Śrī Parāṣoḍaśī Rājyasiddhilakṣmī Mantraḥ!!!

(श्री पराषोडशी राज्यसिद्धिलक्ष्मी मन्त्रः)

Source – By the grace and contribution of most revered Shri Tivra. Meditation translation is courtesy of learned commenter Prince. The bīja derivations are courtesy of Shri Tripuraghna and Surya.

Acknowledgments - We are extremely grateful to all gurus and advanced sādhakas for their continued guidance and input to advance the material and spiritual progress of all sincere devotees of the Divine Mother and Father.

Initiation – Required. This is an advanced mantra and should NOT be practiced unless actively guided by a guru. Being a very aggressive deity, the retinue of the Divine Mother may attack the practitioner for not following the suggested guidelines.

Preliminaries – Mahā Ṣoḍhā nyāsā is highly recommended to absorb the qualities of the Divine Mother and to seek Her divine protection.

Revered Tivra states - "The Nyāsa that should be performed for Rājyasiddhilakṣmī is Mahā Ṣoḍhā Nyāsa. The fruit of this Nyāsa is Ājñā Siddhi, or the supreme power to command. You will need this because you are going to penetrate into very high and deep areas of existence. Demonic forces may try to destroy you before the blessing of Rājyasiddhilakṣmī can reach you, but they are afraid of Mahā Ṣoḍhā Nyāsa because it gives authority over the demonic forces also. Lalitā is all beautiful and everyone serves her of their own free will, but if anyone does not want to obey her, she can kill anyone with a simple command of her eyes or eyebrows. She can make anyone perform the five universal actions in the same way, just by moving her eyebrows. This is Ājñā Siddhi, which is different from her irresistible power of attraction. It is said that she never needed to use it, because her attraction is sufficient for everyone to obey her. Ājñā Siddhi is the Vāk Siddhi raised to its highest level, because Ājñā Siddhi exists even before the divine word. In the case of Pūrṇacaṇḍī (Siddhilakṣmī of Kālīkula) the Laghu Ṣoḍhā Nyāsaḥ of Guhyakālī should be performed. I do not recommend the Mahā Ṣoḍhā Nyāsa of Guhyakālī because it is too drastic. The Yantra of Rājyasiddhilakṣmī is the sixteen-layered Śrī Cakra, but I do not want you to worship in this inferior way. For those who want to reach even the supramental realms through her, worship in this way: meditate day and night on the deep spiritual meaning of each verse of her meditation; ask her to tell you the reason for each thing that is said in the verses. Why are the sun, moon and fire her eyes? You should meditate in this way on everything that is said. This is called Satvicāra and is superior to the worship of Yantras."

1.Viniyogaḥ (विनियोगः) -

om̐ asya śrī siddhilakṣmī mahāmantrasya ।

pañcaguṇo mahāsiddheśvara bhairavo ṛṣiḥ ।

nicṛdgāyatrī chandaḥ ।

śrī sṛṣṭisthitisam̐hārānākhyābhāsā parāparaparamarahasyarājyaśaktiḥ devatāḥ ।

śrīm̐ bījam̐ ।

kṣīm̐ śaktiḥ ।

paum̐ kīlakam̐ ।

sarvadā sarvārthasiddhaye jape viniyogaḥ ॥

ॐ अस्य श्री सिद्धिलक्ष्मी महामन्त्रस्य ।

पञ्चगुणो महासिद्धेश्वर भैरवो ऋषिः ।

निचृद्गायत्री छन्दः ।

श्री सृष्टिस्थितिसँहारानाख्याभासा परापरपरमरहस्यराज्यशक्तिः देवताः ।

श्रीँ बीजँ ।

क्षीँ शक्तिः ।

पौँ कीलकँ ।

सर्वदा सर्वार्थसिद्धये जपे विनियोगः ॥

Meaning - This prayer/mantra japa is to invoke the limitless wealth bestowing Śrī Siddhilakṣmī 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 Pañcaguṇa Mahāsiddheśvara Bhairava, Lord Bhairava who represents the five principles of Creation, Sustenance, Destruction, Concealment and Revelation. The meter (chandas) for the mantra is Nicṛd Gāyatrī, a variation of the Gāyatrī meter consisting of twenty-four syllables and other syllable combinations based on the Chandas class.

The deity worshipped is Śrī Sṛṣṭi-sthiti-sam̐hārānākhyā-bhāsā Parāpara-parama-rahasya-rājya-śaktiḥ devatā, denoting the power and cause of the five principles of Creation, Sustenance, Destruction, Concealment and Revelation. She is also the bestower and cause of Premiership and high status as well as inexhaustible wealth. Her power is a best kept secret and not known to all.

The seed (bījaṃ) is the auspiciousness and abundance bestowing syllable śrīm̐, the power (śakti) behind the mantra is kṣīm̐, the root syllable of Śrī Siddhilakṣmī, who is the cause of Śrī Pratyaṅgirā the One who overturns and mitigates any karma. The key (kīlaka) that binds the mantra is paum̐, the seed syllable of all the mātṛkā śaktis combined.

