KAMAKHYA GUHA
26.167800,91.705000
Description
NOT SEEN bibliographical references: [anonymous] AA (1897): Report on the progress of historical research in Assam.- (Shillong), a »full bibliography of writings on Assam« [IMPERIAL GAZETTEER 1908, 6: 108]. CHATTERJI, J L (1911): The country and temple of Kamakhya.- Calcutta Review (Calcutta), vol. 133, no. 266: 472-518. CHATTERJE, S K (1951: 86 etc.). ALLEN, B C (1906): Assam District Gazetteer, vol. 4 Kamrup. FONTAINE, R (1911): Kamakhia, eine Hochburg des Hinduismus in Assam.- Apostelkalender (München), illustration. GOSWAMI, P (1954): Folk literature in Assam: An introductionary survey.- [SHADAP SEN, N C 1981: 305]. MACDONALD (circa 1892 a.i.) »book on Kamrup« [SHAKESPEAR, L W 1929: 270]. »RISLEY« (a.i.) perhaps on Kamakhya [SHAKESPEAR, L W 1929: 270] or, perhaps, the same as RISLY, H H & GAIT, E A in: Census of India 1901, vol. 1. WADE, J P (1792-1800 / 1926, 1927 - 1928). WELSH (circa 1792 a.i.) »expedition report of 1792« [SHAKESPEAR, L W 1929: 270]. Not a cave in the speleological sense of the word but the inner sanctum (in Sanskrit: guha = cave) of a Hindu mandir (temple) sacred to Kamakhya (note 1), who is said by some to represent an aboriginal mother goddess nowadays identified with the Hindu Kali and associated with Tantric Shakti practices. In the depth beneath the erected building, the pitha (seat) consists of a moist rock at the bottom of a stepped well and thus at a sunken / sub-surfacial position where a faint trickle of water oozes from the contact of semi-consolidated (apparently Pleistocene) conglomerate deposited on slightly dipping crystalline base rock of probably Precambrian age. Some consider the underground cult spot as a »cave« (note 2) or »fissure« (note 3), while others simply refer to a yoni carved in stone (note 4). A more obscure and much less respected cave (Patal –>Bhubaneshvar, Nilochal) lies below the Bhubaneshvar temple on the same hill. ETYMOLOGY: So far, I saw the name of this pitha (peeta, peetha, pita) called, spelled, transcribed or edited as Kamakhya GAIT, E A (1906 / 1997: 11, 12, 46); IMPERIAL GAZETTEER (1907-1909, 14: 325); ALLEN, B C (1909: 546); BECKER, C (1927: 76); GLASENAPP, H (1928: 120); SHAKESPEAR, L W (1929: 270); BRIGGS, G W (1938: 167); BARUA, B K (1952: 34); BARUA, H (1954); BERTRAND, G (1956, 1957, 1958: 170-174); BETRAND, G (1959: 44-45); SCHUBERT, J (1960); BAREH, H (1967); LONELY PLANET, India (1990, 1994, 1997: 577-578, 1999, 2001: 526, 2003: 537, 2005: 541; 2009: 614); HARDING, E U (1993, 1998: xxiii-xxix); HOUSDEN, R (1996 / 1999: 42); SARKAR, S (2001: 101) Kamakhia FONTAINE, R (1911) Kamakshya LONELY PLANET, India (1990: 394; 1993: 536) Kamakya [macosh] M'COSH, J (1837 / 2000: 67); GAIT, E A (1906 / 1997: 10) Kámikhyá DALTON, E T (1855: 3). SITUATION: Kamakhya Temple lies high up on Nilachal / Nilochal (note 5), the Blue Hill, a granite hill rising betwee the southern (orographically left) bank of Brahmaputra river and north above the Pandu Road at a travelling distance of »7 km west of central Gauhati an 3 km up a spiralling road« (LONELY PLANET, India 2009:614), about 8 km (note 6) or 10 km west of Gauhati (Guwahati 26°11'N: 91°44'E), the capital of both Kamrup district and Assam state. According to WADDEL, L W (1899 / 1991), the semi-aboriginal Mech and Koch speaking people call (the hill) Nilochal »hajo« (note 7). SITUATION 1921: »There are ten shrines [note 8] on the hill dedicated to various forms of the Sakti [Shakti]. The situation is magnificent, commanding an extensive prospect over the Brahmaputra and the plains on either bank, but none of the buildings are of much architectural merit. The largest and best is the temple dedicated to Kamakhya herself, the goddess of sexual desire. It is of the style usual in northern India, an unlighted shrine surmounted by a dome, and approached by a rather ample vestibule, which is also imperfectly lighted. An inscription has been preserved recording the restoration of the temple about 1550 but only the present basement dates from that time, most of the super-structure being recent« (ELIOT, C N E 1921, 2: 387-388). SITUATION 1927: »… der Tempel Kamakhya in der Nähe von Gauhati. Der Hügel Nilachal, auf dem derselbe gelegen ist, steigt in einer Höhe von etwa 260 Metern am linken Ufer des Brahmaputra, dreiviertel Stunden unterhalb