Vaishnodevi : Reviews on Historical and Shastriya evidences

 Vaishnodevi : Reviews on Historical and Shastriya evidences 

गोभिर्जुष्टमयुजो निषिक्तं तवेन्द्र विष्णोरनुसंचरेम । नाकस्य पृष्ठमभि संवसानो वैष्णवीं लोक इह मादयन्ताम् ॥७॥

[[ Reference:- Durgā Sūkta: Taittirīyāraṇyaka 4, Prapāṭhaka 10, Anuvāka 2]] 

Introduction :- 

"Vaiṣṇo Devī" is one of the famous pilgrimages in Śaktism. It is situated at Trikūṭa peak, Katra in Jammu and Kashmir. Vasanta and Śāradīya Navarātras are the important periods for the journey towards Vaiṣṇo Devī temple. There are many misconceptions about this temple. Those were created through a huge historical conspiracy. We are going to talk about these below. 

[[ Goddess Bhīḍā — Śāstrīya form of Vaiṣṇo Devī ]]

Naming of Vaiṣṇo Devī :- 

The term "Vaiṣṇo Devī" or "Vaishnodevi" has derived from a Tadbhava hindi term which came from Sanskrit. The original term is "Vaiṣṇavī" . There are also misconceptions about the meaning of the term. Some people say that Vaiṣṇavī means who worships Viṣṇu (they think Vaiṣṇavī is the female term of Vaiṣṇava). Some people also think Vaiṣṇavī means the wife of Viṣṇu. Let's see what our Śāstras are saying:- 

In the Śrīśrī Caṇdī (श्रीश्रीचण्डी), Mahiṣāsuramardinī is addressed as Vaiṣṇavī.

"त्वं वैष्णवीशक्तिरनन्तवीर्या विश्वस्य बीजं परमायासी माया ।"

 She is the mother of Tridevas and tridevis as per the Prādhānika Rahasya of Durgā Saptaśatī. 

Goddess Pārvatī or Śakti stays in all living beings' bodies as inner energy. Inner energy or potential energy can't be called as wife. In the Pārvatī Stotra of Devī Bhāgavata Mahāpurāṇa, She is addressed as Nārāyaṇī and Vaiṣṇavī. 

गणेशमाता दुर्गा या शिवरूपा शिवप्रिया। नारायणी विष्णुमाया पूर्णब्रह्मस्वरूपिणी ॥ १४ 

[[ Reference :- Devī Bhāgavata Mahāpurāṇa : ]] 

Vaiṣṇavī refers to the second of the eight Aṣṭamātṛkās according to the Śrī Śrī Caṇḍī. Aṣṭamātṛkās are the manifestations of Kauśikī. There is also a Mātṛkā called Aindrī. She isn't the devotee of Indra. The Mātṛkās emerge as Śaktis or potential energies from out of the bodies of the Devatās. 

As per Vārāhī Tantra, Hāhārava Tantra and many sacred texts, Vaiṣṇavī is one of the sixty-four mātṛs to be worshipped during Āvaraṇapūjā (“Worship of the Circuit of Goddesses”, or “Durgā’s Retinue”), according to the Durgāpūjātattva. 

Vaiṣṇavī refers to “the five-fold energy”, according to the second recension of the Yogakhaṇḍa of the Manthānabhairavatantra. There Kumārī or Kubjikā said: “[...] I am the Vaiṣṇavī and the power that is the cause of the universe’s persistence. (I am) Vaiṣṇavī, the five-fold energy; (I am) Viṣṇu’s essential nature (ātman) and the deity. [...] Vaiṣṇavī is said to be Nature (prakṛti). The bliss of consciousness belongs to Viṣṇu. The Bhaga is Viṣṇu. The supreme will which is made of Viṣṇu is Kula. Viṣṇu is eternal bliss. Viṣṇu is the energy of Kuṇḍalinī. All that is made of energy belongs to Viṣṇu. The energy Vaiṣṇavī is the deity. [...]”. She is one of the eight Kaula consort (dūtī-aṣṭaka) associated with Avyaktapīṭha (i.e., ‘the unmanifest seat’ representing the act of churning—manthāna), according to the Manthānabhairavatantra.—[...] The eight Kaula consorts (dūtyaṣṭaka) are Brahmāṇī, Vaiṣṇavī, Raudrī, Mātaṅgī, Carcikeśvarī, Vārāhī, Nārasiṃhī, Śivādūtī. 

