Śrī Parā-Mahā-Yoni Kavacam (श्री परा-महा-योनि कवचम्) - Part 2

Disclaimer for the recitation of the Kavacam : strict warning and restrictions, must be followed! Please note the public access and publication of this kavacam is for educational, research, and pedagogical purposes only. Specifically, it should be effectively noted that the publishing of this secretive kavacam, for recitation, is only permissible for senior and accomplished Śrī Vidyā upāsakas who have received the krama dīkṣā, which is the procedural initiation of the Aṅga devatas (subsidiary deities) associated with Lalita devi, in an associated manner as specified by the tantras and the particular tradition of the initiating guru.

Eventually, one will be conferred with the Mahāṣoḍaśī mantra, thereby bringing the sādhaka (devotee) to the point of pūrṇābhiṣekha dīkṣā, which is akin to graduation in the discipline of Śrī Vidyā. Do not regularly recite this kavacam if you are not of this caliber and level. Mahashodasi Maha Mantra initiation is the minimum requirement for recitation of this Kavacham.

Please also note, we are NOT initiating or authorizing such recitation to anyone directly. One must, and may, ONLY obtain initiation and guidance from their specific gurus and recite after gaining the permission. The warning associated with this kavacam for non-adherents must be respected and taken seriously; we therefore caution everyone. Reading the kavacam to understand its significance may be permitted, but regular recitation without the explicit permission of one’s guru is prohibited. Respecting and adhering to this restriction maintains safety and generates trust for future publications of advanced practices.

This is article is continuation of Part 1

‘krīm̐ hūm̐ hrīm̐’ dakṣiṇā pātu maṇipuraṃ tathā mama ।

namo bhagavatyai ‘hskhphrem̐’ kubjikāyai ‘śrām̐ śrīm̐ śrūm̐’ (‘s-hrām̐ s-hrīm̐ s-hrūm̐’)

ṅañaṇaname aghorā mukhi ‘chām̐ chīm̐ kiṇi kiṇi vicce’ ॥ 8 ॥

‘क्रीँ हूँ ह्रीँ’ दक्षिणा पातु मणिपुरं तथा मम ।

नमो भगवत्यै ‘ह्स्ख्फ्रेँ’ कुब्जिकायै ‘श्राँ श्रीँ श्रूँ’ (‘स्ह्रां स्ह्रीं स्ह्रूं’)

ङञणनमे अघोरा मुखि ‘छाँ छीँ किणि किणि विच्चे’ ॥ ८ ॥

The mantra ‘krīm̐ hūm̐ hrīm̐’ of Dakṣiṇa Kāli protects and activates the navel maṇipūra cakra. The mantra “namo bhagavatyai hskhphrem̐ kubjikāyai śrām̐ śrīm̐ śrūm̐ ṅañaṇaname aghorā mukhi chām̐ chīm̐ kiṇi kiṇi vicce”

The Kālī bīja (seed) mantra krīm̐ (क्रीँ ) consists of – ‘k’ is Kālī = one who heralds deep inner transformation, ‘r’ is Brahma, as well as fire and drive within us, ‘ī’ denotes Mahāmāyā, the cosmic illusion that separates our true identity and confers the ego. She is also the energy and the source of all power that helps us ascend, nāda is Viśvamātā, the omniscient Divine Mother and vindu (m̐) is duḥkhaharaṇa, that removes misery.

The Kūrca bīja (seed) mantra hūm̐ (हूँ) consists of – ‘h’ is Brahman/Śiva, ‘ū’ is expansion of power and excellence, ‘m̐’ is for removal of misery. The overall purpose is protection and stability.

The Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ) represents the power of Creation, Preservation and Destruction. Elevation in society and high positions of power are also indicated. The power to gain, in the context of this main mantra, is knowledge that can be used for attaining any desires and ultimately gain liberation. The bīja hrīm̐ consists of – ‘h’ is Brahman/Śiva, ‘r’ is fire and drive within us, ‘ī’ is energy and the source of all power that helps us ascend, ‘m̐’ is for removal of all miseries and facilitation of self-realization and ultimate liberation.

The word namo (नमो) is the salutations bīja (seed) mantra namaḥ (नमः) used for paying our obeisance to the Divine Mother.

The word bhagavatyai (भगवत्यै) is a reference to the Divine Mother offering deep reverence.

The Ānanda bhairavī bīja, also called Khecarī bīja, hskhphrem̐ (ह्स्ख्फ्रेँ ) consists of - ‘h' represents Vyomavaktra or Śiva signifying pure consciousness and the blissful static state of super-consciousness, 's' for Dhūmradhvaja or Śakti signifying the dynamic super-consciousness and action, 'kh' for vāraṇa signifying resistance, invincibility and prevention. It is also the SadāŚiva tattva, which is a combination of Śiva and Śakti manifesting in all the five natural elements constituting matter, 'ph' for pralayāgni representing the fire of dissolution of all matter, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of ParamaŚiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery. Overall, this Ānanda bhairavī bīja, also called Khecarī bīja, represents the attainment of liberation for all sentient beings, rising above all the material and physical needs, dissolving them into the spiritual pursuits and ascending over mind and matter into the states of pure consciousness.    

The word kubjikāyai (कुब्जिकायै) is a reference to the Divine Mother Kubjikā, the form of the Divine Mother who is perceived as bent or hump-backed. The form signifies the Divine Mother curled as the Kuṇḍalini śakti at the bottom of the spine and can also be perceived as the infinite sized one shrinking to the infinitesimal size, meaning that She is infinitely large as well as infinitely small and in between. She is in everything and is present everywhere!