der Stadt Gauhati, steil empor. Weithin in das Land ist der Tempel sichtbar, den noch mehrere kleine Tempel umgeben. Von der Strasse nach Gauhati führt ein ziemlich steiler Weg hinauf, der mit mächtigen Steinquadern gepflastert ist. Ganze Geschlechter von Pilgern, die aus nah und fern schon hier emporgezogen sind, haben sie geglättet und abgeschliffen, sodaß der beschuhte Fuß manchmal leicht ins Ausgleiten kommt. Die düsteren Erinnerungen [sic! qua: Vorurteile] die sich an den Tempel knüpfen, umgeben ihn mit dem Schleier des Geheimnisvollen und Abschreckenden [Beweis: Ganze Geschlechter von Pilgern]« (BECKER, C 1927, 2nd edition: 76). SITUATION 1908: »Kamakhya.-- A temple, sacred to Sati, which stands on the beautiful Nilachal hill overhanging the Brahmaputra, about 2 miles west of Gauhati, in Kamrup District, Eastern Bengal and Assam, in 26°10'N. and 91°45'E … Six other temples stand on the hill, and from the summit a magnificent view is obtained over the river and the surrounding country« (IMPERIAL GAZETTEER, India 1907-1909, 14: 325). SITUATION 1906: »… Kamagiri, i.e. the Nilachal hill near Gauhati« (GAIT, E A 1906 / 1997: 11)SITUATION 1837: »Near Gohatti [sic!], on the summit of a high hill, stands the famous temple of Kamakya, one of the most celebrated places of pilgrimage in India« (macosh M'COSH 1837 / 1975, 1986, 2000: 67-68). APPROACH: »Occasional buses from Guwahati's Kachari bus stand run all the way up (Rs 5 / 20 minutes).« (LONELY PLANET, India 2009: 614). ACCESS: For non-Hindus, the private parts in the adytum of the Kamakhya temple had been off limits (note 9) for many years (ELIOT 1910: 1165; GLASENAPP 1928: 121; BRIGGS 1938 / 1973: 167; BERTRAND 1958: 170-174 edited as "BETRAND" [sic!] 1959: 44-45) but restrictions were lifted in the late 1990ies when the »temple policy on admitting non-Hindus to he inner sanctum« was said »to vary from day to day -- join the queue and try your luck« (LONELY PLANET, India 1997: 578). When visiting the site on 30 March 1998, a queue of some 400 devout pilgrims was almost forcibly skipped by an eager pundit who pulled the foreign caver as fast as possible from one money offering place to the next and eventually past throngs of people crowding the steps descending down into the moist and mirky core of the sanctuary. As a result, the caver was flattered and his purse flattened. Officially, photography is not permitted (LONELY PLANET, India 1999: 623). CAVE DESCRIPTION: In the speleological sense of the word, the item is not a cave but has a somewhat cavernous feeling about it because the building is a dark and almost window-less structure with an atmosphere haunted by subdued pilgrim's shuffling and murmuring which resounds from mirky vaults camouflaged by generations of soot. The "cavishness" of the space is enhanced by a lowered elevation which requires descending a flight of steps to reach the holy site proper which lies at a sunken level and about six or eight metre below the surrounding area. Finally, the venerated spot itself is represented (from a non-believer's point of view) by a wet rock soiled with religious paraphernalia. As usual with sacred Hindu sites, a penetrating odour of rancid animal grease is understood to enhance the spirituality. The Kamakhya temple itself might have held sort of a cave before it was destroyed and renovated away at one stage of its architectural modification. At least we know, that the temple has been destroyed during Muslim invasions in the 16th century A.D. and was been rebuilt in 1565 (note 10) by orders of Naranarayan (Nar Narayan), king of Coch Bihar (LONELY PLANET, India 1993: 536, 1999: 623). CAVE DESCRIPTION 1000, KALIKA PURANA, circa 1000 s.a.), chapter 18: »Kamarupa kamagirau nyapatat yonimandalam …« (BARUA, B B 1952: 4 note 4c); chapter 62: »Tasmimstu kubjikapithe satyastad yonimandalam / Patitam tantra sa devi mahamaya vyaliyate« (BARUA, B B 1952: 39); chapter 64: »Kamarupam mahapitham tatha kamesvarim sivam« (BARUA, B B 1952: 3, note 4b); chapter 76: »Evam punyatame pithe kubjika pitha-sa,jñake / Nilakute maya sarddham devi rahasi samsthita« (BARUA, B B 1952: 39). CAVE DESCRIPTION 1700, YOGINI TANTRA (circa 1700 s.a.), chapter i.11: »yonipitham kamagirau kamakhya tatra devata / yadraste trigunatita raktapasanarupini …« (BARUA, B B 1952: 3, note 4b); chapter ii.8: »Kamakhyanilayam