Devi Kavach: The Armour of the Goddess

When we were in Johannesburg in June this year, Swami Tribhuwan of the Ramakrishna Dham advised my wife Shiksha to recite the Devi Kavach (either the Sanskrit or Hindi version) daily, relating to us how Swami Purushottamanandaji Maharaj of Vasishtha Guha had advised that all householders should do so.  Indeed we were blessed to hear many anecdotes from Swamiji of revered Swami Purushottamanandaji Maharaj, Swami Tribhuwan having spent many years at Vasishtha Guha.

So when Pravarajika Ishtaprana Mataji of the Sri Sarada Devi Ashram asked Shiksha to speak during Navaratri and to choose a topic, the first thing that came to mind was the Devi Kavach.  A simple choice at the time, she soon realised that it is very difficult to get information on the Kavach, well at least enough for a 20 minute talk - online searches merely provided transliterations, translations and recitations of the Devi Kavach (which would have helped if she was willing to spend 10 minutes of her allotted time in reciting it!)

Judging from the comments of some of the devotees, the talk was quite well received so I decided to present it on this blog.  Please note that even though 20 minutes may be considered long for a talk, given the depth and extent of the topic and the perspective from which it was introduced, it is very short for a comprehensive coverage. The aim was to create a platform to stimulate contemplation, and maybe even some discussion on the subject.

The Devi Mahatmayam or the Durga Saptashati, also known as the Chandi, is a spiritual classic which forms the primary text for the worshippers of Mother Durga.  A part of the Markandeya Purana, it is a great hymn of glorification which reveals Devi as the omnipotent, yet all compassionate Mother who is a protective and guiding presence and bestower of supreme knowledge and liberation.  The Markandeya Purana also contains several hymns which form part of the invocation mantras in preparation for the reading of the Chandi.  Notable amongst these is the Devi Kavach, literally meaning the armour of the Devi, which is recited by the devotee to don its protection.

One of the ways through which we can get a better understanding of the significance and relevance of the Devi Kavach is by looking at in the light of American psychologist Abraham Maslow’s theory called Maslow’s hierarchy of needs. The hierarchy of needs is a model portrayed in the shape of a pyramid depicting the levels of human needs, physical and psychological. Maslow’s model originally had five levels but over time it was extended to eight.

Maslow stated that human motivation is based on people seeking fulfilment and change through personal growth.  To put it simply, human beings have certain needs.  When those needs are not met, it motivates us to try to fulfill those needs.

The 1st four needs are referred to as the basic needs as they are required for the basic level of survival.  These needs are the

• physiological needs,
• safety needs,
• belonging needs
• and esteem needs.

We need to satisfy the first need, i.e. the basic physiological needs, in order to survive. For e.g. when we are thirsty we need water and when we are hungry we need food and are motivated to get them.

The second need is that of safety, both physical and emotional.  One of the factors that contribute to the sense of security is shelter.  When our safety is compromised or there is a fear of it not being met, it results in stress or anxiety.  Hence, fulfilment of the safety needs is to avoid stress and anxiety.

The third need, the belonging need, is our need to communicate with others, have intimate relationships, and the need for friends and family.  It is a need to be social and interactive with others.  If it is not met one feels isolated, alone and depressed.

The last of the basic needs is the esteem need.  It includes our reputation, ie. what others think of us, and self-respect, ie. what we think of ourselves.

The next four needs are called the higher order needs. These are the cognitive, aesthetic, self-actualisation and transcendence needs.

The cognitive need refers to our need to know and understand things.

The aesthetic need refers to our appreciation and search for beauty be it in nature, the arts, etc.

The self-actualisation need is the need to realise our personal potential, achieve self-fulfilment and seek personal growth.  It includes creativity, spontaneity, acceptance, morality and being the best we can be.

The final need is the transcendence needs.  It is about looking beyond our own needs, to help others and to care more about others than ourselves.  In other words, it is about helping others to achieve self-actualisation.  It includes themes such as compassion, sympathy and empathy.  It recognizes the universal connection between each and every being on earth and inspires a universal brotherhood.

Fulfilment of the basic needs provide instant gratification which doesn’t really last, but fulfilment of the higher order needs brings longer lasting happiness and satisfaction.

