THE SACRED CIRCLE OF ALL THE GODS G ODS There are three hundred and thirty million gods in Hindu religion. As we know by now, that there is no sacred place or abode of India, which is not present in Varanasi. Unlike Varanasi, not all the abodes and sacred places are dedicated to Shia and considering the fact of the presence of these places, the city is not !ust of
Shiva alone but also shared by other gods and deities as well. It includes two other ma!or gods of the trinity "
Vishnu and Brahmá as well as Ganesha , Bhairava ,
Sun , Ganas , Nágas and Yakshas. #hile there are arious forms of the mentioned god, god, godd goddes esse sess and and deit deitie ies, s, some some are are numb number ered ed in $%sh $%shii such such as
Dwádasha
Àdityas , Chhappan Vináyakas , Ashta Bhairavas , lords of the eight directions i&. Ashtadigpálaka s and numerous ganas, nágas and Yakshas. The city is diided into Mandala i&. a sacred circle representing the entire unierse with its powers and inter'canas. In $%shi, it is regarded as a diine plan of the city. (ifferent gods possess the Mandalas where the borders are under the authority of fearsome and protectie deities, and one of the gods is the center of it, as Shiva in the case of Varanasi. $%shi $%shi is one of such Mandalas consisting of all the Hindu gods, godd goddes essses
and
deit deitie iess.
The
Mandala is belieed to be
Panhkr!shi )*ie Kroshas+ euialent to about -- miles, in its its circ circum umfe fere renc nce. e. Alon Along g this this route, there are many guardian deit deitie iess
loca locate ted d
at
dist distan ance ces. s.
eside the belief of eery sacred place/s presence in Varanasi, Varanasi, the presence of all the gods and sages too is belieed.
How did $%shi become the city of all the gods0 There is a ery long myth cycl cyclee desc descri ribe bed d in the the
"ashi "handa of Skanda Purana tellin telling g about about the
habitation of all the gods in $%shi. Here is the summari&ed description " 1ong 'long ago, the world was besieged by a drought lasting for si2ty years and causing the break down of social order. Brahma got worried oer the circumstances. #ith his diine ision, he found a sage'king named #ipun$aya, the only man capable of restor restoring ing the order. order. Brahma reuested to him to assume the kingship of earth.
Ripunjaya agreed on one term that all the gods would retire from earth and go back to heaen, which was accepted by Brahma. Ripunjaya changed to Div!dása , 3the serant of gods4, and took oer the kingship. 5n the other hand, Shiva had already gran grante ted d a boon boon to 6ount 6ount %andara bei being ng Shiva/s dwel dwelli ling ng.. So, So, the the reig reign n of
Divodása begun egun and and Dharma flouri flourishe shed d on. There There was prosperi prosperity, ty, peace peace and brotherhood eerywhere. (espite (espite of all those things, the gods, being banished from earth, plotted to bring the downfall of Divodása. Agni ,
Váyu and &ndra withdrew
their powers i&. fire, air and rain from earth but the king created all of his own with his ascetic heat, his 3 'ap!(ala.” Shiva and Párvati , both were suffering being away from Káshi. Shiva sought a way to create a flaw in the Dharma of Divodása and sent his si2ty'four
Y!ginis causing him to fall from the power. Shiva, een sent
Àditya )Sun+, Brahma and the anas but, the first success was awarded to the lord of the anas,
Gan)sha , who sered his purpose but failed to relinuish the holy
city like his predecessors, predecessors, which een Shankara cannot leae. #hen !ishnu arried at $ashi, he first landed at the Àdik"shava ghat. He created such conseuences that
