Śrīvidyāpañcadaśākṣarī mantra श्रीविद्यापञ्चदशाक्षरी मन्त्र
(This is the simple way of doing Śrīvidyāpañcadaśākṣarī Mantra Japa)
Seating: While doing Panchadasaksari mantra japa, one has to either face East or North. If one does not have a guru, contemplate on Lord Dkṣiṇāmūrti and mentally accept Him as Guru.
1. Curse removal mantra:
Śrīvidyāpañcadaśākṣarī japatvena śāpavimocanamantram kariṣye |
श्रीविद्यापञ्चदशाक्षरी जपत्वेन शापविमोचनमन्त्रम् करिष्ये।
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
(śāpavimocanamantram is the same as per ṣoḍaśī mantra)
2. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः
asyaśrī śrīvidyāpañcadaśākṣarī mahā mantrasya -- ānandabhairava ṛṣiḥ -- gāyatrīchandaḥ; -- pañcadaśākṣaryadhiṣṭhātrī lalitāmahātripurasundarī devatā ॥
अस्यश्री श्रीविद्यापञ्चदशाक्षरी महा मन्त्रस्य -- आनन्दभैरव ऋषिः – गायत्रीछन्दः -- पञ्चदशाक्षर्यधिष्ठात्री ललितामहात्रिपुरसुन्दरी देवता ॥
ka e ī la hrīṁ bījaṁ क ए ई ल ह्रीं बीजं
sa ka la hrīṁ śaktiḥ स क ल ह्रीं शक्तिः
ha sa ka ha la hrīṁ kīlakam ह स क ह ल ह्रीं कीलकम्
śrī lalitāmahātripurasundarī darśana bhāṣaṇa siddhyarthe jape viniyogaḥ ||
(meaning: To have Her vision and speak to Her Ido this japa)
श्री ललितामहात्रिपुरसुन्दरी दर्शन भाषण सिद्ध्यर्थे जपे विनियोगः॥
3. Karanyāsaḥ करन्यासः
ka e ī la hrīṁ - aṅguṣṭhābhyām namaḥ क ए ई ल ह्रीं अङ्गुष्ठाभ्याम् नमः (use both the index fingers and run them on both the thumbs)
ha sa ka ha la hrīṁ - tarjanībhyāṁ namaḥ ह स क ह ल ह्रीं तर्जनीभ्यां नमः (use both the thumbs and run them on both the index fingers)
sa ka la hrīṁ - madhyamābhyāṁ namaḥ स क ल ह्रीं मध्यमाभ्यां नमः (both the thumbs on the middle fingers)
ka e ī la hrīṁ - anāmikābhyāṁ namaḥ क ए ई ल ह्रीं अनामिकाभ्यां नमः (both the thumbs on the ring fingers)
ha sa ka ha la hrīṁ kaniṣṭhīkābhyāṁ namaḥ ह स क ह ल ह्रीं कनिष्ठीकाभ्यां नमः (both the thumbs on the little fingers)
sa ka la hrīṁ karatalakarapṛṣṭhābhyāṁ namaḥ| स क ल ह्रीं करतलकरपृष्ठाभ्यां नमः (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)
4. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः
ka e ī la hrīṁ hrdayāya namaḥ| क ए ई ल ह्रीं ह्र्दयाय नमः (open index, middle and ring fingers of the right hand and place them on the heart chakra)
ha sa ka ha la hrīṁ śirase svāhā ह स क ह ल ह्रीं शिरसे स्वाहा (open middle and ring fingers of the right hand and touch the top of the forehead)
sa ka la hrīṁ śikhāyai vaṣaṭ स क ल ह्रीं शिखायै वषट् (open the right thumb and touch the back of the head. This is the point where tuft is kept)
ka e ī la hrīṁ kavacāya huṁ क ए ई ल ह्रीं कवचाय हुं (cross both the hands and run the fully opened palms from shoulders to finger tips)
ha sa ka ha la hrīṁ netratrayāya vauṣaṭ ह स क ह ल ह्रीं नेत्रत्रयाय वौषट् (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)
sa ka la hrīṁ astrāya phaṭ स क ल ह्रीं अस्त्राय फट् (open up the left palm and strike it three times with index and middle fingers of the right hand)
भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ|| (by using right hand thumb and middle fingers make rattle around the head)
5. Dhyānam ध्यानम्
aruṇāṃkaruṇā-taraṃgitākṣīṃ dhṛta-pāśāṅkuśa-puṣpa-bāṇa-cāpām|
aṇimādibirāvṛtām mayūkhai-rahamityeva vibhāvaye bhavānīm||
अरुणां करुणा-तरंगिताक्षीं धृत-पाशांकुश-पुष्प-बाण-चापाम्।
अणिमादिबिरावृताम् मयूखै-रहमित्येव विभावये भवानीम्॥
aruṇām – like rising sun, the colour of the sun at dawn which is red; karuṇa – compassion; tarangitākṣīm – waves from Her eyes; Waves of compassion emanating from Her eyes (like waves continuously). dhṛta – supported by; pāśa – noose, a type of weapon (pāśam also means anything that binds a soul); aṅkuśa – another type of weapon, like an arrow; puṣpa – made out of flowers; bāṇa – arrow i.e. arrows made out of flowers or using flowers as arrows; cāpām – bow; She has bow made out of a sugarcane and arrows made out of flowers. aṇimādibir – aśṭamā (eight) siddhi-s like animā, mahimā, garimā, laghimā, prāpti, prākāmyā, iṣṭvā and vaśtvā. āvṛtām – surrounded by. She is surrounded by eight types of siddhis like animā, etc referred above. mayūkhaiḥ - a ray of light or beam of light; aham – I; ityeva – like this; vibhāvaye - beatitude (a state of supreme happiness); bhavānīm – Bhavānī, another name of Lalitāmbikā. Bhavānī is the 112th nāma in this Sahasranāma.
