Hinduism,Cosmos ,Sanatan Dharma.Ancient Hinduism science.
“माँ कामाख्या नमस्तुभ्यं शैलसुता कामेश्वरी । हरप्रिया नमस्तुभ्यं नमस्तुभ्यं दया निधे॥ (1) भुवनेश्वरी भवतारिणी मंगल मोक्ष प्रदायिणी। कामना सिद्ध कामेश्वरी शक्तिशैल समन्विता॥ (2) अधिष्ठात्री असमदेशे आवाह्यामि सुसर्वदा। सिद्धक्षेत्र नीलांचले शक्तिपीठ प्रतिष्ठितम॥ (3) नमोऽस्तु कामाख्याय देवै च तेजोमयं दिव्यम। प्रणमामि सदा भक्तया माँ कामाख्या परम शुभम॥ (4) नमोभगवती भगेश्वरी योनि मुद्रा महोदरी। शरण्ये शक्तिरुपाय देवि कल्याणी नमोऽस्तुते॥ (5)”
Salutations to Mother Kāmākhyā, the daughter of Śailarāja (Himālaya) who is the master of desires Herself; salutations to the beloved of Hara (Śiva), and salutations to the reservoir of compassion. She is the master of the phenomenal world, one who ferries across materialism, auspicious & bestower of liberation; being the master of desires She fulfills wishes, weilder of energy and dweller of mountains. I always invoke Her who presides over the Country of Assam; the place where Her Śaktipīțha is established upon the blessed region upon the blue hillock. Salutations to Kāmākhyā, the divine goddess who is illustrious; I devoutedly pay my obeisence to Her, who is extremely benovelent. Salutations to the large-hearted Supreme Goddess, who is master of vagina and displays Yonimudrā; I seek shelter in the Goddess who is energy personified, and offer my salutations to Her who is a well-wisher of all.
Perched atop the Nilachal hillock in Guwahati city of Assam’s Kamrup District is Kamakhya Temple, which is considered the most important among 51 Śaktipīțhas. Situated in the Tāntrika region of Vişņukrāntā, this is the spot where the Yoni or vagina of Lord Śiva’s first wife Dākşāyanī Satī fell. The Pīțhaśakti known as Siddha Kubjikā is venerated here in Satī’s vagina which has now turned into a rock formation, which when touched by pilgrims grants liberation.
The first temple on the site of Yonipīțha was built by the divine architect Viśvakarmā. When Kāmadeva was reduced to ashes by the flame of Lord Śiva’s third eye, his wife Ratī came here and propitiated Devī Siddha Kubjikā for ressurection of her husband. When brought back to life, Kāma duly worshiped Pīțhaśakti of Yonipīțha, who then became renowned by the name “Kāmākhyā” while the region came to be known as “Kāmarūpa” country. The current temple was constructed by King Viśva Sińģha of Koch Behar (West Bengal).
As per Kālikā Purāņa, the time when Devī Satī’s vagina fell in this region, it began to sink into Rasātala and Tridevas- Brahmā, Vişņu & Rudra themselves failed to bear the weight of Yonimaņđala. It was then that Bhagavatī Herself manifested there and joined Tridevas to bear the vagina of Her own incarnation.
The Pīțha Bhairava of Kāmākhyā Śaktipīțha is Umānanda Bhairava, whose temple is situated upon Bhasmancha Hillock alias Peacock Island in the middle of Brahmaputra River. It should be known that the island is renowned to be the smallest river island in the world. Here Lord Śiva manifested as a Svayambhu Lińģa for the delight of Umā, and hence He is known as “Umānanda”.
Here Devī is venerated in five-fold forms of Kāmākhyā, Kāmeśvarī, Tripurā, Sāradā & Mahotsahā; along with eight Yoginīs known as Koțeśvarī, Guptakāśī, Śrīkāmā, Vindhyavāsinī, Pādadurgā, Dīrgheśvarī, Dhanasthā & Prajațā.
The most renowned festival celebrated in Kamakhya Temple is Ambuvācī, when a big fair is also organised and many Avadhūtas, Sādhus, Aghorīs and Sanyāsīs (who otherwise lead reclusive life) also come out in public. Astrologically in the month of Āşāďa (June-July) when Sūrya (Sun) enters Mithun Rāşī (Gemini) under 1/4th part or first quarter of Ārdrā Nakşatra, at that time Devī Vasundharā (Earth) undergoes menstrual cycle which is known as “Ambuvācī”.
