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Fwd: Trailokyamohana Kavacha

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An excellent write up by Shri Harsha ji.



--- harsha_ramamurthy <harsha_ramamurthy


> Wed, 02 Mar 2005 06:42:42 -0000

> "harsha_ramamurthy"

> <harsha_ramamurthy

> satisharigela

> Re: Trailokyamohana Kavacha

Bhava shaMkara deshika me sharaNam


There are at least twenty Trailokya Mohana Kavachas,

related to

various Devatas like Ganesha, Vatukanatha, Tripura

Bhairavi, Kali,

Tara, Bagalamukhi, Dakshinamurti, Bhuvaneshwari,

Vajravarahi and Sri

Mahatripurasundari. Probably Sri Prasad is referring

to the Srividya

Trailokyamohana Kavacha.


There are three popular versions of Trailokyamohana

Kavacha related

to Sri Mahatripurasundari. The first one is from

Vamakeshwara Tantra.

The Phalasruti of this Kavacha mentions that by

reciting this

Kavacha, one gains mastery over the mind and body and

is blessed with

the state of Samadhi. This is an elaborate Kavacha

which discusses

the ten Avaranas of Srichakra and its devatas.


The second version is from the Shodashi Khanda of

Rudrayamala. This

Kavacha is more popular with the Upasakas of Guhya

Shodashi. There

doesn't seem to be a printed version of this Kavacha.

I had obtained

a copy of this from Sri Dattatreyanandantha, the

disciple of Sri

Karapatri Swamiji. This Kavacha lists 108 Srividya

mantras and the

sixteen avaranas of Srichakra. I am told that one

edition of the Yati

Danda Vidhana of Karapatri Swamiji carried this

Kavacha. This

Kavacha, consisting of 532 Shlokas, assures

Purashcharana Phala of

all the 108 Srividya mantras to the person who recites

the Kavacha.

Members having a copy of Yati Danda Ishwariya Vidhana

can clarify



The third version Trailokyamohana Kavacha is from the

Panchami Khanda

of the Rajarajeshwari Parishishtha of Rudrayamala.

This is the most

popular among the three. This has been published by


Chidanandanatha of Guhananda Mandali. This version

however gives a

different pAtha for some of the mantras like Panchami,

Purna Shodashi

etc., compared to the Sampradayika Pathas. Another

version of the

same Kavacha has been published with the Sampradayika

Patha by

Balamanorama Press which is available with many

elderly Upasakas now.

This copy lists eighteen additional Shlokas. Several

Srividya manuals

in Tamil, Kananda, Malayalam and Devanagari have

published this

Kavacha. This Kavacha again lists different Srividya

mantras (32

types I think) worshipped by various Upasakas like

Manu, Kubera etc.

The Phalasruti assures similar results as the previous



These three Kavachas also promise the Upasaka, the

capability to

infatuate the three worlds. This could, in a spiritual

sense mean

mastery over the three Gunas, leading to the state of

Nirguna. All

the three Kavachas warn the Upasaka of harmful results

if Srividya

mantra is recited without reciting these Kavachas. But

this seems to

be for the sake of conveying the importance of the

Kavacha. Whether

the recitation of these are mandatory or not is simply

decided based

on the Guru's Adesha. Quoting H H Sri Chandrashekhara


Mahaswamigal's words, "chakrarAjArchanaM devyAH japo

nAmnAm cha

kIrtanaM. These are the only mandatory duties for a

Srividya Upasaka.

The remaining time, if any, should be spent in the

study of Vedanta,

so that the desired result of Srividyopasana – Chitta

Shuddhi –

occurs steadily. One need not spend time in various

Stavas, Tantrik

practices and Kavachas, if the goal is only Moksha.

The Upasaka

should be clear of the fact that the Upasana is simply


Chittashuddhi which qualifies one for Jnana and

further for Moksha."

This same quote may also be seen in Sri Sacchidananda


Nrsimha Bharati Mahaswamigal's biography by Sri

Srikantha Shastrigal.

The same is also evident from the Uttara Pithika of

Sri Lalita

Sahasranama Stotra.


The discussion about Shaiva Siddhanta, which now has

hopefully ended

with the secular quote "All paths lead to the same

supreme", was not

targeted at any particular philosophy or to establish

the Supremacy

of Advaita over other systems. The universality of

Advaita Darshana

has been clarified repeatedly by great masters like

Adi Shankara,

Vidyaranya and Madhusudana Saraswati. The intention

was to simply

indicate that paths which advocate thoughts backed by

practices which

are clearly condemned by the Smrti, like some of the


practices which are disapproved by Harita, shanka and

Likhita, are

not worthy giving a thought, at least by the smArtas,

who follow and

believe the Smrti. Also, the debate described in the

previous mail

from Madhaviya Shankara Vijaya was not meant to claim

the historical

correctness of the debate. It was quoted merely

because of its

logical correctness. Somehow, the Suta Samhita quote

which describes

all other Vaidika Darshanas as being supplementary to

Advaita because

of their adherence of Amshika Satya has gone

unnoticed! That way, no

Darshana or Acharya is ever disrespected by an

Advaitin. But that

does not compel one to accept Darshanas which are


contradictory to the Smrtis or lack clarity and

pramANa as

representing the true picture.










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