Vindhyachal
Every question on the site tagged Vindhyachal, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Any rudraksha may be placed near a Narmadeshwar shivling, and daily chanting differs from formal purashcharana in its rules of sankalpa, duration and conduct.
Any Rudraksha can be placed near a Narmadeshwar Shivling; daily chanting differs from formal Purashcharana in its rules around Sankalpa, duration, and conduct; and a Dev Deeksha for Shiva is arranged at Kashi's Dutt Paduka Temple on Vaishakha Purnima, followed by a Vindhyachal Trikona pilgrimage the next day.
What are the three main reasons people undertake a pilgrimage?
People go on pilgrimage to fulfill a Mannat (vow made for a specific wish), to follow a regular yearly discipline of visiting a site, or — as a modern trend — merely to create social media content.
What is the remedy for an accidental mistake or transgression made during a pilgrimage?
For an accidental offense or subtle disturbance during pilgrimage, approach the local guardian Bhairava of that region and offer camphor, cloves, a camphor lamp, or lemons while sincerely seeking forgiveness — or, if realized only after returning home, perform the same offerings at home or through a local priest of that holy zone.
How can Kamakhya Kshetra help overcome poverty and hardship?
As a supreme, highly awakened Tantra Peetha, mantras that fail elsewhere attain Siddhi here; reciting wealth-bestowing hymns like Kamala Stotra, Dhanada Stotra, or Devi Suktam at Kamakhya, especially enclosed with the Lakshmi Bija mantra, amplifies financial relief.
Why is Guru Pushya Nakshatra especially auspicious for Dattatreya worship?
Guru Pushya Nakshatra — falling on a Thursday during the bright fortnight (Shukla Paksha) — is an exceptionally auspicious day to offer lamps and perform Japa of Lord Dattatreya's mantra, whether at home or at pilgrimage centers such as Kashi, Vindhyachal, and Girnar.
What is Dvij Ganapati (Brahma Ganesha), and what is the Vaidyanath Chitabhumi worship sequence?
A four-faced, four-armed form representing solar/Brahmani energy, worshipped alongside Mahasaraswati, Brahmani, and Kaushiki for mastery in learning; in the Vaidyanath Chitabhumi Kshetra, worship proceeds from Neelkanth Mahadeva with Brahma Ganesha, to Haridra Ganapati at Bagalamukhi's shrine, to Shakti Vinayaka at Mahakali's shrine.
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.
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.
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.
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.
Where do the shaktis go on the divine tithis, and where do Datta's sevaks go on Mahashivratri?
The first point, he says, is that whatever divine tithis there are, or times of a divine parva, at such times the mahashaktis and mahasiddhas connected with that shakti, who remain in her service, wherever their station may be, certainly come from their own station towards the divine kshetras, towards the tirtha kshetras. As an example: at the time of Mahashivratri, whatever sevaks and sadhaks of Bhagwan Mahaguru Dattatreya there are will all go to the Girnar kshetra for the parikrama, will go to Girnar ji, will go to the Vindhya kshetra where the sthan is, to the place in the Kashi kshetra, to the Chakra Pushkarni tirtha and the rest.
A man arrived at Vindhya in a Defender and could not set foot on the first step
Many times you will see, he says, that crorepati people — and this is a thing he has seen before his own eyes — in the Vindhya kshetra could not set foot on the first step. A person who had come in a Defender car did not set foot on the step, got down, made pranam from right there, said, all right, come on, come on, Bhagavati should be within the mind, and went off in front, having sat down. Think, he says: he had so much pride and ego that Bhagavati did not let him set foot on the first step. It is the matter of the old VIP road, and the whole barricade had been removed for him when the Defender came; it is a matter seen from the front. So one's punya karma, prarabdha and dev-kripa all work in it, and only then does it happen.
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 the yajnopavita samskar necessary, and why does the teacher keep urging it?
He says he asks again and again for the yajnopavita — it must be had done, and it is necessary for dwijas. He gives the instance of a group of some twenty to twenty-two people who brought an acharya ji from the Vindhya kshetra itself and all had the yajnopavita samskar performed there; a video of it is on the channel. At least, he says, they are making this much effort to walk their path by dharma, and listeners, especially the young, should be inspired and do likewise.
