Durga Kavach — Devi Kavacham

ॐ अस्य श्रीचण्डीकवचस्य ब्रह्मा ऋषिः, अनुष्टुप् छन्दः, चामुण्डा देवता, अङ्गन्यासोक्तमातरो बीजम्, दिग्बन्धदेवतास्तत्त्वम्, श्रीजगदम्बाप्रीत्यर्थे सप्तशतीपाठाङ्गत्वेन जपे विनियोगः।

oṃ asya śrīcaṇḍīkavacasya brahmā ṛṣiḥ, anuṣṭup chandaḥ, cāmuṇḍā devatā, aṅganyāsoktamātaro bījam, digbandhadevatāstattvam, śrījagadambāprītyarthe saptaśatīpāṭhāṅgatvena jape viniyogaḥ|

The assignment names Brahma as rishi, Anushtubh as metre and Chamunda as deity. The mother-powers of the bodily invocation are called its seed, and the directional deities its principle; the kavacha forms part of Saptashati worship for Jagadamba’s pleasure.

ॐ नमश्चण्डिकायै॥

oṃ namaścaṇḍikāyai||

Salutations to Chandika.

मार्कण्डेय उवाच। ॐ यद्गुह्यं परमं लोके सर्वरक्षाकरं नृणाम्। यन्न कस्यचिदाख्यातं तन्मे ब्रूहि पितामह॥1॥

mārkaṇḍeya uvāca| oṃ yadguhyaṃ paramaṃ loke sarvarakṣākaraṃ nṛṇām| yanna kasyacidākhyātaṃ tanme brūhi pitāmaha||1||

Markandeya asks Brahma to teach the deeply hidden knowledge that protects people and has not been disclosed to others.

ब्रह्मोवाच। अस्ति गुह्यतमं विप्र सर्वभूतोपकारकम्। देव्यास्तु कवचं पुण्यं तच्छृणुष्व महामुने॥2॥

brahmovāca| asti guhyatamaṃ vipra sarvabhūtopakārakam| devyāstu kavacaṃ puṇyaṃ tacchṛṇuṣva mahāmune||2||

Brahma replies that the holy protective hymn of the goddess is deeply secret and benefits all beings, and asks the sage to listen.

प्रथमं शैलपुत्री च द्वितीयं ब्रह्मचारिणी। तृतीयं चन्द्रघण्टेति कूष्माण्डेति चतुर्थकम्॥3॥

prathamaṃ śailaputrī ca dvitīyaṃ brahmacāriṇī| tṛtīyaṃ candraghaṇṭeti kūṣmāṇḍeti caturthakam||3||

The first four Navadurga names are Shailaputri, Brahmacharini, Chandraghanta and Kushmanda.

पञ्चमं स्कन्दमातेति षष्ठं कात्यायनीति च। सप्तमं कालरात्रीति महागौरीति चाष्टमम्॥4॥

pañcamaṃ skandamāteti ṣaṣṭhaṃ kātyāyanīti ca| saptamaṃ kālarātrīti mahāgaurīti cāṣṭamam||4||

The fifth is Skandamata, sixth Katyayani, seventh Kalaratri and eighth Mahagauri.

नवमं सिद्धिदात्री च नवदुर्गाः प्रकीर्तिताः। उक्तान्येतानि नामानि ब्रह्मणैव महात्मना॥5॥

navamaṃ siddhidātrī ca navadurgāḥ prakīrtitāḥ| uktānyetāni nāmāni brahmaṇaiva mahātmanā||5||

The ninth is Siddhidatri. These nine forms are called Navadurga, whose names Brahma has proclaimed.

अग्निना दह्यमानस्तु शत्रुमध्ये गतो रणे। विषमे दुर्गमे चैव भयार्ताः शरणं गताः॥6॥

agninā dahyamānastu śatrumadhye gato raṇe| viṣame durgame caiva bhayārtāḥ śaraṇaṃ gatāḥ||6||

People threatened by fire, surrounded by enemies in battle or frightened in difficult places seek the goddess’s refuge. This introduces the protection described next.

