THE SACRED CIRCLE OF ALL THE GODS

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

Shiva and considering the fact of the presence of these places, the city is not just of

Shiva alone but also shared by other gods and deities as well. It includes two other

major gods of the trinity – Vishnu and Brahmá as well as Ganesha, Bhairava,

Sun, Ganas, Nágas and Yakshas. While there are various forms of the mentioned

god, goddesses and deities, some are numbered in Káshi such as Dwádasha

Àdityas, Chhappan Vináyakas, Ashta Bhairavas, lords of the eight directions viz.

Ashtadigpálakas and numerous ganas, nágas and Yakshas.

The city is divided into Mandala viz. a sacred circle representing the entire

universe with its powers and inter-canvas. In Káshi, it is regarded as a divine plan

of the city. Different gods possess the Mandalas where the borders are under the

authority of fearsome and protective deities, and one of the gods is the center of it,

as Shiva in the case of Varanasi.

Káshi is one of such Mandalas

consisting of all the Hindu gods,

goddesses and deities. The

Mandala is believed to be

Panchkroshi (Five Kroshas)

equivalent to about 11 miles, in

its circumference. Along this

route, there are many guardian

deities located at distances.

Beside the belief of every sacred

place’s presence in Varanasi, the

presence of all the gods and

sages too is believed.

How did Káshi become the city of all the gods? There is a very long myth

cycle described in the Kashi Khanda of Skanda Purana telling about the

habitation of all the gods in Káshi. Here is the summarized description – Long -

long ago, the world was besieged by a drought lasting for sixty years and causing

the break down of social order. Brahma got worried over the circumstances. With

his divine vision, he found a sage-king named Ripunjaya, the only man capable of

restoring the order. Brahma requested 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 heaven, which was accepted by Brahma. Ripunjaya changed to Divodása, “the

servant of gods”, and took over the kingship. On the other hand, Shiva had already

granted a boon to Mount Mandara being Shiva’s dwelling. So, the reign of

Divodása begun and Dharma flourished on. There was prosperity, peace and

brotherhood everywhere. Despite of all those things, the gods, being banished from

earth, plotted to bring the downfall of Divodása. Agni, Váyu and Indra withdrew

their powers viz. fire, air and rain from earth but the king created all of his own

with his ascetic heat, his “Tapobala.” 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 sixty-four Yoginis causing him to fall from the power. Shiva, even sent

Àditya (Sun), Brahma and the Ganas but, the first success was awarded to the lord

of the Ganas, Ganèsha, who served his purpose but failed to relinquish the holy

city like his predecessors, which even Shankara cannot leave. When Vishnu arrived

at Kashi, he first landed at the Àdikeshava ghat. He created such consequences 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 Káshi emerged

in its earliest form. After the ultimate deed of Mahádeva, Divodása left for the

heaven physically as per the boon granted to him by Brahma. The formless Shiva

came back to Káshi once again, with attention of all the deities sent by him who

were too mesmerized to leave the city. Divodása’s kingship was erupted by the

gods not because of Káshi being a great tirtha as all the gods are present here; but

in fact, because all the gods are present in Káshi as it is such a great tirtha. When

Shiva rode back to Káshi to take back his centralized role and position there, the

Sacred Circle of All the Gods was already in place. All the deities sent here,

established a Linga here and settled down. Mythology becomes geography and

geography becomes reality in Váránasi. The Panchkroshiya Yátrá, which is

observed around the Sacred Circle, will be discussed upon later.

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References:

* Eck, Diana L; Banáras: City of Light, London, 1983, 146-157.

PAŃCHKROSHIYA YĀTRĀ – I

In a way, The Panchkroshiya Yátrá route symbolizes the cosmic circuit, the

Mandala. Whatever may be the belief of the archaeologists and of the devotees, the

fact that Panchkroshiya Yátrá has been meant to realize the perception of the form

of Indian culture, which, was visualized by the revered sages, Rishis and Munis,

thousands of years ago. The impact of the time may have caused the human belief

being overlapped by the materialistic labyrinth but still people are eager to come to

know about the Indian doctrine. And this – to philosophize oneself, is the reason of

observing Tirthayátrás (pilgrimage) even by the busiest people.

As mentioned in the Káshi Khanda – “Na Vandyam Divasam Kuryát Viná

Yátrám Kwachitkriti.” Those who live in Kashi must observe at least one of the

Antarvedi Parikramá (lowland <between two rivers; Gangá and Yamuná in this

case> circumambulation), Dainik Parikramá (daily circumambulation) or

Panchkroshiya Parikramá (Panchkroshiya circumambulation). Along the

Mandala route of Panchkroshiya, there are 108 sacred places and shrines. This

archetypically connotes the integrity of cyclic time i.e. 12 zodiacs and 9 planets

(12X9=108) and also 27 Nakshatras (constellations), each with 4 Charanas

(stages) (27X4=108).

