CHAPTER ONE
AN INFINATE ELEMENT CALLED FAITH
Worshipping a menstruating goddess in the twenty first century may indeed raise certain eyebrows whose minds have been shaped by rationality, and even appear pagan to some or even repulsive for others . The adherence attached to faith at times brings out to the surface the hidden objective of the human heart which always seeks answers to remove the overwhelming complexities that reign supreme especially in a materialistic world full of cut throat competition and die hard ambitions. Whether it makes us worship a wooden cross or face a particular direction to offer prayers, seeking solace of the heart and the mind, and to be with the supreme being is the subtle drive that make us think of the very question: What is life and what are we ?
Since human evolution, the question of faith has always been in the spotlight. The early men might have had thought about the 'strange' powers that governed his surroundings. The rains, the thunder and the lightning, the great blue sky ; all the strange and the powerful things definitely have had a profuse impact on him. They couldn't have deciphered the mystery but somehow deep inside their nascent intellect some kind of respect generating out of fear for the strange elements could have compelled them to get down on their knees and look up onto the sky.
The mass exodus of humans from Africa to other continents brought about a tremendous change in human existence. It not only resulted in development of different races but also cultures as well. Slowly and steadily the human race irrespective of race, colour and creed made itself the dominant species of the planet. History slowly unfolded and the human race exhibited signs of vulnerability and weakness. War, disease, tyranny, bigotry, political instability and other uncertainties soon became the norm of existence over the course of history emboldened in blood and gore.
No matter how maddening the history of mankind turned out to be, faith was always the centre of destiny for a large section of mankind . Throughout the centuries few came forward and tried to bring a section of people within the lines of certain rules to live in an order best suited for a co-existent society. So Jesus, Buddha, Prophet Mohammed and even some monotheistic Gods proclaimed their prominence in preaching values and faith. Their ways were different but the inner core of their sermons and messages spoke of the 'being' that created, according to them the world. While Christianity taught people to redeem themselves, Islam lectured on committing good deeds for after life rewards, Hinduism made people realise to repent for their misdeeds in their past lives there were other religions which blossomed in a rudimentary but influential manner. And ever since the first humans began to worship the trees, the stars, the rocks, the animals and the forces of nature ; religion and faith became the cornerstone of human civilization.
Every civilization incorporated its own dogma of beliefs. The early Egyptians worshipped Ra, the Greeks considered Zeus as the chief of all Gods, the Romans adhered Mars as the lord of war to conquer and spread their supremacy ; the Babylonians worshipped Ishtar as the goddess of fertility, love, sex and war; and the people of Indus Valley Civilization, according to relative excavation reports reveal they worshipped the sun and their religion was polytheistic which according to some experts was the foundation of the greatest non-monotheistic religion of the world- Hinduism .
India, one of the oldest and thriving civilization of the world is home to a million god and goddesses, allow other religions to thrive, and is like a prism breaking a ray of light into thousand colours. Hinduism, the dominant religion has been considered the mother of other religions as well .Sikhism, Buddhism, Jainism have all their origins, concepts and philosophies borrowed from it. The religion varies from region to region, and along with it so does the rituals and the methods of faith. In the north the approach towards satisfying the various deities is more simple and involves less unconventional elements unlike in the east and the north-eastern regions of the country where the 'shakti' concept of worship is more widely prevalent.
Ritualistic as it seems, the religion adheres to a wide variety of aspects. According to Manu, the sage who incorporated various laws in his book 'Manu Smriti', there are four basic goals which drives a human being to survive and make its point of existence in this world. They are : Kama (pleasure), Artha (gain), Dharma (righteousness) and Moksha (liberation). Each of the aspects has its own particular functioning and caters to different forms of ritual exercises.
In simple terms the religion has maintained its identity and its basic foundation even after thousands of years of its inception. Roughly, the institution of Hinduism can be divided into two proper sects: the 'Baishanvaites' and the 'Shakti' form of worship. The former adheres to a more stoic or saintly form of approach in seeking salvation, and the latter a more radical form of approach which includes the worship of the most revered goddess Kali, the harbinger of destruction, and a symbol of the ultimate power. The cult of Tantra is an offshoot of this form of worship.