न तेषां जायते किञ्चिदशुभं रणसङ्कटे। नापदं तस्य पश्यामि शोकदुःखभयं न हि॥7॥

na teṣāṃ jāyate kiñcidaśubhaṃ raṇasaṅkaṭe| nāpadaṃ tasya paśyāmi śokaduḥkhabhayaṃ na hi||7||

The hymn says that those seeking refuge are spared harm, misfortune, grief, sorrow and fear in battle. This is its devotional praise of protection.

यैस्तु भक्त्या स्मृता नूनं तेषां वृद्धिः प्रजायते। ये त्वां स्मरन्ति देवेशि रक्षसे तान्न संशयः॥8॥

yaistu bhaktyā smṛtā nūnaṃ teṣāṃ vṛddhiḥ prajāyate| ye tvāṃ smaranti deveśi rakṣase tānna saṃśayaḥ||8||

The text expresses faith that remembering the goddess with devotion brings flourishing and her protection.

प्रेतसंस्था तु चामुण्डा वाराही महिषासना। ऐन्द्री गजसमारूढा वैष्णवी गरुडासना॥9॥

pretasaṃsthā tu cāmuṇḍā vārāhī mahiṣāsanā| aindrī gajasamārūḍhā vaiṣṇavī garuḍāsanā||9||

Chamunda is pictured upon a corpse, Varahi upon a buffalo, Aindri upon an elephant and Vaishnavi upon Garuda.

माहेश्वरी वृषारूढा कौमारी शिखिवाहना। लक्ष्मीः पद्मासना देवी पद्महस्ता हरिप्रिया॥10॥

māheśvarī vṛṣārūḍhā kaumārī śikhivāhanā| lakṣmīḥ padmāsanā devī padmahastā haripriyā||10||

Maheshvari rides a bull and Kaumari a peacock; Lakshmi, beloved of Hari, sits upon a lotus and holds a lotus.

श्वेतरूपधरा देवी ईश्वरी वृषवाहना। ब्राह्मी हंससमारूढा सर्वाभरणभूषिता॥11॥

śvetarūpadharā devī īśvarī vṛṣavāhanā| brāhmī haṃsasamārūḍhā sarvābharaṇabhūṣitā||11||

White-formed Ishvari rides a bull; Brahmi rides a swan, adorned with every ornament.

इत्येता मातरः सर्वाः सर्वयोगसमन्विताः। नानाभरणशोभाढ्या नानारत्नोपशोभिताः॥12॥

ityetā mātaraḥ sarvāḥ sarvayogasamanvitāḥ| nānābharaṇaśobhāḍhyā nānāratnopaśobhitāḥ||12||

All these mother-goddesses are described as possessing their powers and shining with diverse ornaments and jewels.

दृश्यन्ते रथमारूढा देव्यः क्रोधसमाकुलाः। शङ्खं चक्रं गदां शक्तिं हलं च मुसलायुधम्॥13॥

dṛśyante rathamārūḍhā devyaḥ krodhasamākulāḥ| śaṅkhaṃ cakraṃ gadāṃ śaktiṃ halaṃ ca musalāyudham||13||

The fierce goddesses appear mounted on chariots, carrying conch, discus, mace, spear, plough and pestle; the list of implements continues.

खेटकं तोमरं चैव परशुं पाशमेव च। कुन्तायुधं त्रिशूलं च शार्ङ्गमायुधमुत्तमम्॥14॥

kheṭakaṃ tomaraṃ caiva paraśuṃ pāśameva ca| kuntāyudhaṃ triśūlaṃ ca śārṅgamāyudhamuttamam||14||

The list includes shield, javelin, axe, noose, lance, trident and the excellent Sharnga bow.

दैत्यानां देहनाशाय भक्तानामभयाय च। धारयन्त्यायुधानीत्थं देवानां च हिताय वै॥15॥

daityānāṃ dehanāśāya bhaktānāmabhayāya ca| dhārayantyāyudhānītthaṃ devānāṃ ca hitāya vai||15||

The weapons are described as serving the defeat of demons, the reassurance of devotees and the welfare of devas.