Vindhyachal remedy for the doshas of an improperly done Navarna japa
The speaker says that after four or five years of consulting different people without benefit, the sadhika met, at a friend's Navchandi anushthan in Kolkata, some priests from Vindhyachal. On hearing the whole matter they told her the ill effects were due to the mantras she had done — the mantra's energy was misfiring and producing many kinds of dosha — and directed her to come to Vindhya kshetra, make kshama yachana before Mai, take darshan everywhere as far as possible, have a Saptashati path done once, do further kshama prarthana, and do japa of the kshama mantra, since Ma is very compassionate and will forgive.
A summoned shakti demanding its bali, and its pacification at Vindhyachal
The speaker says he met the sadhika during the Trikon Yatra at Bhairavnath's place behind Kali Khoh, where she was "playing" heavily: the anushthan had been done, and the things upon her body were now demanding their bhog — saying in Bhojpuri that they wanted bali, that they had been called, so why were they not given, and they were angry. The local people pacified them: forgive, let it go, it was done unknowingly — to which came the reply that if you have called, you should give. She stayed 9-10 days, bathed in the Ganga daily, did laghu parikrama as far as she could, and kept propitiating Bhagavati; her derangement cleared, the body calmed, the uchchatan and the lump improved greatly, and she later reported that bleeding had begun again — a sign, she felt, that forgiveness was being received.
The Vindhya kshetra and the bank of the Ganga are where this is commonly done
The Vindhya kshetra is entirely full of it, the speaker says — empty ground is available in plenty there, so people do it comfortably, and much matter arises afterwards too, people saying they did it and such a thing happened, so they had to give it up. He calls it a matter of experience. It is also done sitting on the bank of the Ganga.
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.
Where should the Kamakhya Kavach japa be offered afterwards?
Once the whole Navratri is complete, let her go once to Kamakhya ji — Devi gracing her and calling her — or else come to Vindhyachal. Of the two, at least one place: either come to Vindhyachal or go to Bhagavati Kamakhya ji. The third is Mangala Gauri at Gaya ji, one of the eighteen chief Shakti Peeths.
What if she goes to Vindhyachal or Mangala Gauri instead?
If you come to the Vindhya kshetra and there too, having done japa, you offer it at Bhagavati's feet, this grace is obtained. And at Mangala Gauri, where Bhagavati's breast fell, her vaksha fell — at that place too, if you do japa and offer it in the garbhagriha, the same grace is obtained there. Most fiercely of all it is at Kamakhya, since the mool sthan connected with this form is Bhagavati Kamakhya's, so there in the main peeth.
Where should the Dattatreya Dev Deeksha vidhan be completed?
Asked to name one road among Kashi, Vindhyachal and Girnar: do it wherever your wish inclines. Bhagavan Datta has his place everywhere, and everywhere he remains seated endowed with the sixteen kalas.
Prasad and bhasma from the Kashi, Vindhya, Prayag and Kamakhya kshetras, kept safely, can be used together with a listener's own anushthans.
He says whatever is done here in the Kashi kshetra, the Vindhya kshetra, the Prayag region and the Kamakhya kshetra is a bonus, and the prasad and bhasma received from it, if kept safely, can be used together with the listener's own anushthans. Today he will set out simple prayogas that anyone can perform, in the listener's presence or absence.
South of the Vindhya the vidhan laid down is different, Bhagavati's swaroop there having become different for that very reason.
Going from the Vindhya region towards the southern part, he says, we do not know how things are there. But which Lanka was in the southern part and on which side it lay is a separate subject. The vidhan that has been laid down there is, according to them, somewhere different; and there too Bhagavati's swaroop became different, for the reason of lying south of the Vindhya region.
Different sadhaks this time, particularly of the Vindhya region, and the fourth adhyaya of the Madhyam Charit newly included for the Jaya Durga and Mahalakshmi swaroop.
This time the sadhaks will be different, he says — those of last time are not there now; other sadhaks will be there, particularly of the Vindhya region. The new inclusion is the fourth adhyaya of Bhagavati's Madhyam Charit in the Durga Saptashati, which is especially dedicated to the Jaya Durga and Mahalakshmi swaroop.
Shakta people now carry Durga ji off to Vindhyachal and Narmadeshwar to Kashi, in imitation of what they have watched.
Now, by watching them, it has caught on among Shakta people too, the speaker says. Shakta people also go travelling and carry Durga ji off to Vindhyachal; who told them to bathe her there in the Ganga? People are bringing Narmadeshwar ji from their homes, giving him a bath in Kashi ji and taking him back. What is the need, he asks.
