Table of Contents
Highlights of Durga Kavach
- Offers spiritual protection from negative forces and energies.
- Promotes fearlessness and courage in devotees.
- Ensures prosperity and abundance in material life.
- Shields against ghosts, spirits, and black magic.
- Enhances mental strength and focus through divine connection.
- Awakens devotional love and spiritual growth.
- Aligns the devotee with the qualities of Devi Durga.
The Origins of Durga Kavach
Durga Kavach is a protective armor from the Durga Saptashati which is a text in the Markandeya Purana.The Markandeya Purana is one of the 18 major Puranas composed by Sage Veda Vyasa.
The Devi Kavacham is regarded as the beej of Durga Saptashati. So devotees recite it before Argala stotram.
In fact, the Chandi Kavach, another powerful protective hymn found within the Durga Saptashati, is often considered a complementary shield to the Durga Kavach. While the Durga Kavach guards the devotee’s physical and subtle bodies, the Chandi Kavach benefits the inner realm of mental purity and spiritual courage. Reciting both in tandem allows the sadhaka to receive complete shakti-kavacham, an energetic armor forged through mantra, faith, and divine grace.
The Structure and Significance of Durga Kavach
The Kavacham comprises 47 shlokas which need to be mastered through daily recitation. It is most effective to recite the Durga Kavach on the auspicious days of Navratri. During this sacred period, we can feel the maximum presence of Devi. The Devi Mahatmyam teaches us that suffering is inescapable in the material world.
However, the same Devi Mahatmyam also reveals that surrender and devotion to the Goddess leads to ultimate liberation. The Devi Mahatmyam benefits extend beyond the narrative, its very vibrations cleanse karmic residue, purify the subtle nadis, and invoke the divine shakti within. When paired with the Durga Kavach, it forms a complete system of devotional protection and spiritual elevation, offering the sadhaka both refuge and transformation.
This Samsara is Dukhalaya, a pool of misery and sorrow. However, the Durga Kavacham emerges as a ray of hope to those afflicted by Maya. Whenever we are in pain, the first person who comes to mind is our mother. Devi too rejoices when we remember her in times of distress.
She sends help in some or the other form either through physical people or commodities. The goddess handholds us through the tribulations of life serving as a caring guide and companion. However, we cannot nullify the effects of Karma and must reap the fruits of our actions.
Hymns like the Durga Kavach give us the courage and assurance of the divine mother fortifying our minds to face the journey lying ahead of us. Usually Kavachas are a dialogue between sages, gods and kings. Here, Lord Brahma, the creator of the universe reveals the Devi Kavacham to Sage Markandeya, a staunch Shiva Bhakta.
This is not the only Kavach linked to Brahma. The Brahm Kavach is another powerful scriptural shield revered in many traditions. The Brahm Kavach path benefits include enhanced spiritual intuition, protection during higher sadhanas, and the removal of illusions (Maya) from the seeker’s path. Together with the Durga Kavach, it forms a multi-dimensional armor enveloping the seeker in divine frequencies.
He emphasized on the importance and glories of the recital. True to its name, the Durga Kavacham is a shield that offers over-all protection and well-being.
Those who chant the Durga Kavach regularly experience not just external protection, but deep internal transformation as well. The Durga Kavach mantra benefits include removal of chronic fears, a sudden boost in willpower, improvement in sleep quality, and resilience during emotional upheavals. Each verse of the Kavach acts like a mystical firewall around the reciter’s body, preventing negative energy from taking root in the aura. Before we delve deeper into the Durga Kavacham lets explore a Powerful Yantra, the Katyayani Yantra connected with the Durga Kavach. Later we shall delve deeper into the Devi (Durga) Kavach
Kātyāyanī Yantra: The Mystical Diagram Embodying the Vow of Divine Union
The Kātyāyanī Yantra is not merely a geometric artform, it is the śakti-maya mūrti, the vibrational manifestation of Devi Kātyāyanī herself, the sixth avatāra of Navadurgā. Fierce in her resolve yet tender in her compassion, she is especially propitiated during the Ṣaṣṭhī Tithi of Navarātri. This yantra serves as a sūkṣma-sūtra, a subtle thread connecting the sādhaka to her astral presence.
Unlike generic representations, this yantra is mantra-siddha, woven intricately with bija vibrations that awaken the Devi’s grace. Among the anukūla mantras aligned with this yantra:
Kātyāyanī Mahāmāye Mahāyoginy Adhīśvari
Nandagopa-sutaṁ Devī patim me kuru te namaḥ
ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे कात्यायनी देव्यै नमः
ॐ कात्यायनी क्लीं स्वाहा
These are not mere syllables, but nāda-brahma sūtras, subtle energetic sequences that program the yantra much like devatā-specific mantric software. When etched on Bhoja Patra or copper under specific muhūrtas, and awakened through Guru-nirdiṣṭa nyāsa and prāṇa-pratiṣṭhā, the Kātyāyanī Yantra becomes a conscious field of śakti.
Its highest power unfolds in guiding the seeker toward ātmika saṅkalpa-siddhi, particularly in manifesting divine unions, dissolving obstacles in relationships, and strengthening one’s spiritual will to walk the path of dharma with divine support.
Katyayani Yantra: The Phala-Pradā Shakti of Inner Alignment and Divine Union
The Katyayani Yantra is not a mere ritual device, it is a chaitanya-maya yantra, a conscious vibrational form of Devi Katyayani’s will to bless, to purify, and to liberate. While it is popularly revered as a vivāha-siddhi yantra for resolving issues of delayed marriage and relational disharmony, its deeper potency lies in the transformation of the subtle body and karmic field.
This yantra functions as a bandhana-vimochaka, a liberator from karmic entanglements—especially those rooted in ancestral patterns, emotional trauma, or unresolved soul ties. Through sustained mantra-japa and disciplined yantra upāsanā, the heart-space (hṛdayākāśa) undergoes śodhana, making way for clarity, self-trust, and sattvic attraction.
For seekers longing for a dhārmika life partner or greater harmony in marriage, the Katyayani Yantra aligns their inner vibration with divine timing and relational sattva. But it does not stop there, it builds icchā-śakti, strengthens resolve, and helps one walk away from toxic emotional loops, rejection patterns, or codependency.
