IIS deemed to be UNIVERSITY

DEPARMENT OF HISTORY

PROJECT REPORT FOR THE PARTIAL FULFILLMENT OF

THE DEGREE OF UNDERGRADUATION

VAISHNO DEVI:
The Most Famous
Goddess Shrine in India

SUBMITTED BY SUBMITTED TO
NAME: Manasvi Shekhawat
CLASS: BA (Pass Course) III
Enrolment No: IISU/2021/ADM/32803
 ACKNOWLEDGMENT

I would like to express my gratitude and special thanks to my professors, Ms.

Sharad Rathore and Ms Monisha Raj Soyal for guiding me throughout my
project and helping me overcome the difficulties during this project. I would
also like to thank our chancellor Mr. Ashok Gupta sir and all the teacher of the
History department for giving me this golden opportunity to do research and
make this project. This whole process has been a very fulfilling and enriching
experience and I got to learn a lot many new things about the Vaishno Devi
Temple and how it is important in the religion of Hinduism.

I would also like to thank my family and my friends for supporting me and
helping me to complete my project in the given time frame.

Regards,

Manasvi Shekhawat
 Contents
ACKNOWLEDGMENT....................................................................................2

INTRODUCTION..............................................................................................4

HISTORY OF THE HOLY SHRINE...............................................................5

THE LEGENDS AND THE HISTORICAL BACKGROUND......................7

SACRED LANDSCAPE AND ENVIRONMENT ALONG THE ROUTE...9

THE NAVARATRAS AND OTHER SPECIAL DAYS................................11

ROLE OF THE SHRINE BOARD IN DEVELOPING FACILITIES........13

CONCLUSION.................................................................................................15

BIBLIOGRAPHY.............................................................................................17

PICTURES FOR REFRENCE........................................................................18

 INTRODUCTION

Vaishno Devi in Jammu has been designated as the "Elder Sister" among the six
other Devi shrines in a fairly narrow belt of the Shiwaliks between the Yamuna
and Chenab Rivers. During the last few decades Vaishno Devi has become
especially important. Pilgrimage to the shrine has increased from 30,000 to
almost 7 million since Independence, when the political geography of the region
increased accessibility, both physically and perceptually. The growth in the
number of visitors can be attributed also to a change in administration of the
shrine and to the tremendous increase in religious tourism. Vaishno Devi is now
the preeminent goddess among the Seven Sisters of the Shiwaliks.

The popularity of these shrines largely rests on the pilgrimages performed by

the people of the plains region. The motive of the pilgrims suggests an intimate
association of the Devi cult with the material aspects of mundane existence. The
spatially marginal nature of this cult may be due to the spread of the cults of
male deities under Vaishnavism in the populous areas. The relatively poor
accessibility of the Siwalik Hills region may have served as a refuge area for
this cult as well as a less disturbed domain for its autonomous existence.
Increased circulation and contact with the plains people are bringing about
fundamental changes in the rituals of worship and among the priestly caste.

Pilgrimage to the shrine increased rapidly after 1976, when physical changes
were made to accommodate 5,000 per day. By 1981, the annual number of
pilgrims to the Vaishno Devi shrine was approximately 900,000 but by a decade
later, the total was over three million. In 2001 the number of visitors exceeded
five million, and by 2007 almost seven and a half million pilgrims came to the
shrine.
 HISTORY OF THE HOLY SHRINE

Like with most old Shrines, it is not possible to ascertain when exactly the
pilgrimage to the Holy Shrine started. A geological study of the Holy Cave has
indicated its age to be nearly a million years. Vedic literature gives no reference
to the worship of any female deity, although the mountain Trikuta does find its
mention in Rigveda, the oldest of the four Vedas The practice of worshipping
Shakti, largely started in the Puranic period.

The first mention of the Mother Goddess is in the epic Mahabharat. When the
armies of Pandavs and Kaurvas were arrayed in the battlefield of Kurukshetra,
Arjun, the chief warrior of Pandavs upon advice of Sri Krishna; meditated upon
the Mother Goddess and sought Her blessings for victory. This is when Arjun
addresses the Mother Goddess as ‘Jambookatak Chityaishu Nityam
Sannihitalaye’, which means ‘you who always dwell in the temple on the slope
of the mountain in Jamboo’ (probably referring to the present day Jammu).