Divodása was fully persuaded to forfeit his kingship and retire. The period of the banishment of the gods from earth was the time when the legend of $%shi emerged in its earliest earliest form. After the ultimate ultimate deed of %ahádeva, Divodása left for the heaen physically as per the boon granted to him by Brahma. The formless Shiva came back to $%shi once again, with attention of all the deities sent by him who were too mesmeri&ed mesmeri&ed to leae the city. city. Divodása/s kingship was erupted by the gods not because of $%shi being a great tirtha as all the gods are present here7 but
in fact, because all the gods are present in $%shi as it is such a great tirtha. #hen
Shiva rode back to $%shi to take back his centrali&ed role and position there, the Sa#r"d $ir#l" o% &ll th" ods was already in place. All the deities sent here, establ establish ished ed a 'inga here and settled down. 6ythology becomes geography and geog geogra raph phy y beco become mess real realit ity y in V%r% V%r%na nasi si.. The The
Panhkr!shiya Yátrá, whi which is
obsered around the Sa#r"d $ir#l", will be discussed upon later. ''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''
#e*erenes+ , -k. Diana /0 Banáras+ City !* /ight. /!nd!n. 1234. 1567189:
PAŃCHKROSHIYA YĀTRĀ – I In a way, The (an#hkroshiya Yátrá route symboli&es the cosmic circuit, the
Mandala. #hateer may be the belief of the archaeologists and of the deotees, the fact that (an#hkroshiya Yátrá has been meant to reali&e the perception of the form of Indian culture, which, was isuali&ed by the reered sages, Rishis and Munis, thousands of years ago. The impact of the time may hae caused the human belief being oerlapped by the materialistic labyrinth but still people are eager to come to know about the Indian doctrine. And this " to philosophi&e oneself, is the reason of obsering )irthayátrás )pilgrimage+ een by the busiest people. As mentioned in the Káshi Khanda " 3 Na Vandyam Divasam
"uryát Viná
Yátrám "wahitkriti: 4 Those who lie in $ashi must obsere at least one of the Antarvedi Parikramá )lowland )lowland 8between two riers7 riers7 angá and Yamuná in this case9 case9 circumamb circumambulati ulation+, on+,
Dainik Parikramá )daily )daily circum circumamb ambula ulatio tion+ n+ or
(an#hkroshiya circum Panhkr!shiya Parikramá ) (an#hkroshiya circumamb ambula ulatio tion+. n+. Along Along the Mandala rout routee of (an#hkroshiya, there are -:; sacred places and shrines. This archetypically connotes the integrity of cyclic time i.e. -< &odiacs and = planets )-<> )-<>=? =?-: -:;+ ;+ and and also also <@ *akshatras )con )const stel ella lati tion ons+ s+,, each each with with $haranas )stages+ )<@>?-:;+. This This Yátrá )Bourney+ is obsered eer since the ancient times and by the medieal times, it became ery ery popular, which, is still widely in ogue. *irst of all we will come to know about the meaning of the phrase (an#hkroshiya Yátrá.
(an#h ? *ie ie, Krosha ? a unit unit for measur measuring ing distan distance ce )- Krosha ? <.< miles appro2 appro2.+ .+ and Yátrá ? !ourney. !ourney. Hence Hence,, (an#hkroshiya Yátrá is a !ourney of fie
Kroshas, euialent to -- miles or
[email protected] kilometers, appro2imately. This route is belieed to be the outer limit of $ashi. It is a Mandala, oer which we already discussed in 3The Sacred Dircle of All the Eods.4 Thus, the circumambulation of the Kashi Mandala is like circumambulating the entire cosmos. 5bsering this
Yátrá is meant for 3oneness with the cosmos, the almighty,4 meaning attaining the eternal salation. The Yátrá is commenced from Manikarniká Ehat. Along the route, there are
ang"s g"s.. The number -:; is a -:; shrines shrines of which, which, FC are associa associated ted with the an sacred number for Hindus. The G;/ in it, is the G;/ directions, G:/ is the oid )emptiness+ and G-/ represents the infinite cosmic unity and thus it manifests the Goneness with the cosmos/. Among the -:; shrines, C are related to Shiva, -- to