Throughout the length and breadth of the country the division between these two sects is almost invisible, and hardly noticeable. There has been no recorded disputes between the two sects in the history of the country unlike other monotheistic religions, where division within a religion created new nations and dictated the political ambition of some rulers using it as a tool to enforce their authority. However, in the north-east state of Assam there has been instances of dispute between the two sects and, according to its history it played an important role in shaping the culture and tradition of the people. The great Assamese social reformer Shankardeva, who revived Hinduism from its own quagmire of the rigid caste system stood alone against the radical ritualistic approaches of Shakti worship involving human sacrifices and 'obtrusive' sexual practices. According to legend and local myths, the great tantriks or witch doctors used black magic to get rid of the saint but without any fruitful results. The great baishanavite went on to live for one hundred and twenty years. Shankardeva's contribution to the socio-political development of the region remains valuable, and forms an intrinsic part of Assam's heritage. The two sects highlights the rich diversity of not only the region but for the country as well, and people from all over the world flock here to understand and experience the complexities of life that is not only fascinating but also shocking emanating from a strange metaphor called India .
CHAPTER TWO
THE TEMPLE OF KAMAKHYA
It appears to be light blue in colour from a distance but actually it is the sun's rays playing tricks with the human eye. The majestic Nilachal Hills looks over the ancient city of Pragjyotishpur (now called Guwahati) as a wise matriarch having a close watch on its people. It has the mighty Brahmaputra and the neighbouring Narakasura hills as close companions and stands two hundred and ninety three meters above the sea level. The Nilachal hills is the abode of godess Kamakhya, a form of Parvarti, the consort of Shiva.
According to legend the famous temple of Kamakhya in the Kamrup district of Assam was built by Kamdev, the Hindu God of Love who was turned to ashes by Shiva in a fit of rage for disturbing his meditation. As a promise made to Shiva, Kamdev constructed the temple and regained his former self, and so the name Kamakhya or Kamrup. Since ages the region of Kamrup has been well known for its affinity towards the cult of Tantra and black magic.
According to local legend when Guru Nanak once visited the temple one of his disciples was turned into a beast by a wizard, and the great saint using his own supernatural powers saved his disciple by regaining his old form. At this the wizard was amazed by the saint's power and invited him to join the clan of wizard, but the humble saint declined and left the place. But before leaving he said to the people that such kind of powers should be used only for the benefit of the human kind.
One such famous legend attached to Kamakhya is, it is the place where the 'Yoni' or the female anatomical part of Shiva's first wife fell from the sky. To save the world and the universe from total annihilation Lord Vishnu, the preserver of all life had to cut the lifeless body of Sati to help realize Shiva what he was doing. In doing so, according to legend various parts of her body fell on various places. Some say around fifty one parts of the corpse fell from the sky and wherever it fell the spot became holy, and since according to Tantra the 'Yoni' is considered the centre of all cosmic energy Kamakhya is considered the Mecca of Tantra.
Just a twenty minute bus ride from the city, the temple is always thronged by devotees seeking the fulfilment of their earthly goals or ambition. Reference of the temple can be found in 'Devi Bhagabata', 'Devi Puranan', 'Kalika Purana', 'Jogini Tantra', 'Hevajra Tantra' and many other ancient scriptures. Out of these the 'Kalika Purana' and 'Jogini Tantra' considers Assam as the place where Tantra is in full encapsulation . Various modes of Shakti worship and Tantric rituals are centred around this female phallic symbol.
There are innumerable sculpted stone lying all over the Nilachal hils which testifies the historical significance of this place and are the sole witness of its own time. It is said that the original main temple was one massive structure with tall pillars and monoliths surrounding it with sculpted images of sixty four 'Yoginis' or celestial nymphets and eighteen 'Bhairavas' But due to the onslaught of time and nature ruling supreme only a part of the original temple survives, and throughout the ages different rulers of the land kept on adding their own architectural styles of which the present structure is a result.
Says Rana Sharma, son of Late Rudra Sharma, erstwhile head priest of Bhairavi Temple, “No one knows who or when the foundation stone of the temple was laid. It is this mystery which baffles many experts and archaeologists till today, and add splendour to this place.”
There are ten temples dedicated to the goddess in different forms. They are together called as 'Dasamahavidyas' or ten great knowledge and they are as follows:
1. Kamakhya Temple which includes Matangi and Kamala Temple
2. Bhubaneswari Temple
3. Bagalamukhi Temple
4. Kali Temple
5. Tara Temple
6. Dhumavati Temple
7. Bhairavi Temple
8. Chinamasata Temple
The erstwhile Ahom rulers of Assam were the patrons of the temple. They renovated the main temple complex which was partly destroyed by a local chieftain Kalapahar along with the ruler of Bengal Suleiman Karanani in 1553. The contribution of the Ahoms in patronising the temple is well documented through various copper plaques engraved in and around the outer walls of the temple complex . It was because of this kind of royal patronage that Shakti worship gained overall acceptance, and ultimately led to the renaming of Pragjyotishpur to Kamarupa or Kamrup.
