Prohibition Declared –
With Vāk Devī as Witness
Let this be heard with full weight:
No Tāntrika of any sampradāya, paddhati, or paramparā
has permission to recite, chant, or even whisper
a single akṣara from this work.
I take dharma upon myself in full consciousness,
and I write this keeping Vāk Devī Herself as Sākṣī.
This is not for siddhi. This is not for tantra.
This is not to be extracted, borrowed, or reinterpreted.
This is bhakti — and bhakti alone.
Śrī Devī Ākāśavānī Vanadurgā Ārādhanā Laharī
is a wave of worship offered to the
Ādi Bhagavatī — Mā Vanadurgā.
This sacred work now weaves together these luminous threads:
— the Dhyāna-Stutiḥ,
a meditative hymn that unveils the Devī’s form in serene splendor,
— the Ārādhanā Laharī,
a stotra of flowing devotion, pouring forth from the heart,
— the Ākāśavānī,
the divine voice received within, as grace and revelation,
and the Vanadurgā Nāma Mantra
the ONE Nāma.
And finally, my own mantra, my only possession
naming it as,
— Vanadurgā Devī Prasannam Mantra along with the
— Śrī Vanadurgā Ārādhanā Mūlamantra
In the end is published the Nāmāvali of Śrī Aṣṭabhuji Vanadurgāmbikā
Aṣṭabhujī Vanadurgāmbāyāḥ Aṣṭadala Nāmamālā
along with
108 Names of Śrī Aṣṭabhuji Vanadurgāmbikā.
And finally,
Nārāyaṇī Stutiḥ is offered in devotion to Śrī Aṣṭabhujī Vanadurgāmbikā.
Whatever you read, know, or receive about Mā Vanadurgā
is by the grace of Mā Nārāyaṇī alone.
My journey toward Mā Vanadurgā began long before I was even aware of it.
I knew nothing about Her — except Her Nāma.
And yet, that Nāma was enough.
Everything changed during a certain moment
—an event that became a turning point.
From there, I was mysteriously, unmistakably guided to the Nārāyaṇī Stuti from the Devī Māhātmyam.
I now know this: without Her grace,
I would never have even come close to discovering anything about my own Iṣṭa Devī.
For me, She is and always will be the Mūla Guru
—the One who initiated my path.
And because this Stuti came to me by Her own compassion, it holds immense significance.
Among all stutis, the Dhyāna-Stutiḥ is the bridge —
the sandhi, the inner threshold —
that connects the longing of ārādhanā
to the descent of ākāśavānī.
Together, all of them form a single bhakti-pravāha current,
an uninterrupted stream of worship and inner rhythm (laya),
like the bhakti-taraṅga, the sacred tide rising and falling upon the soul’s inner shore.
Though expressed in so many parts for clarity,
this work finds its true śrī-pūrṇatā only when all are offered together —
as one inseparable, śrī-pūrṇam stuti,
unto Vanadurgā Bhagavatī Devī.
With the inclusion of the Dhyāna-Stutiḥ
this work reaches its sacred wholeness —
its antar-dhārā illuminated, its gateway sanctified.
To behold Her is to invoke Her,
to invoke Her is to surrender —
and in that surrender, the worship becomes complete.
This Ārādhanā Puṣpāñjali,
offered with the blessings of Śrī Bālā Bhadra Devī,
now rests fully at Mā Vanadurgā Śrīcaraṇam —
whole, undivided, and true.
The final publishing of Śrī Guru Series, was originally
set aside for the upcoming Triveṇī series.
But without offering this, in this module
— it cannot be called an Ārādhana.
For who undertakes any sādhana without the grace of the Guru?
Note: The nāmavalī presented here is not my creation.
It is not optional
—it is to be recited with reverence,
for it is wholly and solely devoted to Mā Vanadurgā.
One last note:
For kṣamā-aparādha, don’t follow what the crowd recites,
Instead, choose the one composed by Śrī Añjaneyā himself.
It carries that true bhāva — the living pulse of prayer that actually seeks forgiveness.