In the sphere of adhyātma-sādhana, this yantra intensifies tapas, grounding the Shakti tattva in the mūlādhāra and svādhiṣṭhāna chakras. It refines the aura, stabilizes emotional turbulence, and deepens one’s rootedness in swadharma. The yantra thus becomes a mirror—not only of who we seek outside, but of the inner partner we must awaken within.
For women, Katyayani bestows ritu-chakra saṃyamana (hormonal rhythm balance), fertility where dharmically aligned, and the emergence of a wise, protective feminine force. For men, it redirects sensual impulse into maryāda-purṇa puruṣatva, transforming raw desire into disciplined spiritual strength.
To worship this yantra is to invoke a fierce grace, one that cuts illusions, sanctifies longing, and leads the sādhaka from emotional chaos to soul clarity.
Structural Sanctity of the Kātyāyanī Yantra: A Mandala of Śakti in Motion
The Kātyāyanī Yantra is a sacred tantra-lipi, a multi-layered geometrical embodiment of Devi’s mahāśakti anchored into the material plane through mantra and dhyāna. It is not merely drawnm it is created through precise tantric proportions that mirror the subtle architecture of the cosmos.
At its radiant core lies the Bindu, the akṣaya garbha, the indestructible cosmic womb, symbol of both origin and culmination. This Bindu is the śūnya-pūrṇa tattva, the point of stillness brimming with all potential, where the unmanifest Devi prepares to descend into nāma and rūpa.
Encircling the Bindu is an inverted triangle (trikoṇa), representing Śakti-tattva, the flowing descent of icchā (will), jñāna (wisdom), and kriyā (action) śakti into the causal field. This triangle is the yoni-mudrā of Devi Kātyāyanī, denoting the sanctified creative force.
Intersecting this are two triangles, one upward (liṅga-ākāra, denoting Puruṣa) and one downward (yoni-ākāra, denoting Prakṛti), interlaced to form the Ṣaṭkoṇa, the six-pointed star. This yantric śāstra reveals the cosmic communion of Śiva and Śakti, stillness and dynamism, consciousness and form.
Surrounding this śaktipura are ṣaṭ-patra padma, six lotus petals, each petal encoding a specific vibrational expression of Kātyāyanī Devī’s leśa-śaktis, dayā (grace), dhṛti (determination), śodhana (purification), ākarṣaṇa (magnetism), dhairya (boldness), and samarpana (surrender). These petals correlate with the svādhiṣṭhāna-chakra’s nāḍī circuit, enlivening the psycho-spiritual field of the sādhaka.
Beyond the petal ring is the maṇḍala-cakra, a sacred circular boundary that holds and contains the flow of energy. This is encased in the bhūpura, the square enclosure with catuḥ-dvāra (four T-shaped gateways) aligned to the cardinal directions. These gateways invoke the lokapālas, directional deities who offer both access and protection to the yantra’s inner sanctum.
When inscribed on Bhoja Patra under specific nakṣatras and with mantra-jāgaraṇa, the Kātyāyanī Yantra becomes an ākāśika grid, a resonant śakti-net anchoring Devi’s subtle presence into the gross world. It is both yantra (vehicle) and devatā (presence), simultaneously geometric and transcendental.
Geometrical Tattva of the Kātyāyanī Yantra: Awakening Śakti Through Form and Resonance
The sacred geometry of the Kātyāyanī Yantra is not mere ornamentation, it is a living tantric yantra-śāstra, a spiritual circuitry where each line, angle, and enclosure becomes a medium for śakti-pravāha (flow of divine energy). Its structure is mantra-sthūla, holding within it the subtle mechanics of citta-śuddhi, kuṇḍalinī-utthāna, and karmic vimochana.
At the heart of the yantra is the Bindu, the śūnya-bindu garbha, acting as the gravitational axis of inner absorption. It draws the sādhaka’s awareness into the nivṛtti-mārga, the path of inward stillness, surrender, and dissolution into the akhaṇḍa caitanya.
The downward-pointing trikoṇa kindles śakti-tattva in the lower cakras, particularly mūlādhāra and svādhiṣṭhāna, stimulating suppressed life-force and emotional vāsanās. The interlocking triangles, liṅga and yoni, form the ṣaṭkoṇa, representing the dynamic interplay of Śiva and Śakti, which is essential for the upward movement of kuṇḍalinī through the nāḍī system.
Each of the ṣaṭ-patra padmas (six lotus petals) acts as an energetic spanda, a vibrational pulse, purifying granthis (energetic knots) in the aura. These petals especially influence the svādhiṣṭhāna cakra, transmuting samskāras of relational trauma and intensifying the aura’s ākarṣaṇa śakti (magnetic pull of divine harmony).
The maṇḍala-cakra surrounding the lotus acts as a stabilizing perimeter, creating an unbroken field of resonance. The bhūpura, the square with its catuḥ-dvāras, becomes both a boundary and a seal, containing the awakened energy and anchoring it into the sthūla śarīra (gross body) and sūkṣma śarīra (subtle body).
In meditative states, the yantra functions as a vibrational blueprint that reorders psychic architecture. For those bound by pitrṛṇas, romantic attachments, or unconscious ancestral loops, the Kātyāyanī Yantra becomes a mokṣa-patha yantra, a geometric passage toward karmic release and emotional sovereignty.
Mantra-Jāgaraṇa of the Kātyāyanī Yantra: Awakening the Śakti-Tantram through Sound
The Kātyāyanī Yantra does not awaken through placement alone, it must be jāgarita through the fire of mantra, aligned breath, and surrendered intention. Until then, it remains a dormant tattva-racana, a sacred blueprint awaiting infusion with śakti-sañcāra.
The bīja-mantras associated with this yantra carry within them the essential vibratory strands of Devi Kātyāyanī’s energetic body. ॐ ऐं क्लीं सौः transmits a triadic resonance, Aim as jñāna-śakti (wisdom principle), Kleem as ākarṣaṇa-śakti (magnetic divine attraction), and Sauḥ as the seed of transcendental bliss. ॐ कात्यायनी स्वाहा calls Devi into active presence within the yantra, inviting her descent through fire and will. ॐ ह्रीं चण्डिकायै नमः purifies the psychic space, installing her fierce compassion. ॐ दुं दुर्गायै नमः builds a shield of luminous protection, establishing a field of spiritual sovereignty around the sādhaka.
