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Tuesday, April 17, 2012

MAHĀṢODAŚĪ MANTRA महाषोदशी मन्त्र MAHA SHODASHI MANTRA


All mantra-s are considered secretive in nature and Ṣodaśī is not an exception.  Recitation of Ṣodaśī leads to liberation.  This mantra does not give any materialistic gains.  It leads straight to the Brahman.  Normally, one is not initiated into this mantra straight away.  Guru decides the timing of initiation into this mantra.  Generally one is first initiated into Bālā.  Depending upon one’s progress, Pañcadaśī is initiated.  If Guru considers that his disciple is fit for final liberation, he initiates him into Ṣodaśī. One should recite 900,000 times of this mantra followed by puraścaraṇa rituals to attain siddhi. Puraścaraṇa is only for 100,000 recitations. Then only liberation is possible. It is also said that initiation into Ṣodaśī depends upon one’s karmic account. 
Ṣodaśī vidyā is considered as Brahma vidyā, knowledge of the Brahman.  Brahman is revealed in the form of mantra-s in Ṣodaśī vidyā. Since Ṣodaśī reveals the Brahman in the form of mantra-s, it is treated as highly secretive in nature.  But the important aspect of its secrecy is the replacement of second Om in this mantra with the aspirant’s ātma bīja.  The third aspect of the secrecy is the worship of ninth āvaraṇa of Śrī Cakrā that deals with parā, parāpara and apara states (these states have been dealt with while discussing nāma-s).  If one is able to reach the fourth stage of turya or turīya, he gets prepared to attain liberation in the next stage of turyātītaTurya is reached without any difficulty when Ṣodaśī mantra is mentally recited regularly.
(Turya and turyātīta: Turya is the fourth state of consciousness, the other three being active, dream and deep sleep. Turya stage transcends all the above three stages by bundling them out. The level of consciousness at turya stage is very close to the stage of blissfulness, derived from experiment and observation rather than theory. Turyātīta is the stage where one’s consciousness transcends turya stage.  In this stage of blissful consciousness, the Brahman is realised where one feels that “I am That” or aham brahmāsmi. The final stage of merging into the Brahman is kaivalya, when a soul ceases to transmigrate.}
In Pañcadaśī one can transcend the fourth state of consciousness, the turiya state.  In Ṣodaśī one can merge with the Brahman, by reaching the fifth state of consciousness, turyātīta. There is nothing beyond this.  What happens if one transcends turya state? The self is replaced by SELF.  This transformative realization happens in a fraction of a second where near death-like situation is experienced. One is not the same person after that ‘second’.
Ṣoḍaśī mantra is superior to Pañcadaśī.  oḍaśan means sixteen and ṣoḍaśaḥ means sixteenth.  Ṣoḍaśī mantra is derived by adding one more bīja to Pañcadaśī mantra.  In fact, Ṣoḍaśī mantra consists of twenty eight bīja-s and formed like this. The first Om is excluded for computation, as all the mantras begin with .
1. Om
2. śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ: श्रीं ह्रीं क्लीं ऐं सौः (5 bīja-s)
3. om - hrīṁ - śrīṁ ह्रीं श्रीं (3 bīja-s)
4. ka – e - ī – la- hrīṁ ह्रीं (5 bīja-s)
5. ha - sa – ka – ha - la - hrīṁ ह्रीं (6 bīja-s)
6.  sa – ka - la - hrīṁ ह्रीं (4 bīja-s)
7. sauḥ - aiṁ - klīṁ -  hrīṁ - śrīṁ सौः ऐं क्लीं ह्रीं श्रीं (5 bīja-s)
If this mantra is observed, one can find lines 4, 5 and 6 are the Pañcadaśī mantra and each line representing one kūṭa of Pañcadaśī.  If lines 2 and 7 are observed, the bīja-s contained in the 2nd line are placed in the 7th line in reversed order.  For example, the last bīja in line two is sauḥ: and this is placed as the first bīja of the 7th line. This is called saṃpuṭikaraṇa or encasing of a mantra so that the power of mantra remains within the practitioner.
This mantra is known as Ṣoḍaśī because of sixteen bīja-s, each kalā (kalā means a part) representing a kalā of moon.  This is arrived at by adding Lakṣmī bīja śrīṁ (श्रीं) at the end of Pañcadaśī mantra.   These sixteen bīja-s are arrived at by considering each kūṭa of Pañcadaśī mantra as one bīja.  This way, lines 4, 5 and 6 are considered as one bīja each, thus forming three bīja-s.  The sixteen bīja-s are arrived by adding 5+3+1+1+1+5 (from line 2 to 7).  There are two in this mantra.  The first is not considered for calculation.  The second in line 3 is replaced by ātma bīja of the practitioner and this is decided by one’s guru.  Such a decision can be made by a guru if he is conversant with mantra-s and bīja-s.  A wrong bīja can destroy the practitioner. 
Ṣoḍaśī mantra is meant exclusively for liberation and those who seek liberation alone should be initiated in this mantraṢoḍaśī mantra is the ultimate of all mantra-s and there is no other mantra superior to this. Those who are initiated into this mantra are not supposed to prostrate before anyone except his guru.  Śaktī is worshipped in ten different forms and this is known as daśa mahā vidyā and ṣoḍaśī is one among them.  Ṣoḍaśī vidyā has too many prescribed rituals.
Like every mantra Ṣoḍaśī mantra also has curse removal mantra, also known as śāpavimocana mantra. All along this mantra is not revealed to all the aspirants. If curses on mantras are not removed, mantras will not fructify. Śāpavimocana mantra for Ṣoḍaśī mantra is given below for the benefit of sincere aspirants. However, one should obtain prior approval from one’s guru. Śāpavimocana mantra, which consists of three parts should be recited before the commencement of mantra japa. First part should be recited seven times, second part three times and the third part one time.
First Part – should be recited seven times:
 ई ए क ल ह्रीं  ī e ka la hrīṁ
 ह स क ह ल ह्रीं  ha sa ka ha la hrīṁ
 स क ल ह्रीं  sa ka la hrīṁ
Second Part – should be recited three times:
 ह स क ह स क ह ल ह्रीं ha sa ka ha sa ka ha la hrīṁ
स क ल ह्रीं sa ka la hrīṁ
ई ए क ल ह्रीं ī e ka la hrīṁ
Third Part – should be recited one time.
ह ल भ भ भ भ भ अ ha la bha bha bha bha bha a 

