Kolhapur Mahalakshmi Shaktipeeth

Kolhāpura Mahālakṣmī Śaktipīṭha 

॥ Debunking the myth of Kolhāpura Ambābāī being Viṣṇu's wife ॥

(NOTE: The following article has been authored primarily from a Shakta and Shaiva standpoint and perspectives. Individuals are encouraged to disregard this if they aren't interested, offended or find an issue about it. ) 

Introduction :- 

Kolhāpura or Karavīrapura city is a renowned Sanātana pilgrimage in Maharashtra. It is famous for Ambabai( Ambābāī-अम्बाबाई) temple. Ambābāī is also known as Mahālakṣmī. The term Mahālakṣmī confuses many people. As a result some Vaiṣṇavas claim that Ambābāī is none other than the wife of Veṅkaṭeśvara or Viṣṇu. But it is a mere imagining. Kolhāpura pilgrimage is recognised as a Satī Pīṭha (where Dākṣāyaṇī's body part was fallen) and the deity is none other than Śaṅkarapriyā Ādi Parāśakti. We are going to reveal the history, etymology, religious significance of this Pīṭha and the truth behind the interpolation of some Śāstras by hypocrite people to establish Vaiṣṇava supremacy on Śākta pilgrimage. 

Etymology of the term Mahālakṣmī :- 

महा—The word महा originates from “मह्+घ्+टाप्” where the घ्+प् become लोप and thus the word “महा” is formed. This is the Substitute of the word “महत्”.

Thus महा Would Mean several profound meanings, namely great, rich, and abundant.

लक्ष्मी— The word लक्ष्मी originates from “√लक्ष्+णिच्+मुट्” where णिच् becomes लोप, मुट् attains आगम and ईकार is added as प्रत्यय to remnant thus the word “लक्ष्मी” is formed. 

In accordance with Mādhavīyadhātuvṛti (माधवीयधातुवृति) the word लक्ष्मी Originates from Dhātu लक्षदर्शनाङ्कनयोः that means to witness, So the one who witnesses the each and Everything in the infinite cosmos is Lakshmi.

As per the Rules of सिद्धान्तकौमुदी Sri Originates from Dhatu रादानेलादानेद्वावपिदानयितिचन्द्रः or As per उणादिकसूत्र from the Dhatu लक्षेर्मुट्च (this has been elucidated above) with inclusion to णिच्, and ईकार as Suffix and elongation it becomes Lakṣmī.

Existence of various goddesses on the name of Lakṣmī :- 

Except Viṣṇu vallabhā Lakṣmī, there are many Devīs named Lakṣmī. 

1) Lakṣmī (लक्ष्मी)—

A daughter of Dakṣaprajāpati. She was married to Dharmadeva. 

नामतो धर्मपत्न्यस्ताः कीर्त्यमाना निवोध मे। कीर्तिर्लक्ष्मीधृतिर्मेधा पुष्टिः श्रद्धा क्रिया तथा ॥१४॥ 

बुद्धिर्लज्जा मतिश्चैव पत्न्यो धर्मस्य ता दश । दाराण्येतानि धर्मम्य विहितानि खयम्भुवा ॥१५॥

(Śloka 14, Chapter 66, Ādi Parva, Mahābhārata).

As per  Śivapurāṇa 2.1.16:— “Dakṣa begot twenty-four daughters. Thirteen daughters Śraddhā etc. were given to Dharma in marriage by Dakṣa”.

2) Lakṣmī (लक्ष्मी) is the name of one of the thirty-six Yakṣiṇīs mentioned in the Uḍḍāmareśvaratantra. In the yakṣiṇī-sādhana, the Yakṣiṇī is regarded as the guardian spirit who provides worldly benefits to the practitioner.

 

3) Lakṣmī (लक्ष्मी) — is another name of Goddess Siddhi. She is the wife of Mahāgaṇapati. 

कर्पूरामोदवक्त्रां अपरिमितकृपापूर्ण नेत्रारविन्दां श्रीलक्ष्मीं वल्लभाख्यां गणपतिहृदयां विश्वभूत्यै नमामि।।

4) Mahālakṣmī (महालक्ष्मी) — Here Vaiṣṇava text itself said Mahālakṣmī is an umbrella term. Dhanadāyaka Kubera's wife is also known as Mahālakṣmī. 