an"sha )!ináyaka+, -: to anas, -- to D"vis and shrines are related to !ishnu. There are also shrines of Bhairava as well as some Kundas )ponds )ponds++ and Koopas )wells )wells++ in the typica typicall route route of the (an#hkroshiya Yátrá. 1ately, we will discuss about the ma!or salient sites of the Yátrá beside all sites being of eual importance to fulfill the conditions of the Yátrá. #e will also focus on the significance and releance of the (an#hkroshiya Temple. 6eanwhile, for general information you should know that there are fie ma!or stoppages in the !ourney. They are as follows )-+ Kardam+shara Kardam+shara "3god of Kardam4, Kandavá )C miles from Manikarniká+
Bhima#handi " 3the great $handi,4)-: miles from Kardam+shara+ )<+ Bhima#handi Rám+shara " 3the god of Ráma, )- miles from Bhima#handi+ )F+ Rám+shara Kapildhárá " 3the stream of Kapila, )- miles from Rám+shara+ and, )+ Kapildhárá Manikarniká -- )C miles from Kapildhárá+. )+ Manikarniká After returning back to Manikarniká, the pilgrims bathe there and then isit the shrines of Siddhi !ináyaka, !ishanáth, &nnapurná, Dhundhirája, Dandapáni and Kála Bhairava to finali&e their (an#hkroshiya Yátrá . ''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''''
#e*erenes+ , Dr: Sharma Sharma #amrang. Panhkr!sh Panhkr!shii Yatra. ;ttar Pradesh < "ashi Ank. G!vt: G!vt: !* ;:P:. /ukn!w. 1235. 3272=: , Singh #ana P:B: > #ana Pravin S:. Panakr!si yatra !* "asi+ Divine 'yp!l!gy and Pilgrims Charateristis. ?airs and ?estivals !* Varanasi. @ána Praváha. Varanasi. ==4. 11714:
PAŃCHKROSHIYA YĀTRĀ – II esides esides being a religious religious obseranc obserance, e, the (an#hkroshiya Yátrá has many dierse spiritual aspects. As we hae discussed in the last session upon the fie
Yátrá, á, they are not only ma!or entities rather they also ma!or ma!or stoppage stoppagess in the Yátr symboli&e symboli&e the the (an#htatva )fie elements i&. fire, water, earth, air and sky+, the fie Karm"ndriyas )fie organs of action i&. eyes, ears, nose, tongue and skin+ and the fie /0an"ndriyas )fie organs of sense i&. see, hear, smell, taste and touch+ as well. Howeer, all of these manifest the inclination of the pilgrims to the almighty, the supreme power, and oneness with the supremacy. #hateer may be the motie of the Yátrá, one thing thing is crystal crystal clear clear that for a certa certain in time only but trav"ling
tog"th"r gros a s"ns" o% amia1ility, d"m"anor, #o-ordination and #o-op"ration as it is arti articu cula late ted d in the Rigv"da )-:-=<+, 3 Sangahhadhwam
Samvadadhwam
samv! %anánsi @ántám: 4 Jich'poor, young'aged, men'women all hae a feeling of 3 %átá Bhumih Putr!ham
Prithivyáh,4 means the earth is the mother and I am
her sondaughter. The (an#hkroshiya Yátrá is obsere obsered d in the $haitra Mása )6arch'April+ and in (hálguna Mása )*ebruary'6arch+, generally but the most auspicious day for such an auspicious and holy !ourney is directed on Maháshivarátri, 3The great night of Shiva,4 which is celebrated on the (hálguna Krishna $haturdashi Kthe -Fth day of the waning waning fortnig fortnight ht in (hálguna Mása )*eb'6ar+L. 5ne can notice the determination of the bare'footed pilgrims shining on their faces, which displays their deotion and dedication to the ultimate lord Shiva. The earliest account of the limits of the Káshiksh"tra is transmitted in the
!aranas !aranasii Mahátm Mahátmya ya of the Cth centu century ry Skandapurána. This sacre sacred d Muktiksh"tra )the &one of liberation+ known as the &vimukta )neer forsaken by Shiva+ stretches in the north to the !aruná rier and in the south to &si rier, and Madhyam"shara )the lord of the center+ temple being the center of it. 6eanwhile, the Kashi Khanda mentions the &vimukta Ksh"tra stretching to one krosha in eery direction from the
Madhyam"shara temple temple.. The corner cornerss of the pilgri pilgrimag magee route route are locate located d as
efore beginn beginning ing the Durgákunda, Bhim#handi, Rám"shara and Kapildhárá. efore
