I tried to decipher Gurupādukā mantra which is explained here. This is only my stretch of imagination, except for the meaning of bīja-s. There should be better explanations and I request scholars to share their views on om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ hskhphreṁ hasakṣamalavarayūṁ. This interpretation is in way authentic and according to me, it serves the purpose of understanding Gurupādukā mantra. There are enough opportunities to make further advancement on this interpretation, which can be published here, so that all of us can benefit.
om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ hskhphreṁ hasakṣamalavarayūṁ
ॐ is praṇava. The next three bīja-s are known as tritātri and the next three are Bālā mantra bīja-s. Tritātri is also known as vimarśa praṇava. These seven bīja-s are by default added to most of the mantras in navāvaraṇa nyāsa-s.
The next part of the mantra is as follows:
hskhphreṁ hasakṣamalavarayūṁ ह्स्ख्फ्रें हसक्षमलवरयूं and this can be split into twelve bīja-s like this.
h s kh phreṁ h s kṣ m l v r yūṁ ह् स् ख् फ्रें ह् स् क्ष् म् ल् व् र् यूं
h refers to Śiva and s refers to Śakti. kh and phreṁ together form a single bīja khphreṁ, which conveys the following. kh refers to ākāśa, which technically conveys the expansion of Consciousness (arising out of ha and sa, the two previous bīja-s). The next alphabet ph means vibrancy of Consciousness, possibly referring to Vimarśa Śakti. The next alphabet is r which is Agni bīja. The Consciousness (Prakāśa or Śiva) that was diffused through Vimarśa Śakti (svātantrya śakti) cause first action towards world process and this is initiated by agni bīja. This world process takes place through next bīja e (inverted triangle, conveying kāmakalā (īṁ). Three sides of this triangle have three śakti-s, icchā, jñāna and kriyā. Finally ṁ and it is the bindu, which is nothing but Śiva, into which the whole creation is absorbed (for individual soul, it is liberation and for the universe it is annihilation).
Next is h s kṣ m l v r yūṁ (hasakṣamalavarayūṁ). In this there are five bīja-s that represent five principal elements and they are l, h, y, r and v, representing earth, ākāśa, air, fire and water. Bīja s refers to bestowal. What is bestowed is pañcabhūta-s, as without pañcabhūta- survival is not possible. Further pañcabhūta-s originate from Śiva (Brahman) according to Taittirīya Upaniṣad. At this point, there are three more alphabets, s, kṣ and m. s means vitality (energy), kṣ refers to protection and m refers to fulfillment of desires of disciples, probably referring to the transformation of spiritual knowledge and energy from Guru to his disciple. Thus hasakṣamalavarayūṁ establishes a relationship between Śiva and Guru. This also confirms “svarūpa nirūpaṇa” of Guru. Svarūpa nirūpaṇa means determination of form of Guru, who is not different from Śiva. Guru is not only in the form of Śiva, but also acts like Śiva, which is expressed through the word “hetave”, which means ‘for a cause’. The cause of initiation (purpose of initiation) by a Guru is always to liberate his disciple form saṁsāra (transmigration).
I would like to reiterate that this interpretation is not authentic and all are welcome to offer their views, suggestions and requisite modifications.