आलिङ्ग्य सव्यहस्तेन वामे ताम्बुलधारिणम् ।

धनदाङ्कसमारूढां महालक्ष्मीं प्रपूजयेत्॥२९  

[[ Reference:- Nārada Mahāpurāṇa : Pūrva Bhāga : Chapter 84 : 29th Śloka]]

5) Mahālakṣmī or Lakṣmī (महालक्ष्मी/लक्ष्मी):— The Vedic literature mentions, 

यो ब्रह्म ब्रह्मण उज्जभार प्राणेश्वरः कृत्तिवासाः पिनाकी। ईशानो देवस्स न आयुर्दधातु तस्मै जुहोमि हविषा घृतेन स्वाहा ॥१४॥ श्रियं लक्ष्मीमौपलामम्विकां गां षष्ठीं जयामिन्द्रसेनेत्युदाहुः तां विद्यां ब्रह्मयोनिं सरूपामिहायुषे तर्पयामो घृतेन स्वाहा ॥१७॥ दाक्षायण्यस्सर्वयोन्यस्सयोन्यस्सहस्रशो विश्वरूपा विरूपाः ससूनवस्सपतयस्सयूथ्या इहायुषेणो घृतमिदं जुषन्तां स्वाहा ॥१८॥

[[ Reference:— Baudhāyana Guhyasūtra : Question 3 : Chapter 7]] 

Meaning:— "I offer ghee as oblation to Īśān (Śiva), the creator of Brahmā, the lord of all living beings, who wears the skin of an elephant and wields the Pināka bow. May He grant us long life (14). I offer ghee as oblation to the consort of Iśāna (Śiva), as the embodiment of treasure of knowledge, who is the source of Brahmā, and who is addressed as - Śrī, Lakṣmī, Aubalā, Ambikā, Gām, and Indrasenā. May She grant us long life (17). I offer ghee as an oblation to Dākṣāyaṇī, the daughter of Dakṣa. who is the mother of all, possessing numerous forms and countless manifestations, along with various guises and other deities. May She grant us long life (18)."

Mention of Karavīra or Kolhāpura Śaktipīṭha in various Śāstras:- 

The sacred seats of Ādi Parāśakti are known as Śaktipīṭhas. Those were created by Bhagavatī Dākṣāyaṇī's Aṅgapāta (falling of body parts). Various texts mentioned various numerous lists of Śaktipīṭhas. Most of them mentioned Karavīra Śaktipīṭha. 

करवीरे त्रिनेत्रं मे देवी महिषमर्दिनी ।

क्रोधीशो भैरवस्तत्र सर्वसिद्धिप्रदायकः ॥ 

[[ Reference:- Pīṭha Nirṇaya Tantra ]] 

In the Karavīra Śaktipīṭha, the presiding goddess is Mahiṣāsuramardinī. There Satī's eyes were fallen and the guardian of the Pīṭha is Krodhīśa . 

कोलापुरकैलापुरकालेश्वरजयन्तिकाः ॥९७॥

[[ Brahmāṇḍa Mahāpurāṇa : Lalitopākhyāna: 44th Adhyāya ]]

Kolhāpura, Elāpura, Kāleśvara, Jayantika are the Śaktipīṭhas of Bhagavatī Lalitā Mahātripurasundarī.

कोलापुरे महालक्ष्मीश्चास्मि हालास्ये शयथलोचनी॥ 

[[ Nipātina Saṃhitā by Guhānanda Nātha]] 

The Mistress of Karavīra is Mahālakṣmī and the Mistress of Hālāsya is Śayathalocanī (Mīnākṣī) .

मातृदेशे जगन्माता करवीरपुरे सती (253)

[[Bṛhannīlatantra : 5th Paṭalaḥ and Prāṇatoṣiṇī tantra]] 

In Mātṛdeśa, she is Jaganmātā and in Karavīra, she is Satī. 

कोलापुरं महास्थानं यत्र लक्ष्मीः सदा स्थिता । 

मातुःपुरं द्वितीयं च रेणुकाधिष्ठितं परम् ॥ ५॥ 

[[ Devī Bhāgavata Mahāpurāṇa  : Devī Gītā : 7th Chapter]] 

She is Viśālākṣī in Vārāṇasī and Bhīmeśvarī in Karavīrapura. 

