Shodasi mantra

SHODASHI OR MAHASHODASI MANTRA

The worship of Devi in Srichakra is regarded as the highest form of the Devi worship. Originally Lord
Shiva gave 64 Chakras and their Mantras and Tantras to the world, to attain various spiritual and
material benefits. For his consort Devi he gave the Shreechakra and he highly coveted and the most
powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together. That is why Sri
Yantra is called Yantra-raj or King of the Yantras, Srividya tantra is called Tantra-raj and the Shodasi
Mantra is called Mantra-raj.
Many scriptures proclaim that Shodasi worship is the only one which grants the sadhaka both iham and
param, i.e., Material and spiritual benefits.
The Srividya or Shodasi Vidya was 1st taught in Satya Yuga by Lord Hayagriva to Agastya and his wife
Lopamudra. This is as per the Vaidic-achara or Vedic tradition. Again in Treta yuga it was given to Lord
Parashurama by Dattatreya who was the combined

incarnation of Brahma, Vishnu and Maheswara and considered the greatest incarnation. Lord
Parashurama gave it to his disciples and it is called Parashurama Kalpa Suktam. This is as per the
Kaulava-achara or Kaulava tradition. I studied both and found that except

for the tradition based variations 95% is same. There is also a Vaishnava-achara Srividya. I am yet to find
someone who can teach me this.

The full ritualistic tantric worship of Srividya can bestow many siddhis to the sadhaka and hence is given
by gurus only to tested disciples so that it is not misused. However one can do the japa of the great
Shodasi mantra without any restrictions and can immensely

benefit from it.

The following is the great Shodasi mantra. It is a 28 letter mantra and Om is added in the beginning and
Namah is added at the end. Without Om and Namah it is called Shodasi and with Om and Namah it is
called Mahashodasi. Though it has 28 letters it is called Shodasi or

Shodasakshari meaning 16 letters. This is because though the lines lines 4, 5 & 6 have 5, 6 & 4 bijas, they
are called 3 Kootas or combined bijas.

MAHA SHODASHI MANTRA

1. Om

2. r hr kl ai sau: (5 bjas, omitted)

3. om hr r (3 bjas)

4. ka e la- hr (5 bjas)

5. ha sa ka ha la hr (6 bjas)

6. sa ka la hr (4 bjas)

7. sau ai kl hr r (5 bjas)

8. Namah

It is always good to understand the meaning and significance of the mantra. The following are the
details of the Maha Shodasi Mantra.

First line: om r hr kl ai sau ( )

Place r bja, then place my bja, then kma bja, then vgbhava bja and finally par bja. Thus the
first line of this mantra is formed.

Any mantra should start with . Kulrava Tantra (XV.57) says that not beginning a mantra without
causes impurity of birth. Further, Chndogya Upaniad begins by saying om iti etat akaram udgtham
upsta . This means this is

closest to Brahman and recite this syllable as part of your worship. The Vedas begin with . Going by
the interpretation of Chndogya Upaniad, at the beginning refers to Brahman. Mkya Upaniad
(1) also says that is both the cause and the effect.

Therefore, should be prefixed to mahoa mantra, without which the mantra becomes ineffective.
Further reasoning is given while discussing sau*.

Next to is r (), which is known as r bja or Lakm bja. This is one of the most important bja of
mahoa mantra. Bja r is capable of providing auspiciousness. It promotes positive attitude and
positive growth in the mind of the aspirant. This bja 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 r bja is the cause for surrender unto Her, it leads the aspirant to liberation. r comprises of three
letters a + ra + + nda(m) + bindu (dot) ( + + and ) , where a refers to Mahlakm (Goddess
of wealth), ra refers to wealth; ra bja is also known as agni

bja and is capable of offering supernatural powers. Nda is Consciousness about to manifest as the
universe. It also means subtle sound. This can be best explained by . There is no other way to explain

this. It is like humming nasal sound. The sound made after

closing both the lips is nda. Without nda, bindu cannot be effective as bindu cannot be pronounced
separately. Ndabindu refers to the union of iva and akti, where Nda means akti and bindu means
iva. The dot (bindu) above this bja removes sorrows and

negative energies in the mind of the aspirant. Based on this fact, it is said that oa mantra is capable
of offering liberation or moka. It is also said, oa mantra kevala moka sdhanam, which means
that only oa mantra offers liberation, which is the

ultimate goal of everyone. Since liberation is not attainable that easily, oa mantra is said to be highly
secretive in nature.

