Bhagavati Kali's Jagan Mangal Kavach — Who May Recite It, and the Full Anushthan Vidhan Against Abhichar and Enemies

The speaker opens by saying that Bhagavati Kali's Kavach is such that by wearing it, reciting it, siddh-ing it, or simply praying to Bhagavati through it, a person becomes capable of doing those difficult things which sometimes seem impossible in this life. He qualifies this at once: only a sevak or sadhak of Bhagavati Kali gets its effect in the right way, though reciting it for a limited period for some reason is also allowed. Before saying more, he warns that a very large number of bija mantras have been used in it. If you are a completely new sadhak — you do not do sadhanas, the TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift. of japa is not within you, you are not initiated, you have no guru at all, you have never done japa of even ordinary mantras of Sadashiv or a Rudrabhishek, you do not perform puja yourself, and you have never done any anushthan — then do not recite this kavach directly, or do not recite it heavily. Such a person may, if they wish, recite it one day a week, on Saturday. If you simply want Bhagavati's sharanagati and are completely new, do it once a week at first; when unbreakable trust and shraddha towards Jagdamba has formed, or once you become initiated, then do more. For regular recitation, he says, two or three things must be in place. First, understand that this kavach builds an extremely large amount of energy, because whatever separate letter-mantras of Kali exist, this kavach is a combination of every one of those bijas — and when a single mula bija can hold thousands of shaktis, here very many bijas act at once. After doing it, change comes into life very quickly; how fast you absorb it depends on you, and the energy such an active kavach creates must be something you know how to handle, preserve and use. That is why he keeps repeating: learn the whole thing properly, then do it. He describes the habit of reading something on the internet, finding it impressive, and starting it — not every kavach is for everyone. Second, the matter of need. If enemies are plotting heavily against you, doing Abhichara, a near-death situation has arisen in the house for whatever reason, or you have been framed in false cases and lawsuits, and you have no Diksha either — then in such a crisis you may certainly do the anushthan of this kavach; there is no Dosha in it. Otherwise it is for the upasak of Mahakali who serves her feet daily by the PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana., dashopachar or ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. method and does japa of her bija mantras; whether such a person is initiated or not does not matter, and they should certainly recite it to reach her feet.

Returning to what he said about Abhichara, the speaker says that if a great deal of abhichar is being done on you — enemies doing abhichar upon abhichar — then you can take the support of this kavach, become a sharanagat of Devi through it, and your protection will certainly happen. Even so, he notes, some people receive less effect and others more, and for some it starts quickly; that is why he is also giving the method of siddh-ing it in this video. But first, he repeats, know who should siddh it and who should not, and only then do it. His rule of thumb: if there is a need, siddh it; if there is no need, do regular path; and if the need is extreme, then you may do its anushthan. If you simply want Bhagavati's sharanagati in the ordinary way and are completely new, then at first do it one day a week. When you have properly become her sharanagat, when unbreakable trust and shraddha towards Jagdamba has formed, then do more — or do it once you become initiated. Only after categorising these points correctly and applying them to yourself, he says, should one take up the reading and recitation of this kavach.

Turning to how one siddhs the kavach and brings it into one's life, the speaker first describes the timeline for regular recitation. If you are Bhagavati's sharanagat and recite it regularly — even a single path a day, at night or in the early morning before sunrise — then after about two pakshas have passed, that is, starting from one Amavasya and continuing to the next, Bhagavati's grace begins to come to you. It begins from the very first day, he says, but the effect that should occur becomes understandable to you over that period — fully by about one month. By the time two months pass, change begins. In three months, if you are practising with complete regularity and discipline, a very large amount of energy begins to form, and it has the capacity to change your life, your body, your mental state and your whole personality. Change begins in the body as well, he explains, because when a bija takes effect, the power of that bija starts to sprout in every cell of the body that belongs to it. That is why the energy of this kavach is so great that it acts on the body too.

