Vindhyavasini
Every question on the site tagged Vindhyavasini, each answered from a timestamped source rather than a summary written from memory.
The Goddess residing at Vindhyachal, whose 11th-chapter Samputa mantra from the Durga Saptashati ("Nandagopa-grihe jati...") is used in Navchandi Anusthan.
128 notes from our sourcesNotes from our sources
Origin of Kaushiki and Kalika from Parvati's body
The speaker recounts what he says the Durga Saptashati describes in its seventh chapter. After Shumbha and Nishumbha expelled the devatas from swarga, the devatas went to the Himalaya and praised Bhagwati, invoking her by her old boon that she would appear whenever they called in calamity. Parvati was there for tapasya; at the devatas' stuti a devi emerged from her body. When she came out, Parvati's own form turned dark — that dark form settled on the Himalaya and became famous as the Kalka of the Himalaya, the great shakti Kalika. The one who emerged was fair, named Kaushiki; she is also regarded as the form of Mahasaraswati, and the Ashtabhuja form of Bhagwati on the Vindhya mountain is said to be, in part, this same Mahasaraswati. Kaushiki took shelter on the Himalaya itself, present there by plan for the slaying of Shumbha and Nishumbha.
A Navchandi at Vrindavan on the 11th chapter's Vindhyavasini Samputa mantra
A Navchandi Anusthan was conducted using the 11th-chapter Samputa mantra of Goddess Vindhyavasini (\'Nandagopa-grihe Jati...\') — affirming that divine grace operates beyond narrow sectarian boundaries.
Who are the three devis of the Vindhyachal trikon?
Asked about Mahavindhyavasini Kali as the Ashtabhuja Devi and about the trikon yatra, the speaker names the three devis who form the principal trikon — Bhagavati Vindhyavasini, Kali (Kalikhoh), and Bhagavati Ashtabhuja — and says this is called the Laghu Trikon.
A chakra-vidhi path of the Vindhyavasini Chalisa is better done with a madhu bhog
Asked whether the Vindhyavasini Chalisa can be read by the chakra-vidhi and whether a madhu (honey) bhog has to be offered with it, the speaker says offering it will be better.
Drawn to many forms of the Devi: serve Vindhyavasini, who contains them all
The speaker describes the devotee who is pulled toward many forms — wanting to serve Shailputri, then Kalaratri, then one of the ten Mahavidyas such as Kalika, Tripurasundari or Baglamukhi — and who ends up unsure whom to serve at all. His answer is that such a person should serve Bhagavati Vindhyavasini, because every particle of this whole creation and every devi shakti is contained in her form.
Vindhyachal as the one complete Shakti Peeth of the universe
The speaker says that if there is any dham, any Shakti Peeth, any place in the entire universe that is a complete Shakti Peeth, it is one alone: the Vindhyachal dham of Bhagavati Vindhyavasini on the bank of the Ganga, where Jagadamba has been present since the beginning of time. For that reason, he says, every person must go to Vindhyachal at least once in their lifetime, and should serve Bhagavati Vindhyavasini for life.
Trikaldarshi siddhis come only by Vindhyavasini's grace
The speaker says every high-order siddha tantric who masters tantra vidyas — especially the trikalagya shaktis that let one see and know past, future and present and catch their movement — has certainly done the seva, puja, archana and anushthan of Bhagavati Vindhyavasini, in whatever birth or circumstance. Trikaldarshita, he says, comes to anyone only through her grace; this is well known. So those in jyotish or tantra who want such siddhi must serve and worship Jagadamba Vindhyavasini for life.
Vindhyachal lore: the Devi in male form, all who come as yoginis, and the gods entering as women in the Arunasura story
The speaker says Vindhyachal is the only dham where Bhagavati Vindhyavasini is held to be present in the form of a man, and every sadhak and every visitor there is held to be present in the form of Yogini. He cites the Puranic story of the daitya Arunasura: when the Tridev went to her region, they found Navadurga and the ten Mahavidyas busy with her arrangements before she woke, and various Bhairava and Bhairavi present; and before entering the Vindhya region every deva gives up the male form and takes on a female one — Ganesha becomes Vainayaki, Maheshwar becomes Maheshwari, Vishnu becomes Vaishnavi — and only then tells Jagadamba his tale of woe. This region, he says, fulfils every wish.
Agastya Rishi: first rishi of Vindhya and kul-purohit of the Vindhya kul
The speaker says Maharishi Agastya is called the first rishi of the Vindhya region: after Bhagavan Sadashiva, the very first person to whom Jagadamba gave the teaching and command of her own puja and seva was Agastya. He is called the kul-rishi of the Vindhya kul and is regarded as its kul-purohit.
Three forms of Vindhyavasini in the Krishna avatar: Ashtabhuja, Subhadra-Vimala and Yogmaya of Delhi
The speaker says Bhagavati Vindhyavasini herself appeared in three forms in Narayana's Krishna avatar: the Yogmaya who slipped from Kansa's hands, known in the Vindhya region as Ashtabhuja; Subhadra at Jagannath Puri, established there in the Jagannath temple as the shakti Bhagavati Vimala; and the Yogmaya form she took at the place in Delhi. He adds that there are many distinctions and secrets which cannot be fully unveiled — the Vindhya region is vast, and Vindhya tantra is a strange tantra holding many secrets.
The Vindhyavasini Chalisa as the accessible path for ordinary devotees
The speaker says that for ordinary, simple people who serve or wish to serve Bhagavati Vindhyavasini, the most accessible way is to try to please Jagadamba through her Chalisa alone — because not everyone is able to recite Sanskrit, and not everyone can bind themselves to the requirements and rules of mantra-japa, whereas a chalisa is accessible to all. During Navratri, he says, recite the Vindhyavasini Chalisa with vidhi-vidhan for nine days to awaken it, and then put it to use.
Setting up Vindhyavasini's place in the home puja: trikon mandala, photo or Durga image
The speaker says that, if one wishes, one may make a place for Bhagavati Vindhyavasini's trikon Mandala at one's own puja place. If not, keep her photo, or regard the form of Bhagavati Durga itself as the form of Vindhyavasini and do the practice in that. He notes that her form is held to be Mahavidyas among the vidyas and Mahayakshini among the Yaksha shaktis; there are many distinctions, he says, which cannot all be brought to light.
Vindhyavasini as the root shakti and seed of every beej and mahashakti
The speaker says that while much cannot be disclosed, this much can be said: Bhagavati Vindhyavasini is, in herself, the most root shakti of this entire universe — Jagadamba is the seed-form of all shaktis. Whether it is the maya Bija Mantra, the Pranav beej, or all the mahashaktis there are, the seed of them all, their place of origin, by kalpa-bheda falls somewhere at Vindhyachal.
Navratri vidhi to awaken the Vindhyavasini Chalisa: 41 daily paths, final-day ahutis, then daily use
The speaker says the Vindhyavasini Chalisa, published for the good of all, has been recited for ages. In Navratri, take a Sankalpa and do 41 paths of it every day; on the last day do Ahuti five times, giving one ahuti with each of its 40 chaupais. Awakened this way, the Chalisa can then be used regularly. The sankalpa may be for Bhagavati Vindhyavasini's grace, or for the fulfilment of any wish that has stayed stuck for a long time. Through the Chalisa alone, he says, one can greatly please Bhagavati and gain her grace; recite it daily throughout life.