The Kātyāyanī Gāyatrī: ॐ कात्यायन्यै च विद्महे कन्याकुमार्यै धीमहि। तन्नो देवी प्रचोदयात्॥
acts as a mantraic bridge between the subtle resonance of the yantra and the devotee’s karmic blueprint. When chanted with deep prāṇāyāma and stillness of heart, it refines and stabilizes the yantra’s field, enabling communion with the Devi’s kārya-śakti, her power to fulfill and transform.
This yantra is not meant for casual placement or decorative use. Without mantra-deekṣā or sincere guidance from a Sat-guru, the yantra remains nirjīva, spiritually inert. Only when awakened through mantra, intention, and tapas does the Kātyāyanī Yantra become a charaṇa-tīrtha, a walking pilgrimage within one’s own sacred space.
Kātyāyanī Yantra Nirmanavidhi at yantrachants.com: A Living Śakti Born Through Paramparā, Pūjā, and Mantra-Tantra Siddhi
At yantrachants.com, the creation of each Kātyāyanī Yantra follows the sacred flow of āgama and nigama-tantra, preserved through Guru-śiṣya paramparā. This is not a printed replica, but a living yantra, jīvita śakti-racana, painstakingly prepared by hand through rituals that honor Devi Kātyāyanī as śrī-mūrtimati śakti.
The process begins with the selection of Bhoja Patra, an ancient birch bark known for its unparalleled capacity to hold and transmit mantra-vibration (śabda-tattva) across time. The bark is first purified with Gaṅgā-jala, then sanctified with pavitra guggula dhūpa and soft recitation of Kātyāyanī bīja mantras.
The lekhana or drawing is done with a sharpened dāḍima-daṇḍa (pomegranate twig), not metal pens, to ensure the organic conduction of prāṇa-tattva. The ink is a sacred blend of chandana (sandal paste), aṣṭagandha (eightfold herbal mixture), kumkuma (vermilion), and kesar (saffron), each prepared during auspicious planetary timings, particularly Śukla Pakṣa Navarātri, and under the influence of Śukra Hora or Kātyāyanī Nakṣatra graha-saṅyoga.
As each triangle, petal, and bindu is inscribed, bīja mantras such as “ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे,” “ॐ कात्यायनी स्वाहा,” and “ॐ ह्रीं चण्डिकायै नमः” are softly chanted. These mantras are not chosen arbitrarily, they are passed down through Guru Paramparā, chanted with breath control (prāṇāyāma) and ekāgratā, so that the yantra becomes śabdānvitam rūpam, a form soaked in divine sound.
A sankalpa is performed in the name of the recipient, invoking their name, gotra, and specific spiritual needs. As the yantra nears completion, fresh flowers, especially red hibiscus and marigold, sacred to Kātyāyanī, are offered during Pūṣpāñjali while chanting Kātyāyanī Gāyatrī mantra and invoking the Navayoni mātṛkā energies.
Upon completion, the yantra is placed on a śuddha-tāmra or rajata-yantra-pātra and taken through a full ṣoḍaśopacāra pūjā, including pādya, arghya, ācamanīya, abhiṣeka, vastra, gandha, dhūpa, dīpa, naivedya, and mantra-nyāsa. The prāṇa-pratiṣṭhā is then performed by an initiated Guru or advanced sādhaka, where the life-force of Kātyāyanī Devi is ritually installed into the yantra.
It is then wrapped in pīta-vastra (yellow cloth), sealed with Gaṅgā-jala, and gently enclosed in a copper or silver box. Before shipping, the yantra is placed in front of a lit lamp and chanted into one final time, empowered with prāṇika-śakti, so it arrives as devatā-sannidhāna in the hands of the seeker.
To receive such a yantra is to receive Devi Kātyāyanī’s own footprint in your life, a precise, vibrational field born through ritual, devotion, and paramparā, never touched by machine or diluted by haste.
Now we shall continue with the Protective Power of the Durga Kavach.
The Protective Power of Durga Kavach
The Durga Kavach puts a full stop to unnecessary mood swings. It fights negative energy with extraordinary power. Just as an electric fence burns a trespasser to ashes, the Durga Kavach sets ablaze all misfortune and negativity.
Bhoota, Preta, Pishacha, Rakshasas, Brahma rakshasas, invisible evil beings of upper and lower worlds, scary Dakinis, Yakshas, and Betaal perish at the sight of the reciter.
In Sanatana Dharma there are ghosts of many categories varying in their powers and abilities to influence other beings. Hence, I have mentioned each of their types for the viewers to get an idea. Such is the glory of the Durga Kavach.
(Devi) Durga Kavach Meaning in English
ॐ अस्य श्रीचण्डीकवचस्य ब्रह्मा ऋषिः, अनुष्टुप् छन्दः,
चामुण्डा देवता, अङ्गन्यासोक्तमातरो बीजम्, दिग्बन्धदेवतास्तत्त्वम्,
श्रीजगदम्बाप्रीत्यर्थे सप्तशतीपाठाङ्गत्वेन जपे विनियोगः।
oṁ asya śrī-caṇḍī-kavacasya brahmā ṛṣiḥ, anuṣṭup chandaḥ,
cāmuṇḍā devatā, aṅganyāsokta-mātaro bījam, digbandha-devatā-stattvam,
śrī-jagad-ambā-prītyarthe saptashatī-pāṭhāṅgatvena jape viniyogaḥ।
This is the Śrī Caṇḍī Kavacham. The seer is Brahmā, the meter is Anuṣṭup, the deity is Caṇḍikā. It uses the seed syllables of the Mothers described in Aṅganyāsa and the essence of the directional deities. This is to be recited as an ancillary part of the reading of Devī Māhātmyam for the delight of the Divine Mother.
ॐ नमश्चण्डिकायै॥
oṁ namaś-caṇḍikāyai॥
Salutations to Goddess Caṇḍikā.
मार्कण्डेय उवाच
यद्गुह्यं परमं लोके सर्वरक्षाकरं नृणाम् ।
यन्न कस्यचिदाख्यातं तन्मे ब्रूहि पितामह ॥ १ ॥
yad guhyaṁ paramaṁ loke sarva-rakṣākaraṁ nṛṇām |
yan na kasyacid ākhyātaṁ tan me brūhi pitāmaha || 1 ||
O Grandfather! Tell me that most supreme and secret which gives protection to all beings and has never been revealed before.