नमस्तेऽस्तु महारौद्रे महाघोरपराक्रमे। महाबले महोत्साहे महाभयविनाशिनि॥16॥

namaste’stu mahāraudre mahāghoraparākrame| mahābale mahotsāhe mahābhayavināśini||16||

Salutations to the fierce goddess of immense prowess, strength and energy, praised as dispelling great fear.

त्राहि मां देवि दुष्प्रेक्ष्ये शत्रूणां भयवर्धिनि। प्राच्यां रक्षतु मामैन्द्री आग्नेय्यामग्निदेवता॥17॥

trāhi māṃ devi duṣprekṣye śatrūṇāṃ bhayavardhini| prācyāṃ rakṣatu māmaindrī āgneyyāmagnidevatā||17||

The speaker asks the formidable goddess, terrifying to enemies, for protection: Aindri in the east and the fire deity in the southeast.

दक्षिणेऽवतु वाराही नैर्ऋत्यां खड्गधारिणी। प्रतीच्यां वारुणी रक्षेद् वायव्यां मृगवाहिनी॥18॥

dakṣiṇe’vatu vārāhī nairṛtyāṃ khaḍgadhāriṇī| pratīcyāṃ vāruṇī rakṣed vāyavyāṃ mṛgavāhinī||18||

May Varahi protect the south, Khadgadharini the southwest, Varuni the west and Mrigavahini the northwest.

उदीच्यां पातु कौमारी ऐशान्यां शूलधारिणी। ऊर्ध्वं ब्रह्माणि मे रक्षेदधस्ताद् वैष्णवी तथा॥19॥

udīcyāṃ pātu kaumārī aiśānyāṃ śūladhāriṇī| ūrdhvaṃ brahmāṇi me rakṣedadhastād vaiṣṇavī tathā||19||

May Kaumari guard the north, Shuladharini the northeast, Brahmani above and Vaishnavi below.

एवं दश दिशो रक्षेच्चामुण्डा शववाहना। जया मे चाग्रतः पातु विजया पातु पृष्ठतः॥20॥

evaṃ daśa diśo rakṣeccāmuṇḍā śavavāhanā| jayā me cāgrataḥ pātu vijayā pātu pṛṣṭhataḥ||20||

May corpse-riding Chamunda guard all ten directions, with Jaya in front and Vijaya behind.

अजिता वामपार्श्वे तु दक्षिणे चापराजिता। शिखामुद्योतिनी रक्षेदुमा मूर्ध्नि व्यवस्थिता॥21॥

ajitā vāmapārśve tu dakṣiṇe cāparājitā| śikhāmudyotinī rakṣedumā mūrdhni vyavasthitā||21||

May Ajita guard the left, Aparajita the right, Udyotini the hair tuft and Uma the head.

मालाधरी ललाटे च भ्रुवौ रक्षेद् यशस्विनी। त्रिनेत्रा च भ्रुवोर्मध्ये यमघण्टा च नासिके॥22॥

mālādharī lalāṭe ca bhruvau rakṣed yaśasvinī| trinetrā ca bhruvormadhye yamaghaṇṭā ca nāsike||22||

May Maladhari guard the forehead, Yashasvini the brows, Trinetra between the brows and Yamaghanta the nose region.

शङ्खिनी चक्षुषोर्मध्ये श्रोत्रयोर्द्वारवासिनी। कपोलौ कालिका रक्षेत्कर्णमूले तु शाङ्करी॥23॥

śaṅkhinī cakṣuṣormadhye śrotrayordvāravāsinī| kapolau kālikā rakṣetkarṇamūle tu śāṅkarī||23||

May Shankhini guard the eye region, Dvaravasini the ears, Kalika the cheeks and Shankari the roots of the ears.

