Glory of the Sundarkand - Beauty of the Beautiful

Jay Shri Sita-Rama, Jay Shri Hanuman!

It's been more than a year since I last posted.  Should have done this last year when Shiksha delivered this talk at the Sri Sarada Devi Ashram during Shri Rama Naumi, (not too many posts from Bharat on Bharat's Throne of Thought is there?!) but nevertheless here it is!  Disclaimer applies as usual: time was limited and scope too large to do justice, but it is hoped that it stimulates some thought...

Best wishes to all, especially those observing Ramayan Week (as we in South Africa call it)

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The Ramcharitmanas, or Tulsi Ramayan is made up of seven kaands or chapters. Of these, the Sundarkaand is the most popular.  Sundar literally means beautiful. Hence Sundarkaand refers to the beautiful chapter of the Ramcaritmansa.  While the other six kaands are prefixed by either a time of life, as in Balkaand, or place which presents the main backdrop, the fifth chapter, the Sundarkaand is prefixed by a word.  The sheer beauty of the poetry, the philosophy, the thoughts and the emotions depicted in the Sundarkaand is the reason for the name of its title.

But what does beautiful mean? According to Wikipedia, beauty is a characteristic of a person, animal, place, object, or idea that provides a perceptual experience of pleasure or satisfaction. The experience of "beauty" often involves an interpretation of some entity as being in balance and harmony with nature, which may lead to feelings of attraction and emotional well-being.

In addition, in order for something to be Sundar it has to be Purna or complete and beautiful in all respects.  For example, someone may have the most beautiful eyes but if their nose is missing that person would not be considered beautiful.  Hence the Sundarkand is beautiful, complete and perfect in all respects and, like the Bhagavad Gita stands out from the Mahabharata of which it is a part, the Sundarkand stands apart from the rest of the Ramcaritmanas.  There are large numbers of devotees who do not read the entire Ramcaritmanas but regularly recite the Sundarkaand with faith and devotion.

The leading character in the Sundarkaand is Hanumanji in whom we find the perfect Bhakti yogi, Jnana yogi, and Karma yogi.  Therefore Swami Vivekananda promoted Hanumanji as the perfect role model when he said: “You have now to make the character of Mahavira your ideal.  See how at the command of Ramachandra he crossed the ocean.  He had no care for life or death!  He was a perfect master of his senses and wonderfully sagacious.  You have now to build your life on this great ideal of personal service.  Through that, all other ideals will gradually manifest in life.”

There is a popular shloka that says
Sundare sundaree Seetaa, Sundare sundaree kathaa.
Sundare sundaree vaartaa, Sundare kim na sundaram.

It is translated as ‘In the Sundarkaand, Mother Sita is beautiful, the story is beautiful and the dialogue is beautiful. What is there in the Sundarkaand that is not beautiful?'

Unfortunately due to time constraints we cannot cover the entire Sundarkaand but will only briefly cover those parts of the Sundarkaand leading to the first meeting of Hanumanji and Mother Sita.  The discussion will be mainly looked at through the parameters of the shloka quoted above viz. the beauty of Mother Sita, the beauty of the katha and the beauty of some of the dialogues.  We will look at the term katha not only in relation to the parts of the story that we cover but also in terms of Ramakatha as sung by Hanumanji to Vibhishana and Mother Sita.

The three Sanskrit shlokas of invocation at the commencement of the kaand give us a clue as to the events that would be described in the kaand.  The first two shlokas are dedicated to Sri Rama and end with a plea to the Lord for the boon of intense devotion to His lotus feet.  The third shloka is dedicated to Hanumanji where he is described as being virtuous, wise, powerful, a protector of the good and the destroyer of evil.

Tulsidasji begins the katha with Hanumanji’s journey to Lanka to locate Mother Sita. This journey, which at a deeper spiritual level represents our search for the Divine, is not without trials and tribulations, indicating to us that the path of spirituality has many obstacles.  Not all obstacles are the same and hence they need to be handled differently.  Hanumanji being the embodiment of strength, knowledge and discrimination shows us how to identify and handle each type of obstacle.

Whilst searching Lanka for Mother Sita, Hanumanji came across the house of Vibhishan which had Tulsi plants in the courtyard and the weapons of Sri Rama painted on the walls.  As Vibhishan awoke from his slumber reciting the name of Sri Rama, Hanumanji recognised him to be a devotee of the Lord and decided to meet him assuming the form of a brahmin.  When Vibhishan enquired of Hanumanji as to his identity, Hanumanji narrated the katha of the Lord and mentions his identity in relation to the katha showing that Hanumanji's entire sense of being revolved around the Lord.  Then ensued a beautiful dialogue between Hanumanji and Vibhishan who tells Hanumanji about how he yearned for the grace of God, but felt unworthy of it.  Hanumanji assured him of the constant affection of the Lord for his devotees and with tearful eyes Hanumanji recalled how he himself had received the grace of the Lord.  By speaking of the Lord's wonderful attributes, the two devotees derived unspeakable solace, thus depicting the glory of satsangh.