Why the Vindhyavasini Chalisa is a purna chalisa
The speaker says that on reciting the Vindhyavasini Chalisa one will find that it collects the names of the Navadurga, the ten Mahavidyas and each of the 51 Shakti Peeth. For this reason it is regarded as a complete (purna) chalisa, and the grace of all shaktis is obtained merely by reciting it. He calls it an extremely wonderful chalisa and says one must recite it after awakening it with this vidhi-vidhan.
Visiting Vindhya dham with family: once in life, and yearly for a Sanatani
The speaker says that after the Chalisa is awakened, when Jagadamba herself becomes gracious she shows the devotee the further path. If one has the means, one must at some point in life go to Vindhya dham together with one's family; and if one is a Sanatani and willing, then at least once a year one should go to Vindhyachal dham on the bank of the Ganga.
Vidhi at Vindhyachal: darshan, trikon yatra, 100 Chalisa paths and an Argala-mantra havan
The speaker says that at Vindhyachal, after darshan of Bhagavati Vindhyavasini and the Trikona Yatra, one should stay a day and do 100 paths of the Chalisa, and have ahutis offered through purohits in the Havan kund with the first mantra of the Argala Stotra. By this, he says, Bhagavati removes many diseases, sorrows and afflictions, all the doshas of the house, and many sins: she is fully able to devour every kind of sin, and to grant every kind of happiness and then moksha. So everyone must do her seva, puja and aradhana in their lifetime — for life, if possible.
The full vidhan of the Hinglaj, Vindhyavasini or Jwalamukhi swaroops cannot be digested by an ordinary person
Because, he says, when you obtain and look at the full vidhan of Bhagavati's Hinglaj swaroop, her Vindhyavasini swaroop, her Jwalamukhi swaroop, then after knowing that vidhan, after seeing and hearing it, you will not be able to digest it. Ordinary people cannot quickly digest those things; this, he says, is the plain truth.
Which vigraha of Bhagavati is still in the khappar mudra?
As you see, he says: Bhagavati who slew Raktabija — one swaroop of hers is seated on the Vindhya mountain as well, which even today, in the whole world — leave aside Bharatvarsh — in the whole world is the one and only vigraha in which Bhagavati is even today in the khichdi mudra. Drinking the blood, how the posture and how the mouth would be: whenever Bhagavati Kali raises the khappar to drink blood, the mouth remains turned upward, that is, she goes into the khichdi mudra. So that original swaroop is present there. It is not that what you are telling of Maharashtra is wrong — both are in their own place; only the kalpa has become different.
Why is Batuk Bhairav placed beside Van Durga and Shulini Durga?
Van Durga is a form of Bhagavati Vindhyavasini and the most prachand form of Bhagavati; where she is called Mahavidya Van Durga she is such a shakti that all shaktis become negligible before her, because all shaktis are somewhere included in that form. So too Bhagavati Shulini Durga. And Batuk Bhairav is like a small child whom no one can stop from going anywhere — the parents never say you cannot go there.
Who are the Shodash Matrikas?
These are the Shodash Matrikas, ordinarily worshipped as one set — Gauri, Sacha, Padma, Savitri, Medha, Jaya and the rest are worshipped. But besides those, the speaker says, the sixteen maidens under the Mahavidyas and under the kulas are also established separately as Shodash Matrikas. He says he does not know whether others describe this or not, but will state the little he knows, because he has knowledge of two or three: of Bhagavati Mahabhagavati Vindhyavasini, whose pujan is done in three forms according to three kulas — he knows his own kula, and has a little knowledge of other kulas as well.
A family's three-yearly kadhai puja of Ma Vindhyavasini and how it is accepted through the sawari
A listener says that a puja of Ma Vindhyavasini was offered every three years by the elders of his house, that it is now offered by him, and that the puja is accepted by Ma through the medium of the sawari. That is a very good thing, the speaker answers, naming it as the kadhai puja.
Are mountain peaks not full of wild animals?
Answering a listener, the speaker says no, it is not the case that wild animals keep coming and going on a mountain peak. Go to Vindhyachal — Ma Vindhyavasini is seated upon the very highest peak of Vindhyachal, so where is the jungle left there now; hotels have been built on either side. So sit anywhere around the temple of Bhagavati in the Vindhyachal precincts and do it; it is a mountain peak itself. Solitude you will not get, but the divinity is there, and the whole fruit that is to be obtained will certainly be obtained.
Which form of the Goddess should be chosen for sadhana?
Where the household is presently in difficulty or passing through a crisis, choose the forms that act swiftly to lift the practitioner out of it. Every form removes crisis, but some are principally granters of siddhi — Mahasaraswati, for instance, gives capacity and knowledge first.
A Trikona Yatra at Vindhyachal in silence, reciting the 32 Namavali throughout
Yes — complete a Trikona Yatra at Vindhyachal in silence while reciting the 32 Namavali, then perform one mala of oblations for each of the 32 names in the Vindhyachal fire pit, giving 32 malas in total.
Jayanti Mangala and the Ratri Sukta mantra, both at ten malas nightly to reach 40,000
Jayanti Mangala at 10 malas nightly, reaching 40,000 — through which the Kuldevi's grace and the matter of the ancestors are both settled. The first mantra of the Ratri Suktam, of Bhagavati Vindhyavasini, at the same nightly rate.
Where is Chamunda's place of manifestation in the Vindhya region?
He asks the listener who has done the paath of the Durga Saptashati: in the seventh adhyaya, how did Chamunda appear, and from whose forehead? And what is that form in its root? It is Bhagavati Ashtabhuja, born of the thousandth part of Bhagavati Vindhyavasini. And from the body of that Ashtabhuja Jagadamba, Bhagavati Kaushiki, Bhagavati Brahmani-swaroopa, many shaktis manifested — the Ashtamatrikas, Kaumari, Vaishnavi, Varahi, the 64 Yoginis and the many shastra yoginis.
What should one actually do on visiting a tirtha?
It is not that on going to the Vindhya kshetra you must repeatedly have it touched to Bhagavati Vindhyavasini, the speaker says. You are to go there and only take darshan and come back. This business of having the vigraha touched there, of bathing it in the Ganga ji — all this in the name of bhav gives birth not to one's own satisfaction but to distortion.
Why is Vindhyavasini worshipped rather than Dhumavati in a mahamari?
Asked why he does not petition Maa Dhumavati in a mahamari, the speaker answers that we will petition the form in which we have faith. Our faith is entirely in Vindhyavasini. The ten Mahavidyas are situated within her form; she is the Mool Prakriti. We will petition her alone. Your faith is in Dhumavati, so you do it for her. For us, she herself will assume the form of Dhumavati, if she has faith in our bhakti, in our shraddha, in our surrender.
What bhog should a diabetic offer in sadhana?
