Festivals are an inevitable component of Indian life. Navaratri – nine days of auspicious Hindu month of Ashwin, (September-October), of Sharad, is the festival of celebration of femininity within individuals as well as within Bharatiya psyche. Revering feminine power is ingrained in Bharatiya thought process; empowering the essence of the feminine spirit is embedded within Indian Sanatan traditions. Diversity is the essence; same festival with same spirit is celebrated differently in different parts of Bharat. In Bengal it is Durga puja, in Gujarat Amba is worshishipped with Garba, Laxmi, Saraswati and all other Goddesses manifest in variety of forms during Navratri. Entire Bharat reverberates with colourful dances, songs, food, dresses and spirit. The supreme energy, which makes life possible, with positivity, passion and perseverance, is the feminine power (the Shakti).
In Bharatiya Sanatan history, the feminine conceptualisation of nature holds a profound place, symbolising the inherent feminine power deeply embedded within Indian cosmology and Sanatan Vedic culture. Revered as feminine, nature manifests this power through mountains, caves, forests, echoing a holistic ecosystem, vision deeply rooted in our traditions. Women in India, intimately connected with nature, symbolise its nurturing essence, both in imagination and in practice. Nature, as the embodiment of the feminine principle known as Prakriti, signifies activity, diversity, and interconnectedness. Prakriti is also a highly evolved philosophical category in Bharatiya cosmology. The ontological unity of person and nature, represented by Purusha and Prakriti, call as Ardhnarinateshwar, forms the basis of ecological thought in India.
Shakti Peeths– Places of worship of this femininity are spread all across Bharat. Well known legend of Daksha Yagyna, symbolises various aspects of Purush – Prakriti relationship. The history of the Daksha Yagyna and Sati’s self-immolation was of great importance in shaping ancient Sanskrit literature that influenced the culture of India. All the places on earth where Sati’s body parts fell were then considered Shakti Peeths and were considered places of great spiritual significance. Many stories in the Puranas and other Hindu religious books refer to the Daksha Yagyna.
The places where these body parts or ornaments of Sati fell a temple was built. Shakti is referded to the Goddess worshipped at these temples. She acquired many names such as Dakshayani, Vishalaksi, Aparna, Vimala, Mahakali, Shivani, Hinglaj, Suganda, Mahamaya, Tripursundari, Sati etc. Her soulmate Shiva has also been represented in different forms at each temple.
Various opinions prevail about the number of Shakti Peeths. The number of Shakti Peethas as mentioned in Devi Bhagwat Purana is 108, in Kalika Purana it is 26, in Shivacharitra 51, in Durga Sapt Sati and Tantra Chudamani 52. Generally, 51 number is considered to be authentic. Today of these 51 Shakti Peeths, 42 are in India, 1 is in Pakistan and 4 in Bangladesh, 1 in Sri Lanka, 1 in Tibet and 2 are in Nepal.
These Peeths symbolise the three most important aspects of Mother Goddess: Kamakhya, – symbol of creation, Gaya: symbol of nourishment and Ujjain: symbol of destruction. Form- reform- deform is law of nature. Bramha Vishnu and Mahesh are known for this, Goddesses of these Shakti Peeth Kamarupa Devi, Mangalagauri, Mahakali Devi, stand for the same concept. maa Kamakhya temple
योनि मात्र शरीराय कुंजवासिनि कामदा।
रजोस्वला महातेजा कामाक्षी ध्येताम सदा॥
शरणागतदिनार्त परित्राण परायणे ।
सर्वस्याति हरे देवि नारायणि नमोस्तु ते ।।
During Ambubachi festival, Mother Bhagwati menstruates and blood flows from the place of water flow from Mahamudhra (Yoni-Teerth) located in the sanctum sanctorum of Mother Bhagwati for three days continuously. Probably the stress associated with menstruation of women relates to the worship. One of the most important Shakti Peeths is the temple of Kamakhya in Guwahati, Assam. Located on the tip of Nilachal hill the temple is shrouded with many mysteries. There is no idol of deity in the temple. ‘Yoni’ is worshipped here. The garbhagriha is small, dark and reached by slender steep stone steps. Inside the cave, there is a sheet of stone that slopes downwards from both sides meeting in a Yoni-like depression some 10 inches deep. This hollow is constantly filled with water from an underground permanent spring. This shape is worshipped as the Maa Kamakhya.
Sarvamangala Devi/ Mangala Gauri: The Mangla Gauri temple (Hindi: मां मंगलागौरी मंदिर) in Shakti Peetham, Gaya, Bihar, India. It has been mentioned in Padma Purana, Vayu Purana, Agni Purana, Devi Bhagvata Purana and Markandeya Purana in other scriptures and tantric works. The present temple dates back to the 15th century. The temple is facing east and is built on top of the Mangalagauri hill. The sanctum houses the symbol of the Goddess and it has some finely carved ancient relief sculptures. A small hall or mandap stands in front of the temple. The courtyard houses a fire pit for the hōma. There are two minor shrines dedicated to Bhagwan Parmeswar Shiva and images of Mahishasura Mardini, Durga, and Dakshina Kali. The eternal flame has been burning here for centuries.