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

Learned guru Tivra states - the name of the sage who revealed the Mantra, Pañcaguṇo Mahāsiddheśvara Bhairava, means: the great Lord of all perfections in all the five forms of nature (Tamas, Rajas, Sattva, Triguṇātītā and Ajñāta Guṇa). Triguṇātītā is an unqualified form of nature, that is, Ucchiṣṭa Gaṇapati. What is this Ucchiṣṭa Gaṇapati? When Brahma takes a particle from the feet of the Goddess, he succeeds in creating the Universe, leaving nothing to be desired, but he realizes that an immeasurable amount of power is "left over" from the use of that particle from the feet of the Goddess: Ucchiṣṭa Gaṇapati. It can be dangerous because it is a force without quality and any nature can be attributed to its power, that is, it is a blank slate of unlimited power. Ajñāta Guṇa is an incomprehensible force that exists, but no one knows where it came from and its true salvation seems to be unknown. Guhyakālī represents Ajñāta Guṇa because it saves, but its salvation seems to be improving every moment; hence, it is unknown or secret.

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.Virāḍdhyānaṃ (विराड्ध्यानं) –

hi tajjñeyaṃ mahāpātaka-nāśanam ॥ 1 ॥

हि तज्ज्ञेयँ महापातकनाशनम् ॥ १ ॥

Meditating on the cosmic form (Virāṭ) is known to destroy even the greatest of sins committed over eons of lifetimes and their karmic imprints embedded within us.

brahmāṇḍād bahirurdhvaṃ hi mahat-tattvam-ahaḍkṛti ।

rūpāṇi pañca tanmātrāḥ puruṣaḥ prakṛtirnava ॥ 2 ॥

ब्रह्माण्डाद् बहिरुर्ध्वं हि महत्तत्त्वमहड्कृति ।

रूपाणि पञ्च तन्मात्राः पुरुषः प्रकृतिर्नव ॥ २ ॥

Beyond the cosmic egg (Brahmāṇḍa) lies the great principle (Mahattattva) and ego (Ahaṃkṛti), along with the five subtle elements (Tanmātras), the individual self (Puruṣa), and the ninefold nature (Prakṛti).

All of these entities enter the multi-dimensional universe and constitute it and are present in the sentient and insentient in various degrees.

mahāpātāla pādāntalambāṃ tasyāḥ jaṭāṃ smaret ।

brahmāṇḍordhva-kapālaṃ hi śirastasyāḥ vibhāvayet ॥ 3 ॥

महापाताल पादान्तलम्बाँ तस्याः जटां स्मरेत् ।

ब्रह्माण्डोर्ध्वकपालं हि शिरस्तस्याः विभावयेत् ॥ ३ ॥

One should visualize her matted locks extending to the depths of the great netherworld (Mahāpātāla) and her head forming the upper part of the cosmic egg (Brahmāṇḍa).

The indication of cakras from the feet (tāla cakras) to the top of the head (sahasrāra) are subtly denoted in this verse.

devīlokaṃ lalāṭaṃ ca ṣaṭtriṃśallakṣa yojanam ।

meruḥ sīmāntadaṇḍosyāḥ graharatna samākulāḥ ॥ 4 ॥

देवीलोकं ललाटं च षट्त्रिंशल्लक्ष योजनम् ।

मेरुः सीमान्तदण्डोस्याः ग्रहरत्न समाकुलाः ॥ ४ ॥

Her forehead represents the celestial realm of the goddess, spanning 360,000 yojanas, with Mount Meru as Her crest adorned with celestial gems.

