Chapter 3e - Incarnation of the mother Goddess as Kamakhya

Mother goddess Kamakhya has been widely dealt within the present text. In the Ch. II.116-117, Ch.12, 9-11, 29-39, Ch.56.1-5,17-26, Ch. 70.20 and 46, Ch.76, Ch.77 and Ch.78.20-31 of the Mahabhagavata Purana. The goddess Kamakhya is related and in Kamarupa (Assam the place where she stands is well-known as a Sakta pitha. Though in many other works the number of Sakta Pithas differ from one another But almost all Sakt a text include Kamakhya as one of the Sakta Pitha. Our Purana though simply describes the number but considers Kamakhya as the fifty first Pitha where the female organ of Sati fell after the destruction of Daksa's sacrifice. The legend of 6 Daksa Jajna Vidvamsana is the same as in our Purana with slight modification from others the present text runs thus: Wen the great sacrifice was performed by Daksa Siva and his consort Sati was not invited to it. Knowing this Sati approached her father but was insulted by him. Desirous of giving up 4. 5. 6. Regarding the tradition and mythology etc. of Kamakhya refer to The mother goddess Kamakhya by B.K.Kakati. The Matsya Purana Ch.13.24-54 enumerates 108 Devi Pithas and the Devibhagavata 7.30.53-101 also follows the same tradition. But they never cat gorically mention them as Sakta Pitha when we come across the Kalika Purana a later work specifies different number of Sakta Pithas. On the other Mahabhagavata Purana specifies the 51 st Pitha at Kamarupa but other Pitheas are not refered to Cf. As refersed to "the glory that was Virajaksetra" by U.N.Dhal pp.50 ff. Refer to the article of M.M. Pathak in the Purana Vol XX No.2 (July 1978) pp 204-223

31 her body she created a Chayasati and that Chayasati entered into the sacrificial altar. The sad news was communicated by Narada to Siva who sent a team headed by Virabhadra to destroy the sacrifice. At last Siva reached there, putting the deadbody of Chaya sati on his shoulder he danced which caused unbearable pain to the Earth. Visnu was moved with Earth's suffering communicated to him and began to cut the limbs of Sati on Siva's shoulder into the piecesses. limbs of the body fell in different places on earth which gave rise to the Pithas out of which Kamarupa is believed to be the best one. T The Not only at Kamarupa but also on the other hills nearly where the limbs of Chaya sati fell turned to be the great Sakta Pithes. The Mahabhiaqayata Purana states. Beholding the female organ of Sati at Kamarupa Siva became horipilated and passionate. While Siva looked at it with voluptuous passion it entered into the nether region(Patala). So Siva held the mountain along with the Yoni in a cheerful mood, and stayed there, practised penance. As the mother goddess 7. Thus As the tradition goes, each limb of Sati gave rise to goddess accompanied by a Blairava (a form of Siva). Sakti Pitles grew. The female organ of the goddess fell at Kamarupa, the goddess grew there was called Kamesvari (also called Kamakiya) accompanied by Kameswara (a Siva Linga) Refer to Kalika Puruna Ch. 18.42 ff Cf. The glory that was Viraja Ksetra p.49 ff.

32 32 permanantly was present there the place is sanctificed as a Maha pitha. In another incident it has been narrated that Pandavas approached Bhagavati there, begged to revive their kingdom along with the destruction of their enemies. Above all they also eupreated Kameswari to help them to hide in such a place for one year incognito. Not only this but in case of Ganga's (river) movement from the north to the south direction following the conch sound of Bhagiratha she changed her direction only to meet Kamakhya, the goddess of Kamarupa, Besides Ch. 76 fully devotes to the glorification of Kameswari or Kamakliya. Thus: In the ancient age Bralma, Visnu and Mahesvara practised severe penance to obtain the grace of Bhagavati. Previously Vasistha also obtained perfect divine knowledge there through her grace. Even the common people attain salvation by seeing, touching and worshipping the female organ form of Bhagavati there. Their lives are considered fruitful who worship tripurabhairave. Even Sambhu also appealed to Kamakhya, the bestower of fortune and liberation. He who circumambulatis the shrine attains the result of visiting three worlds. One who accepts

33 the Nirmalya of Kamakhya, is honoured by gods; one who offers Sraddas there to dead ancestors produces delight in their mind. Parasurama the son of Yamadagni practised penance there (The holy shrine to kill Kartavirge and attained leaven. Kamakhya is inaccessible even to gods. Kamarupa is most pious and a sanctified place with Kalika as the presiding deity. All the ten Mahavidyas cluster there. Their position stand thus: Goddess Tara is in the left, Blubanesvari in the South, Sodasi is the South-east, Bhairavi on the back side of them; Sundari in the North-east, Dhumavati on the upside (Urddiva) above all Siva himself rests there down-word. Beside Brahma and Visnu are always present there by his side. One who offers Vilva leaf there attains divinity. Wearing Rudraksa on the body one who worships Rudra there, becomes Rudra himself. The most important aspect of Kamakhya is Her Kavaca, remembering whom one is freed from the disturbing elements like Yoginis, Dakinis, demons, and much physical pains like hunger, and thirster. Lastly like the leaves of Tulasi and Vilva worthy among the sacred leaves for gods and Godadhara as the best magician on the earth also the Yonipitha is the best among all the Pithas. Thus the Pitha is highly praised by all sections of people of the country. The Kalika Purana presents a composite figure of the goddess Kamakhya made up of conceptions accepted from different

34 epochs in the history of the evolution of the original mother goddess. The concept of Naraka's Kamakhya is a primodial deity associated with and patronised by Visnu. Later on Kamakhya as a virgin, a spouse of Sivabelong to subsequent period. The present shrine of Kamakhya is situated about three miles from the town of Gauhati and fifty miles from the range of hills. And the name of the hillock where the shrine stands in well known a Nilacala where the genital organ of Sati was believed to have fallen. The goddess is socalled because she came there secretly to satisfy her desire with Siva. But the Kalika Purana Ch. 64, records the mountain both as a grave yard and secreat love spot of goddess, at times the goddess is also identified with: Kali, the eternal form of Bra!ima. 8 and 8. For further light on the goddess, please refer to B.K.Kakati's wellknown work, The Mother Goddess Kamakhya P. 33 ff, the Yogini Tanta also takes notice of the goddess's symbolisim of the Yoni.