Separate further anushthans are held in the Kashi region and the Vindhya region, with the form on the samagri site.
In the region of Kashi and in the Vindhya region, separate further anushthans will be held, of which he will inform the group. Even if one does not have it done there, he says, one should certainly do it oneself at home, because when punya is done in a tirtha kshetra it is obtained many times over.
Who is Tapti, and how do she and Yamuna serve the pitrs?
Shani's sister is Tapti, who is in the form of a river, having received that boon. The Yamuna flows in the northern part of the Vindhya region and the Tapti in the southern part; they are two sisters, and when Surya Narayan is worshipped, the pleasure of both brings gati and satisfaction to our pitrs.
Which kalpa is followed where?
Go to Kamarupa Kamakhya and the special pujan, the principal pujan, happens according to the Prachanda kalpa. In the Vindhya region whatever pujan takes place is according to the Ugrachanda kalpa, in most places, and especially where pujan of forms connected with Kali takes place. And what we ourselves do is happening according to the Kaushiki kalpa — that is, the region of West Bengal, where in most places kalash sthapana and the rest happens on the day of Pratipada, and prabodhan and so on on the day of Shashthi.
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.
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.
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.
Where may Daan for the Pitrs be given during Pitru Paksha?
Go anywhere in a tirtha kshetra — a Ganga kshetra in particular is the more accepted. You may go to Gaya, to the Vindhya kshetra, to Kashi, to the Pushkar kshetra. Go wherever you wish and do it.
Navami in the householder Navratri: havan early, then kanya pujan, Siddhidatri at night, and the paran only on Dashami
The speaker says that on Navami the Havan is done early in the morning, because the Kanya Pujan has to follow; do Bhagavati's havan in the morning and then the kanya pujan, and that part is complete. But the paran is not taken yet — this is according to the vidhan he sees in the Vindhya region, and whoever offers other proofs, that is their own matter. On Navami night one japs nine Mala of Bhagavati Siddhidatri; the Purnahuti has been done, but the night sadhana that was running must still be done. The Paran is taken on Dashami.
In a great many houses of the Vindhya region an akhand jyoti has burned on til oil for generations.
The speaker says he does not think it is written anywhere, and has never heard of such a thing; and as for burning til oil, go into the Vindhya region — in a great many houses an akhand jyoti has been burning for a long time, and it is burning on til oil itself. He sees nobody there falling ill.
What happens when a devotee is insulted at a shakti peeth?
Your shraddha towards the Jagadamba to whom you have gone is probed, and the blow falls on it. The people who insult are somewhere deluded — and it is not that they receive no punishment, because the servant who has arrived there is absorbed in Bhagavati herself and has arrived as her form.
A Sat Chandi path is being held in the Vindhyachal trikon for the first time.
Many Saptashati-related sadhanas are broadcast on the channel that you may do independently, and the experiences connected with them are there too, he says. Give further momentum to your surrender towards your aradhya — and this year, this Chaitra Navratri, for the first time a Sab Chandi path of Bhagavati is being organised in the Vindhyachal trikon.
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 mool trikon of Vindhyachal?
When you do the mool trikon, it is the darshan of the four main temples: leaving Vindhyachal you reach Kali Khoh directly — the other smaller places are all principal places too, but supposing you leave them all — you have darshan of Bhagavati Mahakali at Kali Khoh, darshan of Ashtabhuja, and darshan of Bhagavati Tara seated in the shamshaan, the mahashamshan, and then return to Bhagavati Vindhyavasini's temple and have her darshan there. That is the mool trikon.
How long does the brihad trikon take, and where does it run?
Rising above Kali Khoh, having darshan of Bhagavan Shri Krishna at Girva talab and of Sakshi Gopal ji, you go on to Mukteshwar Mahadev; past Rin Mukteshwar Mahadev runs the way up the Vindhya mountain to the Bajrang tantra sthan where Shri Hanuman ji has been seated in direct form from ancient times. Those practised at it take at least twelve hours, new people sixteen, and some as much as twenty-four — begun at dawn today, the brihad trikon is completed at dawn tomorrow.
What lies on the way to Nandaja parvat and Ashtabhuja?
