Shakti Deities of Varanasi

Y Dvi Sarvabhutshu, Shaktirupna Sanskrita. Namastasyai Namastasyai, Namastasyai, Namo Namaha. O Devi! Residing everywhere and in everyone, being the form of power, I bow and salute you again and again. Since the initial period in Indian culture women have got special place. Without woman creation is not possible. Even Lord of the lords Shiva is also incomplete without Shakti and he becomes Shava (corpse). To destroy the demons, gods also depended on Goddesses only. Chandika, Durga, Kali Sarswati, Bhawani etc are the names of this power for the completion of many works in reality or fiction, the power in the form of goddess Devi, in different forms comes does them. For these different forms we celebrate the different festivals. Vedic philosophy also says. Yatra naryestipujyanti Tatra Ramante Devta , means the place where woman is worshipped Gods live there only. Varanasi means the city of Lord Shiva. As per Hindu religion Shiva means entire universe or Param Brahma i.e. the almighty. According to the Vedas and Upnishadas, without Shakti, even the perception of Brahma is incomplete. Sarve Vai Dev Devimupatasthuha Ksi Twam Mahdevi. Svraveedaham Brahmaswaroopini Mattah Prakritipurushtmakam Jagat. I Durg, is the form of the almighty. The entire universe takes birth from me only. Among many a forms of Shiva, the Ardhanrishwara (half-woman god) form confirms the above statement. Therefore, Shakti is worshiped along Shiva in the city of Shiva. Shiva himself is present at every Shaktipeetha (seat of power) in the symbolic form of Linga. All the Shakti Peethas emerging from this very conception of Param Brahma are inhibited here in Varanasi. The main among them are Annapurn, Sankath, Sheetal, Durg, Kmkhy and Kli. Beside that, nine Durg swaroopas and nine Gauri swaroopas of goddess Bhagwati are worshiped in the Navratri Utsvas, twice in the Hindu calendar year. As found in some deep researches by historians, scientists and believed by the people as well, that among the enormous forms of Devi many of the deities are the oldest established idols and shrines which indicates towards the ancient culture of Banras. In Varnasi, such deities are the Yoginis sent to Kshi by Shiva himself.

The Chuausatti temple over the ghat named after it only is a fine example of the earliest deities of Vrnasi, who exist here from the time even before Shiva ultimately made the city his home. Chausatti temple is simple as per the archaeological importance but very important in the Religious aspect. The temples name Chausatti is a disturbed form of Chuaunsatha Yoginis {sixty-four yoginis (Female divinities, enchantresses)} as discussed in The City of Shiva earlier. The significant fact is that these Yoginis are referred as Maee (Mother) than as goddesses. These 64 deities have a tradition of communal worship and temple construction in vogue at the places having Tantrika (the esoteric religious practitioner sect which emerged in the Gupta period) influence, from medieval times and the early time (7th Century A.D.), respectively. The salient fact about this temple in Varnasi is that there was another Chausatha Yogini temple at the Rnmahal ghat which was constructed in same manner as of the Chausatha Yogini temples established in Khajurho and Jabalpura, two cities in the neighbor state of U.P., Madhya Pradesh and also in Orissa. These temples are specimens of ancient and quaint Indian culture. In late times, the Chausatti temple was damaged and reconstructed as the symbolic form of the ancient temple. The current building was constructed in 19th century as per the inscription installed in it. The idol in the temple is of Mahishsura Mardini (the executioner of Mahishsura an anti-god), often referred here as Chausatti Maee, the fiery form of Shakti, established in the Garbha Griha (literally meaning the room of embryo), which is of central importance in a temple. There is a statue of Gansha, engraved on Purvbhimukha (east oriented) entrance of the Garbha Griha. The idol is established at a 2 feet high Mandapa (sacred pavilion). The face is ornamented with a sheet of Ashtadhtu (an alloy of eight different metals, it is used widely in India in temple idols and is very costly also). In the Parikram Patha (the route of circumambulation) Gansha, Gajntaka and a Shiva Linga is installed. The names of the sixty-four Yoginis are as follows Jay, Vijay, Jayanti, Aparjit, Divy, Mahyogini, Siddhyogini, Ganshwarayogini, Prdsini, Dkini, Kamal, Klartri, Nishchari, Dankarini, Roudri, Hoomkarini, Urdvakshini, Virupkshi, Shuklngi, Narabhojini, Patkari, Virabadr, Doomngi, Klakapriy, Korraktkshi, Vishwarup, Abhyankari, Virakaumari, Chandika, Vrhi, Mundadrini, Rkshasi, Bhairavi, Dwngashini, Doomrngi, Prdavhini, Katwngi, Dirgalamboshti, Mlini, Matthayogini, Klini,