Next to is hr , which is also known as my bja. This is the combination of three letters ha + ra +
and nda and bindu ( + + + nda + bindu. Ha refers to Divine Light of iva which also encompasses
pra and k, two important principles without which we

cannot exist. The second component of hr is ra () which is also known as agni bja. 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. iva is also known as Praka, the
original divine Light. Third of part of hr is which focuses

the aspirants energy and motivate him to pursue the path of dharma. Nda refers to Universal Mother
(the one who reflects the Light of iva to the world and She is also known as Vimara, meaning
reflection, intelligence, etc) and the bindu (dot) is the dispeller of

sorrow, which actually means dispelling innate ignorance, the reason for our sorrows.

Hr is also known as Bhuvanevar bja. Bhuvana means the earth and var means the ruler. She is
known as Bhuvanevar because, She rules the earth. Ha means iva and ra means Prakti (which can be

explained as Nature or original substance. Lalit

Sahasranma 397 is Mlaprakti, which is explained here). means Mahmya, the Divine Power of
illusion. Nda means r Mt, the Universal Mother. The dot, known as bindu is the dispeller of
sorrows. Therefore, hr can also be explained thus: iva (ha) and akti

(ra) unite to cause creation (nda) making a person afflicted with illusion. This illusion can be removed
by both of them, if an aspirant contemplates them and this removal of ignorance is done through bindu
or dot.

Next to hr is kl , which is known as kma bja. This bja draws divine energy towards the
aspirant. It acts like a magnet. This bja is known as power of attraction. Kma here does not mean lust,
but means the desire to get into the state of Bliss (one among

the four pururtha-s. Four pururtha-s are dharma, artha, kma and moka). 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 bja has got three parts ka + la +

am. Ka refers to desire to achieve Her Grace, la refers to contentment in ones life, which reduces our
desires and attachments and am gives happiness and joy. There are interpretations that ka also refers to
Lord Ka. It is the bja through which iva shows His

Love for Her.

In the above three bjas, kmakal () is hidden. Kmakal can be explained through the innermost
triangle of r Cakra around the bindu (the innermost dot in r Cakra). This dot represents
Mahkmevara-Mahkmevari who are identical in all respects. They

are seated in this dot, known as bindu. From the bindu, because of their union, eternal creation is taking
place in the innermost triangle. The three sides represent Praka (Light of iva), Vimara (diffusion of
the Light of iva done by akti) and third side of the

triangle represents I am and this (aham and idam). Thus, because of kmakal, these bjas become
capable of creation.

Next to is ai , which is known as vgbhava bja. It is the bja of Sarasvati, Goddess of Knowledge.
It has two parts ai + . also acts as the dispeller of sorrow. This bja also represents ones Guru, who is
the dispeller of ignorance and as a result of this bja,

one attains the highest spiritual knowledge. It also adds motivation, will power and dedication to the
aspirant. This bja 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 is sau , known as par bja. This is also known as hdayabja or amtabja. iva explains to
akti about this in Par-trik-vivraa (verses 9 and 10), a Trika Scripture. He says to Her, O! Gracious
one! It is the third Brahman (sat or sa ) united with the

fourteenth vowel (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 a).
Therefore sau is formed out of the combination of sa + au +

= sau . In Par-trik-vivraa (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
nirva dk or initiation for final liberation, where

nirva means emancipation. The Scripture proceeds to say that the one who elucidates the proper
meaning of this bja is known as iva Himself. This bja is the Cosmic pulsation of the Lord.

The third Brahman referred here (sat) is explained in Bhagavad Gt (XVII.23 26) , 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, 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 (sat) referred in this bja is iva Himself, which represents His creative aspect, the pure
Consciousness. Next comes His three energies Icchakti, Jnaakti and Kriyakti. During Creation, Cit
akti of iva, after manifesting as nanda akti (Bliss)

becomes the above referred three akti-s, before entering into the sphere of My. nanda akti is
known as akti, normally referred as ivas Consort or His Svtantraya akti, 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 iva are also known as
Sadiva, Ivara and Suddha Vidy. Now the fusion between S and AU takes place and (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 : at the end of

(sau) becomes (sau). This parbja is not meant for recitation or repetition but for the
contemplation of iva, who alone is capable of offering liberation by removing all differentiations caused
by my. The one who fully understands the significance of (sau)

becomes instantly liberated.