The first thing, the speaker says, is the situation in which one takes this up — in Navratri or otherwise: a need has arisen, enemies are causing great suffering through Abhichara or a conspiracy has been hatched, and we wish to worship Bhagavati Kali's form specifically, because our mind settles in that form and we do not want to go to another. In that situation, he says, wear rakta vastra — red clothes — and use a red asan, whether you are a woman or a man, a sadhak or a sadhika, a sevak or a sevika, new or old; following this is better, because the colours of clothing carry very great importance. On direction, he cautions: do not, having read or heard something somewhere, decide that since it is Kali ji's kavach one should face south — that will create a very grave situation. He first says keep east or south, and that in adverse circumstances where neither is available west may be used; then he narrows it: householders, ordinary sevaks and sadhaks who do not yet have a proper guide in their life, or who are new and do not yet know sankalp properly, should not do it facing south — that is not for everyone in every place. So give direction special importance and keep either east or north. If Bhagavati's shri vigrah is in front of you, that is excellent. If for any reason you do not keep a photo or vigrah of Bhagavati Kali, then whichever form of Jagdamba has its vigrah installed there, the japa is dedicated into her left hand: when you have completed the full path of the kavach, take water in your hand and offer it to Bhagavati.

Once the anushthan is begun, the speaker gives the possible starting points. Start from the day of Amavasya; or you may begin from the Chaturdashi of Krishna Paksha; or from the Ashtami of Krishna Paksha. In adverse circumstances, if time is short, you may also begin on any Saturday or Tuesday — the paksha does not matter at all. In the days of Navratri, begin from PratipadaThe first tithi of a fortnight, on which navaratra anushthans begin. and continue till NavamiThe ninth tithi of a fortnight, on which a navaratra anushthan is completed.; you may go till Dashami and may also do the havan on Dashami night. If you are doing it while keeping the Navratri fast, then in keeping with Navratri you do japa till AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites., do the havan and so on on Navami, and from Navami night you may resume its japa and path. For the month of Shravan, or the month of Kartik around Diwali: if you wish to begin at Diwali time, you may start from the Pradosha — that is, from a day before Dhanteras — and continue till the day after Govardhan Puja, or up to Akshay Navami. Alternatively, begin from the Krishna Paksha Ashtami that falls in Kartik and recite the kavach till the night of Chaturdashi. Or, if you prefer, begin from Dhanteras itself, or from the night of Chaturdashi — but then, he warns, if you do the havan on Chaturdashi night and Amavasya falls the same day, you will only be able to do as much japa as time allows, your time will be limited, and you will have to do the havan that same day too. When taken up as an anushthan, the sadhana of this kavach should be done for at least seven, nine or eleven days. The time is to be kept at night: you may keep the evening after sunset, the night, or the early morning before sunrise. If you do it after sunrise you can, but it is better to begin before sunrise.

Asked how the japa is to be done, the speaker says that first of all we perform Bhagavati's puja, and the ordinary puja vidhi is all that is needed. If you do not know much, then at the very least there should be five red jaba flowers — the flower called gudhal or adhaul, the hibiscus. First sprinkle everything with GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity.. Sit on the asan, do AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites., put on the pavitra, do shikha bandhan if it is known to you. Remember Bhagavati's name, then guru and Ganpati. Then take one flower and invoke Bhagavati: O Bhagavati Kali, I invoke you; please be present here, accept the puja performed by me, and fulfil my wishes. Saying this, perform the avahan and set the flower down. The rest of the puja is done on that same flower: place one flower beside it to offer an asan, offer water on it for achaman, gandhodak on it, and keep the NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. in front. Keep in mind, he says, that the lamp is lit first of all — the karma-sakshi deep: after all preparations, when you come to sit on the asan, light one lamp before sitting, and only then do the remaining work. In the PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. puja, sindoor and everything else is offered on that first flower on which the avahan was done. So the ordinary panchopachar puja may be done, or dashopachar. Offer dhoop, deep, naivedya, bhog and complete the puja. Bhagavati's naivedya archan is not done the same way everywhere, he says; learn these things and do them according to your own tradition if you know it. Otherwise, after offering the ordinary dhoop, deep and naivedya, you begin the path of the kavach.

If you wish to dress the shri vigrah, the speaker says — whether you want to do so daily or through the anushthan — remember that the vigrah is to be moved only on the first day. On the first day you may do its abhishek, snan, sthapana and so on. From the next day onward, until the havan is done, the vigrah is not to be moved. Keep this in mind too, he says.

The SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. must certainly be taken, the speaker says. How? Take one red flower in the hand and a little AkshatUnbroken raw rice grains, held in hand along with water and flowers while taking a Sankalpa. — that is, unbroken rice, which you may colour yellow and red with kumkum or only yellow with turmeric. Holding these, take the sankalp about whatever trouble is in your life. Suppose, for example, that you are afflicted by Abhichara. Then in the sankalp you will pronounce this: O Bhagavati, whatever abhichar karmas of whatever kind have been done by enemies upon my family and upon us, whatever para-yantra and para-tantra there is, whatever abhichar there is — for the destruction of all of them, for the complete uprooting of all of them, and for the protection of myself and my family, and for protection from whatever tantra prayog may be done in future, I take the sankalp of performing 108 paths of your Jagan Mangal Kavach, or 1100 paths, or however many you wish to do — I am taking this sankalp. Saying this, you set the akshat and flower down there. If you are going to do 1100 paths, you do 100 paths every day for 11 days. The sankalp is made on the first day only, not every day: on the first day you said that you take the sankalp of 1100 paths, and that is done. If it is 108 paths, you likewise take the sankalp on the first day itself, and if you are doing it over 11 days, you do 10 paths each day — manage the last day accordingly, deciding whether nine or ten are to be done each day, keeping it equal and completing whatever remains on the final day. That, he says, is how you begin.

Once the sankalp is done, the speaker says, you begin the path. In the printed text, before the Viniyoga, certain lines are given — first Bhairav ji spoke, then Bhairavi spoke, then Bhairav ji spoke. All of these you recite only when you do the first path. Then comes the viniyoga, which begins here with "ओम श्री जगन मंगलस्य कवचस्य": the whole viniyoga is to be spoken and the water let fall — take water in the hand, do the viniyoga, drop the water, and then begin the kavach. The kavach's first mantra, "शिरो में कालिकम पातु कृम कार्य" and the mantras that follow, are recited from there up to just before the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it.. Where the phalashruti begins with "इति ते कथितम दिव्यम कवचं" — the line above that, ending "यथा तथा", is where your kavach path ends. So when you do the first path you go up to that point. If, say, 11 paths are to be done in a day, then for 10 paths you recite only up to there and go back to the beginning again and again — the viniyoga is done once, and each time you start the path afresh and bring it to the very last line, "दशकम माम यथा तथा". When the 11th path comes, you recite the phalashruti along with it and go through to the end. After that, take water in the hand and dedicate it into Bhagavati's left hand — that is, you dedicate the fruit of this path, saying: O Bhagavati, the whole fruit of the kavach japa I have done today I dedicate to you; as your grace and prasad, grant me protection and fulfil my sankalp.

After the water samarpan, the speaker says, remember this: whenever you do stuti, path or japa of Bhagavati Kalika, the name of Kaal Bhairava must certainly be remembered. So take either Batuk Bhairava, Kaal Bhairav, or whichever other form you hold to be the Kaal Bhairav of Bhagavati Kalika — of either of these two, recite the 108 namavali, the ashtottara-shata-nama stotra, or recite the Bhairav Ashtak, the one that goes "काल भैरवम भजे" — whichever seems right and fitting to you, recite that after the kavach. Then Mahadev's Panchakshar stotra, or the Dwadash Jyotirlingam stotra — at the very least remember these, or recite them. After that, an AartiA ritual of waving a lit lamp or flame before a deity's image, performed here at the close of Deepdan once the lamps begin to burn down. with camphor must certainly be done.

Now a slightly special point, the speaker says, once all this has been done for the siddhi of the kavach. When we recite the kavach this much, keep in mind that it contains bija mantras, and the samhar bija has been used in it a great many times. The samhar bija is samhar by its very name — it moves like a sword. That is where things get a little difficult for people, he says: they ask how they will offer Bali, how they will give bali. In symbolic form, bali becomes necessary. We give bali in two ways. The first, the sattvik way, is what we know as serving living beings, which comes under PanchbaliThe five offerings made at the close of a rite, each to a different order of being. — Jeev Seva: give roti to the crow, give to the cow and the dog, give flour to the ants. All of this must be done without fail. Besides that, light a fire and burn camphor on it, and on the lit camphor burn cloves. At minimum you must burn two camphors: on one, burn two cloves in the name of Bhagavati Kali; on the other camphor, burn two cloves in the name of Kaal Bhairava. That is the first kind done. The second kind of bali, the speaker says, is for when you are doing 100 paths daily. If your daily count is 100 paths, then before this — before burning the camphor and cloves — you must bring two raw, green lemons and offer a Nimbu Bali, cutting each lemon upright. As for how the mandal is drawn, there is a video on this same channel on how to offer bali, in which he has shown a mandal; you should draw two mandals, on a plate or on the ground, and offer the bali there. What this does, he explains, is that the kavach's energy establishes a coordination between your ishta and you and keeps it balanced, so that no particularly sharp effect falls upon you. This is necessary, he says — it is required. After doing this, before each of the two mandals burn two cloves on one camphor, and then do your Kshama PrarthanaThe plea for pardon made at the close of a rite for whatever was done wrongly or left out. and the rest, asking forgiveness again and again, and dedicate it all to Bhagavati.