According to the Matsya-purāṇa 179.8 Vaiṣṇavī refers to one of the various Mātṛkā-Śaktis manifested from Rudra in order to destroy the clones that spawned from Andhaka’s body. 

Vaiṣṇavī is recognised as  one of the “nine Durgās” (Navadurgā), participating in Vīrabhadra campaign against Dakṣa, according to the Śivapurāṇa 2.2.33. Those Navadurgās are the forms of Dākṣāyaṇī's Mahākālī forms. 

शङ्करप्रियवामाङ्के वैष्णवी भयहारिणी । एवं रूपां तु तुरजां नमामि परमेश्वरीम् ॥ २॥

~Turajā Sahasranāma Stotra : Sahyādrī Khaṇḍa, Skanda Mahāpurāṇa 

Turajā (Tulja Bhavani) , the wife of Bhava or Śiva is addressed as Vaiṣṇavī or the potential energy of Viṣṇu. 

गिरिजाता गिरीशश्च वैष्णवी विष्णुवल्लभः ॥ ९॥

~Ardhanārīśvara Stotra : Skanda Mahāpurāṇa 

Here Pārvatī is addressed as Vaiṣṇavī (energy of Viṣṇu ) and Sadāśiva is addressed as the master or the lord of Viṣṇu. 

नमस्ते वैष्णवी देवि परब्रह्मस्वरूपिणि । राज्यं देहि धनं देहि साम्राज्यं देहि मे सदा ॥ १० ॥

~ the Caṇdīdvajastotra (श्रीचण्डीध्वज स्तोत्रम्)

This Stotra describes Goddess Mahiṣāsuramardinī Caṇdī (चण्डी) as Vaiṣṇavī.  

शिवाङ्कनिलयां गौरीं वन्दे मूर्तित्रयात्मिकाम् ।आर्भट्या वैष्णवी चोग्रा कुलानि विबुधद्विषाम् ॥

~ ŚrīRātrisūktātmakadevīstotra (श्रीरात्रिसूक्तात्मकदेवीस्तोत्र) 

This stotra also states Goddess Gaurī as Vaiṣṇavī. 

सा वैष्णवी सैव शैवी महारौद्री शिवा क्षमा ॥ १४॥

~ Yogeśvarī Sahasranāma Stotra 

Goddess Yogeśvarī is none other than Umā. Pārvatī's Bīja Sampūta Mantra proves it. Yogeśvarī Sahasranāma addresses her as Vaiṣṇavī. 

वैष्णवी विष्णुरूपा च विष्णुमातृस्वरूपिणी । विष्णुमाया विशालाक्षी विशालनयनोज्ज्वला ॥ ४१॥

~ Bālā Sahasranāma Stotra : Vāmakeśvaratantra 

Bālā, the child form of Tripurasundarī is mentioned as Vaiṣṇavī and the mother of Viṣṇu. 

नानाविधैर्भुवनजालसवित्रि रूपैर्- व्याप्तैकनिष्कलगभीरमहस्तरङ्गैः ।

व्यक्तं विचित्रयसि सर्वमखर्वशक्ते सा वैष्णवी तव कला कथिता मुनीन्द्रैः ॥७. १३॥

[[ Reference:- Umā Sahasram]] 

Glory of Vaiṣṇavī Matrkā

Oh Devī! Who has boundless power, creator of the web of worlds; you make the wonderful world appear before the eyes in the diverse forms that are waves of a pervading, sole, pathless, profound Light. This special power aspect of yours is called Vaiṣṇavī by the great sages. ॥7.13॥

All that is to be manifested is brought out of its unmanifest, formless state and made visible in forms, forms that are really the multiple figurations of the One Light that exists by itself, sole, entire, pervading all. The Power that affects this marvel of manifesting in varied forms is renowned as Vaiṣṇavī, the Śakti of Viṣṇu  the pervading Godhead by the great sages. ॥7.13॥

Many Kavacas(कवच) of Durgā and her forms mentioned her "Vaiṣṇavī" name. 

