Bharatopāsita Siddhikarāl̤i Śrī Guhyakāl̤ī Ṣoḍaśākṣara Mahāmantraḥ

(भरतोपासित सिद्धिकराळि श्री गुह्यकाळी षोडशाक्षर महामन्त्रम्)

Source – Mantra sourced from the comments by revered Mahopādhyāya Tīvra. The dhyāna explanation of the Guhyakālī's maṇḍala, is from Ācārya Dylan.

Initiation – Required.

Purpose – Karmic cleansing leading towards self-realization.

1. Viniyogaḥ (विनियोगः) -

asya mahāmantrasya ।
atharvā ṛṣiḥ ।
jagatī chandaḥ ।
guhyakāl̤ī devatā ।
ḷm̐ bījaṃ ।
hūm̐ śaktiḥ ।
phrem̐ kīlakaṃ ।
mama puruṣārtha catuṣṭaye siddhyarthe śrī-guror-anujñāyā mahāmantra jape viniyogaḥ॥

अस्य महामन्त्रस्य ।

अथर्वा ऋषिः ।

जगती छन्दः ।

गुह्यकाळी देवता ।

ऌँ बीजं ।

हूँ शक्तिः ।

फ्रेँ कीलकं ।

मम पुरुषार्थ चतुष्टये सिद्ध्यर्थे श्रीगुरोरनुज्ञाया महामन्त्र जपे विनियोगः ॥

Meaning - This prayer/mantra japa is to invoke Śrī Guhyakāl̤ī in our heart, perform mantra japa to obtain Her complete grace in all aspects, including the four puruṣārthas – dharma (following own nature), artha (wealth), kāma (desires) and mokṣa (liberation) and all desires that one may seek from the Divine. The sage who visually saw this mantra (ṛṣiḥ) is Atharvā. The meter (chandas) for the mantra is Jagatī of twenty-four syllables and its variations. The deity is Śrī Guhyakāl̤ī devata. The seed (bījaṃ) is ḷm̐, the power or śakti is hūm̐. The key (kīlaka) to pin the purpose of the mantra is phrem̐.

                By the grace and command of our guru and the guru lineage, we pledge to undertake the mantra japa in full earnest.

2. Ṛṣyādi nyāsa (ऋष्यादि न्यास) -

3. Kara nyāsaḥ (करन्यासः) -

4. Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥

भूर्भुवस्सुवरोम् इति दिग्बन्धः ॥

Meaning: May the directions be charmed and bound, to prevent any external obstacles from the powers residing in the triads – the Earth, atmosphere and the heavens.

5. Dhyānam (ध्यानम् ) -

uttuṅgottuṅga kallola prapūrita digantaraṃ tatradvīpaṃ raktamāṃsa pūritaṃ raktavālukaṃ ।
navakoṭika cāmuṇḍā koṭi bhairava veṣṭitaṃ tanmadhye maṇḍalaṃ dhyāyet yojanāyuta vistṛtaṃ ॥ 1 ॥

उत्तुङ्गोत्तुङ्ग कल्लोल प्रपूरित दिगन्तरं तत्रद्वीपं रक्तमांस पूरितं रक्तवालुकं ।

नवकोटिक चामुण्डा कोटि भैरव वेष्टितं तन्मध्ये मण्डलं ध्यायेत् योजनायुत विस्तृतं ॥ १ ॥

Meaning: The Divine Mother appears in a humungous disposition with lofty breasts filling up the entire atmosphere in an island filled with blood and flesh giving it a red vermillion appearance. There are 90 million Cāmuṇḍās and ten million Bhairavas surrounding Her. The island itself is of ten thousand yojanas in size. [A yojana is about 7.2km.]