Chakrini, Kangali, Bhuvanshwari, Chtaki, Mahmri, Yamdhuti, Karlini, Keshini, Mardini, Romajang, Nivrini, Vishlini, Krmuki, Loli, Adomuki, Mundakradrini, Vyakarini, Kangkshini, Predarupini, Durjati, Kori, Karali and Vishlambini. There is a Ml (Fair) observed on the day of Holi Festival here. Many temples in Varanasi claim to have been the Pitha (bench or seat) of those original sixty-four Yoginis. Despite the notion that there is one great goddess of whom all the many devis are local manifestations, these devis came from and are still a part of an essentially locative religious tradition one linked strongly to a place. Each goddess sits on her own geographically particular bench in a village or on a hilltop. Sometimes she sits alone, and sometimes she is paired with a local male deity. Many of the Yoginis bear the same name as of some Mttriks, Gauris and other goddesses, which makes it difficult to distinguish them. We should not forget that the lifeline of Varanasi is itself the Image of Power, holy river Gang. Every drop of holy Ganga is pure, holy; its the image of power. The festival of power is celebrated with great happiness. The importance of these festivals devoted to goddesses becomes clear from the fact that the New Year of Hindus starts with the worship of the Goddesses. In the Pratipada (first day of the fortnight) of the Chaitra Msa (March-April), and the Krtika Msa (SeptemberOctober), the festival of the Bhavni (The goddess of being) is observed. These days are devoted to the nine faces of the Goddess, The nine days and nights are considered extremely holy according to the Hindu beliefs and occupy the same importance in all the castes and sub castes. In comparison to the Vsantik Navartra, the Shradiya Navartra is more popular and observed on a larger scale. In the Chaitra msa (march-april) of Hindus, the Vsantika Navartra begins where the darshan pujan i.e. taking a glimpse of the sacred idols and performing rituals, of the Nava-Mahagauris (fair faced goddesses) is observed. As the Kshi Khanda mentions Goprekshatirthe Susnnya Mukhanirmlikm Vrajeta. Jyeshthavpyam Narah sntv Jyeshthgaurim Samarchayeta. Saubhgyagauri Sampoojya Gyanvpyam Kritodakaih. Tatah Shringrgauri Tatraiva