Example:- 

Śrīturīyāṣoḍaśītrailokyavijayakavaca(श्रीतुरीयाषोडशीत्रैलोक्यविजयकवच), Rājñīkavaca(राज्ञीकवच), Śrībhuvaneśvarī trailokyamohanakavaca(श्रीभुवनेश्वरी त्रैलोक्यमोहनकवच), Kālikāpurāṇāntargatā mahāmāyā vaiṣṇavī kavaca(कालिकापुराणान्तर्गता महामाया वैष्णवी कवच), Devī Kavaca(देवीकवच), Śrīsaubhāgyā Kavaca(श्रीसौभाग्याकवच), Mātaṅginī kavaca(मातङ्गिनी कवच) , Bālā Kavaca(बाला कवच), Brahmāṇḍamohanākhyaṃ durgākavaca(ब्रह्माण्डमोहनाख्यं दुर्गाकवच), Śākambharī Kavaca(शाकम्भरी कवच) , kumārikā kavaca(कुमारिका कवच), śītalā kavaca (शीतला कवच), śrīvidyā kavaca(श्रीविद्या कवच) etc. 

Lastly, while closing this sub-topic we can see this Śloka from the Kāmadhenu Tantra describing forms of Kālikā :- 

क्षेमङ्करी वैष्णवी च विष्णुमाता शिवार्चिता ॥ 

Who is Vaiṣṇodevī or Vaiṣṇavī ?:-

[[ Three Pindis of Vaishnodevi ]]

It has been created a great misconception about Vaiṣṇodevī. Many people tells by quoting so called Folk beliefs that She will marry Kalkīdeva.  But it is merely a false concept. According to the Kalki Purāṇa, lord Kalki will marry Ramā (Lakṣmī) and Padmā (Bhū). And the Mahābhārata has proven that Vaiṣṇo Devī is Yogamāyā, sister of lord Kṛsṅa. 

[[ Vaishnodevi Temple, Katra, Jammu and Kashmir]] 

Now a days, The three Pindis of Vaiṣṇodevī temple are worshipped by the Dhyānas of Mahākālī, Mahālakṣmī and Mahāsarasvatī. Devī Bhāgavata clearly says that these three Caṇḍikā forms belong to goddess Pārvatī or Gaṇeśajananī Durgā. The Tripurā Rahasya also states Gaurī or Pārvatī as the killer of Śumbha and Niśumbha. Various Yāmala texts like Skanda Yāmala point that those three sacred stones are Bālā, Tripurā and Bhairavī. While Bālikāsundarī represents Sattvaguṇa , Tripurasundarī represents Rājasika Guṅa and Bhairavī holds Tāmasika Guṅa. It means Lalitā, in the manifestation of Vaiṣṇavī is Triguṅātmikā. 

दुर्गा नारायणीशाना विष्णुमाया शिवा सती । नित्या सत्या भगवती शर्वाणी सर्वमङ्गला।।

अम्बिका वैष्णवी गौरी पार्वती च सनातनी। नामानि कौथुमोक्तानि सर्वेषां शुभदानि च।।

[[ Reference:- Brahma vaivarta purāṇa / khaṇḍaḥ 2 (prakṛti khaṇḍaḥ)/ adhyāyaḥ 57]]

Here various names of Maa Durgā have been enumerated- "Durgā" (The invincible, one who cannot be defeated), "Nārāyaṇī" (Sister of Nārāyaṇa), "Īśānā" (The female master), "Viṣṇumāyā" (Leelavidhāyinī Śakti of Viṣṇu), "Śivā" (wife of Śiva), "Satī" (daughter of Prajapati Dakṣa), "Nityā" (unchangeable), "Satyā" (truth personified), "Bhagavatī" (female Bhagavāna, one endowed with the 6 opulences), "Śarvāṇī" (Wife of Śarva), "Sarvamaṇgala" (all-auspicious), "Ambikā" (The Mother Goddess), "Vaiṣṇavī" (potential energy of Viṣṇu), "Gaurī" (one with fair complexion), "Pārvatī" (daughter of Himālaya, BrahmaŚakti Umā Haimavatī), "Sanātanī" (eternal one), "Sarveśā" (Mistress of all) etc.