This model was understood and implemented by the Rishi’s long before Maslow proposed this.  If one looks at the entire structure of social life and spiritual guidelines as laid down by the sages, it caters to fulfilling all these needs.  Let us look briefly at how this ashram, as a physical manifestation of this wonderful system, caters to our individual and collective needs.

• Physiological needs are met by the regular distribution of grocery hampers and other humanitarian activities of the ashram.  When we visit the ashram, we are always offered something to eat be it in the form of prasad after satsangh, or a plate of food or something to drink
• While we sit here and enjoy the satsangh, some devotees sacrifice this time to perform car park and security duties to ensure our safety
• Having devotees greet us at the entrance when we arrive for satsangh makes everyone feel welcome.  We all experience a sense of being a part of a larger family
• Everyone at the ashram is treated with respect and the teachings of the Holy Trio increase our confidence in ourselves and our self-worth
• Through the informative talks that are delivered and the literature available in the bookshop and library we get knowledge of God, spiritual life etc.  Moreover, Mataji is always willing to answer our questions and remove our doubts
• When we come to ashram we are surrounded by beauty, from the beautiful plants and flowers around the ashram, to the lovely décor of the altar and Shiva shrine areas which have stunning floral arrangements, garlands and the splendidly dressed murtis.  The performance of music, dance and other cultural items during satsangh also contribute to the fulfilment of our aesthetic needs
• The fulfillment of self-actualization needs will differ from person to person depending on an individual’s expectations in life, their nature, talents and what it means for them personally to be the best they can be.  For example for the musicians it may be to create music to the best of their ability as an offering to God.  We all have the opportunity to realise our personal potential and achieve self-fulfilment through the classes that are offered and the guidance of Mataji
• And finally, the transcendence needs are met through the different avenues that are available to help selflessly, for example assisting in the humanitarian activities by packing hampers, delivering groceries to the needy, karma yoga, etc.

Before we embark on the spiritual path, we first need to ensure the fulfillment of the physiological needs.  As Sri Ramakrishna has said, religion is not for the empty stomach.  This teaching of the Master led Swami Vivekananda to try and imbibe into the Indian consciousness a drive to improve their material life. 

Thereafter the needs of the successive levels need to be achieved and maintained, or shall we say protected, since the deficiency at any level lowers our attention to that level.  For example as we sit at satsangh, if for some reason we feel that our security is compromised, we will no longer pay attention to the satsangh.

Let us look briefly at protection of two of the needs from a personal level.  We all have relationships of differing degrees with different people, be it in the home, social settings, or at the workplace.  In order to maintain a relationship there needs to be trust, faithfulness, honesty, acceptance and love which need to be protected from doubt, unfaithfulness, lies, jealousy, etc.

We are being constantly bombarded with concepts of negativity which in turn taints our view of ourselves as well as our view of others.  Swami Vivekananda says “The remedy for weakness is not brooding over weakness, but thinking of strength.  Teach men of the strength that is already within them.  Instead of telling them they are sinners, the Vedanta takes the opposite position, and says, ‘You are pure and perfect, and what you call sin does not belong to you.’ Sins are very low degrees of Self-manifestation; manifest your Self in a high degree.”  These words of Swamiji helps protect us from prejudice against others as well as our self-worth from the prejudices of others.

Hence the basic need of security and protecting the needs that are already met are essential to putting one in the correct frame of mind in order to progress spiritually.  Recognising this fact, the scriptures advise that before embarking on a reading of the Devi Mahatmayam, the Devi Kavach should be recited. 

In the opening verse of the Kavach, the sage Markandeya enquires from the creator Brahma about the secret which affords every protection to mankind.  Lord Brahma replied that such protection which is beneficial to all beings is provided by the Devi Kavach. 

It is interesting that the Kavach unfolds as a response by Lord Brahma to a question by Markandeya.  We read in the Puranas how Markandeya was saved from death at different times by Lord Shiva and Lord Vishnu.  Chapter one of the Devi Mahtmayam describes how Lord Brahma prayed to Devi to save him from the demons Madhu and Kaitabha and how through the grace of Mother, Lord Vishnu awoke from His slumber and slew the demons.  This indicates that however or through whatever form we are protected, the source of the protection is the Divine Mother.

Brahma first reveals the names of Mother Durga’s nine aspects, known as the Navadurga, which represent the evolution of the Mother.  These nine aspects have a deep significance and are themselves an independent subject matter requiring deep contemplation but for the purposes of this talk we will look at them very briefly.