bhairavī koṭi ghaṭitaṃ prākāraṃ tatra cintayet ekaṃ śmaśānaṃ tanmadhye śatayojana vistṛtaṃ ।
cintayet procchaladvahni jvālāvyāptārkṣa maṇḍalaṃ yoginīkoṭi vihita karakalika veṣṭanaṃ ॥ 2 ॥
भैरवी कोटि घटितं प्राकारं तत्र चिन्तयेत् एकं श्मशानं तन्मध्ये शतयोजन विस्तृतं ।

चिन्तयेत् प्रोच्छलद्वह्नि ज्वालाव्याप्तार्क्ष मण्डलं योगिनीकोटि विहित करकलिक वेष्टनं ॥ २ ॥

Meaning – There are ten million Bhairavīs also in attendance spanning an area of a hundred yojanas covering the cremation grounds. The grounds are covered in wide spreading fire with another ten million yoginīs spanning the area holding hands and forming a ring.

narāntranaddha muṇḍasrak kṛtatoraṇa mālikāṃ tadantaḥ sthāyinīṃ kāḻīṃ dhyāyenniścala mānasaḥ ।
ratnasiṃhāsanaṃ divyaṃ hirāmuktādi nirmitaṃ dhārayantaṃ catuṣkoṇe yugaṃvedaṃ ca cintayet ॥ 3 ॥
नरान्त्रनद्ध मुण्डस्रक् कृततोरण मालिकां तदन्तः स्थायिनीं काळीं ध्यायेन्निश्चल मानसः ।

रत्नसिंहासनं दिव्यं हिरामुक्तादि निर्मितं धारयन्तं चतुष्कोणे युगंवेदं च चिन्तयेत् ॥ ३ ॥

Meaning – Let us meditate with unstinted devotion upon the Divine Mother Guhyakāḻī adorned with human skulls strung together with human entrails. She is seated upon a dazzling lion throne made of precious gems such as diamonds, pearls, sapphires etc. The four corners of the throne denoting the four yuga time cycles and the vedas.

All animate and inanimate beings and objects of this Creation and the Creation itself is a garland to the Divine Mother. There is nothing that does not belong to Her.

satyaṃyugaṃ ca ṛgvedaṃ śuklavarṇaṃ ca pūrvagaṃ tretāyugaṃ yajurvedaṃ pītavarṇaṃ ca dakṣiṇaṃ ।
dvāparaṃ sāmavedaṃ ca raktaṃ paścima diggitaṃ atharvavedaṃ ca kaliṃ śyāmamuttara diggataṃ ।
upavedasya śubhrasya mūrdhni siṃhāsanaṃ sthitaṃ ॥ 4 ॥

सत्यंयुगं च ऋग्वेदं शुक्लवर्णं च पूर्वगं त्रेतायुगं यजुर्वेदं पीतवर्णं च दक्षिणं ।

द्वापरं सामवेदं च रक्तं पश्चिम दिग्गितं अथर्ववेदं च कलिं श्याममुत्तर दिग्गतं ।

उपवेदस्य शुभ्रस्य मूर्ध्नि सिंहासनं स्थितं ॥ ४ ॥

Meaning: The Satya yuga and the Ṛgveda are white in complexion facing the Eastern direction. The Treta yuga and the Yajur veda are yellow in complexion facing the Southern direction. The Dvāpara yuga and the Sāmaveda are red in complexion facing the Western direction. The Atharva veda and the Kali yuga are dark in complexion facing the Northern direction. The extensions of the Vedas namely the Upaṇiṣads, tantras, Āgamas and other scriptures are clear in complexion and located on the head region of the majestic lion throne.

All the holy scriptures and doctrines become the seat of the Divine Mother and She is prevalent in them. There is no Truth that is not associated with Her.

Her maṇḍala is an island surrounded by an ocean of blood. This is the destruction of time. It is said in the Bhāvopahārastotram:

"The offerings, made of the blood of all the elements, are presented to you in Mahākāla's skull."

