Sri Para Maha Yoni Kavacham - Very Rare, Secretive

and Powerful Kavacham

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. 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.

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 मन्महात्रिपुरसु न्दर्यै 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 ॥

क् रमदीक्षा विधानानि मयोक्तानि महे श्वरि ।

त्वयात्मनः कुलागारे कवचं यत् सु गोपितम् ॥ 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 भैरव्यु वाच) -

śṛṇu nātha pravakṣyāmi tantra sāram-idaṃ mahat ॥ 2 ॥

शृ णु 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 ṛṣiḥ (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 ॥

ऐ ँ बीजं हर् ीँ तथा शक्तिः सकलहर् ीँ कीलकं तथा ।

परब्रह्मप्राप्तिहे तौ 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 दे वताः ।

एँ बीजं ।

ह्रीँ शक्तिः ।

स क ल ह्रीँ कीलकं ।

पर-ब्रह्म प्राप्ति हे तौ 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: ) -

S.no. IAST Devanāgari Procedure

 Open the right palm and touch the
Śrī Para-brahma Śivaḥ ṛṣaye श्री पर-ब्रह्म शिवः ऋषये
1 top of the forehead with the ring
namaḥ śirasi नमः शिरसि
and thumb fingers joined at the top.
Mahatī jāgatiḥ chandase namaḥ महती जगतीः छन्दसे नमः Now touch the lips of the mouth
2
mukhe मु खे with the above mudrā.
Śrī Cicchaktiḥ devatāyai namaḥ श्री चिच्छक्तिः दे वतायै नमः
3 Touch the heart with the right palm.
hṛdi हृदि
Touch the genitalia with the right
4 em̐ bījāya namaḥ guhye एँ बीजाय नमः गु ह्ये ring finger and thumb joined
together.
Touch the feet with the right ring
5 hrīm̐ śaktaye namaḥ pādayoḥ ह्रीँ शक्तये नमः पादयोः 
finger and thumb joined together.
Touch the navel area with the right
sa ka la hrīm̐ kīlakāya namaḥ स क ल ह्रीँ कीलकाय नमः
6 ring finger and thumb joined
nābhau नाभौ
together.
para-brahma prāpti hetau pāṭhe पर-ब्रह्म प्राप्ति हे तौ पाठे Run both the palms all over the
7
viniyogāya namaḥ sarvāṅge विनियोगाय नमः सर्वाङ्गे body.
8 iti ṛṣyādi nyāsaḥ इति ऋष्यादि न्यासः  

3. Karanyāsaḥ (करन्यासः) :-

S.no. IAST Devanāgari Procedure

aim̐ aṅguṣṭhābhyāṃ namaḥ
Use both the index fingers and run
1 ऐ ँ अङ्गु ष्ठाभ्यां नमः
them on both the thumbs.
 
क्लीँ तर्जनीभ्यां नमः
Use both the thumbs and run them
2 klīm̐ tarjanībhyāṃ namaḥ
on both the index fingers.
 
सौः मध्यमाभ्यां नमः
Use both the thumbs on the middle
3 sauḥ madhyamābhyāṃ namaḥ
fingers.
 
aim̐ anāmikābhyāṃ namaḥ
Use both the thumbs on the ring
4 ऐ ँ अनामिकाभ्यां नमः
fingers.
 
Use both the thumbs on the little
5 klīm̐ kaniṣṭhikābhyāṃ namaḥ क्लीँ कनिष्ठिकाभ्यां नमः
fingers.
Open both the palms; run the
opened palms of the right hand on
sauḥ karatalakarapṛṣṭhābhyāṃ
6 सौः करतलकरपृ ष्ठाभ्यां नमः the front and back sides of the left
namaḥ
palm and repeat the same for the
other palm.
7 iti kara nyāsaḥ इति कर न्यासः  

4. Aṅganyāsaḥ (अङ्गन्यासः) :-

S.no. IAST Devanāgari Procedure

Open index, middle and ring fingers
1 aim̐ hṛdayāya namaḥ ऐ ँ हृदयाय नमः of the right hand and place them on
the heart chakra.
2 klīm̐ śirase svāhā क्लीँ शिरसे स्वाहा Open middle and ring fingers of the
right hand and touch the top of the
 forehead.
Open the right thumb and touch the
3 sauḥ śikhāyai vaṣaṭ सौः शिखायै वषट् back of the head. This is the point
where the tuft of hair, is kept.
Cross both the hands and run the fully
4 aim̐ kavacāya hum̐ ऐ ँ कवचाय हुँ opened palms from shoulders to finger
tips.
Touch the eyes with the right index
5 klīm̐ netratrayāya vauṣaṭ क्लीँ ने तर् त्रयाय वौषट् and ring fingers, with the middle
finger touching the ājña cakra.
Open up the left palm and strike it
6 sauḥ astrāya phaṭ सौः अस्त्राय फट् three times with index and middle
fingers of the right hand.
7 iti ṣaḍaṅga nyāsaḥ इति षडङ्ग न्यासः  

