Shloka 5
Pādukā-Vandana and the Ananta Padmāsana: Mantra-Body of Śiva-Śakti
ह्रीं श्रीं निवृत्त्यादि कला पृथिव्यादितत्त्व मनन्तादिभुवनमोङ्कारादिवर्णम् / हकारादिनवात्मकपदः सद्योदातादिमन्त्रः ह्रां हृदयाद्यङ्गः / एवं मन्त्रमहेश्वर सिद्धविद्यात्मकः परामृतार्णवः सर्वभूतो दिक्समस्तषडङ्गः सदाशिवार्णवपयः पूर्णोदधिपक्षश्रीमानास्पदात्मकः विद्योमापूर्णज्ञत्वकर्तृत्वलक्षणज्येष्ठाचक्ररुद्रशक्त्यात्मककर्णि कः / नवशक्तिशिवादिभिर्मूलमण्डलत्रयकुजात्मकोत्पन्नापद्मासनपादुकां पूजयामि नमः
hrīṃ śrīṃ nivṛttyādi kalā pṛthivyāditattva manantādibhuvanamoṅkārādivarṇam / hakārādinavātmakapadaḥ sadyodātādimantraḥ hrāṃ hṛdayādyaṅgaḥ / evaṃ mantramaheśvara siddhavidyātmakaḥ parāmṛtārṇavaḥ sarvabhūto diksamastaṣaḍaṅgaḥ sadāśivārṇavapayaḥ pūrṇodadhipakṣaśrīmānāspadātmakaḥ vidyomāpūrṇajñatvakartṛtvalakṣaṇajyeṣṭhācakrarudraśaktyātmakakarṇi kaḥ / navaśaktiśivādibhirmūlamaṇḍalatrayakujātmakotpannāpadmāsanapādukāṃ pūjayāmi namaḥ
Hrīṃ and Śrīṃ—this mantra embodies the kalās beginning with Nivṛtti, the tattvas beginning with Earth, the worlds beginning with Ananta, and the phonemes beginning with Oṃ. It is the ninefold formula beginning with “ha”, the mantra-series beginning with Sadyojāta, with “hrāṃ” as the heart and the other limbs (aṅgas). Thus the Great Lord as mantra—of the nature of perfected sacred knowledge—appears as the Supreme Ocean of Nectar, pervading all beings, with six limbs extending to all directions; as the ocean of Sadāśiva’s essence, the glorious support of the full expanse of the sea; as the central lotus-core (karṇikā) constituted of Vidyā, sky-like fullness, complete omniscience and agency, marked by the Jyeṣṭhā-cakra with Rudra-Śakti. With the nine Śaktis and the forms beginning with Śiva—arisen from the root and the three maṇḍalas—I worship, with obeisance, the lotus-seat and the sacred pādukā.
Lord Viṣṇu (in instruction to Garuḍa), within a mantra–pūjā/vidhi passage
Concept: Microcosm–macrocosm identity via mantra: phonemes, tattvas, kalās, and deities form one integrated ‘mantra-śarīra’.
Vedantic Theme: Non-dual pervasion (sarva-bhūta-vyāpti) and the unity of knowledge-power (vidyā-śakti) with agency (kartṛtva) under Īśvara; contemplative integration of categories dissolves fragmentation.
Application: Use structured visualization: correlate mantra parts (bīja/varṇa), bodily loci (aṅga/ṣaḍaṅga), and cosmological principles (tattva/kalā) during japa to stabilize attention and deepen meaning.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Type: subtle-body/mandala
Related Themes: Garuda Purana ritual-vidyā sections describing nyāsa, ṣaḍaṅga, maṇḍala, and mantra-deha (contextual internal linkage)
FAQs
This verse frames hrīṃ and śrīṃ as seed-syllables that encode cosmic principles (kalās, tattvas, worlds, and phonemes), making the mantra a condensed form of the deity and the universe for ritual worship.
It explicitly mentions ‘hrāṃ’ as the heart and other aṅgas, and describes the mantra as having the six limbs extending to all directions—indicating a nyāsa-style ritual mapping of mantra power onto the practitioner and space.
Approach mantra-recitation with clarity of meaning and disciplined method: treat the mantra as a complete sacred system (sound, body-mapping, and intention), and keep the practice ethically grounded (śauca, restraint, and devotion).