I’ve already shared the link.
Same for kavacha do not use any tantra material, use Śrī Durgā Āpaduddhārāṣṭakam.
The sacred Nāmāvali of Śrī Aṣṭabhuji Vanadurgāmbikā &
everything that are included are published as it was also in the bag.
The Bhagavatī-stotram composed by Vedavyāsa is a marvellous devotional composition in praise of Mā Bhagavatī. It is especially for those seekers of Mā Vanadurgā—those who hold fast to the Name Bhagavatī, means you seek the name of Bhagavati alone, for you it is provided.
And now attached also is Bhagavati Namavali along with Narayani Namavali.
For Whom Is This Ārādhanā
This Ārādhanā is only for those who know with absolute conviction
that their Iṣṭa Devatā is none other than Maa Vanadurga.
If you're merely assuming that
"Vanadurga must be the most powerful Goddess,
so I should follow this Sādhana"
— then go sit in your toilet and flush out all your inner garbage.
You won’t receive anything from this path
except exactly what you’ve just flushed.
Be clear on this:
the path of Maa Vanadurga is not for the deluded,
the greedy, or the curious
— it is for those whose very breath calls only her name.
Secondly — this is not a Tantric Krama.
There is no fixed method here.
Her path is that of true God-realization
and Parā Bhakti Mārga.
Anyone who sheds tears at her very name,
do not need any of these stutis or anything, you are already there.
You should keep doing what you are holding.
That is your PATH.
Nothing in this Arādhana is written
to show her as superior to other deities.
She does not crave name, fame,
or validation through a sevaka like me
— nor does she demand to be acknowledged
as higher than any other Goddess.
She is beyond such comparisons.
Even if I were to disclose the deepest core of Trivenī Vidyā,
her grace would still not descend on just anyone.
It would only lead to confusion and distortion,
especially by those who think they now
"know everything"
and rush to claim they are Gurus of Brahmavidyā.
That’s precisely why I refrain from sharing certain things
that might endanger Dharma.
And know this
— I do not enjoy twisting words
into cryptic riddles to sound mysterious or superior.
I value clarity
— in both thought and expression.
Having said that,
watch this video carefully —
🔗 https://youtu.be/kSHFlqplUes?si=IiG5yHAAzkIPgfzd
— and understand the gravity and
discipline needed to truly
stick to one name, one form.
Without that, you will never be
able to meditate properly in your initial stages,
and no grace will fall upon you.
This path must be inherited,
internalized, and pursued
with fierce one-pointed focus
— with your eyes set on the one goal:
To reach the Ashoka Vātikā
and have Her Darśanam.
The Goal is Adhikāra & God-Realization
The purpose of this Vidyā is to gain adhikāra
—the sacred right to worship Her Pādukās.
It is only by Mā Vanadurgā’s own svīkṛti
—her nod and permission that one may even begin.
For this is no ordinary act.
To worship Her pāda-padma is not something one simply decides to do;
it is that which the entire Universe longs for.
For that, a Guru is essential
—this is the very core of the penance.
Only then will you receive both Morpheus and the fire to take the Red Pill.
As long as you remain hooked to the outer world, you won’t crave for Reality.
A rudrākṣa is worthy as a dharāṇa-vidhi only if it invokes true detachment within you
—otherwise, it’s just ornamentation.
You have seen this world in every birth you've taken within its realm.
So your sādhana or ārādhana must churn you from within—
enough that when your world collapses, you can bear it.
Because your focus, your śraddhā, is fixed on the Divine—
not on what happens to “you,” or your imagined concept of “I love my [this or that]...”
When you truly realize the Self, all else vanishes.
There is only You—alone in this vast world. Nothing else truly exists.
Much can be written—but of what use?
You will only read and move on.
Be the one who, even if broken or handicapped,
still chooses to rise—
and walk the path toward
the One who alone can guide your journey back to your GOD.
Whether you attain this in this life or not, remember Śrī Kṛṣṇa’s words:
“Karma is in your hands, not the phala.”
