Friday, February 1, 2019

Animal Killing and Eating in Hinduism

Vedic texts provide several references of karmic dangers from animal killing and eating and also indicate that meat eating should be given up to achieve spiritual progress.
References from Mahabharata Anushasana Parva: Discussion between Yuddhishthira and Bhisma Dev on benefits of sustaining oneself on a Satvic diet and consequences of eating flesh.
Mahabharata, Anu.115.9-12: “The highly wise seven celestial Rishis, the Valakshillyas, and those Rishis who drink the rays of the sun, all speak highly of abstention from meat. The self-created Manu has said that the man who does not eat meat, or who does not kill living creatures, or who does not cause them to be killed, is a friend of all creatures. Such a man is incapable of being oppressed by any creature. He enjoys the confidence of all living beings. He always enjoys the praise of the pious. The virtuous Narada has said that that man who wishes to multiply his own flesh by eating the flesh of other creatures meets with disaster.”
Mahabharata, Anu.115.16: “That man, who having eaten meat, gives it up afterwards wins merit by such a deed that is so great that a study of all the Vedas or a performance, O Bharata, of all the sacrifices [Vedic rituals], cannot give its like.”
Mahabharata, Anu.115.18: “That learned person who gives to all living creatures the gift of complete assurance is forsooth regarded as the giver of life-breaths in this world.”
Mahabharata, Anu.115.20: “Men gifted with intelligence and purified souls should always treat others as they themselves wish to be treated. It is seen that even those men who are endued with learning and who seek to acquire the greatest good in the shape of liberation, are not free of the fear of death.”
Mahabharata, Anu.115.21-23: “What necessity be said of those innocent and healthy creatures gifted with love of life, when they are sought to be killed by sinful wretches living by slaughter? Therefore, O King, know that the discarding of meat is the highest refuge of religion, of the celestial region, and of happiness. Abstention of injury [to others] is the highest religion. It is, again, the highest penance. It is also the highest truth from which all duty emanates.”
Mahabharata, Anu.115.24-25: “Flesh cannot be had from grass or wood or stone. Unless a living creature is killed it cannot be procured. Hence is the fault of eating flesh. The celestials who live upon Svaha, Svadha, and nectar, are given to truth and sincerity. Those persons, however, who are for satisfying the sensation of taste, should be known as Rakshasas [flesh-eating demons] pervaded by the quality of Darkness.”
Mahabharata, Anu.115.29-32: “If there were nobody who ate flesh, then there would be nobody to slay living creatures. The man who slays living creatures kills them for the sake of the person who eats flesh. If flesh were not considered as food, there would then be no destruction of living creatures. It is for the sake of the eater that the destruction of living entities is carried on in the world. Since, O you of great splendor, the period of life is shortened by persons who kill living creatures or cause them to be killed, it is clear that the person who seeks his own good should give up meat altogether. Those dreadful persons who are engaged in the destruction of living beings never find protectors when they are in need. Such persons should always be molested and punished even as beast of prey.”
Mahabharata, Anu.115.33: “The sins generated by violence curtail the life of the perpetrator. Therefore, even those who are anxious for their own welfare should abstain from meat-eating.”
Mahabharata, Anu.115.34-36: “That man who seeks to multiply his own flesh by (eating) the flesh of others has to live in this world in great anxiety, and after death has to take birth in indifferent races and families. High Rishis given to the observance of vows and self-control have said that abstention from meat is worthy of praise, productive of fame and Heaven, and a great satisfaction itself. This I heard formerly, O son of Kunti, from Markandeya when that Rishi discoursed on the sins of eating flesh.”
Mahabharata, Anu.115.38-39: “He who purchases flesh, kills living creatures through his money. He who eats flesh, kills living beings through his eating. He who binds or seizes and actually kills living creatures is the slaughterer. These are the three sorts of slaughter through each of these acts. He who does not himself eat flesh but approves of an act of slaughter, becomes stained with the sin of slaughter.”
Mahabharata, Anu.115.40: “The purchaser of flesh performs violence by his wealth; he who eats flesh does so by enjoying its taste; the killer does violence by actually tying and killing the animal. Thus, there are three forms of killing. He who brings flesh or sends for it, he who cuts off the limbs of an animal, and he who purchases, sells, or cooks flesh and eats it-all these are to be considered meat-eaters.”
Mahabharata, Anu.115.44-48: “That wretched man who kills living creatures for the sake of those who would eat them commits great sin. The eater’s sin is not as great. That wretched man who, following the path of religious rites and sacrifices as laid down in the Vedas, would kill a living creature from a desire to eats its flesh, will certainly go to hell. That man who having eaten flesh abstains from it afterwards acquires great merit on account of such abstention from sin. He who arranges for obtaining flesh, he who approves of those arrangements, he who kills, he who buys or sells, he who cooks, and he who eats it, [acquire the sin of those who] are all considered as eaters of flesh. [Therefore] that man who wishes to avoid disaster should abstain from the meat of every living creature.”
Mahabharata, Anu.115.47: “He who desires to augment his own flesh by eating the flesh of other creatures, lives in misery in whatever species he may take his [next] birth.”
Mahabharata, Anu.115.52-53: “Listen to me, O king of kings, as I tell you this, O sinless one, there is absolute happiness in abstaining from meat, O king. He who practices severe austerities for a century, and he who abstains from meat, are both equally meritorious. This is my opinion.”
Mahabharata, Anu.116.1: “Yudhisthira said: Alas, those cruel men who, not caring for various other sorts of food, want only flesh, are really like great Rakshasas [meat-eating demons].”
Mahabharata, Anu.116.11-13: “Bhishma said: That man who wishes to increase his own flesh by the meat of another living creature is such that there is none meaner and more cruel than he. In this world there is nothing that is dearer to a creature than his life. Hence, one should show mercy to the lives of others as he does to his own life. Forsooth, O son, flesh has its origin in the vital seed. There is great sin attached to its eating, as, indeed, there is merit in abstaining from it.”
Mahabharata, Anu.116.19: “There is nothing, O delighter of the Kurus, that is equal in point of merit, either in this world or in the next, to the practice of mercy to all living creatures.”
Mahabharata, Anu.116.32-35: “Hence a person of purified soul should be merciful to all living creatures. That man, O king, who abstains from every kind of meat from his birth forsooth, acquires a large space in the celestial region. They who eat the flesh of animals who are desirous of life, are themselves [later] eaten by the animals they eat. This is my opinion. Since he has eaten me, I shall eat him in return. This, O Bharata, forms the character as Mamsah [meaning flesh] of Mamsah [me he, or “me he” will eat for having eaten him]. The destroyer is always slain. After him the eater meets with the same fate.”
