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1. Introduction
In the major eulogy Sanskrit text of Kashi, the Kashikhanda (most of
whose parts are dated to the 14th century CE), the virtuous King Divodas
made Kashi the capital of his kingdom after Shiva and all the Devas had
1
This is mostly based on Singh & Singh (2006), and Singh, Singh & Rana (2002).
187
left the city (cf. KKh 43). Eventually Shiva and his wife Parvati, who lived
in the mountains, no longer wanted to live away from their homely abode,
Kashi. But it was difficult to attack such a flawless king. Shiva realised:
only when King Divodas would fall, he and other gods would get resort in
the ordered and holy city of Kashi. So in order to create a crisis in the city
and dislodge Divodas from Kashi Shiva sent sixty-four Yoginis (assisting
goddesses) who entered the city. Being thrilled by the cosmic order and
sacred power of the city, they settled down there. Similarly, other gods,
planetary divinities, goddesses, demi-gods, assisting divine beings, and
divine vehicle-animals in their different forms, all went there and settled
down. Only after a cycle of time was completed, Shiva and Parvati
returned home on Vishnus appeal and took up residence again in Kashi.
Eventually, Divodas himself worshipped Shiva by installing a linga, which
was later on known after him as Divodaseshvara. In the course of time the
varieties and different groups of goddesses and gods came to support
Shiva and to enjoy the sacred power of the city. The story of King Divodas
goes back to the Vedas and in the course of time was modified in the
puranic literature to fit the local traditions and the rulers. In the Vedas a
king named Divodas is mentioned in association with Indras destruction
of a hundred cities (cf. Rigveda Samhita, 4.30.20) but it is difficult to
accept the same figure as king of Kashi/Varanasi (Eck 1982: 387). In the
Mahabharata (MhB 12.31.26-28) Divodas is described who had fortified
the city of Varanasi and also taken away the sacrificial fire of his enemies.
This act resulted in conflict with Shiva who wished to dwell there (MhB
12.97.20; see Shulman 1980: 77).
This myth tells us something about the historical growth of goddesses,
their male partners, and their multiplicity. It indicates that the Yoginis are
the oldest female divinities, originally non-Brahmanic folk deities, and
that the other deities came later in the process of cultural transformation
(cf. Dehijia 1986). Through a fusion of high and low and with the
supreme integration of prakriti (feminine power of nature) and purusha
(masculine power of nature), an equilibrium is maintained. Further, this
myth also talks about the processes and stages of non-equilibrium and
equilibrium and their final merger resulting in mutual convergence.
Metaphorically speaking, through the intense power of deeper
consciousness (ichchha-shakti) cosmic man, purusha, generated the
energy of creation, prakriti, i.e. feminine power. The prakriti gets settled
down at different places, giving them strong energy: sthana-shakti. The
inherent power possessed by these places is awakened by the power of
words and sounds, vak-shakti, and by the power of rituals, kriya-shakti.
The above powers (shaktis) of consciousness, sound, and actions together
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took form at the power places; thus places turn into more powerful sacred
places, constituting a sacredscape. In the course of time the varieties,
distinctions and uniqueness of these sacredscapes are mythologized and a
glorifying literature is developed. Consequently there emerged a series of
hierophanies in different groups. All such groups independently create
their own systems of articulation, which in other contexts are in a state of
non-equilibrium while with respect to interdependency they make up a
complex system in a state of equilibrium. This way the opposite poles
converge toward an ordering mode of a complex network system, which is
in itself a mosaic of several independent but mutually cohesive subsystems. This is reflected in the varieties and groupings of goddesses in
Kashi/Varanasi.
Goddess is accepted as omnipresent and omniscient in the sacredscape
of Varanasi. The city-dwellers believe that without the power and energy
of Shakti, Shiva is a shava, a corpse. It is She who embodies the vibrancy
of both life and death. Shiva and Shakti, both are represented
independently into 324 forms (i.e. = 108 x 3) whose integration maintains
the rhythm of cosmic cycle in the universe. Processes of getting in close
contact with the divine spirit, spatial manifestations, acceptance and
recognition of folk tradition by the Great tradition, and symbolic
expression of identity, respectability of the feminine divine, etc. have
shaped the human quest to establish goddess-images in various forms and
at different places (see Singh, Singh and Rana 2002).