So from this very moment until your last breath, pour every single heartbeat into bhakti for Bhagavatī. Let your entire being become an offering at Her feet.
And before you even think of God-realization, know this—
First, you will realize your Self. Only after long, unbroken effort in bhakti will you behold darśanam as real as the God Himself. You will not remain among the blind who simply repeat, “Īśvara is nirākāra.” Yes, He is nirākāra for those who love Him in that way—but He is also fully alive in His own svarūpa. Had this not been so, no Purāṇas would have ever existed.
And when it comes to Maa Vanadurga…
You will lose your vāk, your intellect—everything.
The Upadesha
The Vision
Imagine a gathering of only Goddesses…
All of them seated in their divine rathas, adorned for a great celestial festival.
And among them—every form of Maa Durgā, radiant and resplendent.
But your heart and eyes crave only one thing—a single glance of your own chosen deity, Maa Vanadurgā.
Your sādhana must be such that, in that vast crowd of divinities, your eyes instinctively find Her alone.
Imagine further—every Goddess is crowned with a shining kirīṭa, adorned with countless alankāras. Yet, you should be one who, by merely hearing the sound of anklets among thousands, can recognize the steps of your Beloved.
And then imagine you are deprived even of sight and hearing. Still, your sādhana should be such that you can feel Her presence—subtle, unmistakable—as if drawn by the divine fragrance of Her lotus feet alone.
This is the depth your sādhana should reach.
It should never be limited to thinking whether She is superior to Kālī, Guhya Kālī, Chandikā, Durgā, Lalitā, or Kāmākhyā.
It must go far, far beyond such comparisons.
Because for you—She alone is everything.
The Inner Meaning (Sādhana-Upadeśa)
This meditation is not just imagination; it is the very map of sādhana, where devotion matures from the gross to the subtlest:
-
Dr̥k-Sādhanā (The Eye of the Heart):
Even in the midst of innumerable divine forms, the sādhaka’s eyes instinctively search only for the chosen deity.
This is ananya-bhakti, where the mind is so deeply attuned to the svarūpa-lakṣaṇa of the iṣṭa-devatā that no other form distracts. The eyes obey the heart, not the senses. -
Śabda-Sādhanā (Inner Hearing):
Recognizing the anklet’s dhvani reveals an advanced stage of nāda-smaraṇa.
Just as a mother instantly recognizes her child’s cry in a thousand children, the sādhaka’s citta resonates only with the nūpura-dhvani of the Beloved Goddess. This is the awakening of antahkaraṇa, where the ears no longer hear all sounds, only the One Sound. -
Divya-Sannidhya-Sādhanā (Perceiving the Divine Presence):
When sight and hearing are withdrawn (pratyāhāra), the sādhaka moves beyond external senses.
Even without seeing or hearing, the soul feels Her unmistakable nearness—the subtle, living presence that draws the heart as surely as fragrance draws the bee.
The earlier mention of the fragrance of the pāda-padma is symbolic of this; it is not mere smell, but citta-pariśuddhi—a state where prāṇa itself breathes only Her.
And finally, the highest point of this meditation:
The sādhana is not about comparison.
It is not about whether She is greater or lesser than Kālī, Guhya Kālī, Chandikā, Lalitā, or Kāmākhyā.
This is ekāgra-premā—pure, single-pointed love.
For the true sādhaka, Vanadurgā is all these forms and more, yet She is uniquely Herself—your very breath, your very existence.
While many vidyās focus on teaching
how to worship an idol or deity-form,
in this path,
we simply worship Her Pādukās
—Her sacred sandals.
That’s it.
And this isn’t something that’s
externally taught like a ritual class.
It’s assumed that your
foundational training
has been in Śrīvidyā.
Only after truly understanding
what Śrīvidyā is,
and after internalizing the
essence of that worship,
can you move forward into this sādhana.
If you succeed in that,
it means you have truly
passed the exam of Śrīvidyā.
Secondly, when worshipping Her,
be mindful of the images you use.
Do not keep depictions where other goddesses
are shown in sevā (serving posture)
on either side
—such as the common image of Śrī Lalitā Devī
flanked by Mātā Lakṣmī and Mātā Vāṇī.