नासिकायां सुगन्धा च उत्तरोष्ठे च चर्चिका। अधरे चामृतकला जिह्वायां च सरस्वती॥24॥

nāsikāyāṃ sugandhā ca uttaroṣṭhe ca carcikā| adhare cāmṛtakalā jihvāyāṃ ca sarasvatī||24||

May Sugandha guard the nose, Charchika the upper lip, Amritakala the lower lip and Sarasvati the tongue.

दन्तान् रक्षतु कौमारी कण्ठदेशे तु चण्डिका। घण्टिकां चित्रघण्टा च महामाया च तालुके॥25॥

dantān rakṣatu kaumārī kaṇṭhadeśe tu caṇḍikā| ghaṇṭikāṃ citraghaṇṭā ca mahāmāyā ca tāluke||25||

May Kaumari guard the teeth, Chandika the throat, Chitraghanta the uvula and Mahamaya the palate.

कामाक्षी चिबुकं रक्षेद् वाचं मे सर्वमङ्गला। ग्रीवायां भद्रकाली च पृष्ठवंशे धनुर्धरी॥26॥

kāmākṣī cibukaṃ rakṣed vācaṃ me sarvamaṅgalā| grīvāyāṃ bhadrakālī ca pṛṣṭhavaṃśe dhanurdharī||26||

May Kamakshi guard the chin, Sarvamangala speech, Bhadrakali the neck and Dhanurdhari the spine.

नीलग्रीवा बहिःकण्ठे नलिकां नलकूबरी। स्कन्धयोः खड्गिनी रक्षेद् बाहू मे वज्रधारिणी॥27॥

nīlagrīvā bahiḥkaṇṭhe nalikāṃ nalakūbarī| skandhayoḥ khaḍginī rakṣed bāhū me vajradhāriṇī||27||

May Nilagriva guard the outer throat, Nalakubari its passage, Khadgini the shoulders and Vajradharini the arms.

हस्तयोर्दण्डिनी रक्षेदम्बिका चाङ्गुलीषु च। नखाञ्छूलेश्वरी रक्षेत्कुक्षौ रक्षेत्कुलेश्वरी॥28॥

hastayordaṇḍinī rakṣedambikā cāṅgulīṣu ca| nakhāñchūleśvarī rakṣetkukṣau rakṣetkuleśvarī||28||

May Dandini guard the hands, Ambika the fingers, Shuleshvari the nails and Kuleshvari the abdominal region.

स्तनौ रक्षेन्महादेवी मनः शोकविनाशिनी। हृदये ललिता देवी उदरे शूलधारिणी॥29॥

stanau rakṣenmahādevī manaḥ śokavināśinī| hṛdaye lalitā devī udare śūladhāriṇī||29||

May Mahadevi guard the breasts, Shokavinashini the mind, Lalita the heart and Shuladharini the belly.

नाभौ च कामिनी रक्षेद् गुह्यं गुह्येश्वरी तथा। पूतना कामिका मेढ्रं गुदे महिषवाहिनी॥30॥

nābhau ca kāminī rakṣed guhyaṃ guhyeśvarī tathā| pūtanā kāmikā meḍhraṃ gude mahiṣavāhinī||30||

May Kamini guard the navel, Guhyeshvari the intimate parts, Putana–Kamika the generative organ and Mahishavahini the anus. Every part of the body is placed within the goddess’s protection.

कट्यां भगवती रक्षेज्जानुनी विन्ध्यवासिनी। जङ्घे महाबला रक्षेत्सर्वकामप्रदायिनी॥31॥

kaṭyāṃ bhagavatī rakṣejjānunī vindhyavāsinī| jaṅghe mahābalā rakṣetsarvakāmapradāyinī||31||

May Bhagavati guard the waist, Vindhyavasini the knees and Mahabala, praised as fulfiller of wishes, the legs.

गुल्फयोर्नारसिंही च पादपृष्ठे तु तैजसी। पादाङ्गुलीषु श्री रक्षेत्पादाधस्तलवासिनी॥32॥

gulphayornārasiṃhī ca pādapṛṣṭhe tu taijasī| pādāṅgulīṣu śrī rakṣetpādādhastalavāsinī||32||

May Narasimhi guard the ankles, Taijasi the tops of the feet, Shri the toes and Talavasini the soles.