The most unique element about the faith surrounding this form of worship comes to the fore when on the seventh day of the month of Ashaad (June-July) the menstruation of the goddess begins. Every temple and shrine in the region remains closed for five days, and devout Hindus in the region strictly follow the norm required – to abstain from performing any auspicious ritual as the period is considered 'Ashuddha' or impure. So profound is the effect of these five days is that it leads to temporary suspension of delegation of duties in and around the temple. Not only the Assamese people follow it zealously but also the various non- Assamese people like the Marwarhis and the Biharis follow it too.
Says Ashok Mantri, a businessman who has been born and brought up in Assam, “My father who hails from Rajasthan came to Assam way back in the sixties used to follow it, and so did my mother. The period is so influencing that even I follow along with my wife and children. We abstain from any doing any important business activities.”
During this period the whole surrounding site is surmounted with a strange energy that allows people from all walks of life, right from the poor of the society to the affluent rich flock to this abode of the goddess to redeem themselves of their sins and to break away from the illusion that illustrates the emptiness of life. For someone who has been born and brought up within the realm of rational thinking empowered with reasons powerful enough to challenge the traditional approaches attached to faith, and for those whose salvation lies in the shadows of coarse materialistic gains, it would really be an eye opener and an invigorating experiences to witness the 'Ambubachi mela or fair.
The sight becomes too overwhelming to greet. The crowd that gathers is definitely in thousands, and some part of the whole congregation is too heart wrenching. There are people clad in saffron adorned with ' million' beads, foreigners armed with cameras ready to click any unusual sights, policemen keeping a strict vigil, deformed beggars with earthen bowls, wannabe tantricks holding metal tridents etc., it is like the whole of humanity has descended onto it to beg for salvation in times of chaos. The Aghoris, the most revered and feared of all holy men found in India book their place in the exterior courtyard of the main temple complex. They are the avid followers of Kali and Shiva, whose bodies are smeared with white ashes, whose hair are like dry roots, who care to cover their private parts with a simple loin cloth, and often smoke marijuana or hashish through chillums or pipes made from buffalo horns or simple clay .
After the five day sojourn is over there is this sudden rush of people at the early crack of dawn to visit the temple at the same time when the sun's rays penetrates the sky. The ancient ritual of offering animal sacrifices is still considered important and necessary. In an ordinary day people offer goats, pigeons, ducks and even pumpkins as objects of sacrifice to satisfy the goddess, and to seek her blessings. The temples' floors are often covered with blood of beast and fowls, and the cries and moaning of tied animals ready to be sacrificed often shakes the inner self out of mercy for the poor beasts.
In the month of October, during the Durga Pujas, hundreds of beasts and fowl are dragged into the sacrificial chambers and have their heads severed as offering to the revered goddess . In 2010, the temple's name was dragged into a controversy when a particular Bolikata or a man who performs sacrifice drank blood from a severed head of a buffalo in front of a television crew. The TV crew which belonged to a particular local news channel aired the full footage of the act inviting the wrath of many civilians and animal activists alike. Says Sangeeta Goswami, a noted animal activist, “This practice of animal sacrifice is not only primitive but cruel as well. We live in an age of rationality, and this kind of act not only sends the wrong message but also disturbs the delicate thought process of young people alike . We have banned evil practices like Sati and child marriages but why this cruel practice is still prevalent ? Surely we as civil society should do something about it .”
But others beg to differ. “It is true that at one point of time humans used to sacrificed here . But many clan members of our caste which also included my grand father got together and banned it . Sacrifice of animals is an integral part of our culture along with offering of alcohol and meat . It is the very essence of Tantra , and it cannot be changed,” says Rana Sharma .
CHAPTER THREE
THE PEOPLE OF KAMAKHYA, THE NEW CHANGES AND CHALLENGES
As per the Hindu hierarchical order according to scriptures the different families of priests were brought here by different rulers at different times for ceremonial rituals and other duties associated with the continuation of worshipping the Mother Goddess Kamakhya . As per the tenets mentioned in the scriptures the whole system in managing the temple is an elaborate affair which demands the participation of different priests in different classes. So priests were brought from Kanauj , Bengal , Orissa , Bihar and from other distant places . Like a perfectly corporate organisation each functions are designated and maintained by people employed, the only difference being one should belong to a particular or a specific caste . Some of the different classes of priests are :
1. Brahmas : They are well versed in the three Vedas which are Rig, Sam, and Yajur . They supervise the rites and the rituals to be conducted .
