Kamakhya Temple, Guwahati – History

Kamakhya Temple, Guwahati – History

The earliest historical dynasty of Kamarupa, the Varmans (350-650), as well as Xuanzang, a 7^th Century Chinese traveler ignored the Kamakhya; and it is assumed that the worship at least till that period was Kirata-based beyond the Brahmanical ambit. The first epigraphic notice of Kamakhya is found in the 9^th Century Tezpur plates of Vanamalavarmadeva of the Mlechchha dynasty. Since the archaeological evidence too points to a massive 8^th - 9^th century temple, it can be safely assumed that the earliest temple was constructed during the Mlechchha dynasty. 

From the moldings of the plinth and the bandhana, the original temple was clearly of Nagara type, possibly of the Malava style. The later Palas of Kamarupa kings, from Indra Pala to Dharma Pala, were followers of the Tantrik tenet and about that period Kamakhya had become an important seat of Tantrism. The Kalika Purana (10^th century) was composed and Kamakhya soon became a renowned centre of Tantrik sacrifices, mysticism and sorcery.

Mystic Buddhism, known as Vajrayana and popularly called the "Sahajia cult", too rose in prominence Kamarupa in the tenth century. It is found from Tibetan records that some of the eminent Buddhist professors in Tibet, of the tenth and the eleventh centuries, hailed from Kamarupa. There is a tradition that the temple was destroyed by Kalapahar, a general of Sulaiman Karrani (1566 – 1572). Since the date of reconstruction (1565) precedes the possible date of destruction, and since Kalapahar is not known to have ventured so far to the east, it is now believed that the temple was destroyed not by Kalapahar but during Hussein Shah's invasion of the Kamata kingdom (1498).

The ruins of the temple was said to have been discovered by Vishwa Singha (1515 – 1540), the founder of the Koch dynasty, who revived worship at the site; but it was during the reign of his son, Nara Narayan (Malladev) (1540 – 1587) and his brother Chilarai (Sukladhvaj), according to an inscription in the Temple. The temple reconstruction was completed in 1565. The reconstruction used material from the original temples that was lying scattered about, some of which still exists today.

However, the Darrang Raj Vamsavali, a chronicle of the Koch royal family, records the reconstruction of only the Sikhara (dome) of the Kamakhya Temple in 1565 C.E. by the architect Meghamukdam. It states that he tried to rebuild the dome twice with the original stone blocks that had fallen down but failed. As a result, he built it in the shape of a beehive with bricks.

Made by craftsmen and architects more familiar with Islamic architecture of Bengal, the dome became bulbous and hemispherical which was ringed by minaret-inspired angashikharas.

The King also issued copper plates endowing land and the service of different paiks (servitors) to the Kamakhya Temple. These paiks consisted of Brahmans, Daivajna (astrologers), flower suppliers, garland makers, washer-men, cleaners, carpenters, oil pressers, sweetmeat makers, leather workers, cobblers, dancers, ballad singers, weavers, goldsmiths, potters, fishermen and others. Thousands of animals were also sacrificed during the worship of the goddess.

According to historical records and epigraphic evidence, the main temple was rebuilt by using the available stone ruins, with the brick dome being an innovation. According to a legend, the Koch Bihar royal family was banned by Devi herself from offering puja at the temple. In fear of this curse, to this day no descendants of that family dares to even look upward towards the Kamakhya hill while passing by. Without the support of the Koch royal family the temple faced lot of hardship.

By the end of 1658, the Ahoms under king Jayadhvaj Singha had conquered the Kamrup and after the Battle of Itakhuli (1681) the Ahoms had uninterrupted control over the temple. The kings, who were supporters of Shaivite or Shakta continued to support the temple by rebuilding and renovating it. Rudra Singha (reign 1696 to 1714) was a devout Hindu and as he grew older, he decided to formally embrace the religion and become an orthodox Hindu by being initiated or taking sharan of a Guru, who would teach him the mantras and become his spiritual guide. But he could not bear the thought of humbling himself in front of a Brahmin who is his subject.

He, therefore, sent envoys to Bengal and summoned Krishnaram Bhattacharyya, a famous mahant of Shakta sect who lived in Malipota, near Santipur in Nadia district. The mahant was unwilling to come but consented on being promised to be given the care of the Kamakhya temple to him. Though the king did not take sharan (shelter), he satisfied the mahant by ordering his sons and the Brahmins in his entourage to accept him as their spiritual guru.

When Rudra Singha died, his eldest son Siba Singha (reign 1714 to 1744), who became the king, gave the management of the Kamakhya temple and along with it large areas of land (Debottar land) to Mahant Krishnaram Bhattacharyya. The Mahant and his successors came to be known as Parbatiya Gosains, as they resided on top of the Nilachal hill.

Many Kamakhya priests and modern Saktas of Assam are either disciples or descendants of the Parbatiya Gosains, or of the Nati and Na Gosains.  The current final structure has been rebuilt during the Ahom times, with remnants of the earlier Koch temple carefully preserved. In July 2015, the Supreme Court of India transferred the administration of the Temple from the Kamakhya Debutter Board to the Bordeuri Samaj.