

http://www.manblunder.com/2013/01/understanding-mantras.html

Mantras are often called combination of mystic syllables. They are called mystic because, understanding the intricacies of syllables is beyond normal human comprehension. There are two aspects of mantras. The first one is individual syllables or combinations of syllables. The second one is word. Vedas contain multiple syllables leading to innumerable words that form verses. A word is a combination of more than one syllable.  Let us take Śiva (शिव) as an example, which consists of śi and va (शि and व). Again शि is not a single syllable. It contains two alphabets or akṣara-s śa and i (श and इ), where va (व) is a single alphabet or akṣara. A word conveys a meaning. When we say Śiva, at least we know to whom we are referring to. But an akṣara or a bīja does not convey any specific thing.  They work on the subtle bodies and not on the gross bodies.

Bīja is a combination of more than one akṣara. Bīja-s are used in mantras pertaining to various deities. For example, raṁ (रं) is known as Agni bīja and signifies god Agni. Bīja raṁ (रं) is made up of akṣara ra (र) and a dot on the top of the akṣara, which is known as bindu. Bindu is the most powerful aspect of a bīja and signifies oneness with Śiva and this is the reason for the highest level of its potency.  It infuses the essence of energy into the akṣara or akṣara-s. Without this bindu, the potency of an akṣara would be lost. This bindu is known as anusvāra, which produces the nasal sound of any akṣara or akṣara-s. This bindu alone does not work. Bindu becomes effective, only if it is combined with ma (म). For example kaṁ (कं) consists of ka + ṁ.  There cannot be a bindu without ma (म), which is known as labial nasal and is the cause for union of upper lip and lower lip to produce vibrations in the body. Recitation of ṁ activates kuṇḍalinī energy and makes it move towards higher chakras, particularly ājñācakra and sahasrāra. Ma (म) is also known as candrabindu (moon like spot causing nasal sound) and controls the five primary elements, known as pañcabhūta-s – ākāśa, air, fire, water and earth. As far as ma (म) is concerned, it balances pañcabhūta-s in the equal proportion in bīja-s. Every bīja has predominance of any one of the pañcabhūta-s and by using ma (म) at the end of a bīja, pañcabhūta-s are effectively balanced, so that none of the pañcabhūta-s affect the aspirant. It is the primary duty and responsibility of a Guru to analyze the nature of his disciple and initiate appropriate mantras so that the disciple can comfortably move up in spiritual path.

Ma (म) is also known as Nāda, which refers to Parāśaktī. By ending all the bīja-s with मँ (maṁ), bīja-s are energized. For example, let us take Kālī bīja krīṁ (क्रीं), where ka (क) refers to Kālī; ra (र) refers to Brahmā; ī (ई) refers to Mahāmāyā (this is the state between suddhavidyā and māyā tattva-s); Nāda (ma -म) refers to Parāśakti and the bindu on the top of ma – म refers to Śiva. Therefore, the one who reciteskrīṁ (क्रीं) is energized with the energies of Kālī, Brahmā, Mahāmāyā, Parāśakti and Śiva. Regular recitation of this bīja krīṁ (क्रीं) cause necessary modifications in the energy level of the one, who recites regularly and this practice is known as sādhana , which forms the most important part of  Śakti  worship.  In order to have complete effect of bīja-s in the energy level of the body, each bīja is arranged in a particular order and a number of such bīja-s form one mantra. Therefore, a mantra becomes effective only if all the bīja-s are properly understood and recited.

But this is not just a dot.  This dot comprises of ardacandra, rodhinī, nāda, nādānta, śakti, vyāpikā, samanā and uṇmanī.  Beginning from bindu and including these eight, is Nāda (total nine).  This Nāda comprises of two V-s one above the other (each V has two lines and two V-s together have four lines) and four dots each at the open ends of V and one Bindu or the dot at the top of a bīja though appears very tiny, is the most powerful aspect of a dot on the top these four dots.  More than these V-s and dots, the pronunciation is important.  There are specifications of length of timing for pronunciations of each bīja.  There are guidelines for pronouncing the bīja-s. Unless these guidelines are understood and practiced as per the guidelines, none of the mantras will fructify. Further, mantras should not be recited without out sound in the initial stages. The first practice is to recite them aloud so that the every bīja of a mantra energises the body and bring in alignment all the five principle elements of the body in a proper manner. Secondly, recitation of mantra with sound alone causes the kuṇḍalinī to ascend to the upper chakras due to vibrations caused by the the union of Nāda (Śakti) and Bindu (Śiva).