guhyam kubjikapitha samjñakam« (BARUA, B B 1952: 39). CAVE DESCRIPTION 1910: Architecturally, the Kamakhya temple »is of the style usual in Northern India, an unlighted shrine surmounted by a sikra or dome, and approached by a rather ample vestibule, which is also imperfectly lighted … In the depth of the shrine is said to be a cleft in the rock, adored as the Yoni of Sakti« (ELIOT, C N E 1910: 1164-1165). CAVE DESCRIPTION 1917: A temple erected over a rock with a »Kluft« (fissure) regarded as the Yoni of the goddess (HEINE GELDERN, R 1917: 43-44 after ELIOT, C N E 1910). CAVE DESCRIPTION 1921: »Europeans may not enter but an image of the goddess can be seen from a side door. In the depths of the shrine is said to be a cleft in the rock, adored as the Yoni of Sakti« (ELIOT, C N E 1921, 2: 388). CAVE DESCRIPTION 1928: »Im Innersten des Tempels (der Europäern nicht zugänglich ist) befindet sich ein großes Bild der Göttin, im Allerheiligsten soll ihre Yoni (Vulva) durch eine Spalte in einem Felsstein dargestellt sein« (GLASENAPP, H 1928: 120): A large picture of the goddess is put up in the innermost of the temple, which is not accessible to Westerners, and her yoni (vulva) is represented by a fissure (Spalte) in the rock. CAVE DESCRIPTION 1938: The temple of Kamakhya »is of the usual style in Northern India, an unlighted shrine surmounted by a dome, and approached by a rather ample vestibule, which is also imperfectly lighted … Europeans may not enter the shrine, but an image of the goddess my be seen from the side door. In the depths of the shrine is said to be a cleft in the rock, adorned as the yoni of Shakti« (BRIGGSG W 1938 / 1973: 106-107, 166-167, 172 leaning on ELIOT, C N E 1910 and quoted by STEIN, Rolf A 1988: 18 note 46). CAVE DESCRIPTION 1948: »The temple is unique from other temples of the Devi in different parts of India in that it enshrines no image of the goddess. Within the temple there is a cave, in a corner of which stands a block of stone on which the symbol of a Yoni has been sculptured. The stone is kept moist from the oozings of a natural spring within the cave« (KAKATI, B 1948 / 1961, 1989: 34) CAVE DESCRIPTION 1954: »The temple cave is dark and subterranean. The yoni symbol, so encaved, is ideally situated: a natural spring oozes by its side and drenches the symbol« (BARUA, Hem 1954, 1956, 1962 / 1984, 1991: 191). CAVE DESCRIPTION 1956: »Nothing much is known about the temple in days of old, but it seem certain that the first rites were celebrated in a cave … The temple was built & rebuilt over this cave, which now extends far underground. It is reached by a steep staircase of great stones which have been polished by the millions of naked feet passing that way through centuries. By the dim light of two oil lamps I had the luck to see the moving emblem, a yoni, at the far end of the grotto. I ought really to have been wearing Hindu dress and covering my face with a fold of the sari, as no European is entitled to enter the sanctuary of the goddess Kamakhya. The extraordinary feature is that the edifice, unlike other Hindu temples, contains no representations of the goddess, but at the end of the dark and dripping cavern there is an enormous block of stone in which the yoni, the female sexual organ, has been rudely carved. This stone is kept continuously moist by a natural spring at the back of the cave. A feature which strikes primitive imaginations even more forcibly is that at certain times of the year, particularly during the first great monsoon rains, the water runs red owing to the laterite in the soil through and over which it flows. In conformity with the taboos affecting Indian women at their menstrual periods, when the spring water is running red Nilachal is considered impure and the Hindus observe the traditional regulations; neither the water nor any of the crops grown in the ground affected my be used« (BERTRAND, G 1956, 1957, 1958: 170-174; BETRAND, G 1959: 44-45). CAVE DESCRIPTION 1993: The Kamakhya temple in Assam »houses the Mother's image in the form of a yoni-shaped cleft in a rock that hides a natural spring, keeping the cleft moist. Tantrics say that the earth's menstruation takes place there in the Hindu month of Asar (July - August)« (HARDING, E U 1993, 1998: xxiii-xxix after MOOKERJEE, A 1988: 30). CAVE DESCRIPTION 1996: Not seen: HOUSDEN, R (1996). CAVE DESCRIPTION 1996 / 1997: »In Kamakhya hält eine natürliche Quelle eine Felsspalte feucht. Während des grossen Festes im Juli / August färbt sich das Waser durch Eisenoxid rot, und den Gläubigen wird ein rituelles Getränk angeboten, welches das Menstruationsblut der devi oder Göttin darstellt« (note 11) (HOUSDEN, R 1996 / 1999: 42). CAVE DESCRIPTION 1997: »Kamakhya temple … Inside it's dark and a little eerie; and the floor's sticky with the blood of sacrificed goats« (LONELY PLANET, India 1997: 577-578). CAVE DESCRIPTION 2001: »Kamakhya Mandir … inside it's dark and quite eerie; and the floor is often sticky with the blood of sacrificial goats« (LONELY PLANET, India 2001: 526-527). According to SARKAR, S (2001: 101-102, 115 note, without much of context on pages 125, 192-193, 202), Kamakhya is mentioned in the "ancient" (circa 1000 s.a.) Sanskrit KALIKA PURANA (). CAVE DESCRIPTION 2003: »Kamakhya Mandir … the atmospheric inner sanctum is hot, dar, crowded and sticky with sacrificial blood« (LONELY PLANET, India 2003: 537; 2005: 541). CAVE DESCRIPTION 2005: »Kamakhya Mandir … the inner sanctum is hot, dark, crowded and sticky with sacrificial blood« (LONELY PLANET, India 2005: 541). CAVE DESCRIPTION 2009: »Kamakhya Mandir … the hot, dark [and] womb-like inner sanctum is painted red to signify sacrificial blood« (LONELY PLANET, India 2009: 614). CULTURAL HISTORY 1 -- Mother goddess: Since centuries the sacred site is known to represent the womb of the mother goddess Kamakhya, which the Koch (Boro / Bodo, Mech, Rabbha, etc.), Atchik (Garo), Khasi and Jaintias (Synteng / Pnar) call Ka Blei, Kamei-Friai (Ancestral Grandmother). Hindus identify Kamakhya with the consort of Shiva (Durga, Kali, Sati, Parvati, etc.) and Buddhist with Tara, mother earth. Alphonsa Ferrari (in: FERRARI, A et al. 1958: 102 note 87) identifies Kamakhya with Devikota but HUBER, A (1990: 149-151 notes 63, 74) doubts the identifaction of this pitha (peeta, peetha, pita) with one of the several Devikota sites. According to KAKATI, B (1948 / 1961, 1989), this pilgrimage place is suspected to have migrated with the Khasi people to (the hill) Nilachal. The original mother goddess (ka = lady, mei = to bring forth, khya = clan; cfr. STEGMILLER, F 1925: 615) was later Hinduised into the lustfull aspect of Sita / Parvati (in Sanskit, the goddess kama is in charge of sexual activities and …khya is a pleonastic suffix). The Hindu take-over is obvious because Kamakhya is the only Kama temple without an image of Shakti (note 12). In the course of the Hindu takeover from the 16th century onwards, women-rights deteriorated to a degree that WADDEL, L A (1899: 313) reported by the end of the 19th century from Kamakhya a flourishing religious sex trade (note 13) which, however, became obscure, if not obsolete, under Victorian British rule with the result that modern pundits (temple guides) advertise extravagant male chauvinism only vaguely (note 14). CULTURAL HISTORY 1.1 -- Male sacrifice: The site represents female competence. The tradition of sacrificing male humans became disrespected but offering exclusively male animals (doves, goats, bulls) is practised till today. 1594 -- »There is a cave in this country, which, according to the belief of the people, is the residence of a Deo. The name of the Deo is A'i [note 15], and the people are zealous in their worship. Once a year they have a feast, when they kill all sorts of animals found in the country, believing that the meritoriousness of the slaughter comes from A'i. They likewise kill on the same day the Bhogís [note 16], who are a class of men that have devoted their lives to A'i, saying that A'i has called them. From the time they become Bhogís, they may do what they like; every woman is at their command, but after one year they are killed« (RAZI, Amin Ahmad 1594: Haft-iqlim (note 17) in: BLOCHMANN, H 1873: 240). »Ai or Aya, is the goddess Kámákyá of Kámrúp, vis genetrix naturae, typed by the Bhaga or Yoni« (HODGSON, B H 1849: 731 annotation). CULTURAL HISTORY 2 - cave legend (note 18): »When Sati died of vexation at the discourtesy shown to her husband Siva by her father Daksha, Siva overcame grief, wandered about the world carrying her dead body on his head. In order to put a stop to his penance, Vishnu followed him and lopped away the body piecemeal