Mahabharata, Anu.116.36-37: “He who acts with hostility towards another becomes victim of similar deeds done by that other. Whatever acts one does in whatever bodies, he has to suffer the consequences thereof in those bodies.”
Mahabharata, Anu.116.38-39: “Abstention from cruelty is the highest Religion. Abstention from cruelty is the greatest self-restraint. Abstention from cruelty is the highest gift. Abstention from cruelty is the highest penance. Abstention from cruelty is the highest sacrifice. Abstention from cruelty is the highest power. Abstention from cruelty is the greatest friend. Abstention from cruelty is the greatest happiness.”
Mahabharata, Anu.116.40: “Gifts made in all sacrifices [rituals], ablutions performed in all sacred water, and the merit which one acquires from making all kinds of gifts mentioned in the scriptures, all these do not equal in merit abstention from cruelty.”Thank you for your feedback!
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References from Bhagavad Gita:
Bhagavad Gita 3.13: Many people question what Lord Krishna says, or if He says anything at all, about whether to be vegetarian or not. Actually, He provides some important insights. Lord Krishna says in Bhagavad-gita: “The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.”
Bhagavad Gita 9.26-28: So, food should be first offered in sacrifice, or ritual, but what ritual is this? He explains quite clearly that all food, as well as anything else, should first be offered to Him. “If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it. O son of Kunti, all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me. In this way you will be freed from all reactions to good and evil deeds, and by this principle of renunciation you will be liberated and come to Me.”
Bhagavad Gita 11.5.14: They who are ignorant, though wicked and haughty, kill animals without feelings or remorse or fear of punishment. In their next lives, such sinful persons will be eaten by the same creatures they have killed.
References from Manusmriti:
Manusmriti 5.37-38: “If he has a strong desire (for meat) he may make an animal of clarified butter or one of flour (and eat that); but let him never seek to destroy an animal without a (lawful) reason. As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future births.”
Manusmriti 5.45: “He who injures harmless creatures from a wish to give himself pleasure, never finds happiness in this life or the next.”
Manusmriti 5.48-49: “Meat can never be obtained without injury to living creatures, and injury to sentient beings is detrimental to the attainment of heavenly bliss; let him therefore shun the use of meat. Having well considered the disgusting origin of flesh and the cruelty of fettering and slaying corporeal beings, let him entirely abstain from eating flesh.”
Manusmriti 5.51-52: “He who permits the slaughter of an animal, he who cuts it up, he who kills it, he who buys or sells meat, he who cooks it, he who serves it up, and he who eats it, must all be considered as the slayers of the animal. There is no greater sinner than that man who though not worshiping the gods or the ancestors, seeks to increase the bulk of his own flesh by the flesh of other beings.”
Benefits (rewards) of subsisting on a pure and Satvic diet:
Manusmriti 5.46-47: “He who does not seek to cause the sufferings of bonds and death to living creatures, (but) desires the good of all (beings), obtains endless bliss. He who does not injure any (creature) attains without an effort what he thinks of, what he undertakes, and what he fixes his mind on.”
Manusmriti 5.54-55: “By subsisting on pure fruits and roots, and by eating food fit for ascetics in the forest, one does not gain so great a reward as by entirely avoiding the use of flesh. Me he [mam sah] will devour in the next world, whose flesh I eat in this life; the wise declare this to be the real meaning of the word ‘flesh’ [mam sah].”
Manusmriti 6.60: “By not killing any living being, one becomes fit for salvation.”
Reference from Vedas:
Rig Veda 10.87.16: “One who partakes of human flesh, the flesh of a horse or of another animal, and deprives others of milk by slaughtering cows, O King, if such a fiend does not desist by other means, then you should not hesitate to cut off his head.”
Atharva Veda 6.140.2: ‘‘O teeth! You eat rice, you eat barley, you gram and you eat sesame. These cereals are specifically meant for you. Do not kill those who are capable of being fathers and mothers’’.
Atharva Veda 8.6.23: We ought to destroy those who eat cooked as well as uncooked meat, meat involving destruction of males and females, foetus and eggs.
Atharva Veda 10.1.29: It is definitely a great sin to kill innocents. Do not kill our cows, horses and people.
Yajur Veda 1.1: "Protect the animals of people performing Yajna, protect animals because they are essential for the prosperity of Yajman (performer of Yajna)"
This is the very first mantra of Yajurveda clearly stating to protect animals. It is false claim that animals were slaughtered in yajna.
Yajur Veda 6.11: Protect the animals.
Yajur Veda 14.8: Protect the bipeds and quadrupeds!
Yajur Veda 40.7: “Those who see all beings as souls do not feel infatuation or anguish at their sight, for they experience oneness with them”.
References from Bhagavat Purana:
Bhagavata Purana 11.5.14: “Those who are ignorant of real dharma and, though wicked and haughty, account themselves virtuous, kill animals without any feeling of remorse or fear of punishment. Further, in their next lives, such sinful persons will be eaten by the same creatures they have killed in this world.”
Bhagavata Purana (7.14.9): Animals, birds and flies - one should consider them like one's own children, and not differentiate between one's children and these creatures.
References from Brahmarpanam:
Traditionally we pary and offer the food to God and only after that take food as prasad (consecrated offering).
We should partake food with a sathwic (pure, serene) mind. Our ancestors recommended offering of food to God before partaking. Food so partaken becomes prasad (consecrated offering). Prayer cleanses the food of the three impurities caused by the absence of cleanliness of the vessel, cleanliness of the food stuff, and cleanliness in the process of cooking. It is necessary to get rid of these three impurities to purify the food, for pure food goes into the making of a pure mind. It is not possible to ensure the purity of the cooking process because we do not know what thoughts rage in the mind of the man who prepares the food. Similarly, we cannot ensure the cleanliness of the food ingredients because we do not know whether it was acquired in a righteous way by the person who sold it to us. Hence, it is essential on our part to offer food to God in the form of prayer so that these three impurities do not afflict our mind.
Brahmarpanam Brahma Havir BrahmagnauBrahmanahutaṃ,
Brahmaiva Tena Gantavyam BrahmakarmaSamadhinah.
The act of offering is God. The oblation is God. By God it is offered into the Fire of God. God is That which is to be attained by him who performs action pertaining to God.

