Shri Laghu Shodashi Mahamantra

Śrīvidyā Ṣoḍaśākṣarī Mahāmantraḥ

(श्रीविद्या षोडशाक्षरी महामन्त्रः)

Source – Āmnāya mandāraḥ.

Initiation – Required. Puraścaraṇa of the Śrī Bālā Tripura Sundarī mantra is a pre-requisite. All curse removal mantras related to Śrī Lalitā Tripurasundarī’s higher mantras such as Pañcadaśī and Ṣoḍaśī, apply to this mantra as well. In addition, all applicable nyāsas must be recited as well.

Purpose – Karmic cleansing leading towards self-realization.

Note –The Divine Mother Śrī Lalitā Tripurasundarī is an expansion of the Śrī Mahā Tripura Bharavī mantra that builds on the Śrī Śuddha Vidyā mantra. The Divine Mother Śrī Lalitā Tripurasundarī belongs to the Paścimāmnāya transmission of Śrī Vidyā related to spiritual transformation.

Dedication – Much of the explanation of this mantra is borrowed from the writings and lectures of Śrī Yogāmba sameta Śrī Ātmānandanātha (Shri Ramesh Kutticad ji – an eminent Śrī Vidyā guru). Teachings of my gurus Shri Ravi ji and Shri Krishna ji of Medhayoga as well as Shri Ramesh ji, continue to inspire me to investigate further into Śrī Vidyā.

Viniyogaḥ (विनियोगः) -

asya śrīvidyā ṣoḍaśākṣarī mahāmantrasya ।

Ānanda Bhairava ṛṣiḥ ।

devīgāyatrī chandaḥ ।

śrīlalitā tripurasundarī devatā ।

aim̐ bījaṃ ।

sauḥ śaktiḥ ।

klīm̐ kīlakaṃ ।

mama manobhīṣṭha siddhyarthe vara siddhyarthe śrī-guror-anujñāyā śrīlalitā tripurasundarī prasāda siddhyarthe mahāmantra jape viniyogaḥ ॥

अस्य श्रीविद्या षोडशाक्षरी महामन्त्रस्य ।

आनन्द भैरव ऋषिः ।

देवीगायत्री छन्दः ।

श्रीललिता त्रिपुरसुन्दरी देवता ।

ऐँ बीजं ।

सौः शक्तिः ।

क्लीँ कीलकं ।

मम मनोभीष्ठ सिद्ध्यर्थे वर सिद्ध्यर्थे श्री-गुरोर्-अनुज्ञाया श्रीललिता त्रिपुरसुन्दरी प्रसाद सिद्ध्यर्थे महामन्त्र जपे विनियोगः ॥

Meaning - This prayer/mantra japa is to invoke Śrī Lalitā tripurasundarī 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 Ānanda Bhairava. The meter (chandas) for the mantra is Devīgāyatrī of twenty-four syllables and its variations. The deity is Śrī Lalitā Tripurasundarī devata. The seed (bījaṃ) is aim̐, the power or śakti is sauḥ. The key (kīlaka) to pin the purpose of the mantra is klīm̐.

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

Ṛṣyādi nyāsa (ऋष्यादि न्यास) -

S.no.	IAST	Devanāgari	Procedure
1	Ānanda Bhairava ṛṣaye namaḥ śirasi ।	आनन्द भैरव ऋषये नमः शिरसि ।	Open the right palm and touch the top of the forehead with the ring and middle fingers joined at the top of the head.
2	Devīgāyatrī chandase namaḥ mukhe।	देवीगायत्री छन्दसे नमः मुखे ।	Now touch the lips of the mouth with the four fingers in the right palm, excluding thumb.
3	Śrī Lalitā Tripurasundarī devatāyai namaḥ hṛdi ।	श्रीललिता त्रिपुरसुन्दरी देवतायै नमः हृदि ।	Touch the heart with the right index, middle and ring fingers
4	aim̐ bījāya namaḥ guhye ।	ऐँ बीजाय नमः गुह्ये ।	Touch the genitalia with the right ring finger and thumb joined together.
5	sauḥ śaktaye namaḥ pādayoḥ ।	सौः शक्तये नमः पादयोः ।	Touch the feet with the right ring finger and thumb joined together.
6	klīm̐ kīlakāya namaḥ nābhau ।	क्लीँ कीलकाय नमः नाभौ ।	Touch the navel area with the right ring finger and thumb joined together.
7	mama manobhīṣṭha siddhyarthe vara siddhyarthe śrī-guror-anujñāyā śrīlalitā tripurasundarī prasāda siddhyarthe mahāmantra jape viniyogāya namaḥ sarvāṅge ।	मम मनोभीष्ठ सिद्ध्यर्थे वर सिद्ध्यर्थे श्री-गुरोर्-अनुज्ञाया श्रीललिता त्रिपुरसुन्दरी प्रसाद सिद्ध्यर्थे महामन्त्र जपे विनियोगाय नमः सर्वाङ्गे ।	Run both the palms all over the body.
8	iti ṛṣyādi nyāsaḥ ॥	इति ऋष्यादि न्यासः ॥	Thus ends the Ṛṣyādi nyāsa.