[[ Shiv Gufa, Vaishnodevi, Katra]] 

A small cave is situated nearby the temple of cave of Vaiṣṇodevī shrine. A Swayambhū (self born) Śiva Liṅga is located there. The cave is known as Śiva Gufā or Shiv gufa. According to many Śākta Āgamas and Purāṇas, Lord Śiva lives in all of the regions of Śaktipīṭhas where goddess Satī's body parts were fallen. Honourable and renowned Trika researcher B.N.Pandit mentioned Śiva Gufā in his "Vaiṣṇavī Devī Rahasya" book. He proved there that Vaiṣṇodevī or Vaiṣṇavī is the wife of Svacchanda Bhairava (a Sākāra manifestation of Paramaśiva as per Trika Philosophy). He also described that there was a pindi (sacred stones) of Lord Śiva near the three holy Pindis of Devī. 

According to him, The Vimarṣa (Sākāra manifestation of Supreme being), who creates crores of Brahmās for the creation of unlimited galaxies , is called as Brāhmī. Similarly, Svacchanda Bhairava creates crores of Viṣṇu through his wife Vaiṣṇavī. According to the Svacchanda Bhairava Tantra, the energy who enters into an animal (Jīva) and makes him into Lord Viṣṇu, is called as Vaiṣṇavī. The Viśvasāra Tantra also supports this concept. 

अथ वक्ष्ये महाविद्यां सुन्दरीं षोडशाक्षरीम् ।

यस्याः कटाक्षमात्रेण साक्षान्नारायणो भवेत् ॥ 

[[ Reference :- Mahāvidyā Pārvatī description : 7th Patala : Viśvasāra Tantra ]] 

Meaning : By the grace of the slide glance of Goddess Pārvatī, anyone can get the post of Lord Nārāyṇa . The female manifestation of Svacchandanātha is none other than Siddhalakṣmī (wife of Siddheśvara). According to , she was appeared from the mind of Paramśiva on the day of Mahāśivarātri. Brahma Purāṇa tells that Brāhmī, Vaiṣṇavī etc are the incarnations of Siddhalakṣmī. Theoretically she has many similarities with Goddess Trikalā( Iconographies are obviously different). Again, as per the Sundarīstava,

ब्राह्मी रौद्री वैष्णवीति शक्तिस्त्रिय एवहि। पुरं शरीरं यस्या सा त्रिपुरेति प्रकीर्तिता ॥

The Goddess whose body has been made of trio energies : Brāhmī(energy of Brahmā), Vaiṣṇavī (energy of Viṣṇu) and Raudrī (energy of Rudra), is called as Tripurā. 

Forms of Vaiṣṇavī:- 

1) Vaiṣṇavī Mātṛkā : By spelling the name "Vaiṣṇavī", the image of Mātṛkā Vaiṣṇavī rises in our mind. She is most undoubtedly a famous iconography . According to the Durgā Saptaśatī, She was appeared from Lord Viṣṇu as his potential energy to help Pārvatī's Kauśikī incarnation to kill Raktabīja. She has blue complexion, four hands holding a Discuss, a conchshell, a bow, some arrows, a sword, a mace. She is riding upon the Garuḍa. 

2) Mahāvidyā Vaiṣṇavī : She is also known as Mahāmāyā. This form is described in the Kālikāpurāṇa. She is as red as a bloody lotus. She has four hands and she doesn't wear clothes. Goddess Mahāvidyā Vaiṣṇavī is adorned with jewelries. She is holding Japamālā, Vara, Abhaya and Khaḍaga . 

3) Vaiṣṇavī Durgā : This form is described in the Varāhapurāṇa. She lives in the Mandāra mountain and she killed. Mahiṣāsura in the Śataśṛṅga mountain. 

