Śrī Saubhāgya Kavacam ( श्रीसौभाग्यकवचम् ) - Part 2

atha kavacam (अथ कवचम् ।) -

[ The kavacam begins from this point onwards - ]

om̐ śikhāyāṃ satataṃ pātu mahā-tripura-sundarī ।

śiraḥ kameśvarī nityā tat-pūrvāṅgaṃ bhagamālinī ॥ 6 ॥

ॐ शिखायां सततं पातु महात्रिपुरसुन्दरी ।

शिरः कमेश्वरी नित्या तत्पूर्वाङ्गं भगमालिनी ॥ ६ ॥

The tuft of hair on the top of our head, is always protected by the grace of the Divine Mother Mahā-tripura-sundarī, the One who manifests and controls all triads. The head is protected by the wish fulfilling Divine Mother Kameśvarī Nityā. The area between the top of the head and the medulla oblangata is protected by the Divine Mother Bhagamālinī Nityā devi, the most virtuous One, who removes all our afflictions and inherent bad qualities.

The activation and energization of the ājñā cakra (third-eye) on the spinal cord, at the medulla oblongata is indicated. The activation and energization of the sahasrarā (crown cakra) is also indicated. The energization of both the cakras, unlocks within us, an amazing clarity of the eternal Truth, leading towards self-realization.

nityaklinnā ca tad-dakṣaṃ bheruṇḍā paścimaṃ śiraḥ ।

vahni-vāsinyasya vāmaṃ vajreśvary-alakāṃs-tathā ॥ 7 ॥

नित्यक्लिन्ना च तद्दक्षं भेरुण्डा पश्चिमं शिरः ।

वह्निवासिन्यस्य वामं वज्रेश्वर्यलकांस्तथा ॥ ७ ॥

The Divine Mother Nityaklinnā, the eternally fertile, who allows our consciousness and knowledge to flourish, protects the southern (bottom) side of the head. The Divine Mother Bheruṇḍā, the mighty and terrific One, protects the western (left) side of the head. The Divine Mother Vahnivāsini, the aggressive and fierce One, protects the eastern (left) side of the head. The Divine Mother Vajreśvari, the strong and impenetrable One, protects the northern (upper) side of the head.

śiva-dūtī lalāṭaṃ ca tvaritā tasya dakṣiṇam ।

tad-vāma-pārśvam-avatāt-tathaiva kula-sundarī ॥ 8 ॥

शिवदूती ललाटं च त्वरिता तस्य दक्षिणम् ।

तद्वामपार्श्वमवतात्तथैव कुलसुन्दरी ॥ ८ ॥

The Divine Mother Śiva-dūtī Nitya, the Divine interlocutor, protects the forehead. The quick acting Tvaritā Nitya protects the right portion of our body, while the vivacious and dazzling Kula-sundarī Nitya, protects the left portion of the body.

nityā pātu bhruvor-madhyaṃ bhruvaṃ nīla-patākinī ।

vāma-bhruvaṃ ca vijayā nayanaṃ sarva-maṅgalā ॥ 9 ॥

नित्या पातु भ्रुवोर्मध्यं भ्रुवं नीलपताकिनी ।

वामभ्रुवं च विजया नयनं सर्वमङ्गला ॥ ९ ॥

The eternal Divine Mother Nityā Nitya, protects the space between the eyebrows and the Divine Mother Nīlapatākinī, the flag bearer and bestower of auspiciousness, protects the eyebrows. The left eyebrow is protected by the victory bestowing Vijayā Nitya and the eyes are fully protected by the task accomplisher Sarvamaṅgalā.

jvālā-mālin-yakṣi vāmaṃ citrā rakṣatu nāsikām ।

dakṣa-śrotraṃ tu gaṇapaḥ svayaṃ pātu mahodyamaḥ ॥ 10 ॥

ज्वालामालिन्यक्षि वामं चित्रा रक्षतु नासिकाम् ।

दक्षश्रोत्रं तु गणपः स्वयं पातु महोद्यमः ॥ १० ॥

The flame engulfing Divine Mother Jvālāmālinī Nitya, protects the left eye. The Divine Mother Citrā Nitya, who removes the veil of illusion, protects the nostrils. The right eye is protected by the Divine Father Lord Gaṇapati, the remover of all obstacles. By the grace of these deities, we become self-sufficient and diligent.