In our house, the speaker says, entirely satvik food is made, and the food that is made here we do not even eat without offering bhog to Bhagavati Vindhyavasini. So offer as bhog whatever you eat: offer the pure satvik food that you eat as bhog, and then eat it. It is to her in the form of Annapurna that the bhog is offered.
Must Mahakali, Mahalakshmi and Saraswati be served separately?
You do not have the need to do seva puja separately for Mahakali, Mahalakshmi and Saraswati. If you are doing it of Bhagavati Vindhyavasini, then do the seva of Bhagavati Vindhyavasini alone. She is the holder of these three forms; everything will be got together at once. She is Bhagavati Mahadurga, and within her is the dwelling of all forms.
What does the water from Bhagavati's feet do?
He says a post will be put up, from the Dainik Bhaskar, to be read. It has been said that from what comes out of Bhagavati's nails, when her abhishek happens, from those very feet of Bhagavati — the water that comes from them does the abhishek of all three, Brahma, Vishnu and Mahesh. Merely by doing the puja of Bhagavati Vindhyavasini, the pujan of every kind of shakti is done. Therefore you do not have the need to do separately what you are speaking of.
What should be done for Bhagavati Vindhyavasini?
For Bhagavati Vindhyavasini, do only the Ashtottar Shatnam.
Can a pregnant woman be taken to the Vindhyavasini darbar?
Asked whether one may take a pregnant woman to the Vindhyavasini darbar, since people say one should stay at home in this state, he answers Navin Dubey ji: if the pregnancy has become of more months, then travelling, and going and coming anywhere, is not fitting. We too will not say that you should take such a person along in that state; it is not fitting to go so far from the house, if it is far. He also answers a Durga mantra offered on a Mahakali yantra — absolutely offer it; you can do it on a shivling too, you can do it on both.
Which day does Bhadrapada open with?
Hal Shashthi is coming — and today itself is Yogmaya Jayanti, the Jayanti of Bhagavati Ma Vindhyavasini. Not of the Adi Shakti Vindhyavasini, who is from beginningless time, but of the descent, celebrated in particular places as Devi Jayanti on Bhadrapada Krishna Dwitiya.
She will take birth from Ma Yashoda's womb, dwell upon the Vindhyachal mountain, and slay the demons.
That within the Vaivasvata Manvantara I shall take birth from the womb of Ma Yashoda, and shall dwell upon the Vindhyachal mountain, and shall slay the demons — which demons, you will understand when you read it. It was, in other words, predetermined.
Why does a goddess present from beginningless time have a Jayanti at all?
Because it is said she arose in a portion — one Kala of her thousand, that much of a portion descended, and she divided even that into three parts. She is in fact divided into nine; the remaining six of that thousandth part are not generally known.
Bhagavati Ashtabhuja, born of Yashoda, went by the sky-path to Vindhyachal when Kansa struck at her.
Bhagavati Ashtabhuja — she whose birth took place from Ma Yashoda's womb, and who, when Kansa went to dash her down, went by the sky-path to Vindhyachal into her Adi Shakti form, having first prophesied Krishna's birth.
Her birth fell on Bhadrapada Krishna Dwitiya, and the other two forms are Subhadra at Jagannath Puri and Yogmaya at Delhi.
Her birth took place on Bhadrapada Krishna Dwitiya, today — as Bhagavan Krishna's elder sister, in the Ashtabhuja form. The second is Bhagavati Subhadra at Jagannath Puri, beside the Vimala Shakti Peeth; the third is Bhagavati Yogmaya, whose temple is at Delhi.
Who is the Shashthi Devi, and what is her authority?
The Katyayani or Shashthi Devi form of Bhagavati Vindhyavasini — in the whole world hers alone is this form. She gives a son, protects him, makes the child long-lived, and after placing the seed in the womb holds the authority to protect it to at least the age of twelve.
Which form of the Devi should be worshipped according to one's own region?
Those living in the Purushottam kshetra may worship Bhagavati Subhadra; those in the Delhi region, Bhagavati Yogmaya; those of Uttar Pradesh and Bihar, Bhagavati Ashtabhuja. At least this much should be known, so that you can tell it to your own children.
What do violent tremors and a pull at the Ajna chakra during japa mean?
That your Bhava is very strong and the experience is excellent — keep it secret, do not make it public. And if the urge to call out Bhagavati's name comes, call it out sometimes. The speaker adds, partially, that some power in your Kula must have been a great devotee of Vindhyavasini and is showing grace on you.
What sadhana of Bhagavati Vindhyavasini can be done without initiation?
A sadhana of her Chalisa has been given. For anything more particular, take Deeksha from a capable practitioner at the Vindhya Dham. Otherwise, make the Sankalpa in Bhagavati Vindhyavasini's name and recite the eleventh chapter of the Durga Saptashati as capacity allows, and the Tantrokta Devi Suktam. That is enough.
Which mantra should be recited more when the Guru mantra and the Ishta differ?
The Guru mantra should never be left, and go on always taking Bhagavati Vindhyavasini's name. In the same stretch the speaker adds that illnesses come from our Prarabdha and go once the hardship is complete and the Prarabdha is cut — we cannot escape them; they will have to be cut.
What balances the tremors that mantra japa produces?
It means the mantra is having its effect and Sattvic powers are rising in the body — but it is unregulated, not balanced. For that you should recite the Kavach, and if possible perform a Havan on the Ashtami day as well.
How is the Kul Bhairav identified?
If you know your Kuldevi, you will come to know the Kul Bhairav. And Bhagavan Shri Ram's Kuldevi, the speaker adds in the same stretch, is Bhagavati Vindhyavasini.
Which regional Shakti should be named in the Havan?
The presiding Shakti of your region: Jay Durga in Jharkhand and Bihar, Bhagavati Vindhyavasini in Uttar Pradesh, Chhinnamastika near Ranchi and Jamshedpur, and Bhagavati Bagalamukhi at Vaidyanath Dham, whose manifestation place that is held to be.
Why are the Badi Mata and Pret Mata shrines at Vindhyachal kept closed?
Because these are extremely formidable powers. Pret Mata's darshan can still be had, but Badi Mata's is not given — her history has been very fierce and not everyone should go there. It is proper to salute her from outside and take her blessing.
Should a locally powerful but recently manifested goddess be taken as the main one?
No — keep the region's ancient Shakti as the principal one. For a listener in Gorakhpur the speaker says to worship Bhagavati Vindhyavasini principally, while a locally formidable goddess whose manifestation is not held to be very old should also receive service and worship in her own name.
Why is Vindhyachal called a Mahashakti Peeth and the Mani Dweep?
Those who are going to do the parikrama of the trikon at Vindhyachal in Navratri are going to do the most special act of their lives, he says — nothing can be more distinctive. Vindhyachal has been called a Mahashakti Peeth; it is Bhagavati's direct form, the Mani Dweep, where Maa Jagadamba is seated eternally from the beginning of creation.
What is said to come from mere darshan of Bhagavati Vindhyavasini?
Merely by darshan, release from every yoni is obtained, he says — merely by having darshan of Bhagavati Vindhyavasini. Its description will be found in the Durga Kalpadruma and other granthas of the Shakta mat, and in the discourses of siddhas and sadhaks: that by the mere darshan of Jagadamba Vindhyavasini a being obtains liberation from every kind of yoni, whichever yoni it may be in, and becomes an eternal parshad of Durga.