From the Mahāpādukā of Parāśakti situated in Sahasrāra, rays of six kinds originate, corresponding to the different elements and Cakras in the astral body: Mūlādhāra (56 rays), Svādhiṣṭhāna (62 rays), Maṇipūraka (52 rays), Anāhata (54 rays), Viśuddhi (72 rays), Ājñā (64 rays). These different rays make a total sum of 360. They represent the days of the year and therefore the concept of Time and Space. These 360 rays represent both the microcosm and the macrocosmic universe. On the Moon of Sahasrāra is the seat of the Mahāpādukā of Rājarājeśvarī, who is the origin of all rays resulting in an infinite number of universes. All deities are personified by these rays which originate from the lotus feet of Mahātripurasundarī, who is Śivaśaktyātmaka (Śiva and Śakti). The Srīcakra is a representation of these 360 rays. The immensely powerful Śrī Devī Khaḍgamālā Mantraḥ invokes these 360 rays, brings evolution to the devotee that would normally take 1 year, and amplifies the power of Pañcadaśākṣarī. By invoking these 360 rays it is possible to enter Śāmbhavāmnāya. Two excellent ways of entering Śāmbhavāmnāya are through the Path of the Gods (Dakṣiṇāmnāya) and the path of the Siddhas (Uttarāmnāya). The Path of the Gods (Dakṣiṇāmnāya) is described by Paraśurāma Kalpasūtra. On the Śrī Vidyā path, the devotee invokes the 360 rays that manifest as 18 rays of Nityās Devīs, the 50 rays of letters of the alphabet (Mātṛkās) and 292 rays of Mantra Mahāṣoḍaśī. Now imagine the power of the Mahāṣoḍaśī Mantra to invoke 292 rays at once. For one to endure and benefit from this power, one needs to follow the steps indicated by Paraśurāma Kalpasūtra. One cannot skip the prescribed steps and indicated deities. The Path of the Siddhas (Uttarāmnāya) is more complex. On this path, the devotee invokes the 360 rays that manifest as 36 rays of Mahākāmakalākālī (the eighteen-letter form of Kāmakalākālī revealed by Lord Mahākāla), 88 rays of Mahāniruddha Sarasvatī (the untamed and unknown Mahāsiddhilakṣmī of thirty-six letters), and 64 rays of Mahāsiddhikarālī (seventeen-letter Guhyakālī worshiped by Lord Rāmacandra to obtain the power to kill Rāvaṇa). This results in 188 rays. These deities are meditated in various ways to duplicate the 188 rays, indicating Śiva and Śakti. The result of this duplication is 376 rays. But why are 16 more rays included here? These 16 rays represent Mahātripurasundarī. Lalitā is Lakṣmī and she is the ultimate power behind everything, no doubt about it. The very name Śrī Vidyā indicates that Lalitā is Śrī (Lakṣmī). Śrī precedes the name of all that is sacred. Śrī(m̐) is the secret and last syllable of the Mantra Pañcadaśākṣarī. Śrī(m̐) is the first and last syllable of the Mantra Mahāṣoḍaśī. Śrī(m̐) is the first syllable of the Mantra Rājyasiddhilakṣmī and its last syllable is Aim̐ which is the desire to obtain the knowledge and perfect wealth of Śrī. Mother Rājyasiddhilakṣmī is Lalitā and not another. In this form she is not just Tripurasundari, she is much more than that, much much more. She bestows universal wealth and perfection. When wealth becomes perfect, it never stops growing. When Śrī becomes perfect, it never ceases to increase. Who can reach her? She is the favorite of the Siddhas, as they not only want liberation, they want to play together with the Divine Mother while being liberated. And that is the greatest form of liberation.

When the factor is increased by a thousand times, we reach the 360k yojanas referred to in this verse.

ajavīthī nāgavīthī bhruvāvasyāḥ prakīrtite ।

śivalokaśca vaikuṇṭhalokaḥ karṇāvubhau matau ॥ 5 ॥

अजवीथी नागवीथी भ्रुवावस्याः प्रकीर्तिते ।

शिवलोकश्च वैकुण्ठलोकः कर्णावुभौ मतौ ॥ ५ ॥

The pathways of goats and serpents are her eyebrows; her ears are said to encompass the realms of Śiva (Śivaloka) and Viṣṇu (Vaikuṇṭha).

The transit of the sun, moon and the grahas (planets and other heavenly bodies) are subtly referred to here. She is the mysterious gravitational force and the cause of it and other subtle foces that allow the continuous motion present in all the omniverses.

rohitaṃ tilakaṃ dhyāyennāsāṃ mandākinī tathā ।

cakṣuṣī candrasūryoṃ ca pakṣmāṇi kiraṇāstathā ॥ 6 ॥

रोहितं तिलकं ध्यायेन्नासां मन्दाकिनी तथा ।

चक्षुषी चन्द्रसूर्यों च पक्ष्माणि किरणास्तथा ॥ ६ ॥

Her red tilak is meditated upon, her nose represents the celestial river Mandākinī, her eyes symbolize the Sun and Moon, and her eyelashes are their rays.

The Maṇḍala śaktis of Sun (Sūrya), Moon (Candra) and Fire (Agni) are indicated here.

gaṇḍau syātāṃ tapolokasatyalokau yathākramam ।

janalokamaharloko kapolau parikīrtitau ॥ 7 ॥

गण्डौ स्यातां तपोलोकसत्यलोकौ यथाक्रमम् ।

जनलोकमहर्लोको कपोलौ परिकीर्तितौ ॥ ७ ॥

Her cheeks represent the higher worlds: Tapoloka and Satyaloka, while her jawbones symbolize Janaloka and Maharloka.