dakṣa-savyantu baṭukaḥ kapolaṃ kṣetrapālakaḥ ।

dakṣa-nāsāpuṭaṃ durgā tadanyaṃ pātu bhāratī ॥ 11 ॥

दक्षसव्यन्तु बटुकः कपोलं क्षेत्रपालकः ।

दक्षनासापुटं दुर्गा तदन्यं पातु भारती ॥ ११ ॥

The right arm is protected by the fierce protector Baṭuka Bhairava. The skull is protected by the regent protector Kṣetrapālaka. The right nostril is protected by the misfortune allaying Durgā devi and the left nostril and the surrounding area by the Divine Mother Bhāratī, the goddess of learning.

aṇimā dakṣiṇaṃ śaṅkhaṃ mahimā ca tadanyakam ।

dakṣa-gaṇḍaṃ tu garimā laghimā cottaraṃ tathā ॥ 12 ॥

अणिमा दक्षिणं शङ्खं महिमा च तदन्यकम् ।

दक्षगण्डं तु गरिमा लघिमा चोत्तरं तथा ॥ १२ ॥

The right temple is protected by the infinitesimally sized and prevalent Divine Mother Aṇimā Siddhi, the first amongst the Aṣṭasiddhis, the eight mystical power granting śaktis. The second siddhi, the Divine Mother Mahimā, who confers the ability to grow infinitely large or as large as needed, protects the left temple and the surrounding region. The right cheek is protected by the third siddhi, the Divine Mother Garimā, who confers the ability to grow as heavy as needed. The fourth siddhi, the Divine Mother Laghimā, who grants the ability to become weightless or reduce weight as needed, protects the left cheek.

ūrdhvoṣṭhaṃ prāpti-siddhiḥ prākāmyam-adhar-oṣṭhakam ।

īṣitvam-ūrdhva-dantāṃśca vaśitvam-adharāṃs-tathā ॥ 13 ॥

ऊर्ध्वोष्ठं प्राप्तिसिद्धिः प्राकाम्यमधरोष्ठकम् ।

ईषित्वमूर्ध्वदन्तांश्च वशित्वमधरांस्तथा ॥ १३ ॥

The upper lips are protected by the fifth siddhi, the Divine Mother Prāpti, who avails us the benefit of obtaining anything that we desire! The sixth siddhi, the Divine Mother Prākāmya, who grants the ability to achieve seemingly impossible tasks (walking on water, flying in air by oneself, entering into another body etc.), protects the lower lips. The seventh siddhi, the Divine Mother Īṣitva, who grants the ability to control external phenomena and elements, protects the upper teeth. The lower teeth are protected by the Divine Mother Vaśitva, who is the eight siddhi, granting us the ability to attract anything we desire.

icchā-siddhistu rasanāṃ mokṣa-siddhistu tālukam ।

tālu-mūla-dvayaṃ brāhmī māheśvaryau-ca-rakṣatām ॥ 14 ॥

इच्छासिद्धिस्तु रसनां मोक्षसिद्धिस्तु तालुकम् ।

तालुमूलद्वयं ब्राह्मी माहेश्वर्यौचरक्षताम् ॥ १४ ॥

The Divine Mother Icchā siddhi, who grants us any power or ability that we may seek, protects the tongue and the Divine Mother Mokṣa siddhi, who grants us liberation, protects the upper and lower palettes of the mouth. The upper soft palette, is protected by the Divine Mother Brāhmī, the first of the AṣṭaMātṛikā śaktis (Eight guardian śaktis governing the cardinal directions), who manifests the entire Creation and is the power of the Creator Brahma. The second Mātṛikā śakti, the Divine Mother Māheśvarī, the mighty and powerful, protects the lower soft palette.

kumārī cibukaṃ pātu tadadhaḥ pātu vaiṣṇavī ।

kaṇṭhaṃ rakṣatu vārāhī indrāṇī rakṣatād-adhaḥ ॥ 15 ॥

कुमारी चिबुकं पातु तदधः पातु वैष्णवी ।

कण्ठं रक्षतु वाराही इन्द्राणी रक्षतादधः ॥ १५ ॥

The Divine Mother Kumārī, the third Mātṛikā śakti, who represent youthfulness, drive and energy, protects the chin. The lower regions around the chin are protected by the fourth Mātṛikā śakti, the Divine Mother Vaiṣṇavī, the omniscient One, who represents the power of the Preserver Lord Viṣṇu. The fifth Mātṛikā śakti, the Divine Mother Vārāhī, the karma vanquisher, protects the throat. The thousand eyed, always watching, radiant Divine Mother Indrāṇī, the sixth Mātṛikā śakti, protects the area below the throat.

