Ambubachi Mela in Assam's Kamakhya Temple: A Critical Analysis (original) (raw)
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Taboo Associated with Menstruation and the bleeding deity Kamakhya Devi
IRJET , 2024
The most innate biological activity in a woman's life is undoubtedly her menstruation. In India, there are so many menstrual taboos that girls are unable to discuss serious disease related to menstruation, which leaves them suffering in silence. However, menstruation is considered important in Tantric tradition. It is considered to be a crucial component of the ritual. Among the 51 Shakti peethas, the Kamakhya temple in Guwahati is considered to be one of the holiest sites. A significant event known as Ambubachi mela occurs during Ahaar month ( June- August) in the Assamese calendar, following the first outburst of the monsoon. The door of the Kamakhya temple stays close because it is believed that mother earth bemomes impure for three days. The purpose of this study is to briefly focus on the taboos associated with menstruation in India and the mysterious legend of Kamakhya Devi, the bleeding goddess. Key words: Menstruation, Menstrual taboo, Taboo, Ambubachi mela and Kamakhya temple
Current Research Journal of Social Sciences and Humanities
The role of women in Pre- Ahom and Ahom society could be regarded in the broader environment within the ambit of sacred space dedicated to them. Kamakhya temple, situated near Guwahati, Assam is the most profound illustration of the sacred space of women. It is celebrated as one of the renowned centres of Tantra in India in general and Assam in particular. It has established itself not only as an eminent Tantric centre but also as a menstruating Goddess. However, menstruation has been treated as a taboo since the earliest times in various religious texts. It represented the image of impurity and pollution and was dubbed as hot and dangerous. However, in Kamakhya temple, annual menstruation of the goddess is celebrated as a festival. In June every year, Ambubachi Mela represents one of the chief celebrations of the temple. The paper attempts to analyze the theme of menstruation, placing it in the border context of Kamakhya. The article also highlights the unrestricted movement of wom...
The Divine Feminine: Indigenous Festivals in the North Coastal Districts of Andhra Pradesh
The divine feminine is apparent in myriad forms across this world. We see Her in the animate and the inanimate; in us and in others; in the temporal and the ethereal. We find Her revered in various ways too and the expression of this reverence again sees a myriad shades depending on the geographical locale. In the coastal districts of Andhra Pradesh, India, we see Her as an enigmatic all pervasive omnipotent power who is appeased with humble offerings of neem leaves and porridge. At the same time her wrath knows no bounds if she is disturbed in any way. Simple people with simple faith offer their prayers in the most fervent and genuine potential and the indigenous festivals are true witness to this. This paper is collective representation of the manifestations of the Divine Feminine in the coastal districts of Andhra Pradesh and the charming stories behind the 'ammas' threaded together from oral tradition of narrations.
2019
This paper attempts to examine the domain of tantric sacred geography with the exploration of the religious institute of Kamakhya temple situated in Assam. Kamakhya temple stands out not only as an eminent tantric centre but also as one of the chief Shakti Pithas. Ritualization of women body in tantric tradition is not an unknown phenomenon. However, this paper will limit itself with the aspect of sacred geography and menstruation in the tantric tradition. Scared geography in tantric tradition is not bound to locations, but it could be viewed as the parts of Sati’s body which developed into various sacred Shakti Pithas. The most vital of these pithas is situated in Kamakhya. Kamakhya is adorned in the form of Sati’s yoni, which is perceived as the centre of creation. Another aspect in adoration of Sati’s yoni at Kamakhya is menstruation of the goddess. Kamakhya is one of the few Indic religious institutions where menstruation is celebrated in the form of an annual festival known as ...
Menstruation and festivals: A historical retrospective
International journal of history, 2021
Introduction: Menstruation is still stigmatized and shamed worldwide, as well as in India also. Many Hindu festivals and mythological concepts commemorate this significant event in a pubescent girl's life and social, behavioural pattern. Methodology: The discussion is entirely based on secondary data sources from different literature sources available in esteem journals and web pages. Discussion: Most of these festivals and mythological stories indicate that the young girl had reached marriageable age and the celebrations often promote a hetero-normative, patriarchal view of womanhood. This scenario played an essential role in the behavioural pattern of a girl towards her womanhood. Conclusion: Menstruation is a natural physical activity that has been veiled in mythology, endowed with both positive and evil symbolisms, and has been the subject of a wide range of taboos and rites in all traditional societies for as long as records go back. Many misconceptions and cultural misunderstandings about Menstruation still exist today. Nevertheless, the menstruation festival has become a part of social and behavioural life that cannot be ignored.