The meaning for this verse is – I meditate on Bhavānī, the supreme happiness, whose colour is like the sun at dawn i.e. red in colour and from whom rays of light are emanating. This confirms Her red complexion discussed in the previous verse. Her compassion for Her devotees comes out of Her eyes like waves of ocean. In this verse She is described with four hands. In the rear hands She has two weapons called pāśam (like a rope) and aṅkuśa (a sharp edged metal weapon normally used to control elephants). In the front hands she holds a bow made out of sugar cane and arrows made out of flowers. A detailed study of Her weaponries is discussed later in this Sahasranāma. They represent four of Her premier assistants. She is surrounded by aṣṭama siddhi-s. Each siddhi is represented by a goddess in Śrī Cakra. I meditate on Her form called Bhavānī, a state of supreme happiness with beams of light.
6. Pañcapūjā पञ्चपूजा (follow as per Karanyāsa)
लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।
हं - आकाशात्मिकायै पुष्पैः पूजयामि।
यं - वाय्वात्मिकायै धूपमाघ्रापयामि।
रं - अग्न्यात्मिकायै दीपं दर्शयामि।
वं अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥
laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|
haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|
yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|
raṁ - agnyātmikāyai dīpaṁ darśayāmi |
vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||
7. Śrīvidyāpañcadaśākṣarī mantraḥ श्रीविद्यापञ्चदशाक्षरी मन्त्रः
om aiṁ hrīṁ śrīṁ ka e ī la hrīṁ - ha sa ka ha la hrīṁ - sa ka la hrīṁ
ॐ ऐं ह्रीं श्रीं क ए ई ल ह्रीं - ह स क ह ल ह्रीं - स क ल ह्रीं
8. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः
ka e ī la hrīṁ hrdayāya namaḥ| क ए ई ल ह्रीं ह्र्दयाय नमः (open index, middle and ring fingers of the right hand and place them on the heart chakra)
ha sa ka ha la hrīṁ śirase svāhā ह स क ह ल ह्रीं शिरसे स्वाहा (open middle and ring fingers of the right hand and touch the top of the forehead)
sa ka la hrīṁ śikhāyai vaṣaṭ स क ल ह्रीं शिखायै वषट् (open the right thumb and touch the back of the head. This is the point where tuft is kept)
ka e ī la hrīṁ kavacāya huṁ क ए ई ल ह्रीं कवचाय हुं (cross both the hands and run the fully opened palms from shoulders to finger tips)
ha sa ka ha la hrīṁ netratrayāya vauṣaṭ ह स क ह ल ह्रीं नेत्रत्रयाय वौषट् (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)
sa ka la hrīṁ astrāya phaṭ स क ल ह्रीं अस्त्राय फट् (open up the left palm and strike it three times with index and middle fingers of the right hand)
भूर्भुवस्सुवरोमिति दिग्विमोकः॥ bhūrbhuvassuvaromiti digvimokaḥ|| (by using right hand thumb and middle fingers make rattle around the head)
9. Dhyānam ध्यानम्
aruṇāṃkaruṇā-taraṃgitākṣīṃ dhṛta-pāśāṅkuśa-puṣpa-bāṇa-cāpām|
aṇimādibirāvṛtām mayūkhai-rahamityeva vibhāvaye bhavānīm||
अरुणां करुणा-तरंगिताक्षीं धृत-पाशांकुश-पुष्प-बाण-चापाम्।
अणिमादिबिरावृताम् मयूखै-रहमित्येव विभावये भवानीम्॥
10. Pañcapūjā पञ्चपूजा
लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।
हं - आकाशात्मिकायै पुष्पैः पूजयामि।
यं - वाय्वात्मिकायै धूपमाघ्रापयामि।
रं - अग्न्यात्मिकायै दीपं दर्शयामि।
वं अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥
laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|
haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|
yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|
raṁ - agnyātmikāyai dīpaṁ darśayāmi |
vaṁ amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||
11. Samarpaṇam समर्पनम्
गुह्याति गुह्य गोप्त्री त्वं गृहाणास्मत्-कृतं जपम्।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्तिरा॥
guhyāti guhya goptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam|
siddhirbhavatu me devi tvatprasādānmayi stirā||
(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me and bestow Your perpetual Grace on me.)
Please Note: There is another mantra by name saubhāgyavidyā pañcadaśākṣarī (सौभाग्यविद्या पञ्चदशाक्षरी), in which aiṁ - klīṁ - sauḥ (Bālā mantra) is prefixed before each kūṭa. In that case, mantra will be like this:
aiṁ ka e ī la hrīṁ - klīṁ ha sa ka ha la hrīṁ - sauḥ sa ka la hrīṁ
ऐं क ए ई ल ह्रीं - क्लीं ह स क ह ल ह्रीं - सौः स क ल ह्रीं
Accordingly nyāsa-s will also change. Rest remains the same.
Detailed explanation about this mantra is available here PAÑCHADAŚĪ MANTRA
Further Readings:
Panchadasi Mantra Explained - Part 2
Anonymous
August 03, 2012 02:58 PM
Jaya Lalitaambika !Thank You very much.