ब्रह्मोवाच
अस्ति गुह्यतमं विप्र सर्वभूतोपकारकम् ।
देव्यास्तु कवचं पुण्यं तच्छृणुष्व महामुने ॥ २ ॥
asti guhyatamaṁ vipra sarva-bhūtopakārakam |
devyāstu kavacaṁ puṇyaṁ tac chṛṇuṣva mahā-mune || 2 ||
O sage, listen to the most secret and meritorious Kavacham of the Goddess, which benefits all beings.
प्रथमं शैलपुत्री च द्वितीयं ब्रह्मचारिणी ।
तृतीयं चन्द्रघण्टेति कूष्माण्डेति चतुर्थकम् ॥ ३ ॥
prathamaṁ śailaputrī ca dvitīyaṁ brahmacāriṇī |
tṛtīyaṁ candraghaṇṭeti kūṣmāṇḍeti caturthakam || 3 ||
First is Śailaputrī, second is Brahmacāriṇī, third is Candraghaṇṭā, and fourth is Kūṣmāṇḍā.
पञ्चमं स्कन्दमातेति षष्ठं कात्यायनीति च ।
सप्तमं कालरात्री च महागौरीति चाष्टमम् ॥ ४ ॥
pañcamaṁ skandamāteti ṣaṣṭhaṁ kātyāyanīti ca |
saptamaṁ kālarātrī ca mahāgaurīti cāṣṭamam || 4 ||
Fifth is Skandamātā, sixth is Kātyāyanī, seventh Kālarātrī, and eighth Mahāgaurī.
नवमं सिद्धिदात्री च नवदुर्गाः प्रकीर्तिताः ।
उक्तान्येतानि नामानि ब्रह्मणैव महात्मना ॥ ५ ॥
navamaṁ siddhidātrī ca nava-durgāḥ prakīrtitāḥ |
uktānyetāni nāmāni brahmaṇaiva mahātmanā || 5 ||
Ninth is Siddhidātrī — these are the Navadurgās as declared by the great Brahmā himself.
अग्निना दह्यमानस्तु शत्रुमध्ये गतो रणे ।
विषमे दुर्गमे चैव भयार्ताः शरणं गताः ॥ ६ ॥
agninā dahyamānas tu śatru-madhye gato raṇe |
viṣame durgame caiva bhayārtāḥ śaraṇaṁ gatāḥ || 6 ||
Those who are surrounded by fire, caught in battle, danger, or fear, and take refuge in Her…
न तेषां जायते किंचिदशुभं रणसंकटे ।
नापदं तस्य पश्यामि शोकदुःखभयं न हि ॥ ७ ॥
na teṣāṁ jāyate kiñcid aśubhaṁ raṇa-saṅkaṭe |
nāpadaṁ tasya paśyāmi śoka-duḥkha-bhayaṁ na hi || 7 ||
…no inauspiciousness occurs to them; no misfortune, sorrow, grief, or fear touches them.
यैस्तु भक्त्या स्मृता नूनं तेषां सिद्धि प्रजायते ।
ये त्वां स्मरन्ति देवेशि रक्षसे तान्न संशयः ॥ ८ ॥
yaistu bhaktyā smṛtā nūnaṁ teṣāṁ siddhi prajāyate |
ye tvāṁ smaranti deveśi rakṣase tān na saṁśayaḥ || 8 ||
Those who remember You with devotion indeed gain success. O Goddess, You surely protect them.
प्रेतसंस्था तु चामुण्डा वाराही महिषासना ।
ऐन्द्री गजसमारूढा वैष्णवी गरुड़ासना ॥ ९ ॥
preta-saṁsthā tu cāmuṇḍā vārāhī mahiṣāsanā |
aindrī gaja-samārūḍhā vaiṣṇavī garuḍāsanā || 9 ||
Caṇḍikā rides on a corpse, Vārāhī on a buffalo, Aindrī on an elephant, and Vaiṣṇavī on Garuḍa.
माहेश्वरी वृषारूढा कौमारी शिखिवाहना ।
लक्ष्मीः पद्मासना देवी पद्महस्ता हरिप्रिया ॥ १० ॥
māheśvarī vṛṣārūḍhā kaumārī śikhi-vāhanā |
lakṣmīḥ padmāsanā devī padma-hastā hari-priyā || 10 ||
Māheśvarī rides a bull, Kaumārī a peacock, and Lakṣmī sits on a lotus, holding lotuses in her hands.
श्वेतरूपधरा देवी ईश्वरी वृषवाहना ।
ब्राह्मी हंससमारूढा सर्वाभरणभूषिता ॥ ११ ॥
śveta-rūpa-dharā devī īśvarī vṛṣa-vāhanā |
brāhmī haṁsa-samārūḍhā sarvābharaṇa-bhūṣitā || 11 ||
Īśvarī is white in complexion and rides a bull; Brāhmī is mounted on a swan and adorned with all ornaments.
नानाभरणशोभाढ्या ।
नानारत्नोपशोभिताः॥ १२ ॥
nānābharaṇa-śobhāḍhyā |
nānā-ratnopasho-bhitāḥ || 12 ||
The Goddesses shine with various ornaments and are decorated with different kinds of gems.
दृश्यन्ते रथमारूढा देव्यः क्रोधसमाकुलाः ।
शङ्खं चक्रं गदां शक्तिं हलं च मुसलायुधम् ॥ १३ ॥
dṛśyante ratha-mārūḍhā devyaḥ krodha-samākulāḥ |
śaṅkhaṁ cakraṁ gadāṁ śaktiṁ halaṁ ca musalāyudham || 13 ||
Mounted on chariots, the angry-faced Goddesses wield conch, discus, mace, spear, plough, and club.
खेटकं तोमरं चैव परशुं पाशमेव च ।
कुन्तायुधं त्रिशूलं च शार्ङ्गमायुधमुत्तमम् ॥ १४ ॥
kheṭakaṁ tomaraṁ caiva paraśuṁ pāśam eva ca |
kuntāyudhaṁ triśūlaṁ ca śārṅgam āyudham uttamam || 14 ||
They bear shield, javelin, axe, noose, spear, trident, and the supreme Śārṅga bow.