Cha Kritodakah. Sntv Vishalgangym Vishlkshi Tato Vrajeta. Susnto Lalit Tirthe Lalitmarchayettah. Sntv Bhawni Tirthe yo Bhawnim Paripoojayeta. Mangalm Cha Tatobhyachya Bindutirthakritodakah. Tato Gachchhenamahlakshmim Sthiralakshmisamriddhaye. Imm Ytrm Narah Kritv Kshetresminmuktijanmani. This means on the first day of Vsantika Navartra, worship the goddess Mukh Nirmalika Gauri (pure faced Gauri) whose temple is located at Gya Ghat. On the second day worship Jyeshtha Gauri (eldest Gauri) whose temple is situated near Jyeshtheshwara. Third day is dedicated to Saubhgya Gauri (The good fortune Gauri) who is located near the Gynvpi (the well of knowledge). On the fourth day worship the Shringr Gauri (the elegantly decked Gauri) whose temple is in the Vishwantha temple. Fifth day is dedicated to Vishlkshi Gauri (the wide-eyed Gauri), whose temple is situated at Meer ghat near the Adivishweshwara (original Vishweshwara) temple. The sixth day is for worshiping Lalit Gauri (Amorous Gauri), whose temple is located on Lalit Ghat. The seventh day of Vsantika Navartra is dedicated to Bhavni Gauri (being Gauri) and her temple is situated in the premises of the Rma temple located near the Annapurn temple in Vishwanatha street. The eighth day is for worshiping Mangal Gauri (Auspicious Gauri) whose temple is located at Rma ghat, and on the ninth day it is time to worship the Mahlakshmi Gauri (Great prosperity Gauri). Her temple is located at the Lakshmi Kunda, in the Luxa area. Rmanavami is also observed on the same day, which is a festival of the Kshatriyas (The ruling caste among Hindus). About five months from here, occurs the second Navartra known as the Shradiya (related to autumn) Navartra in the shwina Msa (October-November). This is the time of worshiping the Navadurgs (The Unassailable goddesses). As per the Durg Saptashati Prathama Shailaputri Cha Dwitiyam Brahmchrini. Tritiya Chandraghanteti Kooshmndeti Chaturthakam. Pancham Skandmteti Shastham Ktyyaniti Cha. Saptamam Klartri Mahgauri Chashtamam. Navam Siddhidtri Cha Navadurg Prkirtith. Uktanyetni Nmni Brahmnaiva Mahtman. Meaning worship Shailputri (Mountains daughter) on the first day and Brahmachrini (The Chaste) on the second day. Worship Chandraghant (moon shaped bells) on the third,

and Kooshmnd (Pumpkin Gourd) on the fourth day. Worship Skandamt {mother of Skanda(Shivas son)} on the fifth day and Ktyyani (daughter of the sage Ktyyan) on the sixth day. On the seventh day worship Klartri (destroyer of the time) and Mahgauri (great white goddess) on the eighth day. Worship Siddhidtri (bestower of success) on the ninth day, these are the glimmering names of the nine Durgs, who protects the human by all means. The first day of this Navartri is dedicated to Shailputri. She is the daughter of Himlaya. She bears a trident and lotus flower in her hands. Vande Vnchhita Lbhya Chandrdhrikrit Shekharam. Vrishabharoodha Shooldharm Shailputrayi Yashaswanim. Means, worship the glorious Shailputri for required benefits, whose head is ornamented with crescent moon, who holds a trident in her hands and seats on the bull. She is Prvati, the wife of Shiva. Her temple is located near Marhiy ghat near the Varun River. The second day is for worshiping Brahmachrini. She bears a Japamla (necklace of worship) and Kamandala (water pot of Sages) in her hands. This form displays the form of penance of the goddess for being married to Shiva. She is full of splendor. Dadhnm Karpada Mbhymakshaml Kamandaloo. Devi Praseedatu Mayi Brahmchrinyanuttam. Who holds the Japamla and Kamandala in her hands and is the form of the Brahma itself, is the great goddess Brahmachrini. Her temple is located at Durg ghat north to the Panchagang ghat. The third day is devoted to Chandraghant. She is the destructor of the demons through the sound of a Ghanta (Bell). The Ghanta is decked on her head in crescent shape and she bears arrows, bows, trident and other weapons in her ten hands. She seats on a Lion. Pindaja Pravarrudh Chandakau Prantrakaiyurt. Prasdam Tunaye Mahayam Chandraghanteti Vishrut. The goddess who seats on Lion, and is terrifying to the demons but is very calm to those who worship her, is Chandraghant. Her temple is situated in the Lakkhi Chautar lane of Chowk area. On the fourth day, Kooshmnd is worshiped. She generated the universe by her smile and likes the pumpkin as an offering thus named Kooshmnd. Only she has the ability of living in the inner dimension of the Sun. She has eight arms and therefore also known as Ashtabhuj (Ashta=8 and Bhuj=arm). In her seven hands she holds Kamandala, bow, arrow, lotus flower, Amrita Kalasha (nectar pot), Chakra (discuss weapon) and Gad (mace or club weapon). Her eighth hand holds the Japaml, which bestows all the success and treasures. None of