kṛkāṭikāṃ tu cāmuṇḍā mahālakṣmīstu sarvataḥ ।

sarva-saṃkṣobhiṇī-mudrā skandhaṃ rakṣatu dakṣiṇam ॥ 16 ॥

कृकाटिकां तु चामुण्डा महालक्ष्मीस्तु सर्वतः ।

सर्वसंक्षोभिणीमुद्रा स्कन्धं रक्षतु दक्षिणम् ॥ १६ ॥

The neck joints and the back of the neck, is protected by the Divine Mother Cāmuṇḍā, the seventh Mātṛikā śakti, who destroys all enemies, internal and external. The Divine Mother Mahālakṣmī, the prosperity bestower and the eighth Mātṛikā śakti, protects the entire neck region and the surrounding area. The first of the most sacred Daśa-mahā-mudrās associated with Śrīvidyā, the Sarva-saṃkṣobhiṇī-mudrā śakti, a hand gesture that destroys all pride, arrogance and ego, protects the right shoulder. This mudra also represents the principle of Creation, the manifestation of the māyā śakti – the cosmic virtual reality and the descent of the super-consciousness into energy and matter.

tadanyaṃ drāviṇī-mudrā pāyād-aṃsa-dvayaṃ kramāt ।

ākarṣa-vaśya-mudre dve conmādinyatha dakṣiṇam ॥ 17 ॥

तदन्यं द्राविणीमुद्रा पायादंसद्वयं क्रमात् ।

आकर्षवश्यमुद्रे द्वे चोन्मादिन्यथ दक्षिणम् ॥ १७ ॥

The second Daśa-mahā-mudrā - the Drāviṇīmudrā śakti, the hand gesture that chases away all misfortunes, enemies and bad karma, protects the left shoulder. This mudra also represents the act of expansion of the Creation as well as its Sustenance. The sensory pleasures and enjoyment of life, is also indicated. The third Daśa-mahā-mudrā - the Ākarṣa-mudrā śakti, the hand gesture that helps us to attract all the good karma, virtues and good fortune that is needed for material and spiritual growth, protects the right portion of the body. This mudra also represents the Singular Reality Śakti, devolving into duality and manifesting the dyads. It also indicates how our minds are attracted towards the worldly possessions. The fourth Daśa-mahā-mudrā - the Vaśya-mudrā śakti, the hand gesture that helps us to mesmerize and attract, protects the left portion of the body. The sensory enjoyment of the worldly possessions and their correlation to pleasure and grief, as well as the growing separation from the True reality and the enticement of the virtual reality, is also indicated. Simultaneously, an urge (daharākāśa) for the spiritual ascent is also created within, which in turn instigates the Kuṇḍalini to rise towards its goal of Śiva-Śakti-Aikya, meaning self-realization and eventual liberation. The right arm, is protected by the fifth Daśa-mahā-mudrā – the Unmādinī-mudrā śakti, the hand gesture that injects spiritual intoxication within us. The burning desire (daharākāśa) within our heart and deep in our minds to discover the eternal Truth is ignited by this mudra. Gradual disillusionment and detachment of material desires also sets in, to make space for spiritual pursuits.

bhujaṃ mahāṅkuśā vāmaṃ khecarī dakṣa-kakṣakam ।

vāma-kakṣaṃ bīja-mudrā yoniḥ-sthād-dakṣa-bāhukam ॥ 18 ॥

भुजं महाङ्कुशा वामं खेचरी दक्षकक्षकम् ।

वामकक्षं बीजमुद्रा योनिःस्थाद्दक्षबाहुकम् ॥ १८ ॥

The left arm is protected by the sixth Daśa-mahā-mudrā – the Mahāṅkuśā-mudrā śakti, the hand gesture that breaks down the most stubborn karma and tames our emotions. The mind turns further inward and we become dispassionate. The pursuit of material desires weans away and the spiritual quest deepens fully. Maximum control of senses is gained. The right armpit is protected by the seventh Daśa-mahā-mudrā – the Khecarī-mudrā śakti, the hand gesture that takes us beyond the earthly realm, to the dimensions of higher consciousness. All doubts related to our spiritual quest are quenched and the guidance of the guru takes precedence and effect. The left armpit is protected by the eighth Daśa-mahā-mudrā – the Bīja-mudrā śakti, the hand gesture that sprouts the seeds of spirituality, that lead us towards self-realization and ultimate liberation. The right hand is protected by the ninth Daśa-mahā-mudrā – the Yoni-mudrā śakti, the hand gesture that emulates and leads us towards self-realization. The union of the self with the Self (super-consciousness) is indicated by this mudra.