2. Pujaris : They are also called Pujaks, and their services are required for the performances of the various rites and rituals .
3. Bidhipathaks: Their services are required for the reading of the 'Bidhit' to guide the Pujaris in the observance of the rules of specific ceremonies, and also for the recitation of the mantras.
4. Hotas: Their services are required for the performances of the 'Homa' or the rites associated with fire altar.
5. Chandipathaks: Their services are required for the reciting the 'Chandi' or book of chants which is related to the invocation of the goddess .
6. Supakars : Their services are required for the daily offering of 'Bhog' or food items .
Not only the dominant Brahmins designate their duties there are other people from other castes as well employed to designate their duties . Some of them are often used for menial jobs while others are given important jobs for the smooth functioning of temple duties, and are considered important part and parcel of the ritualistic process and practices . Some of the different categories of duties assigned to people belonging to particular designated families are as follows :
1. Athporia or Astha Prahari or security supervisors. They are also in charge of cleaning and maintaining the holy sanctity inside the temples .
2. Duaris or door keepers.
3. Bolikatas or people involved in animal sacrifices.
4. Tamulis , the people responsible for the arrangement of offerings like flowers, fruits etc.
5. Bhandaris or the suppliers of raw materials for Bhog.
6. Bharalis or the store keepers .
7. Malis or flower gatherers .
8. Malakars or garland makers .
9. Paneris or the water suppliers .
10. Gayan / Bayan singers or musicians .
11. Seel, and others involved in various ritualistic practices like cutting hair , distribution of bhog, etc.
All these people together form a community called as the 'shebaits' of the deity . Their services are required on a daily basis and also during various ceremonies and festivals .
The daily worship is based on dedication (sankalpa) which invokes the blessing of the revered Goddess which is not only for the welfare of the people of the region but of the world . The daily worship of the Goddess has to be daily performed throughout the year except during the days of Ambubachi . However the concept of Suwa or impurity is taken into severe consideration whenever a family member of any Shebaits pass away . In such cases, the designated worker has to be off duty for a particular time period . Such arrangements were mutually agreed and were not governed by any fixed rules .
The question of legacy is also an important issue for the priest community . If a particular priest expires without any male heir in his family to continue the legacy of designated execution of duties, then the issue is resolved only after careful consideration. Generally it is assumed that other families of priests would carry on the duties of that particular branch till the appointment of such priests . In most cases the sovereign body of priests handled matters of such appointments .
Lack of evidence has put a thick veil over the original details pertaining to the working of the temple administration with regard to endowed properties . But according to some historical evidence, which says that funds generated through offerings of devotees were managed by a committee of Brahmins or by one specially appointed by the king who headed the committee . He was called the Doloi. But it cannot be ascertained whether this system was formed by the priests themselves or by the king himself . The system did existed do take care of the properties in and around the temple . In the past both the Brahmins and the non-Brahmins Shebaits, directly connected with the worship of the deity were allowed to hold property against the service rendered by them which was called Bhogdani . The land and property was called Debutter land . The tenants of such properties were called the Raiyats, and were allowed to hold Debutter property against cash or crop rent . The Doloi decided matter relating to the holding of all properties by the Shebaits and Raiyats, and also collected tax or rents on such properties . In most temples the post of the Doloi was not hereditary and person well suited for the post was selected amongst the families of the priest . At times there have been instances where rulers intervened and appointed a person of their choice , not necessarily from the priest community to administer the Debutter .During the Ahom rule the kings appointed an officer called the Sevacholuwa or director of services responsible for the functioning of various temples and also to monitor that rituals are performed accordingly . Around six thousand hectares of land were distributed by the various past rulers of the state . But exact records suggesting the actual extent of the Debutter properties are not available . It could be because of the fact that the area around the Nilachal Hills was used as a strategic point by various armies throughout history . And it could be possible that whatever noticeable marks to depict the boundaries could have been wiped out . One more factor could be the affects of nature on the geographical features of that particular area owing to the fact that the mighty Brahmaputra swells like a monster during the raging monsoons .
It was the British after the treaty of Yandaboo in 1826 that they surveyed the areas, and in the process denied claims from the Shebaits that the land granted in their names were part of the temple and were revenue free . But they were out to derive the maximum revenue over the lands and adopted the policy of non-interference in religious matters as early as 1842 after abolishing the post of Sevacholuwa. in 1870.
