Vanshavriddhi Durga Kavach: A Sadhana for Lineage Continuance and Conception

The speaker opens with the causes. If the growth of a lineage has stopped, he says, there are many reasons for it: a Dosha in the birth chart, especially a cruel planet's aspect on the fifth house (pancham bhava), which obstructs the getting of a child; a dosha of the kul, the family line; and many kinds of acts, done by ancestors or by the person themselves, that leave a dosha standing. In such cases, he says, a person can be medically fine and still face great difficulty in having a child. In this situation, he says, one should take refuge in Bhagwan Mahadev together with Bhagwati Jagdamba. He then widens the scope: if a child has come into the womb and after that some trouble or calamity arrives, the pregnancy miscarries, or the pregnancy does not hold at all, the vidhan he is teaching in this video can be used in all of those cases too. The whole vidhi-vidhan, he says, should be done, and done with complete surrender.

The speaker sets one rule of secrecy for the whole vidhi. If you are the husband doing it, he says, nobody besides your wife should know that you are doing it; if you are the wife, nobody besides your husband.\n\nThe one exception he allows is a Guru or a margdarshak (guide): if the couple has one and wishes to discuss the practice, they may ask that person and talk it over. But, he says, no other person at all should be told about it, nor should anyone else be asked about it.

The speaker says it is stated of this Kavach that it was given by Bhagwan Surya Narayan. Its very name, he says, is Vansh Kavacham — Vansh Vriddhi Durga Kavacham. He tells viewers that a PDF of the text will be linked in the video description and should be downloaded first.\n\nOn how the text is used: it is the mool kavach, the core kavach, that is to be recited. The full vidhan given before and after it, and the phal shruti (the passage on the fruits of the recitation), are to be read only the first time and the last time. The mool kavach, he says, should be recited far more often than the rest.

The speaker says the kavach must first of all be made siddha, and gives the method. In any month, in the Shukla Paksha or the Krishna Paksha, from AshtamiThe eighth tithi of a fortnight, held especially favourable for shakta rites. to Chaturdashi, recite the mool kavach 108 times every day. This can be done at home or in a temple of Bhagwati Durga. While reciting, the clothing on the body should be yellow or red; one faces east, or, in a temple, faces the murti of Bhagwati. Two ghee lamps are lit. Then a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. is taken: that the kavach become siddha, and that by the grace of this kavach and of Bhagwati this anushthan is being done for the getting of a child. He stresses that KushaThe sacred grass used for seats, rings and purificatory sprinkling; treated as spiritually insulating. must be worn, and that the PavitriA ring woven from kusha grass and worn on the ring finger, required for pitr karma and many other rites. ring that is made for this must be worn by both the man and the woman doing the vidhan; only after that is the sankalp taken and the Japa begun. For the japa itself, he says, use a lotus flower or a bel fruit. For the 108 recitations one lotus stays in one hand, and the count of 108 is kept with some other thing. Until the 108 are complete, that flower, or the whole bel fruit, remains in the right hand. In their place a water-coconut may be taken, but it must not be broken open: the whole coconut is offered and placed near Bhagwati. When the japa on a flower is done, that flower is offered at Bhagwati's feet, by the practitioner or by a pandit; at home it is placed at the feet of Bhagwati's murti. This is done every day from Ashtami to Chaturdashi. He adds a count rule for the first time the AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. is done: in all, at least 1100 recitations should be completed.

The speaker says that on the last day of the recitation it comes to doing the Havan oneself. It is a sukshma (small) havan: 108 Ahuti of ghee and GuggulA fragrant resin burnt as dhoop or mixed with ghee for ahutis, used heavily in protective and prosperity rites., offered either with the 108 names of Bhagwati Durga or with the Jayanti Mangala Kali mantra (Jayanti Mangala Kali Bhadrakali Kapalini Durga Kshama…). If a woman is doing it, he says, there is a video on his channel on what paushtik havan samagri is; she should search for it, mix all of that samagri together and do the havan with it. This is a tantrokta vidhi, he says, so the havan can be done; and if husband and wife do it together it is very best, and best if both do the whole anushthan with this kavach. In that case the husband offers the ahutis of ghee mixed with guggal, and the wife offers with the paushtik samagri, or simply touches her husband's hand as he offers. This, he says, is how the vidhan should be done.

The speaker says that if, alongside this vidhan, one also does the Ghushmeshwar Mahadev vidhi given on his channel — a vidhi of abhishek of Shiva — that is very best. In that case the kavach anushthan begins on the very tithi on which that puja is begun, which is Mahashivratri, a masik (monthly) Shivratri, or a Pradosha. From that day the kavach recitation starts too. The order each day, he says, is fixed: before doing the abhishek and the rest of that vidhi, do the kavach recitation. First the Vansh Vriddhi recitation, then the abhishek of Bhagwan Shiva by that vidhi. If the trouble is very great, doing both together as one joint anushthan brings benefit very quickly. For as long as that anushthan runs — a month, or 11 days, as one is able — the kavach is done alongside it. On the final day, he says, the havan is a single one: the first ahutis go with the mantra of Ghushmeshwar Mahadev, and after that with Bhagwati's 108 names or the Jayanti Mangala mantra. Done this way, he says, the anushthan is complete.