Our Goddess does not accept such depictions.
The devotional bhāva (attitude)
must reflect this understanding.
Anyone who is present in the context of worship
must be equally honored and respected.
Always seek the blessings of the guardians and
sentinels of the temple where She resides.
And most importantly,
remove any idea that Śrī Lalitā Devī
—or any other
—is “higher” or “supreme.”
In Śrīvidyā, such ideas are part
of the learning process,
but the intent was different.
You have studied that
—now move beyond it.
When you come to worship Mā Vanadurgā,
never place anyone above Her.
She is on equal footing with the Supreme Divine
— Śrī Lakṣmī Nārāyaṇa.
Hold that clearly and firmly in your mind.
Core Truth
GOD IS ONE.
So, stick to ONE GOD, ONE NAME, and ONE FORM.
Before you begin, read everything carefully about Self-realization and God-realization.
Read. Understand. Then JUMP.
During my own churning, I was also asking too many questions:
And I got a message----
What do you want to know?
There is no end to knowledge.
Your life is short.
So select carefully what you want to know.
There are many paths to the same goal.
First fix your goal and follow any path with sincereity and devotion.
Success is not in your hands.
But if you try your best, it will come to you as it's chosen time.
And my eyes only caught this line,
Your life is short.
So select carefully what you want to know.
Prātaḥ Smaraṇa
This prātaḥ smaraṇa can be used both when you wake up in the morning and before going to bed at night.
-
First, kneel down and prostrate to Bhūmi Mātā saying śrī bhūmi mātre namaḥ, wherever you are — it does not matter where you sleep or wake up.
-
Then, go to the place where you have kept the image of the Mother, after washing your face and feet.
-
Kneel down and gently chant this śloka:
sadā śivaṁ vanadurge,
sadā rāghava-pūjitam |
sadā ramā-viṣṇu-hṛdaye,
sadā śrī-śobhitam || -
After that, chant either the base mantras.
Important
-
Do not force yourself to chant a fixed number of times — 3, 9, or 108. One time, with full heart, is enough.
-
Do not imagine She is only in the frame or picture.
-
Feel that your own Mother is there in the frame. Just as you would look at your mother’s face to begin the day, look at Her face with the same love.
Do the same before sleeping at night.
On Guru Ārādhanā
A Few Words From the Heart
Begin by bringing an image of Śrī Lakṣmī-Nārāyaṇa into your pūjā-sthāna.
This can be any form revered in your region — trust your lineage and tradition.
Alongside, place an image of the sacred trio:
Śrī Rāmakṛṣṇa Bhagavān, Śrī Mā Sāradā Devī, and Swāmī Vivekānanda.
Or simply remember this —
If you can, keep an image where Ananta (Ādiśeṣa) and Śrī Lakṣmī-Nārāyaṇa are together,
and Garuḍa is shown in namaskāra-mudrā, kneeling down in full surrender.
Alternatively, even a Śrī Rāma Darbār photo,
where Hanumān jī is gazing at the padukas of Śrī Rāma or bowing in total devotion —
any of these are more than enough.
These things matter.
You learn through seeing.
You inherit devotion by watching those who embody it.
One more truth — and this you must carve into your heart:
Guru’s place is even higher than the Goddess.
Yes. Read that again.
Because without Guru, you know nothing of Devī.
In fact, let’s be honest — you don’t know what this life is, or what lies after it.
The Guru shows the path — not always in words.
Not always in whispers.
Not always in vanī that you assume is the only mode of communication.
The Universe speaks.
But it speaks in silence, in wind, in instinct, in memory, in upheaval,
in joy, in breakdown, in dream, in pattern, in pain.
Your job?
To listen without ears.
And to remember — Guru is the bridge.
If you are blessed with such parents who, out of their own will, allow you to walk your spiritual path—and who support you with food, shelter, and every basic need—know that they are not mere parents. They are verily Lakṣmī-Nārāyaṇa themselves, dwelling as the living Deities of your home.