This meeting had a tremendous effect on Vibhishan.  Previously Vibhishan was essentially a good person but due to the fear of his own safety and wellbeing, he compromised with evil represented by his brother Ravan.  He described his plight as being that of the tongue that lives in the midst of the teeth.  Although he was a devotee of Sri Rama, he did not confront his brother about abducting Mother Sita even though he knew all too well Her plight on separation from the Lord.  Satsangh with Hanumanji infused him with courage which is displayed later in the Sundarkaand.

Vibhishana then directed Hanumanji to the Ashoka grove where Mother Sita was being held captive.  Hanumanji assumed a minute form and entered the grove.  He mentally bowed to Her and hid in the branches of the Ashoka tree under which She sat, Her body emaciated, eyes fixed on Her own feet but Her mind absorbed in the thought of Sri Rama's feet.

As Hanumanji pondered on how to approach Her, Ravan entered with his entourage of women.  He tried in many ways to get Mother Sita to succumb to his advances, even offering to make Her his chief queen and Mandodari and the other queens her handmaids.  Placing a blade of grass between Herself and Ravan, She addressed him saying “Listen, O ten-headed monster: can a lotus flower ever expand in the glow of a fire-fly? Ponder this at heart, perhaps you have no idea what Shri Rama's shafts are like, O wretch.  You carried me off at a time when there was none by my side; yet you do not feel ashamed, O vile and impudent rogue!”  The words of Mother Sita cut him to the quick and he rushed forth brandishing his sword, threatening to cut off Her head if she did not obey his command.  Fearlessly She retorted that either the beautiful lotus like arms of Her Lord or Ravan's dreadful sword shall have Her neck.  Addressing the sword which was given to Ravana by Lord Shiva She said: “Take away the burning anguish of my heart caused by the fire of separation from the Lord of Raghus.  You possess a cool, sharp and good blade; therefore relieve the burden of my sorrow.”  As Ravan went forward to kill Her, Queen Mandodari intervened and pacified him with words of good counsel.  Ravan left having given orders to the demonesses posted there to intimidate Mother Sita so that She would accept his advances.  If in a month She refused, he would behead Her.

As the demonesses began to intimidate Mother Sita, a demoness by the name of Trijata stopped them.  She told them of her dream in which a monkey came and burnt the city of Lanka and of a terrible battle in which Ravan was killed and the entire demon army destroyed by Shri Rama.  She convinced them that this dream was a prophecy and it was in their best interest to serve Mother Sita.

After they fell at Mother Sita's feet and went their own way, Mother Sita sat dreading the month of separation from Shri Rama before She would be killed by Ravan.  She pleaded to Trijata to arrange a pyre so that She could immolate Herself in the name of Her Lord. Trijata tried to console Her by recounting the majesty, might and glory of the Lord and left making the excuse that no fire could be had at that hour in the hope that Mother Sita would change Her mind by the morning.

There are some people who criticise Mother Sita saying that She cannot be an ideal for modern women; that she represents an era when a woman's identity revolved around her husband, when women were weak, docile and pushovers. That view is based on a superficial understanding of what a woman's power really is. Mother Sita was respectful of Her elders and was obedient when presented with wishes that were not in dissonance with Her personal values, which in reality are spiritual values based on scriptural injuctions.  She had a naturally delicate and timid nature but at the same time she was fearless in the face of difficulties and when faced by brutes.  We read in the Sundarkaand how the devatas and guardians of the quarters stood trembling in front of Ravan yet Mother Sita, alone and captive in a state of anguish for months, intrepidly stands up to Ravan and refuses to give up her dharma for all the riches and inducements that have us enslaved.

It is in the most glowing words that Swami Vivekananda speaks of Mother Sita: “You may exhaust the literature of the world that is past, and I may assure you that you will have to exhaust the literature of the world of the future, before finding another Sita.  Sita is unique; that character was depicted once and for all.  There may have been several Ramas, perhaps, but never more than one Sita!  She is the very type of the true Indian woman, for all the Indian ideals of a perfected woman have grown out of that one life of Sita; and here she stands these thousands of years, commanding the worship of every man, woman, and child throughout the length and breadth of the land of Âryâvarta.  There she will always be, this glorious Sita, purer than purity itself, all patience, and all suffering.  She who suffered that life of suffering without a murmur, she the ever-chaste and ever-pure wife, she the ideal of the people, the ideal of the gods, the great Sita, our national God she must always remain.  All our mythology may vanish, even our Vedas may depart and our Sanskrit language may vanish for ever, but so long as there will be five Hindus living here, there will be the story of Sita present, mark my words.  She has gone into the very vitals of our race. She is there in the blood of every Hindu man and woman.  We are all children of Sita.”

There are also some who are of the opinion that women cannot be expected to be like Sita if the men are not like Rama and vice versa.  Of course the world would be a much better place if all men were like Rama and all women like Sita, but using this line of thought to justify non Rama and Sita like behaviour creates a society of Ravanas and Surpanakhas.  The Sundarkaand emphasises the point of personal responsibility through characters like Mandodari and Trijata, who though being in a demonic environment still possess divine qualities.

