Lalitā Mūlamantra Kavacam (ललिता मूलमन्त्र कवचम्)

Prologue:-  Śrī Lalita Tripura Sundari is the second of the Tripura triad of deities. She is the Preserver in the context of the Tripura. As Mahā Tripura Sundari, She represents the entire triad and therefore the Divine Mother Śakti Herself as Saguṇa Brahman – The Dynamic Superconsciousness with attributes. The famous Pañcadaśī Mantra unlike regular Vedic mantras, does not hold any literal meaning, nor is it a salutation or obeisance to Śrī Lalita. There are hidden meanings in each letter of the mantra, which must be fully understood and comprehended, prior to the recitation of Her mantra. The mantra by Itself, when fully understood and practiced through the Pañcadaśī mantra japa, opens up the entire spiritual spectrum and leads the devotee towards self-realization as well as complete liberation from the cycle of life and death - jīvanmuktā.

There are three sections or kūṭa-s, namely Vāgbhāva kūṭa, Kāmarāja Kūṭa and Śakti Kūṭa. They represent the aspects of Creation, Preservation and Destruction/Transformation and also all triads.

This Kavacam or shield, is to protect the spiritual seekers practicing the Pañcadaśī mantra japa from all kinds of disturbances that may affect their sādhana or spiritual practice. The Kavacam also superimposes the Divine Mother’s body upon the practitioner and each of the sections mentioned above correspond with that of the Divine Mother Herself.

Regular recitation of the Kavacam helps with the mantra japa and early fructification of all desires as well as spiritual elevation.

1. Viniyogaḥ (विनियोगः) :-

asyaśrī lalitā kavaca stavaratna mantrasya ।

ānandabhairava ṛṣiḥ ।

amṛta virāṭ chandaḥ ।

śrī mahātripurasundarī lalitā parāṃbā devatā ।

aim̐ bījaṃ ।

hrīm̐ śaktiḥ ।

śrīm̐ kīlakaṃ ।

mama śrī lalitāṃbā prasāda siddhyarde śrī lalitā kavaca stavaratna mantra jape viniyogaḥ ॥

अस्यश्री ललिता कवच स्तवरत्न मन्त्रस्य ।

आनन्दभैरव ऋषिः ।

अमृत विराट् छन्दः ।

श्री महात्रिपुरसुन्दरी ललिता परांबा देवता ।

ऐँ बीजं ।

ह्रीँ शक्तिः ।

श्रीँ कीलकं ।

मम श्री ललितांबा प्रसाद सिद्ध्यर्दे श्री ललिता कवच स्तवरत्न मन्त्रजपे विनियोगः ॥

Meaning:- This hymn, called the Śrī Lalitā Kavaca Stava Ratna Mantra, has been composed by the sage/ṛṣi Ānandabhairava. The metre/chandas is amṛta virāṭ. The deity/devatā on whom the hymn is composed, is Śrī Mahātripurasundarī Lalitā Parāṃbā. The seed/bīja is “aim̐”. The power/śakti is “hrīm̐”. The unlocking power/kīlaka is “śrīm̐”. This hymn is to be recited for appeasing the Divine Mother Śrī Lalitā!

2. ṛṣyādi nyāsa ( ऋष्यादि न्यास ) :-

3. kara nyāsa (कर न्यास):-

4. aṅga nyāsa (अङ्ग न्यास) :-

bhūrbhuvassuvaromiti digbandhaḥ ॥

भूर्भुवस्सुवरोमिति दिग्बन्धः॥

5. dhyānam (ध्यानम्):-

śrī vidyāṃ paripūrṇa meru śikhare bindu trikoṇe sthitāṃ ।

vāgīśādi samastabhūta jananīṃ mañce śivakārake ।

kāmākṣīṃ karuṇā rasārṇavamayiṃ kāmeśvarāṅka sthitāṃ ।

kāntāṃ cinmaya kāmakoṭi nilayāṃ śrī brahmavidyāṃ bhaje ॥

श्री विद्यां परिपूर्ण मेरु शिखरे बिन्दु त्रिकोणे स्थितां ।

वागीशादि समस्तभूत जननीं मञ्चे शिवकारके ।

कामाक्षीं करुणा रसार्णवमयिं कामेश्वराङ्क स्थितां ।

कान्तां चिन्मय कामकोटि निलयां श्री ब्रह्मविद्यां भजे ॥

Meaning:- I meditate upon the Divine Mother, the knowledge of whom, is described as Śrī Vidyā. She is established in the form of a dot, on the top edge of a Meru Yantra. She is the source of all Creation, animate and inanimate, sound and light and is the Dynamic SuperConsciousness or Śakti of Lord Śiva, who is the Static SuperConsciousness. She is the embodiment of all love and desires and due to Her own will and grace, the entire Creation comes into being and is sustained and transformed. She is always inseparable from the epitome of pure bliss - Lord Śiva. She is the most beautiful and enticing Divine Mother of infinite grace and bliss and is the singular reality – Brahman Itself and is Brahma Vidya - the knowledge of the Divine!