What does darshan of the Devi actually mean?
When you do darshan, she will descend within you; her darshan, her philosophy, will descend within you, and you yourself will take on that form — only then will release come. Looking superficially and saying we have seen and will be liberated, he says, will only bring the reply from there: now we shall watch you specially, and see what you do.
What follows from once setting foot in her dham?
Once you have gone there, understand that her gaze is always upon you. Whether you see or not, you have set foot in her dham, which means you have come into her sight — and if you are moving forward with rule, faithfulness and discipline, conducting yourself according to dharma, she will never let harm come to you.
What is the laghu trikon, and what fruit is ascribed to it?
For those doing the trikon in Navratri the fruit is a thousand times what it is on ordinary days, he says. The laghu trikon is the one within the temple itself: at the three corners stand Bhagavati Vindhyavasini in one place, and Bhagavati Mahakali and Mahasaraswati in the others. Have darshan of Vindhyavasini, then of Bhagavati Kali whose place is at the balipeeth in front, then go across for darshan of Bhagavati Mahasaraswati, come back and have darshan of Bhagavati, and drink the water of her kund — your trikon is done.
What is the hriday trikon, said to be the greatest of all?
The greatest trikon of India according to the Shakta parampara, he says, is what is called the hriday trikon, and only param shaktas can do it — those who have wholly obtained Bhagavati's exclusive grace can do that trikon on foot. It runs from the place of Bhagavati Vindhyavasini to Kamrup Kamakhya, from Kamrup Kamakhya to Kanyakumari, and from Kanyakumari again to the Vindhyachal peeth. This you may do by train, by bus or by your own vehicles; its fruit, he says, cannot be described.
Which Gita should one recite?
In the Guru Gita the importance of the guru has been told, the speaker says, so whosever Gita you recite, in it the importance of that devta's shakti has been told; therefore one should always recite the Gita relating to one's own ishta, so that our faith in them may increase more and more. Asked for a siddh mantra of Hinglaj Mata, he says he has not given her mantra publicly so far — he will tell it, let time come — because after a thing is told, how many people actually do it?
Is there a difference between worshipping at a great dham and at an ordinary temple?
When we go and perform darshan and pujan of Baba Baijnath Dham Mahadev, the speaker says, the delight of touching him there, the gladness in the mind, the contentment and satisfaction — that same contentment and satisfaction we get when we do puja anywhere else. He sees no difference at all between the two places. The bhav that comes in his mind on seeing them in an ordinary Durga ji's temple, the satisfaction and the intimacy, is exactly the same anubhuti he has when he grasps the feet of Vindhyavasini in the Vindhya kshetra. It depends on your bhav, he says, whether you regard a pebble or a stone as Shiva, or must have a huge manifest form.
I do a hundred malas of japa daily and get fever — what should I do?
One should do only as much japa as the body gives capacity for, the speaker answers. He adds that the Sabar mantras of Mata Durga are available on the Siddh Sabari Vidya channel, and that for the deeksha of Maa Vindhyavasini one may go into the Vindhya kshetra and take it from some sadhak.
Can deeksha be taken at Vindhyachal, and whom should one trust there?
After going into the Vindhya kshetra, into the Vindhyachal temple, look at the Brahmins who recite the Saptashati there, the speaker says — some Brahmins go there by daily rule and recite the Saptashati, wearing red cloth or yellow cloth. From among them you may go and take information and ask that you wish to take deeksha of such a kind. You may ask them questions until you are satisfied — my situation is this, this is my kula, it will happen in this manner. Take deeksha when you are satisfied; or, rather than taking deeksha the first time, keep contact with them for some days.
Is the deeksha of Bhagavati Vindhyavasini's own swaroop easy to get?
They will also test you and see whether you are worthy of so great a deeksha, and only then will they give it, the speaker says. Taking deeksha of the swaroop of Vindhyavasini at Vindhyachal is extremely difficult; hardly anyone from outside will get it. But of the shaktis established within her swaroop the deeksha may be had — since everyone has laukik desires, and the desire for wealth chiefly, and in even the desire for siddhi wealth is somewhere lodged, so chiefly it is the Lakshmi-related deekshas that people there give.
What connection do the kuldevis have with the Kamrup kshetra?
Chiefly, all the kuldevis and kuldevtas there are certainly have their place in the Kamrup kshetra, the speaker says; they certainly have a regular standing there, and they go. You should even have this information, he adds: in the Vindhya kshetra too, when the Ambubachi parva takes place, the sadhaks there and the chief pujaris and pandas take Bhagavati Vindhyavasini, in her kuldevi swaroop, to Bhagavati Kamrup Kamakhya for four days. Such is the mahima of that kshetra; its greatness has somewhere been shown by this.
What does he say about Rahu, Ketu and social media?
Rahu and Ketu are under her control, he says. Social media is Rahu. And the one who exercises control over Rahu is Jagadamba. It is not outside her. So she will make one gesture and everything will be done. She does not wish it now, so she does not wish it. And the same thing is within you: you feel that nothing is happening from the seva and puja you are doing — she is only taking the examination and having the prarabdha cut.
What does the Shiv Mahapuran say about Panchayatan pujan?
For Panchdev pujan, for Panchayatan pujan, it has been said in the Shiv Mahapuran too, he says — they had discussed it — so there is no difficulty. Do we, who do the seva of Bhagavati Vindhyavasini, not do the seva of Mahadev the next day, he asks. Everyone does. Those who are great Param Vaishnavas — all of them performed rudrabhishek and the rest.
Does the festival worship of a month displace your own sadhana?
No — both run. Through Savan the daily Abhishek of Shiva is compulsory, done in the morning; then after resting the limbs for ten or fifteen minutes you sit again on your asana and do your own ten mala or your Anushthan, morning, evening or night as suits.
He is still corrected on how the Sankalpa is made, how the hand Mudra is held, and how a Svastivachan mantra is pronounced.
No. He says people comment that he is a very learned person — and he still sits while being told that the Sankalpa is not made like that but like this, to make the hand Mudra this way, to tie one more knot in the Chutaiya, to pronounce properly, that this mantra in the Svastivachan goes this way.
The purashcharan of the mool kavach of Bhagavati Vindhyavasini, with 1008 trikon completed by the age of twenty-two.
At least one kavach, whether of Bhagavati or of whatever his shraddha lay in at that time, the speaker says — and if he were his son, he would place his shraddha in Bhagavati Vindhyavasini, so he would have had the purashcharan of the mool kavach of Bhagavati Vindhyavasini done from the start. By the age of ten full attention would already be on physical fitness — run, you are not to sit, because you have to do the trikon — and as soon as his feet could walk he would first have him do the trikon, so that in his life as many trikon as possible were completed in a short time: complete 1008 trikon first by the age of twenty or twenty-two.
Does anyone see the Mahamudra at all?
There is nobody in the Kamarupa region who can take Darshan of the Mahamudra form — know this as truth. The Darshan of that form is forbidden to all. But the speaker's own experience is that on those to whom the Mother shows grace, she reveals her full form in dreams, so vividly that the person cannot forget it.