with his discus. It fell to the earth in fifty-one different pieces, and whence ever each piece fell, the ground was held to be sacred. Her organ of generation fell on Kamagiri, i.e. the Nilachal hill near Gauhati, and the place was henceforth held sacred to Kamakhya, the Goddess of sexual desire. As Siva till continued to do penence, the other gods … despatched Kamdeb [Kamadeva], the Indian Cupid, to make him fall in love again, and therebay break his penance. He succeeded in his mission, but so enraged was Siva at the result, that he burnt him to ashes by a fiery glance from the eye in the centre of his forehead. Kamdeb eventually recovered his original form and the country where this took place became known as Kamarupa« (GAIT, E A 11906/ 1997: 11). CULTURAL HISTORY 2.1 - The Tibetan Tantric pilgrimage site: From a spiritual point of view Kamakhya is one of the important shakta pitha, sites in the external world considered to be presided over by certain deities in the geographical vajra-kaya (HUBER, A 1990: 123), and as such places of gathering for an exclusive coterie of yogins and yoginis who followed specific Tantric practices. During the religious feasts performed at these sites the internal yogic practices of dakinijala (lower region, southern hemisphere) were performed as externalised rituals. CULTURAL HISTORY 3 - religious industry: »A revenue-free land, nearly 8,000 acres [32.4 square kilometres] in extent, made to the goddess by the native rulers of Assam, has been confirmed by the British Government« (IMPERIAL GAZETTEER, India 1907-1909, 14: 325). CULTURAL HISTORY 3.1 - Sales promotion: »Festivals are the Pous Bia, about Christmas time, when Kamakhya is married to Kameswar, and the Basanti and Durga pujas, which are celebrated, the former in the spring, the latter in the autumn« (ALLEN, B C 1909 Eastern Bengal and Assam: 546). The most important festivals are the Pous Bia, about Christmas time, when Kamakhya is married to Kameshwar / Kameshvar, the Basanti in spring, and Durga pujas in the autum (IMPERIAL GAZETTER 1908, 14: 325). CULTURAL HISTORY 3.1.1 - The menstruation of Kamakhya takes place during the new moon week (BHATTACHARYYA, N N 1970 / 1977, 1999: 8, 30). 1990 »Kamakshya Temple … attracts pilgrims from all over India especially during the Ambuchi Festival in August« (LONELY PLANET, India 1990: 396; 1993: 536). 1993 »Tantrics say that the earth's menstruation takes place there in the Hindu month of Asar (July - August)« (HARDING, E U 1993 / 1998: XXIX). 1997 »Kamakhya temple … attracts pilgrims from all over India especially during the A
NOTE 1: BUCHANAN, F (later: Hamilton, F 1838, 7. 1: 2) translates Kamakhya as »Granter of Pleasure.« STEGMILLER, F (1925: 615) correlates the Khasi "ka-mei-ka-nong-tum" (ka = lady, mei = to bring forth, khya = clan) with a German »Khasi Eva« or Khasi's Eve. We are also told that the hill Nilochal is not only known to the Khasis as "U Lum Ka Meikha" (Mother's Hill) but also associated with the Khasis both on linguistic and cultural evidence because »Kamakhya is versed in the tradition to be the first cave dwelling« (BAREH, H 1967 / 1985, 1997: 29-30, 349). NOTE 2: cave KAKATI, B (1948 / 1961, 1989); BARUA, B K (1952: 47); BARUA, H (1954, 1956, 1962, 1984, 1991); BERTRAND, G (1956, 1957, 1958); BAREH, H (1967 / 1985, 1997: 349). NOTE 3: cleft or fissure ELIOT, C N E (1910: 1165, 1921: 288); HEINE GELDERN, R (1917: 43-44); GLASENAPP, H (1928: 120); BRIGGS, G W (1938 / 1973: 167); MOOKERJEE, A (1988: 30); HARDING, E U (1993 / 1998: XXIX); HOUSDEN, R (1996 / 1966, part 1, chapter 2, page 42). NOTE 4: BHATTACHARYYA, N N (1999: 295): »The goddess is represented in the form of a female organ of generation made of stone« (KINSLEY, D R 1986 / 1987: 187). NOTE 5: »Nilacala or Nilakuta mountain -- Here fell the yoni of Sati and so the mountain became blue (KALIKA PURANA: sa nilavarnah sailobhut patite yoni mandale) …, on it is the Kamaguha. It is surrounded by eight yoginis dwelling on eight hillocks, namely Gupta, Kama, Sri Kama, Vindhyavasini, Kotisvari, Vanastha, Padadurga, Dirgeshvari and Bhuvaneshvari (Kalika Purana)« (BARUA, B K 1952: 46-47). The beautifully wooded hill of Nilachal is »well worth the climb up the steep path, stepped by myriads of worshippers at the famous temples which crown the hill top. … the extensive view from