On that road, he says, there are many other special tantratmak places whose description no ordinary person can give. Having darshan of those, one goes on to Nandaja parvat, which is very far and on foot leaves one in a certain state; from Nandaja one comes back to Ashtabhuja, then goes a little further by the Mukteshwar Mahadev road, and by way of Sitakund climbs up for darshan of Ashtabhuja Mai, then Bhairav Kund and Machhindra Kund.
What is at the shamshaan ghat leg of the brihad trikon?
Coming back from there, by way of Bhairav Kund, Machhindra Kund and Mangala Gauri, one reaches the shamshaan ghat: at the shamshaan ghat, Shamshaneshwar Mahadev, the Mahashamshan Bhairav of Shamshaneshwar, and the devatas present there — performing the pujan of Bhagavati Jagadamba Mahamai Tara — and then one returns, having darshan of Sankata Maa, of Sheetla Maa and of Bade Hanuman ji, to Bhagavati Vindhyavasini on the summit of the Vindhya mountain.
How many tantra sthans are there at Vindhyachal, and to whom do they reveal themselves?
Besides these there are about sixty to sixty-five divine places which are wholly tantra peeths, tantra sthans, he says. They become known of themselves only to one who is doing or has done purashcharan of Jagadamba's mantras to a level — whose japa has in a manner of speaking run into crores — who has completed more than a hundred and eight trikon, who has become calm of mind and is surrendered to his guru and guide, and who is without dvesha, jealousy and envy. Kaam and krodh may pass, he says, but dvesha is very destructive.
The middle route up the hill, once used by tantrics at night, has been diverted.
Leaving Mukteshwar Mahadev makes it the mool trikon; after that, if people go for darshan of Kankal Kali — many, returning from Nandaja parvat, go by way of Kankal Kali and then to Ashtabhuja — that too is proper. The middle route, climbing the hill from the ghat of Ganga ji, is now no longer possible for everyone: a great deal of demolition has occurred and people have diverted the road, since it was not a main road but a road meant for sadhaks; mostly the journey that way was made at night, and it still is, only the road has changed a little.
What fruit comes from one trikon done during Navratri?
Whichever trikon you do, he says, understand this: when you do a trikon in the days of Navratri, one trikon means plainly that you obtain the fruit of a thousand samput paths of the Shri Durga Saptashati.
Darshan of the golden pataka and simha dhwaj on the summit gives the complete fruit of Bhagavati's darshan.
If darshan is done of the golden flag, the golden pataka set upon the summit, the simha dhwaj that is fixed there, then the complete fruit of Bhagavati's darshan is obtained. And in such a time, in the middle region of this trikon, at a special place, at a tantra peeth — the place is not a hundred percent decided yet, it will be decided by tomorrow or the day after — at one of those places of Vindhyachal the Samput Sat Chandi of Shri Bhagavati is being held for the first time.
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.
What is khechar siddhi, and how is it linked to the Kali Khoh form?
And at Vindhyachal, at Kali Khoh, the form of Jagadamba seated in khechari mudra — by the grace of these two forms, sadhaks who obtain khechar siddhi are of the rank of siddhas, of the rank of mahasiddhas, who do this trikon daily. And it is when you complete a hundred and eight trikon, even the mool trikon, that this comes about.
Who gets a divine experience in the very first trikon?
Those who are already doing sadhanas, who have already ground themselves down in sadhana — their body, their mind, and even their poverty, according to their financial capacity, offered up as prasad — dedicated sadhaks: they will have a divine experience in the very first trikon, and in the first trikon itself they will understand what arrangement, what system there is in the whole trikon, and where and how which shakti can bestow grace.
How is the Kamakhya kshetra related to the Vindhya kshetra?
The chief limb of Bhagavati, cut by Bhagwan with the Sudarshan chakra, made a mahatirtha there, and that region became the cause of the origin of the whole world of Jagadamba. By the reckoning of kalpas, the speaker says, in one kalpa the Vindhya kshetra was formed — the one whose chief dhyan and Manidweep dhyan we do — and in another kalpa the Kamakhya kshetra was formed. By kalpa-bheda, every Shakti Peeth has had its own importance.
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.
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.
Why are the Shakti Peeths and kunds of the Vindhya region not all available?
There is some cause of the Kali kaal, he says, by which all the Shakti Peeths are not available. In the Vindhya kshetra there are many natural kunds whose description is found in the Vindhyachal Mahatmya; and it will astonish you to know that many such kunds from the beginning have become extinct and are not visible at all. The Motiya talab near Rinmukteshwar Mahadev has half dried up — the region where the siddh munis of the Vindhya kshetra go and become invisible, held to be an invisible kshetra — and it lies dry. Many kunds and springs have completely dried.