On the other hand, recitation of name of a god or goddess in the form of a word will have significant impact on the mind. For example, recitation of Namaśivāya or Parāśaktī brings forth a form of Śiva or Śakti in the mind of the aspirant. When more number of repetitions are made, thought about Śiva or Śakti strongly pervades the mind, as during every recitation, their forms get embedded strongly in his mind, driving away mundane thought processes. Though these are also called mantras, technically speaking, they are words that cause powerful changes in thought processes of the practitioner. Great sages like Śaṁkarācārya concentrated on poetic compositions rather than formulating mantras. They however concentrated only on praṇava (OM) mantra, which encompasses all other mantras. Though mantras are widely practiced now, they fail to confer any benefits on the practitioner because of the reasons discussed above.

The mahāvākya-s such as “ahaṁ brahmāsmi” or “I am That” do not have any mystical syllables, not even praṇava (ॐ). They are strong affirmative words that work wonders in the mind and repeated affirmations make things happen much faster.

Important Bija Mantras and Usage with Varma Therapy - 2

OM mantra

The mantra OM is Prana beeja or the seed sound of energy and vitality. It can be repeated relative to any marma one wants opened, cleared and released. It carries the immortal force of the higher Self (Atma) and is expansive and ascending in its effects. Usually it is visualized as golden in color and as carrying a solar force of life and intelligence.

AIM mantra

The mantra AIM (pronounced'I'm') is Guru beeja, the seed sound of speech, guidance and concentration. It can be used for directing mental energy and healing intentions to any marma point. It holds the "Saraswati" energy, the energy of knowledge, wisdom and creativity, and is white in color.

KREEM Mantra

The mantra Kreem is the seed sound of Kriyashakti, the power of action and represents electrical or lightning force. It can be used to stimulate and energize any marma with pranic power. It holds the Kali energy, the energy of transformation, internalization and spiritual awakening, which is also the power of Yoga, and is dark blue in color.

SHREEM Mantra

The mantra Shreem is the seed sound of harmony and well-being and projects a nutritive lunar energy. It can be used to heal or soothe any marma region, particularly from conditions of weakness or tissue depletion. It holds theLakshmi energy or the positive force of health, creativity, happiness and prosperity.


HREEM Mantra

The mantra Hreem is the seed sound of the heart, space and Prana and projects a solar force and golden color. It can be used to open, energize and heal any marma, particularly internal marmas like those of the heart. It holds the Goddess energy in general as a force of health, vitality and enlightenment.

KLEEM Mantra

The mantra Kleem is the seed sound of desire, attraction or magnetic energy, and projects the power of love. It can be used to increase Kapha or Ojas energy at any marma, including strengthening reproductive functions.

How to Use These Mantras

Choose any one of these mantras that you find suitable to work with. Chant it for a minimum of 108 times (or multiples there of) for a period between two new moons. Meditate upon the marma you are focusing on and repeat the mantra along with the breath, energizing the marma on inhalation and releasing or expanding it on exhalation.

For example, mentally repeat the mantra HUM on inhalation while visualizing the marma filling with a protective force, while on exhalation spread that protective force from the marma to around the body as a whole. One can also use these mantras relative to the eighteen marma regions. A good method is to use the mantra OM on inhalation in order to gather energy in the marma region, and the mantra HUM on exhalation to protect and fortify the marma. One can visualize OM as creating a golden light to energize the marma and HUM creating a dark blue light to protect it.

Important Bija Mantras and Usage with Varma Therapy - 1

Mantra HUM

The mantra HUM (pronounced 'hoom') is varma bija, the beeja mantra of protection, possessing a fiery and wrathful nature. It is used specifically to protect marma points and is the most important mantra in this regard. The mantra HUM can be repeated relative to any marma that one wants to protect from injury or from energy loss. It can be used along with the marma meditation practice to create a protective field of mantra around the physical body and the aura.

Visualize this mantra as creating a deep blue protective force that can ward away all negativity, disease or debility. Chanted with a shorter u - sound, as in the word "put", HUM has a more fiery energy for purposes of warming the marmas and increasing Agni or fire at their locations.

To increase production in factory

To increase production in factory

Do pooja by offering saree to Kali Amman in Kali Amman temple.

Do Gomatha pooja in the factory.

Mantra to be recited 108 times

Hari Om Aum Av-vvum
Sivayaa Nama shivaya

Mantra for Immediate Success

Recite the following mantra 108 times daily

"KHELEYUM - NAMHA SHIVAYAH"

Mantra for uncurable disease

Mantra for uncurable disease


Recite the following mantra 108 times daily

"NUNG-MUNG-SING"