Vindhyavasini Shaktipeeth

 Bhagavatī Vindhyavāsinī 

Śaila or Vindhyācala Mahāpīṭha

शैलपीठ विन्ध्याचल 

Introduction:— 

Vindhyācala (विन्ध्याचल) is one of the most famous Śākta shrine in the north India. It has a great significance, history and glories. The residing goddess of Vindhyācala Mahāpīṭha is Vindhyeśvarī (विन्ध्येश्वरी). She's also known as Ekānaṃśā , Vindhyavāsinī, Keleśvarī, Nandā, Yogamāyā, Kṛṣṇapiṅgalā etc. In the Mahāvidyā list of Niruttara Tantra, she's mentioned as Śailavāsinī Mahāvidyā. 

Vindheśvarī Devī

Vindhyācala Mahāpīṭha:— 

In the 51 Śaktipīṭhas list of Lalitopākhyāna, Yoginīhṛdaya, Meru Tantra etc texts, Vindhyācala is portrayed as the 43rd Mahāpīṭha. As per Devī Bhāgavata Purāṇa, Goddess Dākṣāyanī's buttock (Nitamba) was fallen here. As a result the residing goddess is called as Nitambā Devī. 

According to the Khañjanīmata tantra, Vindhyācala or "Śailapīṭha" belongs to 64 Mahāpīṭhas. 

शैलपृष्ठे तु त्रिजटां शैलराजसमायुताम् । महाडमरुकहस्ता च तमान्धभयहारिणीम् ॥ 

[[ Reference:— Khañjanīmata tantra: Volume 2: Chapter 16]]

Meaning :— I salute the goddess Trijaṭā (who resides) in Śailapṛṣṭha with Śailarājeśvara. Holding ḍamaru (a great double-headed drum), she removes the fear of the dense darkness (of phenomenal existence) . 

The temple of Śaileśvara Śiva is also located near the Vindhyeśvarī temple. The Auśanas Purāṇa described it's glories. 

Iconography:— 

Goddess Vindhyavāsinī has numerous iconographies . The Viṣṇu Purāṇa the Bhāgavata Purāṇa and Auśanas Purāṇa portrayed her as 8 handed. While, Skanda Purāṇa described her 4 handed Keleśvarī form. 

Her unique four-handed and eight-handed forms are depicted in the Bṛhat Saṃhitā — 

कार्या चतुर्भुजा या वामकराभ्यां सपुस्तकं कमलम्। द्वाभ्यां दक्षिणपार्श्वे वरमर्थिस्वक्षसूत्रं च ॥३८॥

[[ Reference:— Bṛhat Saṃhitā : Chapter 58]] 

Meaning :— “The goddess Kāryā has four arms: in her two left hands she holds a book and a lotus; in her two right hands, she grants boons (Vara Mudrā) to the supplicants and holds a rosary.”

वामोहथ वाष्टभुजाय़ाः कमण्डलुश्चापमम्वुजं शास्त्रम्। वरशरदर्पणयुक्ताः सव्यभुजाः साक्षसूत्राश्च ॥३९ ॥

~B.S.

Meaning :— “The goddess has eight arms. In her left hands she holds a water-pot, a bow, a lotus, and a scripture. In her right hands she carries the boon-giving gesture, an arrow, a mirror, and a rosary.”

Aṣṭabhūjī cave 

The most glorious iconography of Devī Vindhyeśvarī is portrayed in the Devī Purāṇa. Here is this below — 

चर्म-असि-धनु-नाराच-शूल-खट्वाङ्गधारिणीम् । वज्र-शक्ति-गदा-दण्ड-परशु-मुद्‌गर-विभ्रतीम् ॥ ३८॥ 

पाशाङ्‌कुश-ध्वज-वीणा-घण्टा-डमरू-धारिणीम् । चित्रदण्डा तथा मुण्ड कनकाभेदीनी तथा ॥३९॥ द्विपीदचर्मसा रौद्रा शैलकृतश्चारिणी। अक्ष सूत्र करा देवी वरदोद्यत-पाणिनी ॥४०॥