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Anonymous
November 02, 2012 12:47 PM
Pañcapūjā पञ्चपूजाadd vaṁ - amrtAtmikAyai amrtaM mahAnevedyami nivedayAmi ?
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MANBLUNDER
November 02, 2012 01:43 PM
Thanks a lot for pointing out this omission. It now stands corrected.
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Rain
August 31, 2013 05:44 PM
Hi Ravi!How many times should one recite this manta to attain sidhhi of this mantra?Thanks.
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MANBLUNDER
August 31, 2013 06:08 PM
For Pañcadaśī it is 800,000 times followed by puraścaraṇa. But in practice, after 2 or 300,000 recitations, one gets initiated into Ṣoḍaśī and it would be ideal to perform puraścaraṇa for Ṣoḍaśī. For Ṣoḍaśī prescribed recitations for puraścaraṇa is 900,000 times.
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Rain
September 02, 2013 06:01 PM
Thanks Ravi. Also, is Abhishek must for Pañcadaśī sadhak? Or is curse removal mantra enough?
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MANBLUNDER
September 02, 2013 06:10 PM
I don't understand what exactly you mean by 'abhishek'. Please send me a mail to ravi@manblunder.com
If you are referring to Pañcadaśī mantra, curse removal mantra is a must/enough.
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Rain
September 05, 2013 10:06 AM
Well I don't have much information but I was informed that "Purna Abhishek" (ritual) is essential for Sodashi and Pancadasi sadhaks. Without performing the same the mantra will not bear fruit.
Also, I wanted to request if you could write something on the diet pattern for a sadhak. What type of food and what timing should be maintained?
Thanks.
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MANBLUNDER
September 05, 2013 10:43 AM
You can find about pūrṇābhiśeka in this article : Guru and mantra initiation.
There are different versions about pūrṇābhiśeka. In ancient times, pūrṇābhiśeka was done at the time of dīkṣā. Now-a-days, it is done after completing puraścaraṇa.
Regarding food, we can take normal food. However non-vegetarian food and spicy food are to be avoided.
In case if one mentally recites japa mantras throughout the day, automatically he or she will be guided by Her regarding food. Shri Aurobindo's wife Mother used to recite 100,000 Ṣoḍaśī mantras everyday.
Unfortunately, we spend more time in analyzing deliberating rituals rather than staying connected with Her within. I have written enough articles in this site about Self-realization.
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Rain
September 11, 2013 11:43 AM
Namaskar Ravi!The fact you have shared about Shri Aurobindo's wife is incredible.I had a query. Besides doing the Pañcadaśī (as explained above) in the morning puja can we also do it mentally while doing other routine activities in the course of the day. That will help us do much more per day.
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MANBLUNDER
September 11, 2013 12:16 PM
In fact, you have to do the japa mentally throughout the day. You should practice this way. Apart from mentally reciting throughout the day, before going to sleep in the night contemplate Her with Pañcadaśī mantra. You can continue to recite the mantra by lying on the bed. By mentally reciting the mantra, you will fall asleep. When you get up the next morning you find that you will be continuing to recite the mantra. If you are not experiencing this, you will certainly experience this over a period of time. The important aspect is the level of concentration on Her before going to sleep.
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Rain
September 11, 2013 03:19 PM
So basically the methodology explained above [start to end: śāpavimocanamantram, siting facing north /east, Ṛṣyādi nyāsaḥ, Karanyāsaḥ, Hrdayādi nyāsaḥ,Dhyan, Pañcapūjā, Mantra jap, Hrdayādi nyāsaḥ, Dhyan, Pañcapūjā, samarpanam (Hope the order was correct)] can be done only once in a day like in the morning Puja session.
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MANBLUNDER
September 11, 2013 05:04 PM
Yes, this is the correct procedure.
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Nickjewellery
November 19, 2013 04:00 AM
Namaskar Ravi!The śāpavimocanamantram should be recited every time?Thank you.
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MANBLUNDER
November 19, 2013 09:10 AM
Theoretically, śāpavimocanamantram should be recited every time. But when sufficient repetitions are made over a period of time, mind will clearly tell us that śāpavimocanamantram is no more necessary. At that stage, this can be stopped. But, one's Guru the ultimate authority, who can decide on this. Guru's instructions override everything else.
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Nickjewellery
November 19, 2013 04:33 PM
Thank you Raviji!My Guru is Divine Mother at the moment, She gives Bliss but it is good to know some technical details.
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MANBLUNDER
November 19, 2013 06:37 PM
When you higher stages stages of spiritual life, She takes you over as your Guru and leads you to the path of liberation with Shiva. In this stage, there are two possibilities. One, She will send someone as Her emissary, who will appear either in your dreams or in your trance and will guide you. In the next step, She Herself becomes your Guru and lead you in your final spiritual path.
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Nickjewellery
November 19, 2013 10:12 PM
At least She sent this website! Would you mind if I will ask some questions by email?Thank you
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MANBLUNDER
November 19, 2013 10:30 PM
You are welcome to send questions through email. You can mail me at ravi@manblunder.com
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Anonymous
April 05, 2014 11:20 PM
Respected Ravi ji,
in Step-6 and Step-6 it is written that "raṁ - amṛtātmikāyai amṛtaṁ mahānaivedhyaṁ nivedayāmi|" is that correct? or It will be "raṁ - agnyātmikāyai dhīpaṁ darśayāmi"
in Step-8 it is written that "bhūrbhuvassuvaromiti digbandhaḥ" is that correct? or It will be "bhūrbhuvassuvaromiti digvimokaḥ" ?