दैत्यानां देहनाशाय भक्तानामभ्ययाय च ।
धारयन्त्यायुधानीत्थं देवानां च हिताय वै ॥ १५ ॥
daityānāṁ deha-nāśāya bhaktānām abhyayāya ca |
dhārayantyāyudhānītthaṁ devānāṁ ca hitāya vai || 15 ||
They bear these weapons for destroying demons, blessing devotees, and ensuring the welfare of the gods.
महाबले महोत्साहे ।
महाभयविनाशिनि ॥ १६ ॥
mahā-bale mahotsāhe |
mahā-bhaya-vināśini || 16 ||
O immensely strong and enthusiastic Goddess! Destroyer of great fears!
त्राहि मां देवि दुष्प्रेक्ष्ये शत्रूणां भयवर्धिनि ।
प्राच्यां रक्षतु मामैन्द्री आग्नेय्यामग्निदेवता ॥ १७ ॥
trāhi māṁ devi duṣprekṣye śatrūṇāṁ bhaya-vardhini |
prācyāṁ rakṣatu mām aindrī āgneyyām agni-devatā || 17 ||
Protect me, O Goddess, who is terrifying to look at and causes fear in enemies. Let Aindrī protect me in the East, Agni Devatā in the Southeast.
दक्षिणेऽवतु वाराही नैर्ऋत्यां खड्गधारिणी ।
प्रतीच्यां वारुणी रक्षेद् वायव्यां मृगवाहिनी ॥ १८ ॥
dakṣiṇe’vatu vārāhī nairṛtyāṁ khaḍga-dhāriṇī |
pratīcyāṁ vāruṇī rakṣed vāyavyāṁ mṛga-vāhinī || 18 ||
Let Vārāhī protect me in the South, the sword-bearing Goddess in the Southwest; Vāruṇī in the West, and the Deer-riding Goddess in the Northwest.
उदीच्यां रक्ष कौबेरी ऐशान्यां शूलधारिणी ।
ऊर्ध्वं ब्रह्माणि मे रक्षेदधस्ताद् वैष्णवी तथा ॥ १९ ॥
udīcyāṁ rakṣa kaubērī aiśānyāṁ śūla-dhāriṇī |
ūrdhvaṁ brahmāṇi me rakṣed adhastād vaiṣṇavī tathā || 19 ||
Let Kauberī protect me in the North, the Trident-bearing Goddess in the Northeast; Brahmāṇī from above, and Vaiṣṇavī from below.
एवं दश दिशो रक्षेच्चामुण्डा शववाहना ।
जया मे चाग्रतः स्तातु विजयाः स्तातु पृष्ठतः ॥ २० ॥
evaṁ daśa diśo rakṣec cāmuṇḍā śava-vāhanā |
jayā me cāgrataḥ stātu vijayāḥ stātu pṛṣṭhataḥ || 20 ||
Thus, let Caṇḍikā riding a corpse protect me in all ten directions. May Jayā stand before me, and Vijayā behind me.
अजिता वामपार्श्वे तु दक्षिणे चापराजिता ।
शिखामेद्योतिनि रक्षेदुमा मूर्ध्नि व्यवस्थिता ॥ २१ ॥
ajitā vāma-pārśve tu dakṣiṇe cāparājitā |
śikhām edyotini rakṣed umā mūrdhni vyavasthitā || 21 ||
Let Ajitā protect my left side, Aparājitā the right. Let Umā, the resplendent one, protect the crown of my head.
मालाधरी ललाटे च भ्रुवौ रक्षेद्यशस्विनी ।
त्रिनेत्रा च भ्रुवोर्मध्ये यमघण्टा च नासिके ॥ २२ ॥
mālā-dharī lalāṭe ca bhruvau rakṣed yaśasvinī |
trinetrā ca bhruvor madhye yamaghaṇṭā ca nāsike || 22 ||
The Garlanded One guards my forehead, the Glorious One my eyebrows. The Three-Eyed Goddess protects between my brows, Yama’s Bell protects my nose.
शङ्खिनी चक्षुषोर्मध्ये श्रोत्रयोर्द्वारवासिनी ।
कपोलौ कालिका रक्षेत्कर्णमूले तु शांकरी ॥ २३ ॥
śaṅkhinī cakṣuṣor madhye śrotra-yor dvāra-vāsinī |
kapolau kālikā rakṣet karṇa-mūle tu śāṅkarī || 23 ||
Śaṅkhinī protects the space between my eyes, Dvāra-Vāsinī guards my ears, Kālikā shields my cheeks, and Śāṅkarī defends the base of my ears.
नासिकायां सुगन्धा च उत्तरोष्ठे च चर्चिका ।
अधरे चामृतकला जिह्वायां च सरस्वती ॥ २४ ॥
nāsikāyāṁ sugandhā ca uttaroṣṭhe ca carcikā |
adhare cāmṛta-kalā jihvāyāṁ ca sarasvatī || 24 ||
Sugandhā guards my nose, Carcikā the upper lip, the Nectar-bearing Power the lower lip, and Sarasvatī my tongue.
दन्तान् रक्षतु कौमारी कण्ठमध्येतु चण्डिका ।
घण्टिकां चित्रघण्टा च महामाया च तालुके ॥ २५ ॥
dantān rakṣatu kaumārī kaṇṭha-madhye tu caṇḍikā |
ghaṇṭikāṁ citra-ghaṇṭā ca mahāmāyā ca tāluke || 25 ||
Kaumārī protects my teeth, Caṇḍikā the throat’s center, Citra-Ghaṇṭā the uvula, and Mahāmāyā the soft palate.
कामाक्षी चिबुकं रक्षेद्वाचं मे सर्वमङ्गला ।
ग्रीवायां भद्रकाली च पृष्ठवंशे धनुर्धरी ॥ २६ ॥
kāmākṣī cibukaṁ rakṣed vācaṁ me sarva-maṅgalā |
grīvāyāṁ bhadrakālī ca pṛṣṭha-vaṁśe dhanur-dharī || 26 ||
Kāmākṣī protects my chin, Sarva-Maṅgalā my speech. Bhadrakālī guards my neck, and the Bow-Wielder protects my spine.
