Sri Krishna Kavacham (Trailokya Mangala Kavacham): The Divine Armor of Cosmic Protection
The Sri Krishna Kavacham, also known as the Trailokya Mangala Kavacham, is a revered Vedic hymn dedicated to Lord Krishna. Rooted in ancient scriptures like the Brahma Vaivarta Purana and Garga Samhita, this “divine armor” (kavacham) is celebrated for its unparalleled spiritual potency and protective power. It is said to envelop devotees in Krishna’s grace, shielding them from physical, emotional, and cosmic adversities while bestowing blessings of prosperity, wisdom, and liberation (moksha)
Origins and Significance
The Kavacham traces its lineage to Lord Vishnu, who first revealed it to Brahma on a lotus emerging from his navel. Brahma later transmitted it to Shiva, who passed it to sage Durvasa. Durvasa, in turn, taught it to Queen Yashoda in Nandagopa’s household, where it became a protective chant for the infant Krishna against demons like Putana. The hymn’s verses are structured as a dialogue between Sage Narada and Sanatkumara, emphasizing its divine origin and sacred purpose: to safeguard the three worlds (trailokya) and grant victory over all obstacles.
Structure and Mantric Power
The Kavacham is a tapestry of mantras, bija syllables (e.g., Klīṃ, Hrīṃ), and invocations to Krishna’s myriad forms. Each verse assigns divine protection to specific body parts and directions, harmonizing microcosmic and macrocosmic energies:
- Head and Senses: The primordial syllable Praṇava (Om) guards the head, while Krishna’s names like Govinda and Vaikuntha protect the neck, ears, and senses.
- Limbs and Organs: Deities such as Nrusimha (eyes), Dattatreya (chest), and Mohini (waist) are invoked, symbolizing Krishna’s omnipresence.
- Cosmic Directions: Mantras like Klīṃ Hṛṣīkēśa Vaṃśāya shield devotees from threats in all directions, from the eastern Agni to the northwestern Vayu .
The hymn’s unique feature lies in its integration of mantra, tantra, and yantra, forming a “braided armor” of sound, intention, and divine geometry.
Philosophical Essence
The Kavacham transcends mere physical protection. It embodies Krishna’s role as the Parabrahman (Supreme Reality), weaving together themes of creation, preservation, and dissolution:
- Unity of Divinity: By invoking Krishna’s manifestations (e.g., Vishnu, Shiva, Durga), the hymn underscores the non-dual essence of the divine.
- Liberation (Moksha): Recitation is said to dissolve karmic bonds, leading to jivanmukti (liberation while alive).