The allegory here is of a paśubali, which here is the sacrifice of the elements, that is, the totality of all things. To sacrifice them means to recognize their oneness with pure consciousness, and so they are presented in Mahākāla's skull, who represents the dissolution of thought constructs. Kālasaṁkarṣiṇī drinks the blood offering. Overall, this verse teaches that through the dissolution of binding thought constructs, which occurs through the recognition of the oneness of consciousness everywhere, one tastes the intoxicating blood-wine of the bliss of one's true nature. Like an island surrounded by the sea, you could say that Guhyakālī, whose body is the maṇḍala, is metaphorically "held" in the blood ocean of the destruction of time.

The periphery consists of cremation grounds. The cremation ground is a symbol of phenomenal existence and one's own body. It is littered with remains, which is analogous to the fact that all things are in and of themselves jaḍa, enlivened only by the Goddess who is ajaḍa. Moreover, it is the place where men go to die, like phenomenal existence itself which is nothing more than perpetual death and rebirth. Saṁsāra starts in the mind: the deaths and rebirths are the constant movement of the mind from one thought construct to another. This is how the karma which determines rebirth upon the death of the body is generated. The funeral pyres which light up the śmaśāna are the sense organs which illumine their objects. All of this being so, it is where Kālī sports. In ancient times, Kāpālikas took on a vow to wander cremation grounds fearlessly. The inner sense of this is that pure consciousness manifests uninhibited even in the tumult of worldly life. The vīra is never distracted from meditation on his true nature.

Guhyakālī stands atop a pyramid of beings. The progressive shortening of the pyramid indicates progressively higher levels of consciousness. Maṇḍalas are already simplified representations of the entirety of reality, but the usual progression from simpler structures to more complex ones from the inside out generally represents the increasing "grossification" of the supreme reality when it manifests as all things. Conversely, the progression from the more complex shapes to the simpler ones indicates the reverse: an increase in the states of consciousness. Non-duality is simpler than duality in the sense that the complexity is been reduced. So, the simplicity of the āvaraṇas increases as one comes closer to the bindu (even though the bindu is simultaneously the center and the entire maṇḍala).

The Dikpalas feature prominently in the maṇḍala, indicating the omnipresence of the supreme reality as it becomes all things. The "space", which could generally be defined as the locus of the activity of consciousness, is itself that consciousness. Hence,

"Ritually binding all directions is contemplating them as permeated by consciousness."

The pañcapretas are the five divisions of the totality of all things, the expanded forms of the five divine acts.

1. Brahmā - nivṛttikalā - pṛthvī - sṛṣṭi

2. Viṣṇu - pratiṣṭhākalā - jala - sthiti

3. Rudra - vidyākalā - agni - saṁhāra

4. Īśvara - śāntikalā - vāyu - tirodhāna

5. Sadāśiva - śāntyatītākalā - ākāśa - anugraha

Kālī stands above them as the source of their being and the supreme reality into which they are dissolved.

The next layer(s) are variable depending on the source. Sometimes it is Śiva then Bhairava, or just Bhairava, or Bhairava and a jackal, or some other such arrangement.

About the four corners of the throne:

"The four centers of the yogic body are the limiting factors of the sky of self-luminous awareness. They transform into the four power sites located in the body in that order."

These four are, in order:

1. Piṇḍa - mūlādhāra

2. Pada - hṛdi

3. Rūpa - bhrūmadhya

4. Rūpātīta - brahmarandhra

These embody the various tetrads found throughout the scriptures. They are explained in more detail in the Mālinīvijayottara Tantra and Yoginīhṛdayam. Notably, they embody the four mahāpīṭhas which together form the triangular yoni and the four states of consciousness from jāgrat to turya. In this connection also, the four Yuganāthas are understood in the Kālīkrama to be these four states of consciousness:

1. Khagendranātha - turya - Kṛtayuga

2. Kūrmanātha - suṣupti - Tretāyuga

3. Meṣanātha - svapna - Dvāparayuga

4. Matsyendranātha - jāgrat - Kaliyuga

Also the first four teachers from the Khaḍgamālāstotram, who are also the originators of the Kubjikā teachings,

1. Mitreśanātha

2. Ṣaṣṭīśanātha

3. Uḍḍīśanātha

4. Caryānātha

In Guhyakālī's maṇḍala these have to do, like the Dikpalas, with the extension of the supreme reality as all things. They delimit time and space on a lower level than the Dikpalas, even though their essence is higher, which interestingly is indicated by the jackal upon which Guhyakālī stands.