It is also generally believed that the Pandavs were the first to build the temples
at Kol Kandoli and Bhawan in reverence and gratitude for the Mother Goddess.
On a mountain, just adjacent to the Trikuta Mountain and overlooking the Holy
Cave are five stone structures, which are believed to be the rock symbols of the
five Pandavs.

Perhaps the oldest reference of the visit of a historical figure to the Holy Cave is
that of Guru Gobind Singh who is said to have gone there via Purmandal. The
old foot track to the Holy Cave passed through this well-known pilgrimage
centre.

Some traditions believe this Shrine to be the holiest of all Shaktipeeths (a place
where the Mother Goddess, the Eternal Energy has Her abode) since the skull of
Mata Sati fell here. Others believe that her right arm had fallen here. But some
scriptures do not agree with it. They do agree that at a place called Gandarbal in
Kashmir, the right arm of Sati had fallen. Nevertheless, in the Holy Cave of Shri
Mata Vaishno Deviji, one does find stone remains of a human hand, popularly
known as Varad Hast (the hand that grants boons and blessings).
 THE LEGENDS AND THE HISTORICAL BACKGROUND

As per the legend regarding the birth of Vaishnavi, one day the three main
manifestations of the Goddess Mahalakshmi, Mahakali and Mahasarsvati got
together and pooled their collective tejas (spiritual strength) and guided
Vaishnavi to take birth in the house of Ratnakar and his wife in the southern
part of India so that she would spend her time on earth in upholding
righteousness. The legend has that during her stay in the forest for meditation
she was blessed by Lord Rama who said to her that the appropriate time for her
being one with the creator would come eventually in Kaliyuga when he (Rama)
would be in his incarnation of Kali. Rama also directed her so as to bless
mankind and rid the poor and destitute of their sufferings. Only then would
Vishnu merge her into himself. Vaishnavi immediately set off for the northern
part and after immense hardships, reached the foot of the Trikuta Hills and
began to meditate. As predicated by Lord Rama, her glory spread far and wide,
and people began to flock to her Ashram to seek her blessings. As time passed,
a Tantrik [shaman] named Gorakh Nath who had a vision of the episode
between Lord Rama and Vaishnavi in the retrospective time frame, became
curious to find out whether Vaishnavi has been able to attain a high level of
spirituality or not. He, therefore, sent his most able disciple ‘Bhairon’ to find
out the truth. Bhairon Nath was enamoured by her extraordinary beauty, and
began to pester Vaishnavi to marry him. Once when he tried to grab her, she
fled away into the mountains to continue her tapasaya (meditation) there
undisturbed. Bhairon Nath however, chased her to her destination. The Goddess
after halting at (present day) Banganga, Charan Paduka and Adhkwari, finally
reached the holy cave Shrine and was compelled to take the form of Kali and
beheaded Bhairon. Meanwhile, Vaishnavi decided to shed off her human form
and assuming the face of a rock she immersed herself into meditation forever.
Thus Vaishnavi, in the form of a five and a half feet tall rock with three heads or
the pindis (a lump of Sacred Landscape and Pilgrimage to Vaishno Devi 109
sacred petrified stone) on the top is the ultimate destination of a devotee. These
pindis of Mahakali, Mahalakshmi and Mahasarasvati constitute the Sanctum
Sanctorum of the holy cave known as the shrine of Mata Vaishno Devi.
According to the legend, the holy shrine of Mata Vaishno Devi was first
discovered by Pandit Shridhar who used to live in village Hansali adjacent to
the present town of Katra about a thousand years ago. He discovered Vaishnavi
in the cave after the incident when the Devi (Goddess) appeared in his dream
once and asked him to organize a Bhandara (feast) though he was a poor man.
On the scheduled day, however, the Devi managed everything and everyone ate
to the full. Since then till date, Shridhar and his family members have continued
to worship the Goddess every day in the same fashion and with the same
devotion.
 SACRED LANDSCAPE AND ENVIRONMENT ALONG THE
ROUTE

