Vaishno Devi
Vaishno Devi is an unmarried form of the Hindu mother goddess Mahalakshmi, embodying the tattva of Mahasarasvati and Mahakali. Vaishno Devi is worshipped as a combined avatar of the trinity goddesses.Origin
Purāṇa
According to Mahābhāgavata Upapurāṇa, she is mentioned as "Viṣṇupriyā".
In the Varāha Mahāpurāṇas Triśakti Māhātmya, she originated from the Lakṣmī bhāga of Goddess Trikalā' and slayed an asura called Mahiṣāsura on Śataśṛṅga Parvata where the current Trikūṭa Dhāma of Vaiṣṇōdēvī is situated.. The Nārada Mahāpurāṇa and Matsya Mahāpurāṇa clarify that the Varāha Mahāpurāṇas events take place during the Mānava Kalpa.Pāñcarātra
The Lakṣmīnārāyaṇa Saṃhitā mentions the Triśaktis of the Varāha Mahāpurāṇa and when describing Vaiṣṇavī, directly calls her "Viṣṇuśakti" and "Lakṣmī". It also says that only because of her Viṣṇu is able to preserve, making it clear that she's a form of Lakṣmī. This event is directly mentioned at the beginning of creation during Kṛta Yuga, where the Tridēvas’ Prakṛtis are introduced. This is in the exact same manner as the Varāha ''Mahāpurāṇa notates. Vaiṣṇavī directly is stated here as Lakṣmī.
The Lakṣmīnārāyaṇa Saṃhitās Kṛtayuga Santāna and Dvāparayuga Santāna calls her "Māṇikī", the Śakti of Kalki, as she resides on Māṇika Parvata.
She is mentioned in the Garga Saṃhitā'' as "Sukṛti", the Śakti and future consort of Lord Kalki.Legends
Trikuta Rani/Vaishno devi Legend
The incarnation of Vaishno Devi took place during the Treta Yuga, when Ravana, Kumbhakarna, and other demonic forces were committing atrocities. The three great Shaktis Mahakali, Mahalakshmi, and Mahasarasvati decided to combine their respective energies to give birth to a single divine power for the preservation of Dharma. From this unified brilliance, a beautiful divine girl emerged. This girl was given the name Vaishnavi. She was commanded to take birth as a daughter in the home of a man named Ratnakar Sagar in Southern India. Ratnakar Sagar gave her name Trikuta. Her mission was specifically defined as upholding dharma on Earth and assisting in the preservation of Sita, the consort of Lord Rama, an avatar of Vishnu Even from a young age, Devi Trikuta demonstrated her divine powers, attracting sages,seers, and deities. With her father's permission, she moved to a secluded area on the seashore, concentrating solely on Lord Rama and performing severe penance. When Lord Rama reached the seashore with his army of Vaanars during his pursuit of Ravana, he saw the young girl absorbed in deep meditation. When questioned about the purpose of her penance, Trikuta introduced herself as the daughter of Ratnakar Sagar and stated her firm resolve to obtain Rama as her husband. Rama, who had taken a vow of monogamy in that avatar, set a condition. He promised that after defeating Ravana, he would return to her hut in a changed guise, and if she recognized him, he would accept her. When Rama returned disguised as an old sadhu after conquering Lanka, Trikuta failed to recognize him. Upon realizing his true identity, Trikuta was distraught, but Rama offered her solace and assurance. He instructed her to travel to a beautiful cave on the Trikuta Parvat in North India, where the Tridevi dwell, and immerse herself in penance. Rama promised that in the upcoming Kali Yuga, when he takes his Kalki Avatar, she would become his companion. She would become immortal there, and brave Langur warriors would stand as her protectors. Her glory would eventually spread throughout the entirety of World, and she would be famously known as Vaishno Devi. Around 700 years ago, Bhakt Shridhar lived in the village of Hansali, approximately 2 km from Katra. Shridhar was a devout worshipper of the Mahadevi and customarily performed kanya pujan. Grieved by his childlessness, he intensified his devotion to Ambika. He made a strict vow that he would fast until the Mahadevi herself came to his home and fed him. Touched by his unshakeable faith, Mata Vaishno Devi appeared before him in the form of a young, divine girl. The girl instructed Shridhar to organize a Maha Bhandara, the following day and invite people from his village and nearby areas. While distributing invitations, Shridhar encountered the ascetic Guru Gorakhnath and his disciples, including Bhaironath. Gorakhnath, upon hearing of the grand feast organized by a poor Brahmin on the advice of a young girl, remarked scornfully that Shridhar must be mistaken in inviting him and his 360 disciples. Nevertheless, Gorakhnath and Bhaironath agreed to attend, deciding to test the veracity of the girl's power. When the day arrived, a huge crowd gathered, and the divine girl arranged for everyone, including Gorakhnath and his 62 followers, to be seated comfortably in the small hut. Using a miraculous vessel, the girl began serving food that fulfilled every guest's specific desire. Bhaironath realized the girl was a manifestation of Adi shakti. When the girl approached him, Bhaironath, intending to test her and driven by impure desire, demanded meat and wine. The girl, however, stated firmly that this was a Brahmin's Vaishnava bhandara, and