Monday, January 28, 2019

Shivakumara Swami



Shivakumara Swami was an Indian supercentenarian spiritual leader, humanitarian and educator. He was a religious figure and head of the Siddaganga Matha in Karnataka. He also founded the Sri Siddaganga Education Society. He was referred to as Nadedaaduva Devaru (walking God). 
Shivanna was born on 1 April 1907 in Veerapura, a village near Magadi in the erstwhile Kingdom of Mysore (in present-day Ramanagara district of Karnataka state). He was the youngest of thirteen children of Gangamma and Honnegowda. Having been devoted followers of the deities Gangadhareshwara and Honnadevi, Shivanna's parents took him to the shrines in Shivagange, alongside other religious centres around Veerapura. His mother Gangamma died when he was eight.
Shivanna completed his elementary education in a rural anglo-vernacular school in Nagavalli, a village in the present-day Tumkur district. He passed his matriculation in 1926. He was also a resident-student at the Siddaganga Math for a brief span during this time. He enrolled in Central College of Bangalore to study in arts with physics and mathematics as optional subjects, but was unable to earn the bachelor's degree as he was named successor of Uddana Shivayogi Swami to head the Siddaganga Matha. Shivanna was proficient in Kannada, Sanskrit and English languages.
After losing his friend and the heir to head the Siddaganga Matha, Sri Marularadhya, in January 1930, Shivanna was chosen in his place by the incumbent chief Shivayogi Swami. Shivanna, then renamed Shivakumara, entered the viraktashram (the monks' order) on 3 March that year upon formal initiation, and assumed the pontifical name Shivakumara Swami. He assumed charge of the Matha on 11 January 1941, following the death of Shivayogi Swami.
The Swami founded a total of 132 institutions for education and training that range from nursery to colleges for engineering, science, arts and management as well as vocational training. He established educational institutions which offer courses in traditional learning of Sanskrit as well as modern science and technology. He was widely respected by all communities for his philanthropic work.
The Swami's gurukula houses more than 10,000 children from ages five to sixteen years at any point in time and is open to children from all religions, castes, and creeds who are provided free food, education, and shelter (Trivida Dasohi). The pilgrims and visitors to the mutt also receive free meals. Under the pontiff's guidance, an annual agricultural fair is held for the benefit of the local population. The Government of Karnataka announced the institution of Shivakumara Swamiji Prashasti from 2007, the centennial birth anniversary of Swamiji. A. P. J. Abdul Kalam, the former President of India, visited him at Tumkur and praised the initiatives of Swami in education and humanitarian work.
On 21 January 2019, he was in a critical condition after his pulse and blood pressure dropped and he was pronounced dead at 11:44 a.m. that day. 
In recognition of his humanitarian work, the Swami was conferred with an honorary degree of Doctor of Literature by the Karnataka University in 1965. On his centenary in 2007, the Government of Karnataka awarded Swami the prestigious Karnataka Ratna award, the highest civilian award of the state. In 2015 the Government of India awarded him the Padma Bhushan.