The jackal is referred to as "triguṇya" in the Parā Tantra, which at this elevated stage is the source of all things, like the central triangle of the Śrīcakra. It also indicates a state of profound spiritual transformation. This is explained in the Chummāsaṅketaprakāśa:

"When the jackal (sṛgāla, implying cowardliness) dies due to the emergence of introversion and the yogi constantly meditates upon the unsurpassable power of consciousness, the expansion of the body spontaneously dissolves. That is called 'the act of the jackal', known as the ineffable process of spontaneity."

In other words, the 'jackal' is the individual who identifies with the body and mind. Because of the arising of the state of immersion in the supreme reality, this contracted state is destroyed.

In the Parātantra, Guhyakālī is visualized in five forms pertaining to the five divisions of the Kālikākrama: sṛṣṭi, sthiti, saṁhāra, anākhya and bhāsā. I will describe Sṛṣṭikālī first. Here is Her visualization:

"She who is standing in the middle of the sequence of emission is full of wild laughter. She is erect and even footed with a slim body that is beautiful and lovely. She holds the Sun and Moon. One should meditate upon Her as standing in the middle of the five Yonis for the sake of emission alone."

The five Yonis are from the classical Krama tradition. They constitute the sṛṣṭicakra. It consists of the five aforementioned processes which unfold within consciousness like waves on the ocean. The idea of the entire sequence being embodied in sṛṣṭi is that it is the catalyst for the entire process, so in a way all of it is implicitly contained therein. The names of these Yonis are: Yoni, Mahāyoni  Śaṅkhayoni, Padmayoni, and Divyayoni.

Next, Sthitikālī:

"She who stands in the middle of the circle of maintenance, Her face marked with slight laughter, is crooked and has sagging breasts. She is seated in the pose of royal ease. Having cast aside Brahmā and Kṛṣṇa, She is playing a lute made out of the bones of Brahmā. This Mahākālī situated in main tenance has a sixteen-fold nature."

The number of deities in the sthiticakra depends on the source, but certain features are essential. The first eight are always the four Yuganāthas and their wives. They represent the four states of consciousness: turya (Kṛtayuga), suṣupti (Tretāyuga), svapna (Dvāparayuga), and jāgrat (Kaliyuga). The Yuganāthas are: Khagendranātha, Kūrmanātha, Meṣanātha, and Matsyendranātha. Their wives are Vijjambā, Maṅgalā, Kāmamaṅgalā, and Koṅkaṇāmbā. The six deities that follow are six of the twelve disciples of Matsyendranātha, who embody the twelve senses: five jñānendriyas with manas, and five karmendriyas with buddhi. The six in this particular scheme consist of the latter group. The reason for this is that each group of Matsyendranātha's disciples are understood to embody two degrees of enlightenment. The first group possesses knowledge and are celibate. The second group possesses both knowledge and action and engage in secret Kula rites. For the esoteric Kālīkrama which later developed into the practices of Guhyakālī, the second group was of course considered superior, as they embody the fullness of enlightenment as the union of Śiva and Śakti. Thus, they have the authority to transmit the tradition. This metaphysical reality is reflected in the history of the development of these traditions. The early Atimārga Śaivas were solely devoted to liberation, while the Mantramārga was concerned with both liberation and worldly enjoyment, but the esoteric significance of this is too elaborate to go into here. The last two are Kuleśvara and Kuleśvarī.