All the dimensions of the multiverse are indicated here and She has Her presence within each one of them.

syātāṃ himādrikailāsau tasyā devyāstu kuṇḍale ।

svarlokaśca bhuvarloko devyā oṣṭhādharau matau ॥ 8 ॥

स्यातां हिमाद्रिकैलासौ तस्या देव्यास्तु कुण्डले ।

स्वर्लोकश्च भुवर्लोको देव्या ओष्ठाधरौ मतौ ॥ ८ ॥

Her earrings signify the Himalayas and Mount Kailāsa, her upper and lower lips represent Svarga (heaven) and Bhuvarloka (middle world).

dikpatīnāṃ grahāṇāṃ ca lokāścādho radāvalī ।

gandharvasiddhasādhyanāṃ pitṛkinnararakṣasām ॥ 9 ॥

दिक्पतीनां ग्रहाणां च लोकाश्चाधो रदावली ।

गन्धर्वसिद्धसाध्यनां पितृकिन्नररक्षसाम् ॥ ९ ॥

The lower teeth rows signify the worlds of the directional deities and planets, as well as the realms of celestial beings like Gandharvas, Siddhas, Sādhya, Pitṛs, Kinnaras, and Rākṣasas.

piśācayakṣāpsarasāṃ marīceḥ pāyināṃ tathā ।

vidyādharāṇāmājyoṣmapānāṃ somaikapāyinām ॥ 10 ॥

पिशाचयक्षाप्सरसां मरीचेः पायिनां तथा ।

विद्याधराणामाज्योष्मपानां सोमैकपायिनाम् ॥ १० ॥

The teeth also signify the realms of Piśācas, Yakṣas, Apsaras, rays of light (Marīcis), fire-drinkers, and Soma-drinkers.

saptarṣīṇāṃ dhruvasyāpi lokā ūrdhvaradāvalī ।

mukhaṃ ca rodasī jñeyaṃ dyaurlokaścibukaṃ tathā ॥ 11 ॥

सप्तर्षीणां ध्रुवस्यापि लोका ऊर्ध्वरदावली ।

मुखं च रोदसी ज्ञेयं द्यौर्लोकश्चिबुकं तथा ॥ ११ ॥

The upper rows of teeth signify the realms of the Saptarṣis and Dhruva, her face represents the heavens and earth, and her chin symbolizes the celestial realm (Dyaurloka).

brahmaloko galaḥ prokto nabho vakṣaḥsthalaṃ tathā ।

hāro nakṣatramālā syāt vāhavo dikvidikcayāḥ ॥ 12 ॥

ब्रह्मलोको गलः प्रोक्तो नभो वक्षःस्थलं तथा ।

हारो नक्षत्रमाला स्यात् वाहवो दिक्विदिक्चयाः ॥ १२ ॥

Her throat signifies Brahmaloka, her chest the sky, her necklace the constellation of stars, and her arms represent the directions.

tattallokaphalaṃ cāstraṃ pṛṣṭhaṃ dyauḥ parikīrtitā ।

tathāntarīkṣamudaraṃ girayontrāṇi sarvaśaḥ ॥ 13 ॥

तत्तल्लोकफलं चास्त्रं पृष्ठं द्यौः परिकीर्तिता ।

तथान्तरीक्षमुदरं गिरयोन्त्राणि सर्वशः ॥ १३ ॥

The fruits of all worlds are her weapons, her back is the heavens, her abdomen the atmosphere, and her loins represent the mountains.

jaṭharaḥ sindhavaḥ proktā vāyavaḥ prāṇarūpiṇaḥ ।

vanaspataya auṣadhyo lomāni paricakṣate ॥ 14 ॥

जठरः सिन्धवः प्रोक्ता वायवः प्राणरूपिणः ।

वनस्पतय औषध्यो लोमानि परिचक्षते ॥ १४ ॥

Her stomach symbolizes the oceans, her breaths the winds, and her body hair represents the forests and medicinal plants.

vidyuddṛṣṭirahorātraṃ nimeṣonmeṣasam̐jñakam ।

viśvaṃ tu hṛdayaṃ proktaṃ pṛthivī pāda ucyate ॥ 15 ॥

विद्युद्दृष्टिरहोरात्रं निमेषोन्मेषसँज्ञकम् ।

विश्वं तु हृदयं प्रोक्तं पृथिवी पाद उच्यते ॥ १५ ॥

Her glance signifies lightning, day and night are her blinks, the universe is her heart, and the Earth is represented by her feet.

talaṃ talātalaṃ caiva pātālaṃ sutalaṃ athā ।

rasātalaṃ nāgalokāḥ pādāṅgulyaḥ prakīrtitāḥ ॥ 16 ॥

तलं तलातलं चैव पातालं सुतलं अथा ।

रसातलं नागलोकाः पादाङ्गुल्यः प्रकीर्तिताः ॥ १६ ॥

The lower worlds (Talas), including Talātala, Sutala, Pātāla, and Rasātala, are represented by her toes.

vedāḥ vācaḥ syandamānā nadyo nāḍyomitā matāḥ ।

kalākāṣṭhāmuhūrtāśca ṛtavo'yanameva ca ॥ 17 ॥

वेदाः वाचः स्यन्दमाना नद्यो नाड्योमिता मताः ।

कलाकाष्ठामुहूर्ताश्च ऋतवोऽयनमेव च ॥ १७ ॥

The flowing Vedas signify her speech, the rivers are her veins, and time divisions (Kala, Kāṣṭhā, Muhūrta, seasons, and solstices) are her measures.

