The enumeration ends in Kashmir, with the goddess Sharada. The site the tradition means is Sharada Peeth, whose ruins stand at Sharda in the Neelum valley, in Pakistan-administered Kashmir. It is not a working temple. What survives is stone: a walled enclosure and the shell of a shrine, of a kind that has to be described rather than visited. A reader arriving here from the other entries in this corpus, which describe working temples, should know that before they arrive. What it was is the reason it closes the hymn. Sharada Peeth was one of the great centres of learning of the subcontinent, attached to the goddess of speech and study, and its reputation was large enough that the Kashmiri script came to be called Sharada and the region itself is called Sharada-desha in the tradition — a country named for a goddess of learning, after her shrine. For Kashmiri Pandits it remains among the most significant sites of their tradition, and it is held in memory and in liturgy rather than in practice, because routine pilgrim access to it does not exist. The corpus records where it stands in the neutral terms the situation requires and takes no position on the territorial dispute that surrounds it.

Claims, and where they come from

• Kashmir is one of the eighteen Shakti Peethas of the recited enumeration, named last, and the goddess there is Sharada. — Aṣṭādaśa Śakti Pīṭha Stotra (traditionally attributed to Śaṅkarācārya) — The closing line of the hymn, which pairs Kashmir with Sharada and ends the enumeration on her — the same line the set entry quotes as the sequence's last, opening at Lanka and closing in Kashmir. The half-line is paraphrased rather than transliterated here: nothing in this session could check the wording against an edition. The attribution of the hymn to Shankaracharya is traditional; this corpus writes attributed to rather than composed by
• The site is a ruin, not a functioning shrine. — The condition of the site — Stated because every other member of this enumeration is described in this corpus as a working temple, and describing this one in the same register would mislead. What survives is a walled enclosure and the shell of a stone shrine. The corpus does not assert a date for the fabric, a cause for the ruin, or a chronology of its abandonment: accounts differ, and nothing reached from this session rests on an inscription or an excavation report
• The shrine gave its name to the Sharada script and stands behind the tradition's name for the region, Sharada-desha. — The Kashmiri scholarly tradition — Reported as what the tradition carries and as the reason the site's reputation was so large: a seat of learning attached to the goddess of speech and study, prominent enough that a script and a country are named after her. This corpus could not check any specific passage from this session and so names no text and quotes none
• The Sharadamba shrine at Sringeri is bound to this goddess by the Shankaracharya tradition, and that is an association rather than a rival location for this line. — The Shankaracharya tradition, as carried at Sringeri — Recorded because a reader following the goddess's name will meet Sringeri early and could reasonably wonder whether the hymn's last line means Karnataka. It does not: the line names Kashmir. What the tradition claims is a connection between the two shrines through the lineage and its image, and this corpus carries that as a claim about a lineage without adjudicating it or letting it move a place-name
• No limb of Sati is assigned to this site by the enumeration that names it. — The structure of the stotra itself — As throughout this set. Assignments a reader will meet attached to Kashmir belong to the separate fifty-one-peetha literature, which is later and does not securely contain every one of these eighteen
• Routine pilgrim access to the site does not exist, and this corpus does not offer a travel window for it. — The practical situation, stated as a limit rather than a route — The valley lies on the far side of a line of control that is not an ordinary border, and the site has been effectively out of reach for ordinary pilgrimage for decades. Proposals for access have been raised from time to time; this corpus reports no status for any of them, gives no date, and does not tell a reader that a visit can be planned. The `practical` fields say so rather than printing a best-months line that would read as an invitation

Counted among

• The Shakti Peethas — Sati's body fell across the subcontinent — and the tradition has never agreed on how many pieces, or on how many shrines.

Questions to explore

• A script and a whole region take their names from this goddess. What does it mean for a place to be named after a shrine of learning rather than a ruler or a river?
• The hymn ends in Kashmir. Does the order of these eighteen encode a route someone once walked, or is the sequence doing something else?
• Sringeri's Sharadamba and Kashmir's Sharada are held to be connected by the Shankaracharya tradition. What kind of claim is that — about an image, a lineage, or a goddess?