Saturday, January 19, 2019

Shankaracharya Temple


The Shankaracharya Templeor Jyoteshware temple is on top of the Shankaracharya Hill on the Zabarwan Mountain in Srinagar, Kashmir. The Temple is dedicated to Lord Shiva and is at a height of 1,000 feet (300 m) above the plain, overlooking the city of Srinagar. 
The temple dates to 200 BC, although the present structure probably dates to the 9th century AD. It was visited by Adi Shankara and has ever since been associated with him; this is how the temple got the name Shankaracharya.
According to Pandit Anand Koul (1924) the temple was originally built by the Hindu king "Sandiman" who, according to Koul, reigned in Kashmir from 2629 to 2564 BC.
The earliest historical reference to the hill comes from Kalhana. He called the mountain Gopadri. Kalhana says that King Gopaditya granted the land at the foot of the hill to the Brahmins that had come from the "Araya versh." The land grant was called "GOPA AGRAHARAS". This area is now called Gupkar. Kalhana also mentions that King Gopaditya built the temple on the top of the hill as a shrine to Jyesthesvara (Shiva Jyestharuda) around 371 BC.
It is said that Lalitaditya Muktapida (724-726 AD) of Karakote dynasty did repairs to the temple. The Dogra King Gulab Singh (1846-1857 AD) constructed the steps to the hill from Durga Naag temple side. The Maharaja of Mysore came to Kashmir in 1925 and he made the electrical installations at the temple. In 1961 Shankaracharaya of Dwarkapeetham put the statue of Adi Shankaracharaya in the temple. In 1974 the Government of J&K constructed the road that goes to the top of the hill.
Kashmir is believed to be the seat of Shaivam, the Himalaya Mountains and Sri Kailashagiri as "The massed laughter of Sri Shiva." It was from here that the sweet nectar of Shiva devotion spread in India and around the globe, by the spiritual works of saints like Adi Shankaracharya. Soundarya Lahari was composed by Adi Shankara atop the Gopadari Hill, after accepting the fact that the union of Sri Shiva and Devi Shakti, as in Shaktism, transpired into the Shakti-Shri Chakra, the symbol of Devi (Goddess), as Sri Yantra, as mentioned in 'Shankara Digvijay' - Life history of Shankaracharya, and only when Shiva is united with Shakti does he have the power to create.
The Jyoteshware temple rests on a solid rock. A 20-foot tall octagonal base supports a square building on top. The terrace around the square temple is reached by a stone staircase enclosed between two walls. A doorway on the opposite side of the staircase leads to the interior, which is a small and dark chamber, circular in plan. The ceiling is supported by four octagonal columns, which surround a Basin containing a Lingam encircled by a snake. There are 243 steps leading up to the temple area and another 8-10 steps from there to the temple hall.

Sunday, January 13, 2019

Makar Sankranti


Makara Sankranti, is a festival day in the Hindu calendar, in reference to deity Surya (sun). It is observed each year in January. It marks the first day of sun's transit into the Makara (Capricorn), marking the end of the month with the winter solstice and the start of longer days. 
Makara Sankranti is one of the few ancient Indian festivals that has been observed according to solar cycles, while most festivals are set by the lunar cycle of the lunisolar Hindu calendar. Being a festival that celebrates the solar cycle, it almost always falls on the same Gregorian date every year (January 14), except in some years when the date shifts by a day for that year.
Makara Sankranti is observed with social festivities such as colorful decorations, rural children going house to house, singing and asking for treats in some areas (or pocket money), melas (fairs), dances, kite flying, bonfires and feasts.
The Magha Mela, is mentioned in the Hindu epic (the Mahabharata), thus placing this festival to be around 5,000 years old.
Makara Sankranti is regarded as important for spiritual practices and accordingly, people take a holy dip at the Prayaga confluence of the River Ganga and River Yamuna at the Kumbha Mela. The bathing is believed to result in merit or absolution of past sins.Every twelve years, the Hindus observe Makar Sankranti with one of the world's largest mass pilgrimages, with an estimated 40 to 100 million people attending the event.
A shared cultural practices found amongst Hindus of various parts of India is making sticky, bound sweets particularly from sesame (til) and a sugar base such as jaggery (gud, gur). This type of sweet is a symbolism for being together in peace and joyfulness, despite the uniqueness and differences between individuals.
For most parts of India, this period is a part of early stages of the Rabi crop and agricultural cycle, where crops have been sown and the hard work in the fields is mostly over. The time thus signifies a period of socializing and families enjoying each other's company, taking care of the cattle, and celebrating around bonfires, flying kites.

Shakti Peetha



The Shakti Peeth (seat of Shakti) are significant shrines and pilgrimage destinations in Shaktism, the goddess-focused Hindu tradition. There are 51 or 108 Shakti peethas by various accounts, of which between 4 and 18 are named as Maha (major) in medieval Hindu texts. 
Most of these historic places of goddess worship are in India, but there are seven in Bangladesh, three in Pakistan, two in Nepal, and one each in Tibet and Sri Lanka. 
Various legends explain how the Shakti Peetha came into existence. The most popular is based on the story of the death of the goddess Sati. Out of grief and sorrow, Shiva carried Sati's body, reminiscing about their moments as a couple, and roamed around the universe with it. Vishnu had cut her body into 52 body parts, using his Sudarshana Chakra, which fell on Earth to become sacred sites where all the people can pay homage to the Goddess. To complete this massively long task, Lord Shiva took the form of Bhairava.

