Reference: From the editorials numbered 1388 and 1389 in the Tulsipatra series of the daily ‘Pratyaksha’ by Sadguru Shree Aniruddha Bapu.  

Sadguru Shree Aniruddha Bapu writes in the Tulsipatra editorial no. 1388: 

After completing the chanting of "Om Kalpanarahitayai Namah," Brahmavadini Lopamudra put a garland of Rudraksha received from Brahmarshi Agastya around the neck of the newly initiated Brahmarshi Shashibhooshan. With folded hands, Brahmarshi Shashibhooshan then bowed with utmost devotion to all the forms of the Adimata present there and very humbly asked Lopamudra, “The mantra ‘Om Kalpanarahitayai Namah’ from Shree Lalitasahasranama is still resonating within my mind. Will you please explain its meaning to me?” 

Brahmavadini Lopamudra took Shashibhooshan closer to her like a small child and said, “My son, it is my command that you yourself should explain the meaning of this Naam to everyone. Because when one teaches others, it is at that very moment that one becomes wiser. 

In order to impart true knowledge to others, the sincere and real teacher must put to use all his previous learning and experiences, and it is from this very process that he becomes a true scholar. 

Now that you have become a Brahmarshi, the foremost duty of a Brahmarshi or a Brahmavadini is to ensure that knowledge or science remains unadulterated and that the necessary knowledge reaches ordinary human beings in a simple and accessible manner.” 

Brahmarshi Shashibhooshan then entered deep contemplation for a few moments, confirmed the meaning within himself, and began addressing all the Rishis, young Rishis, and attendants of Shiva (Shivaganas): “O noble ones, this “Naam” of the Adimata truly reveals the essence of her power, her authority, her forgiveness, and her love. We humans live most of our lives amidst countless imaginations or relying upon them. 

What is imagination? It is nothing but the various thoughts, speculations, doubts, or fears that we form according to our capacity about what will happen in the future, how something will happen, or about the things that have happened in the past but of which we have no knowledge. 

Very often, it is our ‘expectations about the fruits of our actions’ that become the very root cause of these imaginations. 

Therefore, expectations of results, imagination, speculations, doubts, and fears are all deeply interconnected. 

To imagine is not at all wrong. But imaginations that lack the support of experience, reflection, study, knowledge, and moral boundaries always lead human beings astray. 

Many misunderstandings between people arise only because of such wrong imaginations. 

Every human being will naturally have expectations regarding the fruits of his actions. But how deeply he allows himself to be entangled in these expectations is something he himself must decide. Because when he becomes trapped in the web of expectations, that is, in the realm of imagination, his enterprise becomes weaker and weaker, and his competency gradually declines. 

That is why the eternal Sanatan Vedic Dharma has always given priority to Nishkama Karmayoga, the path where one performs Karma that is selfless and not attached to a specific and expected result of the Karma.  

But this does not mean that whatever a person is about to do, he should never consider its good or bad consequences in advance. 

Because such reflections are not imagination; rather, they are the conscience and stability of intellect. 

However, to be frightened by such reflections or to become excessively elated by them—both these tendencies are indeed the offspring of imagination. 

And it is only our Adimata who possesses the power that whatever she imagines manifests in reality at all three levels—causal, subtle and physical. No one else has this power. 

If a human being wishes to obtain her grace, to draw closer to her, then he must never attempt to approach her merely through imagination. \

Then what should he do? This question naturally arises. 

The answer is very simple: 

O dear ones, the moments when our own mind becomes completely free from imagination, at those very moments, we are holding on firmly to her robe (padar – loose end of the saree).” 

After speaking this much, Brahmarshi Shashibhooshan suddenly became still. Tears were flowing abundantly from his closed eyes. His eyelids were trembling, and his entire body was filled with goosebumps and at that very moment, Sadguru Bhagwan Shree Trivikrama appeared there. He took Shashibhooshan into his embrace, seated him upon his own lap, kissed his forehead with infinite love, and asked him to open his eyes. 

When Brahmarshi Shashibhooshan opened his eyes, it was not he but all the assembled Maharshis, Rishis, young Rishis, and the attendants of Shiva (Shivganas) who were struck with amazement.  

