Sri Kamakoti Mandali  
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Devata Vashya

 

[Query] Where can I find devata vashya kavacha? Is there a devata vashya mantra?

upAsmahe kAshikAkhyAm koTisIUryasamaprabhAm |
sacchidAnandalaharIm parabrahmAtmikAm chitim ||
upAsmahe maheshAkhyam param brahma sanAtanam |
bhUyo lAlitasamsAracChedahetum jagadgurum ||

Technically, one can think of the famous Ishvara sammohana kavacha from rudrayAmala, if vashya and mohana are equated. Here are the pUrvapIThikA and phalashruti of the kavacha:

pUrva pIThikA:

AnandabhairavyuvAca:
kavacaM shR^iNu chAsyaiva lokanAtha shivApate |
Ishvarasya paraM brahma nirvANaphaladAyakam ||
kavachaM durlabhaM loke nAma sammohanaM param |
kavachadhyAnamAtreNa nirvANaphalabhAgbhavet ||
asya kiM tvatramAhAtmyaM tathApi tadvadAmyaham |
kevalaM granthibhedAya nijadehAnurakShaNAt ||
sarveShAmapi yogendra devAnAM yoginAM tathA |
bhAvAdi siddhilAbhAya kAyanirmalasiddhaye ||
prakAshitaM mahAkAla tava snehavashAdapi |
sarve mantrAH prasiddhyanti sammohakavacAshrayAH ||
kavacasya R^iShirbrahmA chando.anuShTubudAhR^itam |
Ishvaro devatA proktastathA shaktishca kAkinI ||
kIlakaM krUM tathA j~neyaM dhyAnasAdhanasiddhaye |
hR^idabjabhedanArthe tu viniyogaH prakItItaH ||

phalashruti:

ityetat kavacaM tAraM tArakabrahmama~NgaLam |
kathitaM nAtha yatnena kutrApi na prakAshitam |
tava snehavashAdeva prasannahR^idayAnvitA ||
kR^ipAM kuru dayAnAtha tavaiva kavachAdbhutam |
hitAya jagatAM mohavinAshAyAmR^itAya cha ||
paThitavyaM sAdhakendrairyogIndrairupavanditam |
durlabhaM sarvalokeShu sulabhaM tattvavedibhiH ||
asAdhyaM sAdhayedeva paThanAt kavacasya cha |
dhAraNAt pUjanAt sAkShAt sarvapIThaphalaM labhet ||
kAkacha~nchupuTaM kR^itvA saptadhA pa~nchadhApi vA |
kavacaM prapaThedvidvAn gUDhasiddhinibandhanAt ||
kAkinIshvarasaMyogaM suyogaM kavacAnvitam |
IshvarA~NgaM vibhAvyaiva kalpavR^ikShasamo bhavet ||
etatkavachapAThena devatvaM labhate dhruvam |
ArogyaM paramaM j~nAnaM mohanaM jagatAM vasham ||
stambhayet parasainyAni paThedvAratrayaM yadi |
shAntimApnoti shIghraM sa ShaTkarmakaraNakShamaH ||
AkA~NkShA rasalAlityaviShayAshAvivarjItaH |
sAdhakaH kAmadhenuH syAdicchAdisiddhibhAgbhavet ||
sarvatra gatishaktiH syAt strINAM manmatharUpadhR^ik |
aNimAlaghimAprAptiguNAdisiddhimApnuyAt ||
yoginIvallabho bhUtvA vicharet sAdhakAgraNIH |
yathA guho gaNeshashca tathA sa me hi putrakaH ||
shrImAn kulInaH sAraj~naH sarvadharmavivajItaH |
shanaiH shanairmudA yAti ShoDashAre yatIshvaraH ||
yatra bhAti shAkinIshaH sadAshivaguruH prabhuH |
krameNa paramaM sthAnaM prApnoti mama yogataH ||
mama yogaM vinA nAtha tava bhaktiH kathaM bhavet |
etatsammohanAkhyasya kavacasya prapAThataH ||
vANI vashyA sthirA lakShmIH sarvaishvaryasamanvitaH |
tyAgitA labhyate pashcAnniHsa~Ngo viharet shivaH |
sadAshive mano yAti siddhamantrI manolayaH ||

From reading these verses, the primary objective of this kavacha, apart from deharakShA, becomes established as hR^idabjabhedana, which is also stated explicitly during viniyoga. There is one explicit reference to vashya, like in most other kavachas: mohanaM jagatAM vasham. However, like many assume, the vashya here is not of Ishvara but of jagat. In other words, the senses or the indriyas which perceive the external world. Moreover, the yogic parlance becomes clear when the placement of this kavacha in the shatchakra khaNDa of the mUla tantra is understood. Many books explicitly seem to print the utility of this kavacha as sammohana of Ishvara and this incorrect understanding seems to be due to the reading: asya shrI Ishvara sammohanAkhya kavachasya. This should not be interpreted as "the kavacha than can attract or infatuate Ishvara" but rather as "kavacha of Ishvara, that grants the power to subjugate senses".

devatA vashya is also described in the phalashruti of the kavacha of baDabAnala hanumAn, found in sudarshana saMhitA:

chaturvAraM paThennityaM sarvaroganivAraNam |
pa~nchavAraM paThennityaM sarvalokavasha~Nkaram |
ShaDvAraM cha paThennityaM sarvadevavasha~Nkaram ||

However, the only way to achieve vashya of the Lord is described by shrImadAchArya:

achyutasyAShTakam yaH paThediShTadam
premataH pratyahaM pUruShaH saspR^iham |
vR^ittataH sundaraM kartR^ivishvambharam
tasya vashyo harirjAyate satvaram ||

The way to easily capture the Lord is nAmasmaraNa. He himself states thus:

madbhAktA yatra gAyanti tatra tiShThAmi nArada!

How should namasmaraNa be done? premataH, with overflowing love towards the parama puruSha. The smaraNa has to be constant and unceasing, indicated by the word pratyaham. Another requirement is intense desire or longing for the Lord, called vyAkulatA, which is nothing but bhakti according to nArada [tadvismaraNe paramavyAkulateti, nArada bhakti sUtra]. When nAmasmaraNa or japa is done constantly in this way, vashIkaraNa of the Lord is achieved in no time. Moreover, nAmasAhasri says: bhaktivashyA. There seems to be no better way of achieving this objective.

nArAyaNAnanta hare nR^isiMha
prahlAdabAdhAhara he kR^ipALo |
jihve pibasvAmR^itametadeva
govinda dAmodara mAdhaveti ||