वाराणस्यां विशालाक्षी करवीरे भीमेश्वरी ॥ 

[[ Bṛhad Yoginī Tantra]] 

Haritāyana mentioned 12 Śaktipīṭhas in his Tripurā Rahasya text.

करवीरे महालक्ष्मी कालिका मालवेषु सा ॥

[[ Tripurā Rahasya, Māhātmya Khaṇḍa]] 

दुर्गा चामुण्डया सार्धं नवदुर्गासमन्विता। आद्या तावन्महालक्ष्मीर्नदा क्षेमकरी तथा ॥९ 

[[ Ref :— Bhaviṣya Purāṇa: Uttara Parva : Chapter 61]] 

Meaning:—The wife of Bhava or Śiva has Nine Forms, She is Durgā, She is Cāmuṇḍā, She is Mahālakṣmī, She is Nandā, She is Ādyā, She is Kṣemaṅkarī.

Ādi Parāśakti killed Kolhāsura in several kalpas by taking various manifestations. They're — Mūkāmbikā, Devī Kṛtyā, Kālikā, Śailaputrī, Mātaṅgī etc . 

Yoginī Tantra (Pūrva Khaṇḍa: Chapter 17) described the battle between Kālī and Kolhāsura. 

श्रीकाल्युवाच ।

इदानीं रे वत्स विष्णो हन्मि कोलान्सबान्धवान् । कोलानगरमास्थाय कुमारीरूपमास्थिता ॥ ८

Kālikā said, 

O son Viṣṇu! By taking Kumārī form and going to Kolhāpura, I will kill Kolhāsura with his friends. 

The several tantras also mentioned the story —" Slaughter of  Kolhāsura by Devī Mātaṅgī." 

Refutations of the false claims :- 

🔴 Claim 1 :- Mahālakṣmī Aṣṭaka Stotra describes Kolhāpura Mahālakṣmī as Viṣṇu patnī. 

🔵 Answer :- Mahālakṣmī Aṣṭaka Stotra has no authentic reference. Actually it was manipulated and derived from a Śākta Āgama named Umā Tantra (19th Paṭala : 48th Folio). It doesn't address her as the consort of Viṣṇu. By hearing people can understand the whole Tantra is dedicated to Goddess Pārvatī. It was composed by sage Agastya, the greatest devotee of Pārvatī . This stotra is also mentioned in the Karavīra Māhātmya of Padma Purāṇa. But Umā Tantra mentioned it's 19 stanzas while KM made it Aṣṭaka. In Bhṛṅgiriṭi Saṃhitā(भृङ्गिरिटि संहिता), it was again recited by the Nāgas in Pātālaloka. 

Ācārya Nīlakaṇṭha Bhaṭṭa quoted many Ślokas of Umā Tantra in his bhagavantabhāṣkara text. He also mentioned one stanza of the Mahālakṣmī's hymn from Umā Tantra. 

🔴 Claim 2:- Kolhāpura Mahālakṣmī is mentioned as Viṣṇu's wife in Skanda Purāṇa's Kāśī Khaṇḍa. 

🔵 Answer:- 

तमायान्तं तदा दृष्ट्वाऽम्बिका गिरिसुता पश्यतामेव सुराणां शिरः कायादपाहरत् कोलासुरो देव्या निहतोदैत्यः ससैन्यबलवाहनः 

[[ Reference:- Skanda Purāṇa, Mānasa Khaṇḍa Mūkāmbikā Māhātmya : Chapter 12]]

Meaning :- Then As Bhagavatī Ambikā, the daughter of Mountains observed Asuras (Madhu, Kaitabha, Mahiṣāsura, Śumbha and Niśumbha) coming towards her, She became glaringly infuriated and decapitated their heads from their Bodies, The Devas were witnesses of this terrible moment. Then The Kolhāsura was assassinated by Bhagavatī with inclusion to his treasury, Horses, Elephants, Chariots, Armies along with his entire Dynasty.