The energies of Brahmā, Viṣṇu and Rudra united and made a form of a Goddess called Trikalā. Like the three forms of Mahākālī, Mahālakṣmī and Mahāsarasvatī were taken by Caṇḍikā in Saptaśati, Ādyāśakti took Trikalā form and expanded into triple forms of Brāhmī, Vaiṣṇavī and Raudrī forms to and Vaiṣṇavī was Mahālakṣmī equivalent to kill Mahiṣāsura in Mānava Kalpa. Goddess Trikalā took three forms : Brāhmī, Vaiṣṇavī and Raudrī. Brāhmī is addressed as Kamalāsanajā (daughter of Kamalāsana or Brahmā) and Bhavodbhavā (appeared with Rudra, because as per Varāha mahāpurāṇa, Śiva and Śakti were appeared in together as Ardhanārīśvara from Lord Brahmā). She is the presiding goddess of Navamī Tithi (Brahmā's wife Vāṇī is the presiding goddess of Pañcamī Tithi not Navamī). Later she was merged into Brahmā's Body, went into Brahmā's son Dakṣa's body and she was born as Dākṣāyaṇī. She killed Mahiṣāsura as Vaiṣṇavī (her unmarried form). In Varāha Mahāpurāṇa, She isn't mentioned as Viṣṇu's wife anywhere. But she is addressed as Viṣṇumāyā(विष्णुमाया), Mahiṣāsuramardinī(महिषासुरमर्दिनी), Śaṅkarī(शङ्करी), Śivā(शिवा), Caṇdarūpā(चण्डरूपा), Vibhāvarī(विभावरी), Virūpākṣī (विरूपाक्षी),Mahāmāyā(महामाया) etc. These all names belong to Umā only. 

या सा तु' राजसी शक्तिः पालनी चैव वैष्णवी । या ब्रह्मशक्तिः सत्त्वस्था सा अनन्ता प्रकीर्तिता ।। ६८ ।। एतासां सर्वभेदेषु पृथगेकैकशो धरे । सर्वासां भगवानरुद्रः सर्वगश्च पतिर्भवेत् ।। यावन्त्यस्या महाशक्त्यास्तावद्रूपाणि शङ्करः । कृत्तिवासाश्च भजते पत्तिरूपेण सर्वदा ।।

यश्चाराधयते तस्य रुद्रस्तुष्टो भविष्यति । सिध्यन्ति तस्य कामाश्च मनसा चिन्तिता अपि॥७१

[[Reference 96th Chapter of Varāha Purāṇa]]

“She who is the Rājasika energy is Pālani and also known as Vaiṣnavī. She who is the Sāttvika energy residing in Brahmā is proclaimed as infinite forms. Amongst these diverse powers, each one individually sustains the multitude. Rudra is the lord and husband of them( Brāhmī, Vaiṣnavī and Raudrī). As many forms as there are of Her great power, Śaṅkara assumes them all with the attire of a mendicant. These 3 energies worship Kṛttivāsa(The Lord who wears only tiger skin — Śiva) as their husband. Whoever worships Her, Rudra becomes pleased. All the desired aspirations, even those just contemplated in the mind, get fulfilled for such a worshiper. 

[[ Commentary of the Durgā Candrakalā Stuti]]

Many commentaries, stotras regarding this story are found. Śrīmad Apayyadīkṣita mentioned Goddess Śataśṛṅga Nivāsinī Vaiṣṇavī in his Durgā Candrakalā Stuti. 

Bāṇabhaṭṭa's  Caṇḍī śatakam(चण्डी शतकम्) also mentioned Vaiṣṇavī Durgā. 

[[ Mention of Vaiṣṇavī or Gaurī trampling Mahiṣa in Caṇdī Śatakam]]

A commentary of this Stotra is available. There it is explained that how Goddess Vaiṣṇavī killed Mahiṣāsura, the son of Sindhudvīpa. "अष्टादशाहतनवाहतकोटिसंख्यैः" means Devī Vaiṣṇavī is surrounded by 18 crore yoginīs. Varāha Mahāpurāṇa also stated this information. Before killing Mahiṣāsura, once Goddess Trikalā appeared from the lake of Brahmāloka by hearing the Stuti of Brahmā. 