What happens when a Deeksha is refused and only Gayatri is prescribed instead?
The speaker's own case: he asked a practitioner at Vindhyachal for Pitambara Deeksha long ago and was deflected — you will become deranged, this will happen, that will happen — and told to do Gayatri instead. He did, Bhagavati's grace came, and the increase of Tapo-bal followed.
Practices that wear down inherited paap
For release from inherited paap, the speaker says, there is a path: go on tirtha yatra; do parikrama of Govardhan, of the Trikon mountain at Vindhyachal (the Trikona Yatra), and around the main temples wherever you go; worship Shiva and Bhairava. Among many vidhans is worship of the Peepal tree, by which paap is cleared very quickly. Bathe in the Ganga and, standing in water up to the navel, do Japa of your ishta's mantras, or of the guru mantra if you are initiated. By this Punya grows and these sins are destroyed.
The navchandi anushthans of this parva are performed at Kashi and in the Vindhya kshetra.
After all this has been given, the speaker says, if you have the wish, the capacity and the financial means, and you want something done for you in the tirtha kshetras too, then try to join the anushthans and give your details. The navchandi will be at two places, at one a navchandi and at one only five paths. In Kashi perhaps only five, not nine, because the sadhak Brahmins will also be in the anushthan of Bhagavan Datta, so that much will not be possible; it is a single day anushthan. But in the Vindhya kshetra the navchandi will be done there with samput mantras for the sake of Bhagavati Tripur Bhairavi and Bhagavati Annapurna.
In what circumstances may a woman take the prasad of Bhairav?
Asked in which circumstances a woman may take the prasad of Bhairav, with the questioner adding that even in the Kashi mandir it should not be taken, the speaker says it is not like that. If it is to be seen, then apart from the Kashi kshetra, in other regions, or where the sadhaks and pujaris of a place say that a woman may not take it, it should not be done there. Otherwise, Bhairav ji pujan takes place at home, of Batuk Bhairav ji and so on, and they can take it; and in those mandirs where prasad is given to everyone, all may take it. Where Bhagavan Bhairav ji is present in person with his shakti, where Bhairavi is present, there a woman can do both pujan and prasad — as in the Vindhya kshetra where Bhagavan Batuk Bhairav ji is seated with Bhagavati Bhairavi, there you may do seva puja and may take prasad.
Vindhyachal is at 40 to 45 degrees — wait for calmer weather
Asked to have a Trikon Yatra done once more, as last time, he answers that the temperature of Vindhyachal can be seen online right now — it is reaching 40 and 45 degrees. In such a condition he will not tell people from outside to do it. Let the weather become a little calmer, and then go ahead with it.
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 should be done if a family's Sacred Thread Ceremony wasn't performed for generations?
If the Yajnopavita hasn't been performed for three to four generations, a learned Vedic Brahmin should perform Prayashchitta at a pilgrimage site like Kashi or Vindhya for as many generations as known, followed by the Sacred Thread Ceremony — this can't be done alone.
Why do spiritual practices at major Shaktipeeths yield greater results?
Spiritual endeavors performed at major Shaktipeeths like Vindhyachal or Kamakhya yield 100 to 1,000 times multiplied spiritual merit, where divine grace operates beyond rigid procedural conditions.
When is the Trikon Parikrama at Vindhyachal best performed?
The Trikon Parikrama at Vindhyachal takes long if started after morning Aarti — during summer it should be done either early morning by 4:00 AM or at night, taking about 4 hours from the Ganges ghat.
Camphor is lit at every pitha as in the Vindhyachal trikon, and flowers are bought separately for each pitha on the way to Kali
The pitha now seen is Bhagavati Tara's, and just as we light camphor while performing the trikon at Vindhyachal, so here too — and those who are connected with Grihastha Tantra in particular, who always listen and know it all, will in the same way light camphor at all the pithas here. Before going on to Bhagavati Kali's pitha, they buy some flowers separately for each of the pithas, for pushpa and shringar.
How does the Kalika Purana compare Kamrup with other kshetras?
