The abode of Śrī Śrī Mā Śāradā Devī is Joyrambati.

Joyrambati, also known as Jayrāmvatī,

is the birthplace of Holy Mother Śrī Śrī Mā Śāradā Devī.

It is about twenty minutes from Kamarpukur,

the birthplace of Śrī Rāmakṛṣṇa Deva.

Holy Mother used to say that

Jayrāmvatī is Śiva-Bhūmi

—the sacred domain of Śiva.

She said:

“A three nights’ stay in Jayrāmvatī

will purify their devotees’ bodies;

for verily this Jayrāmvatī

is Śiva’s domain.”

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Significantly, a small black Śivaliṅga

was unearthed while the foundation

for Holy Mother’s temple was being dug.

This Śivaliṅga continues to be

worshipped in the shrine every day.

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In Jayrāmvatī,

Mā Siṃhavāhinī has

been worshipped

since time immemorial,

together with Mā Caṇḍī

and Mā Mahāmāyā.

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On a separate pedestal,

Mā Manasā is also worshipped.

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Śrī Śrī Mā Śāradā Devī also

initiated the worship of

Mā Jagaddhātrī,

following the direction

of the Divine Mother Herself.

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It is therefore important

for seekers to observe

a profound principle.

 

In the ancient mantra of

Śrī Ādyādi Śrī Mahālakṣmī Hṛdayam,

designated as a Stotra-Mahāmantra,

the Devatā is not Lakṣmī alone,

but Ādyādi-Śrī Mahālakṣmī-sahitā Nārāyaṇa.

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This contains the very essence

and summation of the

Vidyā of Śakti:

Śakti cannot be understood

apart from Śiva.

Without the worship and

realization of Śiva–Śakti together,

the worship of Śakti remains incomplete.

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Hence, it is equally important

that one who visits Jayrāmvatī

also undertakes the sacred

journey to Kamarpukur,

the abode of Śrī Rāmakṛṣṇa Deva,

where Śrī Rāmacandra Himself

abides as Śrī Raghuvīra.

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Understanding the tattva

underlying the Guru-principle

enables the seeker to enter

more deeply into the bhāva of

one’s own Chosen Deity.

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Triveṇī Vidyā is the Vidyā of

Ādyā Bhagavatī Herself.

She is known as Vaiṣṇavī,

Paramavaiṣṇavī, Kātyāyanī

and Aparājitā,

and is regionally worshipped

as Śrī Mā Vaiṣṇo Devī.

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The seekers of Mā Vanadurgā,

in particular, must understand this:

wherever you reach,

and whichever abode of

the Divine Mother you enter,

the Śerāwālī iconography will

continue to appear before you

—guiding you,

protecting you and

blessing you

throughout your

own sva-yātrā.

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This very form of Vaiṣṇo Devī is

Mā Vanadurgā’s nija-svarūpa.

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Just as the Trikūṭa Parvat is

intimately associated with Mā Vaiṣṇo Devī,

this very configuration is also

deeply connected with Mā Bhagavatī Herself.

 

The seeker will come to realize

this when the seeker reaches

the culmination of their own sva-yātrā.

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This means that,

wherever you are born and

wherever your journey may take you,

you are continually guided by

the grace of Mā Bhagavatī.

This journey of your present life,

and the journey that follows thereafter,

unfolds under Her sva-icchā.

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Triveṇī Vidyā originates from the Mūla Sthāna,

the sacred source associated with

the origin of the Brāhmaṇī Nadī

at Triveṇī Saṅgama, Vedavyāsa Dhāma

—the sacred land where

Śrīman Vedavyāsa is traditionally

revered as the compiler of the Purāṇas.

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This Mūla Sthāna arises through the

sacred presence of three Divine Mothers:

first, Mahālakṣmī as Annapūrṇā;

then Mā Vanadurgā; and

Mahāsarasvatī as Brāhmaṇī.

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In the physical manifestation

of the Triveṇī Saṅgama,

the Śaṅkhā Nadī and

the Koel Nadī

give rise to the Brāhmaṇī Nadī.

This is the abode of

Śrīman Vedavyāsa Himself,

and hence,

it is also revered

as Vyoma Pīṭha.

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The entire expanse of this

Puṇya-Bhūmi is permeated with Divinity.

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This sacred land also bears

the abode of Maharṣi Parāśara,

where he worshipped Mā Bhagavatī

and established a Pīṭha of Mā Bhagavatī.

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Alongside this is Śrīmad Dattātreya’s

sacred abode at the

Mūla Pīṭha of Mā Vanadurgā,

where She is worshipped as Mā Vanadevī,

accompanied by Her two companions,

and worshipped together with

Kirāta Rudra Nārāyaṇa and Mahāgāyatrī.

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This Triveṇī Bhūmi was once

densely covered with forests and mountains.

With the advent of industrialization,

much of that ancient forest cover has disappeared.

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Mankind may destroy the

outer manifestations of Divinity

through its own hunger and ambition,

but the marks remain.

The signs remain.

What has been revealed upon

this sacred land can never be erased.

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Within this sacred Kṣetra lies

one of the foremost Sthalas of Mā Vaiṣṇo Devī.

Indeed, this sacred land is immediately

recognized by the names of

Mā Vaiṣṇo Devī and

Śrīman Vedavyāsa Dhāma.

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Beside it lie the sacred abodes of

Mā Tārātāriṇī and Mā Siṃhavāhinī.

This is the sacred belt of the Navadurgā-s.

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Mā Nārāyaṇī has also been worshipped

here since time immemorial,

together with

Mā Kālī, Mā Samaleśvarī, Mā Māṇikeśvarī,

Mā Caṇcalā, Mā Nārāyaṇī Herself,

Mā Tāriṇī, Mā Maṅgalā, Mā Durgā,

Mā Sāralā and Mā Virajā.

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There is also the rare and

sacred abode of

Śailanandinī Mātā and Santoṣiṇī Mātā

in this Bhūmi.

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Near this sacred place lies

the Rāṇī Satī Temple,

also known as the

second Jhunjhunu Dhāma of India.

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In close proximity is Ghoghar Dhāma,

which is home to a rare temple of Ayyappa Svāmī.

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This is a profoundly powerful Śakti Kṣetra,

whose deeper significance

cannot be adequately expressed or explained in words.

 

Śakti is never created.

Vidyā is never created.

They are simply known.

They are simply revealed.

 

And now, before the advent of Satya Yuga,

this Vidyā stands revealed through the

Supreme Grace of Śrī Śrī Mā Śāradā Devī,

from whose lotus feet this Amṛta-dhārā of Triveṇī is flowing.

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The Tīrtha-Bhūmis and Kṣetra-s of the Devī

that had remained hidden also begin

to manifest and reveal themselves

when the flow of Vidyā begins.

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And before concluding this revelation,

it must be clearly noted that this Vidyā

is blessed by Goddess Tārātāriṇī.

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This Pūrṇa Vidyā is from the

Pūrṇagiri Pīṭham Adhiṣṭhātrī Devī

— Śrī Mā Tārātāriṇī Saṅkaṭā Tāriṇī,

whose divine grace and blessings

stand at the very foundation of this Vidyā.

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Jaya Mā Bhagavatī!