the gods or goddesses can equalize the glitter and glimmer of her. Sursampoorna Kalasham Rudhirplutameva Cha. Dadhn Hastapadambhym Kooshmnd Shubhadstu M. Holding the nectar-pot and lotus flower in her hands and bathes with the blood of demons, Kooshmnd always bestows auspiciousness with her lotus like hands. Her temple is located at the Durg Kunda. The fifth day is dedicated to Skandamat. She is the mother of Skandakumra, also known as Krtikeya, the son of Shiva. He was the commander of the divine forces in the great battle of the Devats and Asuras. She has four arms. Both of her upper hands hold lotus flower. Her lower left hand is in Varamudr (bestowing pose). With her lower right hand she holds her son in her lap. She seats on Padmsana (lotus seat) and thus also known as Padmsan Devi. Her face glitters with eternal radiance. Singhsanagat Nityam Padmshrita Karadway. Shubhadstu Sad Devi Skandamt Yashaswini. Sitting on the throne of lotus and holding lotus flower in her two hands always, the glorifying Skandamt always bestows auspiciousness. She is also known as Vgishwari (The Eloquent). Her temple is situated in Jaitpur area east to the Ng Kun. The sixth day is devoted to Ktyyani. The goddess incarnated as the daughter of the Sage Ktyyana on his longlong penance and glorified his descent and thus was named as Ktyyani. She is also widely known as Mahishsura Mardini as she took birth on the shwina Krishna Chaturdashi {the 14th day of the waning fortnight in the shwina Msa (septemeberoctober)} and worshiped up to the Saptami (seventh), Ashtami (eighth) and Navami (ninth) and then she executed the anti-god Mahishsura on Dashami (tenth). She has four arms and seats on a lion. She has a glittering complexion like gold. Her upper right hand is in Abhaymudr (protective pose) and lower hand in Varamudr. The left upper hand holds a sword and the lower one holds a lotus flower. Chandrahso Jajwalkar Shrdulvara Vhan. Ktyyani Shubham Dadydevi Dnava Ghtini. Holding sword in her hand, seating on a lion, the destructor of the Dnava (demon), Devi Ktyyani bestows auspiciousness on all. Her temple is located in the Amritshwara Temple. The seventh day is for worshiping Klartri. Who destroys the existence of all creations on the doomsday is known as Kli. She is also known as Shivadooti as ones Shiva sent her as his emissary. Her complexion is dark black as deep darkness. Her hair is dispersed. She wears a necklace glittering like a thunderbolt. She has three eyes, which