This Yátrá (Journey) is observed ever since the ancient times and by the

medieval times, it became very very popular, which, is still widely in vogue. First

of all we will come to know about the meaning of the phrase Panchkroshiya Yátrá.

Panch = Five, Krosha = a unit for measuring distance (1 Krosha = 2.2 miles

approx.) and Yátrá = journey. Hence, Panchkroshiya Yátrá is a journey of five

Kroshas, equivalent to 11 miles or 17.6 kilometers, approximately. This route is

believed to be the outer limit of Kashi. It is a Mandala, over which we already

discussed in “The Sacred Circle of All the Gods.” Thus, the circumambulation of

the Kashi Mandala is like circumambulating the entire cosmos. Observing this

Yátrá is meant for “oneness with the cosmos, the almighty,” meaning attaining the

eternal salvation.

The Yátrá is commenced from Manikarniká Ghat. Along the route, there are

108 shrines of which, 36 are associated with the Ganges. The number 108 is a

sacred number for Hindus. The ‘8’ in it, is the ‘8’ directions, ‘0’ is the void

(emptiness) and ‘1’ represents the infinite cosmic unity and thus it manifests the

‘oneness with the cosmos’. Among the 108 shrines, 56 are related to Shiva, 11 to

Ganesha (Vináyaka), 10 to Ganas, 11 to Devis and 4 shrines are related to Vishnu.

There are also shrines of Bhairava as well as some Kundas (ponds) and Koopas

(wells) in the typical route of the Panchkroshiya Yátrá. Lately, we will discuss

about the major salient sites of the Yátrá beside all sites being of equal importance

to fulfill the conditions of the Yátrá. We will also focus on the significance and

relevance of the Panchkroshiya Temple. Meanwhile, for general information you

should know that there are five major stoppages in the journey. They are as follows

(1)Kardamèshwara –“god of Kardam”, Kandavá (6 miles from Manikarniká)

(2)Bhimachandi – “the great Chandi,”(10 miles from Kardamèshwara)

(3)Rámèshwara – “the god of Ráma, (14 miles from Bhimachandi)

(4)Kapildhárá – “the stream of Kapila, (14 miles from Rámèshwara) and,

(5)Manikarniká -- = (6 miles from Kapildhárá).

After returning back to Manikarniká, the pilgrims bathe there and then visit

the shrines of Siddhi Vináyaka, Vishwanáth, Annapurná, Dhundhirája, Dandapáni

and Kála Bhairava to finalize their Panchkroshiya Yátrá.

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References:

* Dr. Sharma Ramrang, Panchkroshi Yatra, Uttar Pradesh – Kashi Ank, Govt.

of U.P., Lucknow, 1984, 89-90.

* Singh Rana P.B. & Rana Pravin S., Pancakrosi yatra of Kasi: Divine Typology

and Pilgrims Characteristics, Fairs and Festivals of Varanasi, Jñána Praváha,

Varanasi, 2003, 11-13.

PAŃCHKROSHIYA YĀTRĀ – II

Besides being a religious observance, the Panchkroshiya Yátrá has many

diverse spiritual aspects. As we have discussed in the last session upon the five

major stoppages in the Yátrá, they are not only major entities rather they also

symbolize the Panchtatva (five elements viz. fire, water, earth, air and sky), the

five Karmendriyas (five organs of action viz. eyes, ears, nose, tongue and skin) and

the five Jñanendriyas (five organs of sense viz. see, hear, smell, taste and touch) as

well. However, all of these manifest the inclination of the pilgrims to the almighty,

the supreme power, and oneness with the supremacy. Whatever may be the motive

of the Yátrá, one thing is crystal clear that for a certain time only but traveling

together grows a sense of amiability, demeanor, co-ordination and co-operation as

it is articulated in the Rigveda (10/19/2), “Sangachhadhwam Samvadadhwam

samvo Manánsi Jántám.” Rich-poor, young-aged, men-women all have a feeling

of “Mátá Bhumih Putroham Prithivyáh,” means the earth is the mother and I am

her son/daughter.

The Panchkroshiya Yátrá is observed in the Chaitra Mása (March-April)

and in Phálguna Mása (February-March), generally but the most auspicious day

for such an auspicious and holy journey is directed on Maháshivarátri, “The great

night of Shiva,” which is celebrated on the Phálguna Krishna Chaturdashi {the 13th

day of the waning fortnight in Phálguna Mása (Feb-Mar)}. One can notice the

determination of the bare-footed pilgrims shining on their faces, which displays

their devotion and dedication to the ultimate lord Shiva.

