Kripa-Siddhi of Mahayakshini Maa Vindhyavasini at Vindhyachal

Why is Vindhyachal considered the supreme Shakti Peeth in the universe?

The speaker says that among all dhams and Shakti Peeths in the universe, the one complete Shakti Peeth is Vindhyachal, the abode of Bhagavati Vindhyavasini on the bank of the Ganga, where Jagadamba has been present since beginningless time.

The speaker says that if any dham, any Shakti Peeth, any place in the entire universe can be called a complete seat of power, it is Vindhyachal, the abode of Bhagavati Vindhyavasini situated on the bank of the Ganga, where Bhagavati Jagadamba"Mother of the World" — an epithet of the Devi. has been present since the earliest ages. He says every person should visit Vindhyachal dham at least once in their lifetime and should ideally serve Bhagavati Vindhyavasini for life. He adds that the highest-ranking accomplished tantrics — those who master tantra vidyas, especially the power of trikaldarshita, the ability to see, know, and grasp the movement of all things across the past, present, and future — invariably have Vindhyavasini's seva, puja, archana, and anushthan behind their attainment. Whatever birth or circumstance a practitioner is in, when the time is right, it is by her grace that such far-seeing power is attained; he says this is well known, and that anyone in the fields of jyotish or tantra who wishes to attain such siddhis should lifelong worship Jagadamba in the form of Bhagavati Vindhyavasini.

Vindhyachal is the one dham where Bhagavati Vindhyavasini is held to be present in the form of men, and every sadhak and visitor is regarded as present in the form of yoginis

The speaker says Vindhyachal is the only dham where Bhagavati Vindhyavasini is believed to be present in the form of men, with every sadhak and visitor there regarded as present in the form of yoginis, and recounts the Arunasura legend in which the Trideva find Navdurga and the Dasha Mahavidya already engaged in the region's arrangements before the Devi wakes.

The speaker says people will be surprised to learn that Vindhyachal is the only such dham where it is believed that Bhagavati Vindhyavasini is present in the form of men there, and every sadhak and every visitor who comes to the region is regarded as present in the form of Yoginis. He recounts that, per the Puranas, when the daitya Arunasura had thoroughly tormented people, the Trideva went to Bhagavati Vindhyavasini's region and found that Navdurga and the Mahavidyass were already engaged in all the arrangements there, ahead of the Devi's own waking. He says various Bhairavas and Bhairavis are present in the region as well, and that before entering the Vindhyachal area, all the devas relinquish their male form and take on a feminine form in order to enter — Ganapati going in as Vainayaki, Maheshwar as Maheshwari, and Vishnu as Vaishnavi, each then narrating their own story and troubles to Jagadamba.

Who is regarded as the first sage of the Vindhya region?

The speaker says Maharishi Agastya is regarded as the first rishi of the Vindhya region and its kul-purohit, being the first person Jagadamba instructed in her own seva after Sadashiv himself.

The speaker says Bhagavati Vindhyavasini's glory is endless, existing since beginningless time, and that Maharishi Agastya is regarded as the very first rishi of that region. He says that after Bhagwan Sadashiv, the first person Jagadamba herself instructed and directed in her own worship and service was Maharishi Agastya, and that Agastya Muni is regarded as the kul-rishi — and kul-purohit — of the Vindhya-kul.

Which form of the Devi should you serve if you feel drawn to many different forms?

The speaker says anyone who feels pulled toward many different forms of the Devi — Shailputri, Kalratri, one of the Mahavidyas, or others — should serve Bhagavati Vindhyavasini instead, because every particle of creation and every one of these divine powers is contained within her form.

Addressing devotees who feel torn between different forms of the Devi — sometimes drawn to Shailputri, sometimes to Kalratri, sometimes to one of the Mahavidyass such as Kalika, Tripura Sundari, or Baglamukhi — the speaker says the resolution is to serve Bhagavati Vindhyavasini, because within her form is contained every particle of this entire creation, and every one of the devi shaktis is contained within her.

What three forms did Vindhyavasini take in connection with Krishna's avatar?

The speaker says Bhagavati Vindhyavasini appeared in three forms tied to Bhagwan Krishna's avatar: as Ashtabhuja, the form that slipped from Kansa's hands; as Bhagavati Vimala alongside Subhadra at the Jagannath temple in Puri; and as a Yogamaya form settled in Delhi.

The speaker says people will be surprised to learn that Bhagavati Vindhyavasini appeared in three forms connected to Bhagwan Narayan's Krishna avatar. The first is the form everyone knows — the one that slipped from Kansa's hands and appeared as the Yogamaya form; in the Vindhya region she is known by the name Ashtabhuja. The second form is present as Subhadra at the Jagannath temple in Puri, where Bhagavati Vimala is also established there as the shakti. The third form, in her Yogamaya aspect, was taken in the region that is now Delhi. He says there are many such distinctions and secrets, which cannot be fully unveiled, but that this Vindhya region is an extremely vast area, and Vindhya Tantra itself is, in its own right, a tantra wrapped around many singular secrets.

What is the most accessible way for an ordinary devotee to worship Vindhyavasini?

The speaker says that for ordinary, simple devotees who cannot manage Sanskrit recitation or the strict rules of mantra-jap, the most accessible path is the Vindhyavasini Chalisa, recited with proper vidhi over the nine days of Navratri to awaken it, before a triangular mandal or a photo of the Devi.