In Varanasis sacredscape omnipresence and omniscience of the
goddess is accepted and attested by the presence of goddess-images in
various contexts at different locations. The present spatial pattern of
goddesses in Kashi is an outcome of representation of manifestive
realities, acculturation process and maintenance and continuity of the
tradition. The physical complexity of location converges into an order of
patterning, which easily fits into the symbolic description in the
mythology. The paper deals with the cultural, symbolic, mythical and
spatial affinity of goddesses in Kashi; their number reaches 324 in the
Puranas.
Kashi, or Varanasi, the abode of Shiva, possesses different forms of
the goddess, which are oriented according to their complexity, variety,
cosmogony and sacred manifestation. These forms can be interpreted in
the context of a multiplicity of layers, orderings, locations, hierophanies,
and so on. The Kashi Khanda (KKh), which constitutes the fourth canto of
the Skanda Purana, is the main source of mythologies related to the
goddesses in Kashi. The following lists and categories are prepared on the
basis of the KKh, and are further compared with results from field studies.
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There are five main sacred territories, marked by the respective travel
routes, which symbolise the ecological cosmology and wholeness of
Kashi. These routes also symbolise the five koshas (sheaths) and are
analogous to the five gross elements of the organism according to Hindu
mythology. The outer sacred circuit is identical to a circle whose centre
lies at Madhyameshvara and the radial point at Dehli Vinayaka, covering a
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Chapter 6
SOUTH
WEST
NORTH
Shaktis (1-12):
only five exist
Shaktis (25-36):
# all lost
Shaktis (73-84):
only one exists
1. TrayalokyaVijaya
2. Tara *
3. Kshama
4. TrayalokyaSundari*
5. Tripura
6. Trijagannmata
7. Bhima*
8. Tripurabhairavi*
9. Kamakhya *
10. Kamalakshi
11. Dhriti
12. Tripuratapini
Kshetra Devi 1:
Shatanetra
Bhairava 1 :
Ruru
Dikpala 1 :
Indra
Vetalas 1-3 :
Vidyujjihva,
Lalajjihva,
25. Vidyujjihva
49. Bhasi
73. Daityatapini
26. Siva
27. Rava
28. Trinetra
50. Garutmati
51. Padmavati
52. Padmakeshi
74. Stambhini
75. Mohini
76. Maya
29. Trivaktra
30. Tripada
31. Sarvamangala
32. Hunkaraheti
53. Padmasya
54. Padmavasini
55. Akshara
56. Tryakshara
77. Bahumaya
78. Bala*
79. Utkata
80. Uccatini
33. Taleshi
34. Sarpasya
35. Sarva-Sundari
36. Siddhi
Kshetra Devi 3 :
Ayutabhuja *
Bhairava 3 :
Asitanga
Dikpala 3 :
Yama
Vetalas 7-9 :
Vakramukha,
Vakranasika,
57. Tantu
58. Pranaveshi
59. Svara
60. Atmika
Kshetra Devi 5
: Gajasya
Bhairava 5 :
Krodhana
Dikpala 7 :
Varuna
Vetalas 13-15:
Gartanetra,
Mahanetra,
81. Maholka
82. Danujendra
83. Kshayamkari
84. Kshemakari
Kshetra Devi 7
: Shavavahini
Bhairava 7 :
Samhara
Dikpala 7 :
Kubera
Vetalas 19-21:
Kharvagriva,
Mahahanu,
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Krurasya
SOUTH-EAST
Shaktis (13-24):
# all lost
Jambhaka
SOUTH-WEST
Shaktis (37-48):
only one exists
Tucchanetra
NORTH-WEST
Shaktis (61-72):
only one exists
Mahanasa
NORTH-EAST
Shaktis (85-96):
only four exist
13. Jaya
14. Jayanti
15. Vijaya
16. Jaleshi
17. Aparajita
37. Buddhi
38. Svadha
39. Svaha
40. Mahanidra
41. Sharasana
61. Trivarga
62. Garvarahita
63. Ajapa
64. Japaharini
65. Japasiddhi
18. Sankhini
42. Pashpani *
66. Tapahsiddhi
19. Gajabaktra
20. Mahishaghni
21. Ranapriya
22. Shubha
23. Nanda
24. Kotarakshi
Kshetra Devi 2
: Sahastrasya
Bhairava 2 :
Canda
Dikpala 2 :
Agni
Vetalas 4-6 :
Kruralocana,
Ugra,
Vikatadrastra
43. Kharamukhi
44. Vajratara
45. Shanana
46. Mayurabadana
47. Kaki
48. Shuki
Kshetra Devi 4 :
Ashvarudha
Bhairava 4 :
Kapali
Dikpala 4 :
Nairitta / Rudra)
Vetalas 10-12:
Jrimbhanamukha,
Jvalanetra,
Vrikodara
67. Yogasiddhi
68. Para
69. Amrita*
70. Maitrikrita
71. Mitranetra
72. Rakshoghni
Kshetra Devi 6
: Tvarita
Bhairava 6 :
Unmatta
Dikpala 6 :
Vayu
Vetalas 16-18 :
Antramandana,
Jvalatkesha,
Kambushira
85. Siddhikari
86. Cinnamasta*
87. Shubhanana
88. Shakambhari
89. Mokshalakshmi*
90. Trivargaphaladayini
91. Vartali
92. Jambhali
93. Klinna
94. Ashvarudha*
95. Sureshvari
96. Jvalamukhi*
Kshetra Devi 8:
Vishva
Bhairava 8 :
Bhishana
Dikpala 8 :
Ishana
Vetalas 22-24 :
Lambakarna,
Karnapravarana,
Anasa
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195
their identity in the city area; of course many of them are existent in the
form of ruins, or folk goddesses along the Chaurashikroshi route.
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197
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199
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7. The Matrikas
The reference to Matrikas (Mothers) can be found as early as the
Mahabharata (13.215.16, 18), however the best known mythological
account is given in the third episode of the Devi Mahatmya (DM 8.12-21)
which includes the story about killing the demon brothers Shumbha and
Nishumbha. The DM refers only to the Seven Matrikas. Along with Kali
(also known as Chandika), Shivaduti (another form) and the Great Devi
herself, the Matrikas killed the demons (Kinsley 1986: 156). At the end the
demons spirit came to Kashi and worshipped Shiva while installing the
lingas, later known by their names as Sumbheshvara and Nishumbheshvara. The malevolent nature of the Matrikas seems clear in several
myths, and they are perceived as a dangerous group of goddesses (Kinsley
1986: 159). They are always related to a male deity of the Hindu pantheon,
201
and took form to serve in the maintenance of the cosmic equilibrium and
order. The Varaha Purana, VrP (17.33-37) describes the Matrikas as
symbols of human emotions: Brahmi is the symbol of pride,
Maheshvari/Mahendri of anger, Kaumari of attachment, Vaishnavi of
greed, Varahi of envy, Aindri of jealousy, Chamunda of depravity, and
Yogishvari/ Narasimhi of lust (cf. Bhattacharyya 1974: 102). These
Matrikas are also described as the feminine deities together with their male
partners controlling the eight directions, sequentially from right to left, i.e.
from the east to north. In the Yogini Yantra, they are represented as the
controllers of the eight directions (cf. AgP, 146).
The Matrikas are said to protect their devotees against all difficulties
and fulfil their wishes with motherly affection (cf. KKh 97. 45-46). The
KKh (83.33) eulogises their glories. Some of the Matrikas, e.g. Narasimhi
is described separately (KKh 70.31). Vikata is also identified as Katyayini,
Pancamudra (KKh 83.37-38; 97. 40-41), and Sankata Devi (cf. Sukul
1977: 6-97). Sankata (the Goddess of Dangers) vanquishes dangers for
her devotees. She is worshipped on Fridays (Eck 1982: 168-170). Worship
of Sankata is very popular among women devotees. She is said to fulfil all
wishes of the devotees and provides security in difficult moments of life.
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Chapter 6
from different directions and different places protect the territory of Kashi.
Kshetra Devis, in fact, represent the combination of all the goddesses, thus
the total number reached 41 (Fig. 6.5). By this combination the numerical
symbolism of the inner portion of the Shri Yantra is represented; of course
the total number of triangles in the inner part of the Shri Yantra comes to
45, based on the crossing and superimposition of nine triangles.
Performance of pilgrimage to their shrines is prescribed on each of the
ninth or eighth day of the waxing or waning of the lunar month. However,
this pilgrimage is not undertaken these days, and most of the goddesses of
this group are worshipped together with other goddesses.
Fig. 6.5. The Kshetra Devis.
203
204
Chapter 6
205
Approx.
power
ratio, %
100
54
32
14
Fig. 6.6)
206
Chapter 6
12. Epilogue
The Goddess is viewed as omnipresent and omniscient in the
sacredscape of Varanasi. The city-dwellers believe that without the power
and energy of Shakti, Shiva is a shava, a corpse. It is she who embodies
the vibrancy of both life and death (Eck 1982: 174). Shiva and Shakti,
both are represented independently in 324 forms (i.e. = 108 x 3) whose
integration maintains the rhythm of the cosmic cycle in the universe. The
aim of getting in close contact with the divine spirit, the acceptance and
207
13. References
Texts
AgP, Agni Purana. Anandashrama Sanskrit Series No. 41. Anandashrama
Mudranalaya, Poona, 1957. (dated to ca 9th century CE).
DbP, Devi Bhagavata Purana. Pandita Pustakalaya, Banaras, 1969. (d. ca.
7th cen. CE).
DM, Devi Mahatmya. Transl. & ed. by V.S. Agrawala. All-India Kashiraj
Trust, Varanasi, 1963. [Text with English].(d. ca 7th cent.CE)
KKh, Kashikhanda (of Skanda Purana). Gurumandala Granthamalaya
No.XX vol.IV, Calcutta, 1961. (d. ca 13th century CE; some portions
dated late 11th century CE ).
KKT, Krityakalpataru, by Lakshmidhara, 1942. Ed. K.V. Rangaswamy
Aiyangar. Gaekwads Oriental Series Vol. XCVIII. Oriental Institute,
Baroda.
KR, Ksh Rahasya (an appendix to the Brahmavaivarta Purna), 1957.
Gurumandala Granthamalaya, No. XIV, vol. III, Calcutta. Dt. ca CE
16th century.
LP, Linga Purana. Trans. and ed. by J.L. Shastri, 2 vols. Motilal
Banarasidass, Delhi, 1973.
(d. ca 8-12th centuries CE).
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Chapter 6
Secondary Literature
Bak, Per 1996. How Nature Works. The Science of Self-Organized Criticality.
Copernicus, an imprint of Springer-Verlag, New York
Bhattacharyya, Narendra Nath 1974. History of Sakta Religion. Munshiram
Manoharlal, New Delhi.
Cambel, A. B. 1993. Applied Chaos Theory: A Paradigm for Complexity.
Academic Press, Boston.
Coburn, Thomas B. 1988. Devi Mahatmya. Motilal Banarasidass Publ., Delhi.
Dehijia, Vidya 1986. Yogini Cult and Temples. A Tantric Tradition. National
Museum, New Delhi.
Eck, Diana L. 1982. Banaras. City of Light. Alfred Knopf, Inc., New York.
Eliade, Mircea 1959. The Sacred and the Profane. Princeton University Press,
Princeton.
. 1958. Patterns in Comparative Religion. Sheed & Ward, London.
Kinsley, David 1986. Hindu Goddesses. Motilal Banarasidass Publ., Delhi.
. 1997. Tantric Vision of the Divine Feminine. University of California Press,
Berkeley.
Malville, John McKim 2009. Complexity and Self-organization in Pilgrimage
Systems; in, Saraswati, B.N. and Malville, John K. (eds.) Pilgrimage, Sacred
Landscape and Self-Organised Complexity. DK Printworld, Delhi for IGNCA:
32-51.
Shulman, David 1980. Tamil Temple Myths. Princeton University Press, Princeton.
Singh, Rana P.B. (ed.) 1993. Banaras (Varanasi). Cosmic Order, Sacred City,
Hindu Traditions. Tara Book Agency, Varanasi.
. 2009. Banaras, Making of Indias Heritage City. Planet Earth & Cultural
Understanding, Series no. 3. Cambridge scholars Publishing, Newcastle upon
Tyne.
Singh, Rana P.B. and Malville, John McKim 2005. Pilgrimage-tourists to Varanasi
(Kashi): Critique of the theories, and a search for Self-Organised Patterns in
Space and Time; in, George, Babu P. and Swain, Sampad (eds.) Advances in
Tourism Theory and Practice: Perspectives from India. Abhijeet Pubs, New
Delhi: 1-24.
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Singh, Rana P.B.; Singh, Ravi S. and Rana, Pravin S. 2002. Sacred Geography of
Goddesses in Kashi (Varanasi). Journal of Geography, vol. 3 (Gauhati
University, Assam, India), October: pp. 11 35.
Singh, Ravi S. and Singh, Rana P.B. 2006. Goddesses in Kashi (Varanasi): Spatial
Patterns and Symbolic Orders; in, Gaenszle, Martin and Gengnagel, Jrg (eds.)
Visualised Space in Banaras: Images, Maps, and the Practice of
Representations. (Ethno-Indology, Heidelberg Studies in South Asian Rituals,
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Sukul, Kubernath 1977. Varanasi Vaibhava (The Glories of Varanasi); in
Hindi. Rastrabhasha Parishad, Patna.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Author
Prof. Rana P. B. Singh (b. 15 December 1950), MA, PhD, Professor of
Cultural Geography & Heritage Studies at Banaras Hindu University,
Varanasi, UP 221005, India. He has been involved in studying, performing
and promoting the heritage planning and spiritual tourism in the Varanasi
region for the last two decades. On these topics he has given lectures and
seminars at various centres in Australia, Austria, Belgium, China PR,
Denmark, Finland, Germany, Italy, Japan, Malaysia, Nepal, Netherlands, New
Zealand, Norway, Philippines, Singapore, Spain, Sweden, Switzerland,
Thailand, USA (& Hawaii), USSR. His publications include over hundred
eighty research papers and thirty three books and two regional guidebooks for
cultural tourism, like Banaras (Varanasi), Cosmic Order, Sacred City, Hindu
Traditions (1993), Environmental Ethics (1993), The Spirit and Power of
Place (1994), Banaras Region: A Spiritual & Cultural Guide (2002, with P.S.
Rana), Towards pilgrimage Archetypes: Panchakroshi Yatra of Kashi (2002),
Where the Buddha Walked (2003), The Cultural Landscape and the Lifeworld:
The Literary Images of Banaras (2004), Banaras, the City Revealed (2005,
with George Michell), Banaras, the Heritage City: Geography, History,
Bibliography (2009), Uprooting Geographic Thought in India (CSP UK
2009), Geographical Thought in India (CSP UK 2009), Banaras, Making of
Indias Heritage City (CSP UK 2009), Cosmic Order and Cultural
Astronomy: Sacred Cities of India (CSP UK 2009), and Sacred Geography of
Goddesses in South Asia (CSP UK 2010).
Contact & Corresponding Address:
# New F - 7 Jodhpur Colony, Banaras Hindu University,
Varanasi, UP 221005. INDIA
Tel: (+091)-542-2575843. E-mail: ranapbs@gmail.com