lasat-trikhaṇḍinī mudrā vāma-bāhukaṃ prapālayet ।

kāmākarṣiṇikā nityaṃ rakṣatād-dakṣa-kūrparam ॥ 19 ॥

लसत्त्रिखण्डिनी मुद्रा वामबाहुकं प्रपालयेत् ।

कामाकर्षिणिका नित्यं रक्षताद्दक्षकूर्परम् ॥ १९ ॥

The left hand is protected by the tenth Daśa-mahā-mudrā – the Trikhaṇḍinī-mudrā śakti, the hand gesture that signifies the attainment of self-realization, removal of all karmas leading towards spiritual emancipation from the cycle of life and death, aka liberation is indicated. The Divine Mother Kāmākarṣiṇi nitya kalā devi, the one who attracts and manifests all the means to fulfill our desires to the fullest extent, as well as the inherent ability of the sentient beings to manifest desires within, protects the right arm elbow.   

kūrparaṃ vāmam-avatād-budhyākarṣiṇikā tathā ।

ahaṅkārākarṣiṇī tu prakoṣṭhaṃ pātu dakṣiṇam ॥ 20 ॥

कूर्परं वाममवताद्बुध्याकर्षिणिका तथा ।

अहङ्काराकर्षिणी तु प्रकोष्ठं पातु दक्षिणम् ॥ २० ॥

The left arm elbow is protected by the Divine Mother Budhyākarṣiṇi nitya kalā devi, the One who grants us the intellect to discern the right knowledge needed for our material and spiritual fulfillment. The right forearm is protected by the Divine Mother Ahaṅkārākarṣiṇī, who entices the ego to make a self-inquiry and probe into the true nature of one’s existence and purpose of life.

śabdākarṣiṇikā vāmaṃ sparś-ākarṣiṇik-āvatu ।

tan-madhyaṃ dakṣiṇaṃ pātu rūpākarṣiṇi-ketaram ॥ 21 ॥

शब्दाकर्षिणिका वामं स्पर्शाकर्षिणिकावतु ।

तन्मध्यं दक्षिणं पातु रूपाकर्षिणिकेतरम् ॥ २१ ॥

The left forearm is protected by the Divine Mother Śabdākarṣiṇi, the One who entices the sounds and vibrations manifested in the Creation. She grants us the ability to choose our words appropriately and also grants all the powers of speech. She also represents the ability of the sentient beings to produce and sense sound. The Divine Mother Sparśākarṣiṇi, the One who activates the sense of touch in all sentient beings, as well as the reactions and desires associated with it, protects all the parts associated with the right forearm. The parts associated with the left forearm are protected by the grace of the Divine Mother Rūpākarṣiṇi, the One who manifests Herself into various forms as per Her desire and manifests the sentient beings and non-sentient objects.

rasākarṣiṇikā pātu maṇibandhaṃ ca dakṣiṇam ।

gandhākarṣiṇikā vāmaṃ cittākarṣiṇikāvatu ॥ 22 ॥

रसाकर्षिणिका पातु मणिबन्धं च दक्षिणम् ।

गन्धाकर्षिणिका वामं चित्ताकर्षिणिकावतु ॥ २२ ॥

The right arm wrist is protected by the grace of the Divine Mother Rasākarṣiṇi, the One who activates the sense of taste in all sentient beings, as well as the reactions and desires associated with it. The left arm wrist is protected by the grace of the Divine Mother Gandhākarṣiṇi, the One who activates the sense of smell in all sentient beings, as well as the reactions and desires associated with it. The Divine Mother Cittākarṣiṇi, the One who activates the mind and thoughts in all sentient beings, as well as the reactions and desires associated with it

Click here for Part 3

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