Vana Durga
This very form of Maa Vanadurgā has been the Mūla Dhyānam since ancient times. While she is widely known as Vanadurgā, Banadurgā, Ban Durgā, Viṣṇudurgā, Nārāyaṇī, Ban Devī, or simply Vana Devī, in the South, she is specifically worshipped in this form as Chenchu Lakṣmī
—the Śakti of Narasiṁha.
In different regions, she is also revered as Bhagavatī (or Bhagavathy in Kerala, Bhagabati in Odisha), each name echoing the same supreme feminine divinity in a unique cultural tone.
Vanadurgā is also revered as Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā.
After slaying Hiraṇyakaśipu, when Śrī Narasiṁha’s fury did not subside,
it was Maa Lakṣmī—in the form of Maa Vanadurgā—who calmed him.
Parama Īśvara revealed that God exists everywhere and emerged from a Stambha.
Beneath every pillar of consciousness, the Divine is eternally present.
The origin of tribal worship of the Divine Mother in nature traces back to the ancient cult of Stambheśvarī
Vanadurgā is revered as Parama Prakṛti—the Mūlaprakṛti, the primordial essence and fundamental nature of existence.
Maa Vandevi, is one of the manifestations of Mahalakshmi, embodying the eternal essence of Mula Prakriti—the Supreme Primordial Nature.
Maa Sita, is also known as Maa Vandevi.
While she is referred to as "Vana" due to her connection with forests, she is far more than a dweller of the woods. She is the forest itself, the life force nurturing countless divine manifestations, each celebrated by sacred names.
Alone Bhakti is the key to get the grace of Maa Vana Durga.
If you desire to do sadhana, your mental chitta suddhi must be of a kid who just seeks the mother's grace.
The Ghantā of Ghanteśvarī
As per Odisha’s folklore, one day, as Maa Vanadurgā was playing with peacocks in the forest, a thorn pierced her foot.
At that very moment, Purūṣottama Viṣṇu Himself descended to gently remove it.
Witnessing this sight, Brahmā and Śiva stood in awe.
Śiva, overcome with delight, saw in this moment the unfathomable depth of love that the Supreme Purusha held for the One who resides in the wilderness.
With playful reverence, Brahmā teased Viṣṇu, saying,
'Ah! Finally, even you are at a woman's feet!
Nitya Upāsanā – Prathama Cāraṇa
 Vana Durga Mahastuti |  When one embarks on the path of Shakti worship, the dhyana (meditation) must be wholly focused on her sacred Pādukās. It is the ultimate realization a seeker attains. Mere reading or intellectual understanding is not enough; one must journey to the temple of the Self through Tapasya and Sadhana. |  When we want to start sadhana of any God, it is important to first worship the GURU PADUKA. It is alone GURU, who first shows the PATH towards The Temple of God, whom we SEEK. |
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 The most important element of worship in Vana Durga or Devi worship is Vahana worship. First he should be worshipped with equal amount of faith & surrender. |
In this first movement of daily worship
— the Pādukā Cāraṇa
— we invoke the grace of Bhagavatī
through a sacred hymn dedicated to Her Pādukās.
The sequence begins with Vana Durgā Mahā Dhyānam
— a deep meditation centered on Her divine Pādukās.
This is followed by Śrī Devī Vana Durgā Mahā Pādukā Divya Stavam,
a hymn of remembrance (smaraṇam) offered to Her sacred feet.
Next, we offer praise to Her vāhana
— the devoted bearer of Śakti upon his shoulders
— through the Vana Durgā Vāhana Stuti.
Finally, we conclude with Vana Durgā Mahāstuti,
also known as Śrī Devī Vanālaṅkāraṃ Stuti,
a grand hymn glorifying the Goddess
in Her forest-enshrined splendour.
This Mahāstuti may be recited either at the beginning or at the end of the upāsanā
— let the heart guide its placement in your sādhanā.