नखान् दंष्ट्राकराली च केशांश्चैवोर्ध्वकेशिनी। रोमकूपेषु कौबेरी त्वचं वागीश्वरी तथा॥33॥

nakhān daṃṣṭrākarālī ca keśāṃścaivordhvakeśinī| romakūpeṣu kauberī tvacaṃ vāgīśvarī tathā||33||

May Damshtrakarali guard the nails, Urdhvakeshini the hair, Kauberi the pores and Vagishvari the skin.

रक्तमज्जावसामांसान्यस्थिमेदांसि पार्वती। अन्त्राणि कालरात्रिश्च पित्तं च मुकुटेश्वरी॥34॥

raktamajjāvasāmāṃsānyasthimedāṃsi pārvatī| antrāṇi kālarātriśca pittaṃ ca mukuṭeśvarī||34||

May Parvati guard blood, marrow, fatty tissue, flesh, bone and fat; Kalaratri the intestines and Mukuteshvari pitta. These are the text’s traditional bodily categories.

पद्मावती पद्मकोशे कफे चूडामणिस्तथा। ज्वालामुखी नखज्वालामभेद्या सर्वसन्धिषु॥35॥

padmāvatī padmakośe kaphe cūḍāmaṇistathā| jvālāmukhī nakhajvālāmabhedyā sarvasandhiṣu||35||

May Padmavati guard the bodily locus described as the lotus chamber, Chudamani kapha, Jvalamukhi the nails’ radiance and Abhedya all joints.

शुक्रं ब्रह्माणि मे रक्षेच्छायां छत्रेश्वरी तथा। अहङ्कारं मनो बुद्धिं रक्षेन्मे धर्मधारिणी॥36॥

śukraṃ brahmāṇi me rakṣecchāyāṃ chatreśvarī tathā| ahaṅkāraṃ mano buddhiṃ rakṣenme dharmadhāriṇī||36||

May Brahmani guard reproductive essence, Chatreshvari the shadow and Dharmadharini the sense of self, mind and understanding.

प्राणापानौ तथा व्यानमुदानं च समानकम्। वज्रहस्ता च मे रक्षेत्प्राणं कल्याणशोभना॥37॥

prāṇāpānau tathā vyānamudānaṃ ca samānakam| vajrahastā ca me rakṣetprāṇaṃ kalyāṇaśobhanā||37||

May Vajrahasta guard the five vital currents named prana, apana, vyana, udana and samana; Kalyanashobhana guard life-breath.

रसे रूपे च गन्धे च शब्दे स्पर्शे च योगिनी। सत्त्वं रजस्तमश्चैव रक्षेन्नारायणी सदा॥38॥

rase rūpe ca gandhe ca śabde sparśe ca yoginī| sattvaṃ rajastamaścaiva rakṣennārāyaṇī sadā||38||

May Yogini guard taste, sight, smell, sound and touch, and Narayani guard the qualities sattva, rajas and tamas.

आयू रक्षतु वाराही धर्मं रक्षतु वैष्णवी। यशः कीर्तिं च लक्ष्मीं च धनं विद्यां च चक्रिणी॥39॥

āyū rakṣatu vārāhī dharmaṃ rakṣatu vaiṣṇavī| yaśaḥ kīrtiṃ ca lakṣmīṃ ca dhanaṃ vidyāṃ ca cakriṇī||39||

May Varahi guard life-span, Vaishnavi dharma, and Chakrini honour, reputation, prosperity, resources and learning.

गोत्रमिन्द्राणि मे रक्षेत्पशून्मे रक्ष चण्डिके। पुत्रान् रक्षेन्महालक्ष्मीर्भार्यां रक्षतु भैरवी॥40॥

gotramindrāṇi me rakṣetpaśūnme rakṣa caṇḍike| putrān rakṣenmahālakṣmīrbhāryāṃ rakṣatu bhairavī||40||

May Indrani guard family lineage, Chandika livestock, Mahalakshmi sons and Bhairavi the wife. This is a prayer in the setting of traditional household life.

