কেঁচাইখাতী
কেঁচাইখাতী ("কেঁচা মাংস খোৱা") উত্তৰ-পূব ভাৰতৰ এগৰাকী বিশিষ্ট দেৱী।[1] অৰুণাচল প্ৰদেশৰ পায়াৰ ওচৰত তেওঁৰ মন্দিৰ তাম্ৰেশ্বৰী মন্দিৰ আছে৷[2] নৱম শতিকাৰ কালিকা পুৰাণত তেওঁক দিক্কাৰাৱাসিনী (Dikkaravasini) বুলি কোৱা হয় যাৰ মন্দিৰে কামৰূপৰ পূব সীমা গঠন কৰিছিল।[3] কামাখ্যা দেৱী আৰু কামাখ্যা মন্দিৰে যিদৰে ব্ৰাহ্মণ পুৰোহিতক অধিগ্ৰহণ কৰি কিংবদন্তি নৰকাসুৰ আৰু ঐতিহাসিক কামৰূপ ৰজাৰ সৈতে জড়িত হৈ পৰিছিল,[4] কেকাইখাতীয়ে কিন্তু ব্ৰাহ্মণ্য প্ৰভাৱৰ পৰিসৰৰ বাহিৰত থাকিল আৰু চুতীয়া ৰাজ্যৰ৫৬৫৬৫ সময়ত আৰু তাৰ পিছত বৰ্তমান সময়লৈকে[5] দেউৰী পুৰোহিতৰ নিয়ন্ত্ৰণত থাকিল।[6]
বিশেষভাৱে ৰক্তপিপাসু দেৱী হিচাপে পৰিচিত কেঁচাইখাতীক ১৫২৩ খ্ৰীষ্টাব্দত আহোমসকলে চুতীয়া ৰাজ্য দখল কৰাৰ বহু পিছতলৈকে[7] বাৰ্ষিক উৎসৱৰ সময়ত আৰু দুৰ্যোগৰ সময়ত[8] মানৱ বলি দান কৰা হৈছিল৷ যেতিয়া আহোম ৰজা চুহিত্পংফা (১৭৮০–১৭৯৫) বা গৌৰীনাথ সিংহ ৰাজপাতত বহে, তেওঁ এই প্ৰথা নিষিদ্ধ কৰে।[9] কেঁচাইখাতী চুতীয়া ৰাজ্য[10] লগতে ডিমাছা ৰাজ্যৰো[11] তত্ত্বাৱধায়ক দেৱী আছিল আৰু আহোম ৰাজ্যই দেউৰী পুৰোহিতসকলক বিশেষ সন্মান প্ৰদান কৰিছিল।[12]
কিংবদন্তি
[সম্পাদনা কৰক]কেঁচাইখাতী বুঢ়া-বুঢ়ীৰ কন্যা আৰু পিছাদেমাৰ কনিষ্ঠা ভগ্নী বুলি উল্লেখ কৰা হৈছে।[13] পৰম্পৰা অনুসৰি এই জগতত পাপৰ প্ৰৱৰ্তনৰ বাবে কেঁচাইখাতীয়ে প্ৰথমে বুঢ়া-বুঢ়ীৰ ওচৰত মানৱ বলি দিছিল—আৰু কালক্ৰমত এই বলিদানৰ পৰিৱৰ্তে তেঁওৰ ওচৰত বলি দিয়া আৰম্ভ হৈছিল। মাংসভোজী স্বভাৱৰ বাবেই তেওঁক হিন্দু আৰু বৌদ্ধ পৌৰাণিক কাহিনীৰ মাংসভোজী দানৱ পিশাচৰ নামেৰে পিশাচী বুলিও কোৱা হয়।
মধ্য যুগত তেওঁৰ পূজা ক্ষমতা, যুদ্ধ আৰু ৰাজকীয়তাৰ সৈতে জড়িত আছিল।[14] হিন্দু ধৰ্মৰ প্ৰভাৱত তেওঁ বিভিন্ন নামেৰে পৰিচিত হৈছে: চুতীয়াসকলে শদিয়াত তাম্ৰেশ্বৰী, ডিমাছাসকলে মাইবঙত ৰণচণ্ডী নামেৰে পূজা কৰে৷ টাই খামতীসকলৰ বাবে তেওঁ হয়তো “নাং হু থং” নামেৰে পৰিচিত হ’ব পাৰে।[15]
তথ্য সংগ্ৰহ
[সম্পাদনা কৰক]- ↑ "One of the most famous goddesses worshiped in the north-east and one of the first to receive attention from British colonial officer-scholars in the 1800s, is the Goddess Kecaikhati, eater of raw flesh..." (Shin 2023:61)
- ↑ "The shrine of Kecaikhatl has always been referred to as the Tamresvari Temple in later times because it was covered with a roof of beaten sheets of copper. The temple formerly stood at lat. 27° 56', long; 96° 21' near Paya in Arunachal Pradesh, about 8 km away from Tebangkhunti on the Sadiya-Teju route." (Shin 2023:61)
- ↑ "According to the eleventh-century Jvi,fikapura1J4 (51.76-7), Kamarupa is triangular in shape and also one hundred yojanas in length from the Karatoya to the Dikkara and thirty yojanas in breadth from the north to the south. It is black in colour and interspersed with innumerable hills and hundreds of rivers. Here, the dwelling place of Dikkaravasini is deemed as the eastern limit of Kamarupa." (Shin 2023:62)