Legend

Lord Brahma performed a yajna (Vedic ritual of fire sacrifice) to please Shakti and Shiva. Goddess Shakti emerged, separating from Shiva and helped Brahma in the creation of the universe. Brahma decided to give Shakti back to Shiva. Therefore, his son Daksha performed several yagnas to obtain Shakti as his daughter in the form of Sati. It was then decided that Sati was brought into this world with the motive of getting married to Shiva.
However, due to Lord Shiva's curse to Brahma that his fifth head was cut off due to his lie in front of Shiva, Daksha started hating Lord Shiva and decided not to let Lord Shiva and Sati get married.
However, Sati got attracted to Shiva and finally one day Shiva and Sati got married. This marriage only increased Daksha's hatred towards Lord Shiva.
Daksha performed a yagna with a desire to take revenge on Lord Shiva. Daksha invited all the deities to the yajna except Lord Shiva and Sati. The fact that she was not invited did not deter Sati from attending the yagna. She expressed her desire to attend the yagna to Shiva, who tried his best to dissuade her from going. Shiva eventually relented and Sati went to the yagna. Sati, being an uninvited guest, was not given any respect at the yagna. Furthermore, Daksha insulted Shiva. Sati was unable to bear her father's insults toward her husband, so she immolated herself.
Enraged at the insult and the injury, Shiva in his Virabhadra avatar destroyed Daksha's yagna, cut off Daksha's head, and later replaced it with that of a male goat as he restored him to life.Virabhadra didn't stop fighting; he kept raging with anger. Gods prayed to lord Vishnu. He came there and started fighting him. Still immersed in grief, Shiva picked up the remains of Sati's body, and performed the Tandava, the celestial dance of destruction, across all creation. The other Gods requested Vishnu to intervene to stop this destruction, towards which Vishnu used the Sudarshana Chakra, which cut through Sati's corpse. The various parts of the body fell at several spots all through the Indian subcontinent and formed sites which are known as Shakti Peethas today.
At all the Shakti Peethas, the Goddess Shakti is accompanied by her consort, Lord Bhairava (a manifestation of Lord Shiva). Shakti is an aspect of the Supreme Being Adi parashakti, the mother of the trimurti, the holy trinity in Hindu religion & scriptures.

Sati's self-immolation

The history of Daksha yajna and Sati's self-immolation had immense significance in shaping the ancient Sanskrit literature and even influenced the culture of India. It led to the development of the concept of Shakti Peethas and thereby strengthened Shaktism. Enormous numbers of stories in the Puranas and other Hindu religious books took the Daksha yagna as the reason for their origin. It is an important incident in Shaivism, resulting in the emergence of Parvati in the place of Sati Devi and making Shiva a grihastashrami (house holder), leading to the origin of Ganesha and Kartikeya.

Shakti Peethas are shrines or divine places of the Mother Goddess. These are places that are believed to have been blessed with the presence of Shakti due to the falling of body parts of the corpse of Sati Devi, when Lord Shiva carried it and wandered throughout Aryavartha in sorrow. There are 51 Shakti Peeth linking to the 51 alphabets in Sanskrit. Each temple has shrines for Shakti and Kalabhairava, and most Shakti and Kalabhairava in different Shakti Peeth have different names.

Four Adi Shakti Pithas

Some of the great religious texts like the Shiva Purana, the Devi Bhagavata, the Kalika Purana and the AstaShakti recognize four major Shakti Peethas (centers), like Bimala (Pada Khanda) (inside the Jagannath Temple of Puri, Odisha), Tara Tarini (Sthana Khanda, Purnagiri, Breasts) (Near Berhampur, Odisha), Kamakhya Temple (Yoni Khanda) (Near Guwahati, Assam) and Dakshina Kalika (Mukha Khanda) (Kolkata, West Bengal) originated from the parts of the corpse of Mata Sati in the Satya Yuga.
The Ashtashakti and Kalika Purana says (in Sanskrit):
"Bimala Pada khandancha,
Stana khandancha Tarini (Tara Tarini),
Kamakhya Yoni khandancha,
Mukha khandancha Kalika (Dakshina Kalika)
Anga pratyanga sanghena
Vishnu Chakra Kshyta nacha"
Further explaining the importance of these four Pithas, the "Brihat Samhita" also gives the location of these Pithas as (in Sanskrit)
"Rushikulya Tatae Devi,
Tarakashya Mahagiri,
Tashya Srunga Stitha Tara
Vasishta Rajitapara" (Rushikulya is a holy river flowing on the foothill of the Tara Tarini Hill Shrine).
In the listings below:
·         "Shakthi" refers to the Goddess worshiped at each location, all being manifestations of Dakshayani (Sati), Parvati or Durga;
·         "Body Part or Ornament" refers to the body part or piece of jewelry that fell to earth, at the location on which the respective temple is built.
Temple
City/Town
State in India
Body Part
navel
breast
yoni (genitals)
right toe
Apart from these 4 there are 51 other famous Peethas recognized by religious texts. According to the Pithanirnaya Tantra the 51 peethas are scattered all over present day countries of India, Sri Lanka, Bangladesh, Nepal, Tibet, Bhutan and Pakistan. The Shivacharita besides listing 51 maha-peethas, speaks about 26 more upa-peethas. The Bengali almanac, Vishuddha Siddhanta Panjika too describes the 51 peethas including the present modified addresses. A few of the several accepted listings are given below. One of the few in South India, Srisailam in Andhra Pradesh became the site for a 2nd-century temple.

The List of Shakti Pithas

In the listings below (of only major):
·         "Shakti" refers to the Goddess worshipped at each location, all being manifestations of Dakshayani, Sati; later known as Parvati or Durga;
·         "Bhairava" refers to the corresponding consort, each a manifestation of Shiva;
·         "Body Part or Ornament" refers to the body part or piece of jewellery that fell to earth, at the location on which the respective temple is built.