When Mother Sita was alone, She continued Her lamentation saying that of the moon and all the stars in the sky, not a single spark of fire comes to end Her wretchedness.  Finally she addressed the Ashoka tree stating that its fresh leaves were of the colour of flames and begged it to supply Her with fire.  Hanumanji took this opportunity and dropped the ring of Sri Rama.  Thinking that the Ashoka tree had answered Her prayer and had thrown down a spark, She sprang up with joy and took it in Her hand.  When She saw the ring with the name of Shri Rama beautifully engraved on it, She instantly recognised it with a mixed feeling of joy and sorrow. She knew that Her Lord was invincible and at the same time the ring could not be conjured by magic and was thus confused as to how the ring got there.

As she sat perplexed, Hanumanji sweetly began to recount Shri Rama's praises. As soon as She heard Hanumanji's words Her grief took flight.  She listened with all Her soul while Hanumanji narrated the entire Ramakatha.  The words of Tulsidasji are profound indeed.  Earlier Trijata had tried to console Mother Sita by recounting the glories of the Lord but it did not remove Her anxiety.  Now when Hanumanji narrated the katha of the Lord, Her sorrow was removed!  The difference is that firstly, as Shri Ramakarishna has emphasised, Hanumanji is a comissioned messenger of the Lord and hence His words have an immediate effect; and secondly as Tulsidasji stressed, Mother Sita listened with all Her soul to the katha.

Mother Sita then called out to whoever had narrated the katha to show himself.  Thereupon Hanumanji approached Her and She turned Her back to him out of shock.  This reaction of Mother Sita shows that despite the emotional strain of Her captivity, Her heart was not hardened nor did She loose Her innocence, bashfulness and timidity that She had before She accompanying Lord Rama to the forest.  When Mother Kaushalya was trying to dissuade Her from going to the forest, one of the arguments that she had used was that Mother Sita was so timid that She would get frightened on seeing just a picture of a monkey.

Hanumanji though did not feel perturbed or insulted by this reaction of Mother Sita.  With his gentle, soothing and earnest words he managed to win Her confidence and Mother Sita, recognising him to be a servant of the Lord in thought, word and deed, developed an intense affection for him.

She enquired from Hanumanji about the welfare of Shri Rama and Lakshman and wanted to know why the tender hearted and compassionate Lord had left Her to suffer for so long.  Then, with tears in Her eyes, she asked Hanumanji if She would ever be able to see the Lord again.

Seeing Her distress due to Her separation from the Lord, Hanumanji spoke to Her in soft and polite accents.  He said that Shri Rama and Lakshman were both doing well except for the fact that the all-merciful Lord was sorrowful because of Her sorrow.  He assured her that Sri Rama loved Her twice as much as She loved Him.  Hanumanji then related Shri Rama’s message which described the agonising pain He suffered as a result of their separation.  As She heard the Lord’s message Mother Sita was so absorbed in love that She lost all Consciousness of Her body.  Hanumanji then reassured Her that Shri Rama would definitely come to rescue Her and destroy the demon race.

Mother Sita expressed some misgivings on the matter saying that all the monkeys must be tiny like Hanumanji whereas the demons were huge and mighty warriors.  On hearing this Hanumanji revealed his natural form, colossal as a mountain of gold, terrible in battle, possessing great strength and full of valour.  Mother Sita then took comfort in Her heart and Hanumanji resumed his diminutive appearance.  He said to Mother Sita that monkeys possess neither great strength nor intelligence, but due to the grace of the Lord, they had become brilliant, mighty and invincible.

Hanumanji’s words reminded Mother Sita of Shri Rama’s majesty, glory and power and She felt gratified at heart to see Hanumanji’s boundless devotion.  She gave him Her blessings saying “May you be a repository of strength and virtue, dear child.  May you ever remain immune from old age and death and may Shri Rama shower His abundant grace on you.”  The moment he heard the words “May the Lord shower his abundant grace on you”, he was utterly overwhelmed with emotion.  Again and again he fell at Her feet and said “I have now accomplished all that I had to accomplish, dear Mother, for your blessings can never fail.”

Just like Vibhishan and Mother Sita, we too at certain points of our life begin to question our self-worth and doubt whether God is concerned with our plight.  The message of hope that Hanumanji brings to them is a message that he brings to us as well.  Sometimes we are like Vibhishan when the obstacle between us and the Lord is our own fear and misplaced attachment to negative qualities and or people.  By heeding the clarion call of Hanumanji we get the strength and courage to face and renounce these inner demons.  At other times we are like Mother Sita, in a completely helpless situation.  Hanumanji gives us the courage to persevere and a gives us the reassurance that the Lord loves us more than we know, that He is concerned for us and that He Himself will deliver us from our suffering.

Tulsidasji concludes the Sundarkaand with a description of the benefits accrued from its recitation which wipes out the impurities of the Kali age.  The excellences of Shri Rama described in the Sundarkaand are an abode of delight, a cure for all doubt and an unfailing remedy for sorrow.  Devotees should therefore chant and hear it over and over again.  A recitation of the Sundarkaand bestows all blessings and those who reverently hear it will easily cross the ocean of birth and death and attain their salvation.

Jay Shri Rama!

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.”