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 ) :-

S.no.

IAST

devanāgari

Procedure

1

ānandabhairava ṛṣaye namaḥ śirasi

आनन्दभैरव ऋषये नमः शिरसि

open the right palm and touch the top of the forehead with the ring and thumb fingers joined at the top.

2

amṛta virāṭ chandase namaḥ mukhe

अमृत विराट् छन्दसे नमः मुखे

Now touch the mouth at the lips with the above mudrā.

3

śrī mahātripurasundarī lalitā parāṃbā devatāyai namaḥ hṛdi

श्री महात्रिपुरसुन्दरी ललिता परांबा देवतायै नमः हृदि

Touch the heart with the right palm.

4

aim̐ bījāya namaḥ guhye

ऐँ बीजाय नमः गुह्ये

Touch the genetalia/perenium with the right hand fingers.

5

hrīm̐ śaktaye namaḥ pādayoḥ

ह्रीँ शक्तये नमः पादयोः

Touch the feet with both the hands.

6

śrīm̐ kīlakāya namaḥ nābhau

श्रीँ कीलकाय नमः नाभौ

Touch the navel with the right hand fingers.

7

oṃ viniyogāya namaḥ sarvāṅge

ॐ विनियोगाय नमः सर्वाङ्गे

Run both the palms all over the body.

 

iti ṛṣyādi nyāsaḥ

इति ऋष्यादि न्यासः

 

 

3. kara nyāsa (कर न्यास):-

S.no.

IAST

devanāgari

Procedure

1

aim̐ aṅguṣṭābhyāṃ namaḥ ।

ऐँ अङ्गुष्टाभ्यां नमः ।

Use both the index fingers and run them on both the thumbs.

2

hrīm̐ tarjanībhyāṃ namaḥ ।

ह्रीँ तर्जनीभ्यां नमः ।

Use both the thumbs and run them on both the index fingers.

3

śrīm̐ madhyamābhyāṃ namaḥ ।

श्रीँ मध्यमाभ्यां नमः ।

Use both the thumbs and run them on the middle fingers.

4

śrīm̐ anamikābhyāṃ namaḥ ।

श्रीँ अनमिकाभ्यां नमः ।

Use both the thumbs and run them on the ring fingers.

5

hrīm̐ kaniṣṭhikābhyāṃ namaḥ ।

ह्रीँ कनिष्ठिकाभ्यां नमः ।

Use both the thumbs and run them on the little fingers.

6

aiṃ karatalakara pṛṣṭhābhyāṃ namaḥ ।

ऐं करतलकर पृष्ठाभ्यां नमः ।

 

Open both the palms, run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm.

7

iti karanyāsa ॥

इति करन्यास ॥

 

 

4. aṅga nyāsa (अङ्ग न्यास) :-

S.no.

IAST

Devanāgari

Procedure

1

aiṃ hṛdayāya namaḥ ।

 

ऐं हृदयाय नमः ।

 

Open index, middle and ring fingers of the right hand and place them on the heart chakra.

2

hrīm̐ śirase svāhā ।

 

ह्रीँ शिरसे स्वाहा ।

 

Open middle and ring fingers of the right hand and touch the top of the forehead.

3

śrīṃ śikhāyai vaṣaṭ ।

 

श्रीं शिखायै वषट् ।

 

Open the right thumb and touch the back of the head. This is the point where the tuft of hair, is kept.

4

śrīm̐  kavacāya huṃ ।

 

श्रीँ  कवचाय हुं ।

 

Cross both the hands and run the fully opened palms from shoulders to finger tips.

5

hrīm̐ netre trayāvauṣaṭ ।

 

ह्रीँ नेत्रे त्रयावौषट् ।

 

Touch the eyes with the right index and ring fingers, with the middle finger touching the ājña cakra.

6

aim̐ astrāyaphaṭ ।

 

ऐँ अस्त्रायफट् ।

 

Open up the left palm and strike it three times with index and middle fingers of the right hand.

7

iti aṅga nyāsa ॥

इति 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 ) :-

S.no.

IAST

Devanāgari

Procedure

1

lam̐ - pṛthivyātmikāyai gandhaṁ samarpayāmi |

 

लँ - पृथिव्यात्मिकायै गन्धं समर्पयामि।

 

Hold the lower tip of the bottom phalange of the little fingers of both hands with the upper tip of the thumbs, with the back of the palm facing us.

2

ham̐ - ākāśātmikāyai puṣpaiḥ pūjayāmi |

 

हँ - आकाशात्मिकायै पुष्पैः पूजयामि।

 

Hold the lower tip of the bottom phalange of the thumbs of both hands with the upper tip/nails of the index fingers, with the back of the palm facing us.

3

yam̐ - vāyvātmikāyai dhūpamāghrāpayāmi |

 

यँ - वाय्वात्मिकायै धूपमाघ्रापयामि।

 

Hold the lower tip of the bottom phalange of the index fingers of both hands with the upper tip of the thumbs, with the back of the palm facing us.

4

ram̐ - agnyātmikāyai dīpaṁ darśayāmi |

 

रँ - अग्न्यात्मिकायै दीपं दर्शयामि।

 

Hold the lower tip of the bottom phalange of the middle fingers of both hands with the upper tip of the thumbs, with the back of the palm facing us.

5

vam̐ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

 

वँ - अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।

 

Hold the lower tip of the bottom phalange of the ring fingers of both hands with the upper tip of the thumbs, with the back of the palm facing us.

6

sam̐ - sarvātmikāyai sarvopacāra pūjām samarpayāmi ||

 

सँ - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥

 

Hold the fingers of each palm in a folded manner with the tips of each fingers of both hands touching each other and the thumbs facing the heart, in a Namaste position.

 

7. Kavacamārambham (कवचमारम्भम्) :-

kakarāḥ pātu śīrṣaṃ me ekāraḥ phālakam ।

īkāraḥ cākṣuṣīpātu śrotro rakṣellakārakaḥ ॥ 1

ककराः पातु शीर्षं मे एकारः 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