Mahāṣoḍaśī Mantra: Conclusion

Download the full documentation: http://www.mediafire.com/file/7yaz1p6j6gwm25v/Maha%25CC%2584s%25CC%25A3od%25CC%25A3as%25CC%2581i%25CC%2584_Mantra.pdf/file Meaning of the bījas: The first kūṭa has five bījas: ka e ī la hrīṃ. All three kūṭas end with hrīṃ, and this hrīṃ is called hṛllekha. A lot of importance is attached to this hṛllekha which is also called as māyā-bīja. Vākbhava-kūṭa is also known as agni-khaṇḍa, indicating Lalitāmbikā’s jñāna-śakti. Ka means Brahmā, the creator; e means Sarasvatī the goddess of jñāna; ī means Lakṣmī, la means Indra and hrīṃ means the merger of Śiva and Śaktī. The bīja ka is the root of kāma-bīja klīṁ (क्लीं). Ka also bestows peace and prosperity to the sādhaka. The next bīja, e prevents misfortunes to the sādhaka. ī bestows wealth and all good things to sādhaka. The bīja la gives victory to the sādhaka. Thus, the first four bījas give peace, prosperity, prevention of misfortunes, auspiciousness and a status like Indra. Indra is the chief of all gods and goddesses and is victorious in all the battles against demons. This means victory to sādhaka at every step. Hṛllekha means heart-imprinting. So the significance of this line is to imprint Her qualities in the heart of the sādhaka. hrīṁ is made up of twelve letters. H + r + ī + m and a bindu. Bindu is a dot on the letter m (ṁ). But this is not just a dot, but a combination: ardacandra — crescent moon shape rodhinī — one who overpowers nāda — the nasal sound represented by a crescent shape used as an abbreviation in the bījas nādānta — the end of the pronunciation śakti — the Goddess form of the Supreme vyāpikā — who is visible everywhere samanā — in one point, together uṇmanī — to be one with god Pronunciation is important. There are specifications of length of timing for pronunciations of each bīja. The pronunciation of Vākbhava-kūṭa should commence from mūlādhāra-chakra and end at anāhata-chakra, contemplating the entire kūṭa as the fire. The second kūṭa is kāmarāja-kūṭa or madhya-kūṭa is to be meditated upon Lalitāmbikā’s neck to hip. This kūṭa has the highest number of bījas, six: ha sa ka ha la hrīṁ. Out of these, ka, la and hrīṁ have been discussed in the first kūṭa, leaving two new bījas in this kūṭa. Out of the new bījas, ha has been repeated twice. The first ha means Śiva; the second ha means ākāśa element (Saundarya-Laharī, Verse 32 refers this second ha as the sun) and sa in this place means Viṣṇu. With reference to the five basic elements, sa means air element. The bīja ha is also known as “eunuch bīja.” Probably this is the reason why the bīja hrīṁ refers to the union of Śiva and Śaktī. In the first kūṭa, Brahma was mentioned, as the first kūṭa refers to creation. In this kūṭa of sustenance, Viṣṇu is mentioned as He is the lord of sustenance. This kūṭa should be pronounced in a time frame of 11.5 mātrā. This kūṭa is to be contemplated from anāhata-chakra to ājñā-chakra in the form of an effulgence of millions of suns. This kūṭa is also called sūrya-khaṇḍa and forms the second act of Brahman: sustenance. Since it is associated with sustenance, desire is attached to this kūṭa. The third and the last kūṭa called śaktī-kūṭa has only four bījas. This kūṭa is to be meditated upon the portion between hip and the feet of Lalitāmbikā. The four bījas are sa ka la hrīṃ. The first kūṭa has five bījas, second kūṭa six bījas and the third has only four bījas. Possibly this could mean that sustenance is the most difficult act and dissolution is the easiest act.