the topmost temple overlooking the noble river and surrounding ranges rising in tiers away to the Shillong Peak is alone well worth the climb« (SHAKESPEAR, L W 1929 / 1980: 270-271). The name of the "achala" (Sanskrit, etc.) or hill is probably not only called, spelled, edited or printed as Kamagiri (GAIT, E A 1906 / 1997: 11) Nila hill (GAIT, E A. 1906/1997: 54) Nila hillock (GAIT, E A. 1906/1997: 54) Nilacala (BARUA, B L 1952: 46-47) Nilacala hill (BHATTACHARYYA 1999: 295) Nilachal (BECKER, C 1927: 76; SHAKESPEAR. L W 1929 / 1980: 270) Nilachal hill (GAIT, E A 1906 / 1997: 11, 46; IMPERIAL GAZETTEER 1907-1909, 14: 325) Nilachal Hill (LONELY PLANET, India 1990: 394; 1993: 536; 2005: 541) Nilakuta mountain (BARUA, B K 1952: 46-47) Nilochal (BAREH, H 1967 / 1985, 1997: 29-30, 349). NOTE 6: Only a few years ago »Kamakshya Temple« used to lie 10 km in an unidentified direction from the city of »Gawahati (Gauhati / Guwahati)« (LONELY PLANET, India 1990: 394; 1993: 536) but later Kamakhya mandir (temple) was 8 km west from an unidentified point in Guwahati (LONELY PLANET 1997: 577, 1999: 623; 2001: 527; 2003: 537; 2005: 541)NOTE 7: This information is a bit confusing, because the term 'hajo' applies to any notable hill (in Assamese 'ha' is a honorific prefix and 'ja' means hill. There is, however, a hill which indeed is called –>Hajo, but this one lies about 10 km or 15 km from Guwahati and on the opposite (northern, right) bank of Brahmaputra. NOTE 8: »So I was told, but I saw only six, when I visited the place in 1910« (ELLIOT, C N E 1921, 2 note 733). NOTE 9: Access restrictions: 1910 »Europeans may not enter the temple« (ELLIOT, C N E 1910: 1164-1165; 1921, 2: 288). 1927 »Europäer und Nicht-Hindus dürfen den einfachen und schmucklosen Tempel gewöhnlich nicht betreten« (BECKER 2nd edition 1927: 77): Europeans and non-Hindus are usually not allowed to enter the plain and undecorated temple. 1928 »Der Tempel is Europäern nicht zugänglich …« (GLASENAPP, H 1928: 120): For Europeans the shrine is not accessible.1938 »Europeans may not enter the shrine« (BRIGGS1938 edited 1973: 106-107, 166-167, 172). 1956 »I ought really to have been wearing Hindu dress and covering my face with a fold of the sari, as no European is entitled to enter the sanctuary of the goddess Kamakhya« (BERTRAND, G 1956, 1957, 1958: 170-174 reprinted / mis-printed as BETRAND, G 1959: 44-45). 1997 »Temple policy on admitting non-Hindus to enter the inner sanctum seems to vary from day to day -- join the queue and try your luck« (LONELY PLANET, India 1997: 578). 2001 »Non-Hindus are usually allowed into the inner sactum, but no photographs are allowed« (LONELY PLANET, India 2001: 527). 2003 »Non-Hindus are wellcome, but shoes must be removed and photography is not allowed« (LONELY PLANET, India 2003: 537). 2009 »Kamakhya Mandir (admission for queue/ short queue/no queue free / Rs100/500; 8 am to 1 pm & 3 pm to dusk)…« (LONELY PLANET, India 2009: 614). NOTE 10: »Um 1565 n. Chr. soll dann der König Nar Narayan den Tempel völlig erneuert und bei Gelegenheit seiner Einweihung der Göttin 140 Menschen geopfert haben« (GLASENAPP, H 1928: 120): In about 1565 CE King Nar Narayan renovated the temple entirely and on occasion of its inauguration 140 humans were sacrificed to the goddess. HUBER, A (1990: 149-151 notes 63, 74) discusses in detail the »opening« (inauguration) and doubted identification of this Tantric pitha (cult spot) as one the several devikota (home of the goddess) sites in an essay on controversies in Indian and Tibetan Buddhist Tantrik geography. NOTE 11: Manfred Moser, Regensburg (October 2006 personal correspondence) forwarded the reference to HOUSDEN, R (1996 / 1999). NOTE 12: »… an image of the goddess can be seen from a side door« (ELIOT, C N E 1921, 2: 288). »Man kann das Bild der Göttin durch eine Seitentüre sehen« (BECKER, C 1927: 77). »Im Innersten des Tempels … befindet sich ein großes Bild der Göttin, im Allerheiligsten soll ihre Yoni (Vulva) durch eine Spalte in einem Felsstein dargestellt sein« (GLASENAPP, H 1928: 120): A large picture of the goddess is put up in the innermost of the temple … her yoni (vulva) is represented by a fissure / cleft in the rock). Kamakhya is represented by »a yoni shaped stone« (BHATTACHARYYA, N N 1970, 1977, 1999: 8, 30).Kamakhya »… houses the Mother's image in the