pakṣā māsāstathā cābdāścatvāropi yugāḥ priye ।

kaphoṇirmaṇibandhaśca jaṅghoru kaṭivaṅkṣaṇāḥ ॥ 18 ॥

पक्षा मासास्तथा चाब्दाश्चत्वारोपि युगाः प्रिये ।

कफोणिर्मणिबन्धश्च जङ्घोरु कटिवङ्क्षणाः ॥ १८ ॥

Fortnights, months, years, and the four Yugas represent her calves, wrists, thighs, hips, and waist.

prapadāśca sphicaścaiva sarvāṅgāni pracakṣate ।

vaiśvānaraḥ kālamṛtyū jihvātrayamidaṃ smṛtam ॥ 19 ॥

प्रपदाश्च स्फिचश्चैव सर्वाङ्गानि प्रचक्षते ।

वैश्वानरः कालमृत्यू जिह्वात्रयमिदं स्मृतम् ॥ १९ ॥

Her soles and buttocks signify all creation, the Vaiśvānara fire, time, and death are represented by her tongue.

ābrahmastambaparyantaṃ mantramasyāḥ pracakṣate ।

pralayo bhojanakālastṛptistena ca nālpikā ॥ 20 ॥

आब्रह्मस्तम्बपर्यन्तं मन्त्रमस्याः प्रचक्षते ।

प्रलयो भोजनकालस्तृप्तिस्तेन च नाल्पिका ॥ २० ॥

From Brahmā down to the smallest being, her mantra encompasses all. Dissolution is her mealtime, and her satisfaction is boundless.

jñeyaḥ pārśvaparīvarto mahākalpāntarodbhavaḥ ।

virāḍrūpasya te dhyānamiti saṅkṣepatorpitam ॥ 21 ॥  

ज्ञेयः पार्श्वपरीवर्तो महाकल्पान्तरोद्भवः ।

विराड्रूपस्य ते ध्यानमिति सङ्क्षेपतोर्पितम् ॥ २१ ॥

The turning of her sides marks the intervals of great epochs (Mahākalpa). This is the brief description of Her Virāṭ rūpa (form).

There is absolutely nothing that is not of Her. All that there is, known and unknown, absolute and relative, gross and subtle is Her.

Learned Tivra also notes - The procedure for unlocking this Mantra is a little different from the method for other Mantras. The key to unlocking this Mantra lies in its meditation verses. First, with maximum concentration, you should meditate carefully in the order described by the meditation verses. Then you should start reciting the Mantra. With each recitation, concentrate on an aspect and image described by the meditation verses. Create the images with each recitation, with great concentration. Follow the order of the images described in the verses, with each recitation. Change from one image to another fluidly with each recitation. When you reach the image of the last verse, do the reverse path from the end to the beginning. This is called Sampuṭīkaraṇa and can be done with the meditated image of this Goddess as well. In fact, this is thousands of times more powerful than doing Sampuṭīkaraṇa in the Mantras. Meditation on the image of this Goddess is more powerful than Her Mantra. I tell you the truth. This is the way to worship Rājyasiddhilakṣmī. She is not fully satisfied with other forms of worship as She is with the offering of a humble and repentant heart (for sins). If you were previously afraid, meditation and recitation of this Mantra will take away all fear from you. I tell you the truth, you will find that extremely complicated methods will not yield the fruit of seeing the Goddess everywhere as the procedure of reciting this Mantra does. You are not blessed and protected enough because you have not opened your heart to it; you do not see Her in all beings and places. THE SECRET OF PERFECTING WEALTH IS: To see the Goddess everywhere; if you can do this, there will be no obstacles to Her blessing you CONTINUOUSLY in any universe, in this life or in another. If this vision, which is the very essence of the meditation verses of this Mantra, is continuous, the flow of wealth (material and spiritual) will also be continuous. Lastly, the true power of this Goddess lies in understanding in the heart that the Material World is NOT separate from salvation. This is one of the great problems that impede the flow of material wealth. It means realizing only half the truth instead of the whole truth. This is the procedure of this Mantra.

6. Pañcapūjā (पञ्चपूजा) -

7. Atha Śrī Parāṣoḍaśī Rājyasiddhilakṣmī Mantraḥ (अथ श्री राज्यसिद्धिलक्ष्मी मन्त्रः) -

śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥

श्रीँ ह्रीँ क्लीँ प्लूँ ऐँ ह्रीँ क्लीँ पौँ क्षीँ क्लीँ सिद्धिलक्ष्म्यै नमः क्लीँ पौँ ह्रीँ ऐँ ॥

The 20 lettered Śrī Parāṣoḍaśī Rājyasiddhilakṣmī mantra should be recited at least 108 times. Initiation is required.

The first 16 letters represent the Siddhilakṣmī mantra and the last 4 represent Rājyasiddhilakṣmī. Together, they represent Parāṣoḍaśī, the grantor of mokṣa – liberation, the ultimate spiritual wealth that one can seek.