What is being done at the Vrindavan Shakti Peeths?
Anushthans at two Shakti Peeths in the Vrindavan-Mathura region, put on the channel. The "enemy" here, the speaker specifies, is not any person: it is every mental opposition that calls the Braj region a Vaishnava kshetra and tries to separate it from the Shakti kshetra, saying Shakti sadhana does not happen there at all.
Can japa really bring knowledge of one's kuldevi?
The speaker cites a screenshot he posted on the Telegram channel: a person doing japa of the first mantra of the Argala, "Jayanti Mangala", to learn fully about his kuldevi, saw in a dream the chief temple of Bhagavati Vindhyavasini in the Vindhya region, and was being instructed to go into a particular room and worship her in a particular way. He says he confirmed such a temple exists.
A practitioner who went to Vindhyachal for darshan was given the Siddhi of an Aghori Baba he had never heard of.
The speaker recounts a caller who went to Vindhyachal for darshan, met a practitioner by the Ganga and was given a Siddhi of an Aghori Baba he had never heard of, to be maintained with a stream of liquor — and asks why, with eight Mahabhairavs present there and Vindhyavasini herself.
Why does Maya operate most strongly at a pilgrimage site?
Because if everyone who came to her received grace, the Kali age could not run. Vindhyachal is the earth's Manidvipa and she is seated at Aravind Achal — but Maya is spread around the principal shrine, and she does not grant the piercing of it to all.
Durga, Kala Kali and Tara are placed on a par with the sadhana of Ma Vindhyavasini
He tells the same listener to do the sadhana of Ma Bhagavati Durga; on a par with the sadhana of Ma Vindhyavasini, to do that of Bhagavati Kala Kali, and to do that of Bhagavati Tara.
The Lakshmi swarup of Ma Vindhyavasini is the one named for seva
He tells a listener to do the seva and puja of the Lakshmi swarup of Ma Vindhyavasini ji.
People never get prepared because they wander between mantras and never grip one deity
They keep wandering, he says, asking which mantra we should do — they are unable to grip the deity at all. He gives his own case: he does seva-puja in the Vindhya kshetra; if tomorrow he goes to Patan Devi he will take darshan of Bhagavati there, but will not do japa of any mantra of Patan Devi — even there he will do japa of the mantra of his own Vindhyavasini, will read her kavach, will read her mala mantra, will recite her sahasranama.
What should a pilgrim doing the three-day trikon parikrama at Vindhyachal prepare for?
The first guidance, the speaker says, is that it is very cold — come having made arrangement, because when you go up on the hill the cold will feel double and treble. As for bare feet, he is in favour of doing the parikrama barefoot even in the cold, since he does it himself; but he will not say that now — do it wearing paduka according to the condition of your body. If at the level of sadhana you are dependent upon your aradhya and have very great faith in him, then do it barefoot. About bathing in Ganga ji too: if you do it, it will be good, since he is doing it; but if the cold feels too much, then sprinkle the water only.
How does the trikon yatra at Vindhyachal begin?
After the bath at Ganga ji you will begin the yatra of the trikon, the speaker says. First of all, having bathed from Ganga ji and completed everything there, you will take the sankalp. After taking the sankalp you will do the darshan of Bhagavati Vindhyavasini and do the pujan there. And along with Vindhyavasini Mai, at the chief temple there, you will do the darshan of Bhagavati Kali and Bhagavati Mahasaraswati seated there; you will do the darshan of all in the temple precinct. One laghu trikon was completed there.
What should someone do who cannot find a knowledgeable person for the Vindhya trikon?
A listener says he was told to do the Vindhya trikon but cannot find any knowledgeable person, and asks for guidance. The speaker says that for performing the Vindhya trikon yatra no one is actually needed — you can do it yourself. Second, if you are not finding any knowledgeable person, then whenever you go to Vindhyachal, make a mannat there before Bhagavati for whatever your distress and difficulty is, and again and again perform her seva puja at home.
What small upaya helps someone in great distress going to Vindhyachal?
There is nothing greater than her, the speaker says; when all doors in life have closed and it seems no human being will support you, it is those devi shaktis that support you. So whenever you go to Vindhyachal and are not finding any person, and there is much distress in your life and trouble connected with tantra, do this small thing: before going, have a silver supari made, solid and not hollow, upon a sheet of silver. Have either the name of Bhagavati Vindhyavasini written on it, or if you do not have anything written, then have an Om, the symbol of a trishul, or Bhagavati's face made upon it. It becomes a kind of amulet, of silver.
How should the silver supari be charged at Vindhyachal?
When you go to Vindhyachal, speak beforehand to whichever pandit ji or panda there conducts the darshan, and ask that this be touched at the feet of Bhagavati, or touched to Bhagavati, and given back to you. If they touch it and give it, that is excellent. Otherwise, there is the bathing of Bhagavati that takes place every day — Bhagavati Vindhyavasini is taken as a living pratimurti and Jagadamba bathes daily; even the mail comes out from her body, and that mail too has its own limitless mahima in tantra, and it is not obtained by everybody, though many people have it. That bathing water is present near the Bhairav Kund.
What prayer should be made at the Bhairav Kund?
The kund is right behind the temple of Bhagavati Vindhyavasini, near Vindhya Bhairav; there is no prohibition and anyone may touch it. Bathe the supari in it, and pray to Bhagavati again and again: O Jagadamba, absorb your shaktis into this, and establish some one saumya form yogini of yours and send her along with it for the protection of our family. Pray to Jagadamba again and again in a humble spirit, entirely surrendered.
How is the silver supari installed at home?
As for how it is to be installed: make a triangle with roli on a piece of red cloth and install her in the middle. Before her offer dhoop and deep in her name. The way will open, and Jagadamba will certainly bestow grace. This, the speaker says, is only for Sanjay Mishra ji.
Whose darshan should be sought, and what should be done at Vindhyachal?
Asked whose darshan should be sought, the speaker says: what does darshan mean? Darshan is of one within whom there is something. Take the darshan of Bhagavati, he says; come to Vindhyachal, everything is there for him. Take the darshan of Bhagavati Vindhyavasini, do the trikon yatra; there are many places to go around there now too, so come comfortably and go about, and something will be obtained by you.
Can Avarana worship be performed on a Bal Gopal image?
Absolutely not — Bal Gopal has no Tantrokta description at all, and the speaker calls it a fancy worship. He distinguishes the Santan Gopal form, which does have a scriptural description, from the Laddu Gopal form that people actually keep.
Can Bhagavati Vindhyavasini be worshipped from a photograph?
Yes — the speaker says the worship of Bhagavati Vindhyavasini may certainly be performed, and that a photograph is quite enough for it.
The devas came to Bhagavati Vindhyavasini for the slaying of Arunasura, a katha taken from the Srimad Devi Bhagavat and mixed with the subject of tantra
It describes that all the gods and goddesses came to Bhagavati Vindhyavasini for the slaying of Arunasura. This katha is described in the Devi Bhagavat, the Srimad Devi Bhagavat Mahapuran; from there it has been taken and mixed with the subject of tantra, since the full subject of tantra does not remain in the puranas.