[[ Reference:— Devī Purāṇa: Chapter 16]]

“Devī Vindhyavāsinī bears a shield of animal-skin, a sword, a bow, iron-arrows, a Triśūla, and a Khatvāṅga (skull-topped staff), a Vajra, a spear (śakti), a mace, a staff, an axe, and a mallet. She carries a noose, a goad, a flag, a vīṇā, a bell, and a ḍamaru drum. She holds a decorated staff, a skull, and also a golden cleaver. She is fierce, wearing an elephant skin, wandering amidst mountains. The goddess holds a rosary, and with her uplifted hand she is ever ready to grant boons.”

Except these, The Harivaṃśa Purāṇa also described the iconography of Ekānaṃśā of Āryādurgā. The Auśanas Purāṇa provides us the iconographies of the three goddesses of Vindhyācala Trikoṇīya Maṇḍala . 

Ekānaṃśā : The sister of Śrīkṛṣṇa :— 

Vindhyavāsinī Ekānaṃśā was appeared as the daughter of Nanda and Yaśoda to protect baby Kṛṣṇa. Lord Viṣṇu or Śrīkṛṣṇa accepted her as his sister. 

The Tantrasadbhava gives us a brief account that how Goddess Dākṣāyanī or Umā became Ekānaṃśā. 

दक्षाध्वरे पुनर् जाता भद्रकालीति नामतः। एका तु सा इत्यपरा मूर्तिरीशाद् विनिसृताः ॥१०३४ ॥ 

इदं चतुर्युगं प्राप्य द्वापरे विष्णुना सह । महिषस्य वधार्थाय उत्पन्ना कृष्णपिङ्गला ॥१०३५ ॥ 

कात्यायनीति दुर्गेति विविधैर्नामपर्ययैः । मानुषाणाम् तु भक्तानाम् वरदा भक्तिवत्सला ॥१०३६ ॥ 

अवतीर्णा पूर्वं एव विन्ध्यपर्वतमूर्धनि । 

[[ Reference:— Tantra Sadbhāva: 10th chapter]] 

Meaning :— Born again in Dakṣa's sacrifice with the name Bhadrakālī, she is one and has emerged a little (īsāt) in another form. When this set of four ages came, (she is) with Viṣṇu in the Dvāpara (age). In order to kill (the demon) Mahiṣa, (she) became manifest (utpannā) (in a) black and brown (form) with many names, including Kātyāyanī and Durgā. The beloved of devotion and the one who bestows boons to the people who are your devotees, she descended first of all onto the peak of the Vindhya mountain. 

Also, the Jayadratha Yāmala Tantra states, 

दक्षस्य मखविध्वंशाद् एकानंशाह्युमा स्मृता ॥३५९॥ 

भद्रकालीति चान्यासौ नाम प्राप्ता तनुद्वया । अस्मिन् चतुर्युगे कृष्णसहिता कृष्णपिङ्गला ॥३६०॥ 

अवधीर्माहिषं तेन दुर्गासौ विन्ध्यवासिनी । भक्तानां अनुकम्पार्थं अवतीर्य सुमध्यमा ॥ ३६१॥

[[ Reference:— Jayadratha Yāmala: 1st Ṣaṭaka: 9th Chapter]]

Meaning :— The nineteenth birth who is said to be Umā (and came into the world) due to the destruction of Dakṣa's sacrifice, is another. She received the name Bhadrakālī and has two bodies in this the fourth age (yuga). (In one body) she is accompanied by Kṛṣṇa and (in the other) she is black and brown and is the (veritable embodiment of the) destruction of (the demon) Mahiṣa and so is Durgā, Vindhyavāsinī (She who lives in the Vindhyas). She with a beautiful waist, came down to grace (her) devotees.