Saṁhārakālī:

"One should recall She who stands in the circle of withdrawal as emaciated, the Hollow Mother. This Goddess is in the archer's pose with a ball of flesh ground from Her lips by Her teeth. She licks Her lolling tongue and releases the roar hūṁ. She, enjoined with 10 śaktis and the cause of the withdrawal of all, holds Brahmā and Kṛṣṇa."

Though it says ten, and Guhyakālī's maṇḍala contains ten deities in the Saṁhāracakra (excluding the central Kālī), really there should be eleven. The idea behind the saṁhāracakra is that the ten jñānendriyas and karmendriyas are counted with buddhi and manas, making twelve total. However, due to the falling away of the buddhi, which is to say the dissolution of discursive mentation, there are eleven. This is technically called the 'Broken Wheel' (khaṇḍacakra), due to the 'break' in its normal operation.

Anākhyakālī:

"One should always recall the Mistress of the Nameless as a Goddess seated in the lotus pose, Her breasts a prominent mass, licking Her left fang with the tip of Her tongue, Her body in tribhaṅga. Her long eyes are rolling with intoxication committed to illumining meditation.

Her two left and right hands instead bear the varada and abhaya mudrās. A vajra is fixed to the top of the hand that is in the tarjanī mudrā. A flaming aureole surrounds Her form and She is enjoined with 12 rays of light."

The twelve rays of light are the twelve Kālīs. These twelve are divided into three groups of four. The three groups are: prameya, pramāṇa, and pramātṛ. Each one undergoes four processes: sṛṣṭi, sthiti, saṁhāra, and anākhya.

Bhāsākālī:

"The Goddess Bhāsā, consisting of the universe, stands in the middle of the sequence of the Nameless. She is the Goddess out of whom all the Kālīs are emitted and is enshrined upon a 16-petalled lotus. She bears a pair of cymbals. Bhāsākālī illumines the entire world as the one out of whom Viṣṇu emerges."

The twelve Kālīs constitute the Sun of Kula, the life of all things. The Sun of the Sun, the unitary, inner energy from which the twelve arise and into which they dissolve is Bhāsā. The Khacakrapañcakastotra praises Bhāsākālī:

"Hail to you, O Goddess, whose form is within the Void of Emptiness! You who are within the churning Lord of Consciousness and reside in the abode of the Five Voids! Hail to you whose form is the abode of all things, the Stainless, the abode of consciousness called the Supreme Abode, you who are the Great Abode and the Supreme Energy which is like the garment of the sky and transcendent, free of even the plane of the Unstained!"

About Kālī standing atop Bhairava,

"Maheśvara's repose within Himself is the highest state of self-awareness. But by the finest of distinctions there shines a state even higher than that. This is the Goddess-ground, in which even the Lord cannot see His way. Being and non-being are grounded in the light of all manifestation, and that is grounded in the ecstasy of consciousness void of all dependence, which in turn comes to rest spontaneously in the limit of the self-groundedness of that all-encompassing light, where the impressions of the influences left in consciousness by awareness of degree and the like are completely absent. What we mean by the Goddess is that untranscendable ground that remains when it has devoured even the subtlest traces of the impressions of these influences, positive, negative and both, that persist even within the state of the self-groundedness of that all-encompassing light. This path of meditating on the cycles of the deities of cognition is precisely the path of the Goddess so defined. It derives from that abyss in which all imprints are obliterated. The nature of the Supreme Lord is the self-groundedness that devours awareness of degree and the like. We define the nature of the Goddess to be the point in which that itself comes to rest. Thus, though the Supreme Lords, male and female, are one and the same, a subtle experiential difference between them has been revealed in order to perfect the correct perception of this fact." -Mahānayaprakāśa (Trivandrum) 3.104-111