Why did the devas take a female form on the Vindhya?
They have written that on coming to the Vindhya region it is held that, apart from Bhagavati, on the Vindhya region Bhagavati is regarded in the male form and everyone else in the female form. So however many gods and goddesses there were, however many devas, they too went having assumed their own female form, their shakti svarup. The speaker notes that the serial Vighnaharta Shri Ganesha also showed this — that when Bhagavan Shri Narayan, Mahadev and Vinayak all went for the slaying of Arunasura, all of them assumed the female form.
Who is the Bhairav of Maa Kaila Devi?
Asked who the Bhairav is of Maa Kaila Devi, whom people hold to be a form of Maa Vindhyavasini Devi, he says her temple is in Karauli, Rajasthan, and to take the Bhairav of that very place as the Bhairav of Kaila Devi. If they are a form of Vindhyavasini Maa, then Vindhyavasini Maa does not have one Bhairav — Bhagavati Vindhyavasini has many Bhairavs in the whole Vindhya region. So according to this place he will not tell you.
Day for installing Bhagavati's trishul: Aranya Shashthi
Asked when Bhagavati's Trishul can next be installed, the speaker says Vindhyavasini Shashthi is coming on 1 June — the divine Vindhyavasini Jayanti, Aranya Shashthi — and to do it on that day.
Three Jyeshtha mahaparvas: Amavasya, Aranya Shashthi, Ganga Dashahara
The speaker announces three mahaparvas: on Jyeshtha Amavasya (probably the 25th) fall the Jayanti of Gupta Durga and Shani Jayanti; on the 1st, Aranya Shashthi, Vindhyavasini Jayanti and Van Durga Jayanti; and on the 5th, a Thursday Dashami with Hasta Nakshatra — Ganga Avataran day, Ganga Jayanti, Ganga Dashahara and batuk-bhairav-jayanti. When Ganga Dashahara's Dashami falls on a Thursday it becomes a sarvartha-siddha, sarva-siddha Muhurta for the whole day, and joined with Hasta, the nakshatra in which Ganga descended, it becomes ati-divya. Listeners should prepare themselves for these dates — 25, 1 and 5.
Is there gain or loss in obtaining these secrets without authorisation?
Because of this, he says, there is much harm and no benefit. This is why he repeatedly says: do not go for it in an unauthorised way, become worthy and then know the secret. He has said many times that when you go to Vindhyachal, do the trikon, become worthy, and Bhagavati will tell you the secrets, will give you the secrets, and you will understand.
How should one install a Vindhyavasini vigraha if the kuldevi is unknown?
A listener writes that he does not know his kuldevi and has begun to regard Maa Vindhyavasini as his kuldevi, and asks how her pratima should be brought from Maa and installed at home. He says that ordinarily you may install as Bhagavati's form a Shri Vigraha of Bhagavati that is ashtabhuja, that is solid, that is mounted on a lion, and in which the lion's mouth is closed — such a saumya pratima — if you keep such a bhav in your heart.
How should the vigraha be brought from the kshetra itself?
If you wish to take it there, have the pujan performed and bring it, he says, then you may bathe it, have Maai's complete pujan performed well, and bring it away from beside her.
What is the mool roop of Bhagavati?
He says the Bhagavati who is seated at Vindhyachal is the mool roop. Look at her aarti, and in it she is the one who assumes all those forms — she will be worshipped everywhere. The mool is Parvati ji's form, so you can worship her at any place, in any location, in any form. Even so, he says, he never says that she is our aradhya so you also should do hers. Bhagavati Kamakhya too is the mool roop; anyone may worship her anywhere; but even so he cannot say, no, you too worship her — worship the one you have worshipped from the beginning.
Where can a vigraha of Mata Vindhyavasini be obtained at Vindhyachal?
Asked whether a vigraha of Mata Vindhyavasini is available at Vindhyachal, he says yes, it will be found. On the whole of the Kotwali road there are many large and rather good shops, and in them you will find a brass Shri Vigraha of Bhagavati Vindhyavasini — and the vigraha that stands there is just as Maai appears after her shringar; that very vigraha will be available to you there. If you have the bhav, you can take that vigraha too; there is no difficulty.
Which is Sri Krishna's mool shakti?
Narendra Meena ji asks a very good question, he says, noting that in one of his videos he had said that Sri Ram's mool shakti is Ma Tara. It will surprise you to know, he answers, that in the vishwa swaroop darshan which Bhagavan Sri Krishna gave, the grace of Bhagavati Mahavidya Tara has somewhere been at work; Bhagavati Mahavidya Tara is the root yaugik shakti behind the darshan of the Bhagavan's virat form. And lifelong, by the grace of Bhagavati Vindhyavasini, it is held that Sri Krishna in his avatar was most able of all in generating maya.
Who is Nandaja?
In the Yogamaya swaroop, he says, Nandaja — who is called the sister of Bhagavan Krishna — is seated as a gupt shakti peeth in the Vindhya region. About her you will hardly get to know or hear anywhere. Only when we read in the Murti Rahasya does it come there, and the first mantra is this: that whoever does upasana of the Nanda shakti lifelong, she brings the three lokas under the sadhak's control. That Nandaja shakti came before the birth of Narayan and did his protection lifelong.
Does the Saptashati really say Nanda Devi brings the three lokas under the sadhak?
To a listener who says he had claimed the Durga Saptashati makes Nanda Devi subject the three lokas to the sadhak, and that no sadhak has that much capacity, he clarifies that what is said there is the meaning of the mantra which they explained: that she brings the three lokas under the control of the one who worships her. Its vidhi-vidhan is given in the Saptashati — look at it; it is given in the Gita Press one as well, how and what is to be done.
Why does Jagdamba say she will act as Vindhyavasini after Shumbh and Nishumbh are killed?
The questioner asks that the vadh of Shumbh and Nishumbh happened in the ninth — the tenth — adhyaya, so why in the eleventh adhyaya did Jagdamba say that she will do it in the Vindhyavasini swaroop. The answer, the speaker says, is according to kalpa, or a difference of kalpa: in one kalpa she remained in one form, in the next kalpa in another form. Just as Bhagavati performed the vadh of Mahishasura in different kalpas by taking on different swaroops — at some time she was eight-armed, at some time ten-armed, at some time eighteen-armed. That, he says, is kalpa bheda.
What should be done when a brahm baba's sawari comes but the work is not accomplished?
The speaker tells the questioner to first try to go to the Vindhya kshetra: going there, have the bath done at the Vindhya kund — the kund of Bhagavati's sthan, which is near Bhairav ji, upon whom too the sawari comes — do the trikon yatra, and go to the Bhairav Baba temple near the Kali Khoh cave, where the sthan of all the brahms has been given.
What does it mean when a brahm gives the jaykara of Vindhyavasini?
The speaker says that if the brahm is giving the jaykara of Vindhyavasini, it means that in his own time he must have been a very high-order devotee or sadhak of Vindhyavasini. Otherwise no brahm would even take Vindhyavasini's name — the fear is that great. So he is a satvik brahm of a high order who walks on dharma: honour him properly, and go to Vindhyachal, where his own welfare too may be accomplished if he wishes gati.