नीलग्रीवा बहिःकण्ठे नलिकां नलकूबरी ।
खड्गधारिण्युभौ स्कन्धौ बाहू मे वज्रधारिणी ॥ २७ ॥
nīlagrīvā bahiḥ-kaṇṭhe nalikāṁ nalakūbarī |
khaḍga-dhāriṇyubhau skandhau bāhū me vajra-dhāriṇī || 27 ||
The dark-necked Goddess protects the outer throat, Nalakūbarī the throat tube. The Sword-Wielding One guards my shoulders, Vajra-Dhāriṇī my arms.
हस्तयोर्दण्डिनी रक्षेदम्बिका चाङ्गुलीषु च ।
नखान् शूलेश्वरी रक्षेत्कुक्षौ रक्षेत्तु नलेश्वरी ॥ २८ ॥
hastayor daṇḍinī rakṣed ambikā cāṅgulīṣu ca |
nakhān śūleśvarī rakṣet kukṣau rakṣet tu naleśvarī || 28 ||
Daṇḍinī guards my hands, Ambikā my fingers. Śūleśvarī shields my nails, Naleśvarī protects my abdomen.
स्तनौ रक्षेन्महालक्ष्मीः मनः शोकविनाशिनी ।
हृदयं ललिता देवी उदरं शूलधारिणी ॥ २९ ॥
stanau rakṣen mahālakṣmīḥ manaḥ śoka-vināśinī |
hṛdayaṁ lalitā devī udaraṁ śūla-dhāriṇī || 29 ||
Mahālakṣmī protects my breasts; the Grief-Destroyer protects my mind. Lalitā guards my heart, and the Trident-Bearer my stomach.
नाभौ च कामिनी रक्षेद् गुह्यं गुह्येश्वरी तथा ॥ ३० ॥
nābhau ca kāminī rakṣed guhyaṁ guhyeśvarī tathā || 30 ||
The Loving One guards my navel; the Secret Goddess (Guhyeśvarī) protects my private parts.
कट्यां भगवती रक्षेज्जानुनी विन्ध्यवासिनी ।
जङ्घे महाबला रक्षेत्सर्वकामप्रदायिनी ॥ ३१ ॥
kaṭyāṁ bhagavatī rakṣej jānunī vindhyavāsinī |
jaṅghe mahābalā rakṣet sarva-kāma-pradāyinī || 31 ||
Let Bhagavatī protect my hips, Vindhyavāsinī my knees. Mahābalā guards my thighs, the Wish-Fulfiller protects my desires.
गुल्फयोर्नारसिंही च पादौ च नित्यमेव च ।
पादाङ्गुलीषु श्री रक्षेत्पादाधस्तलवासिनी ॥ ३२ ॥
gulphayor nārasiṁhī ca pādau ca nityam eva ca |
pādāṅgulīṣu śrī rakṣet pādādhastalavāsinī || 32 ||
Let Nārasiṁhī guard my ankles, Śrī always protect my feet. The Goddess dwelling below the soles guards my toes.
नखान् दंष्ट्राकराली च केशांश्चैवोर्ध्वकेशिनी ।
रोमकूपेषु कौबेरी त्वचं वागीश्वरी तथा ॥ ३३ ॥
nakhān daṁṣṭrā-karālī ca keśāṁś caiva ūrdhva-keśinī |
romakūpeṣu kauberī tvacaṁ vāgīśvarī tathā || 33 ||
Karālī with fangs guards my nails, Ūrdhva-keśinī my hair. Kauberī protects my hair follicles, Vāgīśvarī my skin.
रक्तमज्जावसामांसान्यस्थिमेदांसि पार्वती ।
अन्त्राणि कालरात्रिश्च पित्तं च मुकुटेश्वरी ॥ ३४ ॥
rakta-majjā-vasā-māṁsānya-sthi-medāṁsi pārvatī |
antrāṇi kālarātriś ca pittaṁ ca mukuṭeśvarī || 34 ||
Pārvatī protects my blood, marrow, fat, flesh, bones, and essence. Kāl Rātri guards my intestines, Mukuṭeśvarī my bile.
पद्मावती पद्मकोशे कफे चूड़ामणिस्तथा ।
ज्वालामुखी नखज्वाला अभेद्या सर्वसंधिषु ॥ ३५ ॥
padmāvatī padma-kośe kaphe cūḍāmaṇis tathā |
jvālāmukhī nakha-jvālā abhedyā sarva-sandhiṣu || 35 ||
Padmāvatī guards the womb (lotus center), Cūḍāmaṇi the phlegm. Jvālāmukhī is the flame at the nails and guards all joints invincibly.
शुक्रं ब्रह्माणि मे रक्षेच्छायां छत्रेश्वरी तथा ।
अहंकारं मनो बुद्धिं रक्षमे धर्मचारिणी ॥ ३६ ॥
śukraṁ brahmāṇi me rakṣec chāyāṁ chatreśvarī tathā |
ahaṁkāraṁ mano buddhiṁ rakṣa me dharma-cāriṇī || 36 ||
Brahmāṇī guards my semen, Chatreśvarī my shadow. Dharma-cāriṇī protects my ego, mind, and intellect.
प्राणापानौ तथा व्यानमुदानं च समानकम् ।
वज्रहस्ता च मे रक्षेत्प्राणं कल्याणशोभना ॥ ३७ ॥
prāṇāpānau tathā vyānam udānaṁ ca samānakam |
vajra-hastā ca me rakṣet prāṇaṁ kalyāṇa-śobhanā || 37 ||
Let Vajra-hastā protect all my life-forces: Prāṇa, Apāna, Vyāna, Udāna, Samāna. Kalyāṇa-śobhanā guards my vital energies.
रसे रूपे च गन्धे च शब्दे स्पर्शे च योगिनी ।
सत्त्वं रजस्तमश्चैव रक्षेन्नारायणी सदा ॥ ३८ ॥
rase rūpe ca gandhe ca śabde sparśe ca yoginī |
sattvaṁ rajas tamaś caiva rakṣen nārāyaṇī sadā || 38 ||
Yoginī protects my sense perceptions: taste, form, smell, sound, and touch. Nārāyaṇī always protects the guṇas—sattva, rajas, and tamas.