Kara nyāsaḥ (करन्यासः) -

S.no.	IAST	Devanāgari	Procedure
1	aim̐ - aṅguṣṭhābhyāṃ namaḥ ।	ऐँ - अङ्गुष्ठाभ्यां नमः ।	Use both the index fingers and run them on both the thumbs.
2	sauḥ - tarjanībhyāṃ svāhā ।	सौः - तर्जनीभ्यां स्वाहा ।	Use both the thumbs and run them on both the index fingers.
3	klīm̐ -madhyamābhyāṃ vaṣaṭ ।	क्लीँ - मध्यमाभ्यां वषट् ।	Use both the thumbs and run them on both the middle fingers.
4	aim̐ - anāmikābhyāṃ hum̐ ।	ऐँ - अनामिकाभ्यां हुँ ।	Use both the thumbs and run them on both the ring fingers.
5	sauḥ - kaniṣṭhikābhyāṃ vauṣaṭ ।	सौः - कनिष्ठिकाभ्यां वौषट् ।	Use both the thumbs and run them on both the little fingers.
6	klīm̐ - karatalakara pṛṣṭhābhyāṃ phaṭ ।	क्लीँ - करतलकर पृष्ठाभ्यां फट् ।	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.
7	iti kara nyāsaḥ ॥	इति कर न्यासः ॥	Thus ends the six-part Kara nyāsa.

Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

S.no.	IAST	Devanāgari	Procedure
1	aim̐ – hṛdayāya namaḥ ।	ऐँ – हृदयाय नम: ।	Open index, middle and ring fingers of the right hand and place them on the heart chakra.
2	sauḥ - śirase svāhā ।	सौः - शिरसे स्वाहा ।	Open middle and ring fingers of the right hand and touch the top of the head.
3	klīm̐ - śikhāyai vaṣaṭ ।	क्लीँ - शिखायै वषट् ।	Open the right thumb and touch the back of the head. This is the point where there is a tuft of hair.
4	aim̐ - kavacāya huṃ ।	ऐँ - कवचाय हुं ।	Cross both the hands and touch both shoulders with the palms.
5	sauḥ - netratrayāya vauṣaṭ ।	सौः - नेत्रत्रयाय वौषट् ।	Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra.
6	klīm̐ - astrāya phaṭ ।	क्लीँ - अस्त्राय फट् ।	Open up the left palm and strike it three times with index and middle fingers of the right hand.
7	iti ṣaḍaṅga nyāsaḥ ॥	इति षडङ्ग न्यासः ॥	Thus ends the six-part Ṣaḍāṅga nyāsa.

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.