नमस्ते शरत्सोमशुभ्रे नमस्ते विन्ध्यवासिनि । मन्मथारिपतिव्रते नमस्तेस्तु शिवायै सततं नमः ।। नमस्ते तत्वरूपिणि विभवायामितात्मिके । महिषनिर्नाशिनि नमोहस्तु शतशृङ्गकृताश्रये नमः।। तापहारिण्यै नमस्ते शोणोत्पलाभे । 

[[ Reference: Kāśī Kalpa]] 

In the Viśālākṣī stotra of Kāśī kalpa, Pārvatī is mentioned as Brāhmī, Vaiṣṇavī and Raudrī. 

 

ब्राह्मी च वैष्णवी रौद्री कौमारी पार्वती शिवा । 

सिद्धिदा बुद्धिदा शान्ता सर्वमङ्गलदायिनी ।। १६॥

[[ Reference :- Bhavānī Sahasranāma, Rudrayāmala]] 

Bhavānī or Pārvatī is addressed here as Brāhmī, Vaiṣṇavī and Raudrī. 

But this Trikūṭa peak and Śataśṛṅga are situated in Rajasthan. Uttaragautamīya Tantra explained the stories of Trikalā Māhātmya with the explanation of places.

Mention of Vaiṣṇo Devī in various Śāstras:- 

Some people say that Vaiṣṇodevī is a folk pilgrimage. This has no Śāstrīya evidences. But it is also a misconception. Let's clear about all doubts about her. 

The Śākta pilgrimage of Trikūṭa mountain in Kashmir is mentioned in various Śākta Texts. At first, the Durgā Stotra by Arjuna can be mentioned here. It states,

"जम्बूकटकचैत्येषु नित्यं सन्निहितालये "which means Goddess Durgā lives in the mountains of Jammu or Jambū region. It also described Devī Durgā as,

गोपेन्द्रस्यानुजे ज्येष्ठे नन्दगोपकुलोद्भवे। 

It clearly proves that She is Yogamāyā. The 'Pratimā Vijñāna' text also mentioned "गन्धर्वले योगमाया". The 'Vaishnodevi Trust' has quoted this text for the Śāstrīya proof of this Pīṭha. 

If we look at the Sangam literature, we can get some clues from Ācārakkovāi collection. The folk stories of Vaiṣṇo Devī tell that She was born as the daughter of King Ratnākara Sāgara in South India. These stories were evaluated from Mīnākṣī Māhātmya. According to the Ācārakkovāi, Goddess Mīnākṣī went to Kailāśa through Śataśṛṅga mountain and Jammu region. While passing through Trikūṭa mountain, she washed her hair (Same as like washing of Vaiṣṇodevī's hair at Vāṇagaṅgā ). Here she got the visit to Lord Śiva and lord Śiva promised to marry her soon. 

Guhānanda Nātha, a renowned Ācārya from Kanchipuram, wrote Nipātina Saṃhitā. He mentioned more than 500 Śaktipīṭhas there. Nipātina Saṃhitā started to describe about 22 Śaktipīṭhas from the Śloka 46, 

काश्मीरनिलया देवी सर्वपीठ व्यवस्थिता ४६। 

In the Śloka No. 84, It gave the details of Bhīḍā Devī. 

भीडादेवीति समाख्याता त्रिकूटाचल गिरौस्मृता॥ ८४

 Bhīḍā Devī ( Bheeda Devi, Bhida Devi , Goddess Bheeda, Devnagri - भीडा देवी) is a renowned Kula Devī in Kashmir like Bālā, Rājñī (Kṣīra Bhavānī), Tripurasundarī, Bagalāmukhī etc. She is recognised as Mahāvidyā in Śaktism. Many Śākta Āgamas like Āgamodyota Tantra, Rudrayāmala Mahātantra, Śrībhairavī Tantra, Nandī Saṃhitā etc mentioned Goddess Bhīḍā. According to the Rudrayāmala Mahātantra, her consort is Virūpākṣa Śiva. —"भीडायास्तु विरूपाक्षः शिवः".

Being a Mahāvidyā, Bhīḍā Devī has multiple iconographies. The Rudrayāmala Mahātantra describes her four handed form. But Nandī Saṃhitā mentioned her eight handed form which is now known as Śerāvālī, Durgā or Bhavānī. 