The speaker says that for common and simple people who wish to serve Bhagavati Vindhyavasini, the most accessible route is through her Chalisa, because not everyone is capable of Sanskrit recitation, and not everyone can bind themselves to the mandatory rules of mantra-jap and similar practices; the Chalisa, by contrast, is accessible to all. During the days of Navratri, he says one should recite the Vindhyavasini Chalisa with full vidhi-vidhan over all nine days to awaken it, and only then put it to use. For the physical setup, he says one may establish a triangular mandal (trikon mandal) for Bhagavati Vindhyavasini at one's place of worship, or, failing that, keep a photo of Bhagavati Vindhyavasini, or even treat an image of Bhagavati Durga as her form and worship accordingly. He adds that although her form is regarded, among the Mahavidyass and yakshinis, as a Mahayakshini form — a great yakshini among yakshinis.

Which goddess is the root power (mool shakti) and seed-form of all divine shaktis?

The speaker says that, while many secrets cannot be fully disclosed, Bhagavati Vindhyavasini is, in her own right, the root power (mool shakti) of the entire universe and the seed-form of every divine power, whether the maya-bija, the pranav-bija, or the seed of any other mahashakti.

The speaker says many distinctions and secrets on this subject cannot be revealed, but that this much can be said before everyone: Bhagavati Vindhyavasini is, in her own right, the most root power in the entire universe — if one may call it that, the mool shakti. That is, Jagadamba is the seed-form (bija-swaroopa) of all divine powers. Whether it is the maya-bija, the pranav-bija, or the seed of any of the great mahashaktis, their origin and source, in some form or other, depending on the kalpa, traces back to Vindhyachal itself.

What is the Navratri recitation vidhi for the Vindhyavasini Chalisa?

The speaker says the Vindhyavasini Chalisa, published for the welfare of all, can be recited at any time, but during Navratri one should take a sankalpa to recite it 41 times each day, and on the final day perform five ahutis, offering one ahuti for each of its roughly forty chaupais.

The speaker says this Chalisa of Bhagavati Vindhyavasini, published and made available for the welfare and happiness of all, can be recited at any time across the ages. During the days of Navratri, he says, one should take a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. each day to recite it 41 times, and on the final day one should perform five ahutis; for however many of the roughly forty chaupais the Chalisa contains, one ahuti should be offered per chaupai. Having awakened the Chalisa in this manner, he says it can then be used regularly going forward.

Why is the Vindhyavasini Chalisa considered a 'complete' chalisa?

The speaker says a sankalpa with this Chalisa can be taken for receiving Vindhyavasini's grace or for the fulfilment of any long-pending wish, and that the Chalisa is regarded as 'complete' because it collects together the names of Navdurga, the ten Mahavidyas, and all 51 Shakti Peeths, so that the grace of all these powers is obtained through its recitation alone.

The speaker says a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. can be taken through this Chalisa either for the attainment of Bhagavati Vindhyavasini's grace, or for the fulfilment of any wish that has long remained stuck. He says her glory is endless, and that through the Chalisa alone one can please Bhagavati considerably and receive her grace, so it should be recited daily (nitya) as part of one's life. He says that when one recites the Chalisa closely, it will be found to contain a collection of the names of Navdurga, the ten Mahavidyass, and all fifty-one Shakti Peeths — a collection of many different names. It is for this reason, he says, that the Vindhyavasini Chalisa is regarded, in its own right, as a complete (purna) chalisa, and that the grace of all these powers is obtained by the devotee purely and simply through reciting the Vindhyavasini Chalisa. He calls it, in its own right, an extremely wondrous chalisa, and says it should certainly be recited with this full vidhi-vidhan, having first been awakened.

Should a devotee visit Vindhya dham in person, and how often?

The speaker says that once Jagadamba herself becomes gracious she shows the practitioner their further path, and that if at all capable, one should visit Vindhya dham together with one's family at least once in life, and ideally once a year, at the bank of the Ganga.

The speaker says that after this stage of practice, once Jagadamba herself becomes gracious, she shows the devotee their further path forward. He says that in life, if one has the means, one should certainly visit Vindhya dham at least once together with one's family, and for those inclined to such pilgrimage, at least once a year, at the bank of the Ganga.

What is the vidhi for worship once a devotee reaches Vindhyachal itself?

The speaker says that after darshan of Bhagavati Vindhyavasini and the triangular (trikon) yatra, one should stay a day, recite the Chalisa a hundred times, and, through purohits, offer havan ahutis at the havan kund beginning with Arghala's first mantra — which he says removes disease, sorrow, affliction, household doshas, and sins, since the Devi is capable of devouring every kind of sin and, after granting every happiness, of granting moksha.

The speaker says that after taking darshan of Bhagavati Vindhyavasini and completing the trikon yatra there, one should stay a day at the site and recite the Chalisa a hundred times (100 parivar). He says that beginning with the first mantra of Arghala, ahutis should be offered in the havan kund there through purohits, through which Bhagavati Vindhyavasini removes many of the devotee's diseases, sorrows, and afflictions.\n\nHe says she removes the many kinds of doshas present in a household, and removes many of a devotee's sins; Bhagavati Vindhyavasini is, he says, fully capable of devouring every kind of sin, and, after giving every happiness, is fully capable of granting moksha. For this reason, he says, every person should carry out Bhagavati Vindhyavasini's seva, puja, and aradhana during their lifetime, and if possible, life-long.