Please clear my doubt.
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MANBLUNDER
April 05, 2014 11:48 PM
Thank you very much for pointing out these errors. They are now corrected in the article.
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daniel
January 11, 2015 08:37 PM
but why digbandhaḥ or digvimokaḥ for the same kind of text
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MANBLUNDER
January 11, 2015 09:45 PM
Digbandhaḥ is protection from eight cardinals and digvimokaḥ is releasing the protection. Generally this is used to prevent any negative forces entering into our energy body during mantra japa or even pūja. It is like onward journey and return journey through the same route.
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daniel
January 27, 2015 03:40 AM
NamasteThank you This is useful for sitting Meditation ?
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MANBLUNDER
January 28, 2015 02:14 PM
Definitely. Please read this Śiva in conversation with Śakti
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daniel
January 31, 2015 05:46 AM
Thanks You !Namaste !
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Veng@
October 17, 2015 01:34 AM
In Section 2 - Ṛṣyādi nyāsaḥ
It is written:
ka e ī la hrīṁ bījaṁ क ए ई ल ह्रीं बीजं
sa ka la hrīṁ śaktiḥ स क ल ह्रीं शक्तिः
ha sa ka ha la hrīṁ kīlakam ह स क ह ल ह्रीं कीलकम्
Shouldn't it be:
ka e ī la hrīṁ bījaṁ क ए ई ल ह्रीं बीजं
ha sa ka ha la hrīṁ śaktiḥ ह स क ह ल ह्रीं शक्तिः
sa ka la hrīṁ kīlakam स क ल ह्रीं कीलकम्
Thank you so much for this...
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MANBLUNDER
October 17, 2015 08:18 AM
What is given in this site is correct.
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Nirmala Sekhar
December 25, 2015 07:31 AM
In the last section on Soubhagya Vidya, should there be a i after e? [(ka e I la)
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MANBLUNDER
December 25, 2015 09:31 AM
Yes, thank you for noticing this. I have corrected it now. I am sorry for the error.
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Om klim
September 29, 2016 07:15 PM
Who is the seer of this mantra?Thanks.
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MANBLUNDER
September 29, 2016 07:22 PM
It is given under Rishi nyasa. Ānandabhairava is the Ṛṣi of this mantra.
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Surya
December 14, 2017 01:03 PM
sir, according to viniyog, this mantra is performed to get devi darshan. Does it happen like that? if yes, in dreams or in real life?
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MANBLUNDER
December 14, 2017 01:06 PM
Everything depends upon one's bhakti.
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Bal Gopal
August 23, 2020 05:22 AM
Namaste Guruji: I happened to listen to a video in YouTube where NONE of the 108+ श्रीविद्यापञ्चदशाक्षरी मन्त्रः chants were heard with the prefix ॐ, not even at the very beginning of the chant! ॐ was NOT seen in the script displayed as well. (Link will be provided for your quick review if required.) In other words it was NOT in conformity to the mantra format (ॐ ऐं ह्रीं श्रीं क ए ई ल ह्रीं - ह स क ह ल ह्रीं - स क ल ह्रीं) given herein the article, which I firmly follow. Kindly clarify (a) if there are two types of practices within the same school; if not, (b) to guide genuine seekers in the right direction! Thank you with pranam.
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Tivra
September 24, 2022 06:09 PM
I will tell you three true and unpopular facts about Śrī Vidyā Pañcadaśākṣarī. People will not like what I say, but I have to speak the truth about this Mantra. 1 - The Puraścaraṇa of this Mantra is 8,400,000 repetitions (84 lakhs) and strict rules of internal purity. 2 - Observing the first fact I said, you will know that most people who claim to have perfected this Mantra have lied. 3 - Pañcadaśākṣarī is the crown jewel of Mantras. I don't understand how people think it's so easy to succeed in this Mantra. Lalita is very powerful. The devotee who has Siddhi of this Mantra is omniscient, knows all the Vedas and scriptures without ever having to study. He becomes all-knowing through intuitive knowledge. But people have trivialized this Mantra today. The devotee who has obtained siddhi from this mantra attains liberation by reciting Lalita's Sahasranama once on a full moon night. But I don't understand why people go the other way today. They first recite the Sahasranama before perfecting the Mantra which is the key to unlocking Lalita Sahasranama. What to say about Maha Shodashi? Maha Shodashi is so high that I believe it to be impractical in the Kali Yuga, due to the absence of deserving devotees. Everything I said is true, Maha Shodashi, Maha Pratyangira and Maha Kali will not let me lie.
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Tivra
September 24, 2022 07:09 PM
"By the repetition of the mantra comes the realization of the Chosen Deity. The higher the being you wish to realize, the harder the practice." (Swami Vivekananda) Now understand that you are trying to realize the highest deity, the supreme queen, Parabrahma Swarupini. Even the heart of a stone would melt with emotion at the thought of the suffering and effort (tapas) necessary to realize Lalitambika. This is my warning to wake up all sincere devotees to reality and not be deceived by easy paths.
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Nagender Reddy
May 10, 2023 08:05 PM
I truly believe what you wrote. Thanks for sharing
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Aananda
December 11, 2022 04:12 PM
Namaskarams To you Sir, Can you please shed some light on the Lineages which use Sri Aanandabhairava as rishi in contrary to the lineages which use DakshinaMoorthy as the rishi? Thank you
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Tivra
December 11, 2022 11:12 PM
Lord Ānandabhairava is the sage if the aim of the devotee is pleasure and salvation (Bhoga and Mokṣa). Lord Dakṣiṇāmūrti is the sage if the devotee wants only salvation (Mokṣa).