Full text of mantra japa is available in this link

Mahāṣoḍaśī mantra is explained in detail here.

33 comments:

  1. Maha Shodashi mantra then is it the 16th syllable or 28th syllable ?
    Thank You for this wonderfull blog

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  2. The mantra for recitation has 28 bīja-s and ṣodaśī mantra is formed only with 16
    bīja-s. Formation is by adding śrīṁ after Pañcadaśī mantra. When a mantra is recited it gets modified so that effect of the mantra is retained with the practitioner. This is called sampuṭīkaraṇa.

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  3. Thank You for responding , what do You mean modified ?

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    1. I mean the arrangements of bīja-s. Mantras are generally extracted from verses which convey the bīja-s subtly. Once extracted from the verses, bīja-s are arranged in such a way that the benefits arising out of the recitation stays with the practitioner. This is called as modification of mantras or arrangement of bīja-s.

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    2. Thank You once again for responding so it looks like the Maha Shodashi is never the same really because its adjusted individually to each person correspondingly , I just got your book on Kundalini on Amazon
      regards, Savitri

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    3. No. It is the same for everyone. Only the second OM is to be replaced with atma bija, which differs from person to person. This is given by one's guru. However there are different versions of Shodashi. You can also mail me at ravi@manblunder.com

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    4. Can you please let me know who is eligible to get the initiation of Panchadasi mantra. What criteria a person should have.

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    5. One your desire to do sadhana is primary and Guru's will is secondary. A Guru will know on seeing the disciple, what is right for him.

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  4. What then is the 32 syllable Shodashi mantra

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    1. That is known as Guhya ṣoḍaśī and is not generally practiced. The Pañcadaśī mantra used here is Lopāmudrā Pañcadaśī.

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  5. Do have the Guhya Sodasi?What is the meaning of Guhya Sodashi?

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    1. I will publish Guhya ṣoḍaśī in a day or two.