bhūr-bhuva-ssuvarom-iti digbandhaḥ ॥

भूर्भुवस्सु वरोमिति 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 हे म-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 (aim̐),
manmatha (klīm̐) and Indra (sauḥ), which are apt and most suitable for Her. She is seated inside a beautiful blooming
lotus.

The seed syllable aim̐ represents 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, aim̐- klīm̐- sauḥ etc.) 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 हर् ीँ स्त्रीँ हूँ फट् ’ उग्र-तारा मूलाधारं ममावतु ।

‘हर् ीँ’ भु वने श्वरी 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 praṇava bīja om̐ (ॐ) represents the Śabda Brahman, which is the super-consciousness Itself, manifested as sound. It
consists of – ‘au’ signifying healing and deep cleansing, ‘m̐’ for removal of  misery.

The Mahāmāyā bīja (seed) mantra hrīm̐ (हर् ीँ) 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,
‘m̐’ 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, ‘m̐’ 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.

‘krīm̐ hūm̐ hrīm̐’ dakṣiṇā pātu maṇipuraṃ tathā mama ।

namo bhagavatyai ‘hskhphrem̐’ kubjikāyai ‘śrām̐ śrīm̐ śrūm̐’

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

‘क् रीँ हूँ हर् ीँ’ दक्षिणा पातु मणिपुरं तथा मम ।

नमो भगवत्यै ‘ह्स्ख्फ् रे ँ’ कुब्जिकायै ‘श्राँ श्रीँ श्रूँ’

ङञणनमे अघोरा मु खि ‘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 (क् रीँ ) 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 (हर् ीँ) 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 (ह्स्ख्फ् रे ँ ) 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 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 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 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 मु खि ) 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 परमे श्वरि ।

‘फ् रे ँ ख्फ् रे ँ’ गु ह्य-काली सा विशु द्धं 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 (फ् रे ँ ) 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 (ख्फ् रे ँ ) 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 हर् ीँ, ह स क ह ल हर् ीँ, स क ल हर् ीँ श्रीँ’ आज्ञा चक् रं महा दे वी ।

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 चक् रं 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 ॥

‘हस
् ौः स्हौः’ अर्ध-नारीश्वरी बिन्दु श्च मे ऽवतु ।

‘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(हस ् ौः) 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 हर् ीँ, ह स क ह ल हर् ीँ, स क ल हर् ीँ श्रीँ’ ।

शिरो में पातु सा दे वी, महा त्रिपुर सु न्दरी ॥ 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 bhrū madhyaṃ me sadā'vatu ।

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

‘क ए ई ल हर् ीँ’ कामेशी भ्रू मध्यं मे सदाऽवतु ।

‘ह स क ह ल हर् ीँ’ वज्रेशि दक्ष ने तर् ं सदाऽवतु ॥ १४ ॥

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

The Vāgbhāva Kūṭa of the Pañcadaśī mantra ka e ī la hrīm̐ (क ए ई ल हर् ीँ ), 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 हर् ीँ ), 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 bhaga-mālinī ।

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

‘स क ल हर् ीँ’ वाम-ने तर् ं रक्षतु भग-मालिनी ।

् र् े ँ हसकलहर् ीँ हस
‘हस ् ौ ँ’ त्रि ने तर् ं पातु भैरवी ॥ १५ ॥

The mantra ‘sa ka la hrīm̐’ of the excellence, prosperity and abundance bestowing Divine Mother 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 हर् ीँ ), 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 ( हस् र् े ँ ) 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 (हसकलहर् ीँ ), 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 (हस ् ौ)ँ consists of – ‘h’ is Brahman/Śiva, with the parā bīja saum̐, culminating
in the experience of self-realization and ultimate liberation.

