KALI KHOH, Mirzapur: Ashtabhuja: MANDIR

Mirzapur (Mirzapur - IN)
25.154300,82.484300
Grottocenter / carte

Description

Herbert Daniel Gebauer - 06/01/2018

Not a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wth Chandika (note 6), the Goddess (note 7) or Durga (note 8) and the site developed into a favourite meeting place of the Aghori / Aghoripantha sect (HEINE GELDERN 1917: 55, 56). In the 18th century Kalikhoh was the central temple of the so-called -thugs- (deceivers) who supposedly for centuries murdered naive travellers and subsequently dedicated a portion of their loot to Kali at Bindhachal (note 9). Till today the attractive / repulsive story of a -bloodthirsty- Hindu goddess (note 10) is effectively sold to the merciless -enlighted- public in popular novels (note 11) and profitable movie adaptations (note 12). NOT SEEN: BHATTACHARYA (1896: 391-393); CROOKE (1894: 36; 1896, 1: 28); DOWSON (1879: 87); HIRA LAL (1921); WARD (1799: 89-96).Not a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wNot a cave at all (khoh = cave) but a building, a man-made sacred structure. SITUATION (compare: Kali Khoh Gufa): About 10 km west of Mirzapur (N25°09': E082°35') lies Kalikhoh / Kali Koh at the bottom (south) corner of the triangular Bindhachal Kshetra (note 1), the sacred territory dedicated to Vindhyeshwara (HUMES 1990, 1993, 1995, 1996 edited 1998) and cornered at Bindhachal town by the Bindhabasini Mandir (note 2) and, 6 km further west, by the Ashtabhuja Devi Mandir (note 3). According to Tantric literature (17th century AD onwards) stands the site at the point of a triangle symbolizing the yoni. The three sites are visited in the course of a pilgrimage (note 4). CULTURAL HISTORY: Bindhabasini is suspected to have been a pre-Hindu local goddess (her name is lost) who received blood sacrifices (both animal and human) from the aboriginal Khond and Bhil people (note 5). In the middle ages (6th century C.E.), when this goddess was assimilated in Hinduism, she became identified wth Chandika (note 6), the Goddess (note 7) or Durga (note 8) and the site developed into a favourite meeting place of the Aghori / Aghoripantha sect (HEINE GELDERN 1917: 55, 56). In the 18th century Kalikhoh was the central temple of the so-called -thugs- (deceivers) who supposedly for centuries murdered naive travellers and subsequently dedicated a portion of their loot to Kali at Bindhachal (note 9). Till today the attractive / repulsive story of a -bloodthirsty- Hindu goddess (note 10) is effectively sold to the merciless -enlighted- public in popular novels (note 11) and profitable movie adaptations (note 12). NOT SEEN: BHATTACHARYA (1896: 391-393); CROOKE (1894: 36; 1896, 1: 28); DOWSON (1879: 87); HIRA LAL (1921); WARD (1799: 89-96).

Documents

Bibliography 06/01/2018
  • Bhattacharya, Jogendra Nath 1896; Crooke, William 1894, 1896; Devi Mahatmya (s.a., circa 550?, edited and translated by Agrawala, Vasudeva S 1963); Dowson, John 1879; District Gazetteer of United Provinces of Agra and Oudh: Mirzapur, edited by Drake Brockmann, D L 1911; Goedsche, Hermann, Ottomar Friedrich –>Retcliffe, [Sir] John; Gordon, Stewart N 1969; Hira Lal, Rai Bahadur 1921; Humes, Cynthia Ann 1990, 1993, 1995, 1996 edited 1988, forthcoming _x005F_x005F_x005F1996; Kinsley, David 1986, 1987; Matsya Purana, a.i., circa 400-1100; Lassen, Christian 1847-1861, 1867-1874, 1968; Löhndorff, Ernst F (a.i.); Parks, Fanny 1850; Retcliffe, [Sir] John [alias: Goedsche, Hermann Ottomar Friedrich] 1858-1859 (edited 1874-1879, 1903-1904, 1906, s.a. circa 1910?, 1910, s.a. circa 1915-1935?, 1926, s.a. circa 1926? or 1928?, 1929, s.a. circa 1931?, 1940, 1963), 1882; Sarkar, Sikha 2001; Somadeva, circa 1100; Vakpatija, circa 700; Veeraswamy, Enugala 1830 published 1973; Wilson, Horace Hayman 1832.

History

EXPLORATION HISTORY: 1810 (±10): The sacred geography and associated theology of the cave site was described in the pilgrim's guidebook VINDHYA MAHATYA (unpublished; after HUMES, Cynthia Ann 1998). 1830: Enugalaya VEERASWAMY (1973: 86; after: HUMES, 1998: 64, 69 notes 6, 11) mentioned the site which he had not visited by himself when going to Vindhyachal. 1840: Mrs. Fanny Parks visited. 1987.08: Cynthia Ann HUMES (1998: 71) visited (the temple! but the cave?). Herbert Daniel Gebauer - 06/01/2018

Caves nearby

Distance (km)NameLength (m)Depth (m)
0.2KALI KHOH, Mirzapur: Ashtabhuja: GUFA
7.7SHANKARGARH (Cave at)
10.0KHOH, Mirzapur
14.5KHUSI GHAT KI PAHARI SHELTERS
22.3KOTWA SHELTER
41.9CHUNA DARI
54.7KUPSA SHELTER
56.0MATA GUFA
56.0GYAN KUPOR WELL