Dhyānam (ध्यानम्) -

sakuṅkuma vilepanā malikacumbi kastūrikāṃ

samanda hasitekṣaṇāṃ saśaracāpa pāśāṅkuśām ।

aśeṣa janamohinī maruṇamālya bhūṣojjvalāṃ

japākusuma bhāsurāṃ japavidhau smaredambikām ॥ 1 ॥

śrīcāpaṃ cekṣumayaṃ prasūnaviśikhān pāśāṅkuśaṃ pustakaṃ

māṇikyāṣasṛjavaraṃ maṇīmayīṃ vīṇāṃ sarojadvayaṃ ।

pāṇibhyāṃ varadā abhayaṃ ca dadhatīṃ brahmādisevyāṃ parāṃ

sindūrāruṇa vigrahāṃ bhagavatīṃ tāṃ ṣoḍaśīmāśraye ॥ 2 ॥

सकुङ्कुम विलेपना मलिकचुम्बि कस्तूरिकां

समन्द हसितेक्षणां सशरचाप पाशाङ्कुशाम् ।

अशेष जनमोहिनी मरुणमाल्य भूषोज्ज्वलां

जपाकुसुम भासुरां जपविधौ स्मरेदम्बिकाम् ॥ १ ॥

श्रीचापं चेक्षुमयं प्रसूनविशिखान् पाशाङ्कुशं पुस्तकं

माणिक्याषसृजवरं मणीमयीं वीणां सरोजद्वयं ।

पाणिभ्यां वरदा अभयं च दधतीं ब्रह्मादिसेव्यां परां

सिन्दूरारुण विग्रहां भगवतीं तां षोडशीमाश्रये ॥ २ ॥

Meaning: Salutations to the Divine Mother Śrī Lalitāmbikā also known as Śrī Kādividyā Lalitā Tripurasundarī, the consort of Śiva who appears red in complexion like the newly risen sun at dawn. She is three-eyed and bears in Her ten arms - a rope (pāśa) and a goad (aṅkuśa) in Her upper arms, a sugarcane bow (dhanur) and five arrows (bāṇa) in Her lower arms below the upper most, a book and a rosary made of rubies in the third set of arms and displays the wish granting Vara mudra and the fear allaying Abhaya mudra in the second set of arms from the lower and plays a musical instrument Veena in Her lowermost set of arms with Her lotus like hands.

May we meditate upon on the Divine Mother Śrī Lalita Tripura Sundarī as Śrī Ṣoḍaśī, smeared with vermillion and her forelocks gracing the dot of musk adorned on Her forehead. She displays a soft smiling face. She is holding a bow and arrows in one set of lower arms and a noose and hook on the upper arms. She mesmerizes the entire Creation through Her power and She is adorned in red garments. She appears in a red complexion like a china rose flower (japā kusuma). May we remember Her as such during our mantra japa.

The red complexion denotes Her disposition towards passion and the Rajas tattva that She puts forth as Śakti! The rope pulls in all the souls that stray away from the path of discovering their own true selves as drops of pure consciousness. The bow denotes the mind that needs to be directed towards our ultimate goal of spiritual emancipation and not just material aggrandizement. The arrows indicate our thoughts and the actions by the grace of the Divine Mother.

The sugarcane bow represents the sweetness of the cerebral fluid (aṃṛta) that gets generated in deep meditation. The five arrows She holds represent the five natural elements (pañcabhūtā-s) of air, ether, water, fire and earth, as well as the five senses of perception at the subtle level (tanmātrā-s). In terms of the states of mind, the sugarcane bow is the pure mind and the five flowery arrows denote the world—these are held separately, not connected, hence denoting the upasaka’s state of detachment. The noose helps in drawing the devoted ones back to Her, when one loses faith and hope in times of crises and She comes to their aid. The hook can be used to tame the wildest of emotions within us and calm us down. In terms of the states of mind, the gestures of removal of fear and granting boons, is a reference to the removal of the notion of the other and thus bestowing bliss of an undivided state of mind. The ruby and gems beads rosary, represents that She is accessible through prayer using Her most sacred and precious mantras, which may be obtained from a well-versed guru. The book represents all knowledge, material and spiritual that is accessible to Her devotees and which can be gained through sādhanā and devotion. The musical instrument Vīṇā that She plays with two of Her arms/hands and plays close to Her heart, generates all the subtle vibrations that fill the entire Creation and also represent the various seed syllable bīja mantras of all deities, who are also part of Her creation! The boon bestowing Vara mudra fulfills all our desires and wishes, to an extent that is much greater than we can ever imagine (vāñcā-samadikam - Her grace is unfathomable). The fear dispelling abhaya mudra removes all our fears and misgivings, by means of Her infinite grace. The red complexion denotes the passionate rajasic disposition and Her disposition towards granting Her devotees with fulfillment and complete joy in worldly and spiritual pursuits.

It is to be noted that the pairs of the sugarcane bow and arrows, noose and hook, book representing knowledge and rosary indicating prayer or sādhana, two hands on the musical instrument Vīṇā, to generate sound vibrations and the final pair of boon bestowing and fear dispelling gestures, complement each other and thus represent the various dualities manifested in the Creation. She is therefore in all the dualities and is also both Śiva and Śakti, representing the static and dynamic states of the super-consciousness or Brahman.