The bīja (seed) mantra śrām̐ (श्राँ ) , a variation of the Lakṣmī bīja śrīm̐ (श्रीँ ), represents expansion of wealth, prosperity and abundance. In the context of the mantra, it is for the expansion of the desire to self-realize and gain liberation. The bīja consists of – ‘ś’ indicating mahālakṣmī, repha (r) indicating dhana or wealth, ‘ā’ indicating expansion, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The bīja (seed) mantra s-hrām̐ (स्ह्राँ ), a variation of the Hara bīja hrām̐ (ह्राँ ), representing protection and prevention from all harm. The bīja consists of – ‘s’ indicating for Dhūmradhvaja or Śakti signifying the dynamic super-consciousness and action, ‘h' represents Vyomavaktra or Śiva signifying pure consciousness and the blissful static state of super-consciousness, repha (r) indicating Kṣatajārūḍha signifying sentient beings with blood and flesh, ‘ā’ indicating expansion, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The Lakṣmī bīja (seed) mantra śrīm̐ (श्रीँ ) represents wealth, prosperity, abundance and fertility. In the context of the mantra, it is for the fructification of the desire to self-realize and gain liberation. The bīja consists of – ‘ś’ indicating mahālakṣmī, repha (r) indicating dhana or wealth, ‘ī’ indicating tuṣṭi or satisfaction, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The bīja (seed) mantra s-hrīm̐ (स्ह्रीँ ), a variation of the Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ), further enhancing the power of the Devi bīja. The bīja consists of – ‘s’ indicating for Dhūmradhvaja or Śakti signifying the dynamic super-consciousness and action, ‘h' represents Vyomavaktra or Śiva signifying pure consciousness and the blissful static state of super-consciousness, repha (r) indicating Kṣatajārūḍha signifying sentient beings with blood and flesh as well as the drive within us, ‘ī’ is energy and the source of all power that helps us ascend, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The bīja (seed) mantra śrūm̐ (श्रूँ ) , a variation of the Lakṣmī bīja śrīm̐ (श्रीँ ), represents expansion of wealth, prosperity and abundance. In the context of the mantra, it is for the expansion of the desire to self-realize and gain liberation. The bīja consists of – ‘ś’ indicating mahālakṣmī, repha (r) indicating dhana or wealth, ‘ū’ indicating excellence and expansion of power, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The bīja (seed) mantra s-hrūm̐ (स्ह्रूँ ), a variation of the Yama bīja (seed) mantra hrūm̐ ( ह्रूँ ), indicating the end of all misery and attainment of complete bliss. The bīja consists of – ‘s’ indicating for Dhūmradhvaja or Śakti signifying the dynamic super-consciousness and action, ‘h' represents Vyomavaktra or Śiva signifying pure consciousness and the blissful static state of super-consciousness, repha (r) indicating Kṣatajārūḍha signifying sentient beings with blood and flesh as well as the drive within us, ‘ū’ is expansion of power and attainment of excellence, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The word ṅañaṇaname (ङञणनमे ) consists of all the anunāsikas from the gutturals to the labials. These alphabet mātṛikās ‘ṅa’, ‘ña’, ‘ṇa’, ‘na’ and ‘ma’ help us gain knowledge of our own true selves, gain spiritual siddhis (powers) and lead us towards liberation.

The words aghorā mukhi (अघोरा मुखि ) represents the calm and serene faced One (Divine Mother Kubjikā Devi).

The bīja (seed) mantra chām̐ (छाँ ) consists of – ‘ch’ indicating removal of evil influences and gradual detachment from material wants, ‘ā’ representing expansion, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The bīja (seed) mantra chīm̐ (छीँ )  consists of - ‘ch’ indicating removal of evil influences and gradual detachment from material wants, ‘ī’ representing fulfillment, nāda indicating parā or śakti and vindu (m̐) indicating duḥkhahara or removal of all miseries.

The words ‘kiṇi kiṇi vicce’ (किणि किणि विच्चे) represent the sprouting (kiṇi) of our consciousness to merge into the uncovered and revealed (vicce) super-consciousness. ]

anāhataṃ sadā pātu kubjikā parameśvari ।

‘phrem̐ khphrem̐’ guhya-kālī sā viśuddhaṃ meṃ ca rakṣatu ॥ 9 ॥

अनाहतं सदा पातु कुब्जिका परमेश्वरि ।

‘फ्रेँ ख्फ्रेँ’ गुह्य-काली सा विशुद्धं में च रक्षतु ॥ ९ ॥

Of the Supreme (Parameśvari) Divine Mother Kubjikā, activates and always protects the heart Anāhata cakra. May the mantra of the Divine Mother Guhya Kālī - ‘phrem̐ khphrem̐’ activate and protect the throat Viśuddha cakra.

The activation of the heart cakra fills us with great compassion for everything and everyone around us. One will lose all sense of enmity, negative emotions and develop a very pleasing and endearing personality.

The activation of the throat cakra will enhance our speech, voice and also prod us to speak the truth at all times without any fear or favor.

The Śakti Praṇava bīja (seed) mantra phrem̐ (फ्रेँ ) consists of – ‘ph’ for pralayāgni representing the fire of dissolution of all matter, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of ParamaŚiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery.

The Śaktikhecarī bīja (seed) mantra khphrem̐ (ख्फ्रेँ ) consists of – 'kh' for vāraṇa signifying resistance, invincibility and prevention. It is also the SadāŚiva tattva, which is a combination of Śiva and Śakti manifesting in all the five natural elements constituting matter, ‘ph’ for pralayāgni representing the fire of dissolution of all matter, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of ParamaŚiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery.

‘ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐ śrīm̐’ ājñā cakraṃ mahā devī ।

ṣoḍaśī pātu meṃ sadā ॥ 10 ॥

‘क ए ई ल ह्रीँ, ह स क ह ल ह्रीँ, स क ल ह्रीँ श्रीँ’ आज्ञा चक्रं महा देवी ।

षोडशी पातु में सदा ॥ १० ॥

The Ṣoḍaśī devi mantra ‘ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐ śrīm̐’ activates the third-eye ājñā cakra, leading towards self-realization.

The Ṣoḍaśī devi mantra is a combination of the Pañcadaśī mantra and Lakṣmī bīja mantras. The Pañcadaśī mantra has been explained in detail in this article. In brief, the bījas partially relate in this manner – For the first part (kūṭa), 'ka' is desire, 'e' is intention, 'ī' is motivation, 'la' is fulfillment and 'hrīm̐' is the Śakti of Creation and manifestation of all knowledge. For the second part (kūṭa), 'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'ha' is prāṇa, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment. For the third part (kūṭa), 'sa' is lunar energy as mind, 'ka' is desire, 'la' is fulfillment and ‘hrīm̐’ is Śakti of light and realization. The Lakṣmī bīja śrīm̐ indicates fruition of all the entire mantra and the realization of the self and merger into the Self. ]

‘hskṣmlavarayūm̐ shkṣmlavarayīm̐’ ।

nāda cakraṃ ca me pātu śrīmadānanda bhairavaḥ ॥ 11 ॥

‘ह्स्क्ष्म्लवरयूँ स्ह्क्ष्म्लवरयीँ’ ।

नाद चक्रं च मे पातु श्रीमदानन्द भैरवः ॥ ११ ॥

The mantra ‘hskṣmlavarayūm̐ shkṣmlavarayīm̐’ of Śrīmad Ānanda Bhairava activates and protects the nāda cakra, which exists between the ājñā cakra and the crown sahasrāra. The nāda activation takes us into the subtle states of consciousness.

The Ānanda Bhairava bīja (seed) mantra hskṣmlavarayūm̐ (ह्स्क्ष्म्लवरयूँ), is split up into the following bīja-s “ha”, “sa”, “kṣa”, “ma”, “la”, “va”, “ra”, “yūm̐”. The ether (ākāśa), part of the five principal elements, is represented by “h”, this bīja also represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle. The bīja “kṣ”, signifies protection. This bīja is composed of two bījas “k” signifying cit śakti or pure consciousness and “ṣ”, signifying māyā śakti, which is the cosmic virtual reality surrounding the consciousness and giving it the impression that it’s an independent being and also providing the cognitive faculties to recognize the Creation around it and fully masking the Absolute Truth, that it is none other than the pure super-consciousness Itself and not the body or mind! The bīja “m”, signifies the individual soul or consciousness (jīva), that has the intrinsic quest to realize the Divine by acquiring the ultimate knowledge that can lead towards self-realization and ultimate liberation and is also the means for its salvation. The bīja “la”, signifies the Earth (pṛthvī) element providing the support for sustenance and the grounding of one’s ego. The bīja “va”, signifies the water (jala) element, essential for sustenance of the entire Creation. The bīja “ra”, signifies the fire (agni) element, which provides the illumination and heat that is essential for survival. The bīja “yūm̐”, represents the nivṛtti bīja, signifying rest or repose of the mind on the soul (ātma), without any inhibitions and thoughts. The bīja “yūm̐”, also consists of the bīja-s “y” and “ūm̐”. The bīja “y”, signifies the air (vāyu) element and is the essential breath (prāṇa) that is required for survival. The bīja “ūm̐”, signifies the mātṛkā devi ūrdhvakeśī, signifying excellence and greatness and also the power of expulsion of all attachments and inhibitions, to unite with the Divine.

This above combined bīja, conveys the devolution of the super-consciousness through its pulsation to the individual consciousness, the manifestation of the entire Creation together with the five principal natural elements required for the Sustenance and Destruction/Transformation. It also seeds the quest in every soul to seek the Divine and its true source of origin.

The Ānanda Bhairavi bīja (seed) mantra shkṣmlavarayīm̐ (स्ह्क्ष्म्लवरयीँ), is split up into the following bījas “sa”, “ha”, “kṣa”, “ma”, “la”, “va”, “ra”, “yīm̐”. This bīja mantra signifies the triple acts of Creation, Sustenance and Destruction that is undertaken by the Divine Mother Śakti, through Her various forms. The path to the pure super-consciousness or Śiva, is through Śakti. One needs to fully comprehend Her and obtain Her grace, to be able to reach Him, situated in the dimensionless dot of the Śrī Cakra. ]

‘hsauḥ shauḥ’ ardha-nārīśvarī binduśca me'vatu ।

‘ham̐saḥ soham̐’ sadā pātu sahasrāraṃ sadā mama ॥ 12 ॥

‘ह्सौः स्हौः’ अर्ध-नारीश्वरी बिन्दुश्च मेऽवतु ।

‘हँसः सोहँ’ सदा पातु सहस्रारं सदा मम ॥ १२ ॥

The mantra ‘hsauḥ shauḥ’ of Ardha-nārīśvarī activates and protects the bindu cakra. The mantra ‘ham̐saḥ soham̐’ activates and protects the crown sahasrāra.

The prasāda parā, ātma and yoni bīja (seed) mantra hsauḥ(ह्सौः) consists of - ‘h’ meaning Brahman/Śiva, with the parā bīja sauḥ, culminating in the experience of self-realization and ultimate liberation.

The parā prasāda bīja (seed) mantra shauḥ(स्हौः) consists of - ‘s’ meaning Brahman/Śakti, with the prasāda bīja hauḥ, culminating in reaching the highest dimensions of spiritual elevation and eventually leading to self-realization and ultimate liberation.

The mantra ham̐saḥ (हंसः) is the prāsādaparā mantra. The letter ‘ha’ represents Śiva and ‘sa’ stands for Śakti. The bindu (m̐) represents removal of all miseries and karmas. The ending ‘ḥ’ indicates liberation of the individual consciousness (ātma or self).

The mantra so'ham̐ (सोहँ) is the parāprāsāda mantra. The letter ‘ha’ represents Śiva and ‘sa’ stands for Śakti. The ending ‘ṃ’ indicates the individual consciousness (ātma or self).

The activation of the bindu and the crown sahasrāra cakras leads to the complete activation of the Kuṇḍalini śakti and experience of pure bliss!

‘ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐ śrīm̐’ ।

śiro meṃ pātu sā devī, mahā tripura sundarī ॥ 13 ॥

‘क ए ई ल ह्रीँ, ह स क ह ल ह्रीँ, स क ल ह्रीँ श्रीँ’ ।

शिरो में पातु सा देवी, महा त्रिपुर सुन्दरी ॥ १३ ॥

The mantra ‘ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐ śrīm̐’ of the Supreme Divine Mother Mahā Tripura Sundarī, protects the head at all times.

The Ṣoḍaśī devi mantra is a combination of the Pañcadaśī mantra and Lakṣmī bīja mantras. The Pañcadaśī mantra has been explained in detail in this article. In brief, the bījas partially relate in this manner – For the first part (kūṭa), 'ka' is desire, 'e' is intention, 'ī' is motivation, 'la' is fulfillment and 'hrīm̐' is the Śakti of Creation and manifestation of all knowledge. For the second part (kūṭa), 'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'ha' is prāṇa, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment. For the third part (kūṭa), 'sa' is lunar energy as mind, 'ka' is desire, 'la' is fulfillment and ‘hrīm̐’ is Śakti of light and realization. The Lakṣmī bīja śrīm̐ indicates fruition of all the entire mantra and the realization of the self and merger into the Self.

The protection implied here, is for shielding us against misinformation as well as misleading knowledge and steering us towards gaining the ultimate knowledge - Brahma jñāna, for self-realization and spiritual liberation.

‘ka e ī la hrīm̐’ kāmeśī (mahākāmeśvarī) bhrū madhyaṃ me sadā'vatu ।

‘ha sa ka ha la hrīm̐’ vajreśi (mahāvajreśvarī) dakṣa netraṃ sadā'vatu ॥ 14 ॥

‘क ए ई ल ह्रीँ’ कामेशी (महाकामेश्वरी) भ्रू मध्यं मे सदाऽवतु ।

‘ह स क ह ल ह्रीँ’ वज्रेशि (महावज्रेश्वरी) दक्ष नेत्रं सदाऽवतु ॥ १४ ॥

The mantra ‘ka e ī la hrīm̐’ of the wish fulfilling Divine Mother Kāmeśī/Mahākāmeśvarī protects the area between the eyebrows and the forehead. The mantra ‘ha sa ka ha la hrīm̐’ of the protective Divine Mother Vajreśi/Mahāvajreśvarī, protects the right eye at all times.

The Vāgbhāva Kūṭa of the Pañcadaśī mantra ka e ī la hrīm̐ (क ए ई ल ह्रीँ ), represents the following in brief - 'ka' is desire, 'e' is intention, 'ī' is motivation, 'la' is fulfillment and 'hrīm̐' is the Śakti of Creation and manifestation of all knowledge. This mantra associated with the eyebrows, is to gain all the necessary knowledge to realize our objectives with single pointed focus.

The Kāmarāja Kūṭa of the Pañcadaśī mantra ha sa ka ha la hrīm̐ (ह स क ह ल ह्रीँ ), represents the following in brief - 'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'ha' is prāṇa, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment. This mantra associated with the eyes, helps us set our sights on our objectives and pursue them till completion. All the required protection to accomplish our goals, is guaranteed!

‘sa ka la hrīm̐’ vāma-netraṃ rakṣatu (mahā)bhaga-mālinī ।

‘hsrem̐ hasakalahrīm̐ hsaum̐’ tri netraṃ pātu bhairavī ॥ 15 ॥

‘स क ल ह्रीँ’ वाम-नेत्रं रक्षतु (महा)भग-मालिनी ।

‘ह्स्रेँ हसकलह्रीँ ह्सौँ’ त्रि नेत्रं पातु भैरवी ॥ १५ ॥

The mantra ‘sa ka la hrīm̐’ of the excellence, prosperity and abundance bestowing Divine Mother Bhagamālinī/Mahā Bhagamālinī protects the left eye. The three-part (trikūṭa) transformative Bhairavī mantra ‘hsrem̐ hasakalahrīm̐ hsaum̐’ enhances and protects the third-eye ājñā cakra, providing us the experience of the self and ultimately the Universal Self as well!

The Śakti Kūṭa of the Pañcadaśī mantra sa ka la hrīm̐ (स क ल ह्रीँ ), represents the following in brief - 'sa' is lunar energy as mind, 'ka' is desire, 'la' is fulfillment and 'hrīm̐' is Śakti of light and realization.

The bīja (seed) mantra hsrem̐ ( ह्स्रेँ ) consists of – ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle, 'r' for Kṣatajārūḍha signifying sentient beings with blood and flesh, 'e' for Ūrdhvakeśī signifying alertness and the pinnacle of fulfillment and awareness - parātattva state of ParamaŚiva, nāda for parā and the vindu (m̐) for Duḥkhaharaṇa, meaning removal of all misery.

The bīja (seed) mantra hasakalahrīm̐ (हसकलह्रीँ ), represents the following in brief - 'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment. This mantra associated with the eyes, helps us set our sights on our objectives and pursue them till completion. All the required protection to accomplish our goals, is guaranteed!

The prasāda parā bīja (seed) mantra hsaum̐ (ह्सौँ) consists of – ‘h’ is Brahman/Śiva, with the parā bīja saum̐, culminating in the experience of self-realization and ultimate liberation.

‘hsaim̐ hsklrīm̐ hsrauḥ’ nāsāṃ pātu tripurāmbā ।

‘hrīm̐ śrīm̐ sauḥ’ tripurā-siddhā karṇau me pari-rakṣatu ।

‘hrīm̐ klīm̐ kṣum̐’ māṃ sadā pātu mukhaṃ tripura mālinī ॥ 16 ॥

‘ह्सैँ ह्स्क्ल्रीँ ह्स्रौः’ नासां पातु त्रिपुराम्बा ।  

‘ह्रीँ श्रीँ सौः’ त्रिपुरा-सिद्धा कर्णौ मे परि-रक्षतु ।

‘ह्रीँ क्लीँ क्षुँ’ मां सदा पातु मुखं त्रिपुर मालिनी ॥ १६ ॥

The mantra ‘hsaim̐ hsklrīm̐ hsrauḥ’ of the triad Creator, the Divine Mother Tripurāmbā, protects the nostrils. The mantra ‘hrīm̐ śrīm̐ sauḥ’ of the triad conquering Divine Mother Tripurā-siddhā, protects the ears. The three-part (trikūṭa) wish fulfilling and triad conquering Tripura Mālinī mantra ‘hrīm̐ klīm̐ kṣum̐’ enhances and protects the face, providing us with a radiating and pleasing personality.

The Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ) represents the power of Creation, Preservation and Destruction. Elevation in society and high positions of power are also indicated. The power to gain, in the context of this main mantra, is knowledge that can be used for attaining any desires and ultimately gain liberation. The bīja hrīm̐ consists of – ‘h’ is Brahman/Śiva, ‘r’ is fire and drive within us, ‘ī’ is the energy and the source of all power that helps us ascend, ‘m̐’ is for removal of all miseries and facilitation of self-realization and ultimate liberation.

The Lakṣmī bīja (seed) mantra śrīm̐ (श्रीँ ) represents wealth, prosperity, abundance and fertility. In the context of the mantra, it is for the fructification of the desire to self-realize and gain liberation. The bīja consists of – ‘śa’ indicating mahālakṣmī, repha (ra) indicating dhana or wealth, ‘ī’ indicating tuṣṭi or satisfaction, nāda indicating parā or śakti and vindu ‘m̐’ indicating duḥkhahara or removal of all miseries.

The parā bīja (seed) mantra sauḥ ( सौः ) represents liberation fro nāda m all attachments and union with the Divine.

The kāma bīja (seed) mantra klīm̐ ( क्लीँ  ) represents the fulfillment of all desires, material and spiritual. In the context of this mantra, it is for spiritual desires. The bīja consists of – ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The bīja (seed) mantra kṣum̐ (क्षुँ ) consists of - The bīja “kṣa”, signifies protection. This bīja is composed of two bījas “ka” signifying cit śakti or pure consciousness and “ṣa”, signifying māyā śakti, which is the cosmic virtual reality surrounding the consciousness and giving it the impression that it’s an independent being and also providing the cognitive faculties to recognize the Creation around it and fully masking the Absolute Truth, that it is none other than the pure super-consciousness Itself and not the body or mind! The bīja ‘u’ signifies destruction of all fear and stillness within and ‘m̐’ for removal of all misery.

‘hsaim̐ hsklīm̐ hsaum̐’ kaṇṭhaṃ pātu śrītripurā śrīrme (tripurāśrīḥ me) ।

‘haim̐ hklīm̐ hsaum̐’ pātu vakṣastripura (vakṣaḥ tripura) vāsinī ॥ 17 ॥

‘ह्सैँ ह्स्क्लीँ ह्सौँ’ कण्ठं पातु श्रीत्रिपुरा श्रीर्मे (त्रिपुराश्रीः मे) ।

‘हैँ ह्क्लीँ ह्सौँ’ पातु वक्षस्त्रिपुर (वक्षः त्रिपुर) वासिनी ॥ १७ ॥

The mantra ‘hsaim̐ hsklīm̐ hsaum̐’ of the triad ruling Divine Mother Śrī-tripurā-śrī, protects the throat. The three-part (trikūṭa) wish fulfilling and triad residing Tripura Vāsinī mantra ‘haim̐ haklīm̐ hasaum̐’ protects the chest and breasts, providing us the ability to withstand and overcome any type of challenges.

The bīja (seed) mantra hsaim̐ ( ह्सैँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle, the bīja ‘ai’ represents wealth and knowledge, as well as mastery of all arts and crafts. The bīja ‘m̐’ is for removal of all misery.

The bīja (seed) mantra hsklīm̐ ( ह्स्क्लीँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle, the bīja ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The bīja (seed) mantra hsaum̐ ( ह्सौँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle, the bīja ‘au’ represents stillness and concentration. The bīja ‘m̐’ is for removal of all misery.

The bīja (seed) mantra haim̐ ( हैँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja ‘ai’ represents wealth and knowledge, as well as mastery of all arts and crafts. The bīja ‘m̐’ is for removal of all misery.

The bīja (seed) mantra hklīm̐ ( ह्क्लीँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The bīja (seed) mantra hsaum̐ ( ह्सौँ ) consists of - ‘h’, this bīja represents Lord Śiva, signifying purity, bliss and super-consciousness. The bīja “s” represents the Divine Mother Śakti, who is the expansion, pulse or the vibration of the super-consciousness and the cause of the entire Creation, it’s Preservation and Destruction/Transformation and it’s repeat cycle, the bīja ‘au’ represents stillness and concentration. The bīja ‘m̐’ is for removal of all misery.

dauvārijau sadā pātu hyāṇimādyaṣṭa siddhayaḥ ।

‘hrīṃ klīṃ sauḥ’ pātu me nābhiṃ parā tripura sundarī ॥ 18 ॥

दौवारिजौ सदा पातु ह्याणिमाद्यष्ट सिद्धयः ।

‘ह्रीं क्लीं सौः’ पातु मे नाभिं परा त्रिपुर सुन्दरी ॥ १८ ॥

The openings in the body are protected by the eight mysterious and magical Aṣṭa siddhi devatās starting with Āṇimā devi. The mantra ‘hrīṃ klīṃ sauḥ’ of the Divine Mother Parā tripura sundarī, protects the navel and enhances the navel Maṇipūra cakra.

The Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ) represents the power of Creation, Preservation and Destruction. Elevation in society and high positions of power are also indicated. The power to gain, in the context of this main mantra, is knowledge that can be used for attaining any desires and ultimately gain liberation. The bīja hrīm̐ consists of – ‘h’ = Brahman/Śiva, ‘r’ = fire and drive within us, ‘ī’ = energy and the source of all power that helps us ascend, ‘m̐’ = removal of all miseries and facilitation of self-realization and ultimate liberation.

The kāma bīja (seed) mantra klīm̐ ( क्लीँ ) represents the fulfillment of all desires, material and spiritual. In the context of this mantra, it is for spiritual desires. The bīja consists of – ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The parā bīja (seed) mantra sauḥ ( सौः ) represents liberation from all attachments and union with the Divine.

daśa-mudrā- yutā devī mamorū (mama ūrū) pātu sarvadā ।

‘aim̐ klīm̐ sauḥ’ pātu me jānū śrī mahā tripureśvarī ॥ 19 ॥

दश-मुद्रा- युता देवी ममोरू (मम ऊरू) पातु सर्वदा ।

‘ऐँ क्लीँ सौः’ पातु मे जानू श्री महा त्रिपुरेश्वरी ॥ १९ ॥

The Divine Mother Lalita Tripura Sundarī, displaying the ten mudrās called daśa-mudrās, associated with Śrī Vidyā protects the thighs. The mantra of Śrī Mahā Tripureśvarī Bālā - ‘aiṃ klīṃ sauḥ’, protects the knees.

A firm standing in society and a solid footing in all accomplishments and works, is strongly indicated.

The aiśvarya mātṛkā and Sarasvatī bīja aim̐ (ऐँ )  indicates wealth and also represents and bestows immense knowledge, mastery in arts and amazing creativity.

The kāma bīja (seed) mantra klīm̐ ( क्लीँ ) represents the fulfillment of all desires, material and spiritual. In the context of this mantra, it is for spiritual desires. The bīja consists of – ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The parā bīja (seed) mantra sauḥ ( सौः ) represents liberation from all attachments and union with the Divine.

ṣaḍ-darśanaṃ sadā pātu jaṅghā yugmaṃ ca sarvadā ।

‘am̐ ām̐ sauḥ’ tripurā (tripure) pātu pādau ca satataṃ namaḥ ॥ 20 ॥

षड्-दर्शनं सदा पातु जङ्घा युग्मं च सर्वदा ।

‘अँ आँ सौः’ त्रिपुरा (त्रिपुरे) पातु पादौ च सततं नमः ॥ २० ॥

The six major philosophical paths protect and strengthen both the shanks and the mantra of the Divine Mother Tripurā ‘am̐ ām̐ sauḥ’ protects and strengthens the feet.

There are various descriptions of what constitute the six major philosophical doctrines that describe existence embedded in atheism or theism, but mostly these are accepted as –

1. Nyāya: a system that is associated with Logic and rules.
2. Vaiśeṣika: a system that emphasizes on the various differences that exist in nature.
3. Sānkya: a system that enumerates the entire existence into tattvas and reckons it.
4. Yoga: a system associated with deep meditation in search of the Truth and joining it.
5. Mīmāṃsa: a system associated with inquiry and questioning everything.
6. Vedānta: a system that is seen as the gist of the Vedas and an explanation of the Truth with negation.

Yet another important classification prominent in some Śrī Vidyā schools, that may be more relevant to this kavacam is:

1. Bauddha darśana – Buddhism featuring the worship of the Divine Mother Tārā Devi.
2. Brahma darśana – Associated with the worship of the Divine Mother Gāyatrī Devi.
3. Śaiva darśana – Associated with the worship of Lord Śiva as Rudra.
4. Saura darśana – Associated with the worship of Lord Sūrya, the sun god.
5. Vaiṣṇava darśana – Associated with the worship of Lord Śrīman Nārāyaṇa - Mahā Viṣṇu.
6. Śākta darśana – Associated with the worship of the Divine Mother Śakti as Bhuvaneśvari, in this context.

The Amṛtā bīja (seed) mantra am̐ (अँ) signifies the emergence of the entire Creation Itself. Within us, it is the budding of creativity and its development.

The Pāśa bīja (seed) mantra ām̐ (आँ) signifies the devolution of energy into various activities and also signifies the attraction towards spirituality and getting drawn towards the Divine Mother.

The parā bīja (seed) mantra sauḥ ( सौः ) represents liberation from all attachments and union with the Divine.

‘om̐ hrīm̐ śrīm̐’ pātu māṃ pūrve śrī mahā bhuvaneśvarī ।

‘ka e ī la hrīm̐’ dakṣiṇe māṃ parā''dyā pari-rakṣatu ॥ 21 ॥

‘ॐ ह्रीँ श्रीँ’ पातु मां पूर्वे श्री महा भुवनेश्वरी ।

‘क ए ई ल ह्रीँ’ दक्षिणे मां पराऽऽद्या परि-रक्षतु ॥ २१ ॥

Protection from the Eastern direction is offered by the mantra ‘om̐ hrīm̐ śrīm̐’ of the Divine Mother Śrī Mahā Bhuvaneśvarī, the ruler of all realms. The Vāgbhāva kūṭa mantra ‘ka e ī la hrīm̐’ of the Divine Mother Parā''dyā – the primordial Divine Mother, offers protection from the Southern direction.

The praṇava bīja om̐ (ॐ) represents the Śabda Brahman, which is the super-consciousness Itself, manifested as sound. It consists of – au = healing and deep cleansing, m̐ = remove misery.

The Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ) represents the power of Creation, Preservation and Destruction. Elevation in society and high positions of power are also indicated. The power to gain, in the context of this main mantra, is knowledge that can be used for attaining any desires and ultimately gain liberation. The bīja hrīm̐ consists of – ‘h’ is Brahman/Śiva, ‘r’ is the fire and drive within us, ‘ī’ is the  energy and the source of all power that helps us ascend, ‘m̐’ is for removal of all miseries and facilitation of self-realization and ultimate liberation.

The Lakṣmī bīja (seed) mantra śrīm̐ (श्रीँ ) represents wealth, prosperity, abundance and fertility. In the context of the mantra, it is for the fructification of the desire to self-realize and gain liberation. The bīja consists of – ‘śa’ indicating mahālakṣmī, repha (ra) indicating dhana or wealth, ‘ī’ indicating tuṣṭi or satisfaction, nāda indicating parā or śakti and vindu ‘m̐’ indicating duḥkhahara or removal of all miseries.

The Vāgbhāva Kūṭa of the Pañcadaśī mantra ka e ī la hrīm̐ (क ए ई ल ह्रीँ ), represents the following in brief - 'ka' is desire, 'e' is intention, 'ī' is motivation, 'la' is fulfillment and 'hrīm̐' is the Śakti of Creation and manifestation of all knowledge. This mantra associated with the eyebrows, is to gain all the necessary knowledge to realize our objectives with single pointed focus.]