The earliest account of the limits of the Káshikshetra is transmitted in the

Varanasi Mahátmya of the 6th century Skandapurána. This sacred Muktikshetra

(the zone of liberation) known as the Avimukta (never forsaken by Shiva) stretches

in the north to the Varuná river and in the south to Asi river, and Madhyameshwara

(the lord of the center) temple being the center of it. Meanwhile, the Kashi Khanda

mentions the Avimukta Kshetra stretching to one krosha in every direction from the

Madhyameshwara temple. The corners of the pilgrimage route are located as

Durgákunda, Bhimchandi, Rámeshwara and Kapildhárá. Before beginning the

Yátrá, one has to make religious preparation sanctify the inner self, being eligible

to commence it. This includes taking Sankalpa (declaration of intention) and

visiting some specific shrines but we won’t get into it and keep on discussing the

Yátrá. There is no authoritative mention of the accurate sequence of the shrines in

the Yátrá and the exact shrines and their collective number both along the

Panchkroshiya route in any of the ancient texts as they differ in their descriptions.

Anyways, we will have a look on the Yátrá in its contemporary form. Of the 108

shrines, there are many situated in the premises or vicinity of a single place.

The Panchkroshiya temple, in a way, represents the geo-spiritual boundaries

of the Kashi Mandala. This temple, on the basis of its architecture and engravings,

can be called as a ‘Built Map’. The temple bears hundreds of niches in its

Pradakshiná Patha (the circumambulatory path) representing the temples of Kashi

and a serial of the shrines to be visited in the Yátrá. It can also be referred as a

three dimensional version 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 engraving in the

niche placed at the entrance of the temple is of the one who came from

Maharashtra, 400 years ago to build the temple, while some believe it to be of the

future Avatára (incarnation) of Vishnu, 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

observe the Panchkroshiya Yátrá, shall earn the Punya (the virtuous merit earned

through religious activities) 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, existed at

the time of the construction of the temple. To mention – the 12 Jyotirlingas and

Swayambhulingas, 96 Shakti deities, 56 Vináyakas, 64 Yoginis, 12 Àdityas, Vishnu,

Brahmá, Ganas and Bhairavas, all are there. Here is the list of the 108 shrines

visited in the observance of Yátrá – 1. Manikarnikeshwara 2. Siddhivináyaka 3.

Lalitá 4. Gangakeshava 5. Jarásandheshwara 6. Somnátha 7. Dálabheshwara 8.

Shulatánkeshwara 9. Váráheshwara 10. Dasháshwamedheshwara 11. Bandidevi

12. Sarveshvara 13. Kedáreshwara 14. Hanumadishwara 15. Arkavináyaka 16.

Lolárkakunda 17. Sangameshwara 18. Durgákunda 19. Durgá 20. Durgávináyaka

21. Vishwakseneshwara 22. Kardamakunda 23. Kardameshwara 24.

Nilakanthagana 25. Kardamakupa 26. Virupáksha 27. Someshwara 28. Náganátha

29. Chámundá 30. Moksheshwara 31. Karuneshwara 32. Virabhadreshwara 33.

Vikatadurgá 34. Unmatta Bhairava 35. Nilagana 36. Kálakuta 37. Vimaladurgá

38. Mahádeva 39. Nandikeshagana 40. Bhringiritigana 41. Ganapriya 42.

Virupáksha 43. Yaksheshwara 44. Vimaleshwara 45. Mokshadá 46. Jñánanadá 47.

Amriteshwara 48. Gandharvaságar 49. Bhimachandi 50. Bhimachandi Vináyaka

51. Raviraktáksha 52. Narakárnavatáraka 53. Ekpádagana 54. Mahábhima 55.

Bhairava 56. Bhairavi 57. Bhootanátha 58. Somanátha 59. Saptaságara 60.

Kálanátha 61. Kapardishwara 62. Kámeshwara 63. Ganeshwara 64.

Virabhadragana 65. Chármukha 66. Gananátha 67. Dehalivináyaka 68.

Shodashavináyaka 69. Uddandavináyaka 70. Utkáleshwara 71. Tapobhumi 72.

Rudránidevi 73. Varanátirtha 74. Rámeshwara 75. Somanátha 76. Nahusheshwara

77. Dyávábhumishwara 78. Bharateshwara 79. Lakshmaneshwara 80.

Shatrughaneshwara 81. Asankhyátalinga 82. Devasangheshwara 83.

Páshapánivináyaka 84. Prithvishwara 85. Swargabhumi 86. Yupasarovara 87.

Kapiladhárá 88. Vrishabhadhwaja 89. Jwálánrisimha 90. Varanásangam 91.

Sangameshwara 92. Àdikeshava 93. Kharvavináyaka 94. Prahládeshwara 95.

Trilochaneshwara 96. Panchagangá 97. Bindumádhava 98. Gabhastishwara 99.

Mangalágauri 100. Vashishtheshwara 101. Vámadeva 102. Parvateshwara 103.

Maheshwara 104. Siddhivináyaka 105. Manikarnikádevi 106. Saptavarnavináyaka

107. Vishweshwara and 108. Vishnu.

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References:

Niels Gutschow, BENARES: The Sacred Landscape of Varanasi, London, 2006,

113-115, 120, 229.