It comes in the Kalika Purana, the speaker says, that if Bhagavati is worshipped in Varanasi — Kashi Vishalakshi ji — then the complete and entire fruit is obtained. In comparison with that fruit, if pujan is done at Purushottam kshetra where Bhagavati Viraja is seated, Bhagavati Vimala, then it is double; and if done at Dwaravati, double. If one worships at Ganga and Vindhyachal, then a hundred times more fruit is obtained. And describing it in the same manner for the Kamrup region, it says that worshipping in the Kamrup region brings the attainment of sarva siddhi, the attainment of all fruit, and swiftly the benefit of mantra siddhi.
Why does the triangle drawn for a bali differ?
Because the triangle in a bali is divided roughly three ways: one subject for the region north of the Vindhyachal mountain, another for the region south of it, and another for the Kamakhya kshetra — with Kashi, the middle region among these three, having its own. It differs again in Ashwakranta, Rathakranta and Vishnukranta.
When is the Paran taken if the Kanya Pujan is on Ashtami?
Taking the Paran immediately after the Kanya Pujan is not proper — that the Ashtami worship is done and the Kanya Pujan is done, so we take the Paran. We perform Bhagavati's Kanya Pujan on Navami and do not take the Paran after it; how then would the fruit of Navami be obtained? The Paran should be taken on Dashami, after the Aparajita Pujan.
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.
Where in a tirtha may one sit to do japa?
You will not get to do havan there, nor darshan, he says — you will get shikhar darshan; search out a place for japa and do japa anywhere at all. You will not get to sit in the garbhagriha and do japa. Whatever place of the tirtha there is in a tirtha kshetra is suitable for you. You have come from outside; you are not a resident there.
The remedy is water from the bathing of a tirtha's presiding vigraha, drunk directly
Kamarupa Kamakhya, Vindhyachal dham, any tirtha sthan — such water as is connected with the snana and the rest of the shri vigraha of the principal deity of that place. Make an arrangement to drink that water directly.
Where at Vindhyachal is the charan paduka of Guru Dattatreya?
A listener says he did not see the charan paduka of Guru Dattatreya beside Bhagavati Saraswati, though the speaker had said it was there. The speaker says he said behind Saraswati ji: today, where the sthan of Mahasaraswati is, right beside them there is a door; go behind through that door. There are two param tantra sthans, and in the middle of those two param tantra sthans the Shri Vigrahas of devi devatas are installed — among those is also the paduka of Bhagavan Datt.
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 is the route of the trikon after leaving the Vindhyavasini temple?
Coming out from there, the darshan and pujan of Vindhyeshwar Mahadev; after that go straight to Kotwali and do darshan there — Batuk Bhairav ji, Bhagavati Bhairavi, then Bartar Hanuman ji — and then leave from there. You may also go to Lal Bhairav, but it will become long; so in place of Lal Bhairav take the road straight from beside Bartar Hanuman ji and come to the Pratyangira chauraha. There do the darshan of Bhagavati Pratyangira. On the way is Nihut Veer Hanuman ji; do his darshan at the time of returning. While going, wherever the sthan of devatas falls on your left side, go on kindling camphor there.
Where does the trikon parikrama end?
From the Pratyangira chauraha go straight on and reach Hanuman ji nearby, Bandhwa Veer. Having done the darshan and pujan of Bandhwa Veer Hanuman ji, go out to Kali Khoh; from Kali Khoh to Ashtabhuja, from Ashtabhuja to Tarapith, and from Tarapith back to the temple of Vindhyavasini Mai. Whatever devi devatas you meet on the way, go on kindling camphor at the place of them all.
Where is it best to do an anushthan of Ma Saraswati?
A listener asks whether it is better to do a Saraswati anushthan at Kashi or near Ma Vindhyavasini and Trishabhuja, saying he has already once done a sava lakh of Saraswati at Prayagraj. All the places are supreme in themselves, brother, the speaker says — do it wherever you have the wish. There is no subject of more or less in this.
What sankalp should accompany the daily abhishek at home?
Take whatever sankalp is yours, the speaker says — if you wish to take it for the destruction of disease, take it; if you have some other sankalp, take that — and offer the milk with that sankalp. You may do it at home if you do not wish to go out; whichever sadhaks have installed a Shivling at home may perform abhishek upon it, or go to a temple.
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.
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.
What is the Gupt Kalpeshwar Tantra?
Among those granthas is the Gupt Kalpeshwar Tantra. This, the speaker says, was written in medieval India, perhaps in the Vindhya region or the Kashi region or the Prayag region — in some one of these three regions — by some particular sadhak, and contains various subjects connected with tantra.