The Vindhyavasini kavach is refused — let the secret remain secret
Asked to make a video on the mahima of the Vindhyavasini kavach and on protection and the attainment of her grace, he refuses: let the secret mystery remain secret. Do the bhakti of the remaining swaroops that are worshipful. There is no need at all for you to be attracted towards the chief swaroop of Vindhyavasini Mai herself; leaving them, go towards the attraction of the remaining swaroops.
A yogini of Vindhyavasini was established midway when the king could not reach his kingdom
Yes, he says, those who were being taken from the Vindhya mountain towards Gaya — the king could not reach his own kingdom; their sthapana took place midway. They had not reached Chhattisgarh, and she was a yogini of Vindhyavasini Maa; the full Vindhyavasini can never go anywhere at all.
Where is Bhagavati's Manidweep held to be on earth?
Taking it in the large view, Bhagavati's loka is Manidweep. On earth, he says — he does not know about others, but according to the Devi Bhagavat Mahapuran, the region that is formed is the region between Kashi and Prayag. Prayagraj has been called the king of all tirthas, and the seven puris have been called his queens; and the region of Kashi Vishwanath — in the middle of those two regions is formed the region of Manidweep, which is the Vindhyachal kshetra.
How is the trikon parikrama to be done?
Go yourself with your family — nothing particularly difficult now stands in the way of going into the trikon; it may comfortably be done in one day.
Anything worn goes first into Bhagwati Vindhyavasini's night shringar, and is then worn for life.
The speaker says that whatever is on his own person — whether of a hundred rupees or of whatever value, whether of gold or of anything else — he simply does not wear without first giving it to Bhagwati Vindhyavasini in her mool swaroop shringar. Whatever goes into the Mother's shringar, be it of a hundred rupees or of ten thousand, will go straight into the night shringar at the Mother's place and be worn by her all night. In the morning we then wear it for the rest of our life. For one thing the bhava of the heart stays awake; for another, so powerful a shakti wore it all night, so think how great its energy must be.
A trikon mandal establishes Kali Khoh Mahakali, Ashtabhuja and Vindhyavasini together at home
Go to Vindhyachal dham, he says, and going there first of all give the puja of that place, and do the puja of Bhagavati Vindhyavasini. If you can, do the sthapana of a trikon mandal at home — that is, establish the three together: the Mahakali of Kali Khoh, Ashtabhuja and Vindhyavasini. Establish the trikon yantra connected with Vindhyavasini with the full vidhi vidhan, and then do their pujan.
Which mantra or stotra for lifelong daily worship of Vindhyavasini?
Sanjay Mishra ji, it is a very good question, the speaker says. I cannot state a mantra, but this much I will certainly say: offer the recitation of the eleventh adhyaya of the Durga Saptashati to her daily. Then you will not have to think about anything. Recite the Kavach, and after the Kavach offer the eleventh adhyaya. Everyone's pujan will be accomplished, Bhagavati Vindhyavasini included.
The name Vindhyavasini is everything to him and brings romanch on merely being heard
As for us, he says — of whom else should I speak — when I myself hear the name of Vindhyavasini, a great deal of romanch comes. The name Vindhyavasini is everything for me. In exactly the same way, your heart should dwell there, in the ishta and aradhya. My heart dwells in the Vindhya kshetra; look where yours dwells, and become surrendered to them. It would be no exaggeration, in a manner of speaking, to say that your bhakti should become like that of Ghantakarna.
Should salted food be offered to Ma Vindhyavasini?
Each has their own shraddha, he says. There is a belief in your region and that may be so, and he can accept it. In his own place the belief is this, and he has seen it from childhood: they do not eat without offering something to Vindhyavasini Mai, and they do eat food with salt, for they cannot make a meal without salt. Sendha namak is used most of all, and ordinary salt too is used — why should he tell a lie? And the bhog is most certainly offered; they do not eat without offering bhog.
Which lamp and wick should be used at home and in a temple?
It should be done with the long batti; the long batti should be lit. The khadi batti should be lit at the time of prayoga. At the time of aarti you may use the khadi batti, the long round one, the long one.
What is used in the aarti at the Vindhyavasini temple?
In the Vindhyavasini temple there is aarti of four pahars, he says; and the decoration and shringar of all four aartis is made using entirely natural, pure articles. The rua too is made by the pandits there themselves — you may see them sitting and preparing it behind the temple, at the Mata's khazana. Ghee is dipped into pure ghee, hardened, kapur and so forth mixed in; it is not a candle, it is a rua. It is hardened so that it will burn slowly, slowly. And it is used not only at the Vindhyavasini temple but at other temples too.
The Ganga is Para Prakriti herself made manifest, and her smaran gives what all tirthas, tapas and yajnas cannot
It is said, he relates, that Para Prakriti herself — that is, Bhagavati — manifests in the form of Ganga ji and grants swarga and moksha to beings. Some people have such misfortune that even after going to the bank of Ganga ji they cannot bathe; their life itself is in vain. The punya that is not obtained from bathing at all tirthas, the pujan of all devatas, all kinds of tap and yajna, is obtained from Ganga smaran and snan.
Vindhyavasini Shashthi (Aranya Shashthi): the Jyeshtha Shukla Shashthi tithi dear to the Devi and its observance at Atas
The speaker says Shri Vindhyavasini Shashthi falls on the Shashthi tithi of the Shukla Paksha of Jyeshtha month and is famous both as Aranya Shashthi and as Vindhyavasini Shashthi; on that day the Grihastha Tantra family's anushthan was held at the Devi's dham before her principal vigraha at Atas near Mathura. Shashthi tithi, he says, is extremely dear to Bhagavati, and a mela is now held at Atas on it. Because the Devi there is such a form of Vindhyavasini Mai, Shashthi and Aranya Shashthi ought to be celebrated as the main festival at the site, but people keep only Chaitra Navratri, since few come and go there and few know of it.
Atas Gram Devi near Mathura: the self-manifested Yogamaya vigraha where the Devi born from Yashoda took her ashtabhuja form
The speaker says the site is a Puranic tirtha in the Vrindavan–Mathura region, at Atas village, whose Devi is called Atas Devi. When Bhagavati Vindhyavasini appeared by her thousandth amsha from Yashoda's womb in Gokul and reached Kansa's prison, Kansa lifted her to dash her down; she rose into the sky in her ashtabhuja form and declared that his killer had already reached Gokul — and this, he says, is the very spot where she put on that divine form. Jagadamba is present here as Yogamaya in the form of Mahishasura Mardini; the vigraha was made by no one but is held to have appeared by itself in Puranic times, a natural vigraha where shakta sadhaks report divine wonders, and in the most ancient times a principal centre of shakta tantra sadhana in Mathura. It is a form of Vindhya Durga, present here in this form since Dwapar, before going to Vindhyachal; beside her, in red, is Bhagavati Mansa Devi.