are round in shape symbolizing the universe. When she breathes, flames occur from her nostrils. Her vehicle is donkey. She has four arms. The upper right arm is in Varamudr, and lower arm in Abhayamudr. The upper left arm holds an iron pike and lower arm holds a sword. Overall she looks very terrifying and fearful but she is always auspicious. That is why she is also known as Shubhakri (causing auspiciousness). Ekvni Japkarnapur Nagna Kharsthita. Lamboshthi Karnikkarni Tailabhyaktasharirani. Vmvdollasallolat Kantak Bhushan. Vardhanmoordhwaj Krishn Klrtrirbhayankari. The hermit goddess Kli who always wins and seats over a donkey, her body anointed with oil and looks terrifying, who wears thorns as ornament and is the consort of the Rudra as mentioned in holy texts, whose body is emblem of great size is the black complexioned, fierry Klartri. Her temple is situated in the Klik lane. The eighth day is dedicated to Mahgauri. She worshiped Shiva for thousands and thousands of years to become his wife. During the hard worship of thousands of years her body turned black. When Shiva granted her the boon and sprinkled the sacred water of Gang over her she became totally fair complexioned and thus named Mahgauri. Her fair complexion is compared with Shankha (conch shell), Chandra (moon) and Kunda (a kind of white flower). She is believed to be of the age of eight years only. Her clothes and ornaments are white too. She has four arms. Her upper right hand is in Abhayamudr and lower holds trident. Her upper left hand holds the Damaroo (Shivas Drum) and the lower hand is in Varamudr. She is very calm and her powers clarifies all the blemishes of ones soul. Her vehicle is a white bull. Shwt Vrish Samrudha Shwtmbardhar Shuchiha. Mahgauri Shubham Dadynmahdeva Pramodad. Who seats on a white bull, wearing clean white clothes, who alone is the governing power of Shiva, is the auspicious Mahgauri. Her temple is that very of the Annapurn temple of the Vishwantha temple, while some say it to be the temple of Sankath Dvi located over the Sankath ghat. The ninth day of the festival is devoted to Siddhidtri. She is the bestowing deity of Siddhis (sacred power). There are total eight Siddhis as per Mrkandeya Purna. They are Anim (decrease of size to the minimum making one invisible), Mahim (increase of size), Garim (increase of weight), Laghim (decrease of size), Prpti (Receiving), Prkmya Ishitva (original divinity) and Vashitva (power to subdue). As per Devi Purna, Shiva was able to take the form of

Ardhanrishwara because of her only. She has four arms. Her vehicle is Lion but she also seats on Lotus. Her lower right hand holds the Gad and upper hand holds the Chakra. Her lower left hand holds Lotus and upper left hand holds conch shell. She grants all the wishes of her devotees. One is so much indulged in her that nothing else is required than her leniency and grace. Siddhagandharvayakshdyairasuraira Marairapi. Sevyamn Sad Bhuyt Siddhid Siddhidyini. One who is worshiped by the sages, gods, demi-gods and the anti-gods too, who ever bestows success, is the goddess Siddhidtri. Her temple is situated to south of the Maidgin area and to the west of Kla Bhairava and also in the Chandrshwara temple. There is another significance of Navartra here in Varanasi and that is on Saptami, Ashtami and Navami, the nine forms of Durg are worshiped in splendid and alluring Pandls (an enclosure erected with Bamboo, Wood, Cloth etc. and designed as a temple) in form of a grand festival. Over hundreds of thousands of people from Varanasi and near by cities and states as well come to participate and be a part of the grandeur of this festival. Beside the Navrtras, the Shakti goddesses are worshiped and prayed across the year in form of Vrshika Shringr (annual embellishment e.g. Hariyali Shringar(, Annakoot and Chhappan Bhoga (56 food offerings to the goddess) and the city of Shiva, Varanasi shimmers and glints with the luster and glow of Shakti. Now lets go back to where we left after the Vsantika Navartra. After the end of Chaitra month, on the Vaishakh Shukla Saptami {the seventh day of Vaishakha Msa (April-May)}, the festival of Gang Saptami is celebrated. From Jyeshtha Shukla Pratipad {the first day of the waxing fortnight in the month of Jyeshtha (May-June)}, the Ganga Dushshera Snn (Snn = Bath) starts, and ends on Jyeshtha Shukla Dashami (the tenth day of the waxing fortnight of this month). According to the beliefs, Gang came on the earth on this very day; there is an increase in the level of the river Gang on this very day, though it may be only about a fraction. On the Bhdrapada Shukla Tritiya {the third day of the waxing fortnight of Bhdrapada Msa (August-September)}, Haritalika Teeja is celebrated. This fast was observed by Prvati to get Lord Shiva as her husband. This fast is observed without any food and water, and is considered as the best and hardest amongst all other fasts. On the Bhdrapada Krishna Dwitiy (the second