To you, they must be seen as no different from your chosen God.
They may not understand spirituality or anything close to your understanding,
STILL accept them with every shortcomings they may have.
Be Real
1. Approach with a Pure Heart
Understand this first: Devī can only be approached when your citta becomes pure — not just superficially, but with the innocent clarity of a child. Your citta-śuddhi must be utterly complete, beyond all masks and pretensions. Without this, even the first step won’t open.
2. Begin with Guru Tattva
Your sādhana begins by invoking the Guru Tattva. Know this truth deeply: the Guru may come in any form — a name, a symbol, a moment, or an inner flame. The Guru can appear as one among the three fundamental tattvas — Rudra, Viṣṇu, or Brahmā.
Merely chanting "Viṣṇu Pādukā" doesn’t guarantee His presence. The Śrī Guru is ultimately One — just as all Devatās are One, manifesting with different faces, tattvas, and predominant guṇas. But until your karmas are purified, the Guru will not step in.
The moment you begin this path with sincerity, your karma-phala will rise to the surface at great speed. You’ll face the consequences of lifetimes — humiliation, loss, poverty, confusion. Many misinterpret this as Śani Mahādaśā or some external enemy. But no — it is you, your own records imprinted in ākāśa.
And the law of karma is simple: It gives phala.
Before you blame fate, read about the Aṣṭa Pāśas — the eight bonds of the ego. You must go through them. There is no bypass. Your devotion isn't tested, what is tested is do you have real love or just outward show off bounded by the claws of society & your own impression about your own SELF.
Through this purification, you will not remain the same. You will change — both outwardly and inwardly. Don't keep any assumptions that everything will get over in few days or months. Because you do not know your past karmic records. So accept all with humility, but do not surrender.
The key is what Śrī Rāmakṛṣṇa Bhagavān has revealed:
“Bear everything — if you truly love your God.”
And remember you just do not bear your karmas alone.
You bear your parents karma too. And when cleansing happens it affects both.
When you taste the nectar --- they will get one drop of it, but in this life or next that is up to GOD.
3. When She Becomes Guru Mā...
And when the time comes — when She Herself takes the role of Guru Mā — your mental, emotional, and spiritual world will shift completely.
But until then, do the sādhana — prepare yourself to withstand Her presence when She arrives. Because when She steps in, it won’t be gentle — it will be thunderous.
4. Touch that matters
Do not make a habit of touching everyone’s feet for blessings — not even those who claim to belong to the lineage of Ādi Śaṅkarācārya.
Observe. Know them. Speak. Then choose whom to revere.
Feet are powerful energy centers. When you physically touch someone’s feet, you open yourself to their karmic field — consciously or not. You are forming subtle bonds. And you will carry those karmic impressions with you.
Reserve your prostrations for your Iṣṭa Devatā, your Guru, and — at most — your own parents.
If honestly I have to say, I will ask you - that you better take required permission even if your Guru is infront of you, that can I?
This you read two to three times to understand what I meant here.
Never touch the feet ----- even to elders in the family, no matter how senior they are.
So don’t blindly follow what society or family has normalized.
If you desire to be blessed -- you can take blessings of any human who is living a simple life, or living a life aligned with TRUTH.
Don’t become a robot. Don’t become a typecast.
Do not become a GOOD BOY!
Be conscious, real, and awake on your path.
5. The Dance of the Blind
You must have heard the great chorus of Hari Bol echoing in many Vaiṣṇava temples…
But do you know why it is said?
Śrī Caitanya Mahāprabhu began this movement, but Hari Bol was never meant to be just a chant. It meant Hari Nāma Bol—“Take the Name of Hari.” Whether it is Hari Om, Rāma, Kṛṣṇa, or any other nāma of the Lord.
Yet what do most do? They only chant “Hari Bol.” 😂
The blind are not just those without sight—they are those who follow without asking. In billions of followers, perhaps one true seeker arises, daring to ask, “Why?” And it is only such a question that opens the door to real vidyā.