What is being taught here is extremely subtle. The Supreme Lord is the light of consciousness which is the ground and essence of all things. He is the supreme subject in which prameya, pramāṇa and pramātṛ are subsumed. But they still exist within Him as latent traces. A lord is defined precisely by his lording over something. At this level of awareness, one recognizes the Supreme Self on account of the perception of the oneness of all things. This is where the subtle distinction arises. The Goddess, the Lord's Heart, is the Supreme Self which shines of its own accord; its own freedom. Maheśvara here is "supreme" precisely because He is the state of awakened awareness which, due to its status relative to everything else, is supreme. However, concerning the "highest" reality which is the Void of Consciousness, to what can it be compared? What sense is there of ascribing superiority or inferiority in it? The Goddess is thus the Supreme Self which shines freely of its own accord wherein even the Lord cannot see His way. That is to say, it has no specific nature that is defined by its relation to anything else, no matter how subtle.

6. Pañcapūjā (पञ्चपूजा) -

7. Mantraḥ (मन्त्रः) -

hrīm̐ phrem̐ siddhikarāl̤i hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā ॥

ह्रीँ फ्रेँ सिद्धिकराळि ह्रीँ छ्रीँ हूँ स्त्रीँ फ्रेँ नमः स्वाहा ॥

The 16 lettered Bharatopāsita Siddhikarāl̤i Śrī Guhyakāl̤ī Ṣoḍaśākṣara Mahāmantraḥ should be recited at least 108 times. Initiation is required.

Meaning -

This is a sixteen syllabled mantra with some syllables representing bīja (seed) mantras. The parts of the main mantra including the bījas are described below. –

1. The Kāmakalākālī and Mahāmāyā bīja (seed) mantra “hrīm̐ (ह्रीँ)” represents all the triads, such as the aspects of Creation, Preservation and Destruction. It also signifies concentration, power, ambition and the drive to accomplish the desired results. The Bhuvaneśvarī bīja (seed) mantra “hrīm̐ (ह्रीँ)” consists of – ‘h’ => Brahman/śiva, ‘r’ => Prakṛti meaning nature and Repha meaning, fire and drive within us, ‘ī’ => Mahāmāyā the cosmic virtual reality and also the energy and source of all power that helps our ascension, ‘m̐’ => removal of all miseries and the facilitator of self-realization and ultimate liberation.

In addition, ‘h’ represents the Ether (ākāśa) and the infinite, ‘r’ represents the Fire (agni), ‘ī’ is Air (vāyu).  Adding the Earth (pṛthvī) element along with Water (jala), completes all the natural elements that are responsible for the Creation and Sustenance. The Divine Mother Bhuvaneśvarī, is the Universal Mother and is the Creator, Preserver and Destroyer of all the three realms called as bhūḥ (Terrestrial), bhuvaḥ (Celestial) and svaḥ (Infernal). The triads are also representative and inclusive of the physical, astral and causal bodies. The letter ‘m̐’ denoting nāda-bindu, is for removal of all miseries and facilitation of self-realization and ultimate liberation.

Overall, this bīja represents power and authority of all types. It is also called the tantra praṇava, equating its status with the om̐ bīja. Overall, this mantra leads us to obtain all types of knowledge that we seek, be it material or spiritual and over a duration of time, it can lead us to self-realization and pave the path towards the ultimate goal of liberation.