Ambuvācī is regarded the Rajasvalā Kāla of Devī Kāmākhyā, because of which the doors of main sanctum sanctorum remain closed during this period to mark Ambuvācī Pravřtti. By centering this festival a fair is organised where a large number of pilgrims arrive; however entry into the temple during this time is forbidden. After three days the moment when Sun exits Mithun Rāşī under the 4th quarter of Ārdrā Nakşatra, Devī’s Rajasvalā Kāla ends and is marked as Ambuvācī Nivřtti. On the fourth day Devī is given a ritual bath for purification and thereafter the doors are opened once again for the general public.
Sun is considered the guide of Jīvas, since Earth is full of fruits, flowers & various crops due to the grace of Sun. It is Sun who is the chief of Kāmakalā and is form of desires, while Moon is mind. Rāhu or Northern Node is the shadow of Earth, body or Lagna; while Mithun Rāśī or Gemini is the region where The Masculine & The Feminine unite, symbolising dual-identities and co-existence. It is also the highest region of Rāhu, and hence percieved as an inauspicious time period. As said earlier, Ambuvācī begins when Sun enters Mithun Rāśī under Ārdrā Nakşatra, which derives its name from the word “Ārdra” which means “wet”.
Like our birth-giving mother, Dharitrī (Earth) too is our mother; and like our birth-giving mother undergoes menstrual cycle once in a month, likewise Mother Earth too undergoes menses annually and Her menstrual period is what we know as Ambuvācī. During this period, certain restrictions are observed which are as follows:-
2. For one week during which Ambuvācī occurs, travelling and auspicious rites are forbidden.
From worldly point of view, Monsoon or the rainy season starts from the first day of Ambuvācī itself. Like women become capable of concieving after their menstrual period elapses, likewise Mother Earth too becomes fertile after Ambuvācī ends. With this is associated the ancient agricultural cycle of Northeast, where farming begins only after the soil become fertile enough due to the rains of 3–4 days.
During menstrual cycle of Devī Kāmākhyā, the Yonimaņđala is covered with a white cloth that turns red during the period, and it is cut into pieces and distributed among devotees as Prasāda. As per Yoginī Tantra after wearing Devī’s Raktavastra on one’s person, all Tāntrika Karmas performed become successful.
Like Sri Ramakrishna of Dakshineswar & Atmaram Thakur-Brahmananda Giri of Kalighat are to Mā Kālī and Sadhak Bamakhyapa of Tarapith is to Tārā Mā, so was Kendukelai Thakur to Mā Kāmākhyā; he was a priest of Kamakhya Temple and also a Tantra Sādhaka of highest order. When he used to perform Āratrikrama (Vesper Service) of Mā Kāmākhyā, She used to manifest Herself and dance in joy; at that time the doors of the temple used to remain closed and everyone was forbidden from seeing what goes inside. Kendukelai Thakur was a formidable person and no one ever dared to peep inside the temple when he used to serve Mā Kāmākhyā. He was a blessed devotee who used to help the poor & needy by warding off their miseries & dangers.
At that time King Biswa Singha’s descendent King Naranarayana was seated on the throne of Koch Behar, while his younger brother Chilarai was the comander-in-chief. A priest who was rival of Kendukelai brainwashed the King against Thakur and instigated him to investigate the proceedings of the temple when the later is busy worshiping. Kendukelai Thakur had warned King Naranarayana against doing anythjng in haste; but ignoring his warnings, the King tried to watch Mā Kāmākhyā’s dance. As a result, Devī got furious, slappes the priest and cursed the King thus “Vile King! You and your bloodline is henceforth forbidden from even glancing at this Nīlācala Hillock; for I condemn you all to brutal death if you act otherwise. Leave from this place right now.”
There is no place like the Śaktipīțha of Kāmākhyā’s Yonimaņđala. Not only for the people of Assam, but Kamakhya Temple’s enigma is subject of the curiosity of many people across the globe. It is believed that the local people who stay around the Yonipīțha are well versed in the art of alchemy. Archeologists have found many inscriptions on the temple walls, rocks and also some manuscripts; which is why neither there is an end of people’s curiosity, nor is there any solution of the mystery of Kamakhya Temple, which is but The Womb of Ādyāśakti.