People undertake pilgrimage to the abode of Mata Vaishno Devi with the belief
that here wishes are immediately granted and efforts are quickly awarded and
that mother never differentiates among her children and blesses equally. There
are spectacular views and forests all along the way and scenic charm and serene
environment have contributed significantly to the popularity of the shrine of
Mata Vaishno Devi. There are various points that one comes across during
pilgrimage to the Shrine of Mata Vaishno Devi, each of which is associated
with the legend of the Mata and pilgrims stop at these points:

 KATRA is the small and vibrant town of District Reasi, situated around
50-km from Jammu, and located at an altitude of about 826 metres above
sea level. It is the base camp for the pilgrimage to the holy Shrine.
 BANGANGA is considered as the first religiously significant stop in the
course of the pilgrimage where pilgrims stop to take a bath and perform
other votive and non-votive rituals after which they put on clean clothes.
 CHARAN PADUKA darshan or the view of foot impressions of
Goddess Vaishnavi when she stopped to look back whether Bhairo Nath
was following her or not, is believed to be showing the right footprints to
be followed to lead the correct path in the life. Here pilgrims make some
offerings – either in cash or in kind and seek her blessings.
 ADHKWARI where the Goddess spent nine months in meditation and
resolved to remain virgin, hence, Adhkwari, meaning eternal virgin. The
Goddess also spent nine months in penance inside a narrow cave just as
foetus spends nine months inside the womb of a mother and hence named
as Garbhjoon.(womb). The belief is that if a person crawls through
 Garbhjoon with a very small entrance, he or she literally washes away all
his past sins.
 ABHA CHAUHAN HIMKOTI is one of the most beautiful spots on the
track with charming scenic views of the entire valley.
 SANJI CHHAT is a delightful little plateau near the holy shrine. This is
a picturesque spot with enchanting scenes of the valley, of snow-covered
peaks of Himalaya ranges and of its panoramic view of river Chenab
flowing majestically.
 BHAWAN the Holy Cave with the total length of about ninety feet
constitutes an important way to reach the place where deities are placed
and where a large number of God and Goddesses of the Hindu pantheon
can be seen.
 The most important are the holiest of the HOLY PINDIS (rock form) of
‘Mahakali’, ‘Mahalakshmi’ and ‘Mahasarasvati’. The water from the base
of the Holy pindis flows out in the form of Charan Ganga and is collected
in small container by the devotees to be taken home while the same water
is channelized to the bathing Ghat where the devotees take bath before
they join the queue for darshan of the holy pindis. The uniqueness of the
holy pindis is that although they emanate from one single rock form, each
one is distinctly different from the other two in colour and texture. The
pindi to the extreme left is that of Mahasarasvati (whitish in colour), in
the centre of Mahalakshmi (yellowish tinge) and towards the right is the
holy pindi of Mahakali (black in colour).
 Bhairon Ghati is a place where the severed head of Bhairon fell when
Mata in her Kali form beheaded him. Bharion Nath upon death realized
the futility of his mission and prayed to the deity to forgive him and
having mercy on Bhairon, Mata gave him a boon that every devotee of
the Goddess would have to have the darshan of Bhairon after having the
 darshan of the Goddess and only then would the pilgrimage of a devotee
be completed.

THE NAVARATRAS AND OTHER SPECIAL DAYS

The Navaratra days when the houses of the people become a special place,
when temples are particularly decorated, and when pilgrimage to Mata Vaishno
Devi shrine becomes the most important act in the given context of time and
space. Navaratras are celebrated for nine days twice in a year ‒ first in the
months of September/October; and the Second in the months of March/April.

It is said that the first three navaratras are devoted to Mahakali, the next three
navaratras are prescribed for Mahalakshmi, and the last three navaratras are
observed for Matasarasvati all in three different forms each. On the first day of
Navaratra, seeds of jo or jowar (Barley) are sown in an earthen or a metal pot
which is watered and worshipped (arti) continuously for nine days by making
use of auspicious things as mouli (sacred red thread), kapur (camphor), supari
(whole beetle nut) a lota (vessel) of water, mango leaves, coconut etc. In a day
or two the seeds sprout up called Sānkh or Khetri. On the ninth day, after the
kanya pujan, the khetri is immersed in the water of the stream or the river. It is
believed that good crop brings good fortune and prosperity to the worshipper.
On the ninth day of the festival each worshipping group carries its accumulated
mud balls and deposit them on top of the mount of another deity called the
Patthvari (stony one).