Meaning -

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

1. The 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.
2. The Kāmakalākālī and Mahāmāyā bīja (seed) mantra hrīm̐ represents all the triads, such as 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 us ascend, ‘m̐’ => removal of all miseries and 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.

3. The bīja (seed) mantra “klīm̐ (क्लीँ)” consists of – ‘k’ is for Kāmadeva or Kṛṣṇa, indicating all our wishes, aspirations and desires, ‘l’ for indra indicating victory in all undertakings, ‘ī’ for tuṣṭi, meaning fulfillment and contentment, ‘m̐’ for sukha, meaning enjoyment as well as removal of all miseries and facilitation of self-realization and ultimate liberation. This bīja indicates success in fulfilling all our desires to our contentment.
4. The Tripuṭā bīja/seed mantra “plūm̐ (प्लूँ)” denotes all the triads and their effects. The control of the triads and manifesting their benefits is indicated by this bīja.
5. The Aiśvarya mātṛkā, Viṣṇu māyā and Sarasvatī bīja “aim̐ (ऐँ)”, dispels ignorance and bestows immense knowledge, mastery in arts and amazing creativity. It also represents abundance of fortune, not just in material terms but also in spiritual aspects.
6. The repetition of the bījas hrīm̐ and klīm̐ further reinforce the strength and importance for realizing the stated objective of the sincere sādhaka.
7. The mātṛkā śakti bīja/seed mantra “paum̐ (पौँ)”, denotes their combined strength and vibrations to manifest and make possible everything that we seek.
8. The Sarvasṛṣṭiprakāśaka Bīja “kṣīm̐ (क्षीँ)”, meaning the glow and life present in the entire Creation. It is also called the Mūla Pratyaṅgirā Rājyasiddhilakṣmī Bīja. The 'kṣīm̐' seed is the equivalent of the 'śrīm̐' seed. The presence of the Kāmakalā 'īm̐' makes Pratyaṅgirā become the ultimate authority to give unlimited wealth and pleasure in any dimension of existence. Of the countless universes and dimensions of existence, there is not a single place that 'kṣ' is not. There is no chance that this devotee will not be rich and enjoy all the pleasures in whatever place or dimension he is. Mahāpratyaṅgirā (kṣam̐) is Atharvaṇa Bhadrakālī. In relation to Viparīta Pratyaṅgirā (hūm̐), The main thing one needs to realize about Viparīta Pratyaṅgirā, is that three seeds arise from the hūm̐ seed, where kṣīm̐ is one of them and the most violent part of the hūm̐ seed. Viparīta Pratyaṅgirā is for those who are in a great hurry and cannot wait to 'undress' Brahman. When the devotee associates Pratyaṅgirā with the hūm̐ seed, he is saying: “Kāli, I don’t want to wait any time, I want it now!” Even though Kāli is associated with time, She can dispense time and generate a result instantly, even instantaneous liberation. The hūm̐ seed means that the devotee does not want to work with time, he wants the desired result immediately. The hūm̐ seed is like a thunderbolt. The sages know that Pratyaṅgirā is none other than the most violent form of Lakṣmī or Śrīmātā, and that this Lakṣmī is Ṣoḍaśī, and that this Ṣoḍaśī is Hādi Vidyā, and that this Hādi Vidyā is Kālī, and that Kālī is Kādi Vidyā, and that this Mother is hidden (Guhya) and it is not known where she came from.
1. The repetition of the bīja klīm̐ is to further reinforce the strength and importance for realizing the stated objective of the sincere sādhaka.
10. The word “siddhilakṣmyai (सिद्धिलक्ष्म्यै)” in the dative case refers to the Divine Mother Siddhilakṣmī as the axis of the entire multiverse that is ignited by the passion of the Divine Mother Kāmakalā Kālī. She is the bestower of all types of siddhis – magical powers, accomplisher of all tasks and generator of immense spiritual and material wealth.
11. The bīja (seed) mantra namaḥ (नमो) refers to our salutations to the Divine and constitutes a bond that is nurtured in our heart.
50. The bījas - klīm̐, paum̐, hrīm̐ and aim̐ constitute the mantra of Rājya Siddhilakṣmī and the previous letters relate to Siddhilakṣmī. Together, they form the Parāṣoḍaśī mantra.

It is to be noted that the four invocations of ‘klīm̐’ constitute the Turiyā or the advanced fourth state of consciousness, the three invocations of ‘hrīm̐’ denote the triads, the two invocations of ‘aim̐’ and ‘paum̐’ denote all the dyads and dualities. The single invocations of śrīm̐’ and ‘kṣīm̐’ denote the eternal singularity, which denotes Śrī Parāṣoḍaśī Rājyasiddhilakṣmī Mūla Pratyaṅgirā Kāmakalākālī.

Salutations to the highly revered Divine in the form of Śrī Śrī Parāṣoḍaśī Rājyasiddhilakṣmī Devī to remove all our obstacles in our growth and grant success in all our endeavors and undertakings. May She bestow Her complete grace upon us to lead a happy and contented life and also help us realize the purpose of our existence in the form of self-realization.

