% Text title : Brahmalekhini Kavacham % File name : brahmalekhinIkavacham.itx % Category : devii, devI, dashamahAvidyA, kavacha % Location : doc\_devii % Transliterated by : Durga Sharma % Proofread by : Durga Sharma % Description/comments : From Brahmvidya Sampradaya % Latest update : June 1, 2026 % Send corrections to : sanskrit at cheerful dot c om % % This text is prepared by volunteers and is to be used for personal study % and research. The file is not to be copied or reposted for promotion of % any website or individuals or for commercial purpose without permission. % Please help to maintain respect for volunteer spirit. % \documentstyle[11pt,multicol,itrans]{article} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. Sarvasaubhagyadayakam Vajrapanjaram Brahmalekhini Kavacham ..}## \itxtitle{.. sarvasaubhAgyadAyakaM vajrapa~njaraM brahmalekhinIkavacham ..}##\endtitles ## shrIparakR^iShNa uvAcha\- lekhinI mahAvidyA koTikalpeShu durlabhA | shR^iNu kavachasyAsya R^iShiH parabrahmasmR^itaH || 1|| Chando.anuShTup proktA devatA lekhinIshvarI | vAgbhavabIjaM cha shaktikUTabIjakam || 2|| kUrchabIjotkIlanAM saubhAgyanirNayAya cha | madIyA~NkalipisaMshodhanArthe viniyogaH smR^itaH || 3|| || atha kavacham || praNavaM me shiraH pAtu mAyAM cha mama bhAlakam | ekAkSharI parA shaktiH sravantI pAtu chakShuShI || 4|| tryakSharI tryambakAkArA nAsikAM me sadAvatu | chaturakSharI mahAmAyA mukhaM me pAtu sarvadA || 5|| pa~nchadashAkSharI nityA jihvAM rakShet kuleshvarI | ShoDashI ShoDashArNA cha kaNThaM me pAtu chinmayI || 6|| aiM hrIM aiM sampuTAkArA karNayugmaM sadAvatu | klIM blUM klIM bIjarUpA cha kapolau me sadAvatu || 7|| mAyAbIjaM mahAdIptaM dantapa~NktiM mamAvatu | kUrchabIjaM parAkAraM chivukaM me sadAvatu || 8|| vadhUbIjaM mahAguhyaM rasanAM me sadAvatu | lekhinI sarvavarNeshA grIvAM pAtu mahotkaTa || 9|| gAyatrI pAtu me skandhau sAvitrI bAhuyugmakam | sarasvatI karau pAtu tArA a~NgulImUlakam || 10|| ugratArA nakhAgraM cha nIlasarasvatI tathA | vakShaHsthalaM sadA rakShet shAradA sarvama~NgalA || 11|| shyAmA pAtu dvipArshvaM cha mAta~NgI stanamaNDalam | bagalAmukhI mahodagro nAbhiM pAtu bhayAtura || 12|| rAjamAta~NginI pAtu jaTharaM kukShibhAgakam | mahApishAchinI rakShet pR^iShThavaMshaM samantataH || 13|| koTishvarI kaTiM pAtu kalpabhedinI guhyakam | hastiyoginI me UrU rahasyayoginI tathA || 14|| brAhmI pAtu jAnuyugmaM brahmayoginI ja~Nghakam | brahmalekhinI pAtu pAdau brahmANI pAdapR^iShThakam || 15|| akSharA pAtu pAdA~NgulIH mahAsarasvatI tathA | nIlAdevI sarvagAtraM pAtu mAM sarvasa~NkaTe || 16|| AdishAradA sadA rakShet svapne jAgaraNe pathi | vINApANirj~nAnamayI sarvadikShu sadAvatu || 17|| durgA durgatikA pAtu sa~NgrAme rAjamandire | pa~nchaprANAn mahAmAyA lekhinIrUpadhAriNI || 18|| raktamAMsamasthimajjAM shukraM tvachaM tathaiva cha | dhAtUna sarvAn sharIre tu pAtu devyakShareshvarI || 19|| bhUcharI khecharI chaiva pAtu mAM kulavarddhinI | yAdR^ishaM rUpamAsthAya vilikhed daivamakSharam || 20|| tAdR^ishaM rUpamAsthAya pAtu mAM sarvato vibhuH | iDA pi~NgalA suShumnA nADItantraM mamAvatu || 21|| sahasrAradalapadmaM mahAbinduM sadAvatu | akSharamAlA mahAdIptA sarvA~NgaM me sadAvatu || 22|| bindudvandvamayI chaiva pAtu me netramaNDalam | trikoNamadhyasaMviShTA bhrUyugaM me sadAvatu || 23|| kAdirUpA pAtu kaNThaM hAdirUpA cha hR^idgatam | sAdirUpA mahAdevI nAbhideshaM sadAvatu || 24|| vAgbhavADhyA mahAlekhA dakShiNaM pArshvamAvatu | kAmakUTAtmikA devI vAmapArshvaM sadAvatu || 25|| shaktikUTA mahAguhyA pR^iShThabhAgaM sadAvatu | lajjAbIjaM mahAbhAsaka hR^idayantaraM mamAvatu || 26|| shrIbIjaM pAtu me koshAM kaulIM cha pAtu kaulikI | mantralekhamayI nityA buddhiM me pAtu sarvadA || 27|| chittaM cheto madIyaM cha j~nAnarUpaM kalAvatI | aha~NkAraM mama rakShet sarvavidyAvishAradA || 28|| shabdAkSharamayI rekhA shrotrendriyaM mamAvatu | sparshAkSharamayI nityA tvagindriyaM sadAvatu || 29|| rUpAkSharamayI jyeShThA chakShurindriyamavAtu | rasAkSharamayI shreShThA jihvendriyaM mamAvatu || 30|| gandhAkSharamayI shuddhA ghrANendriyaM sadAvatu | vAkpANipAdapAyUMshcha pAtu devyakShareshvarI || 31|| jAgradavasthAM sadA rakShet vishvarUpA parAtparA | svapnAvasthAM mahAsUkShmA taijasAkhyA sadAvatu || 32|| suShuptyavasthAM nityaM me prAj~narUpA mamAvatu | turIyAsthAM mahAshUnyA bindurUpA sadAvatu || 33|| pUrvasyAM pAtu mAM vANI AgneyyAM tAriNI tathA | dakShiNasyAM mahAshyAmA naiR^ityAM ugratAriNI || 34|| pashchimAyAM mahAdurgA vAyavyAM bagalAmukhI | uttarasyAM sadA rakShet mAta~NgI rAjamAtula || 35|| aishAnyAM pAtu mAM brAhmI UrdhvaM brahmamayI parA | adhastAt pAtu mAM nityaM pAtAlavAsinI shivA || 36|| digvidikShu cha sarvatra sarvavyApinI lekhinI | vajrarekhAparighR^ite rakShet mAM kulamandire || 37|| yantralekhamahAprAchI mantrakIlanasaMskR^itA | mahApishAchamantrebhyo rakShet mAM sarvadA vibhuH || 38|| jalamadhye sthalamadhye cha raNe rAjakule pathi | mahAshailataTe ghore pAtu mAM kAmarUpiNI || 39|| vivAde shAstracharchAyAM sabhAyAM shatrusa~NkaTe | dantauShThakaNThajihvAsu pAtu mAM shAradA svayam || 40|| aj~nAnAt j~nAnato vA.api yat tyaktaM kavache mama | tatsa rakShet mahAdevI lekhinI sarvama~NgalA || 41|| pAdatalAt shiro yAvat shirasaH pAdatalakam | vajrakoTisamaM gAtraM pAtu devI nirantaram || 42|| \section{kavachasya phalashrutiH} ityetatkavachaM divyaM vajrapa~njaramuttamam | guhyAdguhyataraM tattvaM sarvasaubhAgyadAyakam || 1|| na deyaM yasya kasyApi gopitaM kulapustake | yaH paThechChraNuyAdvApi trisandhyaM niyataH shuchiH || 2|| tasya hastagatA siddhiH sAkShAdvAgIshvaro bhavet | etanmahAkavachaM guhyaM yo na jAnAti mAnavaH || 3|| sa japet satataM mantraM tasya mantro na sidhyati | sArasvataM mahAmantraM lekhinImantramuttamam || 4|| dIkShito.api kulAchAre koTikalpairna vindati | kavachena vinA martyo mantrajApyaM karoti yaH || 5|| tasya bhAgyakShayo yAti mantrAshcha malinAstathA | koTa kalpaM japedvApi shrama eva hi kevalam || 6|| tasmAtsarvaprayatnena kavachaM prapaThetpurA | pashchAnmantraM japetprAj~naH sa sAkShAd bhairavo bhavet || 7|| rakShAkAmo mahAmartyo yaH kashchid bhuvi vartate | tena na gantavyaM kvApi kavachena vinA padam || 8|| na padaikaM pragachChechcha na cha gachChet kadAchana | vinA kavachapAThAttu mArgaM naiva pravishet pumAn || 9|| yadi gachChet pramAdena mandabuddhiH vimohitaH | tadaiva tasya vighnAni jAyante sarvatomukham || 10|| bhUtapretapishAchAshcha DAkinyo yAtudhAnAH | ripavaH shastrahastAshcha taM hiMsanti pade pade || 11|| tasmAd gR^ihAd viniShkrAnte kavachaM dhArayet paThet | tasya pAdayuge nityaM rakShA tiShThati sarvadA || 12|| ShaNmAsadhAranAdasya vajrakAyo bhavennaraH | na shastrairbhidyate gAtraM na chAgnirdahate kachit || 13|| viShaM sthAvaraja~NgamaM kR^itrimaM chAbhichArikam | prashAmyedamR^itaM yAti kavachasya prabhAvataH || 14|| yaH paThet paramaM divyaM sa vashaM nayate jagat | rAjAno rAjaputrAshcha nAryashcha kulajAstathA || 15|| tasyAdhInA bhavantyeva dAsabhUtA nirantaram | mahotpAte cha durbhikShe