Yátrá, one has to make religious preparation sanctify the inner self, being eligible Sank nkal alpa pa )declarat to comm commen ence ce it. it. This This incl includ udes es taki taking ng Sa )declaration ion of intention+ intention+ and isiting some specific shrines but we won/t get into it and keep on discussing the
Yátrá. There is no authoritatie mention of the accurate seuence of the shrines in the Yátrá and and the the e2ac e2actt shri shrine ness and and thei theirr coll collec ecti tie e numb number er both both alon along g the the
(an#hkroshiya route in any of the ancient te2ts as they differ in their descriptions. Anyways, we will hae a look on the Yátrá in its contemporary form. 5f the -:; shrines, there are many situated in the premises or icinity of a single place. The (an#hkroshiya temple, in a way, represents the geo'spiritual boundaries of the Kashi Mandala. This temple, on the basis of its architecture and engraings, can can be call called ed as a Gui Guilt lt 6ap/ 6ap/.. The The temp temple le bear bearss hund hundre reds ds of nich niches es in its its
(radakshiná (atha )the circumambulatory path+ representing the temples of $ashi and a serial of the shrines to be isited in the Yátrá. It can also be referred as a three dimensional ersion of the picture map of Varanasi. The date of the temple/s origin can not be determined. The priest of the temple tells that the engraing engraing in the nich nichee plac placed ed at the the entr entran ance ce of the the temp temple le is of the the one one who who came came from from 6aharashtra, :: years ago to build the temple, while some beliee it to be of the future &vatára )incarnation+ of !ishnu, known as Kalki )related to Kaliyuga+. The reason to build this temple would certainly had been an act of charity in the sense that the blind, lame, old and physically disabled people who may not be able to obsere the (an#hkroshiya Yátrá, shall earn the (unya )the irtuous merit earned through religious actiities+ of it being able to see all the shrines at one place only. There is a particular niche dedicated to all the shrines of Varanasi, which, e2isted at the time of the construction of the temple. To mention " the -< /yotirlingas and
Sayam1hulingas, =C Shakti d"iti"s, C !ináyakas, C Yoginis, -< Àdityas, !ishnu, !ishnu, Brahmá, anas and Bhairavas, all are there. Here is the list of the -:; shrines isited isited in the obseranc obserancee of Yátrá " -. Manikarnik"shara <. Siddhivináyaka 2.
'alitá . angak"shava . /arásandh"shara C. Somnátha 3. Dála1h"shara ;.
Shulatánk"sh Shulatánk"shara ara =. !áráh"sh !áráh"shara ara -:. Dashásham"dh"s Dashásham"dh"shara hara --. Bandid"vi Sarv"shvara ara -F. K"dár"sh K"dár"shara ara -. 4an 4anuma umadi disha shara ra -. &rkavináya &rkavináyaka ka -C. -<. Sarv"shv 'olárkakunda -@. Sangam"shara -;. Durgákunda Durgákunda -=. Durgá <:. Durgávináyaka Durgávináyaka <-.
!ishaks"n"shara
<<.
Kardamakunda
Kardam"shara
<.
*ilakanthagana <. Kardamakupa
Dyává1humishara
Shatrughan"shara
;-.
@;.
Bharat"shara
&sankhyátalinga
@=. ;<.
'akshman"shara D"vasangh"shara
;:. ;F.
(áshapánivináyaka ;. (rith (rithvi vish sha ara ra ;. S Sarg arga1 a1hu humi mi ;C. Yupa Yupasar sarov ovar araa ;@. Kapiladhárá ;;. !rish !risha1 a1ha hadh dha aja ja ;=. /ál /álán ánri risi simh mhaa =:. !ara !araná nása sang ngam am =-. Sangam San gam"sh "shara ara =<. Àdik Àdik"s "sha hava va =F. Kh Khar arvav vavin ináya áyaka ka =. (rah (rahlá lád" d"sh sha ara ra =. )rilo#han"sh )rilo#han"shara ara =C. (an#ha (an#hagan gangá gá =@. Bindum Bindumádh ádhava ava =;. a1hastishara ==. Mangalágauri -::. !ashishth"sh !ashishth"shara ara -:-. !ámad"va -:<. (arvat (arvat"sh "shara ara -:F. Mah"shara -:. Siddhivináyaka -:. Manikarnikád"vi -:C. Saptavarnav Saptavarnavináyaka ináyaka -:@. !ish"shara and -:;. !ishnu.
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#e*erenes+ Niels Gutsh!w. B-NA#-S+ 'he Sared /andsape !* Varanasi. /!nd!n. ==6. 1147118. 1=. 2:
