Śrī Parā-Mahā-Yoni Kavacam (श्री परा-महा-योनि कवचम्) - Part 1

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.

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.

Dedication – This kavacam is dedicated to the sincere efforts of Dr.B.Upendranath Singh ji, a dedicated Śrīvidyā upāsaka. He was gracious enough to provide me with a typed copy of this kavacam with some variations to the one that we published earlier and popularly available. Dr. Singh has referenced an ancient manuscript from Kashmir from a private collection. The authenticity of this kavacam becomes explicit at the śloka 8, which I was also able to validate from the authentic Śrīvidyā Rahasyam book by Shri Pandit Shridhar Gauraha, which references material from the ancient Dwarka Mutt, Shri Barfidham etc.

The new material that is presented here is in parentheses (), to distinguish it from the original posting and widely available version.


Śrī Parā-Mahā-Yoni Kavacam Prologue – The word Parā represents the highest form of existence – the super-consciousness Itself! The word Mahā-Yoni represents the great womb of Creation. Kavacam is a protection hymn. This kavacam is associated with Śrī Mahā Tripura Sundarī, also known as Lalita Tripura Sundarī, Rājarājeśvarī and Mahāṣoḍaśī. This particular hymn is associated with the Divine Mother Mahāṣoḍaśī.

The kavacam has a litany of deities and their associated mantras protecting all parts of our body, as well as enhancing them to the point of perfection. One who regularly recites this kavacam, will accrue over a period of time, various benefits that would lead him/her to accomplish any task and finally lead to self-realization Itself.

There are many kavacams associated with Lalita Devi and this particular one, which also includes the mantras (mantra garbha) of the various protecting deities, is considered extremely powerful and most effective as well.

Reiterating the prior warning and restriction, reading this kavacam to understand its significance may be permitted, but not regular recitation without the permission of one’s guru.  Regular recitation of this kavacam is only for senior and accomplished Śrī Vidyā upāsakas.

Pūrva pīṭhikā (पूर्व पीठिका) -

om̐ namaḥ śivāya gurave nāda-vindu-kalātmane

ॐ नमः शिवाय गुरवे नादविन्दुकलात्मने ।

Namaḥ (salutations) to the om̐ (auspiciousness) bestowing Divine Lord Śiva, the ultimate Guru who is the combination of nāda (vibrations) and vindu (dimension-less pure consciousness) and kalā (divisions of time)!

śrī gaṇeśāya namaḥ

श्री गणेशाय नमः ।

Namaḥ (salutations) to the Lord of all beings Śrī Gaṇeśā!

śrī man-mahā-tripura-sundaryai namaḥ

श्री मन्महात्रिपुरसुन्दर्यै नमः ।

Namaḥ (salutations) to the One who’s dear to our man (hearts) - Divine Mother Śrī Mahā-Tripura-Sundari!

Śrī Bhairava uvāca (श्री भैरव उवाच) -

[ The Divine Lord Śrī Bhairava spoke - ]

kramadīkṣā vidhānāni mayoktāni maheśvari

tvayātmanaḥ kulāgāre kavacaṃ yat sugopitam 1

क्रमदीक्षा विधानानि मयोक्तानि महेश्वरि ।

त्वयात्मनः कुलागारे कवचं यत् सुगोपितम् ॥ १ ॥

Let me request from you, O my dear Maheśvari, the detailed procedure of the very secretive kavacam (hymn) that must be recited by the initiates in their own premises or within the restricted confines of the devout, who have received the krama dīkṣā (progressive initiation starting with the subsidiary deities prior to the main deity Ṣoḍaśī Devi) in the Śrī Kulā (also called Śrī Vidyā - doctrine of worship to the Divine Mother Śrī Lalita Mahā Tripura Sundari).

adhunā kṛpayā tvaṃ ca tat sarvaṃ vaktumarhasi

अधुना कृपया त्वं च तत् सर्वं वक्तुमर्हसि ।

I sincerely plead and request you to elucidate all the details, with no further delay.

Śrī Bhairavyuvāca (श्री भैरव्युवाच) -

śṛṇu nātha pravakṣyāmi tantra sāram-idaṃ mahat 2

शृणु नाथ प्रवक्ष्यामि तन्त्र सारमिदं महत् ॥ २ ॥

O my dear Lord Bhairava, please listen very attentively as I shall gladly explain all the details associated of this kavacam, which is in itself, a comprehensive summary of the entire tantra related to Śrī Vidyā.

etacchrī kavacasyāsya parabrahma ṛṣiḥ Śivaḥ

mahatī jagatī-chandaś-iccchaktir-devatocyate 3

एतच्छ्री कवचस्यास्य परब्रह्म ऋषिः शिवः ।

महती जगतीछन्दशिच्च्छक्तिर्देवतोच्यते ॥ ३ ॥

This kavaca’s ṣiḥ (seer) is Parabrahma Śivaḥ. The chandas (poetic meter) is Mahatī Jagatī, the deity is Cit śakti.

aim̐ bījaṃ hrīm̐ tathā śaktiḥ sakalahrīm̐ kīlakaṃ tathā

parabrahma-prāpti-hetau viniyogaḥ prakīrtitaḥ 4

ऐँ बीजं ह्रीँ तथा शक्तिः सकलह्रीँ कीलकं तथा ।

परब्रह्मप्राप्तिहेतौ विनियोगः प्रकीर्तितः ॥ ४ ॥

The viniyogaḥ (purpose) of this kavacam, is to attain liberation and complete merger into the Divine Super-consciousness Parabrahma. The bīja (seed syllable) is aim̐, the śakti (power) associated with the kavacam is hrīm̐. The kīlakaṃ (key) to unlock the kavacam is the śakti kūṭā sakalahrīm̐.