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.
What then is the Vainayaki Tantra?
At that time Bhagavan Shri Ganesh had assumed the Vainayaki svarup and gone upon the Vindhya mountain; and the tantra he gave as upadesh to however many of his devotees were present there is called the Vainayaki Tantra, some portion of which is described in the Gupt Kalpeshwar Tantra. Under it a great many vidhi vidhans are told and a great many subjects included.
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.
A stranger taking puja water at a temple is no dosha
Asked whether it is wrong that a stranger at a temple asked for his lota of water to offer on the Shivling, the speaker says the person simply lacked water and needed to offer it. At the Vindhyachal temple, village women routinely pick up your lota and take a little water to offer, and there is nothing to it. Do not overthink such things: we must strengthen our faith, but not become superstitious.
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.
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.
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.
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.
Why are some Datta upasak sadhus seen consuming intoxicants?
Asked to throw light on Datta's Aghor form, since many sadhus who are Datta upasaks have been seen consuming cigarettes in his upasana, the speaker says there is no need to throw light. They have left home and gone into the sanyas ashram; theirs is their own state. They say for the purpose of holding dhyana that we are taking booti — those are their things, and it is also true that they consume herbs in that manner. In the regions of the mountains, he says, whether Girnar, the Vindhya region or the Himalaya region, in every region there are divine Aushadhis, divine herbs.
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.
What should be known about the Shakti Peeths as they now are?
Whether it be the Vindhya region or any Shakti Peeth region as things now stand, everyone should have this information: that it is only a shadow, a shadow alone. The meaning of shadow will be that it is a chhaya tirtha only; chiefly it is not that — chiefly it is hidden.
Can a person go into any yuga by his ishta's grace and see the whole katha with his own eyes?
Look, for siddhas this is possible, he answers. You and I cannot become so capable; and if we became so capable, then he would not have this much time to come onto YouTube and speak with you. So it is possible; it can certainly not be said that it is not possible. Even today there are such siddhas in the region of the Himalaya. The Himalaya region is in itself a maha-gupt region; the Vindhya region too holds many such secrets gathered within it. In these regions there are such people, but they do not wish to come before others, nor does anyone do such a thing.
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.
What should be done when one is settled in dvaita bhaav?
If you find yourself settled in dvaita bhaav, then make the request of your own aradhya, your ishta, the speaker says. And remember one thing: when you begin to advance on the sadhana marga, the feeling of dvaita slowly begins to come to an end of itself. It may be that for some time you have become fixed in one place, but that will not remain always. There will be onward motion, and that very labour will turn into advaita.
Where are such siddhas still to be found?
We are telling you about the Vindhya kshetra, the speaker says, and asks listeners please not to go anywhere else; he adds that he is making no comment on whoever it is that listeners' attention may be going towards. In the Vindhya kshetra they know siddhas of this kind very well: go to them and they will tell you about things you yourself will not know, things you had forgotten at some time — they will tell them with the date.
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.
Whom can one consult at Vindhyachal for tantra badha now?
Asked by Ashok Pandey ji whom he can show himself to at Vindhyachal, being afflicted by tantra badha, the speaker says that in the present time it has become extremely difficult to say. Given the condition the Vindhya kshetra is in, he cannot even say that you should go there. All those places where tantra bandhan and the like used to be done have themselves been demolished; not even a havan kund is left. That place was perhaps of thousands of years ago, and all those things have been removed.
With ashram land sold off in crores and corridor work under way, that area must be entered warily
I simply cannot say at present that you should go there, he says. If you go into any such area of that place, go warily in the present time. Darshan and pujan and the like you may do; but whom you should meet on going there is quite difficult to say now, because if I send you there — and I know this much, that this very kshetra is in disarray there at present — where will you perform the kriya karma? The Vindhya forest, which at one time used to be entirely secret, in which places there once used to be ashrams, has been sold for crores.
Is there anywhere a tantra badha can still be seated?
This much he says he can certainly say: if there is some knowledgeable person in your acquaintance who is with you and wishes to go and effect the removal of a tantra-related obstruction there, then go to Kali Khoh. In Kali Khoh, behind Kali Khoh, is the sthan of Bhairav Baba; videos of it are all made and he will upload them soon after editing, trying to upload them after or before the Navratri, and will tell in them where and how what is to be done.