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  6. thank you very much Manblunderji

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  7. There is a Para Sodashi also, can you tell us more about it and it related to Sri Paraprasada mantra

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  8. Please check this posting made on November 08, 2012
    http://www.manblunder.com/2012/11/variations-of-sodasi-mantra.html

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  9. There is a way of reciting a kharagmala strotam I read it on a guy's website who used to practice Shodashi. I have asked everyone no is able to tell me what is the secret to recite it, they say if done properly all desires frutify instantly..

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    1. It is khaḍgamālā, where khaḍga means attendants. There are several goddesses in Śrī Cakra and worshiping them is known as khaḍgamālā. Generally there are 181 nāma-s. Some gurus add gurumaṇḍala in khaḍgamālā. Beyond this there cannot be any significant variations in khaḍgamālā. There is no secret in khaḍgamālā with 181 names. There are two types of khaḍgamālā-s; they Śuddha Śakti and Śuddha Śiva. I have not gone into the details.

      Please follow only one deity and go with Him or Her. This alone will give results.

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  10. Sir, thanks for your valuable time, but I know that guy is not giving false information and he has mentioned on this website that says just hold on to any wish firmly and recite and it happens within 24 hrs.of course he is a tantrik and said that it is a secret how to do that, any comments?

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  11. You have mentioned earlier that one gets all the desires fullfilled after the oblations are made into fire after Shodashi, does the sadhak need to do separate anusthans for that, what does one mean when they say this,All desires get fulfilled, does everything goes in our favor how does it work sir?

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  12. Ravi - where can I find khaḍgamālā with 181 names - Śuddha Śakti and Śuddha Śiva.
    Thank You!

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    1. I will check on this and revert here in a day. Thank you.

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    2. In the Srividhyasadhana.org they have mentioned the third line differently as Om Srim Hrim instead of Om hrim srim.in the shodasi mantra. Are they same and can it be in any order?

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    3. According to me what I have given here is right and this is found in all the authentic texts.

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  13. chanting for 9 lakhs will take lot of time and many years too. In this present age, focusing for 10 minutes also is impossible? How can common man chant this mantra for so long to attain results

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    1. That is what mantra śāstra says. There are people who have completed 900,000 and still doing the japa. But many aspirants get the benefits of the mantra when they reach 10,000 counts. Ultimately, it is the mind set that counts, not merely the numbers.

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  14. chanting for 9 lakhs will take lot of time and many years too. In this present age, focusing for 10 minutes also is impossible? How can common man chant this mantra for so long to attain results

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  15. interesting to know that. mind set means living honest life or devotion? In this present corrupt world, do peoples really do all these or does things really work?

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    1. What is mind set? It is explained as "habitual or characteristic mental attitude that determines how you will interpret and respond to situations". Do you mean to say that everyone living in a way that you have mentioned? Surely not. Word is a combination of both good and bad. If it is entirely good, what is the need to think about God? Good and noble do exist.

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  16. hello sir i am kushal 29 year old since childhood i am attracted to shri jaganmata dhyana, after a deep desire and regular practise of lalita sahashranama and ganapati japam. shrimata gave me my guruji who after 6 years granted me with maha sodashi and antarmukha puja with samayachara padhati,now after chanting it for 4 years i am in a state where i dont feel any bahirmukha situation,i feel hapiness within myself and couldnt balance between sansara and parmartha. i cant understand this state as my guru has taken sanyasa i havent met him since a year.please explain this

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    1. Please write to me at my email ID ravi@manblunder.com

      In fact, you are in a better state. Generally, it is difficult to switch from bahirmukha to antarmukha. When you feel the happiness within, where is the need for any external worship? Please write to me to proceed further.

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  17. Given to understand that a human mind matures according to age, what is the result of that with the spirituality? Meaning say, somebody starts a sadhana at the age of say 20 years where he is fairly free and not committed and when such a person reaches the age of say 25 and ready with responsibilities, there is definitely a shift in the mind and thereby a maturity in sadhana and life in general, right? So is it due to the sadhana or due to the natural process of growth that he transforms?

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    1. His transformation happens on both counts. Spiritual life and material life have to go like a railway track. The should not be mixed, which is often done, simply because of lack of proper guidance. In this present case, if a person begins his spiritual sadhana at the age of 20, under an able Guru, he would have far advanced in his spiritual path. His progress in spiritual path will take of his material life as well. He will become one of the best in the material world too.

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