Nava Durga

First she is Shailaputri, the daughter of the mountain king.  As the daughter of Himalaya, She represents unshakable faith.  After Her birth, She undertook great penance to attain Lord Shiva as Her husband.  Hence Her second form is Brahmacharini, the one who observes celibacy and great penance. 

Thereafter, Her prayers are fulfilled and She becomes the wife of Lord Shiva.  As She assumes half of the body of Lord Shiva, She has His crescent moon on her forehead.  This form of the Mother is known as Chandraghanta due to the crescent moon and the frightful sound of Her bell which terrifies all the villains, demons and danavas.  A point to note is that the sound of the bell in certain spiritual traditions, particularly related to Inner Sound meditation, denotes the beginning of the spiritual journey beyond body consciousness. 

The next form of Mother is Kushmanda, derived from the word for a plump gourd which represents fertility.  This form precedes the appearance of the Mother in the form of Skandamata or the mother of Skanda, also known as Kartikeya or Muruga, who was born to destroy the demon Tarakasura who could be killed by non-other than the son of Lord Shiva.

In Her next form as Katyayani, Mother appeared to kill the demon Mahishasura.   Therefater she appears as Kalaratri, literally meaning black night, indicating her power of cosmic dissolution; Mahagauri or the shining, pure white one signifying the dazzling light of knowledge; and finally as Siddhidatri literally meaning the giver of accomplishments which highlights the Mother’s power to fulfil all desires including the highest spiritual attainment, liberation.

This evolution of the Mother represents our own evolution on the spiritual path and the ways in which the Shakti manifests in us at different stages.  To begin the journey we need immovable faith.  Along with that we need to observe purity in life and our spiritual practices.  The unfoldment of the inner life brings along with it the destruction of the negative qualities, the acquisition of spiritual or positive qualities and finally leads to liberation.

In verses 6-8, Lord Brahma lists some of the benefits of taking refuge in the Mother.  Those who devotionally remember Her are always protected, prosper, face no misfortune and grief, and nothing inauspicious will happen to them no matter what dire circumstances they face.

In the next eleven verses, eleven aspects of the Mother, their characteristics, the vehicles they are seated upon, their adornments and the weapons that they bear are described and the sadhaka implores Mother for Her protection.   The symbology of the Shaktis seated on vehicles and bearing weapons shows us that the divine protection of the Mother is dynamic and pro-active.  On a lighter note, in South Africa the security business has become a thriving industry.  Depending on what you can pay you can get anything from unarmed security patrolling on foot to armed mobile reaction units!  With the protection of the Mother, we are provided with the highest form of protection free of charge all 24 hours!  Please do not misunderstand and cancel your subscription with your security company as that is also an avenue through which Mother can protect you, your family and belongings.

The next four verses invoke divine protection in the eight cardinal directions, from above, below, the left and the right.  This is followed by 16 verses which invoke divine protection throughout the body, starting at the crown and proceeding downwards, and the bodily functions and processes. 

Verse 40 requests the protection of the five senses and the three gunas viz. sattva, rajas and tamas.  The protection of the senses and the gunas should not only be looked at literally, which of course also applies, but also from a spiritual perspective.  Protection of the senses can also mean protection of the senses from their abuse which will lead us away from the path of spirituality.  Similarly, reference to the protection of the three gunas can be taken as metaphors for the protection of knowledge (jnana), action (kriya), and desire (iccha). 

In verses 41-43, the sadhaka requests for the protection of his life span, his adherence to dharma, material wealth, spouse, family, future generations and pets.

The concluding verses state in detail the worldly and spiritual benefits of reciting the kavach and list the supernatural entities against which the text affords protection.  The Kavach ends with a promise that the devotee who recites it will proceed from a position of the highest honour in this world to the supreme goal of union with the divine.

Swami Shivapadanandaji Maharaj used to say, “Near the mother the child feels security, happiness, contentment. So must we feel near the Divine Mother.  Always imagine you are in her lap.  All the time you must be aware.”  Regular recitation of the Devi Kavach keeps us aware of the protection of the Mother.

I would like to conclude with a quote from Holy Mother Sri Sharada Devi: “Always remember, there is somebody behind you … Place your burden upon me and remain unperturbed.”