Indeed, Goddess Śailaputrī is none other than Vindhyācalanivāsinī. 

Bhadrakālī Temple 

In pursuance of the Viṣṇu Purāṇa, lord Viṣṇu requested Yogamāyā to born as the daughter of Nanda and Yaśoda, so that Vasudeva (Kṛṣṇa's father) can exchange her with his son to save him from Kaṃsa. Lord Viṣṇu told, 

यशोदाशयने मां तु देवक्यास्त्वामनिन्दिते । 

मच्छक्तिप्रेरितमतिर्वसुदेवो नयिष्यति ॥७९॥

कंसश्च त्वामुपादाय देवि शैलशिलातले ।

प्रक्षेप्स्यत्यन्तरिक्षे च संस्थानं त्वमवाप्स्यसि ॥८०॥

[[ Reference:— Viṣṇu Purāṇa: 5th Aṃśa: Chapter 1]]

Meaning — "O Anindite! At that time, due to my power causing Vasudeva’s mind to become deluded, Vasudeva will take me to Yaśoda’s bedchamber and you to Devakī’s bedchamber. (79) Then, ODeviī!Kaṃsa  will seize you and dash you upon a mountain rock; but the moment he strikes you, you will ascend and remain in the sky." (80)

Viṣṇu also told to her, 

ततस्त्वां शतदृक्छक्रः प्रणम्य मम गौरवात् । 

प्रणिपातानतशिरा भगिनीत्वे ग्रहीष्यति ॥ ८१॥

त्वं च शुम्भनिशुम्भादीन्हत्वा दैत्यान्सहस्त्रशः ।

स्थानैरनेकैः पृथिवीमशेषां मण्डयिष्यसि ॥ ८२॥

Meaning — "At that time, out of respect for my glory, thousand-eyed Indra will bow his head in reverence to you and thereafter accept you as his sister. (81) You too, after slaying Śumbha, Niśumbha, and thousands of other demons, will reside in many places and adorn the entire earth.(82)"

And Lord Viṣṇu also announced, 

सुरामांसोपहारैश्च भक्ष्यभोज्यैश्च पूजिता । 

नृणामशेषकामांस्त्वं प्रसन्ना सम्प्रदास्यसि ॥

Meaning — "Being pleased by offerings of wine and meat, as well as by worship with foods to be eaten and enjoyed, you will grant the complete fulfillment of all human desires." (86)

Yogamāyā in-front-of Kaṃsa 

Almost the same statements are seen in the Śrīmad Bhāgavata Purāṇa . It also portrayed the iconography of Ekānaṃśā Yogamāyā. 

अद्दश्यतानुजा विष्णोः सायुधाष्टमहाभुजा ।। ९ ।।

दिव्यस्रगम्बरालेपरत्नाभरणभूषिता ।

धनुः शुलेषुचर्मालिशङ्खचक्रगदाधरा ॥१०॥

सिद्धचारणगन्धर्वैरप्तरः किन्नरोरगैः।

उपाहृतोरुवलिभिः स्तूयमानेदमब्रवीत्॥११॥

[[ Reference:— Śrīmad Bhāgavata Purāṇa : 10th Skandha : 4th Chapter]]

Meaning :— "(She was) the indescribable younger sister of Vishnu, armed, with eight mighty arms. (9)

Adorned with divine garlands, garments, perfumes, and ornaments of jewels,

bearing bow, trident, sword, shield, conch, discus, and mace. (10)

Worshipped by Siddhas, Charanas, Gandharvas, and also by Kinnaras and Nagas."