So, it has been proven that Skanda Purāṇa contradicts with itself. When most Śāstras contradicts a single part of text, that part is treated as manipulated . 

🔴 Claim 3 :- Kolhāpura Mahālakṣmī doesn't hold Nāga, Liṅga, Yonī on her head. 

🔵 Answer:- The Karavīra Māhātmya of Padma Purāṇa itself, 

सर्वसिद्धिर्महालक्ष्मीस्त्रिगुणा परमेश्वरी।

लक्ष्यालक्ष्यस्वरुपासा व्यापकत्स्न व्यवस्थिता ॥ 

मातुलिङ्गं गदां खेटं पानपात्रञ्चबिभ्रतीम् । 

नागलिङ्गञ्च योनिञ्च बिभ्रतीञ्चैव मूर्धनी ॥ 

स्वर्णाभा दिव्यवर्णाच सर्ववर्णयुता सती । 

सर्वसिद्धामहालक्ष्मीः सर्वचित्मनोहरा ॥

[[ Reference:— Karavīra Māhātmya Khaṇḍa: Chapter 20 ]] 

Here it is clearly shown that Kolhāpura Mahālakṣmī holds Liṅga, Yoni and Nāga on her head. It totally matches with Śrī Śrī Caṇḍī or Durgā Saptaśatī.—

"सर्वस्याद्या महालक्ष्मीस्त्रिगुणा परमेश्वरी। 

लक्ष्यालक्ष्यस्वरूपा सा व्याप्य कृत्स्नं व्यवस्थिता॥ 

मातुलुङ्गं गदां खेटं पानपात्रं च बिभ्रती। 

नागं लिङ्गं च योनिं च बिभ्रती नृप मूर्धनि॥ 

तप्तकाञ्चनवर्णाभा तप्तकाञ्चनभूषणा। 

शून्यं तदखिलं स्वेन पूरयामास तेजसा॥" 

[[ Reference:— Durgā Saptaśatī: Prādhānika Rahasya ]] 

The ancient photographs of her idol are also showing the same. 

Kolhāpura Mahālakṣmī is Ādi Parāśakti Pārvatī herself :— 

🟣 Vaiṣṇava Śāstra evidences:— 

Padma Mahāpurāṇa proof :— 

पार्वत्युवाच ।

किमर्थं सा तु कृत्या वै उत्पन्ना तां निबोधय ।

तया वै कृत्यया पूर्वं किं कृतं वद मे प्रभो ॥ ६ ॥ 

Pārvatī said:

6-7. Explain to me why that Kṛtyā was produced. O lord, tell me what that Kṛtyā did formerly. Which son brought her for the acquittance of the debt of his father?

तत्र कोलासुरो नाम विघ्नार्थं वै समागतः ।

तेन विघ्नं बहुतरं कृतं वै नात्र संशयः ॥ ९ ॥ 

तद्दृष्टं तु सुपुत्रेण कहोडेन च धीमता ।

कृत्या ह्युत्पादिता तत्र हननार्थं सुरेश्वरि ॥ १० ॥ 

तया वै निहतो दैत्यः कोलो नाम महासुरः ।

तस्मात्तीर्थं महज्जातं कलौ गुप्तं तु पार्वति ॥ ११ ॥ 

Śiva said,

A demon named Kolāsura came there to create an obstacle. He certainly caused many obstacles. That was noticed by his (i.e. Pippalāda’s) good son, the intelligent Kahoḍa. O chief goddess, for the destruction (of the demon) he produced the Kṛtyā there. She killed the great demon named Kola. Therefore, O Pārvatī, the holy place is concealed in Kali(-age). 

[[ Reference:– Padma Mahāpurāṇa : - Uttara-Khaṇḍa : Chapter 157]] 

This Kṛtyādevī (कृत्यादेवी) is none other than Paramśiva patnī Mahālakṣmī or Pārvatī.  The Brahmāṇḍa Mahāpurāṇa states, 