only vegetarian food would be served. Bhaironath, attempting to seize the girl in his anger, found that the Kanya-Rupi Mahadevi instantly vanished. Bhaironath immediately began pursuing her up the Trikuta mountain. Darshani Darwaza is where the Devi vanished from the bhandara site and proceeded toward the Trikuta mountain. It is considered the first gateway to Trikuta Parvat and is located approximately 1 km from Katra. She invoked Veer Hanuman. As the Devi continued her path, her attendant, Veer Hanuman, grew thirsty. To quench his thirst, the Devi struck the rocks with an arrow, causing a stream, known as Ganga, to flow forth. She also washed her hair in this water, contributing to the name Ban Ganga. This sacred place is about 2 km past Darshani Darwaza. After that Mahadevi Vaishnavi paused and looked back to check if Bhaironath was still following her. Her footprints became imprinted on the rock where she stopped, hence the name Charan Paduka. It is considered the second rest spot on the pilgrimage route. The Devi traveled a considerable distance from Charan Paduka before stopping near a cave. She asked a seated ascetic not to disclose her presence. The Devi then took refuge inside the cave, meditating there for nine months, symbolizing the time a child spends in the womb. When Bhaironath When Bhaironath reached this spot and questioned the ascetic, the tapasi revealed that the girl was Mahashakti, the Adi Kumari, who had observed a vow of perpetual celibacy since creation. When Bhaironath forcefully entered the cave, the Devi struck the back wall with her trishul, creating an exit and continuing her journey. Hathimatha is known for its steep ascent, likened to the vertical forehead of an elephant. It is situated 2.5 km from Adikumari. Travelers then proceed to Sanjhi Chhat, an important resting point. The pursuit continued until Devi Kanya reached the beautiful cave on the Trikuta Parvat. She appointed her warrior, Langur Veer, to guard the entrance and prevent Bhaironath from entering. When Bhaironath ignored the warning and tried to follow the Devi into the cave, a fierce battle erupted with the Langur Veer. When the Langur began to falter, the Mother Goddess herself assumed the ferocious form of Chandi and struck Bhairavnath, causing his death. Bhairav's headless body fell near the cave, while his severed head landed far below in the valley, which is now known as Bhairav Ghati. As his head separated from his body, Bhairavnath regretted his actions and repeatedly begged the Maa Shakti for forgiveness, worried that the coming age would see him as a sinner. Hearing him call her "Maa" repeatedly, the Goddess granted him a divine boon that - "After my worship, your worship will also occur. The pilgrimage of my devotees will only be considered complete and successful when they visit your shrine after having my Darshan." This promise ensured his moksha. The Bhairav Mandir, built at the spot where his head fell, is located about 1.5 km from Sanjhi Chhat. After the divine girl disappeared following the confrontation, Bhakt Shridhar was heartbroken and gave up food and water. Mata Vaishno Devi then granted him a vision of the entire journey and the location of her divine abode. Following the directions shown in his dream, Shridhar eventually found the holy cave. Upon entering and worshipping the Mother, Shridhar was blessed with four sons, and his descendants continue to perform the Mother's worship today. The shrine is located on Trikuta Parvat, approximately 2.5 km from the Bhairav Mandir and stands at an elevation of 5,200 feet above sea level. Inside the holy cave, devotees receive the sacred vision of Mata Vaishno Devi in the form of three natural rock formations known as Pindis. These three Pindis represent the collective power of the three original Tridevi who gave her birth. Mahakali, Mahalakshmi Vaishnavi, and Mahasarasvati. The central Pindi is sometimes identified specifically as Mata Vaishno Devi, reflecting her origin as a form of Mahalakshmi or Vishnu's power. A stream of water, known as the Charan Ganga, flows near the Devi's feet inside the cave. Worship is conducted with offerings such as betel nut, scarf, and coconut. It is believed that Mata Vaishno Devi remains in deep penance in this cave, awaiting the arrival of Lord Vishnu's Kalki avatar at the end of the Kali Yuga.The identity of the Vaishno Devi shrine is deeply intertwined with regional Dogri folklore. A prominent example is "The Story of Baba Jittoo," described as a "long and complex myth" originating from the Jammu region in the 15th century. In this legend, Baba Jittoo is depicted as a "poor peasant" and a devout "devotee of Mata Vaishno Devi." As analyzed by scholars, the myth functions as a social charter, illustrating "how Vaishno Devi helps her devotees gain... bountiful harvests, and protection from enemies," particularly supporting "poor peasants who are exploited by kings and landlords." This narrative exemplifies a classic syncretism, where the pan-Hindu goddess assumes an immanent, socio-economic role as a protector of the oppressed in local Dogri traditions.