Atha Devi Kavacham

Devi Kavacham (Chandi Kavacha) is a 56-verse Sanskrit prayer of protection from the Markandeya Purana, read as one of the angas (limbs) of the Durga Saptashati, also called Devi Mahatmya or Chandi Path. A kavacha means "armour": a prayer in which every direction, every part of the body and every danger is placed under the care of a name of the Goddess. The text is a dialogue: Markandeya asks Brahma for the most secret prayer that protects all beings, and Brahma tells it. The vinyoga at the start says that the rishi is Brahma, the metre is Anushtup, the deity is Chamunda, and its use is as a part of the Saptashati path to please Jagadamba. This page follows the usual printed text, and some verses differ slightly among editions.

Verses 1 and 2: the request. Markandeya says: tell me that most secret thing in the world that protects all people and has been told to none. Brahma replies that there is the most secret and holy kavacha of the Devi, which helps all beings, and asks him to listen.

Verses 3 to 5: the Navadurga. The nine names: Shailaputri (daughter of the mountain), Brahmacharini (who does tapas), Chandraghanta (with the moon-bell), Kushmanda, Skandamata (mother of Skanda), Katyayani, Kalaratri, Mahagauri and Siddhidatri (giver of siddhis). These were said by Brahma himself. In Navratri, one name is worshipped each day, in this order, so these three verses are the basis of the nine-day scheme.

Verses 6 to 8: whom she protects. People burning in fire, in the midst of enemies in battle, in hard and difficult places, or afraid and seeking refuge: nothing bad touches them, and no sorrow, grief or fear. Those who remember her with devotion grow in prosperity, and she protects those who remember her.

Verses 9 to 12: the Matrikas on their mounts. Chamunda on a corpse (preta), Varahi on a buffalo, Aindri on an elephant, Vaishnavi on Garuda, Maheshvari on a bull, Kaumari on a peacock, Lakshmi on a lotus with lotus in hand, Ishvari in white on a bull, Brahmi on a swan. These Mothers are described as full of yoga, with many ornaments and jewels.

Verses 13 to 15: the weapons. They come on chariots, angry, bearing conch, discus, mace, spear, plough and pestle, shield, tomara (javelin), axe, noose, lance, trident and the Sharnga bow. These weapons are held to destroy the bodies of the daityas, to give fearlessness to devotees and for the good of the gods.

Verses 16 and 17: the salutation. "Namaste astu maharaudre": salutations to you, most fierce, of great valour, great strength and great courage, destroyer of great fear. Protect me, O hard to look upon, who increases the fear of enemies.

Verses 17 to 20: the ten directions. East: Aindri. South-east: Agni-devata. South: Varahi. South-west: the sword-bearer (Khadgadharini). West: Varuni. North-west: Mrigavahini (on a deer). North: Kaumari. North-east: Shuladharini (with the trident). Above: Brahmani. Below: Vaishnavi. So Chamunda, riding a corpse, guards all ten directions. Jaya guards in front and Vijaya behind.

Verses 21 to 25: head and face. Ajita on the left and Aparajita on the right, Udyotini on the tuft of hair, Uma on the head. Maladhari on the forehead, Yashasvini on the brows, Trinetra between the brows, Yamaghanta on the nose. Shankhini between the eyes, Dvaravasini on the ears, Kalika on the cheeks, Shankari at the root of the ear. Sugandha on the nose, Charchika on the upper lip, Amritakala on the lower lip, Sarasvati on the tongue, Kaumari on the teeth, Chandika at the throat, Chitraghanta at the uvula, Mahamaya at the palate.

Verses 26 to 35: the body. Kamakshi on the chin, Sarvamangala on speech, Bhadrakali on the neck, Dhanurdhari on the spine, Nilagriva on the outer throat, Nalakubari on the windpipe. Khadgini on the shoulders, Vajradharini on the arms, Dandini on the hands, Ambika on the fingers, Shuleshvari on the nails, Kuleshvari in the belly. Mahadevi on the breasts, Shokavinashini on the mind, Lalita in the heart, Shuladharini in the abdomen, Kamini at the navel, Guhyeshvari in the private parts, Mahishavahini at the anus. Bhagavati on the waist, Vindhyavasini on the knees, Mahabala on the shanks, Narasimhi on the ankles, Taijasi on the instep, Shri on the toes, Padadhastalavasini on the soles. Damshtrakarali on the nails, Urdhvakeshini on the hair, Kauberi on the pores, Vagishvari on the skin. Parvati guards blood, marrow, fat, flesh, bone and fat tissue, Kalaratri the intestines and Mukuteshvari the bile. Padmavati, Chudamani, Jvalamukhi and Abhedya guard the other tissues and all the joints, and Brahmani guards the vital fluid. Chhatreshvari guards the shadow, and Dharmadharini the ego, mind and intellect. This is a devotional picture of the whole person under care, and not a medical or safety measure.

Verses 37 to 41: breath, senses, life and home. Vajrahasta guards the vital breaths (prana, apana, vyana, udana, samana), and Kalyanashobhana prana. Yogini guards taste, form, smell, sound and touch, and Narayani the three gunas (sattva, rajas, tamas). Varahi guards life span, Vaishnavi dharma, Chakrini fame, glory, Lakshmi, wealth and learning. Indrani guards the family line, Chandika animals, Mahalakshmi sons and Bhairavi the wife. Supatha guards the path, Kshemakari the road, and Mahalakshmi the royal door, with Vijaya everywhere. The prayer ends this section by asking Jayanti, the destroyer of sin, to protect whatever place the kavacha has left out.

Verses 43 to 45: walking under the kavacha. Verse 43 says one should not take a single step, if one wishes one's own welfare, without being covered by the kavacha, and that wherever one who is covered goes, there is gain and success. One who thinks of any wish gains it, says the text, and becomes fearless and unconquered in battle. This is stated as faith and devotional emphasis, not a guarantee.

Verses 46 to 52: the fruit (phalashruti). The kavacha is hard to get even for the gods. One who reads it daily, at the three sandhyas, with faith, gains a divine quality, is not defeated in the three worlds and lives a full hundred years, free of untimely death. The text says that diseases such as rashes and sores are destroyed, as are poisons of plant, animal and made kinds, and all abhichara (rites for harming others), mantras and yantras, and beings of the earth, sky and water. It names sahaja and kulaja (born-with and family) afflictions, dakini and shakini, ghosts, yakshas, gandharvas, rakshasas, brahmarakshasas, vetalas, kushmandas and bhairavas, and says they flee at the sight of one who holds the kavacha in the heart. These are statements of faith. The words are the language of the old texts, and in a devotional reading they stand for fears and dangers of every kind. Please read them calmly, take proper medical help for any illness or lasting fear, and never use prayer to harm anyone.

Verses 53 to 56: the closing. Verse 53 says to read the Saptashati after first making the kavacha. Verses 54 to 56 say that the reader's line of sons and grandsons lasts as long as the earth with its hills and forests, that at the end he reaches the highest place, hard to get even for the gods, by Mahamaya's grace, and that he gains the highest form and rejoices with Shiva.

The message. The kavacha says that protection is not one thing but many: of the directions, the body, the mind, the family and the road, each under a name of the one Devi. Benefits mentioned in tradition are matters of faith. Prayer works best alongside real effort and care, and health, money or legal problems also need proper help. See the Argala Stotram, Atha Keelakam, Durga Chalisa, Mahishasura Mardini Stotram and the Durga 108 names.