Learned guru Tripuraghna states - the Mantra of Rājyasiddhilakṣmi - She is the venerable Siddhilakṣmi form of Śrīkula and is Paraṣodaśi Herself. She is very close and dear to the Divine Mother Pratyaṅgirā. She is known as the other half of Pratyaṅgirā. Just as Pratyaṅgirā is invincible in destroying everything that takes away wealth (material and spiritual), the Divine Mother is invincible in bringing unimaginable wealth (material and spiritual). No one is above these two Mothers and together they complete each other. Rājyasiddhilakṣmi is red like the rising sun, has ten hands and five faces. No one is greater than Rājyasiddhilakṣmi in bringing wealth. No one is greater than Pratyaṅgirā to destroy the enemies of wealth. Smart devotees should know that wealth is not just about money. There are many forms of wealth, including liberation. Rājyasiddhilakṣmi Mantra: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ It is very difficult to find this Mantra. Even harder is getting started on it. No one should recite this Mantra without the permission of a Guru. Divine Mother can be very angry if this is disobeyed. But I am revealing the Mantra for the purpose of study and to see the seeds and powers involved.

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. Virāḍdhyānaṃ (विराड्ध्यानं) –

hi tajjñeyaṃ mahāpātakanāśanam ॥ 1 ॥

हि तज्ज्ञेयँ महापातकनाशनम् ॥ १ ॥

brahmāṇḍād bahirurdhvaṃ hi mahattattvamahaḍkṛti ।

rūpāṇi pañca tanmātrāḥ puruṣaḥ prakṛtirnava ॥ 2 ॥

ब्रह्माण्डाद् बहिरुर्ध्वं हि महत्तत्त्वमहड्कृति ।

रूपाणि पञ्च तन्मात्राः पुरुषः प्रकृतिर्नव ॥ २ ॥

mahāpātāla pādāntalambāṃ tasyāḥ jaṭāṃ smaret ।

brahmāṇḍordhvakapālaṃ hi śirastasyāḥ vibhāvayet ॥ 3 ॥

महापाताल पादान्तलम्बाँ तस्याः जटां स्मरेत् ।

ब्रह्माण्डोर्ध्वकपालं हि शिरस्तस्याः विभावयेत् ॥ ३ ॥

devīlokaṃ lalāṭaṃ ca ṣaṭtriṃśallakṣa yojanam ।

meruḥ sīmāntadaṇḍosyāḥ graharatna samākulāḥ ॥ 4 ॥

देवीलोकं ललाटं च षट्त्रिंशल्लक्ष योजनम् ।

मेरुः सीमान्तदण्डोस्याः ग्रहरत्न समाकुलाः ॥ ४ ॥

ajavīthī nāgavīthī bhruvāvasyāḥ prakīrtite ।

śivalokaśca vaikuṇṭhalokaḥ karṇāvubhau matau ॥ 5 ॥

अजवीथी नागवीथी भ्रुवावस्याः प्रकीर्तिते ।

शिवलोकश्च वैकुण्ठलोकः कर्णावुभौ मतौ ॥ ५ ॥

rohitaṃ tilakaṃ dhyāyennāsāṃ mandākinī tathā ।

cakṣuṣī candrasūryoṃ ca pakṣmāṇi kiraṇāstathā ॥ 6 ॥

रोहितं तिलकं ध्यायेन्नासां मन्दाकिनी तथा ।

चक्षुषी चन्द्रसूर्यों च पक्ष्माणि किरणास्तथा ॥ ६ ॥

gaṇḍau syātāṃ tapolokasatyalokau yathākramam ।

janalokamaharloko kapolau parikīrtitau ॥ 7 ॥

गण्डौ स्यातां तपोलोकसत्यलोकौ यथाक्रमम् ।

जनलोकमहर्लोको कपोलौ परिकीर्तितौ ॥ ७ ॥

syātāṃ himādrikailāsau tasyā devyāstu kuṇḍale ।

svarlokaśca bhuvarloko devyā oṣṭhādharau matau ॥ 8 ॥

स्यातां हिमाद्रिकैलासौ तस्या देव्यास्तु कुण्डले ।

स्वर्लोकश्च भुवर्लोको देव्या ओष्ठाधरौ मतौ ॥ ८ ॥