Kaushiki of the Durga Saptashati and Atas: her emergence from Parvati, her first complete form at this spot, and why she too is Vindhyavasini
The speaker says the ashtabhuja Bhagavati of Vindhyachal — Mahasaraswati, Brahmani, Kaushiki, described in the Durga Saptashati — manifested her complete form for the first time at Atas, and wherever a shakti suddenly takes on her complete form with all her kalas, the energy of that spot is divine and extraordinary. In the Saptashati's Uttam Charitra, when Shumbha and Nishumbha attacked the gods and the gods praised her, a fair-complexioned Devi emerged from Parvati's body while Parvati remained on the Himalaya as Kalika; that form became famous as Kaushiki, and Brahmani, the ashtabhuja Mahasaraswati and Vindhyavasini are that form. The principal Vindhyavasini shakti peeth is on Vindhyachal mountain, but this form too is called Vindhyavasini, better known as Yogamaya, and she took her form here before going to Vindhyachal. The Saptashati's eleventh chapter records her own declaration that she will be born in Nand Gop's house from Yashoda's womb and, dwelling on Vindhyachal, destroy the two asuras.
Navchandi anushthan on Vindhyavasini Shashthi with the Saptashati's Nand Gop Grihe Jata verse as samput
The speaker says the Navchandi anushthan held at Atas on Vindhyavasini Shashthi, for the welfare of all, was done by brahmans with the samput of the Saptashati's eleventh-chapter mantra "नंदगोपगृहे जाता यशोदागर्भसंभवा। ततस्तौ नाशयिष्यामि विंध्याचलनिवासिनी।" — the Devi's own declaration — so that Ma Vindhyavasini be supremely pleased; the full vidhi with sankalp was followed. In the recorded path the brahmans chant this mantra before and after each verse of the Narayani stuti, and in the havan the same mantra is offered again and again with "स्वाहा", later prefixed with "ओम". He calls it a rare fortune: the Devi's principal tithi, her principal vigraha, and her own mantra as the samput.
A path for the Devi's own pleasure or the welfare of all pleases her more than a kamya prayog
The speaker says that in a kamya prayog we ask Bhagavati's grace to be freed of every obstacle, yet somewhere in it there is our own wish — that we obtain this, that this trouble of ours be removed. But if on Vindhyavasini Shashthi the path is done for her pleasure, for her sake, or is held for the welfare of all, then Ma is pleased by it even more. He hopes Bhagavati will keep calling them to her seva in the time to come, and asks that whoever goes to that region take darshan and do puja of this form of Vrindavaneshwari Ma Bhagavati Vindhyavasini.
What is the relation of Narayan with Bhagavati Vindhyavasini?
Everyone knows the charitra of Bhagavati Vindhyavasini, he says, and how Jagadamba protected Bhagavan Narayan. Narayan too sent his yoga maya, his yoga shakti, ahead for that purpose, and he too absorbed that form of Jagadamba into himself.
How was Vashishtha's curse on Bhagavati Tara eventually removed?
Directed by Bhagavati, Vashishtha went by the Chinachara krama to the place in the Tibet region where the first presence of Mahavidya Tara was established, learnt her entire subject and paddhati there, and performed her siddhi by vamamargi sadhana. The curse he had laid was undone when Jagadamba manifested from her thousandth part as Subhadra in the Vindhyavasini form and became present in the forest as Mahavidya Tara — and when Shri Krishna, in that avatar, performed her upasana, he freed her from the curse.
Some fifty challenge questions about Vindhyavasini in a Facebook comment thread were met by refusing the argument rather than answering it
He recounts meeting a man on Facebook who filled the comments with some fifty questions — do you know which devi Bhagavati Vindhyavasini is, who takes the puja there, who takes the bali. His reply, he says, was: we are not great, sarkar, we know nothing, we do not even wish to know; you know, malik, you are a divine purush, a siddha purush. He says he has saved that exchange and will make it public if ever needed.
Who is Bhagavati Shakambhari?
The speaker describes Shakambhari as the form of Bhagavati Durga that is world-famous by that name. When famine fell on the whole world because of Durgamasura, Jagadamba took the Shatakshi form, manifesting a hundred eyes in her body, and through those eyes flowed water, that is tears; from those tears the world's water was replenished and every shaak and vegetable sprang up again, and the form she held after that is counted as the Shakambhari swaroop. He adds that the swaroop of Shakambhari and of Bhagavati Annapurna, and especially a great many of their tantra-related mantras and vidhans, are almost one and the same.
What happens to a devotee who picks fights with rival channels on his guru's behalf?
The speaker says it makes no difference to him: he will end one live and start another, and go off on trikon parikrama striking his cymbals, saying that Vindhyavasini will see to it. But what will become of the one who fought on his behalf? Some Lakshman ji will descend one day and loose an astra, and it is Meghnad who will be joined to it.
Are there Jain sadhaks who worship Bhagavati Vindhyavasini?
The speaker says there are many Jain sadhaks who chiefly perform the seva of Bhagavati Vindhyavasini and serve Mai greatly in this same form. He mentions having put out a video in which they wrote of Mai as Mahayakshini — they call her Mahayakshini — but says he will not say much more, since it is a separate subject.
What is permitted during a 41-day avaran pujan of Bhagavati Vindhyavasini?
For example, the speaker says, if we are doing a 41-day mandal of the avaran pujan of Bhagavati Vindhyavasini, then in the middle of it the special pujan of any other devi-devata cannot be done either. In it we can do only the abhishek of Shiva ji. As for the rest of the ordinary devi-devatas, whatever pronunciation occurs in the svastivachan and the like occurs. After that there is no special pujan of anybody: only and only the complete avaran pujan of Bhagavati Vindhyavasini, and her Sahasranama and Gita paath and the rest, and her mantra japa, as much as you do in the whole day. No other special pujan of any other devi-devata will take place.
Which mantra should a devotee of Bhagavati Vindhyavasini write?
Those who chiefly take Bhagavati Vindhyavasini as their ishta aradhya, and who ask how they should write her name or whether they should write her mantra, should write again and again the mantra "श्री विंध्यवासिनी शरणं मम". By this, he says, Bhagavati Vindhyavasini grants sharanagati, bestows fearlessness, and dwells in the heart for ever.
Why is the dwelling of Adishakti in the heart called rare?
The speaker says the dwelling of other devatas in the heart is obtained by hearing satsang and through other means, but the dwelling in the heart of Adishakti Ma Bhagavati Tripura Sundari is very rare. If you sing her mahima and wish to seat her in your heart, then do her naam smaran as much as possible.
How should one take shelter of Bhagavati through the sharanagati mantra?
If you wish to do the seva of Bhagavati Vindhyavasini and to do japa of her name-mantra, take the support of this mantra and take Bhagavati's sharanagati. Night and day you may do japa of this mantra, and you may also write it: that we are your refuge-seekers, take me into your shelter.
Whose feet should someone living in Ayodhya desire?
To a listener from Ayodhya who wished to see his feet, he replies: why look at my feet? If you want to see feet, see the feet of Bhagavati Vindhyavasini; in Ayodhya, see the feet of Bhagwan Shri Ram. Living in Ayodhya, one must not desire anyone else's feet at all — desire the feet of Bhagwan Shri Ram, and desire the feet of his kuldevi Bhagavati Vindhyavasini. There is no need to desire anyone else.
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