The use of Saṁpuṭīkaraṇa is employed to accelerate Mantra Siddhi.
(a) Some Tantras insist on the use of Saṁpuṭīkaraṇa when even three rounds of Puraścaraṇa fails to yield Mantra-siddhi.
(b) In certain other cases, the mūlamantra is recited along with Saṁpuṭīkaraṇa before/after the actual Japa to aid with Mantra-siddhi.
(c) Often, Saṁpuṭīkaraṇa is used for attaining specific desires, having duly completed the necessary puraścaraṇa for the mantra. Other associated techniques include Pallava, Yojana, Rodha, Vidarbha etc. A popular example of such a kāmya prayōga is of Durgā Saptaśatī.
Generally, saṁpuṭīkaraṇa involves using a bīja or a set of bījas before and after the mūlamantra. However, this is not always the case. Below is the vidhi for some mantras used in Srīkula.
Bālā Tripurasundarī
bālāyāḥ śaktibījaṁ tu dadyādādau mahēśvari |
The śakti bīja or the third bīja of the Bālā mantra is added at the beginning of the tryakṣarī (three-lettered mantra) to achieve saṁpuṭīkaraṇa.
Tripurabhairavī
māyātrayaṁ paṭhēdantē trikūṭāyā mahēśvari |
At the end of the three kūṭas of Tripurabhairavī mantra, three hrīṁ bIjas arē addēd fōr saMpuTIkaraNa.
Mahātripurasundarī
śaktyādikūṭaṁ mantrasya dadyādādau japēnmanum |
In the case of Kādividyā, the third kūṭa (śaktikūṭa) is affixed at the beginning of the three kūṭas.
Rājaśyāmalā
tāramantē japēddēvi trivāraṁ prōccarēt sudhīḥ |
At the end of the mantra of Rājamātaṅgī, three praṇavas are added.
Laghuśyāmalā
padmatrayaṁ paṭhēdādau māyāmantē mahēśvari |
ṭhaḥ ṭhaḥ ṭhaḥ – are added at the beginning and hrīṁ at the end of Ucchiṣṭacāṅḍālī mantra.
Annapūrṇā
tāraṁ kāmaṁ manōrantē dadyāt pārvati sādhakaḥ |
oṃ and klīṁ are added at the end of the mantra.
Bagalāmukhī
rasanāṁ mr̥ttikābījaṁ manōrantē paṭhēt sudhīḥ |
krīṁ and hrīṁ are affixed at the end of Bagalāmukhī mantra.