1. Viniyogaḥ (विनियोगः) -

om̐ asya śrī parā mahā yoni kavacasya

śrī para-brahma Śivaḥ ṛṣiḥ

mahatī jagatīḥ chandaḥ

śrī cicchaktiḥ devatāḥ

em̐ bījaṃ

hrīm̐ śaktiḥ

sa ka la hrīm̐ kīlakaṃ

para-brahma prāpti hetau pāṭhe viniyogaḥ

ॐ अस्य श्री परा महा योनि कवचस्य ।

श्री पर-ब्रह्म शिवः ऋषिः ।

महती जगतीः छन्दः ।

श्री चिच्छक्तिः देवताः ।

एँ बीजं ।

ह्रीँ शक्तिः ।

स क ल ह्रीँ कीलकं ।

पर-ब्रह्म प्राप्ति हेतौ पाठे विनियोगः ॥

Meaning:- This prayer/mantra japa is to invoke Śrī Lalita Mahā Tripura Sundari as Cit śakti (Super-consciousness) and perform Her mantra japa to obtain mokṣa (liberation). The ṛṣiḥ (sage) is Lord Śiva Himself described as Śrī Para-Brahma Śivaḥ - the static super-consciousness, the chandas (meter) for the mantra is Mahatī Jagatī, and the devatāḥ (deity) is the grantor of liberation, Śrī Lalita Mahā Tripura Sundari, as Cit śakti. The seed syllable (bīja) is em̐, the power (śakti) associated with the kavacam is hrīm̐ and the key to unlock (kīlakaṃ) is the liberation granting śakti kūṭa of the pañcadaśī mantra - sa ka la hrīm̐.

2. Ṛṣyādi nyāsa ( ऋष्यादि न्यास: ) -






Śrī Para-brahma Śivaḥ ṛṣaye namaḥ śirasi

श्री पर-ब्रह्म शिवः ऋषये नमः शिरसि

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


Mahatī jāgatiḥ chandase namaḥ mukhe

महती जगतीः छन्दसे नमः मुखे

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


Śrī Cicchaktiḥ devatāyai namaḥ hṛdi

श्री चिच्छक्तिः देवतायै नमः हृदि

Touch the heart with the right palm.


em̐ bījāya namaḥ guhye

एँ बीजाय नमः गुह्ये

Touch the genitalia with the right ring finger and thumb joined together.


hrīm̐ śaktaye namaḥ pādayoḥ

ह्रीँ शक्तये नमः पादयोः 

Touch the feet with the right ring finger and thumb joined together.


sa ka la hrīm̐ kīlakāya namaḥ nābhau

स क ल ह्रीँ कीलकाय नमः नाभौ

Touch the navel area with the right ring finger and thumb joined together.


para-brahma prāpti hetau pāṭhe viniyogāya namaḥ sarvāṅge

पर-ब्रह्म प्राप्ति हेतौ पाठे विनियोगाय नमः सर्वाङ्गे

Run both the palms all over the body.


iti ṛṣyādi nyāsaḥ

इति ऋष्यादि न्यासः


3. Karanyāsaḥ (करन्यासः) :-






aim̐ aṅguṣṭhābhyāṃ namaḥ


ऐँ अङ्गुष्ठाभ्यां नमः

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


klīm̐ tarjanībhyāṃ namaḥ

क्लीँ तर्जनीभ्यां नमः


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


sauḥ madhyamābhyāṃ namaḥ

सौः मध्यमाभ्यां नमः


Use both the thumbs on the middle fingers.


aim̐ anāmikābhyāṃ namaḥ


ऐँ अनामिकाभ्यां नमः

Use both the thumbs on the ring fingers.


klīm̐ kaniṣṭhikābhyāṃ namaḥ

क्लीँ कनिष्ठिकाभ्यां नमः

Use both the thumbs on the little fingers.


sauḥ karatalakarapṛṣṭhābhyāṃ namaḥ

सौः करतलकरपृष्ठाभ्यां 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.


iti kara nyāsaḥ

इति कर न्यासः


4. Aṅganyāsaḥ (अङ्गन्यासः) :-






aim̐ hṛdayāya namaḥ

ऐँ हृदयाय नमः

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


klīm̐ śirase svāhā

क्लीँ शिरसे स्वाहा

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


sauḥ śikhāyai vaṣaṭ

सौः शिखायै वषट्

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


aim̐ kavacāya hum̐

ऐँ कवचाय हुँ

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


klīm̐ netratrayāya vauṣaṭ

क्लीँ नेत्रत्रयाय वौषट्

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


sauḥ astrāya phaṭ

सौः अस्त्राय फट्

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


iti ṣaḍaṅga nyāsaḥ

इति षडङ्ग न्यासः


भूर्भुवस्सुवरोमिति दिग्बन्धः॥

May all the directions be sealed and may no thoughts or disturbances impact our ability to recite the hymn.