महालक्ष्मीस्वरूपेण द्विभुजा पद्मधारिणी ।

चक्रेश्वरी महाराज्ञी ह्यदृश्या स्थूलचक्षुषाम् ॥ १०५ ॥

ममाक्षिजा महागौरी वर्तते मम दक्षिणे ।

सौन्दर्यसारसीमा सा सर्वाभरणभूषिता ॥ १०६ ॥

मया च कल्पिताऽवासा द्विभुजा पद्मधारिणी ।

महालक्ष्मीस्वरूपेण किं वा कृत्यात्मना स्थिता ॥ १०७ ॥ 

 I am in the form of Mahālakṣmī with only two arms. I hold a lotus (in the hand). I am Cakreśvarī, the great queen, invisible to ordinary persons with the gross (ordinary physical) eyes. To my right is seated Mahāgaurī born of my eyes. She is the utmost limit of the essence of beauty. She is bedecked in all ornaments. She has been allotted residence there by me. She has two arms and she holds a lotus (in the hand). She is stationed there in the form of Mahālakṣmī or in the form of a Kṛtyā (female deity presiding over magical rites). 

Note that Gaurī or Viśālākṣī resides in the right side of Lalitā or Kāmākṣī. 

The Karavīra Māhātmya Khaṇḍa of Padma Purāṇa describes the glorious of Kolhāpura Mahālakṣmī. It says, 

महालक्ष्मीरुवाच 

त्वं हि मद्दक्षिणे भागे नित्यं संतिष्ठ पावनः । 

माहात्म्यं तव वै दृष्ट्वा धृतोसि मस्तके मया ॥ ३३ 

Mahālakṣmī says, 

O lord Śiva, always reside at my ride side. As a witness of your greatness, I am also carrying you on my head (as the Śivaliṅga). 

[[ Reference:— Karavīra Māhātmya: 20 Chapter]] 

In fact, Mahālakṣmī Sahasranāma stotra of Karavīra Māhātmya proofs her as Pārvatī. 

उमा भगवती देवी चण्डी दाक्षायणी पुरा । 

Karavīrapura or Kolhāpura is the Capital city of Śaktism whereas Vārāṇasī is the capital of Śaivism. 

काशिका चोत्तरे भोगे करवीरं तुदक्षिणे । शिवरुपेण तत्रास्ते शक्तिरूपेणचात्रहि ॥ 

[[ Ref:- KM : 2nd Chapter]] 

Meaning:- Kāśī is situated in the north and Karavīra is located in the south. Śiva resides in Kāśī and Pārvatī resides in Karavīra. 

Once, Devī Pārvatī and lord Śiva quarreled upon the glorifications of their pilgrimage sites. 

कदाचिश्शिवशक्त्योस्तुविवादः समजायत । 

The first chapter says,

मत्क्षेत्रं व महत्वपूर्णं तव क्षेत्रं व महत्तपरम् ॥ २९

एवं विवादतो स्तत्र शिवशक्त्योरूपागतः। 

Here it is clear that Pārvatī is the residing deity of Karavīrapura. Not only that, the Āvaraṇa deities of Karavīra Śaktipīṭha also proofs, 

कात्यायनीं महादेवीं दक्षिणद्वाररक्षिणीम् ॥ ५१

पश्चिमद्वारपालस्तु श्रीसिद्धबटुकेश्वरः । 

क्षेत्रस्योत्तरदिग्भागे स्थितोरत्नेश्वरोमहान् ॥ ५२ 

क्षेत्रस्यपूर्वदिग्भागे त्र्यम्बुली यत्रतिष्टति । 

देव्यादतवरोदर्का लोकयात्राफलप्रदाः॥ ५३

[[ Ref :— KM : 1st Chapter]] 

Meaning:— Devī Kātyāyanī is the guardian of southern door. Siddha Batukeśvara resides as the western door keeper. Ratnśvara resides in the northern side and Tryambulī Devī dwells in the east. Visiting them, Kolhāpura pilgrimage journey completes. 

These all Āvaraṇa Devatās are the manifestations of Śiva Śakti not other deities. 