Thus these five bjas form the first line of Mahoa mantra.

Second line of Mahoa mantra is formed by placing praava, my bja and r bja and the second
line appears like this:

om - hr r: .

used at the beginning of the mantra refers to the Supreme Self, known as Brahman. The second
placed here represents the individual soul. Thus, this is to be replaced with tmabja, which is given
by ones guru either at the time of initiation or earlier.

Everyone will have tmabja, which is derived based on several factors. In case ones guru has not given
any tmabja to an aspirant, he can continue to use as his tmabja. The three bjas used here refer to
three stages. is apara stage or the individual soul.

Hr represents the union of iva and akti and is known as parpara (the stage of cause and effect).
The last bja r is the stage of para, the Supreme energy, the state of Supreme Paramaiva, where
akti stands merged with iva and in this stage, She cannot be

identified as a separate entity. For attaining liberation, one has to merge into Paramaiva. In other
words, individual soul (), transcend my, which is represented by hr, where both iva and akti are
present as separate energies. The aspirant through sdhana

(practice) goes past my, represented by bja hr to merge with the Supreme Self, represented by the
third bja r. Only in the second line of mahoa mantra, liberation is explicitly declared.

Third, fourth and fifth lines of the Shodasi mantra are also known as the Pacada mantra.

PACADA MANTRA -

The main mantra of Lalitmbik is Pacada which consists of fifteen bjas. A bja need not be a single
Sanskrit alphabet. It could be a combination of alphabets. For example, sa is a bja and it is a single
alphabet, whereas h is also a bja but a combination of many

alphabets. Each alphabet in Sanskrit has a meaning. If we take the first letter a in Sanskrit alphabet, it
conveys many things. It is the origin of (OM); it also means unification, non-destruction, etc. The
interpretation of meaning for such bjas mostly depends on the

context in which it is used. Pacadaa means fifteen. Since this mantra has fifteen bjas, it is called as
Pacada. Pacada mantra consists of three groups consisting of bjas and each line is called ka or
group. The three ka-s are known as vgbhava ka,

kmarja kt or madhya ka and akti kt. Vgbhava ka represents Lalitmbiks face, kmarja
ka represents the portion between Her neck and hip and the last one akti ka represents the portion
below Her hip. The whole form of Lalitmbik is made up of

these three kas. This is one of the reasons why Pacada is considered as very powerful. These three
ka-s 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 mantra is considered as

highly secretive. Vgbhava ka is the right side of this triangle, kmarja ka the upper side and akti
ka forms the left side of the triangle.

Vgbhava ka consists of five bjas viz. ka-e--la-hr . (5 bjas)

Madhya ka consists of six bjas viz. ha-sa-ka-ha-la-hr. .

akti ka consists of four bjas viz. sa-ka-la-hr .

Thus, we have fifteen bjas of Pacada. This mantra is not revealed by these bjas, but by the following
verse in Sanskrit.

kmo yoni: kamal vajrapirguhhas matarivbhrmindra|

punarguhsakala myay ca purucye vivamtdividy||

This is the verse where in the fifteen bjas of Pacada are hidden. This is a clear indication of the highly
secretive nature of this mantra. From this verse, the fifteen bjas of Pacada are arrived thus. kman
(ka) yoni: (e) kamal ()vajrapni (la)-guh (hr) ha

(ha) s (sa) mathariv (ka) abram (ha) indra (la)| punar (punar means again) guh (hr) sakala
(sa,ka,la) myay ca (hr) purucye vivamtdividy.

The first ka has five bjas ka-e- -la- hr. All the three kas end with hr and this hr is called
hllekha. A lot of importance is attached to this hllekha which is also called as my bja. Vkbhava
ka is also known as agni khaa and indicates jna akti of

Lalitmbik. Ka means Brahma, the creator. e means Sarasvat the goddess of jna. means Lakm, la
means Indra and hr means the merger of iva and akt. The bja ka is the root of kma bja kl ().
ka also bestows peace and prosperity to the sdaka. The

next bja e prevents misfortunes to the sdaka. bestows wealth and all good things to sdaka. The bja
la gives victory to the sdaka. Thus, the first four bjas give peace, prosperity, prevention of misfortunes,
auspiciousness and a status like Indra. This means

victory to sdaka in every step he puts forward. (Indra is the chief of all gods and goddesses and is
victorious in all the battles against demons).