form of a yoni-shaped cleft in a rock that hides a natural spring, keeping the cleft moist« (HARDING, E U 1993 / 1998: XXIX). »There is no image of Shakti here. Within a corner of a cave in the temple, there is a sculptored image of the Yoni of the Goddess, which is the object of reverence. A natural spring keeps the stone moist« (indiantemples.com/Assam/kamakhya.html accessed 2002.06.07). NOTE 13: »Attached to the temple is a colony of Nati, or dancing girls, who are supported out of the funds of the temple, and who on the numerous feast days dance naked in a room adjoining the shrine« (WADDELL, L A 1899: 313). NOTE 14: »Kamakhya is … one of the best shrines in India. … men who worship this Mahamaya of Kamakhya Devi can fullfill their desires at an ease and face no trouble even after death« (SARMA, C K 1996: 5). NOTE 15: »Ai or Aya, is the goddess Kámákyá of Kámrúp, vis genetrix naturae, typed by the Bhaga or Yoni« (HODGSON, B H 1849: 731, annotation). NOTE 16: Bhogi (BLOCHMANN, H 1873: 240) from »Bhaga or Yoni« (HODGSON, B H 1849: 731 annotation). NOTE 17: Amin Ahmad RAZI (1594): Haft-iqlîm.- In Farsi (Persian): Seven climates.- A 16th century geography. NOTE 18: »The germ of the Story is to be found in the preface to the Gopnath Brahmana published in Nos. 215-252 of the Bibl. Ind. pp. 30-35« (GAIT, E A 1906/1997: 11 annotation). NOTE 19: »Sightseeing in Guwahati. Ein Taxi war für uns bestellt und wir wurden zu einigen wichtigen Sehenswürdigkeiten kutschiert. Es ging zuerst zum hinduistischen Heiligtum von Kamakhya, das wohl eines der wichtigsten ganz Indiens ist. Und in dem Haupttempel gibt es einen wichtigen anthropospeläologischen Bezug! In einer Felsspalte, auf deren Grund immer Wasser steht, wird die "Vagina" von Shakti, einer der zentralen weiblichen Figuren des hinduistischen Götterhimmels, gesehen. Diesen speläoanthrologischen hotspot selber zu sehen, das hätte Stunden des Wartens für uns bedeutet. Eine schier endlose Schlange von Gläubigen wartete schon in entsprechenden Räumen. Ein Seitenzugang ist auch möglich, aber liefert nur einen sehr oberflächlichen Eindruck. Aber wäre ich wirklich ein Mensch, der mehr ich "selbst" wäre, wenn ich dieses ganz spezielle Stück Fels auch selber berührt hätte, wo gelegentlich "Rotes Wasser" austritt, selber berührt hätte? Sorry, that's not my cup of tea« (Lindenmayr, F circa 2015.02.11 undated "Meghalaya 2015" Mss). NOTE 20: »Fast noch berühmter als die Stadt Gauhati selbst ist der im nahen Dorfe Kamakhya auf dem „Blauen Hügel” gelegene alte Schiwa-Tempel, einer der wichtigsten Wallfahrtsorte der Hindus« (SCHUBERT, J & SCHINDLER, M 1960: 39). NOTE 21: www.theshillongtimes.com/2015/03/22/anil-ambani-to… (accessed 2015.03.21).
Documents
Bibliography 30/03/2016- Acharyya, N N in: Sircar, D C 1948, circa 1996±5 a.i.; Allen, Basil C 1909 Eastern Bengal and Assam; Bareh, Hamlet 1967 I 1985, 1997; Barua, Birindi Kumar 1952; Barua, Hem 1954, 1956, 1962, 1984, 1991; Becker, Christophorus 1927; Betrand [sic!], Gabrielle 1959; Bertrand, Gabrielle 1956, 1957, 1958; Bhattacharrya, Narendra Nath 1970, 1977, 1999; Blochmann, H 1873; Briggs, George Weston 1938 / 1973; Buchanan (later: Hamilton), Francis 1838; Chatterji, J L 1911; Chatterji, S K 1951; Chowdhury, Jaganindra Nath 1978, 1998; Dalton, Edward Taite 1855; Eliot, Charles Norton Edgcumbe 1910, 1921 / 1962; Ferrari, Alfonsa, Petech, Luciano & Richardson, H 1958; Fontaine, Rudolf 1911; Gait, Edward Albert 1906 / 1963; Gebauer, Herbert Daniel 1996; Glasenapp, Helmuth von 1928; Harding, Elizabeth U 1993, 1998; Heine Geldern, Robert 1917; Hodgson, Brian Houghton 1849; Housden, Roger 1996, 1999; Huber, Antoni 1990; Imperial Gazetteer 1907-1909; Indien Handbuch 1984; Kakati, Banikanta 1948, 1961, 1989; Kalika Purana, s.a., before 1000; Kinsley, David 1986, 1987; Lonely Planet, India 1981, 1990, 1993, 1995, 1997, 1999, 2001, 2003, 2005, 2009; [macosh] M'Cosh, John 1837 / 1975, 1986, 2000; Mookerjee, Ajit 1988; Râzi, Amin Ahmad 1594 /1939; Sarkar, Sikha 2001; Sarma, Chandra Kanta 1996; Schubert, Johannes 1960; Shadap Sen, Namita Catherine 1981; Shakespear, Leslie Waterfield 1929, 1980; Shillong Times 2015.03.22; Stegmiller, Frumentius 1925; Stein, Rolf A 1988; Wade, John Peter 1792-1800 / 1926, 1927-1928; Waddell, L Austine 1899 / 1934 / 1991; Yogini Tantra, before 1700 s.a.; Xuanzang 648 for 629-645.