Every vidyā has its own teachings, but in Triveṇī Vidyā, life itself is the teacher. This very Prakṛti teaches you. Its essence is not far from what is revealed in the Daśabodha.
And remember this—
The pictorial representation of Māta Lakṣmī doing seva of Śrīman Nārāyaṇa is the Guru Mā’s true teaching. She does not teach merely through sutras or elaborate ślokas; She teaches in the simplest way. Only a seeker, only a bhakta with open eyes, can truly see and recognize what the Mother is teaching.
And in the same way, Śrīman Nārāyaṇa Himself teaches. When He descends to remove the thorn from Mā Vanadurga’s lotus feet, every act of His is a teaching. The very bending down while removing the thorn is a lesson for all. If God Himself is not the teacher, the Guru—then who is?
So....
Walk the path of renunciation. Seek satsang, not spectacle.
Resist the temptation to indulge in gossip — in any realm of existence, whether physical, digital, astral, or imagined — especially about other paths, other seekers, or other forms of the Goddess.
Disengage from all unnecessary associations, even with so-called "tantrikas" and "upāsakas" of Śrīvidyā, unless it is your soul-lineage.
This is not a club to join, not a technique to master
— it is something that must awaken from within.
If not, the mind will wander.
Doubts will breed.
One moment you’ll say “Tripurasundarī is the highest,”
and the next you’ll ask, “Is Durgā even Durgā?”
— and you’ll drown in that toxic whirlpool of intellectual waste.
So instead:
Be your own friend.
Talk to yourself.
Inspire yourself.
Love yourself.
Doubt yourself.
Burn.
Transform.
Rise.
And before you reach for books or spiritual lectures on the Goddess —
watch The Matrix, Inception, and Interstellar.
Because illusion, time, reality, and liberation — they don’t come with footnotes.
They come with direct perception.
And She is that perception.
Ārādhanā-phala-lakṣaṇāni
Signs and After-Effects of True Ārādhanā
You will begin to fear dealing with people and society in general.
You will no longer tolerate fakeness—the masks people wear and the false world they live in.
You will lose interest in worldly enjoyments—malls, picnics, holidays will feel meaningless.
You will avoid temples crowded with noise and show.
You will plead with your parents: “keep the responsibilities of relationships with yourselves; do not bind me in the chains of your created social ties.”
You will find it difficult to work merely for money or for securing a high position.
You may even quit jobs that demand your full attention, for your heart will no longer be in them.
You will stop attending Navarātri functions—or any social function at all.
Instead, you will spend your days pleading with the Goddess for just one thing—Vision.
You will grow mad with longing for only one destination—God-Realisation.
Gradually, you will accept life as it comes, without complaint.
You will eat simple food—just rice and dal. You will wear one or two simple dresses.
You will not live like the rest of the world, for your path is different.
You will seek Satsang—the company of true seekers walking the same path.
You will meet guides.
You will remain in touch with those who belong to the circle of your chosen deity.
One day, you will enter an everlasting state of bliss.
And then—you will no longer be the you you once thought yourself to be.
You will be only in touch with your Guru & God.
A Final Word on Sādhana
Never think that sādhana is to be done for a fixed number of days. No!
Until and unless you have Darśanam—the direct vision of the Divine—your sādhana is not complete.
Never fake yourself.
Do not fix rigid notions such as: “I must strictly follow a set pattern of Brahmacharya.”
If such thoughts themselves wander restlessly in your inner realm, remember—you cannot control Prakṛti entirely.
Be practical.
You have received this rare human birth; it comes with its own limitations.
So—what you can do, do sincerely.
What you cannot, leave without guilt.
But above all—never stop walking the path.
You are not here to become a Śākta, Śaiva, Vaiṣṇava, or wear any such tag.
Your deity is the Deity — not you.
And the purpose of that is ------ it becomes the method of worship to inherit,
the way is already defined in puranas by Sri Vedavyasa.
The stories do give us clear glimpses on the methods.
So, you are here for only one thing — to become a Sevaka.
That is your only true identity.
Our only mark is the dust of Her sacred feet.