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.
Who are the Bhairavs of the Vindhyachal Shakti Peeth?
Know that in the Vindhyachal Shakti Peeth there is not one Bhairav, he says. Your taking darshan of Lal Bhairav is a very good thing; Lal Bhairav too is Bhairav. Just outside the Vindhyachal temple, Bhagavati Sheetla is on one side and Batuk Bhairav ji on the other — he is the Mai's chief son, whom we call Chandi Hriday Nandan. And on the road directly opposite the temple, the one that goes towards the kotwali, you will find the world's only temple where Bhairav and Bhairavi are together; it has its own mahatmya, and is of the Pauranik age — held to be from the beginning of creation. That too is an old peeth, and it is he who is chiefly worshipped there as Bhairav.
How does one reach that Bhairav temple at Vindhyachal?
When you have taken darshan and come out, you come down the stairs; the road that goes straight from there — ask anybody where the kotwali ke Bhairav are, and go that way.
The Rameshwar Jyotirlinga, held to be the central point of the Vindhya kshetra, is broken and still worshipped.
Go to the Vindhyachal kshetra, he says, where the Jyotirlinga of Bhagwan Rameshwar is — the Rameshwar Jyotirlinga, held to be the central point of the Vindhya kshetra. The Giri pujaris do the pujan there, and that shivling is entirely broken; you can tell just by looking, quite clearly. But there is no shivling that large in the whole Vindhyachal kshetra. It is a divine shivling. From outside you will wonder what there could be there, but the moment you enter the temple, on seeing it your mind will go completely blank at what an astonishing place it is. So it depends.
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.
A mail from Vindhyachal offered to join the shamshaan havan and asked what to bring, thinking of 108 eggs
A remarkable mail came, he says: that since you people will be having Tara Mai's havan performed in the shamshaan, and since I am in Vindhyachal, I will come along and sit in the shamshaan havan too; tell me what to bring, and I am thinking of bringing 108 eggs and offering an egg ahuti. Now consider, he says, a person who is not initiated. One is not to become over-motivated like this — that because the Shmashan Bhairav has been discussed, now the ahuti will be right on a shamshaan pyre. No, no, no, no.
Where can that form of Hanuman be seen at Vindhyachal?
Go to Sita Kund at Vindhyachal sometime, the speaker says: at Sita Kund exactly this form of Hanuman ji is installed. The very Ahiravan and Mahiravan whom he killed are beneath his feet, and he stands there in that fierce, prachanda form — his chanda form — and he is held to be the Bhairav of that place. For those who do the seva-puja of Ashtabhuja Bhagavati, and for those whose kuldevi she is — if they know it, well and good, and if they do not — the Bhairav of that place is held to be this Hanuman ji of Sita Kund. He notes it is an old place, later somewhat built up, and that he heard this from the people of that place, who say so.
What else is at Sita Kund, and how did the kunds of Vindhyachal come to be?
There are other chief places near Sita Kund, the speaker says; he will make a video sometime and tell how they are — those whose kuldevi she is will understand in what forms the kshetrapals stand there and where darshan should be done. It is a very small place, but it is there. And Sita Kund is that very place where, in Vindhyachal, every deity who went there made his own kund in Satyug; so it is with Bhagavati Sita too, that in Treta Bhagavati Sita established the Sita Kund below the Ashtabhuja hill.
What is the mahima of the Vindhya kshetra for mantra japa?
It is said in the subject of mantra japa that those who do mantra japa upon the Vindhyachal mountain obtain a fruit koti-koti times greater in the Vindhya kshetra; the mahima of the Vindhya kshetra is held to be seven times that of the Purushottam kshetra. Even so, he adds, the kshetra of your own ishta aradhya is the highest for you.
Why is japa on the Vindhya hill held to be so fruitful?
Because it is also the summit of a mountain; because Jagadamba has dwelt there from the beginning of time; because it is a region of siddhas from endless ages, a tirtha kshetra and a maha siddha peeth. It is in the Shiv Mahapuran, he says, that mantra japa performed on a mountain peak is the greatest and the best.
The Holika dahan is set after 1:00 at night, and in many places of the Vindhya kshetra it is done at 3:00
The time of Holika dahan is for this reason set after 1:00 at night; in many places in the Vindhya kshetra and elsewhere it is happening at 3:00. By the English calendar, he notes, that means it will fall on 7 March.
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