2. The Guhyakālī and Śakti Praṇava bīja (seed) mantra phrem̐ (फ्रेँ ) consists of – ‘ph’ for pralayāgni representing the fire of dissolution of all matter, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of Paramaśiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery.
3. The word “siddhikarāl̤i (सिद्धिकराळि)” is an epithet of the Divine Mother Śrī Guhyakāl̤ī denoting Her astoundingly terrifying presence.
4. The Mahāmāyā bīja (seed) mantra “hrīm̐ (ह्रीँ)” represents all the triads, such as Creation, Preservation and Destruction. It also signifies concentration, power, ambition and the drive to accomplish the desired results.
5. The Yogini bīja (seed) mantra “chrīm̐ (छ्रीँ)” represents the power of the yoginis and grants material success in a speedy manner.
6. The Chinnamastā/Krodha bīja (seed) mantra “hūm̐ (हूँ)”  consists of ‘h’ which represents Śiva signifying purity and consciousness, ū for Bhairava signifying expansion of power and consciousness, nāda for Parā denoting everlasting bliss and the vindu (m̐) for duḥkhaharaṇa, meaning removal of all misery.                                                                                                                                                                                                                                                                                                                            Further, the seed "hūm̐", is called "Svacchanda Niṣkalā Bīja" [Svacchanda = free will, Niṣkalā = undivided, Bīja = seed]. It means the Formless Consciousness in a stubborn mood that cannot be obstructed, that is, whatever this Consciousness determines, will be done immediately and without opposition like a lightning strike. From this seed of the obstinate Parabrahman arise three other stubborn powers that are unopposed by anyone: "hām̐, sūm̐ and kṣīm̐". These three are Icchāśakti, Jñānaśakti, Kriyāśakti in a state of stubbornness: they will accomplish whatever they want to do without fail. The seed "hām̐", present in the Mantra of Pūrṇa Caṇḍī, is called "Bhairavāsyamitātmikā Bīja" [Bhairava = formidable, asi = sword, amita = infinite, ātmikā = bound to], the one that measures what comes out of the mouth of Mahā Bhairava. The seed "sūm̐", present in the Mantra of Nīlapatākā Nityā, is called "Prabodha-jananī Śubha Bīja" [Prabodha = awakening, jananī = creating, Śubha = auspiciousness, Bīja = seed] the one that makes our waking life a lucid dream, where our experience can be molded in real time, with each breath, in the same way that Lord Īśvara does; it makes our reality moldable like a lucid dream, such is its obstinacy in wisdom. The seed "kṣīm̐" present in the Siddhilakṣmī Mantra is called "Sarva-sṛṣṭi-prākāśika Bīja"[sarva = all, sṛṣṭi = Creation, prākāśika = illuminating, Bīja = seed], the one who perfects wealth multiversally and in every layer of existence, through force and without suffering opposition. These three seeds are simultaneously inside and outside the seed "hūm̐" which forms a Bindu-Yoni relationship with the seeds "hām̐, sūm̐, kṣīm̐". The seed "hūm̐" is inseparable from "hām̐, sūm̐, kṣīm̐" as a unit or individually.
7. The Vadhu bīja (seed) mantra “strīm (स्‍त्रीं)” consists of – ‘s’ denoting Durgottāraṇa signifying forceful removal of all types of misery and constant protection from all crises, ‘t’ is Tāraka, the Savior energy that guides us at all times and shows the correct path, ‘r’ is Repha that signifies enjoyment (bhukti) as well as liberation (mukti), ‘ī’ signifies Mahamaya (the Great Illusion) and the dot ‘m̐’, indicates overcoming unhappiness. The overall purpose is overcoming all types of calamities and emerging successful in life.
8. The Guhyakālī and Śakti Praṇava bīja (seed) mantra phrem̐ (फ्रेँ ) consists of – ‘ph’ for pralayāgni representing the fire of dissolution of all matter, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of Paramaśiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery.

The bīja is repeated again to further enforce the expected results and to iterate the urgency.

1. The bīja (seed) mantra namaḥ (नमो) refers to our salutations to the Divine and constitutes a bond that is nurtured in our heart.

10. The Vahnisundarī bīja (seed) mantra “svāhā (स्वाहा)” represents complete submission and surrender to the Divine.

8. Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥

भूर्भुवस्सुवरोम् इति दिग्विमोकः ॥

Meaning: May the directions get unlocked to allow ourselves to experience the grace from all the triads of the three realms.