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Raj
August 12, 2023 03:08 PM
Namaskarams If one has to activate the mantra within, then shouldn't it be repeated lakhs of times? And if a normal householder has to chant these lakhs of times, he will have to be chanting it continuously in mind even during his day to day activities. So, my question is can this be chanted mentally during walking,while doing casual activities, while lying down etc? If yes, then what about the Nyasas, and other procedures? Is it okay if you say the Nyasas, karanyasah and other procedures once in the morning and then later in the day you are mentally chanting without having to do the nyasas everytime you start chanting mentally? If, everytime you chant you have to do as per proper padhati, then that can only be done by someone who is full time into this. It cannot be achieved by householders who also have work to attend to. Please guide. Thanks.
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Krishna
August 12, 2023 09:08 PM
It is recommended to follow the japa procedures strictly. Yes, we can try to align the mantra with the breath at a later stage, after sufficient japa has been done (a few hundreds of thousands - lakhs). I do not recommend repeating a mantra at all times without the proper contemplation of the deity and/or the mantra. Instead of repeating the mantra, you may focus on the effects of the mantra, its composition and on any one or two attributes of the deity to gain a greater understanding and strengthen your spiritual footing. It is not easy reciting hundreds of thousands of mantra japa count and this may take a few years in some cases. It is best to do this properly than rush through and tell ourselves that we have chanted day in and day out doing mundane things, but yet the mantra has not activated within us despite our best efforts. You must be aware that mantra japa alone does not bring benefits. It has to be followed up with sufficient āvaraṇa pūja, kavacam, stotram etc. We have to activate it within ourselves through all these tools and then access/harness its power externally. A mantra such as this, whose power is infinite, also has a string of follow-up nyāsas that maybe relevant to fulfilling our desires.
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Raj
August 13, 2023 07:08 AM
Thanks a lot for responding to my comment. However, if mental chanting throughout the day is not recommended by you, then why did Raviji recommend mental chanting throughout the day, even while doing mundane activities like lying down, etc. See his comments above in response to someone's question. I am referring to his comments made on Sept 11, 2013 and also Sept 5, 2013. No offense respected Krishnaji but aren't your views on mental chanting in conflict with Raviji's comments above? Also, I feel that it is better to keep chanting the Panchadashi mantra mentally rather than thinking about mundane thoughts of our daily lives. It is not about rushing through the mantra count but to keep HER as our centre of existence, consciously and unconsciously. Maybe I am wrong because I don't know if there are any negative effects of mentally chanting this particular mantra throughout the day and doing the procedural part (nyasa, karanyasah etc) only once during morning japa. Can others here also share their experience if they have tried mental chanting of the Panchadashi through out the day? Thanks.
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Krishna
August 13, 2023 09:08 AM
I almost got into an accident by keeping my focus on the mantra and breath, rather than the road while driving. This is when I decided it is better not to recite the mantra while performing mundane activities. I informed Ravi ji at that time and he suggested that I desist from concentrating on the mantra while driving. This is a very logical thing to do and by extension it applies to all mundane activities. You can definitely follow whatever suits you best. The advice of your guru in this matter overrides everything. Also, if the mantra becomes "ajapa" due to meditation or sleep recitation etc, then it is automatically getting recited at all times and in my opinion, it is a sign pointing to activation in the near future.
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Raj
August 13, 2023 11:08 AM
Thanks again.Yes, you are right. It is always risky to mentally chant while mind and body are preoccupied with something else like driving. My question was more related to safe situations like when we are casually walking in garden or are at home lying on bed. We switch on to entertainment options like Netflix to kill time. I thought better chant than watch blood and sex on Television. Thanks for your kindness Krishnaji.
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Jayanth
August 13, 2023 04:08 PM
It's not wise to chant mantra while driving or doing any activity that requires your attention and can lead to physical harm. What Krishna says is valid, however if you travelling as passanger, or lying down or doing something which is safer you can do mental chanting. You need to focus on Manas chakra above ajna for ajapa to happen
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Raj
August 14, 2023 07:08 AM
Thanks Jayanthji for your suggestions.