6.Pañcapūjā ( पञ्चपूजा ) :-

7. Kavacamārambham (कवचमारम्भम्) :-

kakarāḥ pātu śīrṣaṃ me ekāraḥ pātu phālakam ।

īkāraḥ cākṣuṣīpātu śrotro rakṣellakārakaḥ ॥ 1 ॥

ककराः पातु शीर्षं मे एकारः पातु फालकम् ।

ईकारः चाक्षुषीपातु श्रोत्रो रक्षेल्लकारकः ॥ १ ॥

The bīja ‘ka’ protects the head and the bīja ‘e’ protects the forehead as well as the hair partition.

The bīja ‘ī’ protects the eyes and the ears are ably protected by the bīja ‘la’.

The first letter of the Vāgbhāva kūṭa ‘ka’ represents Creation, Sahasrāra cakra, Śiva-Śakti-Aikya and Desire. The protection implied here, is for shielding us against misinformation as well as misleading knowledge and steering us towards gaining the ultimate knowledge or Brahma jñāna, for self-realization and spiritual liberation. The second letter ‘e’ represents knowledge and its origin. In this context, the śloka/hymn implicitly suggests the enhancement of the Ājñā (third-eye/pineal gland) and Sahasrāra/crown cakras and gaining enhanced perception of the ultimate reality within and around us.     

The third letter ‘ī’, implies wealth, prosperity, illusion and fulfillment of all desires. Protection of the ears, refers to listening to the right kind of advice as well as music, scriptures, documents and any knowledge that would help us progress, both materially and spiritually. The bīja will also ensure that most of the unnecessary sounds and knowledge are kept away, to help retain our state of mind and progress.

The fourth letter ‘la’, represents victory, fulfillment, contentment and bliss. Protection of the eyes in this context, applies to our contentment of all that we receive by the grace of the Divine Mother.

hrīm̐kāra: pātu nāsāgraṃ vaktraṃ vāgbhava saṃjñikaḥ ।

hakāraḥ pātu kaṇṭhaṃ me sakāraḥ skandha deśakam ॥ 2 ॥

ह्रीँकार: पातु नासाग्रं वक्त्रं वाग्भव संज्ञिकः ।

हकारः पातु कण्ठं मे सकारः स्कंध देशकम् ॥ २ ॥

The bīja ‘hrīm̐’ protects the nostrils and the face is protected by the entire vāgbhāva kūṭa.

The bīja ‘ha’ protects the throat and the bīja ‘sa’ protects the shoulders.

The fifth letter ‘hrīm̐’, represents self-realization and knowledge of our true existence. The reference to nostrils implies the svara yoga or breath synchronization through both nostrils, to allow the Kuṇḍalini to rise through the suṣumṇā or the spinal cord, when the left channel iḍā and the right channel piṅgalā nāḍī-s/channels along the spinal cord suṣumṇā, are balanced. This also activates all the chakras as the Kuṇḍalini moves upward in its journey.

The vāgbhāva kūṭa (True knowledge section), which is the amalgamation of the first five letters of the Pañcadaśī mantra, represents the entirety of Creation, physical body, attainment of self-realization and discovery of our true self, as well as the attainment of all material and spiritual desires. It also represents the Face of the Divine Mother. In this context, the face of the devotee/sādhaka, is illumined by the knowledge gained and one attains a saintly appearance. The unlocking of the spiritual energy lock called Jālandhara bandha and Rudra granthi is signified as well.

The first letter of the Kāmarāja Kūṭa (True desires section) ‘ha’ represents solar energy, space and breath. It also fires up our desire to go beyond the physical body and burn all the karmas entrapped in the higher astral and causal bodies. In this context, ‘ha’ virtually lets our mind express it’s intention to explore the higher realms of consciousness and through the utterance of the Pañcadaśī mantra, we march towards liberation. The activation of the Viśuddha - throat cakra is also implied.

The second letter ‘sa’, indicates lunar energy and prāṇa or the life sustaining breath. This letter helps us keep the composure and not fall prey to praise, adulation and other achievements, one may acquire during the practice of the Pañcadaśī mantra. The deep meditative states are signified by this letter. In this context, one acquires the strength to shoulder all responsibilities and carry on life in a humble, calm and composed manner, as well as to spread the true knowledge to the deserving.      

kakāro hṛdayaṃ pātu hakāro jatharaṃ tathā ।

lakāro nābhi deśaṃtu hrīm̐kāra: pātu guhyakam ॥ 3 ॥

ककारो हृदयं पातु हकारो जथरं तथा ।

लकारो नाभि देशंतु ह्रीँकार: पातु गुह्यकम् ॥ ३ ॥

The bīja ‘ka’ protects the heart and the bīja ‘ha’ protects the abdomen.