day of the waning fortnight in Bhdrapada month), ladies stay awakened at night, singing Kajari (a form of Varnasis semi-classical folk music) and on Tritiya (third day), they celebrate Kajri Teej. This is basically/ specially the festival of Varanasi. There is also a good number of devotees of other famous deities and locally popular deities as well. Beside the festivals, we also need to discuss upon the most famous Shakti deities of Varanasi, who are revered throughout the year, and at some special occasions, tens of thousands of people gather for their darshana-pujana. Among such deities are Annapurn Bhavni, Vishlkshi, Kli, Sankath, Durg, Kmkhy and Sheetal. Annapurn - For pilgrims in Kashi, the darshana of Annapurn always accompanies the darshana of Shiva Vishwantha. The two are close neighbors in the citys inner sanctum. There entrances from the Vishwantha lane separated by only a few yards, Annapurn is Kshis queen, reigning alongside the king, Vishveshwara, as the citys governing goddess. She Being one of the names of Shiva. Today she is often called by both names: Annapurn Bhavni: for happiness, the scriptures say there is no home like Kshi; there is no father like Vishveshwara, there is no mother like Bhavni, destroyer of rebirth; and there is no household like the people of Kashi, who are Vishnu incarnate. The name Annapurn means She of Plenteous Food. As such, she is the one who fills her devotees with food. She is called the Mother of the Three Worlds, and she promises to those who come to her what only a mother can give, naturally and freely: food. She is indeed the divine food provider, even to Shiva, the lord of the lords Mahdeva. The story of Annapurns establishment in Kshi is told in the popular Hindi pamphlet, the Annapurn Vrata Kath. A Vrata is a ritual observance which one undertakes for certain amount of time, usually a number of weeks or months . The Vrata may include fasting, abstentions and special observances; it usually includes the recitation of stories (Kath), which demonstrate the effectiveness of the Vrata. In the compound of Annapurna, but the most important subsidiary shrine contains another image of Annapurna herself. This shrine is open for the darshana of the goddess only three days during the year: the day of Annakoota (Mountain of Grain) festival in the fall and the two days preceding it. It contains an image of solid gold, an image of the goddess

Annapurn giving food with a spoon to Shiva himself in a begging pose. One point to be noted here is that the most important festivals of Indian culture are related to the harvest of various crops as per the season. Durg Ji The Durg temple is one of the busiest temples in Varanasi. It located beside a large pond named after the goddess Durg Kunda. The presence of the temple at the current site is also mentioned in the Purnas. She is one of the protective deities of the boundaries of Varanasi. The temple is built in a general North Indian style. The porch and the Shikhara (top) of the temple are ornate in sculptural detail. The western tourists have long known it as monkey temple because of the monkeys who live here in all the seasons. Durg is famous for her weapons, strength and destructiveness. In contrast to Annapurn, her sword replaces the spoon. Her wardrobe is red, rides a tiger and holds divine weapons in her hands given to her by other gods such as Vishnu and Shiva. She can be seen directly from the road through a small entrance located just beside the main entrance. The days to worship her are Tuesday and Saturday. The river Asi (sword) is said to have evolved after she threw her sword to the original source of the river. The goddess has her original residence at the Vindhya Mountains as Vindhyavsini Dvi about fifty miles from Varanasi. There is a fair observed here every year in the month of Shrvana (July-August) and visited by thousands of devotees every day from Varanasi and nearby places especially the rural areas. This area was not a densely populated one like today till the mid of the 20 th century and was surrounded with trees. Sankat Dvi- This Shakti Peetha is one of the most powerful temples in the entire city. It is situated at the Sankat ght. She is widely known as Sankat Ji among the local populace. Her name means Goddess of Dangers, for she is the one who vanquishes dangers from her devotees. She was originally a mtrik (divine mother), one of the mothers of the folk tradition who were known as both seizers ( grahas) of children in sickness and death and protectors of children in life. She is referred as Vikata Mtrik in the Purnas meaning the Fierce mother. She and nine other heavenly Mtriks are said to have been the foster mothers of a young prince of Kashi who was born under an