It is evident from the annual calculus projected by the Shrine Board that during
the year 2007, out of the total number of 7.41 million pilgrims that visited the
Shrine, those visited during the months of April to October was 5.28 million.
During the first round of navaratra (9-days period in April), 194,000 pilgrims
visited the shrine in 2007 and number went up to 201,000 in 2008. According to
the Sacred Landscape and Pilgrimage to Vaishno Devi information received
from Registration office in the year 2010 the number of pilgrims was 181,325
during the nine days of navaratra festival, the average number being nearly
23,000 per day. The fact that the number of devotees has been growing by
almost twenty-five percent a year suggests a tremendous growing popularity
and significance of the pilgrimage to the shrine of Mata Vaishno Devi.
 ROLE OF THE SHRINE BOARD IN DEVELOPING
FACILITIES

The management of the pilgrimage and the governance and administration of

the Shrine is done by the Shri Mata Vaishno Devi Shrine Board (S.M.V.D.S.B.)
which was set up in August, 1986 under the provisions of ‘The Jammu and
Kashmir Shri Mata Vaishno Devi Shrine Act 1986’. The Board comprises of a
Chairman (Governor of the state of J & K) and not more than ten members
nominated by him. It discharges its duties through a Chief Executive Officer
(C.E.O.) who is assisted by Additional C.E.O.

Ever since its incorporation, the Board has striven hard to develop a high level
of competence in providing all possible facilities for the visiting pilgrims. The
transport facilities have improved drastically over the years. Ordinary and
luxury buses are available from Jammu to Katra at a frequency of 15-20
minutes and Jammu is well connected by road, rail and air transport to the parts
of the country. Besides these, there has been an up-gradation and maintenance
of the track, provision of boarding-lodging and catering facilities from Katra to
the Bhawan. The entire track is tiled and lighted with thousands of lamps. The
Board has spent around two thousand million rupees so far in providing
infrastructural and other facilities to the pilgrims. Today the Shrine Board is
recognized as the major service providing organization in the country. The
success of these efforts of the Board is reflected clearly in the constant increase
of pilgrims in past twenty years from about 1,400,000 in 1986 to nearly
7,500,000 in 2007.

For the convenience of the pilgrims, an alternate track measuring 5.5 km has
been constructed by the management of the Board at a cost of Rs. 65 million;
starting from a point near Adhkwari up to Bhawan. Over 55 shelter-sheds
covering a distance of nearly 4 km are constructed; 38 of these shelter sheds are
constructed on the main track and 18 on the alternate track. This has certainly
relieved the pilgrims from the hardships they used to face. Besides this, for the
benefit of the aged and the infirm pilgrims, Shrine Board has introduced eco-
friendly battery cars on the alternate track.

Better boarding and lodging facilities is yet another reason for the increase in
number of pilgrims. A large number of hotels, guesthouses and dharmashalas
(public halting place open to travellers without any charges) have come up at
Katra and Jammu towns during the last few years. The accommodation for
pilgrims at Jammu, Katra, Adhkwari, Saanjhi chat and Bhawan is provided by
the Shrine Board, mostly free of cost. Clock rooms on all important locations
free of cost and free parking facility in its various complexes are also provided
by the Board. A total number of 15 catering units called bhojanālayas provide
wholesome and hygienic food at various important points.

From Katra to the Bhawan pilgrims have to walk all the way. Yet there are
many pilgrims who are overweight, aged or infirm. Such pilgrims take the
services of ponies and palanquins. The pony, porter and palanquin services are
managed by the Notified Area Committee (NAC). A study has shown that 8
percent pilgrims travel on pony, 3 per cent use pithus and just 1 percent use
palki (palanquin) while going up and coming down. From the last few years
helicopter service from Jammu to Katra and from Katra to Sanjhi Chhat has
started adding to the comforts of the pilgrims. In the year 2007 the total number
of pilgrims taking helicopter service was 99,582, i.e. a total of 13 per cent
pilgrims.
 CONCLUSION