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Surya
March 25, 2024 07:03 PM
I will write the Phalaśruti of this Mantra, as I see great difficulty for people to summarize the fruits of this Mantra. Kādividyā Pañcadaśākṣarī Phalaśruti: "The highly fortunate ones who worship Paradevatā with Kādividyā Pañcadaśākṣarī, who describes Lalitāmbikā perfectly, will obtain Parāsiddhi (Bhoga-Mokṣa Svātantrya) and Aparasiddhi (Aṣṭasiddhis). The fire or Agni will awaken the excellent Kuṇḍalinī and the Prāṇa will ascend through the Suṣumnā. The devotee will have the totality of the undivided consciousness that is Śrīdevī. He will have perfection and benefits everywhere. All Mantras, known and unknown, will become Svasiddhas and Susiddhas." Those who do not know what Śṛṅgāra and Śānta Rasas are should not approach this Mantra. Śṛṅgāra is the Seed of Love that is eternal, it is the Goddess' eternal desire and excitement to play. Śṛṅgāra Rasa is only fully experienced in Bindu. Śānta Rasa is the Seed of Consciousness that is eternal, it is the realization and peace of knowing who you are and that everything is just a play. The Goddess is Śṛṅgāra and God is Śānta. Do not dare to separate the Goddess Consciousness from knowing who she is (Śānta) and her eternal desire to play (Śṛṅgāra). Through play (Śṛṅgāra) you discover who you are (Paramātman), and through the Consciousness and Peace of who you are (Śānta), you will want to play, eternally. When we go from Bhūpura to Bindu we are playing without knowing who we are, but when we arrive at Bindu we discover who we are and we also love playing. What happens? You remain in the Bindu (Śānta) and begin to move non-linearly throughout the Śrī Cakra (Śṛṅgāra). The movement of the Śrī Cakra is not linear, Creation, Sustainment, Destruction, Involution and Evolution do not occur in a linear way. All these movements are Śṛṅgāra or play, while at the same time we remain at peace in the Bindu, Aware of who we are (Śānta). Understanding Śṛṅgāra Rasa leads to Praptisiddhi, while understanding Śānta Rasa leads to Sarvakāmasiddhi. Śānta reveals Śṛṅgāra, and Śṛṅgāra reveals Śānta. The pañcadaśākṣarī (Śṛṅgāra) reveals the ṣoḍaśākṣarī (Śānta), and the ṣoḍaśākṣarī (Śānta) reveals the pañcadaśākṣarī (Śṛṅgāra). So the final conclusion is that the devotee of both Mantras will reach the Supreme Abode and remain there, at the same time they will continue playing. Śakti exists because Śiva is at peace (Śānta) but likes to play (Śṛṅgāra), and Śiva exists because Śakti likes to play (Śṛṅgāra) but is at peace (Śānta). This mutual reflection of the Divine Couple is the form of the Śrī Chakra. Lalitā is the deity that tests devotees the most. She is playful and does it in very creative ways. But whoever knows the essence of Śṛṅgāra and Śānta Rasas will have no problem with Lalitā. Those who take this World very seriously and full of fear will have problems dealing with Lalitā, because he will understand absolutely nothing about how the Divine Mother will lead him and it will become a "tug of war" where the Mother wants the good of the Son, but the Son does not trust the Mother's resources. So the son suffers unnecessarily, when in fact he would not suffer if he had trusted the Mother's resources.
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Jayanth
March 25, 2024 10:03 PM
Nicely explained thank you
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Surya
March 27, 2024 03:03 PM
The practice of pañcadaśākṣarī is more difficult, but it doesn't just save you, it saves your entire Kula (Family). Your entire family will be satisfied and liberated if this Mantra is perfected. The practice of ṣoḍaśākṣarī is easier, but it only saves you, not your entire family. The pañcadaśākṣarī sets the Universe on fire and everyone will cooperate, including to liberate you and your entire family. The ṣoḍaśākṣarī is like an extremely sharp blade of purity and focused on directly cutting off your sins. The Phalaśruti of these two Mantras are very different.
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Surya
March 27, 2024 04:03 PM
Those who desire quick liberation must resort to the Nābhividyā of Pūrṇa Ṣoḍaśī which combines Kādi and Hādi as two extremely sharp blades focused on destroying all sins. The Mantra of Mahāṣoḍaśī is powerful to liberate, but the Nābhividyā of Pūrṇa Ṣoḍaśī is formulated in a way that surpasses the excellence of the Mantra of Mahāṣoḍaśī. But I must warn you that the pronunciation of Nābhividyā is difficult and must be done with great care. The reverse face of Kādi is Kāmakalākāli. The reverse face of Hādi is Guhyakāli. The reverse face of Sādi is Dakṣiṇakālī. Many must imagine that Sādi is missing from Nābhividyā. Don't worry, because when Kādi and Hādi are combined, that is Sādi. So Sādi is implicit in the practice of Nābhividyā. So Nābhividyā combines the best of the three worlds to destroy all sins. There is no better practice for those who desire quick salvation. There's no doubt about that. The real problem is the rhythm and pronunciation, which must be impeccable.
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Sen
March 27, 2024 04:03 PM
Thank you Surya ji. I am curious as to how the saubhāgya pañcadaśākṣarī and its Phalaśruti compares to pañcadaśākṣarī and ṣoḍaśākṣarī. Thank you.
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Jayanth
March 27, 2024 06:03 PM
By ṣoḍaśākṣarī you mean panchadashi with Srim or Maha shodashi of 28 letters. I read somewhere that panchadashi should be chanted some 84 lakhs times to be perfected? Is it true
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Aditya shukla
March 27, 2024 11:03 PM
Sir thank you for such an explanation sir. Sir could you tell us more about dakshina kali and her upasna and the benefits of worshipping her ? What is her relation with sadi Vidya, guhya kali and kamakala kali?
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Aditya shukla
March 27, 2024 11:03 PM
Sir thank you for such an explanation sir. Sir could you please tell us why panchadashi mantra is considered most powerful, most protected and most secretive mantra? What is so special and different about this mantra?
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chandana
March 27, 2024 11:03 PM
Namaskar Suryaji, How is Sadi connected to Dakshinkali- is it related to Sun and Shristhi? Is there any connection of this with Kalsankarshini?