In the ancient times, Ekānaṃśā was worshipped between Balabhadra and Vāsudeva instead of Subhadrā. Here is the evidence from Bṛhat saṃhitā— 

एकानंशा कार्यादेवी वलदेवकृष्णयोर्मध्ये। कटिसंस्थितवामकरा सरोजमितरेण चोद्वहती ॥ ३७ ॥

~ Bṛhat Saṃhitā : Chapter 57

In the later periods, Ekānaṃśā was replaced with Subhadrā. Sometimes, she is mixed up with the Goddess Subhadrā (the daughter of Rohinī and Vāsudeva). But, both of them are different characters in the Mahābharata. Subhadrā also used to worship Ekānaṃśā. The Padma Mahāpurāṇa states that Viṣṇu brought Goddess Pārvatī for one year only. 

ब्रह्मणा प्रेरितो देवः प्रत्युवाच च शूलिनम् ।

पार्वतीं देहि देवेश अब्दं स्थित्वा गमिष्यति ॥

उमया रक्षया सार्द्धं शंखचक्रगदाधरः ।

उद्दिश्य मथुरां चक्रे प्रयाणं कमलासनः ॥

देवकीजठरे जन्म लेभे तत्र गदाधरः ।

यशोदाकुक्षिमध्यास्ते शर्वाणी मृगलोचना ॥

[[ Reference:— Padma Purāṇa: Brahma Khaṇḍa: Chapter 13]] 

“Prompted by Brahmā, the god (Viṣṇu) spoke to Śūlin (Śiva):

‘O Lord of the gods, give Pārvatī (to me). After staying for a year, she will return.

Along with Umā’s protection, the bearer of the conch, discus, and mace (Viṣṇu) set forth toward Mathurā, as directed by the lotus-seated one (Brahmā).

There, the wielder of the mace took birth in the womb of Devakī.

Śarva’s dear doe-eyed consort (Pārvatī) occupied the womb of Yaśodā.’”

After giving warning to Kaṃsa, she became free from her duty and thereafter she came to Vindhyācala. Later, Kṛsṅa, Pāndavas (with Subhadrā) and others Worshipped her in many times. 

As per Skanda Mahāpurāṇa, Ekānaṃśā came to meet with Pāndavas during their Vanavāsa. Which also proofs that She's different from Subhadrā. After Bhīma's praise to Goddess Kāleśvarī, she appeared and said, 

अहं च गोपनन्दस्य एकानंशाभिधा सुता ।। ८७ ।।

तद्यथा भगवान्कृष्णो मम भ्राताभिपूजितः ।।

भवन्तोऽपि तथा मह्यं भ्रातरः पांडवा सदा ।। ८८ ।।

ये भीमभगिनीत्येवं मां स्तोष्यंति नरोत्तमाः ।।

[[ Reference:— Skanda Purāṇa: Kumārikā Khaṇḍa: Chapter 65]] 

Keleśvarī said, "I am the daughter of Gopa Nanda, known by the name Ekānaṃśā.

Just as the revered Lord Kṛṣṇa, my brother, is honored,

so too, O Pāṇḍavas, should you always regard me as your sister.

Those noble men who will praise me as 'The sister of Bhīma' shall indeed be blessed."

Vindhyavāsinī as Mahiṣāsuramardinī :— 

As we've told that Jayadratha Yāmala, Tantrasadbhāva Tantra mentioned Vindhyavāsinī as the slayer Mahiṣāsura, now we're going to talk over on this aspect. 

महिषो नाम दैत्यस्तु भविष्यति सुरद्विषः। वधार्थं तस्य तं देवि अवतारं करिष्यसि ॥२८ ॥

कृष्णपिङ्गलरूपेण दुर्गा कात्यायनीति च । सर्वार्थसाधनी देवी प्रणतार्तिविनाशनी ॥२९॥

[[ Reference:— Kularatnoddyota Tantra: 9th Chapter]] 

There will be a demon called Mahiṣa who hates the gods. O goddess, you will descend into the world in order to kill him as Durgā and Kātyāyaṇī in a black and brown form (Kṛṣṇapiṅgalā). O goddess, (you will be) the means to achieve every goal and you will destroy the suffering of those who bow before you.  