आयू रक्षतु वाराही धर्मं रक्षतु वैष्णवी ।
यशः कीर्तिं च लक्ष्मीं च धनं विद्यां च चक्रिणी ॥ ३९ ॥
āyū rakṣatu vārāhī dharmaṁ rakṣatu vaiṣṇavī |
yaśaḥ kīrtiṁ ca lakṣmīṁ ca dhanaṁ vidyāṁ ca cakriṇī || 39 ||
Let Vārāhī protect my life span, Vaiṣṇavī protect my dharma. The Discus-Wielder protects my fame, fortune, wealth, and knowledge.
गोत्रमिन्द्राणि मे रक्षेत्पशून्मे रक्ष चण्डिके ।
पुत्रान् रक्षेन्महालक्ष्मीर्भार्यां रक्षतु भैरवी ॥ ४० ॥
gotram indrāṇi me rakṣet paśūn me rakṣa caṇḍike |
putrān rakṣen mahālakṣmīr bhāryāṁ rakṣatu bhairavī || 40 ||
Indrāṇī protects my lineage, Caṇḍikā protects my cattle. Mahālakṣmī protects my children, Bhairavī protects my wife.
पन्थानं सुपथा रक्षेन्मार्गं क्षेमकरी तथा ।
राजद्वारे महालक्ष्मीर्विजया सर्वतः स्थिता ॥ ४१ ॥
panthānaṁ supathā rakṣen mārgaṁ kṣemakarī tathā |
rāja-dvāre mahālakṣmīr vijayā sarvataḥ sthitā || 41 ||
Let Supathā protect my journeys, Kṣemakarī my paths. Mahālakṣmī stands guard at the royal gates, and Vijayā is stationed in all directions.
रक्षाहीनं तु यत्स्थानं वर्जितं कवचेन तु ।
तत्सर्वं रक्ष मे देवि जयन्ती पापनाशिनी ॥ ४२ ॥
rakṣā-hīnaṁ tu yat sthānaṁ varjitaṁ kavacena tu |
tat sarvaṁ rakṣa me devi jayantī pāpa-nāśinī || 42 ||
Whatever areas have not been protected by this kavacha, O Jayantī, destroyer of sins, protect all those too.
पदमेकं न गच्छेत्तु यदीच्छेच्छुभमात्मनः ।
कवचेनावृतो नित्यं यत्र यत्रार्थी गच्छति ॥ ४३ ॥
padam ekaṁ na gacchet tu yadīcchec chubham ātmanaḥ |
kavacenāvṛto nityaṁ yatra yatrārthī gacchati || 43 ||
One should not take a single step without this kavacha if one desires good fortune. Wherever a seeker goes, enveloped by this kavacha…
तत्र तत्रार्थलाभश्च विजयः सार्वकामिकः ।
यं यं कामयते कामं तं तं प्राप्नोति निश्चितम् ॥ ४४ ॥
tatra tatra-arthalābhaś ca vijayaḥ sārva-kāmikaḥ |
yaṁ yaṁ kāmayate kāmaṁ taṁ taṁ prāpnoti niścitam || 44 ||
…there he gains wealth, total victory, and fulfillment of all desires. Whatever he wishes, he shall surely attain.
परमैश्वर्यमतुलं प्राप्स्यते भूतले पुमान् ।
निर्भयो जायते मर्त्यः संग्रामेष्वपराजितः ॥ ४५ ॥
paramaiśvaryam atulaṁ prāpsyate bhūtale pumān |
nirbhayo jāyate martyaḥ saṅgrāmeṣv aparājitaḥ || 45 ||
He attains incomparable power and prosperity on Earth. He becomes fearless, undefeated in battles.
त्रैलोक्ये तु भवेत्पूज्यः कवचेनावृतः पुमान् ।
इदं तु देव्याः कवचं देवानामपि दुर्लभम् ॥ ४६ ॥
trailokye tu bhavet pūjyaḥ kavacenāvṛtaḥ pumān |
idaṁ tu devyāḥ kavacaṁ devānām api durlabham || 46 ||
A man protected by this kavacha becomes revered in all three worlds. This armor of the Goddess is rare even for the gods.
यः पठेत्प्रयतो नित्यं त्रिसन्ध्यं श्रद्धयान्वितः ।
दैवी कला भवेत्तस्य त्रैलोक्येपपराजितः ॥ ४७ ॥
yaḥ paṭhet prayato nityaṁ tri-sandhyaṁ śraddhayānvitaḥ |
daivī kalā bhavet tasya trailokye’parājitaḥ || 47 ||
Whoever recites this daily at all three junctions of day (morning, noon, evening) with devotion becomes filled with divine power and is unconquered in all realms.
जीवेद् वर्षशतं साग्रमपमृत्युविवर्जितः।
नश्यन्ति व्याधयः सर्वे लूताविस्फोटकादयः ॥ ४८ ॥
jīved varṣa-śataṁ sāgram apamṛtyu-vivarjitaḥ |
naśyanti vyādhayaḥ sarve lūtā-visphoṭakādayaḥ || 48 ||
He lives a full hundred years, free from untimely death. All diseases, eruptions, and afflictions perish.
स्थावरं जङ्गमं वापि कृत्रिमं चापि यद्विषम् ।
आभिचाराणि सर्वाणि मन्त्रयन्त्राणि भूतले ॥ ४९ ॥
sthāvaraṁ jaṅgamaṁ vāpi kṛtrimaṁ cāpi yad viṣam |
ābhicārāṇi sarvāṇi mantra-yantrāṇi bhūtale || 49 ||
Poisons—whether from still or moving creatures, even artificial ones—and all black magic, spells, and talismans on Earth…
भूचराः खेचराश्चैव जलजाश्चोपदेशिकाः ।
सहजाः कुलजा मालाः शाकिनी डाकिनी तथा ॥ ५० ॥
bhū-carāḥ khe-carāś caiva jalajāś copadeśikāḥ |
sahajāḥ kulajā mālāḥ śākinī ḍākinī tathā || 50 ||
Earth roamers, sky roamers, aquatic witches, hidden forces, lineage-born ones, garlanded ones, Śākinīs and Ḍākinīs…
अन्तरिक्षचरा घोरा डाकिन्यश्च महाबलाः ।
ग्रहभूतपिशाचाश्च यक्षगन्धर्वराक्षसाः ॥ ५१ ॥
antarikṣa-carā ghorā ḍākinyas ca mahā-balāḥ |
graha-bhūta-piśācāś ca yakṣa-gandharva-rākṣasāḥ || 51 ||
Terrifying sky dwellers, strong ḍākinīs, malicious spirits, ghosts, demons, yakṣas, celestial beings, and rākṣasas…
ब्रह्मराक्षसवेतालाः कूष्माण्डा भैरवादयः ।
नश्यन्ति दर्शनात्तस्य कवचे हृदि संस्थिते ॥ ५२ ॥
brahma-rākṣasa-vetālāḥ kūṣmāṇḍā bhairavādayaḥ |
naśyanti darśanāt tasya kavace hṛdi saṁsthite || 52 ||
Brahma-rākṣasas, vampires, kūṣmāṇḍas, and fierce spirits all perish at the sight of the one who holds this kavacha in his heart.
