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Gunakaravrtti gives this as an accessory of first four verses. If people want to do some special japas than these two, they can get initiated in the mantra of Adisvara, a very ancient one from their Gurus.
Rsabhavidya :
Rsabhavidya too can be performed along with Bhaktamara as a mantra
Om namo Jiņāņań, om namo ohi Jiņānaṁ om namo paramohi Jiņāņam om namo savvohi Jiņānań, om namo anantohi Jiņānam, om namo kevali Jiņānam, om namo bhagava-o arha-o usabha sãmissa sijjha-u me bhagava-i mahai mahavijja. Om namo bhagava-o usabha sãmissa a-i titthagarassa jasseyam jalamtaṁ gaccha-i cakkam. "Savvattha aparăji-aṁ āyāviņi ohãvini mohani, thammani, jaṁbhani hili hili kili kili corāņaṁ bhamdāņaṁ bho-iyāņaṁ ahinaṁ, dădhiņaṁ, nahiņam, siṁginam, verinań, jakkhâņam, pisāyāņam
muha baṁdhaņaṁ karemi thaḥ thaḥ svãhã"
It is considered proper to contemplate on paramatman with asoka tree, throne, cauri and three umbrellas while doing Bhaktamara related meditation.
Each pratiharya must be thought of individually and afterwards all together one after another. The verses of Bhaktamara are also very simple lucid and vivid in nature that any person doing recitation knowing the meaning will be easily led to meditate upon the idea expressed.
At the end of meditation, if one wants to meditate on the Stotra, each verse can be placed at the feet of the Lord and recited with concentration. If one wants to go a little further (in meditation), then one can imagine a garland around Lord's neck with twenty-two beads on both sides of meru (the central bead). Each bead can be imagined to be a lotus and the first letter of every verse of The Bhaktamara Stotra can be thought of as written in the pericarp of the lotus. Thus each bead stands for one verse and the entire garland for entire Stotra. (see page 146) Then after completing the meditation let him visualise as if he is wearing the garland enjoying the pleasure and grace of the Lord. But he must have immense faith and confidence in the fact that wealth, samskara, good conduct and concentration would definitely come to him. He must also feel that the infinite knowledge, infinite conduct and infinite bliss are placed in every atmapradesa. Thus he must complete his meditation.
Other methods of meditations too have been described in the scriptures. Pindastha-dhyana is one method. This is done with the five dharanas of the body as the pratika - symbol. The five principles of body are cleansed by this meditation.
Padastha-dhvana - This comes naturally when one recites The Bhaktamara Stotra. The scriptures say that padastha-dhyana is done at the time of japa of mahamantras or mantras or mala-mantras or stotras or mantras got otherwise like in dream etc. Each line of Bhaktamara consists of fourteen syllables and the universe is supposed to be fourteen rajju in height. The gunasthanaka or the stages in spiritual progress too are fourteen in number. Hence every syllable, one can think stands for a gunasthanaka or a rajju. The place of Siddhas (Released Souls) is situated at the edge of the universe known as lokagra. Meditation on Siddhas at lokagra is called rupastha-dhyana - meditation with symbols. When a soul becomes accomplished by qualifying itself by ascending the fourteen gunasthanakas then the stages of meditation are known as rupatita - transcendental, formless meditation.
Moreover The Bhaktamara Stotra consists of syllables. Sastras invest each syllable and phoneme with certain properties. Let us consider the properties of the syllable Bha alone here.
Bha is ten crores yojana tall; and its width is one crore yojana. It wears pearl ornaments and sacred-thread and precious ornaments. It has eight hands and holds conch, discuss, mace,
Aradhana Darshan
363)
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