पन्थानं सुपथा रक्षेन्मार्गं क्षेमकरी तथा। राजद्वारे महालक्ष्मीर्विजया सर्वतः स्थिता॥41॥

panthānaṃ supathā rakṣenmārgaṃ kṣemakarī tathā| rājadvāre mahālakṣmīrvijayā sarvataḥ sthitā||41||

May Supatha guard the way, Kshemakari the route and Mahalakshmi the royal gateway, with Vijaya present on every side.

रक्षाहीनं तु यत्स्थानं वर्जितं कवचेन तु। तत्सर्वं रक्ष मे देवि जयन्ती पापनाशिनी॥42॥

rakṣāhīnaṃ tu yatsthānaṃ varjitaṃ kavacena tu| tatsarvaṃ rakṣa me devi jayantī pāpanāśinī||42||

May Jayanti, remover of wrongdoing, protect whatever place has been left out of the kavacha.

पदमेकं न गच्छेत्तु यदीच्छेच्छुभमात्मनः। कवचेनावृतो नित्यं यत्र यत्रैव गच्छति॥43॥

padamekaṃ na gacchettu yadīcchecchubhamātmanaḥ| kavacenāvṛto nityaṃ yatra yatraiva gacchati||43||

The hymn urges one seeking well-being not to take even a step without the kavacha, expressing a continual attitude of refuge.

तत्र तत्रार्थलाभश्च विजयः सार्वकामिकः। यं यं चिन्तयते कामं तं तं प्राप्नोति निश्चितम्। परमैश्वर्यमतुलं प्राप्स्यते भूतले पुमान्॥44॥

tatra tatrārthalābhaśca vijayaḥ sārvakāmikaḥ| yaṃ yaṃ cintayate kāmaṃ taṃ taṃ prāpnoti niścitam| paramaiśvaryamatulaṃ prāpsyate bhūtale pumān||44||

The benefit passage speaks of gain, victory, fulfilment of wishes and incomparable prosperity for one covered by the kavacha. These are devotional statements of benefit.

निर्भयो जायते मर्त्यः सङ्ग्रामेष्वपराजितः। त्रैलोक्ये तु भवेत्पूज्यः कवचेनावृतः पुमान्॥45॥

nirbhayo jāyate martyaḥ saṅgrāmeṣvaparājitaḥ| trailokye tu bhavetpūjyaḥ kavacenāvṛtaḥ pumān||45||

One enveloped in the kavacha is praised as fearless, undefeated in battle and honoured in the three worlds. This is the hymn’s praise of protection.

इदं तु देव्याः कवचं देवानामपि दुर्लभम्। यः पठेत्प्रयतो नित्यं त्रिसन्ध्यं श्रद्धयान्वितः॥46॥

idaṃ tu devyāḥ kavacaṃ devānāmapi durlabham| yaḥ paṭhetprayato nityaṃ trisandhyaṃ śraddhayānvitaḥ||46||

This introduces one who faithfully and attentively reads the kavacha, described as rare even for devas, at the three daily junctions.

दैवी कला भवेत्तस्य त्रैलोक्येष्वपराजितः। जीवेद् वर्षशतं साग्रमपमृत्युविवर्जितः॥47॥

daivī kalā bhavettasya trailokyeṣvaparājitaḥ| jīved varṣaśataṃ sāgramapamṛtyuvivarjitaḥ||47||

The text speaks of divine power, invincibility, a life exceeding a hundred years and freedom from untimely death. These are traditional benefit claims, not assurances about life-span or physical safety.