After the anushthan, the speaker says, comes its prayoga vidhi, and it begins during the anushthan itself. While the anushthan is running and the havan is done, keep a Kalash or lota with a lid on it, filled with pure GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity.. Each day, as you do the japa, the energy that comes out of your voice should fall onto that water; and when the havan is done, take care that the heat of the fire reaches that lota. This water becomes the abhimantrit (consecrated) water. Later in the talk he explains who drinks it and when. If the man has some Dosha — a lack of shukra, a Shukra dosha or the like — he should, every morning after bathing and doing puja, take Bhagwati's prasad and then, before anything else, drink that water on an empty stomach. The woman drinks it from the day she is ritu-snata: the day her monthly cycle, her period, is over, when she washes her hair and does her first puja. From that day she drinks the water that was consecrated during the anushthan. He stresses that especially at ritu-snana she must keep drinking it from the next day onward, continuously, for some time; if she drinks it for a long time, he says, it is very good.

The speaker says that by the effect of this kavach, when its anushthan is done, whatever the reason the lineage has stopped, one is freed of that Dosha and the lineage grows. He lists further cases: a woman who is bandhya, who has not had a child for a very long time, does have one; a mritvatsa or a kakbandhya also benefits. He also names a medical case: where, as they say, the pushpa that should form in the womb region is not forming, so that the woman cannot conceive at all — this too is helped, by drinking the consecrated water or eating the consecrated butter, whose method he gives later. Beyond this, if there is an obstruction from planets or NakshatraOne of the 27 lunar constellations used to time rituals — certain occult procedures, such as acquiring a cremation Handi, must be performed within a specific Nakshatra's window.s, a dosha of the kul, a dosha of Preta or pishach, a dosha of the Pitrs, or a dosha that has arisen in the womb because of some Abhichara karma, one is freed of that too once the kavach anushthan is done or got done. Then, he says, consecrated items are worn: a Garbha Gauri RudrakshaA sacred seed strung into rosaries and worn during shiva worship. is consecrated in it and worn, and consecrated kavachs are made through the kavach anushthan. All this, he says, is the vidhan; someone doing it themselves can do all of these steps too, and every kind of dosha ends.

The speaker says the consecrated Kavachs that are made through the kavach anushthan are worn by the woman, around the neck or at the waist. And not only that: once conception has happened through this kavach anushthan, if after that too the anushthan is continued regularly, as far as one is able, then the child coming into the womb is protected by it. After the birth as well, Bhagwati's grace remains on the child, and it is always protected and nourished by the Yoginis. This, he says, is the effect of the kavach, which in itself is a very special and excellent kavach.

The speaker says it is even stated of this kavach that it should not be published everywhere. Still, he says, in the present time these things are needed: people should know them and do them.\n\nHis reason is that in Sanatan society today, lineage growth gets stopped in many ways, and sometimes Abhichara is done against good people. That is why, he says, this kavach is being made public, and he asks everyone to do it.

The speaker says that when the consecrated water is finished, or if you have none because you forgot to keep it, the daily recitation of the kavach is in any case something you must do. After the anushthan is complete, recite the mool kavach at least seven times every day; 27 times is very best.\n\nAt that daily recitation, he says, water is again placed near Bhagwati to be consecrated, and that consecrated water is to be drunk by the woman and by the man too.

Besides the water, the speaker gives one more use. After the woman has become ritu-snata, place butter before Bhagwati and consecrate it with this kavach. It should be butter made from the milk of a pure desi cow, and only a little is needed — a single spoonful. Once it is consecrated, he says, if she eats it too, then conception and the rest certainly happen; such, he says, is the description that has come down.

The speaker singles out one kind of day. Whenever a Sankranti falls on a Sunday, or a SaptamiThe seventh tithi of a fortnight. of the Shukla Paksha falls on a Sunday, that day is Bhagwan Surya Narayan's special day, and his special grace is on it. Because this kavach was told by him, there is a vidhan for that day too, so that conception may come by his grace. On such a day, stand at the Chaukhat — the threshold of the main door of the house, the household's chief door, where the kul deities and the pitrs are worshipped — and, if Surya Narayan can be seen from there, eat the consecrated butter or drink the consecrated water while looking at him. If he cannot be seen from there, first stand at the threshold, do pranam and remember him; then go outside, take darshan of Surya Narayan, and only then drink the consecrated water or eat the consecrated butter. From this too, he says, very quick benefit comes.

Closing, the speaker says this is the whole vidhi-vidhan. Whenever you do the anushthan through this kavach and through the full Ghushmeshwar Mahadev vidhan, and the benefit comes, then for life the child who comes, and you yourselves, should keep doing the bhakti of Sadashiva and Bhagwati, keep trying to work for the welfare of others, and never abandon their bhakti.\n\nWhat they give, he says, will only be good: a dharma-abiding son or child will certainly be obtained from all these effects. That, he says, is his belief.