Nitya Upāsanā – Dvitīya Ārādhanā Bindu
 Śrī Devī Ākāśavānī Vanadurgā Ārādhanā Laharī is a wave of worship offered to the Ādi Bhagavatī — Mā Vanadurgā. This sacred work now weaves together : — 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. |  “Ārādhanā Laharī” (Wave of Worship) expresses how this hymn is not just a prayer but a continuous flow of devotion, much like the unbroken waves of divine remembrance that rise from the soul and merge into the presence of the goddess. Each verse, each invocation, surges forth like an oceanic tide—invoking, praising, and surrendering to Vanadurga’s supreme grace. This hymn is a living experience of Bhakti—where every breath, every utterance, and every offering is dedicated to Vanadurga. |  The term “Ākāśavāṇī” (Celestial Voice) signifies the divine message—an unspoken yet resounding call from the divine herself, experienced in the depths of devotion. The Ākāśavānī of the Goddess must be recited only after the recitation of the Vanadurgā Ārādhanā Laharī. Without the union of both,the offering remains incomplete. |
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 This Śrī Vanadurgā Bhagavatī Devī Dhyāna-Stutiḥ was composed by the blessings of Goddess Pullamveli Amma Śrī Bālābhadrā Devī. This Dhyāna-Stutiḥ arises not as a separate composition, but as the inner flame that illumines both the Ārādhanā Laharī and the Ākāśavānī. |
 Vanadurgā Vidyā, also known as Triveṇī Vidyā, was known to me, and received by me, only through the blessings of my Guru Mā Śāradā Devī. |  Śrī Āñjaneya is the prathama guru in our Trivenī Vidyā. He is the embodiment of devotion, the embodiment of courage, the true sthita-prajña — the one who never seeks glory for himself, but only for the One he serves. |  a humble offering to the mother of supreme devotion (parābhakti). |
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 Vanadurg ā Nāma Mantra |  This is that dhvani — the living pulse, my own hidden treasure. It was my only possession. The only thing that truly belonged to me. |  śrīguruḥ svayaṁ śrīrāmanātham, śrīviṣṇupādaṁ viśvanāthanātham॥ |
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 Śrī Guru Pādukā Mantra |  Root mantra for the worship of Śrī Vanadurgā |  The KICK delivered it's GOAL |
Tears must arise simply upon hearing the name of one’s Īṣṭa Devatā.
That is the true fruit of ārādhanā — not rituals alone,
but the heart that melts over lifetimes to finally weep for the Beloved.
Ārādhanā has been performed across countless births just to awaken those tears
— where love becomes bhakti,
and bhakti becomes union.
This section of the work focuses on the inner method of ārādhanā
— how to worship Mā Vanadurgā with a heart undistracted and wholly offered.
With the revelation of Ākāśavānī — the voice from the vast ether
— the principles of tattva become clear,
anchoring the sādhaka in one-pointed devotion.
Thus, this composition is named:
Śrī Devī Ākāśavānī Vanadurgā Ārādhanā Laharī
With the recent addition of the
Śrī Vanadurgā Mahātmikām Dhyāna Stutiḥ,
it forms the bridge — the sandhi, the inner threshold —
that connects the longing of ārādhanā
to the descent of ākāśavānī.
Nitya Upāsanā – Tṛtīya Triveṇī Stotranī
 Vanadurgā Triveṇī Sūtra is the path revealed to the true seeker who seeks only the grace of Mā Vanadurgā. This path does not explicitly disclose its method of worship but unfolds itself to the one who walks it with unwavering sincerity. |  This work is an offering of nectar drawn from the boundless grace of the Divine, illuminating the essence of jīvanam (life), Bhagavat-smaraṇam (remembrance of the Supreme), and Bhagavatī-sevā (devotional service to the Goddess). Through a sacred hymn, it seeks to glorify the lotus feet of Bhagavān and Bhagavatī—the eternal source from which the seen and unseen, the moving and unmoving universe finds its rhythm and sustenance. |  The Vanadurgā Triśatī is a profound and esoteric compilation of three hundred epithets of Goddess Vanadurgā. This work seeks to explore the divine attributes of Vanadurgā through her names, each of which encapsulates her power, grace, and role as the guardian of Dharma. Rooted in the tradition of Śākta worship, the Triśatī format is revered for its potency in invoking the deity’s presence. |
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Here is revealed the Triveṇī Sūtra of Triveṇī Vidyā, along with the Vanadurgā Triśatī and the
Mahāpadmayugala Caraṇāmṛtam Mahāparāyaṇam
— also be known as Vanadurgā Mahāparāyaṇam.
