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The sanctum is designed such that once a year, the setting rays of the sun fall on the face of the image of Mahalakshmi for a period of 3 days in the months of Pisces and Leo.Ībove the Mahalakshmi sanctum is a shrine with a Shivalingam and a nandi. The Shri yantra is carved on one of the walls in the temple. The image of Mahalakshmi carved in black stone is 3 feet in height. The three sancta have rather simple shikharas of brick and mortar dating back to the 19th century. Also seen in this temple is a rich display of sculpture of figurines in dancing poses, musicians, gods and goddesses. Also to be noted here are the horizontal mouldings and the vertical offsets which create a rich light and shade pattern. The temple complex exhibits mortar less construction echoing the style of the early Deccan temples. The central one is that of Mahalakshmi and the two on either side are those of Mahakali and Mahasaraswathi. Following this is the mandap with three shrines facing west. Another stone mandap, on a raised platform enshrining Ganesh, also faces the sanctum. This mandap dates back to the 18th century. Upon entering the Mahadwara one is confronted with several deepamaalas on either side, and enters the Garuda mandap with square pillars and foliated arches of wood, characteristic of Maratha temples. The Temple: The main entrance Mahadwara of the temple is the western entrance. (Legend also has it that Parvati – Kolhambika destroyed the demon Kolhasura at Tryambakeshwar). Legend has it that Kolhasura, a demon that tormented the Gods and other beings, was destroyed by Mahalakshmi here at Karavira, and that the spot of his death became a thirtha and that she took abode here in a shrine which constitutes the temple today. Legends: The Karavira Mahatmya states that Vishnu resides in the form of Mahalakshmi at Kolhapur. There is a small open window on the western wall, through which the light of the setting sun falls on the face of the image for three days around the 21st of each March and September. Unlike most Hindu sacred images, which face north or east, the image of this deity looks west (Pashchim). The lower right hand holds a mhalunga (a citrus fruit), in the upper right, a large mace (kaumodaki) with its head touching the ground, in the upper left a shield (khetaka), and in the lower left, a bowl (panpatra). In Her four hands, the deity of Mahalakshmi holds objects of symbolic value. The crown contains an image of the Sheshnag - the serpent of Vishnu. Shri Mahalakshmi of the Karveer area (the area where the present town of Kolhapur is located), is of special significance The various puranas of ancient India, have listed 108 shaktipeethas where Shakti (the goddess of power) is manifested. Kolhapur is an important and significant city lying in the ancient Karveer region that is why Godess Mahalakshmi is also called Karveer Nivasini, Kolhapur Mahalakshmi Temple is one of the six sites of Shakti, where one can get both fulfillment of desires as well as salvation from them. The afternoon and evening services and therefore the Shejaarati pooja represent the 3 alternative services.Karveer Nivasin Mahalakshmi Temple Kolhapur The Shri Mahalakshmi Temple is situated in the city Kolhapur in Maharashtra one of the Shakti Peethas also called Dakshin Kashi. The second worship service at eight involves the giving of the Shodashopachara pooja consisting of sixteen parts. the primary one is at five am, and it involves the waking of the immortal with a Kakada – torch, to the accompaniment of hymns. Worshipįive worship services are offered every day here. The central one is that of Mahalakshmi and therefore the 2 on either aspect are those of Mahakali and Mahasaraswathi. Following this can be the mandap with three shrines facing west. Another stone mandap, on a raised platform enshrining Ganesh, conjointly faces the sanctum. a picture of Hindu deity faces the sanctum. This mandap dates back to the eighteenth century. pillars and foliated arches of wood, characteristic of Indian temples. Upon coming into the Mahadwara one is confronted with many deepamaalas on either aspect and enters the Garuda mandap with sq. Worship was fixed within the year 1715 once the Marathas rose to power.The Temple The main entrance Mahadwara of the temple is that the western entrance. For a period within the interim, this temple had fallen out of worship and therefore the image of the immortal was housed elsewhere. Although many elements of the temple are of the half of the second millennium Ce, epigraphic references place the immortal within the seventh century Ce and therefore the temple within the 10th century Ce.