hr is made up of twelve letters. H + r + + m and a bindu. Bindu is a dot on the letter m (). But this
is not just a dot. This dot comprises of ardacandra, rodhin, nda, ndnta, akti, vypik, saman and
uman. Beginning from bindu and including these eight,

is nda (total nine). This nda 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 dot on the top these four
dots. This is the combination of bja hr. More than

these V-s and dots, the pronunciation is important. There are specifications of length of timing for
pronunciations of each bja. The entire ka should be pronounced in eleven mtr-s (a mtr is the
time taken for a winking, possibly lesser than a second). There are

guidelines for pronouncing the bjas. The pronunciation of Vkbhava kas hould commence from
mldhra cakra and end at anhata cakra, contemplating the entire ka as the fire.

The second ka is kmarja ka or madhya ka is to be meditated upon Lalitmbiks neck to hip.

Thiska has the highest number of bjas, six. They are ha-sa-ka-ha-la- hr. Out of these, ka, la and
hr have been discussed in the first ka, leaving two new

bjas in this ka. Out of the new bjas, ha has been repeated twice. The first ha means iva; the second
ha means k element (Saundarya Lahar verse 32 refers this second ha as the sun) and sa in this place
means Viu. With reference to the five basic elements,

sa means air element. The bja ha is also known as eunuch bja. Probably this is the reason why the bja
hr refers to the union of iva and akt. In the first ka, Brahma was mentioned, as the first ka
refers to creation. In thiska of sustenance, Viu is

mentioned as He is the lord of sustenance. This ka should be pronounced in a time frame of 11.50
mtr. This ka is to be contemplated from anhata cakra to j cakra in the form brightness that is
equivalent to millions of suns. This ka is also called srya

khaa and forms the second act of Brahman viz. the sustenance. Since it is associated with sustenance,
desire is attached to this ka.

The third ka which is called akt ka, has only four bjas. This ka is to be meditated upon the
portion between hip and the feet of Lalitmbik. The four bjas are sa-ka-la- hr. The first ka has five
bjas, second ka six bjas and the third has only four bjas.

Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.
Vkbhava ka refers to subtle intellect, kmarja ka refers to preponderance of valour, wealth, fame,
etc and the third ka, the akti ka expands the

conveyance of the previous two kas. It can be noticed that two ha bjas in the madhya ka is removed
in this akt ka. This ka is to be pronounced in a time frame of eight and a half mtrs. The entire
Pacada mantra should be pronounced in thirty one

mtrs. In the case of continuous recitation of this mantra, without leaving time gap between the ka
only twenty nine mtr-s are prescribed. But the time factor does not apply when the mantra is recited
mentally. This ka is to be contemplated from anhata

cakra to the middle of the forehead in the forms of brightness comparable to the millions of moons.
There are nine stages from anhata to the middle of the forehead. These nine stages are nothing but
the nine components of nda which was discussed under hr.

This ka is called chandra khaa and forms the third act of Brahman, the dissolution. The dissolution
is represented by the bj la which means the destructive weaponries viz. vajra (thunder bolt),cakra
(the wheel. Possibly meaning the Sudarana cakra of Viu),

trila or trident of iva and the gada of Viu. There are three hr-s in Pacada each representing
creation, sustenance and dissolution.

akarcrya also talks about the bjas of Pacada in a secretive manner in Saundarya Lahar (verse
32). In the second ka out of the two ha bjas, akarcrya means sun instead of k element. The
interpretations of the bjas differ from scholar to

scholar. It is also pertinent to note that chanting of one round of Pacada mantra is equivalent to
three rounds of recitation of pra Gyatr mantra. Pra Gyatrmeans an addition of paro rajase
svadom as the last line in addition to the existing three lines.

In sixth and last line the bjas of the first line are placed in a reverse order. This is known as mantra
sampukaraa. This means that three bjas of the second line and Pacada mantra are encased by the
first line and the last line, so that effects of Pacada mantra

and the bjas of the second line do not go out of the aspirant and is sealed within the aspirant.

At the end the salutation Namah is added.

Mahoa mantra thus formed is like this.

1. Om

2. r hr kl ai sau: (5 bjas, omitted)

3. om hr r (3 bjas)

4. ka e la- hr (5 bjas)

5. ha sa ka ha la hr (6 bjas)

6. sa ka la hr (4 bjas)

7. sau ai kl hr r (5 bjas)

8. Namah

Thus Mahoa has twenty eight bjas, excluding the first praava Om and the ending Namah.