In this final flow, the invocation is offered to both of our Divine Parents,
making this a Yugala Mahāparāyaṇam
— a supreme recitation in devotion to the Divine Couple.
While the Triveṇī Sūtra may not lay out step-by-step guidance,
its essence becomes clear through the other works in this collection
— and those previously revealed above.
It weaves itself into your understanding as
you immerse in the full current of this Upāsanā,
flowing like the sacred confluence it is named for.
Nitya Darshana – Bhagavatī Virāṭ Svarūpa Darśana
 The Subtle Mystery of Nature’s Principle — Evokes depth, secrets, and the root principles behind Nature and life. The Dialogue Between Life and Nature. Based on That encounter — where Rāma stilled Rāma, and the arrow turned inward, which led Parashurāma to Dattātreya, and we got the magnificent — Tripurā Rahasya |  Vanadurgā Mahābhāratī is inspired by the Devī Māhātmyam — that most revered and timeless scripture, universally upheld as the quintessential text for Devī worship across the ages. |
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This section contains two key revelations:
Vanadurgā Carita Caraṇam Citram
— a visionary portrayal of Her divine feet and path,
inspired by the Tripura Rahasya
Vanadurgā Mahābhāratī
— drawn from the spirit of the Devī Māhātmyam
These are not tales of battles or asuras, nor merely stories of events.
Instead, they attempt to sketch a glimpse
— a Citra
— of Her Vastness,
Her Virāṭ-rūpa,
the cosmic form of Mā Bhagavatī.
Here, Carita is not linear narrative,
but darśana — a sighting.
These works help the sādhaka to sense the immeasurable reach of Her being,
beyond form and yet present in every form.
Nitya Darśana – Bhagavatī Hṛdaya Darśana
 Vanadurgā Pañcatantra is a poetic symphony woven in the form of ślokas, where the vast Mahārāṇyam (Great Forest) breathes with divine tales. Here, animals converse with plants, rivers murmur to the trees, and the wind carries sacred whispers—all speaking of Vanadurgā, the resplendent Queen of the wilderness. Through these enchanting dialogues, wisdom, devotion, and timeless values unfold, inviting children, elders, and devotees into a world where nature itself sings the glories of the Divine. |  This work is not born merely of a child’s imagination, but of a seeker’s inner vision — who, upon seeing the Devatā in her every reflected form (prati-svarūpa), speaks to those who shed silent tears at the very name of Mā Vanadurgā. |
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In this final stream of vision, the sādhaka turns inward
— from the cosmic vastness of Her Vīraṭa-svarūpa
to the tender nearness of Her Hṛdaya-darśana,
the revelation of Her heart.
Two works arise in this section:
Vanadurgā Pañcatantra
– where the paśus — the beings of the forest
— speak, reveal, and whisper what the humans could not.
Through their tales, gestures, and silences,
the Mahāraṇyam becomes a sentient scripture.
The forest breathes Her name.
Vanadurgā Rūpa-Cihna
– a subtle unveiling of Her form,
which is usually veiled by the vast sārī that enwraps the entire universe.
Here, in glimpses, we behold Her reflected self
— prati-svarūpa
— through the ripple of leaves,
the curve of a river, the tremble of longing.
This is the Hṛdaya-darśana
— where one no longer seeks Her outside,
nor imagines Her afar.
She is seen in every form,
felt in every silence,
and known through every breath.
This webpage is for all compostions and work I have started through the boundless blessings of my Swa Guru, Maa Sharada Ramakrishnaaya, without whose grace this offering would not have been possible. I remain forever nothing without their divine guidance.