On the final day, the speaker says, you must perform the Havan vidhi. If you have done a full 1100 paths, then 1100 Ahutis will be offered. The opening vidhan of the havan has been posted on this same channel: in the Navratri vidhans, take the opening vidhi from there. In it, the method of offering ahutis with the first mantra of the Argala Stotra is described — you must do it up to that point. The 108 ahutis that are to be given with the mantra "ओम जयंती मंगला काली" — you must certainly do that. After giving these opening ahutis, the main ahuti that follows is to be given with black pepper dipped in mustard oil. So to give these ahutis you now need either 1100 black peppercorns, or you prepare the whole havan samagri in full — for which, he says, listeners should look at the video's description, where he will write it all out separately or give a link to a PDF file setting out what the havan samagri is and with which mantra the ahutis are given. As for the mantra, the speaker says, take the simplest and truest one: Bhagavati Kali's 108 NamavaliA written list of a deity's names — such as Durga's 108 names written out separately for ease of offering individual Havan oblations to each.. Give the ahutis with that. If you are doing 1100 japa, then with each of the 108 names of Bhagavati Kali offer 10 ahutis each, or 11 each per name. The namah is not spoken: if the first name is "ओम काली नमः", you say "ओम काली स्वाहा", "ओम काली स्वाहा", and in this way give 10 to 12, or 11 to 12, ahutis. For the second name give 11 ahutis — with 1100 you give 11 each — and continue this way through all 108 names, 11 ahutis per name, with the havan samagri. If you did exactly 108 paths in total — that is, reciting 11 or 9 a day so that over 11 days your total was 108 — then give only a single ahuti per name, one with each name. In that you may keep a large amount of black pepper, or put more than one grain in each ahuti. The 1100 version will need rather more: you will have to mix all the samagri together, because the black pepper will be used up in it. Both vidhans, he says, have now been given, and you may do it by either.

When the havan is complete, the speaker says, you must in any case offer a Nimbu Bali in the havan kund — at least two lemons if you did 1100 paths, and two lemons in the kund even if you did 108. That is, cut the lemon upright, squeeze it into the havan kund, and then drop it in. Of the two lemons, one is in the name of Kali and the other in the name of Kaal Bhairava. In this way it is completed. Then the Purnahuti vidhi — cutting a dried coconut (gari gola), filling it with jaggery and so on, as a purnahuti is done — do that too, on a paan leaf as is customary, and then dedicate everything. Try to have at least one kumari kanya take a meal; if possible nine, or five, or three, but at least one kumari kanya must come, for whom the full Kanya Pujan is done as it should be — giving clothes and the rest, washing the feet properly, performing the pujan, offering her bhog and feeding her, giving dakshina and so on, and then seeing her off. After that, do Annadaan according to your capacity — go to a temple and donate fruit, grain and the like — and then dedicate all the punya and fruit to Bhagavati and accept it as prasad, saying: O Bhagavati, whatever way I have completed this anushthan, by your grace this whole anushthan and its fruit are dedicated to you; O Jagdambe, complete this work of mine, and as prasad establish its energy and its power in my aura and grant me protection every day.

Do the anushthan once by this vidhi and see, the speaker says. There are other vidhans of it that are extremely intense: once you have done this, its next stage follows — normally it is in three stages, and as you go further along it has eighteen charans. If you take hold of even one of these and do them one by one, he says, he will explain it; a little changes at each step — somewhere the form will change, somewhere the mandal pujan will change. But for now, do only this much, and you will obtain many, many benefits.

One more special point, the speaker says, which he had forgotten to mention and for which he asks pardon: in the havan that will be done, if sadhikas are offering the opening ahutis, then — while sadhaks offer ahutis with ghee — the sadhikas will not offer ahutis with ghee. In the PDF format for the havan that he will post, or in what he writes in the description, he says he will set out what women sadhikas are to use for the opening ahutis, such as those for guru, Ganpati and the Navagraha. Male sadhaks will offer these with ghee, but women sadhikas will offer them by a different method, which he will also write there.