Atha Śrī Kubera Vidyāmbā Saptadaśākṣarī Mantraḥ (अथ श्रीकुबेरविद्याम्बा सप्तदशाक्षरी मन्त्र:) :-

Source - Āmnāya mandāram.

Purpose :- Accumulation of immense spiritual wealth. Self-realization and Spiritual emancipation are also possible with proper practice and perseverance.

Pre-requisites :- Initiation to the mantra is recommended. One should have recited Śrī Vidyā Pañcadaśakṣarī mantra or its variations, to be eligible for this mantra.

Introduction :- This mantra is almost identical to the Śrī Vidyā Kadi Śuddha Pañcadaśākṣarī mantra. There is an infusion of the life sustaining Prāṇa into the third Śakti kūṭa of the mantra, with the addition of the ‘sa’ and ‘ha’ letters corresponding to inhalation and exhalation. They also represent Śakti and Śiva respectively, who are nothing but the dynamic and static aspects of the super-consciousness Parabrahman.

Since it is the last kūṭa associated with Pañcadaśi, and since the akṣarā-s without anusvaram "ṃ", are called Śakti tattvas, according to Kashmir Shaivism, It becomes imminent 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, Kubera Vidyāmbā is the true richness, the fulfillment of all bliss!

The first Vāgbhāva (knowledge) and the middle Kāmarāja (desires) kūṭa-s of the Śrī Vidyā Kadi Śuddha Pañcadaśākṣarī mantra, are not touched in this mantra and remain AS IS.

Acknowledgments :- Sincere and special thanks to Shri Bernardo Repetto, for his invaluable translation and input in the translation and proof-reading of this document.

1. viniyogaḥ (विनियोगः) :-

asyaśrī śrī kubera vidyāmbā mahā mantrasya ।

dakṣiṇāmūrti ṛṣiḥ ।

anuṣṭup chandaḥ ।

śrī kuberāmbā devatā ।

ka e ī la hrīm̐ bījaṃ ।

ha sa ka ha la hrīm̐ śaktiḥ ।

sa ha sa ka la hrīm̐ kīlakaṃ ।

jape viniyogaḥ ॥

अस्यश्री श्रीकुबेरविद्याम्बा महामन्त्रस्य ।

दक्षिणामूर्ति ऋषिः ।

अनुष्टुप् छन्दः ।

श्रीकुबेराम्बा देवता ।

क ए ई ल ह्रीँ बीजं ।

ह स क ह ल ह्रीँ शक्तिः ।

स ह स क ल ह्रीँ कीलकं ।

जपे विनियोगः ॥

Meaning:- This prayer/mantra japa is to invoke Śrī Kubera Vidyāmbā, a form of Tripura Sundarī and perform Her mantra japa to obtain Her complete grace for ushering immense and imperishable spiritual wealth, wisdom, self-realization and liberation. The sage (ṛṣiḥ) is Dakṣiṇāmūrti, the meter (chandas) for the mantra is Anuṣṭup and the deity is Śrī Kuberāmbā, the seed (bījaṃ) is ka e ī la hrīm̐, the power or śakti is ha sa ka ha la hrīm̐. The secret to unlock the mantra or kīlakaṃ is sa ha sa ka la hrīm̐.

2. ṛṣyādi nyāsa (ऋष्यादि न्यास) :-

3.karanyāsaḥ (करन्यासः) :-

4.aṅganyāsaḥ (अङ्गन्यासः)

bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥

भूर्भुवस्सुवरोमिति दिग्बन्धः॥

5.dhyānaṃ (ध्यानं) :-

sa-kuṅkuma-vilepanāṃ alaka-cumbi-kastūrikāṃ

sa-manda-hasitekṣaṇāṃ sa-śara-cāpa-pāśāṅkuśām ।

aśeṣa-jana-mohinīṃ aruṇa-mālya-bhūṣāmbarāṃ

japā-kusuma-bhāsurāṃ japa-vidhau smarāmy-ambikāṃ ॥

सकुङ्कुमविलेपनां अलकचुम्बिकस्तूरिकां

समन्दहसितेक्षणां सशरचापपाशाङ्कुशाम् ।

अशेषजनमोहिनीं अरुणमाल्यभूषाम्बरां

जपाकुसुमभासुरां जपविधौ स्मराम्यम्बिकां ॥

Meaning:-

I meditate upon on the Divine Mother Śrī Lalita Tripura Sundarī as Kubera Vidyāmbā, 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.