The tilaka you wear will be guided by your own sādhana — I will not tell you what to use.
The process of pūjā, the how and when, will also reveal itself only when you keep doing sādhana with sincerity.
It will not be explained here, nor in the Triveṇī Series — because your own progress will decide that revelation.
That alone will show whether you are a real bhakta —
or just another blind follower.
Just remember to keep the Gospel of Sri Ramakrishna as others keep the Bhagavad Gītā, Devī Māhātmyam, or Bible — for it holds, in the simplest and most unadorned words, the essence of all Upaniṣads, Purāṇas, Granthas, and Sādhanās, including Devī-ārādhana. The one truly ripened in the search for the Divine alone can grasp its depth — it is the most real book ever written on Adhyātma.
Mandatory Rules to Follow –
-
Do not use any āsana during your own ārādhanā.
-
Strictly adopt renunciation.
-
Disassociate from Tantrikas and those who engage in Tantra Prayogas of the Divine Mother.
-
Avoid association with Panditas—those who speak about the Divine Mother without having true God-realization.
-
Yoni Mudrā is varjitā in this mārga, Only Namaskāra Mudrā is allowed.
-
Only one who is a śuddha-bhakta of Mā Vanadurgā
— not merely in name, but in truth —
may utter even a syllable of this sacred ārādhana. -
Read and understand the Triveṇī Sūtra deeply before proceeding.
Reflect on its essence — it will guide your inner sādhana. -
Treat every image of the deity with the bhāva of living presence.
The mūrtis or pictures you keep on your altar are not mere images. Whether you brought them knowingly or unknowingly, they are present now.
Daily, gently clean them with a soft, slightly damp cloth. Apply a simple tilaka — no grandeur, only sincerity. -
Offer food and water as you would to your own mother.
You may offer dry fruits or even just pure water — keep it simple but sacred.
Even with a single tulasī leaf in a copper or silver kalasha is enough, if offered with love.
Let the offering remain overnight, and the next day before starting pūjā, take the tīrtha (sip it fully) with gratitude. -
Revere the Bhūmi beneath your feet.
Know this deeply: Bhūmi is sacred everywhere.
Kāśī is not superior to your own place. Worship in such a way that the very land you stand upon feels proud to have you as Her child.
Bhūmi is Bhū Devī, Mā — complete and whole in every corner of this Earth. -
Seek blessings from your Grāma Devī and Sthāna Devatā before beginning.
No matter which deity you personally revere, always bow to the Ādhishṭhātrī Devatā — the guardian of your land, your village, your region.
Invoke them with reverence:
śrī ______ devyai / devāya namaḥ. -
And lastly, take the blessings of your parents.
Note from the Sevaka
The Kick Within
There was never an intention to offer or include a nāma-mantra
— or any mantra at all.
No plan to compose or conclude anything with a dhyāna-stuti,
because my earlier work already held a dhyāna and a stuti, but not a mantra.
And the reason is this:
If I have truly realized what happens upon the fructification of a mantra —
if I know its consequence and still choose to give it — then it's fine.
But without realizing the potency of a mantra or nāma,
I should simply keep my mouth shut.
Or lastly — if God permits me to publish or speak about any mantra,
then it's absolutely fine.
Else — Her instant recipe is simple:
KICK.
And that’s why I consider myself a football.
I keep receiving the required kicks —
marching toward the goalpost.
This entire work began only as a mirror —
for the devotees of Mā Vanadurgā to truly see Her,
to discover how to begin their own personal ārādhana.
To seek the living truth —
not to get entangled in cleverness,
or the blunders of bookish Tantra.
Because the reality of the Divine Mother
cannot be found in scriptures translated by idiots
and preached by full-fledged Mahā Paṇḍitas.
She must be realized —
just like your own mother —
through living, breathing, intimate knowing.
There can be no assumptions when it comes to Bhagavatī.
It’s like this:
You cook a meal and serve it to your own mother.
You see her eat — or perhaps, leave it at the table,
where you know she’ll come and eat.
That is the sambandha between a devotee and the Divine Mother.