मानोन्नतिर्भवेद् राज्ञस्तेजोवृद्धिकरं परम् ।
यशसा वर्धते सोऽपि कीर्तिमण्डितभूतले ॥ ५३ ॥
mānonnatiḥ bhaved rājñas tejo-vṛddhi-karaṁ param |
yaśasā vardhate so’pi kīrti-maṇḍita-bhūtale || 53 ||
It brings the king prestige and immense brilliance. The one who recites it grows in fame and renown across the earth.
जपेत्सप्तशतीं चण्डीं कृत्वा तु कवचं पुरा ।
यावद्भूमण्डलं धत्ते सशैलवनकाननम् ॥ ५४ ॥
japet saptashatīṁ caṇḍīṁ kṛtvā tu kavacaṁ purā |
yāvad bhū-maṇḍalaṁ dhatte sa-śaila-vana-kānanam || 54 ||
Recite this kavacha before chanting the Caṇḍī Saptashatī. As long as the earth bears mountains, forests, and trees…
यैतावत्तिष्ठति मेदिन्यां संततिः पुत्रपौत्रिकी ।
देहान्ते परमं स्थानं यत्सुरैरपि दुर्लभम् ॥ ५५ ॥
tāvat tiṣṭhati medinyāṁ saṁtatiḥ putra-pautrikī |
dehānte paramaṁ sthānaṁ yat surair api durlabham || 55 ||
…his lineage of sons and grandsons shall endure. And after death, he shall attain that supreme abode which even the gods find hard to reach.
प्राप्नोति पुरुषो नित्यं महामायाप्रसादतः ।
लभते परमं रूपं शिवेन सह मोदते ॥ॐ ॥ ५६ ॥
prāpnoti puruṣo nityaṁ mahāmāyā-prasādataḥ |
labhate paramaṁ rūpaṁ śivena saha modate || oṁ || 56 ||
By the grace of Mahāmāyā, the person eternally gains the supreme form and rejoices forever in the company of Śiva.
इति देव्याः कवचं सम्पूर्णम्॥
iti devyāḥ kavacaṁ sampūrṇam॥
Thus, the armor of the Goddess is complete.
Manifestation of Devi’s Divine Qualities
Since Durga Devi rules the material world, she blesses her devotees with plenitude.cA true Devi Bhakta never lacks grains in his household. The reciter of the Kavach succeeds in all walks of life and has all his desires fulfilled provided it is in the sadhaka’s interest.
When we love someone, the qualities of our beloved manifest in our own selves. For example, we observe that tattoos of serpents emerge in the limbs of devotees who have surrendered their all to Lord Shiva. Likewise, the qualities of Durga Devi manifest in the seeker who continually recites the Durga Kavach.
Her inherent qualities of courage, fearlessness and power manifest in the sadhaka’s personality. The person endowed with the Durga Kavach walks fearlessly, undaunted by the trials of life. Whom to fear in the world when the divine mother is by one’s side all the time?
One is less likely to be affected by moveable poison of snakes, scorpions and other types of immovable artificial poison.
Black magic and charms have no effect on the reciter of Durga Kavach. The chanter who has immersed himself in the recitation worries no more about his future or livelihood. Goddess Durga arranges for his upkeep through unforeseen ways.
By the grace of Mahamaya Durga, the chanter attains her lotus feet, inaccessible even to the gods and eternally rejoices in the company of her consort Lord Shiva. The person who recites the Durga Kavacham three times a day, at dawn, noon and dusk realizes the goddess in person and develops love for Her.
Like a mother, Devi protects us from the dark forces of nature with the armor of her names.
The Symbolism Behind Names in Durga Kavach
Each name of the mother goddess vibrates at a different frequency and energy level. Interestingly, the different names and forms of the goddess target specific parts of the body each having a special connotation.
For instance, we request Brahmani Devi or the goddess of creative energy to protect the semen which is the source of creation. Then, we invoke the blue complexioned goddess Neelagriva to protect the outer part of the throat.
Note that Griva literally means throat and hence the linking of goddess Neelagriva to the throat region seems relevant. Also, we beseech Chandraghanta Devi to protect our larynx, the throat passage containing the vocal cords.
As most of us know, Chandraghanta devi has a bell-shaped moon on her forehead.
Ghanta or Bell produces sound just like the vocal cords. Hence the linking is thoughtfully done. Indeed, the names of the goddess and their associated function have deep significance.
Now I shall discuss Durga Kavach Vidhi.
Rituals and Guidelines for Reciting Durga Kavach
Just like any other Sattvik Puja, the sadhaka should bathe and wear clean clothes before commencing the Sadhana. I recommend quitting non-vegetarian food, avoiding all forms of violence and sticking to a Sattvic diet. In fact, such a Sattvic lifestyle is mandatory to keep the sadhana going.
If food habits are unrestrained, then sadhana shall eventually leave the sadhaka taking a toll on one’s spiritual progress. Also, it is best to avoid all forms of intoxication such as drinking and smoking.
Sit in a quiet place preferably one’s worship room or a temple. Ideally we should install a photo of Goddess Durga requesting her to give continuity in the sadhana. Pray to her to cast her loving glance on us.
As our eternal mother, she is always willing to lend help and protection to those who depend on her only. If we have a guru, we should seek his blessings before the recitation. We should then recite this Kavacham daily for a minimum of 1 year to see real benefits.