Vīṇā is a lute type instrument that has 24 frets representing the syllables of the Gāyatrī mantra. There are four melody strings that represent the holy Vedas. Also, there are three drone strings on the side, that signify the three nāḍīs or spiritual channels in the body that facilitate the rise of the Kuṇḍalini. They are the central channel Suṣumnā, the right channel Piṅgalā and the left Iḍā. The stem of the Vīṇā itself represents the spine along which the Kuṇḍalini flows. The music from the Vīṇā signifies all the frequencies and wavelengths of the entire Creation.

The deities Brahma (Creator) represented in the South-East direction, Viṣṇu (Preserver) represented in the North-West direction, Rudra (Destroyer) in the South-West, Maheśvara or īśvara (Annihilator) in the North-East and Sadāśiva (resurrector) as the bed (upper direction), are all part of Her Creation and have their respective roles and duties to perform on a continual basis. She is seated above them, to indicate Her Supremacy as the Super-consciousness and She is the embodiment of both Śiva and Śakti. The same is also experienced as the five states of wakefulness, sleep, dreaming state, deep sleep, the fourth state of turīya or individual consciousness or ātma and finally the Super-consciousness Itself as turīyātīta.

She is simply the unmanifested super-conscience or the singular reality, that descends as the manifested super-consciousness. She is thus depicted as seated on top of Sadāśiva. She is simultaneously within the manifested and manifested super-conscience as well as within the entire Creation as well. There is simply nothing but Her alone, including the virtual reality Mahāmāyā, which She pervades and thus creates the perceptions of duality, triads etc.

The pañcabānas - five arrows of Kāmadeva the god of love and desire, are indicated. Desire (Iccha) becomes the mother of all Creation. The five arrows of Kāma are Unmādana (उन्मादन - intoxicating/maddening or being inflamed with love), Tāpana (तापन - anguish), Śoṣaṇa (शोषण, withering), Stambhana (स्तम्भन - stopping/immobilizing) and Sammohana (सम्मोहन - deluding, infatuating, leading astray). Another classification states them as Harṣana (हर्षन - delighting), Rocana (रोचन - appealing), Mohana (मोहन - deluding), Śoṣaṇa (शोषण - withering), Maraṇa (मरण - killing). The bījas and forms associated with Kāma are classified as -

1. Kāmarāja (hrīm̐) – [कामराज (ह्रीँ)] => The greatest of all desires, namely the propagation of the Creation.
2. Manmatha (klīm̐) – [मन्मथ (क्लीँ)] => Amorous passion or desire raging in the mind.
3. Kandarpa (aim̐) – [कन्दर्प (ऐँ)] => Invoking love and lust.
4. Makara (blūm̐) – [मकर (ब्लूँ)] => Insignia and impressions invoking deep passion and desire.
5. Manobhāva (strīm̐) – [मनोभाव (स्त्रीँ)] => Heartfelt desires.

Kāma projects the essence of all the pentads such as the pañcabhūtas - five natural elements – air, ether, water, fire, and earth etc.

Pañcapūjā (पञ्चपूजा) -

S.no.	IAST	Devanāgari	Procedure
1	lam̐ pṛthvyātmikāyai gandham kalpayāmi namaḥ ।	लँ पृथ्व्यात्मिकायै गन्धम् कल्पयामि नमः ।	Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs.
2	ham̐ ākāśātmikāyai puṣpam kalpayāmi namaḥ ।	हँ आकाशात्मिकायै पुष्पम् कल्पयामि नमः ।	Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip of the index fingers.
3	yam̐ vāyvyātmikāyai dhūpam kalpayāmi namaḥ ।	यँ वाय्व्यात्मिकायै धूपम् कल्पयामि नमः ।	Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs.
4	ram̐ vahnyātmikāyai dīpam kalpayāmi namaḥ ।	रँ वह्न्यात्मिकायै दीपम् कल्पयामि नमः ।	Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs.
5	vam̐ amṛtātmikāyai naivedyam kalpayāmi namaḥ ।	वँ अमृतात्मिकायै नैवेद्यम् कल्पयामि नमः ।	Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs.
6	sam̐ sarvātmikāyai karpūramiśrita tāmbūlādi sarvopacārān kalpayāmi namaḥ ।	सँ सर्वात्मिकायै कर्पूरमिश्रित ताम्बूलादि सर्वोपचारान् कल्पयामि नमः ।	Hold the fingers of each palm in a folded manner with the tips of the fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position.
7	Iti Pañcap ūjā ॥	इति पञ्चपूजा ॥	Thus ends the Pañcapūjā.

