Śrī Svarṇalakṣmī
The Threefold Manifestation
In the worship of Vanadurgā Parameśvarī,
one must understand a sacred truth:
wherever She primarily manifests,
there always appear Jaya Durgā and Kanaka Durgā alongside Her.
These three forms represent the triadic fullness
of Her divine presence in prominent kṣetras (sacred regions).
This principle reflects also in Triveṇī Vidyā,
where the Divine Mother is established in
the svarūpa (essential form) of Vanadurgā.
There is no difference whatsoever in the
rūpa-tattva (principle of form)
among these three manifestations
—they are one in essence,
threefold in appearance.
The Virāt Dakṣiṇa Bhārata
Her worship has been predominantly widespread in Dakṣiṇa Bhārata (Southern India). This region holds a unique spiritual distinction within the sacred land of Bhārata.
Throughout history—even before the time of Ādi Śaṅkarācārya
—the people of this region demonstrated extraordinary mastery across all branches of vidyā (sacred knowledge) they undertook. Their tapasyā-bala (power of austerity) enabled penances of a magnitude rarely witnessed elsewhere in the world.
The evidence of this spiritual potency is profound: Svayaṃ Ādi Nārāyaṇa and Ādi Lakṣmī have established Their own sacred abodes (sva-dhāma) here, where devotees can receive the mārga (path) towards their chosen form of deity.
In this Virāṭa Dakṣiṇa Bhārata, we have the Śrī Varāha Lakṣmī Narasiṃha Temple at Simhācalaṁ.It is one of the most important destinations for a seeker of Mā Vanadurga.
When a devotee of Mā Vanadurgā performs sincere penance, and when the universe itself issues a divine call, it most often emanates from these southern lands of Bhārata.
Such a place is not merely a kṣetra—it is Her complete abode of manifestation.
Kanaka Durgā
The Sahyādri Khaṇḍa of the Skānda Purāṇa describes
the origin of the name Kanaka Durgā:
durgamo nāma danujo āsīd vailokakaṇṭakaḥ |
devaprārthanayā devī durgamaṁ nijaghāna ha ||
tadā tat tejasā vyāptaṁ dadṛśuḥ kanakaprabham |
devāḥ sarvāḥ stutiṁ cakruḥ sarvopaniṣadāṁ gaṇaiḥ |
devīṁ kanakadurgeti mudā tuṣṭuvuḥ ādarāt ||
When Bhagavatī vanquished the demon Durgamāsura,
the entire region became suffused with golden effulgence,
and She was glorified by the celestial beings as Kanaka Durgā.
Svarṇa Durgā
The sacred text further reveals:
taṁ kīlādriṁ svarṇamayaṁ tadrūpāṁ jagadambikām |
indrādidevasaṁsevyāṁ tadagre divyarūpiṇīm ||
Thus, Indrakīlādri is renowned as Svarṇagarbha Parvata
—the golden-wombed mountain.
The Devī residing there is called Svarṇa Durgā, none other than Śrī Kanaka Durgā, who shines with blazing effulgence upon the sacred Indrakīlādri at Vijayawada (Andhra Pradesh), on the banks of the holy Kṛṣṇā River.
The other deities worshipped there are Śrī Mallesvara Swāmy, Śrī Natarāja, Śrī Kārttikeya, Valli Ammā, and Devasena Ammā.
Śrī Añjaneya Svāmī is the Kṣetra Pālaka, along with Śrī Aparājitā Devī.
The Śākambarī Mahotsava is the primary festival celebrated here, during which the Mother assumes the rūpa of Vanaśaṅkarī Ammā.
Aṣṭādaśa Durgāḥ
The Eighteen-Fold Power
Śrī Kanaka Vana Durgā embodies the combined might of the Aṣṭādaśa Durgāḥ—the eighteen forms of Durgā, representing the full spectrum of Śakti in Her cosmic play.
The Aṣṭādaśa Durgāḥ comprise:
Nine Prauḍha Durgās: Śailaputrī to Siddhidātrī.
Nine Bāla Durgās: Kumārī, Rohiṇī, Subhadrā, and others.