Sadguru Shree Aniruddha Bapu writes in the Tulsipatra editorial no. 1389: 

What was it that they saw? What exactly had happened? And what was it that made everyone astonished, while the newly initiated Brahmarshi Shashibhooshan, who had just opened his eyes, remained calm, steady, and filled with immense serenity? Did he not see anything? 

Indeed, something truly wonderful was happening. 

From behind Bhagwan Trivikrama, the Navadurga Skandamata emerged, seated on her lion, carrying child Skanda on her lap, and came to a halt amid everyone present. 

At the same time, the Skandamata that pervaded the entire sky also remained steady. 

Not only that, in the golden radiance emanating from the Shiva-eyes of Bhagwan Trivikrama (from the faces of Rama, Shiva, and Hanumanta), the form of Skandamata could also be seen. 

The lion of the sky-encompassing Skandamata was her eldest son, Veerbhadra. 
The lion of the Skandamata standing amidst everyone was the Ghanapran-Shree Ganapati. 

And the lion of the Skandamata appearing in the divine radiance of Bhagwan Trivikrama’s Shiva-eyes was Skanda Kartikeya. 

All three lions, with immense love, devotion, and reverence, began uttering the nine Naams of the Navadurgas in proper sequence. 

All the Brahmarshis and Brahmavadinis offered full prostrations with heartfelt devotion before these three forms. Devarshi Narada and Shiva-Rishi Tumburu began singing the stotra of the ‘Lalitasahasranama’ of Shreelalitambika, the Adimata Mahadurga. 

As soon as the stotra was completed, the three forms of Skandamata instantly merged into one and dissolved into the form of the Adimata Shreevidya. 

At that very moment, a radiant sword and a white lotus emerged from the protective hands of the Adimata Shreevidya. 

As this happened, Brahmarshi Katyayana rose and began dancing with divine bliss. Katyayana was the son of Brahmarshi Katya, who was the son of Kat, who, in turn, was the son of Agastya, and it was this very Brahmarshi Katyayana who had performed intense austerities for 108 years while worshipping the Adimata with deep devotion, praying that the Goddess Parvati herself be born from his wife Kriti’s womb according to the boon granted by the Adimata. 

It was thus that the sixth Navadurga, Katyayani, was born. 

The devotion of Brahmarshi Katyayana always remained the devotion of tender parental love. Even now, he was dancing with the joy of a loving father, thinking, “My beloved daughter is going to meet me.” 

He accepted her form as Navadurga; he would bow at her lotus feet as the ‘sixth Navadurgas,’ and then, with immense parental affection, kiss the forehead of the Goddess Navadurga Katyayani. 

Every day at Brahma Muhurta (the early sacred hours before dawn), Brahmarshi Katyayana would meditate upon the child form of Katyayani, enjoying the bliss of parental love. 

As midday approached, he would worship and serve her as “his mother” according to the duties of a son. 

As the afternoon passed towards sunset, Katyayana would consider her his grandmother and allow himself to be pampered by her like a small child. 

And after sunset, he would meditate upon her as the Adimata Lalitambika herself, contemplating her universal divine form. 

Such was this crest-jewel of parental devotion, Brahmarshi Katyayana. As he caressed the sword and the lotus, the sixth Navadurga Katyayani manifested there, holding in her two left hands the sword and the lotus, while her two right hands were in the gestures of protection and boon-bestowal. 

This Navadurga Katyayani, whose face shone with the brilliance of the moon but without its dark spots, was also mounted on a lion. 

However, her lion bore both the emotions of valor and compassion at the same time. 

Brahmavadini Lopamudra came forward carrying a plate of 108 white lotus flowers and uttering the mantra “Om Katyayanyai Namah,” she offered 107 lotus flowers at the lotus feet of the Navadurga Katyayani and the final 108th lotus upon the head of the lion. 

Thereafter, in the body of that lion, every devotee of the Adimata could be seen, from Brahmarshis to ordinary Shraddhavans. 

Brahmavadini Lopamudra, filled with tender affection, began speaking, “This sixth Navadurga Katyayani is the presiding deity of the sixth day and night of Navratri. 

She is also the presiding deity of the eleventh and twelfth steps of the Shambhavi Vidya. 

This Katyayani is the effortlessly beautiful, and supreme expression of the motherly love of Bhaktamata Parvati.”