5.Dhyānam (ध्यानम्) -

om̐ ādhāre taruṇārka bimba ruciraṃ hema-prabhaṃ vāgbhavaṃ

bījaṃ manmatham-indra gopa-sadṛśaṃ hṛta paṅkaje saṃsthitaṃ 5

ॐ आधारे तरुणार्क बिम्ब रुचिरं हेम-प्रभं वाग्भवं ।

बीजं मन्मथ-मिन्द्र गोप-सदृशं हृत पङ्कजे संस्थितं ॥ ५ ॥

Salutations to the Supreme Divine Mother, who is resplendent like a rising sun at dawn, golden in complexion and is the repository of all knowledge, speech and arts. She is associated with the secretive seed syllables of vāgbhavaṃ (ai), manmatha (klīm̐) and Indra (sau), which are apt and most suitable for Her. She is seated inside a beautiful blooming lotus.

The seed syllable airepresents all knowledge. The seed syllable klīm̐, signifies fulfillment of all desires. The attainment of self-realization leading to liberation, is through the seed syllable sauḥ. The blooming lotus signifies an evolved consciousness and She Herself is the Supreme Divine Super-consciousness - the eternal Truth and singular reality.

viṣṇu brahma padastha śakti kalitaṃ soma prabhā bhāsuram

ye dhyāyanti pada trayaṃ tava śive! te śānti saukhyaṃ padam 6

विष्णु ब्रह्म पदस्थ शक्ति कलितं सोम प्रभा भासुरम् ।

ये ध्यायन्ति पद त्रयं तव शिवे! ते शान्ति सौख्यं पदम् ॥ ६ ॥

She is verily the Supreme Divine Mother Śakti, ably supported by the Creator Brahma, Preserver Viṣṇu, Destroyer Rudra, Annihilator Maheśvarā and the Resurrector Sadāśivā, who are at Her feet, ready to serve and act upon Her commands. She is resplendent with the luster of the moon. Let us meditate upon Her who is of three letters (La-li-ta, Tri-pu-ra, Su-nda-ri, Ṣo-ḍa-śī, three kūṭās, ai- klīm̐- sauetc.) and of all triads manifested in the entire Creation. She is the bestower of auspiciousness, peace and prosperity in the entire Creation!

6. Kavaca pāṭha (कवच पाठ) - [Beginning of the Kavacam]

‘om̐ hrīm̐ strīm̐ hūm̐ phaṭ’ ugra-tārā mūlādhāraṃ mamāvatu

‘hrīm̐’ bhuvaneśvarī pātu svādhiṣṭhānaṃ ca meṃ sadā 7

ॐ ह्रीँ स्त्रीँ हूँ फट्’ उग्र-तारा मूलाधारं ममावतु ।

ह्रीँ’ भुवनेश्वरी पातु स्वाधिष्ठानं च में सदा ॥ 7

May the mantra ‘om̐ hrīm̐ strīm̐ hūm̐ phaṭ’ of the Divine Mother Ugra Tārā, who helps us ride over all crises, protect our root Mūlādhāra cakra. May the mantra ‘hrīm̐’ of the Divine Mother Bhuvaneśvarī, the ruler of all realms, protect our sacral Svādhiṣṭhāna cakra at all times.

The praava bīja om̐ () represents the Śabda Brahman, which is the super-consciousness Itself, manifested as sound. It consists of – ‘au’ signifying healing and deep cleansing, ‘’ for 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’ meaning Brahman/Śiva, ‘r’ meaning fire and drive within us, ‘ī’ meaning energy and the source of all power that helps us ascend, ‘’ is for removal of all miseries and facilitation of self-realization and ultimate liberation.

The Vadhu bīja (seed) mantra strīm (स्‍त्रीं) consists of – ‘s’ signifying protection from crisis, ‘t’ is saviour energy, ‘r’ signifies Liberation (Mukti), ‘ī’ signifies Mahamaya (the Great Illusion) and the dot ‘m̐’, indicates overcoming unhappiness. The overall purpose is overcoming all types of calamities and emerging successful in life.

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

The Astra bīja (seed) mantra phaṭ (फट्) signifies destruction of all evil and misery.

Ugra Tārā will stimulate the activation of the root Mūlādhāra cakra and kickstart our spiritual ascent, with the rise of the Kuṇḍalinī. Our attachments and perceptions to the material world begin to change and we tend to also move towards spiritual pursuits. Overall, our quality of life is slowly enhanced. Bhuvaneśvarī will energize the sacral cakra Svādhiṣṭhāna and channel our energies towards the higher cakras. All material desires begin to manifest and our accomplishments in the material realm also become pronounced.

                                                                                                                     Click here for the final Part.

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