Laghu Ṣoḍaśākṣarī Mūlamantraḥ (लघु षोडशाक्षरी मूलमन्त्रः) -

Variation 1 -

hrīm̐ ka e ī la hrīm̐ ।

ha sa ka ha la hrīm̐ ।

sa ka la hrīm̐ ॥

ह्रीँ क ए ई ल ह्रीँ ।

ह स क ह ल ह्रीँ ।

स क ल ह्रीँ ॥

Variation 2 -

ka e ī la hrīm̐ ।

ha sa ka ha la hrīm̐ ।

sa ka la hrīm̐ śrīm̐ ॥

क ए ई ल ह्रीँ ।

ह स क ह ल ह्रीँ ।

स क ल ह्रीँ श्रीँ ॥

The 16 lettered Śrī Vidyā Kādi Laghu Ṣoḍaśākṣarī Mahāmantraḥ should be recited at least 108 times. Initiation is required. Curse removals applicable to Pañcadaśī and other variations of the Ṣoḍaśī mantra, including applicable nyāsas must be recited. Variation 1 grants immense power and the second variation is for immense wealth and abundance.

Meaning -

There are three kūṭa-s (sections) to this Śr ī Vidyā Kādi Laghu Ṣoḍaśākṣarī mantra, similar to the 15 lettered Śrī Vidy ā Kādi Pañcadaśākṣarī mantra. The second two kūṭa-s are the same between the Hādi and Kādi. As similar to Kādi, the first kūṭa is Vāgbhāva denoting the power of will – icchā śakti, the second kūṭa is Kāmarāja denoting knowledge - jñānā śakti and the third kūṭa is Śakti denoting action - kriyā śakti.

The two letters represent Śakti ‘sa’ and Śiva ‘ha’ respectively and associated with inhalation and exhalation of breath, the two essential actions to retain the life sustaining force called prāṇa. Śiva and Śakti are the static and dynamic aspects of the super-consciousness called Brahman.

The akṣarā-s without anusvaram "ṃ", are called Śakti tattvas. According to Kashmir Shaivism, It becomes immanent therefore that the ‘sa’ akṣara is representative of the pratibimba - "reflection" - of Śiva’s Ānanda śakti and therefore is associated with the sense of Aham-idam (I am This). Likewise, the ‘ha’ akṣara is a reflection of cit śakti, therefore it is the pure “I” consciousness. In this context, it is also significant that Pañcadaśi deals with Kāmakalā. Therefore ‘ha’, in terms of Kāmakalā, is the hakārārdham, ‘ha’ which is equivalent to the yoni vowel ‘e’. Thus, it is the yoni, the root of the manmatha kalā. Added to the fact, that the Śakti kūṭa is associated with Lalitā, as She is the third brahman Parā bīja "sauḥ" within the trinity of Sat (Kāli), Cit (Tārā), Ānanda (Lalitā). This clearly points to a surplus of bliss to the mantra, an emphasis on the aspect of Transcendent immanence (Parātparā). Therefore, Śrī Lalita Tripura Sundarī Vidyāmbā is the true richness, the fulfillment of all bliss!

The explanation of the seed syllable bīja-s constituting the first kūṭa of this mantra, is as follows –

'ka' is Brahman - Śiva, the eternal super-consciousness. It is equivalent to the ‘ha’ or ‘sa’ in the Hādi and Sādi Vidyā mantras. Śiva is the potential aspect of the Super-consciousness and by definition is infinite. ‘Ka’ is also Kāma denoting desires and Kālī denoting Time and fate.

The bīja 'ka' is the root of kāma bīja ‘klīṁ’ (क्लीं). 'ka' also bestows peace and prosperity to the sādaka. It also represents the supreme bliss or the śiva-śakti-aikya in the sahasrāra cakra. The letter 'ka' is the first of the consonants in the Sanskrit alphabet, just as 'a' is the first of the vowels in the Sanskrit alphabet. 'a' represents the unmanifested universe or Brahman, while 'ka' represents the manifested Brahman or śiva and śakti, who sets everything in motion and represents the entire creation.

‘e’ is Sarasvatī, the goddess of jñāna and is also a dimunitive form of vāgbīja 'aiṁ' and is therefore a container of all sounds within itself and a source of their manifestation. The bīja 'e' also prevents misfortune to the sādhaka or devotee. It also represents the viśvayoni or Creation itself! It is kulakuṇḍalini present in the mūlādhāra root/base cakra.