..Om Tat Sat..

MAHA SHODASHI MANTRA JAPA

r Mahoa Mahmantra Japa

This is the simple way of doing r Mahoa Mahmantra Japa

While doing this mantra japa, one has to sit facing either East or North. If one does not have a guru,
contemplate on Lord Dkimrti and mentally accept Him as Guru.

1. ydi nysa

Asyar Mahoda Mahmantrasya r Dakimrti i Gyatr chanda r Lalit

mahtripurasundari Parbharik Devat |

ai bja | sau akti | kl klakam ||

r Lalitmahtripurasundari Parbharik darana bhaa siddhyarthe r Mahoa Mahmantra

jape viniyoga ||

2. Karanysa

Om r hr - kl ai sau: aguhbhym nama (use

both the index fingers and run them on both the thumbs)

om hr r tarjanbhy nama (use both the thumbs and run them on

both the index fingers)

ka e la- hr madhyambhy nama (both the thumbs on the

middle fingers)

ha sa ka ha la hr anmikbhy nama (both the thumbs on

the ring fingers)

sa ka la hr kanihkbhy nama (both the thumbs on the little

fingers)

sau ai kl hr r karatalakaraphbhy nama

(open both the palms; run the opened palms of the right hand on the front and back sides of the left
palm and repeat the same for the other palm)

3. Hrdaydi nysa

Om r hr kl ai sau: hrdayya nama| (open index,

middle and ring fingers of the right hand and place them on the heart chakra)

om hr r irase svh (open middle and ring fingers of the right hand and
touch the top of the forehead)

ka e la- hr ikhyai vaa (open the right thumb and touch the back of
the head. This is the point where tuft is kept)

ha sa ka ha la hr kavacya hu (cross both the hands and run the

fully opened palms from shoulders to finger tips)

sa ka la hr netratrayya vaua (open the index, middle and ring fingers

of the right hand; touch both the eyes using index and ring fingers and touch the point between the two
eyebrows (j cakra) with the middle finger.)

sau ai kl hr r astrya pha (open up the left palm and

strike it three times with index and middle fingers of the right hand)

bhrbhuvassuvaromiti digbandha|| (by using right hand thumb and

middle fingers make rattle clockwise around the head)

4. Dhynam

cpa cekumaya prasnaviikhn pkua pustaka

mikyasjavara mamay v sarojadvaya |

pibhy varad abhaya ca dadhat brahmdisevy par

sindrrua vigrah bhagavat t oamraye ||

Meaning: She has twelve hands, holds (1) a bow made of sugarcane, (2) arrows made of kadamba
flowers, (3) a noose, (4) a hook, (5) a book, (6) a rosary made of rubies, displays (7) abhaya (removal of
fear) and (8) varadha (giving boons) mudras. She closely holds a

veena (a musical instrument) with two hands (9 and 10) and lotus flowers in two hands (11 and 12) one
on each side. She is worshipped by Brahm and other gods and goddesses. She is red in complexion. I
surrender unto this Supreme Goddess.

5. Pacapj (follow as per Karanysa)

la pthivytmikyai gandha samarpaymi|

ha ktmikyai pupai pjaymi|

ya vyvtmikyai dhpamghrpaymi|

ra agnytmikyai dhpa daraymi |

va amttmikyai amta mahnaivedya nivedaymi |

sa sarvtmikyai sarvopacra pjm samarpaymi||

6. r Mahoa Mah Mantra

om r hr kl ai sau

om hr r

ka e la hr

ha sa ka ha la hr

sa ka la hr

sau ai kl hr r

Namah

Ideally recite the Maha Shodasi Mantra 108 times.

Also note that the arrangement of bj-s in the first line (om r hr kl ai sau ) are reversed in
the last line (sau ai kl hr r). This is known as sampukaraa or the sealing of the mantra.

7. Samarpaam

guhyti guhya goptr tva ghsmat-kta japam|

siddhirbhavatu me devi tvatprasdnmayi stir||

Meaning: You sustain the secret of all secrets. Please accept this japa performed by me and bestow Your
perpetual Grace on me.

8. Ideally after worshipping Devi you should also offer a prayer to Lord Shiva. The following is a brief
simple verse.

Om Satchitananda Parabrahma Paramatma Parameswara

Sri Bhagavati sameta Om Bhagavate Namaha

Om Shanti Shanti Shanti.