Sr. No.
Place
State in India/Country
Body Part or Ornament
Shakti
Bhairava
1
A.Amarnath Temple, from Srinagar through Pahalgam 94 km by Bus, Chandanwari 16 km by walk
B. Shri Parvat in Ladakh
Jammu and Kashmir
A. Throat
B. Anklet
Mahamaya
Trisandhyeshwar
2
At a village also named as Attahas or Ashtahas around 2 km east of Labhpur village road in the district of Birbhum
West Bengal
Lips
Phullara
Vishvesh
3
Bahula, on the banks of Ajay river at Ketugram, 8 km from Katwa, Burdwan
West Bengal
Left arm
Goddess Bahula
Bhiruk
4
Bakreshwar, on the banks of Paaphara river, 24 km distance from Siuri Town [a district headquarter], district Birbhum, 7 km from Dubrajpur Rly. Station
West Bengal
Portion between the eyebrows
Mahishmardini
Vakranath
5
Bhairavparvat, at Bhairav hills on the banks of Shipra river in the city of Ujjaini. These Shaktpeeth known as Harsiddi temple.
Madhya Pradesh
Elbow
Avanti
Lambkarna
6
Bhabanipur, located in the Upazila of Sherpur, Bogra, Rajshahi Division. Also located at Karatoyatat, it is about 28 km distance from the town of Sherpur.
Bangladesh
Left anklet (ornament)
Aparna
Vaman
7
Chhinnamastika Shaktipeeth at Chintpurni, in Una District of Himachal Pradesh
Himachal Pradesh
Feet
Chhinnamastika
Rudra Mahadev
8
Muktinath Temple[10]
Nepal
Temple
Gandaki Chandi
Chakrapani
9
Goddess Bhadrakali on banks of Godavari in Nashik city (Saptashrungi)
Maharashtra
Chin (2 parts)
Bhramari
Vikritaksh
10
Hinglaj
Pakistan
Bramharandhra (Part of the head)
Kottari
Bhimlochan
11
Jayanti at Nartiang village in the Jaintia Hills district. This Shakthi Peetha is locally known as the Nartiang Durga Temple.
Meghalaya
Left thigh
Jayanti
Kramadishwar
12
Jeshoreshwari Kali Temple
Bangladesh
Palms of hands and soles of the feet
Jashoreshwari
Chanda
13
Jwalaji, Kangra from Pathankot alight at Jwalamukhi Road Station from there 20 km
Himachal Pradesh
Tongue
Siddhida (Ambika)
Unmatta Bhairav
14
Kalipeeth, (Kalighat, Kolkata)
West Bengal
Right Toes
Kalika
Nakuleshwar
15
Kalmadhav on the banks of Son River in a cave over hills near to Amarkantak
Madhya Pradesh
Left buttock
Kali
Asitang
16
Kamgiri, Kamakhya, in the Neelachal hills in Guwahati
Assam
Genitals
Kamakhya
Umanand
17
Kankalitala, on the banks of Kopai River 10 km north-east of Bolpur station in Birbhum district, Devi locally known as Kankaleshwari
West Bengal
Pelvis
Devgarbha
Ruru
18
Kanyashram of Balaambika - The Bhagavathy temple in Kanyakumari, the southernmost tip of mainland India, Tamil Nadu (also thought to be situated in Yunnan province, China)
Tamil Nadu
Back
Sarvani
Nimish
19
Karnat, Brajeshwari Devi, Kangra
Himachal Pradesh
Ears
Jayadurga
Abhiru
20
Kireet at Kireetkona village, 3 km from Lalbag Court Road station under district Murshidabad
West Bengal
Crown
Vimla
Sanwart
21
Locally known as Anandamayee Temple. Ratnavali, on the banks of Ratnakar river at Khanakul I Krishnanagar, district Hooghly
West Bengal
Right Shoulder
Kumari
Ghanteshwar
22
'A.Locally known as Bhramari Devi in Jalpaiguri near a small village Boda on the bank of river Teesta or Tri-shrota (combination of three flows) mentioned in Puranas
B.Ma Malai Chandi Temple at Amta, Howrah
West Bengal
A. Left leg
B. Part of Left Knee
Bhraamari
Ambar
23
Manas, under Tibet at the foot of Mount Kailash in Lake Manasarovar, a piece of Stone
China
Right hand
Dakshayani
Amar
24
Manibandh, at Gayatri hills near Pushkar 11 km north-west of Ajmer. People know this temple as Chamunda Mata Temple.
Rajasthan
Wrists
Gayatri
Sarvanand
25
Mithila, near Janakpur railway station on the border of India and Nepal
Nepal
Left shoulder
Uma
Mahodar
26
Nainativu (Manipallavam), Northern Province, Sri Lanka. Located 36 km from the ancient capital of the Jaffna kingdom, Nallur. The murti of the Goddess is believed to have been consecrated and worshipped by Lord Indra. The protagonist, Lord Rama and antagonist, Ravana of the Sanskrit epic Ramayana have offered obeisances to the Goddess. Naga and Garuda of the Sanskrit epic Mahabharata; resolved their longstanding feuds after worshipping this Goddess.
Sri Lanka
Silambu (Anklets)
Indrakshi (Nagapooshani / Bhuvaneswari)
Rakshaseshwar (Nayanair)
27
Guhyeshwari Temple
Nepal
Both Knees
Mahashira
Kapali
28
Chandranath Temple
Bangladesh
Right arm
Bhawani
Chandrashekhar
29
Panchsagar Near Lohaghat (in Champawat District of Uttarakhand) nearly 100 km from nearest railway station Tanakpur. पूर्णागिरी / DeviDhura Champawat Varahi Devi
Uttarakhand
Lower teeth/ Navel
Varahi
Maharudra
30
Prabhas, 4 km from Veraval station near Somnath temple in Junagadh district. Local People call this temple as Kali Mandir, It is nearby Triveni Sangam.
Gujarat
Stomach
Chandrabhaga
Vakratund
31
Prayaga Madhaveswari known as Alopi Mata near Sangam at Allahabad
Uttar Pradesh
Finger
Lalita
Bhava
32
Present day Kurukshetra town or Thanesar ancient Sthaneshwar
Haryana
Ankle bone
Savitri/BhadraKali
Sthanu
33
Sharda Peeth on top Trikoot Hill, at Maihar
Madhya Pradesh
necklace[11]
Shivani
Chanda
34
Nandikeshwari Temple
West Bengal
Necklace
Nandini
Nandikeshwar
35
Kotilingeswar Ghat temple on the banks of Godavari river near Rajamundry
Andhra Pradesh
Cheeks
Rakini or Vishweshwari
Vatsnabh or Dandpani
36
Naina Devi Temple
Himachal Pradesh
Right Eye
Mahishmardini
Krodhish
37
Shondesh, at the source point of Narmada River in Amarkantak
Madhya Pradesh
Right buttock
Narmada
Bhadrasen
38
Srisailam in Shriparvat hills under Kurnool district
Andhra Pradesh
Right anklet (ornament)
Shrisundari
Sundaranand
39
Sri Sailam, at Nallamalai hills, Andhra Pradesh
Andhra Pradesh, India
Neck
Mahalaxmi
Sambaranand
40
Shuchi, in a Shiva temple at Suchindrum 11 km on Kanyakumari Trivandrum road
Tamil Nadu
Upper teeth
Narayani
Sanhar
41
Sugandha, situated in Shikarpur, Gournadi, about 20 km from Barisal town, on the banks of Sonda river.
Bangladesh
Nose
Sugandha
Trayambak
42
Udaipur, Tripura, at the top of the hills known as Tripura Sundari temple near Radhakishorepur village, a little distance away from Udaipur town
Tripura
Right leg
Tripura Sundari
Tripuresh
43
Ujaani, at Mangalkot 16 km from Guskara station under Burdwan district
West Bengal
Right wrist
Mangal Chandika
Kapilambar
44
Varanasi at Manikarnika Ghat on banks of the Ganges at Kashi
Uttar Pradesh
Earring
Vishalakshi & Manikarni
Kalbhairav
45
Vibhash, at Tamluk under district Purba Medinipur
West Bengal
Left ankle
Kapalini (Bhimarupa)
Sarvanand
46
virat nagar district alwar, near Bharatpur, India, or Virat Nagar Patiram area Of South Dinajpur District,
Rajasthan Or West Bengal
Fingers of Left Leg
Ambika
Amritaksha
47
Vrindavan, near new bus stand on Bhuteshwar road within Bhuteshwar Mahadev Temple, Katyayanipeeth. Vrindavan www.katyayanipeeth.org.in
Uttar Pradesh
Ringlets of hair
Uma
Bhutesh
48
Jalandhar, from Jalandhar Cantonment Station to Devi Talab.
Punjab
Left Breast
Tripurmalini
Bhishan
49
Baidyanath Dham
Jharkhand
Heart
Jaya Durga
Baidyanath
50
Kamakshi Amman Temple
Tamil Nadu
Odyanam(Navel)
Kamakshi
51
Jogadya (যোগাদ্যা), at Kshirgram (ক্ষীরগ্রাম) near Kaichar under Burdwan district
West Bengal
Great Toe
Jogadya (যোগাদ্যা)
Ksheer Kantak (ক্ষীরকন্টক)
52
Pithapuram under Kakinada Port Town
Andhra Pradesh
Hip Part
Purohotika
53
Ambaji at Anart
Gujarat
Heart
Amba
Batuk Bhairav
54
Jwaladevi Temple, Shaktinagar, Sonbhadra
Uttar Pradesh
Tongue
Jwala Devi
55
Chandika Sthan, near Munger town
Bihar
Left Eye
Chandika Devi
56
Danteshwari Temple, Dantewada
Chhattisgarh
Tooth or daant
Danteshwari devi
Kapalbhairav
57
Juranpur, Nadia
West Bengal
58
Tara Tarini, Berhampur, Ganjam
Odisha
Breast/Sthan
Maa Taratarini
Tumbeswar
59
Nalhateswari, Nalhati
West Bengal
Stomach/Nauli
Kalika
Jogesh