The bīja ‘la’ protects the navel and the bīja ‘hrīm̐’ protects the reproductive organs.

The third letter ‘ka’ in this section, signifies desire. In this context, one develops deep love in the heart for the Divine Mother as well as towards Her entire Creation. One begins to appreciate everything around oneself and spreads unconditional love. The activation of the Anāhata cakra is implied here.

The fourth letter ‘ha’ represents light and radiance. It’s significance in this context, is the activation of the spiritual energy associated with the Uḍḍīyana Bandha and the Viṣṇu Granthi.

The fifth letter ‘la’ represents fulfillment and in this context signifies the action of the navel - Maṇipūra cakra.

The sixth letter ‘hrīm̐’ represents spiritual illumination, as well as Preservation. In the context of this hymn, it represents the activation of the Svādhiṣṭhāna or the sacral cakra.   

kāmakūṭassadā pātu kaṭi deśaṃ mamaivatu ।

sakāraḥ pātu corū me kakāraḥ pātu jānunī ॥ 4 ॥

कामकूटस्सदा पातु कटि देशं ममैवतु ।

सकारः पातु चोरू मे ककारः पातु जानुनी ॥ ४ ॥

The Kāmarāja Kūṭa protects the hips and buttocks. The ‘sa’ bīja protects the thighs and the bīja ‘hrīm̐’, protects the knees.

The Kāmarāja Kūṭa represents the True desires, to attain liberation and salvation from the cycle of life and death, integration with the Super Consciousness, as well as Preservation of the entire Creation that has manifested by the grace of the Divine Mother. The region from the throat to the hips of the Divine Mother, is represented by the Kāmarāja Kūṭa. In this context, the stage is all set for the activation of the Kuṇḍalini energy.

The first letter of the Śakti Kūṭa ‘sa’, represents lunar energy and the mind in general. The desire to break through the final causal body and release oneself from all karmas, is firmly set in the mind. In this context, One’s mind and intention, to active the perineum and the associated root cakra – Mūlādhārā is signified. In this context, the activation of the spiritual energy associated with the Mūla bandha and the Brahma granthi, are signified. The connection to the material world is shaken and the spiritual journey begins.

The second letter ‘ka’, represents desire towards liberation or mokṣa. In this context, One sets forth boldly, towards achieving the coveted and ultimate spiritual quest of liberation.

lakāraḥ pātu jaṅgheme hrīm̐kāra: pātu gulphakā ।

śaktikūṭaṃ sādhāpātu pādau rakṣatu sarvadā ॥ 5 ॥

लकारः पातु जङ्घेमे ह्रीँकार: पातु गुल्फका ।

शक्तिकूटं साधापातु पादौरक्षतु सर्वदा ॥ ५ ॥

The ‘la’ bīja protects the legs/shanks and the bīja ‘hrīm̐’, protects the ankles. The Śakti Kūṭa always protects the feet and keeps it away from any harm.

The third letter ‘la’ signifies dissolution of all material desires, severance of connections with the material world as well as one’s ego and individuality. The complete identification with the Divine begins and the devotee stands alongside the Superconsciousness with no distinction.

The fourth letter ‘hrīm̐’ signifies unification with the Divine Mother in every aspect. One’s persona is completely destroyed and the transformation and identification with the Supreme Reality is complete. In this context, one gains a firm foothold in the SuperConsciousness and there is no fall from grace.

The Śakti Kūṭa represents complete unification with the Divine and One’s true spiritual transformation. All karmas are destroyed and one pierces the final causal body too. This Kūṭa also represents the lower body of the Divine Mother. In the context of the hymn, One’s feet are firmly set in spiritual bliss and there is no return.

mūla mantra kṝtaṃ caittat kavacam yo japennaraḥ ।

pratyakaṃ niyataḥ prātaḥ  tasya lokā vaśaṃ vadāḥ ॥ 6 ॥

मूल मन्त्र कॄतं चैत्तत् कवचम् यो जपेन्नरः ।

प्रत्यकं नियतः प्रातः  तस्य लोका वशं वदाः ॥ ६ ॥

Those who recite this Lalitā mūla mantra kavacam/shield regularly, will be able to attract great blessings and attain high power and status in the society. It is to be recited in the morning regularly.

iti brahmadeva kṝtaṃ lalitā mūla mantra kavacaṃ sampūrṇam ॥

इति ब्रह्मदेव कॄतं ललिता मूल मन्त्र कवचं सम्पूर्णम् ॥

Thus concludes the Lalitā mūla mantra kavacam, composed by Lord Brahma, the Creator.

This article is written by Krishna Reddy and can be contacted at Krishna@manblunder.com