- Cosmic Harmony: The hymn’s power to “shake the three worlds” (trailōkyaṃ kṣōbhayatyēva) reflects Krishna’s sovereignty over the material and spiritual realms.
Sri Krishna Kavacham In English
śrī nārada uvācha –
bhagavansarvadharmajña kavachaṃ yatprakāśitam ।
trailōkyamaṅgaḻaṃ nāma kṛpayā kathaya prabhō ॥ 1 ॥
sanatkumāra uvācha –
śṛṇu vakṣyāmi viprēndra kavachaṃ paramādbhutam ।
nārāyaṇēna kathitaṃ kṛpayā brahmaṇē purā ॥ 2 ॥
brahmaṇā kathitaṃ mahyaṃ paraṃ snēhādvadāmi tē ।
ati guhyataraṃ tattvaṃ brahmamantraughavigraham ॥ 3 ॥
yaddhṛtvā paṭhanādbrahmā sṛṣṭiṃ vitanutē dhruvam ।
yaddhṛtvā paṭhanātpāti mahālakṣmīrjagattrayam ॥ 4 ॥
paṭhanāddhāraṇāchChambhuḥ saṃhartā sarvamantravit ।
trailōkyajananī durgā mahiṣādimahāsurān ॥ 5 ॥
varatṛptān jaghānaiva paṭhanāddhāraṇādyataḥ ।
ēvamindrādayaḥ sarvē sarvaiśvaryamavāpnuyuḥ ॥ 6 ॥
idaṃ kavachamatyantaguptaṃ kutrāpi nō vadēt ।
śiṣyāya bhaktiyuktāya sādhakāya prakāśayēt ॥ 7 ॥
śaṭhāya paraśiṣyāya datvā mṛtyumavāpnuyāt ।
trailōkyamaṅgaḻasyā’sya kavachasya prajāpatiḥ ॥ 8 ॥
ṛṣiśChandaścha gāyatrī dēvō nārāyaṇassvayam ।
dharmārthakāmamōkṣēṣu viniyōgaḥ prakīrtitaḥ ॥ 9 ॥
praṇavō mē śiraḥ pātu namō nārāyaṇāya cha ।
phālaṃ mē nētrayugaḻamaṣṭārṇō bhuktimuktidaḥ ॥ 10 ॥
klīṃ pāyāchChrōtrayugmaṃ chaikākṣaraḥ sarvamōhanaḥ ।
klīṃ kṛṣṇāya sadā ghrāṇaṃ gōvindāyēti jihvikām ॥ 11 ॥
gōpījanapadavallabhāya svāhā’nanaṃ mama ।
aṣṭādaśākṣarō mantraḥ kaṇṭhaṃ pātu daśākṣaraḥ ॥ 12 ॥
gōpījanapadavallabhāya svāhā bhujadvayam ।
klīṃ glauṃ klīṃ śyāmalāṅgāya namaḥ skandhau rakṣākṣaraḥ ॥ 13 ॥
klīṃ kṛṣṇaḥ klīṃ karau pāyāt klīṃ kṛṣṇāyāṃ gatō’vatu ।
hṛdayaṃ bhuvanēśānaḥ klīṃ kṛṣṇaḥ klīṃ stanau mama ॥ 14 ॥
gōpālāyāgnijāyātaṃ kukṣiyugmaṃ sadā’vatu ।
klīṃ kṛṣṇāya sadā pātu pārśvayugmamanuttamaḥ ॥ 15 ॥
kṛṣṇa gōvindakau pātu smarādyaujēyutau manuḥ ।
aṣṭākṣaraḥ pātu nābhiṃ kṛṣṇēti dvyakṣarō’vatu ॥ 16 ॥
pṛṣṭhaṃ klīṃ kṛṣṇakaṃ galla klīṃ kṛṣṇāya dvirāntakaḥ ।
sakthinī satataṃ pātu śrīṃ hrīṃ klīṃ kṛṣṇaṭhadvayam ॥ 17 ॥
ūrū saptākṣaraṃ pāyāt trayōdaśākṣarō’vatu ।
śrīṃ hrīṃ klīṃ padatō gōpījanavallabhapadaṃ tataḥ ॥ 18 ॥
śriyā svāhēti pāyū vai klīṃ hrīṃ śrīṃ sadaśārṇakaḥ ।
jānunī cha sadā pātu klīṃ hrīṃ śrīṃ cha daśākṣaraḥ ॥ 19 ॥
trayōdaśākṣaraḥ pātu jaṅghē chakrādyudāyudhaḥ ।
aṣṭādaśākṣarō hrīṃ śrīṃ pūrvakō viṃśadarṇakaḥ ॥ 20 ॥
sarvāṅgaṃ mē sadā pātu dvārakānāyakō balī ।
namō bhagavatē paśchādvāsudēvāya tatparam ॥ 21 ॥
tārādyō dvādaśārṇō’yaṃ prāchyāṃ māṃ sarvadā’vatu ।
śrīṃ hrīṃ klīṃ cha daśārṇastu klīṃ hrīṃ śrīṃ ṣōḍaśārṇakaḥ ॥ 22 ॥
gadādyudāyudhō viṣṇurmāmagnērdiśi rakṣatu ।
hrīṃ śrīṃ daśākṣarō mantrō dakṣiṇē māṃ sadā’vatu ॥ 23 ॥
tārō namō bhagavatē rukmiṇīvallabhāya cha ।
svāhēti ṣōḍaśārṇō’yaṃ nairṛtyāṃ diśi rakṣatu ॥ 24 ॥