Mahakali Devi: Among the body parts of Sati, the upper lip part fell in this 9th Shakti Peeth. Creation protection and destruction are the three essential phases of life cycle sybolised in these three temples.
Shri Gayatri Shakti Peeth: It is situated near Pushkar at Gayatri hills in Ajmer, Rajasthan. Two Manivedikas or wrists of Sati had fallen here. Goddess Gayatri is worshipped here. Shivratri, Pushkar Mela, Navaratri and Gayatri Jayanti are the main festivals of the temple. Art and architecture of the temple are remarkable.
Hinglaj Mata Temple in Pakistan: This is the cave temple and is in, hilly area in Baluchistan on the West Bank of the river Hingol. Hinglaj Mata is very powerful deity. Local Muslims, particularly Zikri Muslims worship, Her. Local Muslim tribes along with Hindus make pilgrimage to the Hinglaj Mata shrine and some call the pilgrimage as the “Nani Ki Haj”.
Ambaji Temple: Ambaji temple is on the ancient mountain range Aravali on the peak Gabbar mountain, in Gujrat. No idol is installed here, only the holy Sriyantra is worshipped as the main deity. Sati’s heart- Hriday had fallen here. In the temple, a sacred flame is kept burning incessantly in front of Shri Bijyantra.
Jwala Devi: It is said to be the place of Dhuma Devi. The temple of Jwaladevi is located 30 km south of Kangra valley in Himachal. In the temple, Bhagwati is seen in nine Jyoti forms. It is under the Ashtadash Mahashakti Peeth Stotra written by Adi Shankaracharya. Jwala Devi is called Vaishnavi in the stotra.
Manikarnika Shakti Peeth: The Manikarnika shrine, also known as Vishalakshi, is located in Varanasi near Kashi Vishwanath temple. Vishalakshi temple is known for its religious significance as well as its beauty. This place is also called the resting place of Bhagwan Vishwanath. It is believed that Sati Devi’s Ear Rings has fallen here. Manikarna in Sanskrit means Ear Rings.
Kalighat Shaktipeeth: This temple of Maa Kali is located in Kolkata and is also the biggest temple for the devotees of Kali. The idol of the fierce form of Maa Kali is installed in this temple. In this idol, Maa Kali is standing with her feet on the chest of Bhagwan Shiva . She has a garland of human skulls around her neck, an axe and some human skulls in her hand, some human skulls are tied around her waist as well. Her tongue is sticking out and some drops of blood are also dripping from it. The tongue in the idol is made of gold. Some fingers of the right foot of Maa Sati had fallen at this place
Each Shakti Peeth is unique in its historical context, contributing to the rich fabric of Hindu religious heritage. Devotees visit these temples, especially during Navaratra festival, to pay homage to the goddess, seeking her blessings for strength, protection and the fulfillment of their desires. These revered temples are associated with the Goddess of Shakti. These are the constant reminders to the society that feminine spirit has to be understood acknowledged and revered in our every day practice.
कीर्तिः, श्रीः, वाक्, च, नारीणाम्, स्मृतिः, मेधा, धृतिः, क्षमा।।34।।
Bhagwan Shrikrishna, in second line of 34th verse of 10th chapter of Gita says ‘I am fame, fortune, speech, memory, intelligence, steadfastness and forgiveness.’ And these are the feminine qualities.
The concept of Ardhanarishvara connotes the equality between the two entities – male and female – represents male half as Purusha and female half as Prakriti. It implies that both have their defined roles towards the cosmos. Ardhanarishvara is the state of masculine and feminine energies, which depicts their vital interrelation as well as their mutual dependence on each other, and also that they are inseparable and incomplete without each other. The archetype of Ardhanarishvara symbolises that Shiva (male) and Shakti (female) are inseparable.
The aesthetics and architecture of the temple is designed in such a way that it reflects energy. We need to understand that a temple is like a body that energises the whole system. Therefore, they need to be constructed in a certain way – as a temple like a body needs to be energised in a certain way.
Undoubtedly, feminine is at a huge risk on the planet. Empowerment of women is the widely spoken subject these days. However, it is necessary to let every women know that she is already empowered and none other but Bhagwan Shri Krishna has acknowledged it. These Shakti Peeths are the not only the symbols but are the centre of these powers. If every woman and girl is made aware of her strength the rampant incedences of abuse will be reduced, and if men are also educated about these powers of women their outlook towards women will change; which needs to be changed. These Shakti Peeths need to be once again revived in real sense for the renaissance of the society.
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