unlucky star and abandoned to their care. The prince established a linga near Vikata Matrikas abode and practiced asceticism until Shiva appeared to him in person. He was given the name Vira, Brave and his temple was known as Vireshwara. The story of the prince with multiple foster mothers is also, of course, the story of Skanda, Shivas son, who is well known to be a foster child of mtriks or the krittiks(The Pleiades). As one of the mothers, Sankat Ji was originally unassociated with any male deity. She has a generative power of her own. She is even praised as Durg. The observance of Sankats Vrata, like that of many popular goddesses, takes place on Friday. It involves bathing, wearing clean clothes, preparing special food and offering this, together with incense, flowers, and oil lamps, to Sankat Ji. Women participating in the Vrata, gather in the temple on Friday mornings, and after making their offerings to the Devi, they sing devotional songs related to Sankat Ji together and listen to the Vrata Kath (including the stories of people who had troubles and were released from it after observing her Vrata. The Sankat Vrata Kath mentions that the Vrata may be observed by married women to secure the long life of their husbands, by unmarried women to obtain the desired husbands and by people who want to pass an examination or keep away sickness and casualties. Under her original name i.e. Vikata Mtrik, she is praised in the Kshi Khanda. Local people believe her to be self-manifested. The first to have darshana of her, is said to be the Pndavas (sons of Pndu) and their wife Draupadi when they were in there exile before the epic battle of Mahbhrat. As per the Padma Purna, Sage Mrkandeya instructed Yudhisthira (the eldest of the Pndavas), to seek out Sankat Devi in the Forest of Bliss. Sheetal Ji Sheetal, literally meaning the cooling one. She is worshiped for protection from diseases such as fever etc. and especially small pox. She manifests herself in both the outbreak and the cooling of fever diseases. She is malevolent and benevolent within her domain, propitiated both from fear and gratitude. She located at very centralized position in Varanasi, right at the most famous of the ghats, Dashshwamedha. The site where the temple stands today, is mentioned as Mtritirtha (The tirtha of mother) and indicates towards her that she was originally a Mtrik. The Pujris (Worship Attendants) here tell that she has nine sisters, which resembles to the very story of the Mtriks. Like Sankat Ji, she too possesses her own generative power

and has no affiliation with any male deity. The worship of Sheetal, is tenacious in Kashi and North India, like it always has been. The temple at Dashshwamedha is the dominant temple of this locality. There are many Shiva Lingas installed in the vicinity of the temples but none of them rivals her popularity. The most known Linga around here, The Dashshamedheshwara is located within the premises of the Sheetal temple. Vishlkshi Devi This temple is included in any standard list of Peeths in India. The name Vishlkshi means wide-eyed. In Kashi, she is matched with Kla Bhairava, as the Peethas are often paired with male counterparts called Bhairavas. The temple of Vishlkshi is interesting not only for its fame as a Peetha, but for its strong connections with two other goddesses: Kmkshi (Love-Eyed) from Kanchi in the south India and Assam in the north-east India and Meenkshi (Fish-Eyed) from Madurai which is from south India as well. The three, with names so similar, are often linked together as a trinity of related goddesses. South Indians have had a particularly strong connection with Vishlkshi, and it was with the patronage of people from the South that the temple was renovated in 1971. Kli The goddess Kmkhy The goddess

----------------------------------------------------------------------------------------------------------References: Eck Diana L.,: Banaras: City Of Light, 1983,London, Pg. 158-174, 255-56. Dr. Kusum Giri: Kashi Ki Vrat Kathayen, Fairs and festivals of Varanasi, 2003, Jnana Pravaha, Pg. 39-40.

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