Don’t prepare a grand offering —
just clean water, with tulasī leaves.
And if She partakes even a sip —
You will know.
You just have to know.
There’s no “it might be” in this.
This work was never commissioned by anyone.
It arose from within — as a personal offering to my Goddess.
Because I know from nijānubhava
that She is not merely some tantric goddess
as falsely portrayed by generations of ignorance.
She is beyond all forms and rituals.
And so, eventually, Ārādhana Lahari and Ākāśavāṇī took form.
In Search of Vanadurgā
I have always searched for books dedicated solely to Mā Vanadurgā.
Wherever I went—whichever village, shrine,
—it was only in Her abodes that I found śānti.
Not the stillness of quiet, but the stillness that comes from Her presence.
Whenever I saw Her name—Vanadurgā
—inscribed on temple walls , my heart settled.
But in most books on Śāktism, Her very name was missing.
It didn’t matter to me whether She was identified as Bhuvaneśvarī, Jagaddhātrī, or Durgā. If Her name wasn’t present, my heart could not receive those books. That is, perhaps, the very reason I never read the Gospel of Śrī Rāmakṛṣṇa with full attention. Maybe if I had, I might have gained a deeper insight into sādhanā.
And whatever little I did find on Mā Vanadurgā—it lacked rasa.
It felt lifeless, like a shallow ornament added just for namesake.
Contrast this with the abundance of literature on Durgā Mā or Lalitā Tripurasundarī.
Of course, I always revered Durgā Mā.
I never thought of Her as separate.
But when I met different seekers, I heard many differing views
—and somewhere,
a seed of doubt took root:
perhaps they are different after all...
Still, the longing remained
—to praise the Goddess exactly as She is,
and in the way She wishes to be worshipped.
And that way, I felt deeply, is not the tāntrika path.
Vanadurgā is not a tantric deity to begin with.
She is the origin.
The source.
The one for whom all beings and worlds exist.
That is what gave birth to these writings.
Whatever little understanding I have,
I am trying to offer it
—in verses, in names, in longing.
One truth I hold close: if I have seen or known something real,
I cannot stay silent while that truth is distorted or diluted.
Today, so much of what is said about the Divine is built on kalpanā
—assumptions.
But in sākṣātkāra,
there is no room for assumption.
To impose our personal views onto a seeker’s devotion is,
in a sense, to violate their sincerity as a bhakta or sādhaka.
And I refuse to be part of that.
A Journey Through Arādhana,
Realization, and Divine Corrections
It goes back to a moment —
The Vision —
when I first received blessings from a little child,
and then I got a darśanam of Bhagavatī,
glittering like a full Pūrṇimā Chandra glaze.
It was such a silvery-white glow
that it took a lot of time to gaze at her face fully...
The whole kirīta and all those ornaments
were like something I had never seen in my entire life.
And yet, I couldn’t notice her face properly.
And the time ended there.
When I came out, that same child — along with her companion —
asked me something to give:
If i want a Pūrṇa Darśanam?
Or to capture it forever as an imprint within ME?
I was prepared for that moment.
I had kept something in my shirt pocket.
The rest was in my bag.
They knew what I had in the bag.
And I knew it too... that they know.
Yet I reached instead for what I had stored in my pocket —
something already prepared, already safe.
But when I opened it,
I realized it was too delicate to be divided or torn —
it had no real worth to offer.
And as time was running out,
I immediately decided to open the bag.
But the vision ended.
With that, I understood:
I had only published Ārādhanā Lahari.
And Śrī Devī Ākāśavānī,
though completed long ago and even blessed,
hadn’t been published.
Maybe that’s why it felt delicate or weak.
So I published that too afterward.
Because I later identified the places where I had been after this vision.
But with that reflection, I composed Mahātmikām Stuti.
And so, these two —
the Vanadurgā Nāma Mantra
and the Vanadurgā Devī Prasannam Mantra —
were not invented, not constructed, not reasoned out.
They were simply… what I had kept in the bag all along.
I do not know yet what more to write.
When I get samaya for this writeup, I will write more.