6.Pañcapūjā (पञ्चपूजा) :-

7.japamālā mantraṃ (जपमाला मन्त्रं) :-

Recite the below mantra once, to pray to the japa māla and invoke the blessings for a fruitful japa.

oṃ māṃ māle mahāmāye sarvamantra svarūpiṇi।
caturvarga stvayinyasta stasmānye siddhidā bhava॥

ॐ मां माले महामाये सर्वमन्त्र स्वरूपिणि।
चतुर्वर्ग स्त्वयिन्यस्त स्तस्मान्ये सिद्धिदा भव॥

8.Guru Mantra (गुरु मन्त्र):-

Recite the following guru mantra once, to seek the blessings of all gurus and the Guru.

oṃ hrīṃ siddhaguro prasīda hrīṃ oṃ

ॐ ह्रीं सिद्धगुरो प्रसीद ह्रीं ॐ

9.Atha Śrī Kubera Vidyāmbā Saptadaśākṣarī Mantraḥ (अथ श्रीकुबेरविद्याम्बा सप्तदशाक्षरी मन्त्रः)

The 17 lettered mantra for Śrī Kubera Vidyāmbā is -

ka e ī la hrīm̐ ।

ha sa ka ha la hrīm̐ ।

sa ha sa ka la hrīm̐ ॥

क ए ई ल ह्रीँ ।

ह स क ह ल ह्रीँ ।

स ह स क ल ह्रीँ ॥

Meaning:-

There are three kūṭa-s (sections) to this mantra, as in the 15 lettered Śrī Vidyā Pañcadaśākṣarī mantra. The first two kūṭa-s are the same. In the third kūṭa, we see the additional ‘sa’ and ‘ha’, which make this a 17 lettered mantra. The two letters represent Śakti and Śiva 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.

Since it is the last kūṭa associated with Pañcadaśi, and since the akṣarā-s without anusvaram "ṃ", are called Śakti tattvas, according to Kashmir Shaivism, It becomes imminent 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, Kubera 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' means Brahma, the creator. 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’ means 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 ardhacandra, 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 hightened 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. It's 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.  It's 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 śakti and devi. It represents power, status, authority etc. It is also indicative of prāṇa, the life sustaining force and is associated with inhalation of breath.

‘ha’ refers to śiva and also prāṇa and is associated with exhalation of breath. Stability and contentment are also indicated.

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

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

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

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

10.aṅganyāsaḥ (अङ्गन्यासः)

bhūr-bhuva-ssuvarom-iti digvimokaḥ ॥

भूर्भुवस्सुवरोमिति दिग्विमोकः॥

11.dhyānaṃ (ध्यानं) :-

sa-kuṅkuma-vilepanāṃ alaka-cumbi-kastūrikāṃ

sa-manda-hasitekṣaṇāṃ sa-śara-cāpa-pāśāṅkuśām ।

aśeṣa-jana-mohinīṃ aruṇa-mālya-bhūṣāmbarāṃ

japā-kusuma-bhāsurāṃ japa-vidhau smarāmy-ambikāṃ ॥

सकुङ्कुमविलेपनां अलकचुम्बिकस्तूरिकां

समन्दहसितेक्षणां सशरचापपाशाङ्कुशाम् ।

अशेषजनमोहिनीं अरुणमाल्यभूषाम्बरां

जपाकुसुमभासुरां जपविधौ स्मराम्यम्बिकां ॥

12.Pañcapūjā (पञ्चपूजा) :-

13.Samarpaṇam (समर्पणम्):-

Take water in uttaraṇi[CM1] and by reciting the following śloka, offer the water to the earth.

guhyātiguhyagoptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam।
siddhirbhavatu me devi tvatprasādānmayi sthirā ॥

गुह्यातिगुह्यगोप्त्री त्वं गृहाणास्मात्कृतं जपम्।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्तिरा॥

14.japānaṃtaraṃ mālāmantraṃ (जपानंतरं मालामन्त्रं) :-

Recite the below śloka and mantra, followed by placing the māla upon the top of the head and then place it back in the māla bag and conceal it. It should NOT be worn.

śloka॥ oṃ tvaṃ māle sarvadevānāṃ prītidā śubhadā bhava।

śubhaṃ kuruṣya me bhadre yaśo vīryaṃ ca dehime॥

श्लोक॥ ॐ त्वं माले सर्वदेवानां प्रीतिदा शुभदा भव।

शुभं कुरुष्य मे भद्रे यशो वीर्यं च देहिमे॥

mantra॥ oṃ hrīṃ siddhyai namaḥ॥

मन्त्र॥ ॐ ह्रीं सिद्ध्यै नमः॥

15.Puraścaraṇa (पुरश्चरण) :-

This article is wirteen by Krishna Vallapareddy and can be contacted at Krishna@manblunder.com