Historical notes

First relating to Brahmanda Purana, one of the major eighteen Puranas, it mentions 64 Shakthi Peetha of Goddess Parvati in the Bharat or Greater India including present day India, Bhutan, Bangladesh, Nepal, Sri Lanka, some parts of Southern Tibet and parts of southern Pakistan. Another text which gives a listing of these shrines, is the Shakthi Peetha Stotram, written by Adi Shankara, the 9th-century Hindu philosopher.
According to the manuscript Mahapithapurana (c. 1690 – 1720 CE), there are 52 such places. Among them, 23 are located in the Bengal region, 14 of these are located in what is now West Bengal, India, 1 in Baster (Chhattisgarh), while 7 are in what is now Bangladesh.
Rishi Markandeya composed the 'Devi Saptashati' or the seven hundred hymns extolling the virtues of the Divine Goddess at the shaktipeetha in Nashik. The idol is also leaning a little to the left to listen to the sages composition. The Saptashati or the "Durga Stuti" forms an integral part in the vedic form of Shakti worship.
The third eye of Mata Sati fell below a tree in a mortuary in the Ishan corner of Vakreshwar. This is on the bank of the north flowing Dwarka river in the east of Baidyanath. Here Mata Sati is called Chandi Bhagwai Ugra Tara and Bhairav is called Chandrachur. This Shaktipeeth is called Tarapith in Birbhum districtWest bengal, India.