Histoire
HISTORY: 640 (circa): The Chinese Buddhist traveller XUANZANG (648 for 629-645) had visited Assam in the 7th century C.E. and positively noted the absence of any Buddhist building (BEAL, S 1884, 2: 196). 1000 (circa): The Kalika Purana, a regligious geography written in Sanskrit, mentions the cult spot Kamakhya and describes in detail how to perform a decent human sacrifice in style. 1535 circa: Bishwa Singh (1515-1540) rebuilt the temple and imported »Brahman« (Brahmin) families (ELIOT, C N E 1910: 1164): »Bisva Singh … revived the worship of Kamakhya, rebuilt her temple and the Nilachal hill near Gauhati, and imported numerous Brahmans from Kanauj, Benares and other centres of learning« (GAIT, E A 1906 / 1997: 46). 1540 circa: Muslim invaders destroyed the temple (ELIOT, C N E 1910: 1164). 1565 circa: Nar Narayana (1540-1584) »rebuilt the temple of Kamakhya which the Muhammadans had destroyed« (GAIT, E A. 1906/1997: 53) and on the occasion of it's consecration had 144 male humans sacrified (ELIOT, C N E 1910: 1164) or »140 human heads offered to the goddess« (IMPERIAL GAZETTEER 1907-1909, 14: 325). 1594: Amin Ahmad RAZI (1594: Haft-iqlîm) had recorded the tradition of sacrificing male humans (in: BLOCHMANN, H 1873: 240). 1600 circa: Pratap Singh (1603-1641) sacrificed prisoners of war (ELIOT, C N E 1910: 1162). 1910: Sir Charles Eliot visited the temple premises but was not allowed to see »the cleft« because »Europeans may not enter the temple« (ELIOT, C N E 1910: 1164-1165; 1921, 2 note 733). 1910, circa: Christophorus Becker, then the German »Apostolischer Präfekt von Assam« (chief executive missionary, or so), narrates how he had gone up to the gate the temple, which, however, he did not know how to enter because he was unable to remove his shoes (keywords: armory, odoriferous): »Da wir uns nicht dazu verstehen konnten, die Schuhe abzulegen, wurden wir in das Innere des Tempels nicht zugelassen« (BECKER, C 1927: 77-78). 1954 March: Gabrielle BERTRAND (1958: 170-174) edited as BETRAND [sic!], G (1959: 44-45) told a tale according to which »by the dim light of two oil lamps I had the luck to see the moving emblem, a yoni, at the far end of the grotto. I ought really to have been wearing Hindu dress and covering my face with a fold of the sari, as no European is entitled to enter the sanctuary …« 1958-1959: Johannes Schubert, a philologist from Karl Marx Universität at Leipzig, and Manfred Schindler, a »Diplom Fotografiker« (licensed photographist) from the socialist (East) German Democratic Republic, selected Gauhati for their base and learnt what they understood as vaguely "old" temple dedicated to "Shiva" (sic!) near a so-called "village of Kamakhya" on the »Blue Hill« (Nilachal), which is »almost more famous than Gauhati town itself« (note 19). 2002.01.31: H. D. Gebauer visited in a frame of mind dedicated to get as close as possible to the forbidden yoni but, upon having just about entered the temple premises, was instantly collected by a zealous pundit, who took the foreign visitor, whose "darshan" (sight) triggered priests' eyes $-shaped, past hundreds of financially less priviled pilgrims, who patiently bid their time aligned in meandering queues. Within minutes the exploitable cave friend was more pulled than ushered right through the packed throng of visitors and straight down to the very central core of the holiest at very bottom of the moist well and then as quick as possible back up again into the blood-scented open air where the resident Brahmin families in charge were pleased by the turnout of he-goats that were decapited at a rate of about one per minute. 2015.01.07: Franz Lindenmayr, then a retired school teacher from Munich, Bavaria, was guided to the temple compound and felt too much estranged enter the interior of cave sanctuary (note 20). 2015.03.21, Saturday: The industrialist Anil Ambani, then »Chairman of Reliance Group« an accompanied by »his wife Tina Ambai and mother Kokilaben Dhirubhai Ambani on Saturday visited the famous Shaktipeeth of Kamakhya temple in Guwahati … assured help from his side in beautification of temple dedicated to Goddess Durga … pledged soon to initiate a programme under Prime Minister’s Swachh Bharat campaign at the famous shrine … Anil Ambani also met Assam Chief Minister Tarun Gogoi … [and] promised to help beautification of Kamakhya temple and setting up of a museum in Assam« (SHILLONG TIMES 2015.03.22: Anil Ambani to start Clean India initiative at Kamakhya.- online note 21).
Cavités proche
| Distance (km) | Nom | Longueur (m) | Profondeur (m) |
|---|---|---|---|
| 0.4 | MANOBHAVAN GUHA | ||
| 0.8 | BHUBANESHWAR, Nilochal (Patal) | ||
| 5.0 | UMANANDA ISLAND (Cave on) | ||
| 5.1 | UMANANDA GUHA | ||
| 20.9 | HAJO | ||
| 33.2 | PNAH KYNDENG, Pahambir (Krem) | ||
| 49.9 | SYIEM, Jowai (Krem) | ||
| 68.1 | TIROT, Niangdai (Krem) | ||
| 94.8 | PEMAGATSHEL, 1st (Cave near) |