🟣Śaiva Śāstra proof :— 

अरुन्धदेषोऽमरमार्गमम्बिके प्रजातरोषः कनकाचलेन | विन्ध्योऽप्ययं शैलवरस्त्वदाश्रयात्पुण्यं प्रतिष्ठानपुरं सुपुण्यदम् ३८ कोलासुरेणात्र समीहिता पुरी तपस्यता तस्य वधात्त्वया जिता | एषोऽरुणाद्रिः प्रथितप्रभावो वृद्धाद्रिरप्येव ममेष्टवासः ३९ 

[[ Reference:— Śiva Rahasya Mahētihāsa: Amśa 1: Ch-20]]

Śiva uvāca:

"O Pārvatī, the Vindhya mountain, a revered peak, has become sacred due to your presence, just as the heavenly path is sanctified by Arundhati. The city of Pratishthana (modern Paithan), because of your grace, bestows great merit and auspiciousness upon all.

Here, the demon Kolasura, through his austerities, sought to establish his domain. But you vanquished him, thus gaining victory. This Aruna Mountain, renowned for its glory, and even the aged Vriddhadri (another sacred mountain), are now my cherished abodes due to your divine grace."

तदंकमंडलारूढा शक्तिर्माहेश्वरी परा। महालक्ष्मीरिति ख्याता श्यामा सर्वमनोहरा ॥२३

[[ Reference:— Śiva Mahāpurāṇa: Vāyavya Saṃhitā : Uttara Bhāga : Chapter 32]] 

Meaning:— • The Goddess Mahālakṣmī is sitting upon the lap of Lord Śiva, She is the Absolute supreme Goddess, She is also known as Śyāmā, She is all enchanting, She is auspiciousness herself. 

महालक्ष्मीर्जगन्माता कालिका मेनकात्मजा (४) नानारूपधरा सैवमवतीर्यैव पार्वती (५) 

[[ Reference:— Saura Purāṇa: Uttara Saṃhitā : Chapter 49]] 

Meaning :— Mahālakṣmī, The mother of whole cosmos, is Kālikā herself, the daughter Menakā. The daughter of the mountains takes various manifestations. 

अंभसां पतये चैव ओजसां पतये नमः । नमोस्तु लक्ष्मीपतये श्रीपाय क्षितिपाय च ॥२४॥

[[ Reference:— Liṅga Purāṇa: Pūrvārdha : Chapter 21 ]] 

Meaning:—Viṣṇu praised to Śiva, "Salutation to the lord of water, the lord of refulgence, the husband of Lakṣmī, the glory and splendour, besides the lord of earth." 

नमोऽस्तु लक्ष्मीपतये श्रीमते ह्रीमते नमः१११॥

[[ Reference:— Vāyu Purāṇa: Chapter 24]] 

Meaning:— Obeisance be to the husband of Lakṣmī, the Lord of Śrī (i.e. glory) and lord of Hri (Bhuvaneśvarī - modesty or discipline or bashfulness). 

🟣Śākta Śāstras evidences:— 

नित्यानन्दा निराधारा विख्याता विलसत्कचा। विष्टपेशी महालक्ष्मीः कामस्तारो नतिस्तथा ॥ 

[[ Reference:— Annapūrṇā Upaniṣada]] 

Meaning:— Goddess Annapurna is the eternal form of happiness and bliss, She is without any beginning yet the source of cosmos, She is greatly renowned and revered, She has exquisite complexion and countenance, She is the Mahālakṣmī.

कालरात्रिं ब्रह्मस्तुतां वैष्णवीं स्कन्दमातरम् । महालक्ष्मीश्च विद्महे सर्वसिद्धिश्च धीमहि तन्नो देवी प्रचोदयात् ॥ एषा विश्वमोहिनी पाशा‌ङ्कुशधनुर्बाणधरा। एषा श्रीमहाविद्या ॥ 

[[ Reference:— Devī Upaniṣada ]] 

Meaning:- She is Kālarātri, she is praised by Brahmā Himself. She is the potential energy of Viṣṇu, She is the Mother of Skanda Kārtikeya. She is the Mahālakṣmī, May she guide our intellect. She is the universal enchantress, She holds, sugarcane-bow, flower-arrows,

 elephant-goad, rope, She is Śrīvidyā herself. 