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Surya
March 28, 2024 06:03 PM
Namaste Jayanth, Sen, Aditya and Chandana. it is true, but in Kāliyuga the Puraścaraṇa of Pañcadaśī is 144 lakhs (fourteen million four hundred thousand repetitions). I know the number is high, but this is the most powerful Mantra of the six Āmnāyas. Homa, Tarpaṇa and Bhojana should be performed in the ratio 1/10 (Mārjana is not necessary if you worship Śrīcakra three times a day). If some Aṅga of Puraścaraṇa cannot be performed, you should perform twice that amount in Japa. Upon gaining mastery of the Mantra, Lalitāmbikā will reveal herself with great happiness in the devotee. Now listen carefully to the benefits of continuing Japa, after gaining mastery over the Mantra: he can control all human beings (4 lakhs); he can fascinate all women (8 lakhs); he can fascinate all beings (12 lakhs); all the Śaktis of the Pātāla Loka will be madly in love with him (20 lakhs); all the Śaktis of Earth or Bhūloka will be totally in love with him (24 lakhs); all the Śaktis of the Superior Planes or Svarga Loka will suffer due to their intense love for him; all incarnations of the Devas will fall in love with him (32 lakhs); all Gods and Goddesses will fall in love with him and be conquered (36 lakhs); all Guardians of the Directions will fall in love and be under his control (40 lakhs); the excellent Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva will fall in love with and be under his control (44 lakhs). The devotee will reach Bindu, merge with Lalitāmbikā and obtain Parāsiddhi and Aparasiddhi after Japa reaches 46 lakhs. He will be the real great fire that melts the butter in the form of Śaktis. Flames of excessive passion make them burn. They appear to be burned by showers of Kāmarāja's fiery arrows. They are afflicted with anxiety; they seem to suffer because of the fever of love. They will all seem obsessed with love and will do whatever he wants immediately. Despite being infinitely powerful, the devotee will be full of love, compassion and kindness towards all beings. By slightly moving his eyebrows or by simple will, he can subdue (Vaśya), enchant (Mohana), paralyze (Stambhana), extirpate (Uccāṭana) or even kill (Māraṇa) the ill-intentioned. He will possess all the punitive and destructive powers obtained by black magic (Abhicāra), as well as the defensive and counterattack powers (Pratyabhicāra). Without any objection, all the Gods will help to liberate the entire Kula (family) and they will attain salvation. Now do you understand why she is the most beautiful of the three worlds? Lalitāmbikā alone is the Supreme Atman. All Gods worship her. All infinite powers of the Gods come from her and this Mantra. Only those, who after intense meditation and contemplation of the Śrīcakra's teachings, have become Lord Śiva himself will be successful with the Pañcadaśī of Lalitāmbikā. The Goddess is reached only by good people, never by bad people. For beings who are evil, even if they are Gods, the Goddess will be inaccessible. Thus I told the greatness and results of the Matra Pañcadaśī or Kādividyā. Now I will talk about the Ṣoḍaśī Mantra (18 and 28 Letters). The difference between the Ṣoḍaśī Mantras of 18 and 28 letters is the speed of mastery over it. The 28-letter Mantra is faster than the 18-letter Mantra to gain mastery. This Vidyā frees one from bondage. After gaining mastery over the Mantra, hear the results of continuing Japa: the sins of the previous seven births will be destroyed (8 lakhs); the sins of a thousand previous births will be destroyed (12 lakhs); all the sins committed by the devotee in all his previous births will be completely destroyed and he will merge with Śrīdevī (64 lakhs). Ṣoḍaśī Mantra is the Mother's compassion for her son and the pain of separation. Sins separate the child from the Mother. Ṣoḍaśī Mantra is about that maternal gaze that is in a hurry to embrace the child, through the destruction of sins. Always staying close to him, she will tell him everything. The Goddess will always follow the devotee of the Ṣoḍaśī Mantra who sought refuge in her. Wherever the devotee is, in this life or after, she will always be there with him. Who can separate them? Nobody can. Sin cannot touch this devotee, even if it were possible for him to commit any sin, which will be impossible. He will be exceedingly pure, even in the midst of the greatest pleasures. So Mother will always be close by. Of all the Āmnāya Mantras, those belonging to Vārāhī, Śyāmalā and Lalitā are the most excellent. Among the Lalitā Mantras, three are most splendid. They are well known as Kāmarāja, Nandikeśvara and Lopāmudrā. The difference between them is caused by three Varṇas, namely, “ka”, “ha” and “sa”. The first is Kādividyā, Kālī – Kuṇḍalī Krama and Kāmakalākālī. The second is Sādividyā, Tārā – Samavirodhinī Krama and Dakṣiṇākālī. The third is Hādividyā, Ṣoḍaśī – Ham̐sa Krama and Guhyakālī. There are two other secret Kramas which are those of Bagalāmukhī and Chinnamastā, but I won't go into details now. Jñānaśakti and Sattva Guṇa are intense in Sādi, so Dakṣiṇākālī is the most benign form of Kālī. Dakṣiṇākālī is related to the Sun, Jñānaśakti, Sthiti and Sattva Guṇa. She is the Sarasvati of Kālī's forms, the most benign. The word "dakṣiṇā" here means intelligent, clever, skillful. Sustainment or Sthiti is the balance between Creation and Destruction. Dakṣiṇākālī is that Mother who creates and destroys in a very intelligent, clever and skillful way. Dakṣiṇākālī is this combination of offering the devotee everything he needs and at the same time destroying all obstacles. Her Mantra has 22 letters and is Supreme: krīm̐ krīm̐ krīm̐ hūm̐ hūm̐ hrīm̐ hrīm̐ dakṣiṇe kālike krīm̐ krīm̐ krīm̐ hūm̐ hūm̐ hrīm̐ hrīm̐ svāhā । It is closely connected with Tārā, which is the cause of the constant agitation (Sthiti) of Brahman as the Praṇava om̐. Kālī wants Brahman and the Universe to be just one body, and she does this as Tārā, while at the same time she creates and destroys in a very skillful way. So she is called Dakṣiṇākālī and Tārā is the savior who keeps Brahman and Jagat as one. The Praṇava om̐ is Brahman saying that he and the Universe are inseparable, and that Tārā which is capable of stirring Brahman is also capable of saving. About Kāmakalākālī, who rules this Universe? The one who "Desires" is the one who governs the Universe. Who is the one who "Desires"? It is Kāmakalākālī. More than that, Kāmakalākālī is the one who creates the one who perpetuates herself. Who perpetuates Kāmakalākālī? It is Guhyakālī. Kāmakalākālī created Guhyakālī. Kāmakalā produces Krama and Krama perpetuates Kāmakalā. It is like the fire that produces the moon and at the same time consumes its nectar. Kāmakalākālī is Brahman, Dakṣiṇākālī is the evolving soul and Guhyakālī is the "Guru" who is teaching the soul to become Brahman through evolution through the mind, intellect and sense organs. Apparently, Brahman wants to be each soul, but preserving its individuality. It's difficult to know about the future. Guhyakālī is one who can make someone live for an indefinite amount of time, even by possessing the body. Guhyakālī has this desire to make nature identical with Brahman. It's difficult to know what will happen in the future.
