Kamakhya Temple

Historians believe the Kamakhya temple is an ancient sacrificial site for the Austroasiatic tribal goddess Kameikha (literally: old-cousin-mother), who is worshipped by the Khasi and Garo tribes, according to folklore. The goddess Kamakhya is of Kirata descent, according to traditional accounts from the Kalika Purana (10th century) and the Yogini Tantra, and her worship predates the establishment of Kamarupa (4th century). Ancient The Kamakhya was ignored by the earliest historical dynasty of Kamarupa, the Varmans (350-650), as well as Xuanzang, a 7th-century Chinese traveller; and it is believed that the worship was Kirata-based beyond the brahminical ambit at least until that time. The first epigraphic mention of Kamakhya can be found in Vanamalavarmadeva'sMlechchha dynasty's Tezpur plates from the 9th century. Since the archaeological evidence also points to a huge 8th-9th century temple, the earliest temple can be safely believed to have been built during the Mlechchha dynasty. The original temple was obviously of Nagara form, probably Malava style, based on the plinth and bandhana mouldings. From Indra Pala to Dharma Pala, the later Palas of Kamarupa kings were adherents of the Tantrik tenet, and Kamakhya had become an influential seat of Tantrikism around that time. The Kalika Purana was written in the 10th century, and Kamakhya quickly became known for Tantrik sacrifices, mysticism, and sorcery. In the tenth century, mystic Buddhism, also known as Vajrayana and popularly known as the "Sahajia cult," rose to prominence in Kamarupa. According to Tibetan history, Kamarupa was home to some of Tibet's most illustrious Buddhist professors in the tenth and eleventh centuries. Medieval Kalapahar, a general of SulaimanKarrani (1566–1572), is said to have destroyed the temple. Since the date of restoration (1565) precedes the possible date of destruction, and since Kalapahar is not known to have travelled so far east, it is now thought that the temple was destroyed during Hussein Shah's invasion of the Kamata kingdom, rather than by Kalapahar (1498). Source: Wikipedia.org The ruins of the temple is said to have been discovered by Vishwasingha (1515–1540), the founder of the Koch dynasty, who revived worship at the site; however, the temple reconstruction was completed in 1565 during the reign of his uncle, Nara Narayan (1540–1587). The main temple was constructed under Chilarai's guidance, according to historical records and epigraphic evidence. Stuff from the original temples that was lying about, some of which still remains today, was used in the reconstruction. Following two unsuccessful attempts to restore the stone shikhara, Meghamukdam, a Koch artisan, turned to brick masonry and built the new dome.The dome became bulbous and hemispherical, ringed by minaret-inspired angashikharas, and was designed by craftsmen and architects more acquainted with Islamic architecture of Bengal. The Ahoms adopted Meghamukdam's innovation—a hemispherical shikhara on a ratha base—as their own design, known as Nilachal-type. The Koch structure was further built over by the rulers of the Ahom empire, according to Banerji (1925), with remnants of the previous Koch temple carefully preserved. The Ahoms, led by king Jayadhvaj Singha, conquered the Kamrup by the end of 1658, and after the Battle of Itakhuli (1681), the Ahoms had complete control over the temple.The temple was supported by the kings, who were Shaivite or Shakta supporters, who rebuilt and renovated it. Rudra Singha (1696–1714) invited Krishnaram Bhattacharyya, a famous mahant of the Shakta sect who lived in Malipota, near Santipur in Nadia district, promising him care of the Kamakhya temple; however, it was his successor and son Siba Singha (1714–1744) who accomplished the promise after becoming king. Since the Mahant and his successors lived on top of the Nilachal hill, they were known as ParbatiyaGosains. Many Kamakhya priests and modern Saktas in Assam are either ParbatiyaGosains or Nati and Na Gosains' disciples or descendants. Worship Source: Wikipedia.org Sculptures carved on the temple Kamakhya is described as the yielder of all desires, the young bride of Shiva, and the giver of salvation in the Kalika Purana, an ancient Sanskrit work. Kamakhya is Shakti's name. In the precincts of this ancient temple of mother goddess Kamakhya, Tantra is necessary to worship. In Assam, all female idols are worshipped, symbolising the "fusion of faiths and traditions" of Aryan and non-Aryan elements. The goddess's various names are names of Aryan and non-Aryan goddesses from the region. The Yogini Tantra states that the Yogini Pitha's religion is of Kirata origin. The priests founded by Naranarayana had a tradition that the Garos, a matrilineal people, offered worship at the earlier Kamakhya site by sacrificing pigs, according to BanikantaKakati. Devotees come every morning with animals and birds to give to the goddess, continuing the custom of sacrifices. Legends According to the Kalika Purana, the Kamakhya Temple was the location where Sati used to go in secret to fulfil her amour with Shiva, as well as the location where her yoni (genitals, womb) fell after Shiva danced with Sati's corpse. It mentions Kamakhya as one of four primary shakti peethas, the others being the Vimala Temple inside the Jagannath Temple complex in Puri, Odisha; Tara Tarini) Sthana Khanda (Breasts), near Brahmapur, Odisha; and DakhinaKalika in Kalighat, Kolkata, West Bengal. Festivals At Kamakhya temple in Guwahati, Assam, local musicians sing bhajan. Source: Wikipedia.org The Ambubachi Mela, an annual tantra festival, draws thousands of tantra devotees to this temple because it is the centre for Tantra worship. The Manasha Puja is another annual festival. Durga Puja is also held annually in Kamakhya during the autumn festival of Navaratri. Thousands of people attend this five-day festival.