महानित्योपस्थितां पाशाङ्कुशमनोज्ञ पाणिपल्लवां समुद्यदर्कनिभां त्रिनेत्राम् । विचिन्त्य देवीं महालक्ष्मीं सर्वलक्ष्मीमयीं सर्वलक्षणसम्पन्नां हृदये चैतन्यरूपिणीम् । निरञ्जनां त्रिकूटाख्यां स्मितमुखीं सुन्दरीं महामायाम् ॥ 

[[ Ref:— Tripurātāpinī Upaniṣada]] 

She is Tripurasundarī, The magnificent one, perpetually present is she. Her goad and noose-wielding hands are endearing. The three-eyed one is radiant, like the sun rising. Meditate on the goddess Mahālakṣmī in your mind because she is the embodiment of all beauty and is endowed with all fortunate marks. Spirit is her inherent nature. She is perfect. Trikūṭā is her name. She is beautiful and has a cheerful expression. 

Other Facts :— 

Apart from Devī as Mahālakṣmī, the next presiding deity of the Kṣetra is said to be Lord Śiva as Kapāli, the one who wears a garland of Lord Brahmā's skulls : कमलभवकरोटिव्रातमालाधरत्वात् तदधिकबलशाली भासि कङ्कालनाथः । 

परशिव करवीरक्षेत्रमध्यस्थलिङ्गे निवससि सुरवन्द्यो नामतस्त्वं कपाली ॥ 

However, another reason for his name is : कपालं स्थापितं यत्र करवीरस्य धीमतः । कपालसंज्ञकं तीर्थं कपालीश्वरसन्निधौ ॥

After defeating the demon Karavīra, the latter's skull was established at Kapālatirtha by Śiva and Śiva himself was known as Kapālīśvara.

रुद्रादिभिर्हतौ यत्र पितापुत्रौ महासुरौ । 

कोलासुरो महाबाहुः करवीरस्तु तत्सुतः ॥ 

ऐतत्संज्ञाभिधं क्षेत्रं अविमुक्तपुरं सति । 

कोलापुरमिति ख्यातं करवीरमितीरितम् ॥ 

The Kāśī of the Southern India, where Kolāsura and his son Karavīra were killed by Devī and Śiva, is known after them by the name Kolhāpura and Karavīrapura. 

क्षेत्रे कोलापुरादन्ये महालक्ष्मीर्यदोच्यते । 

लक्ष्मीवत् सा सदा कार्या रूपाभरणभूषिता ॥ 

Whenever the name Mahālakṣmī is used, except the city of Kolhāpura, it always refers to Goddess Sindhusutā Lakṣmī. 

In Kolhāpura, Mahālakṣmī's iconography, duties are same as Sindhujā Lakṣmī. But Sindhujā Lakṣmī is different from her. 

Conclusion:— 

Karavīra Mahālakṣmī is Viṣṇu’s potential energy or Viṣṇu himself. Because Pārvatī or Lalitā is rūpiṇī (विष्णुरूपिणी). Lord Viṣṇu is her male portion. 

एका शक्तिश्च शम्भोर्विनिमयनविधौ सा चतुर्धा विभिन्ना क्रोधे काली विजाताच समरसमये सा च चण्डी च दुर्गा । भोगे सृष्टौ नियोगे च सकलजगतां सा भवानी च जाता सर्वेषां रक्षणानुग्रहकरणविधौ तस्य विष्णुर्भवेत्सा ॥ ५२॥ 

[[ Reference:- Bhṛṅgiriṭi saṃhitā ]] 

Devī Pārvatī turns into Kālī in anger. She takes Caṇdī or Durgā form in the battlefield. For bestowing Bhogyas, she takes Bhavānī or Pārvatī form and for preservation, she is Viṣṇu. 

That's why Viṣṇu becomes Mohinī to be Śiva's husband. Mohinī is a partial form of Lalitā Mahātripurasundarī. Karavīra Māhātmya also describes the dhyānas of Mahākālī and Mahāsarasvatī. According to the Devī Bhāgavata Mahāpurāṇa, Mahākālī, Mahālakṣmī and Mahāsarasvatī are the forms of Gaṇeśajananī Durgā or Pārvatī. Lastly we would like to conclude this :— 

गणेशमाता दुर्गा या शिवरूपा शिवप्रिया ।।

नारायणी विष्णुमाया पूर्णब्रह्मस्वरूपिणी ।। १४ ।।

[[ Reference : Brahma Vaivarta Purāṇa, Prakṛti Khaṇḍa: Chapter 1]]