‘ī’ means Lakṣmī. ī bestows wealth and all good things to sādaka. 'Ī' also represents īśāna Śaktī, covering all aspects of iccha, jñāna and kriyā, which means wishes, knowledge and action respectively. It is the root of the kāmakalā bīja 'īṃ', indicating the union of Śiva and Śaktī or the coming together of the static and dynamic aspects of the SuperConsciousness. It is located in the anāhata cakra.

‘la’ means Indra. The bīja ‘la’ gives victory to the sādaka. The location is the center of the forehead.

'hrīṃ' means the merger of Śiva and Śaktī. '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. 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 dot on the top these four dots. This is the combination of bīja hrīṁ. We can visualize the hrīṃ bīja, as the first three components 'h', 'r', ' ī ' on the left eye, right eye and the center of the forehead - third eye or ājñā cakra. The bindu and nāda as the left and right nostrils. In the context of the mantra, the 'hrīṁ' bīja represents the act of Creation.

The second kūṭa is as follows –

'ha' indicates the sun or the solar energy or light. It is the root of the Śiva bīja 'hūm̐'. Its presence is in the ūrdhva, adha and madhya bindus above the sahasrāra cakra, representing the three states of the void or śūnya. The three states are a heightened state of awareness or consciousness, the second is a dreaming state and the third is a dreamless state.

'sa' refers to the lunar energy, Lord Viṣṇu and the air element. Its presence is in the center of the face.

'ka' refers to kāma or desire. Its presence is felt in the naval area.

'ha' indicates the sun or the solar energy or light. It also refers to ākāśa or ether. It is indicative of the life sustaining breath or prāṇa.

'la' is indicative of fulfillment. Its location is fixed in the sahasrāra cakra.

'hrīṁ' is the māyā bīja. It's indicative of brightness equivalent of a million suns. In this context of the mantra, it represents the act of Preservation and Sustenance.

The third kūṭa is as follows –

'sa' refers to the lunar energy or the mind. Location is the maṇipūra cakra.

'ka' refers to desire. Its presence is in the Svādhiṣṭhāna cakra.

The śakra bīja 'la' refers to dissolution in this context. Its presence is in the reproductive organs.

'hrīṁ' is the māyā bīja. It represents light and realization. The complete blessings of Śakti.

The māyā bīja 'hrīṁ' added at the beginning of the first kūṭa denotes gaining massive power, status and strength to rule over all domains of interest.

The Mahālakṣmī, bīja (seed) mantra “śrīm̐ (श्रीँ)” consists of – ‘ś’ indicates Mahālakṣmī, repha ‘r’ indicates dhana or wealth, ‘ī’ indicates tuṣṭi or satisfaction, ‘m̐’ denotes nāda indicating parā or śakti and vindu indicates duḥkhahara or removal of all miseries. This bīja denotes the fruition of all our desires.

Its presence at the last kūṭa denotes gaining immense wealth, abundance and influence.

Ṣaḍāṅga nyāsaḥ (षडाङ्गन्यासः) -

S.no.	IAST	Devanāgari	Procedure
1	aim̐ – hṛdayāya namaḥ ।	ऐँ – हृदयाय नम: ।	Open index, middle and ring fingers of the right hand and place them on the heart chakra.
2	sauḥ - śirase svāhā ।	सौः - शिरसे स्वाहा ।	Open middle and ring fingers of the right hand and touch the top of the head.
3	klīm̐ - śikhāyai vaṣaṭ ।	क्लीँ - शिखायै वषट् ।	Open the right thumb and touch the back of the head. This is the point where there is a tuft of hair.
4	aim̐ - kavacāya huṃ ।	ऐँ - कवचाय हुं ।	Cross both the hands and touch both shoulders with the palms.
5	sauḥ - netratrayāya vauṣaṭ ।	सौः - नेत्रत्रयाय वौषट् ।	Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra.
6	klīm̐ - astrāya phaṭ ।	क्लीँ - अस्त्राय फट् ।	Open up the left palm and strike it three times with index and middle fingers of the right hand.
7	iti ṣaḍaṅga nyāsaḥ ॥	इति षडङ्ग न्यासः ॥	Thus ends the six-part Ṣaḍāṅga nyāsa.

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.

Dhyānam (ध्यानम् ) -