The Shrine of Mata Vaishno Devi attracts millions of devotees from allover
India and abroad owing to their unflinching faith. Her popularity is also
displayed by the multitude of signboards and pictures on trucks, buses. vendor
carts, calendars, and posters. Invariably the goddess is riding on her vahana
(vehicle), dressed in red wedding attire. with all her jewellery. She wears the
"victory numgala" garland. and in her four to eight arms she holds several
weapons symbolic of Vishnu and Shiva. The connection with the Vaishno Devi
shrine is often indicated by its setting among snow-capped mountains,
particularly among the three peaks of Trikuta. Also included are the
accompanying attendants of Hanuman (the Langur Vir of the myth), carrying a
red flag with garuda on it, and Bala Bhairava (a child Bhairava), carrying a
severed head. In these cases the artists have literally interpreted both the
iconography of ShivaI Bhairava and Bhairo, who was tamed and became like a
child to his mother after he realized his mistake in fighting the great mother.
The image illustrates a benign goddess virgin, auspiciously dressed as a bride.

The major indication of growing importance is the increased number of pilgrims

who visit the original Vaishno Devi shrine. During the last couple of decades,
the annual number of pilgrims has more than tripled to approximately seven
million. Certainly this growth far exceeds that to the shrines of her sisters in the
same region. It is impossible to apportion the degree to which various factors
have contributed to this increased popularity, but several concurrent changes
suggest possible reasons for this rise. One concerns the shift in administrative
policies that have occurred in recent decades. In contrast to the other Devi
shrines in the Siwalik region, this site has been "developed" in a manner that
encourages a larger number of visitors, especially those who do not have the
time nor desire to undergo an arduous journey to an "isolated" place, which has
few amenities. The increased patronage of this shrine has produced more
income, which the Shri Matii Vaishno Devi Shrine Board has invested in even
more facilities and services expected by many visitors. Accompanying the
developments at the site are the improvements in transportation that have
occurred in recent years. With better roads and facilities for travellers, the
journey to this sacred site has become much easier. Although improved
transportation networks throughout the Siwaliks allow greater access to all the
Devi shrines in this region, the speed and ease of travel to Vaishno Devi has
been especially accentuated. Another contributing factor in the popularity of the
Vaishno Devi shrine is the rise of religious tourism, which involves motives that
are both religious and recreational. The religious element results from the
diversity in interpretation and meaning attributed to Vaishno Devi. The
increased number of pilgrims creates a broader range in the religious
perspectives of visitors, which then encourages many others to make a
pilgrimage. This is not to say that all devotees are pleased with the growth of
crowds coming to this sacred site; nevertheless, the net effect is the rapid
growth of pilgrims. In conjunction with those who are normally regarded as
traditional pilgrims are the multitudes of visitors who incorporate leisure into
their travel to religious sites. This worldwide phenomenon depends on extensive
advertising by individuals and businesses utilizing a whole gamut of media
outlets. Mass media publicize the advantages and benefits from including both
religious sites and tourist places in travellers' itineraries. Although several
factors have contributed to the popularity of the Vaishno Devi shrine, the
worldwide growth of religious tourism seems especially applicable to this
pilgrimage destination. Thus, within a few decades, Shri Miitii Vaishno Devi
has become the preeminent goddess among the Seven Sisters of the Siwiiliks.
 BIBLIOGRAPHY

BOOKS:

 Goswami, Anil 2001. Vaishno Devi – The Shrine. Ved Pushpa, Jammu.
Jerath, Ashok 2001. Hindu Shrines of Western Himalayas. Association of
Literatures, Folklorists & Artists (ALFA)
 Bhardwaj, Surinder, M. 1973. Hindu Places of Pilgrimages in India.
University of California Press, Berkeley

INTERNET:

 https://www.maavaishnodevi.org/
 http://www.jammu.com/shri-mata-vaishno-devi-yatra
 https://www.incredibleindia.org/content/incredible-india-v2/en/
destinations/jammu/vaishno-devi.html
 PICTURES FOR REFRENCE

Picture 1: Banganga Picture 2: Adhkawari

Picture 3: Charan Paduka Picture 4: Bhawan

Picture 5: Sanji Chhat