THE CUSTOM OF COMMEMORATING A GIRL'S MENARCHE IN ASSAM
2024
Menarche, or the ability to conceive, is a crucial developmental stage during puberty. It marks a crucial turning point in the process of a girl becoming fertile. In many regions of India, this change is still honored. The event helps to signal to society that the girl is ready for marriage. The celebration of menstruation's beginning in Assamese culture is studied in the article below. The dual nature of society is reflected in this event, as we defy the boundaries of patriarchy by recognizing, celebrating, and enjoying menstruation. But by upholding the stigmas associated with menstruation, we support our society's patriarchal structure.
In India, the system of goddess (devi) worship and pilgrimage to their seats (shaktipithas) are one among many ancient living traditions. The absolute total number of goddess places in India, which runs into thousands, too attests the importance of goddess worship contemporarily. However, the levels of importance vary as per the textually prescribed and perceived greatness and superiority. Being the ancient most it is called Adipitha ('the primordial seat') and highly revered. Among shaktipithas, Kamakhya is the most venerable. The Kamakhya Devi temple is located in the vicinity of Guwahati, on a hill called Nilachal, the provincial capital of Assam – the major northeastern state of India. The present paper seeks to explain its historico-cultural background, mythological context, origin and symbolism, the sacredscape and the main temple's architecture, ritualscape, associated festivals, and the pilgrims' motive. Kamakhya's mythological context underlines its respectable place in religio-cultural history of India. The manifested form of the Goddess contains several symbolic meanings which assert her creative image. Over the years, increased number of visiting pilgrims has led to the growth of the several sacred shrines and other profane structures in the temple complex.
Women on the Field: Notions of Ritual Purity and Sanctity in Ramleela
Unpublished, 2013
This paper discusses ritual purity and the social implications of menstruation. Having played Ramleela in Palmiste Park for many years as a teenager, my sister and I would observe a vegetarian fast and prepare ourselves for the act that we saw as a religious, sacred performance. According to the Manu Smriti and various Puranas, women are made impure by menstruation, a tradition most closely followed in Brahminical sects (Gellner 1991). Through the use of secondary sources, this paper will review Indian and Indo-Caribbean notions of ‘purity’ and ‘impurity’, in an attempt to explain the conferring of pollution through menstruation and the complicated social behaviours associated with the bodily function. How does menstruation relate to fasting and bodily discipline as it pertains to purity? Is purity then material or is it symbolic? Finally, through primary data collected through interviews and participant observation, I will look at how these notions of purity affect women’s participation in Ramleela, which is both a performance space and a ritual space.
Religion is a very important social factor influencing various aspects of human life. It is composed of beliefs and rituals. Ritual is the primary component of religion and fundamentally serves the basic social function of creating and maintaining community. Durkheim opines that ritual is a means by which individuals are brought together as a collective group. It functions to strengthen the bonds of attaching the individual to the society of which he or she is a member. Rituals are also considered as the means by which cultural system and social system are able to interact and harmonize with each other. The role played by a certain person in the rituals is indication of that person’s significance in the society. Historically religious development in India can broadly be seen in four stages or periods. 1. Vedic period 2. Sutra period 3. Puranic period 4. Modern period Female section generally constitutes more than fifty per cent of the population, however it is quite evident that this section is by and large deprived of due share in almost all spheres of life. It would be very interesting to analyze the position of women from the angle of their participation in the ritualistic activities. One should admit that woman or ‘Lady of the House’ was quite necessary in Vedic sacrificial rituals as well as sutra rituals though their participation in such activities was very insignificant. However in Puranic and modern period a change can be seen in the women participation in the field of rituals. This paper tries to study the role of Indian woman in rituals of different period with a view to evaluate their position in the society of the respective era.