Of particular significance is Brahmacāriṇī, the second of the Prauḍha Durgās, who is worshipped in ten distinct manifestations: Sthala Durgā to Śūlinī Durgā.
The Ākāśabhairava Kalpa includes Vanadurgā and Bhagavatī among the five primary Durgās, and it is this form that is chiefly associated with Śrī Svarṇa Vanadurgā of Indrakīlādri.
The Encounter
Divine Darśana to Arjuna
The spiritual significance of Indrakīlādri extends deep into the sacred narratives of the Mahābhārata. It was upon this very mountain that Āraṇyaka Īśvara, together with Vanadurgā Parameśvarī, granted darśana to Śrī Arjuna during his penance, when he realized the true nature of Kirāta, the divine hunter.
The Kirāta Encounter
During Arjuna's tapasyā on Indrakīlādri, a demon named Mūka, disguised as a wild boar, charged toward him. At that precise moment, a Kirāta appears. Both Arjuna and the Kirāta simultaneously released arrows at the boar, killing it instantly.
A dispute arose over who had struck first, escalating into a fierce battle. They fought with tremendous intensity, and Arjuna was astonished to find himself unable to defeat this mysterious Kirāta. The battle continued until, exhausted and humbled, Arjuna finally realized the Kirāta-rūpadhara Īśvara.
This profound encounter, rich with spiritual symbolism, has been immortalized in the epic poem Kirātārjunīya (किरातार्जुनीय) by the great poet Bhāravi (6th-7th century CE). This masterpiece consists of 18 cantos and is celebrated as one of the six mahākāvyas (great epic poems) of Sanskrit literature.
Interestingly, Bhāravi's work begins with the auspicious word Śrī, and the final verse of every canto contains a synonym of Lakṣmī.
Āraṇyaka Īśvara and Vanadurgā Parameśvarī
The Kirāta
The Vanadurgā mantra was revealed to Āraṇyaka Ṛṣi, who is none other than Kirāta-rūpa Nārāyaṇa.
The Hunter
In this form, Kirāta-rūpa Nārāyaṇa is the dṛṣṭā (seer) of the mantra, and Kirāta-rūpa Nārāyaṇī, the Supreme Śakti, is the upāsya devatā (deity to be worshipped).
There are two most important Nakshatras to understand when we speak of Vanadurgā:
Mṛgaśīrṣa (मृगशीर्ष) and Śravaṇa (श्रवण).
The birth Nakshatra of Govinda is Śravaṇa, while that of Padmāvatī is Mṛgaśīrṣa.
Mṛgaśīrṣa, also known as The Hunter Orion, is connected to the legend of the Ekaśṛṅga Varāha — the One-Horned Boar.
This Varāha, also called Ekaśṛṅga (एकशृङ्ग), holds deep symbolic significance.
Because His primordial Śakti carries the same svarūpa (essence).
Govinda—He who lifted the Earth (Go meaning “Earth,” and vinda meaning “lifted”)—is inseparable from this energy.
Lakṣmī (लक्ष्मी), the divine counterpart, derives from the root lakṣ (लक्ष्), meaning “to perceive, to aim, to know the purpose.”
The primordial name of Śakti is Lakṣmī.
That same Lakṣmī is Trivarṇā
—Her nature expressed in three eternal aspects: Śrī, Bhūmi, and Nīlā.
Even when She is addressed as Mahālakṣmī, She remains that one, undivided Lakṣmī alone. Every stream of Vidyā ultimately culminates in the worship of Her Parā-form.
Vanadurgā is non-different from this very Lakṣmī.
Indeed, Lakṣmī—also known as Bhagavatī—is Herself Vanadurgā; this truth is illuminated through Triveṇī-Vidyā.
This understanding is affirmed in the Sītā Upaniṣad, which teaches that Sītā is the threefold Lakṣmī—Śrī, Bhū, and Nīlā—who, in accordance with the Divine Will, assumes forms for the protection and sustenance of all worlds. As Śrī, She is Lakṣmī; as Bhū, She becomes the Earth that upholds the realms; and as Nīlā, She is the nourishing essence of every form of life. She is also described as the subtle, watery foundation lying beneath the cosmos. Thus, She is Māyā Herself—the universal Mother manifesting in three sacred aspects.