[[ Reference :- Nandī Saṃhitā]] 

Some Śaktipīṭhas are surrounded by Upapīṭhas too. Example – Kāmarūpa Kāmākhyā is surrounded by 10 Mahāvidyā Pīṭhas. Navadurgā Pīṭhas are surrounding Viśālākṣī in Kāśī. Ardhakumārī, Vāṇagaṅgā, Caranpādukā, Navadurgā cave etc are the Upapīthas of Vaiṣṇo Devī. The story of the battle of Vaiṣṇodevī and Bhaironātha is the metaphorical legend of the war between Śakti Dveṣī(Hater) Nāthas (Nāthas have two sects) and Kāśmīrī Śāktas. 

Mention in Kashmiri literature  :- 

Despite of Śāstrīya evidences, many ancient Kashmiri folk texts of Dogri language also described this Satīpīṭha. Example:- 

[[ Picture of a page of an old koshur text ]]

त्रिकूटी दीवता तथ मंज अनुनांविथ।

गरु तरफ़न च्यं दितथख बागुरांविथ ॥ 

सृष्ट थ्यत संहार यम्य संज लीला 

साक्षी रुज़ित उछान छु ।

नित्य सत्य केवल निष्कल ईश्वर 

ती ती डीशित शुल्लान छु 

ज़गतस रछनचि लीलायि कर्वन्य 

शम्भु सृंज यसु शक्ति छे ॥

Here Goddess Trikūṭā (who lives in the peak of Trikūṭa, Kashmir) is also referred as the wife of Śambhu. 

Conspiracy in Vaiṣṇo Devī :- 

[[ A picture showing the propagandistic story of Vaishnodevi]] 

Let's talk about the history of Vaiṣṇo Devī and how it was converted into a Vaiṣṇava Pilgrimage site. A new Vaiṣṇava brunch named Nimbārka Sampradāya was originated around 12th century. Some of their Ācāryas were imperialistic. They tried to destroy other sects of Sanātana Dharma. (Note that here we aren't targetting real Vaiṣṇavas, we are criticizing those people who are spreading colonial philosophies in the name of Vaisnavism) 

[[ Another picture of that conspicuous story]] 

A so called Vaiṣṇava guru of this sect Harivyāsa Devācārya (हरिव्यास देवाचार्य ) tried to establish Vaiṣṇava supremacy in Kāśmīra, the area of Śaivas and Śāktas around 15th century. His pupils went to Jammu and chased away Śāktas from Chatthabal, Katra areas. They stopped Śākta rituals (such as Tantric practices, Sacrifice, Yantra worship, Bhairava worship etc) in Katra. They also vandalised old temple structures. They wanted to grow the number of their devotees or pupils by giving Vaiṣṇava Dīkṣā to the pilgrims of Vaiṣṇodevī. So they made a fake story about Harivyāsa Devācārya giving Dīkṣā to Goddess Caṇḍī in Chatthabal, Kashmir. 

[[ Fake story of Harivyas Devacharya]] 

It is very funny that how can a human can give invitation to the Goddess Yogamāyā who is worshipped by all Devatās? But it is the ironic fact that commons can be easily brainwashed . As a result, colonial Vaiṣṇava affects was spread from Chatthabal to Katra. In this way, this Śaktipīṭha became converted. 

The resurrection :— 

[[ Navadurgā idols in Vaishnodevi Temple during Navaratri]]

To restart Śākta practices, Maharaja Gulaab Singh established Dharmanath Trust here in 1846. As a result, a daily worship was started. By the direction of Karan Singh, Vaiṣṇo Devī Trust was separated from Dharmanath Trust. Now a days, she is worshipped with the mantras of Navārṇa saptaśatī as Agni Durgā. But Aṣṭabhujā Bhīḍā's idol is still kept inside the temple. Durgā saptaśatī , Durgāṣṭottara śatanāma etc are chanted everyday here. This Pīṭha becomes crowded in the time to the two Navarātras (Vasanta and Śārada). Daśamahāvidyā, Navadurgā are worshipped at that time. Instead of these, worship is also done in the temples of Ardhakumārī (अर्धकुमारी), Bhaironātha (भैरोनाथ), caraṇapādukā (चरणपादुका), vāṇagaṅgā (वाणगङ्गा), śivaguphā (शिव गुफा) etc. Now the affects of sectarians or colonials are being removed from here.