After independence the Assam State Acquisition of land belonging to religious and charitable institutions of public nature act, 1959 acquired the lands. The law stated that the institution would be able entitled to retain specific areas as revenue free lands to accommodate the Shebaits and devotees as well to incorporate future requirements. The enactments also stated that compensation would be paid over the acquired lands . But according to the Debutter board the state has neither taken any initiative to demarcate the retainable areas or compute compensation over the acquired lands .
The foremost of all the fifty one shaktipeeths in the country, the Nilachal Hills is facing serious problems from illegal encroachments . Slowly the thick forests that used to cover the hills are disappearing, and instead of the soothing green grey ugly RCC buildings cover most of the landscape . “ It is so unfortunate that such a precious landmark is losing its sheen, and the people are not realising the fact . All they want is new and modern building , but they forget that the soil is fragile and could prove disastrous if any natural disaster occurs,” says Bipin Deka (name of the person has been changed), a resident of Maligaon, a locality near the base of the hills . He further comments , “Thanks to the land dealers the place is losing its beauty, and the municipality is doing nothing but keeping mum . The original dwellers are selling their land for quick hard cash which of now has become the order of the day. It is sheer Kalyug.”
Of lately the priests have maintained that most of the families of Brahmas have almost become extinct, and other families have shared the responsibility of carrying on the duties of that clan . Says Rana Sharma ruefully, “Times have changed, and young people from various clans have opted for other lucrative jobs . No one can blame them . They have seen their fathers wasting their lives doing nothing except to wait for patronage from loyal clients . I was lucky to get a job, and now I balance my temple duties and my official duties together .”
According to some devotees the priests are fast losing their credibility . Says Prashant Khatanair, a devotee who used to come often to the temple , “ Now-a-days all these priests want is foreign liquor and hard cash . They just tell you in a rough manner how much you are willing to spend for your salvation . This is not right .”
But there are other changes engulfing the place as well . The temple was at one point was visited only by those who revered it but now it is thronged by any devotee without knowing its basic traits . The temple was considered to be the cultural identity of the state and its people . Says Tapashi Das, another devotee, “ Previously the temple was free from any outside influence and was quite successful in maintaining its own unique identity. It was only after commercialisation of the whole institution by some fringe elements that is disrupting its own identity. There was no fluttering of any 'Jai Mata Di ' flags nor there was any bhajan blurting out of any loud speakers . It is losing its uniqueness.”
Faith is change proof, and that is the magical thing about it. Putting aside the various contradiction and arguments aside, rituals and traditions adheres to a whole level of different approaches . Changes in thinking occur and at times are necessary but on a equal level a proper understanding is required to preserve the essential parts of our culture and customs which indisputably forms part of a very valuable heritage . It needs a practical reasoning approach to come to a conclusion of what to accept and what to discard , and steer the need of preserving within these two boundaries . Many civilizations like the Mayan , the Aztec , the Mesopotamian , the Assyrian and others were great and influential. They had laid down the foundation of modern times but at the same they were vulnerable to one element of human nature- invasion .India has been a witness to foreign invasion throughout history but somehow it has been successful in managing to maintain its identity. Or else how would a priest chant the same mantras that was written five thousands years ago in the morning paying his respects to the sun ? Man may plant a flag on the moon but it is the faith that still drives the heart and the minds of millions in this strange country of India
LIST OF TEMPLES IN AND AROUND THE NILACHAL HILLS :
SHIVA TEMPLES : Kauti Linga Temple, Amra Tokoreswar Temple, Kedareswar Temple, Kameswar Temple, Siddheswar Temple
OTHER TEMPLES : Jai Durga Temple, Bana Durga Temple, Namath Kali Math, Hanuman Temple, Ganesha Temple, Pandunath Temple, Gadadhar Temple, Shitala Temple
KUNDAS (PONDS) : Saubhagya Kunda, Wrin Mochan Kunda, Amrit Kunda, Durga Kunda, Gaya Kunda, Kaso Pukhuri
FEW IMPORTANT TRIVIAS :
Height of Bhubneshwari hill : 690 ft
The highest altitude of the residence of the Brahmins: 580 ft
The height of the Pitha temple (the main temple): 525 ft
The height of Baraha temple : 450 ft
INHABITANTS OF NILACHAL HILL :
Number of Brahmans: about 1500
Number of shebaits and other inhabitants: 2500
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