In pursuance of the Auśanas Purāṇa, The Vindhyācala Pīṭha is located as a triangular form. There are three points of this Pīṭha. Bhadrakālī, Mahālakṣmī and Aṣṭabhujī resides in the three points respectively. The Jayadratha Yāmala also says,

विन्ध्ये तु भद्रकाली त्वं विन्ध्याचलस्थिता। 

नानारूपधरादेवी भक्तानुग्रहकारिणी ॥ 

महाकाली महालक्ष्मी महासरस्वती तथा।

त्रयाणां अपि रूपाणां त्वमेव परमेश्वरी ॥ 

Meaning :— “In the Vindhya mountains, You are Bhadrakālī, dwelling upon Mount Vindhya,

O Goddess, taking many forms, ever bestowing grace upon devotees.

You are Mahākālī, Mahālakṣmī, and Mahāsarasvatī as well —Of these three forms, You alone are the Supreme Goddess, the Parameśvarī.”

Hence, Vindhyācala is the seat of Tri-Caṇḍikās of Devī Māhātmya. 

In pursuance of the Devī Purāṇa, Goddess Vindhyavāsinī killed Ghorāsura. Ghorāsura is another birth of Mahiṣāsura. He was born from the ashes of Dundubhi's deadbody. Goddess Pārvatī cursed that demon,— 

तथा क्रोधानलादीप्ता सा शपेतासुराधिपम्॥७७॥ 

नीलमेघनिभाकारं यममहिषमिवापरम्। 

क्रीड़माना हनिष्यामि पंचाननव्यवस्थिताः ॥७८

~ Devī Purāṇa: Chapter 4

Meaning:— Then, blazing with the fire of anger, Pārvatī cursed the lord of the Asuras. (Saying,) "I shall slay the Ghorāsura, who are dark like a raincloud, like another buffalo-form of Yama, while I sport with the five-faced one (lord Śiva)."

Lastly, we're quoting The Auśanas Purāṇa (औशनस् पुराण) which provides various stotras dedicated to Mahālakṣmī Vindhyavāsinī. Here is an example, 

नमः कल्याणदे देवि नमः शङ्करवल्लभे । नमस्ते विन्ध्यवासिन्यै महालक्ष्म्यैनमोनमः ।।

नमो मायागृहीताङ्गि नमः कारुण्यरूपिणि । माहेश्वरि नमस्तुभ्यं महालक्ष्म्यै नमो नमः ॥

महामाये शिवपत्नि दुर्गारूपे हरप्रिये । वाञ्छादात्रि सुरेशानि महालक्ष्म्यै नमो नमः ॥

प्रोद्यद्धानुसहस्त्राभे नयनत्रयभूषिते। चन्द्रचूड़े महादेवि महालक्ष्म्यै नमो नमः ॥

विचित्रवसने देवि अन्नदानरतेनघे । शिवनृत्यकृतामोहे महालक्ष्म्यै नमो नमः॥

[[ Reference:— Auśanas Purāṇa: 1st Khaṇḍa: Chapter 30]] 

“Salutations to the Goddess who grants auspiciousness, salutations to the Beloved of Śiva, salutations to Vindhyavāsinī Mahālakṣmī.

Salutations to the embodiment of compassion — to Māheśvarī, to Mahālakṣmī, and to Her who has assumed the form of Māyā.

Salutations to Mahāmāyā, the consort of Śiva, who is in the form of Durgā, the Beloved of Hara (Śiva), the fulfiller of wishes, and Mahālakṣmī, the Goddess of all gods.

Salutations to Mahālakṣmī, radiant like a thousand suns at dawn, adorned with three eyes, crowned with the moon, the Great Goddess.

Salutations to Mahālakṣmī, clad in wondrous garments, devoted to giving food, free from sins, and enchanting Śiva Himself with Her dance.”

Thank you