‘sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ śrīkujā (śrīkubjike) paścime māṃ sadā'vatu ।

‘śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ’ cottare māṃ pātu yogeśvarī parā ॥ 22 ॥

‘सौः ऐँ क्लीँ ह्रीँ श्रीँ’ श्रीकुजा (श्रीकुब्जिके) पश्चिमे मां सदाऽवतु ।

‘श्रीँ ह्रीँ क्लीँ ऐँ सौः’ चोत्तरे मां पातु योगेश्वरी परा ॥ २२ ॥

The mantra ‘sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ of the Divine Mother Śrīkujā, the Earth born, protects from the Western direction. (The Divine Mother Śrīkubjike, refers to the highly potent and hidden Kuṇḍalini śakti within us). The mantra ‘śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ’ of the Supreme Divine Mother Yogeśvarī parā, the One who represents the spiritual union of the individual consciousness into the ocean of the super-consciousness, protects us from the Northern direction.

The parā bīja (seed) mantra sauḥ ( सौः ) represents liberation from all attachments and union with the Divine.

The aiśvarya mātṛkā and Sarasvatī bīja aim̐ (ऐँ )  indicates wealth and also represents and bestows immense knowledge, mastery in arts and amazing creativity.

The kāma bīja (seed) mantra klīm̐ ( क्लीँ ) represents the fulfillment of all desires, material and spiritual. In the context of this mantra, it is for spiritual desires. The bīja consists of – ‘ka’ is for kāmadeva/kṛṣṇa indicating desires and wishes, ‘la’ for indra indicating victory, ‘ī’ for tuṣṭi indicating satisfaction, ‘m̐’ for sukha meaning happiness and removal of misery.

The Mahāmāyā bīja (seed) mantra hrīm̐ (ह्रीँ) represents the power of Creation, Preservation and Destruction. Elevation in society and high positions of power are also indicated. The power to gain, in the context of this main mantra, is knowledge that can be used for attaining any desires and ultimately gain liberation. The bīja hrīm̐ consists of – ‘h’ is Brahman/Śiva, ‘r’ is the fire and drive within us, ‘ī’ is the  energy and the source of all power that helps us ascend, ‘m̐’ is for removal of all miseries and facilitation of self-realization and ultimate liberation.

The Lakṣmī bīja (seed) mantra śrīm̐ (श्रीँ ) represents wealth, prosperity, abundance and fertility. In the context of the mantra, it is for the fructification of the desire to self-realize and gain liberation. The bīja consists of – ‘śa’ indicating mahālakṣmī, repha (ra) indicating dhana or wealth, ‘ī’ indicating tuṣṭi or satisfaction, nāda indicating parā or śakti and vindu ‘m̐’ indicating duḥkhahara or removal of all miseries.

‘ha sa ka ha la hrīm̐’ pātu māmadho vajra yoginī ।

‘sa ka la hrīm̐’ sā lalitā hyūrdhve māṃ pari rakṣatu ॥ 23 ॥

‘ह स क ह ल ह्रीँ’ पातु मामधो वज्र योगिनी ।

‘स क ल ह्रीँ’ सा ललिता ह्यूर्ध्वे मां परि रक्षतु ॥ २३ ॥

The Kāmarāja Kūṭa of the Pañcadaśī mantra ‘ha sa ka ha la hrīm̐’ of the Divine Mother Vajra Yoginī, who represents an unbreakable bond with spirituality, offers protections from the Bottom direction. The Śakti Kūṭa of the Pañcadaśī mantra ‘sa ka la hrīm̐’ of the Divine Mother Lalitā, who enacts the karmic and cosmic play, offers protection from the Upper direction.

The Kāmarāja Kūṭa of the Pañcadaśī mantra ha sa ka ha la hrīm̐ (ह स क ह ल ह्रीँ ), represents the following in brief - 'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'ha' is prāṇa, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment. This mantra associated with the eyes, helps us set our sights on our objectives and pursue them till completion. All the required protection to accomplish our goals, is guaranteed!

The Śakti Kūṭa of the Pañcadaśī mantra sa ka la hrīm̐ (स क ल ह्रीँ ), represents the following in brief - 'sa' is lunar energy as mind, 'ka' is desire, 'la' is fulfillment and 'hrīm̐' is Śakti of light and realization.

‘śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ, om̐ hrīm̐ śrīm̐, ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐, sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ sadā'vatu ।

sarvāṅga me ca cidrūpā mahā tripura sundarī ॥ 24 ॥

‘श्रीँ ह्रीँ क्लीँ ऐँ सौः, ॐ ह्रीँ श्रीँ, क ए ई ल ह्रीँ, ह स क ह ल ह्रीँ, स क ल ह्रीँ, सौः ऐँ क्लीँ ह्रीँ श्रीँ’ सदाऽवतु ।

सर्वाङ्ग मे च चिद्रूपा महा त्रिपुर सुन्दरी ॥ २४ ॥

The Super-consciousness signifying Divine Mother Mahā Tripura Sundarī mantra ‘śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ, om̐ hrīm̐ śrīm̐, ka e ī la hrīm̐, ha sa ka ha la hrīm̐, sa ka la hrīm̐, sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ protects our entire body and our surroundings at all times!

The explanation of the Mahā Tripura Sundarī mantra, which is the same as the Mahāṣoḍaśī mantra, is explained completely in this article. This mantra is for liberation. The mantra explanation in brief, is below –

śrīm̐ => fruition of all efforts, hrīm̐ => obtaining power, klīm̐ => fulfilling all wants and desires, aim̐ => obtaining all the knowledge required for spiritual ascension, sauḥ => obtaining self-realization and proceeding towards liberation, om̐ => auspiciousness and representation of ātma/soul, hrīm̐ => union of Śiva and Śakti, śrīm̐ => complete merger into Brahman, 'ka' => desire, 'e' => intention, 'ī' => motivation, 'la' => fulfillment and 'hrīm̐' => the Śakti of Creation and manifestation of all knowledge

'ha' is solar energy, 'sa' is lunar energy, 'ka' is desire, 'ha' is prāṇa, 'la' is fulfillment, ‘hrīm̐’ is the Śakti of Sustenance and contentment, 'sa' is lunar energy as mind, 'ka' is desire, 'la' is fulfillment and 'hrīm̐' is Śakti of light and realization. The bījas ‘sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ are the reversal of the first set of bījas and they accomplish the purpose of sealing the mantra and its benefits as well as ensuring its success.