नश्यन्ति व्याधयः सर्वे लूताविस्फोटकादयः। स्थावरं जङ्गमं चैव कृत्रिमं चापि यद्विषम्॥48॥

naśyanti vyādhayaḥ sarve lūtāvisphoṭakādayaḥ| sthāvaraṃ jaṅgamaṃ caiva kṛtrimaṃ cāpi yadviṣam||48||

The benefit passage speaks of ailments named luta and visphotaka and of plant, animal and prepared poisons. These traditional terms are not presented as modern diagnosis or treatment.

अभिचाराणि सर्वाणि मन्त्रयन्त्राणि भूतले। भूचराः खेचराश्चैव जलजाश्चोपदेशिकाः॥49॥

abhicārāṇi sarvāṇi mantrayantrāṇi bhūtale| bhūcarāḥ khecarāścaiva jalajāścopadeśikāḥ||49||

The list continues with hostile ritual influences, mantra and yantra, and threatening forces associated with earth, sky and water. Together with the following verses it names traditional categories of obstacles.

सहजा कुलजा माला डाकिनी शाकिनी तथा। अन्तरिक्षचरा घोरा डाकिन्यश्च महाबलाः॥50॥

sahajā kulajā mālā ḍākinī śākinī tathā| antarikṣacarā ghorā ḍākinyaśca mahābalāḥ||50||

The text names inherited or family-associated afflictions, mala, Dakini, Shakini and fierce sky-roaming powers. These are traditional names of feared obstacles.

ग्रहभूतपिशाचाश्च यक्षगन्धर्वराक्षसाः। ब्रह्मराक्षसवेतालाः कूष्माण्डा भैरवादयः॥51॥

grahabhūtapiśācāśca yakṣagandharvarākṣasāḥ| brahmarākṣasavetālāḥ kūṣmāṇḍā bhairavādayaḥ||51||

The list includes grahas, spirits, pishachas, yakshas, gandharvas, rakshasas, brahmarakshasas, vetalas, kushmandas and bhairavas. The next verse completes the protective claim.

नश्यन्ति दर्शनात्तस्य कवचे हृदि संस्थिते। मानोन्नतिर्भवेद् राज्ञस्तेजोवृद्धिकरं परम्॥52॥

naśyanti darśanāttasya kavace hṛdi saṃsthite| mānonnatirbhaved rājñastejovṛddhikaraṃ param||52||

The hymn says these obstacles vanish before one who holds the kavacha in the heart, and speaks of greater royal honour and radiance. This is praise within the phalashruti.

यशसा वर्धते सोऽपि कीर्तिमण्डितभूतले। जपेत्सप्तशतीं चण्डीं कृत्वा तु कवचं पुरा॥53॥

yaśasā vardhate so’pi kīrtimaṇḍitabhūtale| japetsaptaśatīṃ caṇḍīṃ kṛtvā tu kavacaṃ purā||53||

After praising increased honour and fame, the text gives the sequence of reading the kavacha before Chandi Saptashati.

यावद्भूमण्डलं धत्ते सशैलवनकाननम्। तावत्तिष्ठति मेदिन्यां संततिः पुत्रपौत्रिकी॥54॥

yāvadbhūmaṇḍalaṃ dhatte saśailavanakānanam| tāvattiṣṭhati medinyāṃ saṃtatiḥ putrapautrikī||54||

The poetic blessing speaks of descendants enduring as long as the earth with its mountains and forests. It is not a guarantee of having children.

देहान्ते परमं स्थानं यत्सुरैरपि दुर्लभम्। प्राप्नोति पुरुषो नित्यं महामायाप्रसादतः॥55॥

dehānte paramaṃ sthānaṃ yatsurairapi durlabham| prāpnoti puruṣo nityaṃ mahāmāyāprasādataḥ||55||

The verse expresses the traditional hope of attaining, through Mahamaya’s grace, a supreme state after death that is rare even for devas.

लभते परमं रूपं शिवेन सह मोदते॥ॐ॥56॥

labhate paramaṃ rūpaṃ śivena saha modate||oṃ||56||

The final verse speaks of attaining the supreme form and rejoicing with Shiva. With Om the fifty-six-verse kavacha ends.