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Aditya shukla
March 28, 2024 09:03 PM
Thank you so much sir for providing us with such an information and for answering our questions! I deeply apologise to you for disturbing you sir . Sir, I have one more question again to ask you sir . What is the true meaning of the name ' Shruti simant sinduri krit padabj dhulika ' in Lalita sahasranama and ' kandarp Vidya' in Lalita trishati ? ( I again apologise to you for troubling you )
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Nirvanika
March 29, 2024 02:03 AM
Suryaji, your expositions are like meditations in itself for little ignorant souls like us. like Jayant ji said, it will be great if you HONOR few of us to connect with you and meditate/contemplate on this live. Also can you explain how SADI is connected to Navarna, Chamunda or Siddhlakshmi, if they are.
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Богдан
March 29, 2024 07:03 AM
Namaste, thank you very much for such a nice reply. All the above benefits apply to one who has received Diksha in Panchadashi Mantra, what if one does not have this Diksha but chants Panchadashi Mantra? Is it true that this Dakshina Kali mantra does not need Diksha and rules? In the last lines, are you indirectly talking about Supramental Yoga and the creation of triple immortal bodies here on earth? Could you tell us more about the practice of Supramental Yoga? Thank you.
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Jayanth
March 28, 2024 08:03 PM
Thank you very much for such wonderful write up. Let me know if I can contact you (I don't want to impose)
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Appy
March 31, 2024 09:03 AM
Hello Surya Sir, Thank you so much for the detailed write up loaded with information. Could you please clarify if 144 lakhs mantra repetitions should be completed in one go or can it be broken into multiple anushtans?
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Jaswant Puri
August 06, 2024 11:08 PM
It is said that Guru's words override shastras. Can I follow Sri Ravi Guruji's words and chant Panchadasksari क ए ई ल ह्रीं ह स क ह ल ह्रीं स क ल ह्रीं mentally throughout the day?
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Krishna
August 07, 2024 06:08 AM
Śuddha Pañcadaśākṣarī is generally not initiated. Please follow as directed by your guru. Śrī Vidyā is a lifelong commitment and must be practiced in a certain manner (krama). Needless to say, these are extremely dangerous mantras and must be practiced under the guidance of a qualified guru. Take for instance the Khaḍgamālā, the garland of swords. This stotra is loaded with energy to cut our ego and it may do so in any manner it pleases. One may lose all their savings and become bankrupt, if the Divine Mother feels that is the best way to burn our karmas. It is therefore best to start with the krama paddhati (process) and move gradually up the ladder. I recently met a person who suffered immensely but carried on with the krama paddhati and after 15 long years of sādhana, he was given Saubhāgya Pañcadaśī. This gentleman has become very rich and amassed a lot of wealth and his secret was to practice in a gradual manner and wait patiently for the lower mantras to yield tangible results before proceeding with the higher ones. I understand that this is not what most of us seek or even what I went through, but I do subscribe to this thought process and believe firmly that the lower mantras need to be practiced for a few years to lay a very strong material foundation for us to make strides in the spiritual realm.
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Tanuja
August 13, 2024 10:08 AM
Namaste Krishna Ji, why is Pañcadaśākṣarī called a tantrik mantra if its source, Devī-Atharva-Śirṣa-Upaniṣhad, is vedic? Shouldn't it be classified as a vedic mantra?
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Krishna
August 13, 2024 09:08 PM
Śrī Vidyā is regarded as a tantra that has deep roots in the Upaṇiṣads, Purāṇas etc. The Pañcadaśākṣarī mantra is the core of Śrī Vidyā.
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Anilkumar
December 07, 2024 08:12 PM
Namaste, My sincere appreciation for continuing to maintain this site with such wealth of practical knowledge and guidance for spiritual seekers. Over the years I have contemplated on many topics presented here, and the questions and answers by other souls yearning for knowledge. Sometimes something very basic bothers me a lot. 1. How is Ma Bala's mantra in pankti chandas (10x10x10)? Is it like aim = 3 matra, kleem = 4 matra and sauhu = 3 matra? 2. How is the divine Pancadashi in gayatri chandas (8x8x8)? Is that based on varying duration of Hreem? 3. Does the Rishi's name used in Nyasa change depending on Guru lineage? For example, is it always Dakshina murthy rishi to be saluted for Ma Bala's mantra? Similarly, is it always Anandabhairawa for Pancadashi? Pranams Anil
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