Phalaśruti (फलश्रुति) -

[ Expected benefits upon regular recitation of this kavacam in due course of time.]

iti te kathitaṃ deva brahmānanda mayaṃ param ।

śrīmahā yonirākhyātaṃ kavacaṃ deva durlabham ॥ 25 ॥

इति ते कथितं देव ब्रह्मानन्द मयं परम् ।

श्रीमहा योनिराख्यातं कवचं देव दुर्लभम् ॥ २५ ॥

O my dear Bhairava, this is the Śrī Mahā Yoni Kavacam that you have eagerly sought from me. Be fully aware, that this extremely rare kavacam, that is not easily accessible to even the celestials has now been revealed to you. Do note that hymn brings the greatest joy and bliss that one can ever seek! It leads straight to complete liberation from the cycle of life and death!

mama tejasā racitaṃ śrīvidyākramasaṃyutam ।

tava snehānmahādeva tavāgre tu mayoditam ॥ 26 ॥

मम तेजसा रचितं श्रीविद्याक्रमसंयुतम् ।

तव स्नेहान्महादेव तवाग्रे तु मयोदितम् ॥ २६ ॥

This kavacam is a reflection of my own power and it radiates my bliss to all the Śrīvidyā devotees and is the gist of the doctrine of Śrīvidyā, called as Śrīvidyā-krama. Due to our closeness and the greatness associated with our union, I have recited this kavacam, to boost your power and greatness to the highest levels, to make you the foremost and greatest in the entire Creation!

rājyaṃ deyaṃ śiro deyaṃ na deyaṃ kavacaṃ param ।

deyaṃ pūrṇābhiṣiktāya svaśiṣyāya maheśvara ॥ 27 ॥

राज्यं देयं शिरो देयं न देयं कवचं परम् ।

देयं पूर्णाभिषिक्ताय स्वशिष्याय  महेश्वर ॥ २७ ॥

O Lord Maheśvara! Let me state this unequivocally to you, as well as to any gurus who may possess this kavacam. Go ahead and grant a kingdom or your own head and all your belongings to your disciples or any other seekers, but please DO NOT give this most magnificent and greatest kavacam! You may grant this kavacam to only the most senior Śrīvidyā upāsakās (adherents), who have received the honor of pūrṇābhiṣekha, having received initiations in all the Śrīvidyā mantras from a guru in the proper manner, stipulated by the scriptures.

anyathā nārakī bhūyāt kalpa-koṭi-śatair-api ।

diksahastreṇa pāṭhena hyasādhyaṃ sādhyate kṣanāt ॥ 28 ॥

अन्यथा नारकी भूयात् कल्पकोटिशतैरपि ।

दिक्सहस्त्रेण पाठेन ह्यसाध्यं साध्यते क्षनात् ॥ २८ ॥

If not done so in such a manner, let me also state this further – the errant gurus, donors and recipients of this kavacam, will face hell for eternity and suffer immensely. Recitation of this kavacam for a quarter of a thousand (250 times), will earn the most fortunate sādhaka, the merit to accomplish any task at once with no obstacles and delays!

lakṣaṃ japtvā mahā deva tadṛṣāṃśaṃ huned yadi ।

brahma jñānam-avāpnoti parabrahmaṇi (parabrahmāṇi) līyate ॥ 29 ॥

लक्षं जप्त्वा महा देव तदृषांशं हुनेद् यदि ।

ब्रह्म ज्ञानमवाप्नोति परब्रह्मणि (परब्रह्माणि) लीयते ॥ २९ ॥

If one recites this kavacam, a hundred thousand times or even a fraction of it, they are favored to obtain self-realization and eventually merge into the Super-consciousness – Parabrahman (Parabrahmāṇi), upon attaining liberation.

(nārī vāma-bhuje dhṛtvā bhavet śrītripurasundarī ।)

bhūrje vilikhya guṭikāṃ svarṇasthāṃ dhārayed yadi ।

kaṇṭhe vā dakṣiṇe bāhau sākṣāt kāmeśvaro bhavet ।

nārī vāma bhuje dhṛtvā bhavet (śrī)tripura sundarī ॥ 30 ॥

(नारी वाम-भुजे धृत्वा भवेत् श्रीत्रिपुरसुन्दरी ।)

भूर्जे विलिख्य गुटिकां स्वर्णस्थां धारयेद् यदि ।

कण्ठे वा दक्षिणे बाहौ साक्षात् कामेश्वरो भवेत् ।

नारी वाम भुजे धृत्वा भवेत् (श्री)त्रिपुर सुन्दरी ॥ ३० ॥

One who writes down this kavacam on the bark of a birch tree (or paper) and/or wears it as an ornamental amulet made of gold adorning the neck or on the right arm, will certainly become equal to the most endearing and wish fulfilling Lord Kāmeśvara. Women, who wear on the left arm will become equal to the Divine Mother Tripura Sundarī!

om̐ tatsat śrīmahānirvāṇatantre śrīmahāyonināma śrīmanmahātripurasundarī kavacam sampūrṇaṃ ॥

ॐ तत्सत् श्रीमहानिर्वाणतन्त्रे श्रीमहायोनिनाम श्रीमन्महात्रिपुरसुन्दरी कवचम्  सम्पूर्णं॥

[ Thus ends the Śrī Mahāyonināma Śrīman Mahā Tripura Sundarī Kavacam, derived from the acclaimed Śrī Mahā Nirvāṇa Tantram. May auspiciousness and the eternal Truth dawn upon us! ].

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