Śrī Devī Ākāśavānī Vanadurgā Ārādhanā Laharī
is a wave of worship offered to the
Ādi Bhagavatī — Mā Vanadurgā.
This sacred work now weaves together six 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 this whole work gets completed.
Of these, the Dhyāna-Stutiḥ is the bridge —
the sandhi, the inner threshold —
that connects the longing of ārādhanā
to the descent of ākāśavānī.
Together, these six currents form a single bhakti-pravāha,
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 six 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 Stuti & Mantra 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?
The KICK delivered it's GOAL finally with the revelation of Śrī Vanadurgā Ārādhanā Mūlamantra.
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.
Mandatory Rules to Follow –
-
Do not use any āsana during your own ārādhanā.
-
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.
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...
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.
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.
But finally, it’s the football that realized —
It needs the kick —
to fly,
and reach the goal..
And with publishing Śrī Vanadurgā Ārādhanā Mūlamantra.
The work finds it's completion.