dikpatīnāṃ grahāṇāṃ ca lokāścādho radāvalī ।

gandharvasiddhasādhyanāṃ pitṛkinnararakṣasām ॥ 9 ॥

दिक्पतीनां ग्रहाणां च लोकाश्चाधो रदावली ।

गन्धर्वसिद्धसाध्यनां पितृकिन्नररक्षसाम् ॥ ९ ॥

piśācayakṣāpsarasāṃ marīceḥ pāyināṃ tathā ।

vidyādharāṇāmājyoṣmapānāṃ somaikapāyinām ॥ 10 ॥

पिशाचयक्षाप्सरसां मरीचेः पायिनां तथा ।

विद्याधराणामाज्योष्मपानां सोमैकपायिनाम् ॥ १० ॥

saptarṣīṇāṃ dhruvasyāpi lokā ūrdhvaradāvalī ।

mukhaṃ ca rodasī jñeyaṃ dyaurlokaścibukaṃ tathā ॥ 11 ॥

सप्तर्षीणां ध्रुवस्यापि लोका ऊर्ध्वरदावली ।

मुखं च रोदसी ज्ञेयं द्यौर्लोकश्चिबुकं तथा ॥ ११ ॥

brahmaloko galaḥ prokto nabho vakṣaḥsthalaṃ tathā ।

hāro nakṣatramālā syāt vāhavo dikvidikcayāḥ ॥ 12 ॥

ब्रह्मलोको गलः प्रोक्तो नभो वक्षःस्थलं तथा ।

हारो नक्षत्रमाला स्यात् वाहवो दिक्विदिक्चयाः ॥ १२ ॥

tattallokaphalaṃ cāstraṃ pṛṣṭhaṃ dyauḥ parikīrtitā ।

tathāntarīkṣamudaraṃ girayontrāṇi sarvaśaḥ ॥ 13 ॥

तत्तल्लोकफलं चास्त्रं पृष्ठं द्यौः परिकीर्तिता ।

तथान्तरीक्षमुदरं गिरयोन्त्राणि सर्वशः ॥ १३ ॥

jaṭharaḥ sindhavaḥ proktā vāyavaḥ prāṇarūpiṇaḥ ।

vanaspataya auṣadhyo lomāni paricakṣate ॥ 14 ॥

जठरः सिन्धवः प्रोक्ता वायवः प्राणरूपिणः ।

वनस्पतय औषध्यो लोमानि परिचक्षते ॥ १४ ॥

vidyuddṛṣṭirahorātraṃ nimeṣonmeṣasam̐jñakam ।

viśvaṃ tu hṛdayaṃ proktaṃ pṛthivī pāda ucyate ॥ 15 ॥

विद्युद्दृष्टिरहोरात्रं निमेषोन्मेषसँज्ञकम् ।

विश्वं तु हृदयं प्रोक्तं पृथिवी पाद उच्यते ॥ १५ ॥

talaṃ talātalaṃ caiva pātālaṃ sutalaṃ athā ।

rasātalaṃ nāgalokāḥ pādāṅgulyaḥ prakīrtitāḥ ॥ 16 ॥

तलं तलातलं चैव पातालं सुतलं अथा ।

रसातलं नागलोकाः पादाङ्गुल्यः प्रकीर्तिताः ॥ १६ ॥

vedāḥ vācaḥ syandamānā nadyo nāḍyomitā matāḥ ।

kalākāṣṭhāmuhūrtāśca ṛtavo'yanameva ca ॥ 17 ॥

वेदाः वाचः स्यन्दमाना नद्यो नाड्योमिता मताः ।

कलाकाष्ठामुहूर्ताश्च ऋतवोऽयनमेव च ॥ १७ ॥

pakṣā māsāstathā cābdāścatvāropi yugāḥ priye ।

kaphoṇirmaṇibandhaśca jaṅghoru kaṭivaṅkṣaṇāḥ ॥ 18 ॥

पक्षा मासास्तथा चाब्दाश्चत्वारोपि युगाः प्रिये ।

कफोणिर्मणिबन्धश्च जङ्घोरु कटिवङ्क्षणाः ॥ १८ ॥

prapadāśca sphicaścaiva sarvāṅgāni pracakṣate ।

vaiśvānaraḥ kālamṛtyū jihvātrayamidaṃ smṛtam ॥ 19 ॥

प्रपदाश्च स्फिचश्चैव सर्वाङ्गानि प्रचक्षते ।

वैश्वानरः कालमृत्यू जिह्वात्रयमिदं स्मृतम् ॥ १९ ॥

ābrahmastambaparyantaṃ mantramasyāḥ pracakṣate ।

pralayo bhojanakālastṛptistena ca nālpikā ॥ 20 ॥

आब्रह्मस्तम्बपर्यन्तं मन्त्रमस्याः प्रचक्षते ।

प्रलयो भोजनकालस्तृप्तिस्तेन च नाल्पिका ॥ २० ॥

jñeyaḥ pārśvaparīvarto mahākalpāntarodbhavaḥ ।

virāḍrūpasya te dhyānamiti saṅkṣepatorpitam ॥ 21 ॥  

ज्ञेयः पार्श्वपरीवर्तो महाकल्पान्तरोद्भवः ।

विराड्रूपस्य ते ध्यानमिति सङ्क्षेपतोर्पितम् ॥ २१ ॥

10.Pañcapūjā (पञ्चपूजा) -

11.Pañcapūjā (पञ्चपूजा) -

12.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.

13.Puraścaraṇa (पुरश्चरण) :-

This article is written by Krishna vallapareddy and can be contacted at Krishna@manblunder.com