shmashAne sa~NkaTe tathA || 16|| kavachaM saMsmaran martyo hyakShato vijayAnvitaH | likhitvA dhArayedyastu kaNThe vA dakShiNa bhuje || 17|| tasya gehe sthirA lakShmIH vANI cha vadane vaset | iti te kathitaM garbha parakR^iShNarahasyakam || 18|| bhAgyarekhAvishodhanaM sarvakAraNakAraNam | na kAlo bAdhate tasya na mR^ityuH prabhavatyapi || 19|| chinmayaH subhago loke mahAkIrtisamanvitaH | sarvamArgeShu mAM pAtu parakR^iShNo jaganmayaH || 20|| iti sarvasaubhAgyadAyakaM vajrapa~njaraM brahmalekhinIkavacham sampUrNam | ## A note about Parakrishna and Brahmlekhini : Both deities belong to the Urdhvamnaya tradition of Tantra. In Tantra, there are five Amnayas:- Purvamnaya, Dakshinamnaya, Paschimamnaya, Uttaramnaya, and Urdhvamnaya, which is considered the highest tradition. Parakrishna is the independent form of Krishna who lives in Goloka, also Some scriptures state Jyotirbrahma Loka. This is mentioned partly in the Krishnayamala Tantra. He is the same Krishna known in the scriptures, but Tantra explains his higher and transcendental form. Many scriptures say that Vishnu appears as different forms of Krishna in different Kalpas. In some Kalpas, Narayana appears as Krishna, as described in the Bhagavata Purana. In other Kalpas, different divine forms of Krishna appear. But in some special Kalpas, the original Krishna appears with his own Shaktis. This original Krishna is mentioned in texts such as the Brahma Samhita, Devi Bhagavata, parts of the Shiva Purana, Garga Samhita, Tripura Rahasya, Narada Pancharatra, Meru Tantra, and other scriptures. Many Puranas, even those dedicated to different deities, describe various divine worlds and also tell the stories of Rama and Krishna from their own viewpoints. In these texts, Goloka is often described as the eternal abode of Krishna. At the same time, the scriptures also say that Vishnu takes the form of Krishna. Therefore, if Krishna were only the eighth avatar of Vishnu in Dvapara Yuga, then who is the eternal Krishna living in Goloka? According to Urdhvamnaya, that eternal Krishna is Parakrishna. He is called "Para" because Tantra often distinguishes different aspects of the same deity through different mantras and tattvas, just as Lakshmi and Mahalakshmi are distinguished. Therefore, Parakrishn is the famous Krishna of Vrindavan and Goloka. Regarding Brahmlekhini, her name has different meanings. In general, she is the Brahma-Shakti who writes or reveals divine knowledge. She is regarded as the Samvit Shakti, the power of consciousness and knowledge, of Parakrishna. Krishna has many Shaktis, such as Hladini, Samvit, Sandhini, and others. Most people know Radha as the Hladini Shakti. Brahmlekhini is the Samvit Shakti of Krishna. She is a divine Shakti and not simply a wife of Krishna. She is not lesser than Krishna. Brahmlekhini is also known as Parabrahma Shakti. In Tantra, she is identified with the original Kaushiki or Mahasaraswati. She is a very secret and mystical deity, similar to Goddess Kubjika and Shrijika who are forbidden goddess. Brahmlekhini is the highest Lekhini Devi. Phalasruti is not required to be chanted for daily basis. It is more to indicate resulting benefits to the mind as a motivation to pursue the chanting and the Sadhana in earnest way. Encoded and proofread by Durga Sharma \medskip\hrule\obeylines Please send corrections to sanskrit@cheerful.com Last updated \today https://sanskritdocuments.org \end{document}