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

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

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

‘हर् ीँ क्लीँ क्षु ’ँ मां सदा पातु मुखं त्रिपुर मालिनी ॥ १६ ॥

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 (हर् ीँ) 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 from 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 (क्षु ँ ) 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 ।

‘haim̐ hklīm̐ hsaum̐’ pātu vakṣastripura vāsinī ॥ 17 ॥

् ै ँ ह्स्क्लीँ हस
‘हस ् ौ ँ’ कण्ठं पातु श्रीत्रिपुरा श्रीर्मे ।

‘है ँ ह्क्लीँ हस
् ौ ँ’ पातु वक्षस्त्रिपुर 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 ( हस् ै ँ ) 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 ( हस ् ौ ँ ) 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 ( है ँ ) 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 ( हस ् ौ ँ ) 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 ।

‘हर् ीं क्लीं सौः’ पातु मे नाभिं परा त्रिपुर सु न्दरी ॥ 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 (हर् ीँ) 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 pātu sarvadā ।

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

दश-मुद ्रा- यु ता दे वी ममोरू पातु सर्वदा ।

‘ऐ ँ 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 (ऐ ँ )  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 pātu pādau ca satata namaḥ ॥ 20 ॥

षड्-दर्शनं सदा पातु जङ्घा यु ग्मं च सर्वदा ।

‘अँ आँ सौः’ त्रिपुरा पातु पादौ च सतत 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 हर् ीँ श्रीँ’ पातु मां पूर्वे श्री महा भु वने श्वरी ।

‘क ए ई ल हर् ीँ’ 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 (हर् ीँ) 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 हर् ीँ ), 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 paścime māṃ sadā'vatu ।

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

‘सौः ऐ ँ क्लीँ हर् ीँ श्रीँ’ श्रीकुजा पश्चिमे मां सदाऽवतु ।

‘श्रीँ हर् ीँ क्लीँ ऐ ँ सौः’ चोत्तरे मां पातु योगे श्वरी परा ॥ २२ ॥

The mantra ‘sauḥ aim̐ klīm̐ hrīm̐ śrīm̐’ of the Divine Mother Śrīkujā, the Earth born, protects from the Western direction.
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 (ऐ ँ )  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 (हर् ीँ) 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 हर् ीँ’ पातु मामधो वज्र योगिनी ।

‘स क ल हर् ीँ’ सा ललिता ह्यर्ध्वे

ू 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 हर् ीँ ), 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 हर् ीँ ), 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 हर् ीँ क्लीँ ऐ ँ सौः, ॐ हर् ीँ श्रीँ, क ए ई ल हर् ीँ, ह स क ह ल हर् ीँ, स क ल हर् ीँ, सौः ऐ ँ क्लीँ हर् ीँ श्रीँ’ सदाऽवतु ।

सर्वाङ्ग मे च चिद्रूपा महा त्रिपुर सु न्दरी ॥ 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 दे व ब्रह्मानन्द मयं परम् ।

श्रीमहा योनिराख्यातं कवचं दे व दुर्ल भम् ॥ 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 ते जसा रचितं श्रीविद्याक् रमसंयुतम् ।

तव स्ने हान्महादे व 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 दे यं शिरो दे यं न दे यं कवचं परम् ।

दे यं पूर्णा भिषिक्ताय स्वशिष्याय  महे श्वर ॥ 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 पाठे न 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 līyate ॥ 29 ॥

लक्षं जप्त्वा महा दे व तदृषांशं हुनेद ् यदि ।

ब्रह्म ज्ञानमवाप्नोति परब्रह्मणि 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, upon attaining liberation.
bhūrje vilikhya guṭikāṃ svarṇasthāṃ dhārayed yadi ।

kaṇṭhe vā dakṣiṇe bāhau sākṣāt kāmeśvaro bhavet ।

nārī vāma bhuje dhṛtvā bhavet tripura sundarī ॥ 30 ॥

भूर्जे विलिख्य गु टिकां स्वर्णस्थां धारये द ् यदि ।

कण्ठे वा दक्षिणे बाहौ साक्षात् कामे श्वरो भवे त् ।

नारी वाम भुजे धृ त्वा भवे त् त्रिपुर सु न्दरी ॥ 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 tatyat śrīmahānirvāṇatantre śrīmahāyonināma śrīmanmahātripurasundarī kavacam ॥

ॐ तत्यत् श्रीमहानिर्वाणतन्त्रे श्रीमहायोनिनाम श्रीमन्महात्रिपुरसु न्दरी कवचम् ॥

[ Thus ends the Śrī Mahāyonināma Śrīman Mahā Tripura Sundarī Kavacam, derived from the acclaimed Śrī Mahā
Nirvāṇa Tantram ].