18 Maha Shakti Pithas

The modern cities or towns that correspond to these 64 locations can be a matter of dispute, but there are a few that are totally unambiguous, these are mentioned in the Ashta Dasa Shakthi Peetha Stotram by Adi Shankara. This list contains 18 such locations which are often referred to as Maha Shakthi Peeths.
Sr. No.
Temple
Place
State in India/Country
Appellation
Part of the body fallen
Shakti
1
Sankari Peetham
Sankari Devi
2
Adi Kamakshi Devi Temple(or Kaliyambal Temple) behind Kama koti peetam
3
Pandua, Hoogly district
Pradyumna Peetham
Shrinkala Devi
4
Krounja Peetham
5
Yogini Peetham
Upper Teeth
Jogulamba Devi (Yogamba)
6
Srisaila Peetham
7
Shri Peetham
8
9
Ujjaini Peetham
Mahakali
10
Pushkarini Peetham
Left Hand
Puruhutika
11
Oddyana Peetham
12
Draksharama Peetham
Manikyamba devi
13
Kamarupa Peetham
14
Prayaga Peetham
15.
Jwalamukhi Peetham
16.
Gaya Peetham
17.
Varanasi Peetham
Vishalakshi
18.
Sharada Peeth (Abandoned, now in ruins)
Sharada Peeth: This temple is currently non-existent. Only ruins are found in these places. Its ruins are near the Line of Control (LOC) between the Indian and Pakistani-controlled portions of the former princely state of Kashmir and Jammu. Instead, Sringeri Sharada Peetham, Sringeri in Karnataka even though not a Shakthi Peetha, is this aspect of the goddess.
Among these, the Shakthi Peethas at Kamakhya, Gaya and Ujjain are regarded as the most sacred as they symbolise the three most important aspects of the Mother Goddess viz. Creation (Kamarupa Devi), Nourishment (Sarvamangala Devi/Mangalagauri) and Annihilation (Mahakali Devi).

18 Shakthi Peetas

As per Sankara Samhita of Sri Skanda Purana,
1.    Sri Sankari Peetam (at Lanka)
2.    Sri Simhika Peetam (at Simhala)
3.    Sri Manika Peetam (at Dakshavati)
4.    Sri Sudkala Peetam (At Petapur)
5.    Sri Bhramaramba Peetam (Srisailam)
6.    Sri Vijaya Peetam (Vijayapura)
7.    Sri Mahalakshmi Peetam (Kolhapuri)
8.    Sri Kamakshi Peetam ( Kanchipuram)
9.    Sri Kuchananda Peetam (Salagrama)
10. Sri Vikaja Peetam (Odyana)
11. Sri Bhadreswari Peetam (Harmyagiri)
12. Sri Mahakali Peetam (Ujjayini)
13. Sri Vindhyavasini Peetam (The Vindhya mountains)
14. Sri Mahayogi Peetam (Ahicchatra)
15. Sri Kanyaka Peetam (Kanya Kubja)
16. Sri Visalakshi Peetam ( Kashi)
17. Sri Saraswati Peetam (Kashmira)
18. Sri AbhirAmA Peetam (Padmagiri,Dindigul)

Asthadasa sakti Pitha Stotram

Devanagari :
लङ्कायाम्शांकरीदेवीकामाक्षीकाञ्चिकापुरे।
प्रद्युम्नेशृङ्खलादेवीचामुण्दाक्रौञ्चपट्टणे॥
अलम्पुरेजोगुलाम्बश्रीशैलेभ्रमराम्बिक।
कोल्हापुरमहलक्ष्मीमाहुर्यमेकवीरिका॥
उज्जयिन्याम्महाकाळीपीठिकायाम्पुरुहुतिका।
ओड्ढ्यायाम्गिरिजादेवीमाणिक्यादक्षवाटिके॥
हरिक्षेत्रेकामरूपीप्रयागेमाधवेश्वरी।
ज्वालायाम्वैष्णवीदेवीगयामाङ्गल्यगौरिके॥
वारणास्याम्विशालाक्षीकाश्मीरेतुसरस्वती।
अष्ठादशैवपीठानियोनिनामपदुर्लभानिच॥
सायंकालंपठेन्नित्यम्सर्वरोगनिवारणम्।
सर्वपापहरम्दिव्यम्सर्वसम्पत्करम्शुभम्॥
lankayam samkaridevi kamaksi kancikapure
pradyumne srnkhala devi camuṇda krauncapattaṇe

alampure jogulamba srisaile bhramarambika

kolhapuramahalaksmi mahuryamekavirika

ujjayinyam mahakaḻi pithikayam puruhutika

oddhyayam girijadevi manikya daksavatike

hariksetre kamarupi prayage madhavesvari

jvalayam vaisnavidevi gayamangalyagaurike

varanasyam visalaksi kasmiretu sarasvati

asthadasaivapithani yoninamapa durlabhanica

sayamkalam pathennityam sarvaroganivaranam

sarvapapaharam divyam sarvasampatkaram subham

Translation of the stotra

Goddess Shankari in Sri Lanka, Kamakshi in Kanchipuram Goddess Shrinkhala in Pradymna and Chamunda in Mysore
Goddess Jogulamba in Alampur, Goddess Brhamarambika in Sri Shailam Goddess Maha Lakshmi in Kolhapur and Goddess Eka Veera in Mahur
Goddess Maha Kali in Ujjain, Purhuthika in Peethika Goddess Girija in Odhyana and Manikya in the house of Daksha
Goddess Kama Rupi in the temple of Vishnu, Madhaveshwari in Allahabad Goddess giving flame in Jwala Mukhi and Mangala Gowri in Gaya
Goddess Vishalakshi in Varanasi, Saraswati in Kashmir. These are the 18 houses of Shakthi, which are rare even to the Devas
When chanted every evening, all the enemies would get destroyed all the diseases would vanish, and prosperity would be showered.

Websites:

·         51 Shakti Peethas of Ma Durga
·         18 shakti peethas map