klīṃ hṛṣīkēśa vaṃśāya namō māṃ vāruṇō’vatu ।
aṣṭādaśārṇaḥ kāmāntō vāyavyē māṃ sadā’vatu ॥ 25 ॥
śrīṃ māyākāmatṛṣṇāya gōvindāya dvikō manuḥ ।
dvādaśārṇātmakō viṣṇuruttarē māṃ sadā’vatu ॥ 26 ॥
vāgbhavaṃ kāmakṛṣṇāya hrīṃ gōvindāya tatparam ।
śrīṃ gōpījanavallabhāya svāhā hastau tataḥ param ॥ 27 ॥
dvāviṃśatyakṣarō mantrō māmaiśānyē sadā’vatu ।
kāḻīyasya phaṇāmadhyē divyaṃ nṛtyaṃ karōti tam ॥ 28 ॥
namāmi dēvakīputraṃ nṛtyarājānamachyutam ।
dvātriṃśadakṣarō mantrō’pyadhō māṃ sarvadā’vatu ॥ 29 ॥
kāmadēvāya vidmahē puṣpabāṇāya dhīmahi ।
tannō’naṅgaḥ prachōdayādēṣā māṃ pātuchōrdhvataḥ ॥ 30 ॥
iti tē kathitaṃ vipra brahmamantraughavigraham ।
trailōkyamaṅgaḻaṃ nāma kavachaṃ brahmarūpakam ॥ 31 ॥
brahmaṇā kathitaṃ pūrvaṃ nārāyaṇamukhāchChrutam ।
tava snēhānmayā’khyātaṃ pravaktavyaṃ na kasyachit ॥ 32 ॥
guruṃ praṇamya vidhivatkavachaṃ prapaṭhēttataḥ ।
sakṛddvistriryathājñānaṃ sa hi sarvatapōmayaḥ ॥ 33 ॥
mantrēṣu sakalēṣvēva dēśikō nātra saṃśayaḥ ।
śatamaṣṭōttaraṃ chāsya puraścharyā vidhissmṛtaḥ ॥ 34 ॥
havanādīndaśāṃśēna kṛtvā tatsādhayēddhruvam ।
yadi syātsiddhakavachō viṣṇurēva bhavētsvayam ॥ 35 ॥
mantrasiddhirbhavēttasya puraścharyā vidhānataḥ ।
spardhāmuddhūya satataṃ lakṣmīrvāṇī vasēttataḥ ॥ 36 ॥
puṣpāñjalyaṣṭakaṃ datvā mūlēnaiva paṭhētsakṛt ।
daśavarṣasahasrāṇi pūjāyāḥ phalamāpnuyāt ॥ 37 ॥
bhūrjē vilikhya guḻikāṃ svarṇasthāṃ dhārayēdyadi ।
kaṇṭhē vā dakṣiṇē bāhau sō’pi viṣṇurna saṃśayaḥ ॥ 38 ॥
aśvamēdhasahasrāṇi vājapēyaśatāni cha ।
mahādānāni yānyēva prādakṣiṇyaṃ bhuvastathā ॥ 39 ॥
kaḻāṃ nārhanti tānyēva sakṛduchchāraṇāttataḥ ।
kavachasya prasādēna jīvanmuktō bhavēnnaraḥ ॥ 40 ॥
trailōkyaṃ kṣōbhayatyēva trailōkyavijayī sa hi ।
idaṃ kavachamajñātvā yajēdyaḥ puruṣōttamam ।
śatalakṣaprajaptō’pi na mantrastasya siddhyati ॥ 41 ॥
iti śrī nāradapāñcharātrē jñānāmṛtasārē trailōkyamaṅgaḻakavacham ।
Ritual Practice and Benefits
The Kavacham demands reverence and discipline:
- Initiation: Traditionally taught by a guru to devoted disciples, it warns against misuse, as improper transmission invites misfortune.
- Recitation: Daily chanting, ideally after guru initiation, is believed to:
- Neutralize planetary afflictions and negative energies.
- Bestow divine charm, wisdom, and material abundance.
- Grant victory in spiritual and worldly endeavors.
- Advanced Practices: Writing the hymn on birch bark (bhūrja) with gold ink and wearing it as an amulet is said to invoke Krishna’s direct presence.
In essence, this Kavacham is not merely a prayer but a living conduit to Krishna’s boundless compassion a celestial shield for the body, mind, and soul.