- ↑ "(T)he Goddess Kamakhya is well-known for her close association with Narakasura or demon Naraka. As a son of the Earth and Vishnu in his Varaha incarnation, he had been the central figure in the fabricated genealogy of Kamarupa and the constant source of political authority of three ruling families, the Varmans, Mlecchas, and Palas, from the seventh to the twelfth century." (Shin 2023:69)
- ↑ "In my observation in 2012, it was found that the Tamresvarl Temple located in Sadiya town at present is a recent construction of not more than fifty years old. The local people still consider the Goddess KecaikhatI as a daughter of the Old Ones called Bura-buri in Assamese or Girasi-gira in Deori language. They offer buffalo sacrifice to her at this new Tamresvai Temple every three years, and a Deori who comes from a specific family performs the sacrificial ritual." (Shin 2023:78)
- ↑ "These references lead one to assume that the sacrificial ritual for Dikkaravasini in the form of Tikhnakanta was presided over by non-Brahmanical priests such as the Deoris among the Chutiyas in later times." (Shin 2023:65)
- ↑ "In the case of Tamresvari Temple, the goddess was served by the Deoris, the representatives of the priestly class among the Chutiyas. They were permitted to continue their religious service to her including human sacrifice even after their subjugation by the Ahoms in 1523." (Shin 2023:70)
- ↑ "The Deoris offered human sacrifices to the goddess on certain special occasions including their annual performance, and also to avert special calamities such as cholera, small pox, and drought." (Shin 2023:72)
- ↑ (Shin 2023:74-75)
- ↑ "Among them a great deal of importance is given to the Chutiyas in connection with worship of the Goddess Kecaikhati, mentioned as Digaravasini (i.e. Dikkaravasini) in their inscriptions and later known as Tamresvari." (Shin 2023:66)
- ↑ "There is at Sadiya a shrine of Kechai Khaiti the tutelary deity of the Kacharis, which the Dimasa rulers continued to worship even after the establishment of their rule in Cachar." (Bhattacharjee 1992:393)
- ↑ "The four chief Deoris thus had to make an annual visit to the Ahem court in order to demand and obtain the sanction of the king for their annual sacrifice of human beings. They were treated with much respect by the Ahom kings on that occasion. It is said that when any Hindu Gosain (the leaders of neo-Vaishnava order) appeared before the Ahom king, the latter remained seated, while the Gosain put the garland on his neck and gave blessing; but when the four chief Deoris made an annual visit to the court, the king rose and stood before them to receive their salutation." (Shin 2023:72)
- ↑ (Shin 2023:71)
- ↑ (Shin 2023:71)
- ↑ (Laine 2019:17-18)