9. Dhyānam (ध्यानम् ) -

uttuṅgottuṅga kallola prapūrita digantaraṃ tatradvīpaṃ raktamāṃsa pūritaṃ raktavālukaṃ ।
navakoṭika cāmuṇḍā koṭi bhairava veṣṭitaṃ tanmadhye maṇḍalaṃ dhyāyet yojanāyuta vistṛtaṃ ॥ 1 ॥

उत्तुङ्गोत्तुङ्ग कल्लोल प्रपूरित दिगन्तरं तत्रद्वीपं रक्तमांस पूरितं रक्तवालुकं ।

नवकोटिक चामुण्डा कोटि भैरव वेष्टितं तन्मध्ये मण्डलं ध्यायेत् योजनायुत विस्तृतं ॥ १ ॥

bhairavī koṭi ghaṭitaṃ prākāraṃ tatra cintayet ekaṃ śmaśānaṃ tanmadhye śatayojana vistṛtaṃ ।
cintayet procchaladvahni jvālāvyāptārkṣa maṇḍalaṃ yoginīkoṭi vihita karakalika veṣṭanaṃ ॥ 2 ॥
भैरवी कोटि घटितं प्राकारं तत्र चिन्तयेत् एकं श्मशानं तन्मध्ये शतयोजन विस्तृतं ।

चिन्तयेत् प्रोच्छलद्वह्नि ज्वालाव्याप्तार्क्ष मण्डलं योगिनीकोटि विहित करकलिक वेष्टनं ॥ २ ॥

narāntranaddha muṇḍasrak kṛtatoraṇa mālikāṃ tadantaḥ sthāyinīṃ kāḻīṃ dhyāyenniścala mānasaḥ ।
ratnasiṃhāsanaṃ divyaṃ hirāmuktādi nirmitaṃ dhārayantaṃ catuṣkoṇe yugaṃvedaṃ ca cintayet ॥ 3 ॥
नरान्त्रनद्ध मुण्डस्रक् कृततोरण मालिकां तदन्तः स्थायिनीं काळीं ध्यायेन्निश्चल मानसः ।

रत्नसिंहासनं दिव्यं हिरामुक्तादि निर्मितं धारयन्तं चतुष्कोणे युगंवेदं च चिन्तयेत् ॥ ३ ॥

satyaṃyugaṃ ca ṛgvedaṃ śuklavarṇaṃ ca pūrvagaṃ tretāyugaṃ yajurvedaṃ pītavarṇaṃ ca dakṣiṇaṃ ।
dvāparaṃ sāmavedaṃ ca raktaṃ paścima diggitaṃ atharvavedaṃ ca kaliṃ śyāmamuttara diggataṃ ।
upavedasya śubhrasya mūrdhni siṃhāsanaṃ sthitaṃ ॥ 4 ॥

सत्यंयुगं च ऋग्वेदं शुक्लवर्णं च पूर्वगं त्रेतायुगं यजुर्वेदं पीतवर्णं च दक्षिणं ।

द्वापरं सामवेदं च रक्तं पश्चिम दिग्गितं अथर्ववेदं च कलिं श्याममुत्तर दिग्गतं ।

उपवेदस्य शुभ्रस्य मूर्ध्नि सिंहासनं स्थितं ॥ ४ ॥

10. Pañcapūjā (पञ्चपूजा) -

11. Samarpaṇam (समर्पणम्) –

guhyādi guhya goptrītvam gṛhaṇāsmat kṛtaṃ japaṃ ।
siddhirbhavatu me devi tvat prasadān mayī sthirā ॥

गुह्यादि गुह्य गोप्त्रीत्वम् गृहणास्मत् कृतं जपं ।

सिद्धिर्भवतु मे देवि त्वत् प्रसदान् मयी स्थिरा ॥

Meaning: O Lord, you are the most hidden secret of all secrets. May these mantra japa counts performed by me, be offered to you in totality. Our prayers and hope, are that your grace shall remain with us always.

12. Puraścaraṇa (पुरश्चरण) -