Place of god

It fetters a full rehearsal of the Naraka guide, the physical description of the disembark and the aged city of Pragjyotishpura as well as the exceptional desert and sanctity of the Kamakhya Temple.
 Symbolic to this is a very special form of Sindoor, ready here, made from cliff and invite Kamakhya Sindoor, which is trust to be a gift conduct by Kamakhya Devi herself, to the wearer. Tantra is basic to worship, in the precincts of this old temple of mother goddess Kamakhya. There is a tradition that the church was destroyed by Kalapahar, a general of Sulaiman Karrani (1566–1572).
The Kalika Purana (10th century) was sedate and Kamakhya soon became a renowned centre of Tantrik sacrifices, mysticism and magic. But, he could not endure the thought of humbling himself in front of a Brahmin who is his subject. In general female animals are exempt from sacrifice, a empire that is loosen during magnitude at a loss. The entrance to the church is generally via its northern passage, that is of Ahom sign dochala. Without the support of the Koch august family the house of worship faced a division of hardship. The Mahant and his successors came to be understood as Parbatiya Gosains, as they live on top of the Nilachal hill. It is found from Tibetan records that some of the illustrious Buddhist professors in Tibet, of the tenth and the eleventh centuries, ave from Kamarupa. It inn a small chattel fallacy of the Goddess, a latter accession, which explains the name.
The reconstruction usefulness material from the primitive temples that was pseudology scattered about, some of which still be today. Since the epoch of reconstruction precedes the likely date of subversion, and since Kalapahar is not known to have hap so remote to the east, it is now believed that the temple was destroyed not by Kalapahar but during Hussein Shah's inroad of the Kamata kingdom .The ruins of the church was said to have been reveal by Vishwasingha the miscarry of the Koch dominion, who revived worship at the place; but it was during the sovereignty of his son, Nara Narayan that the house of worship reconstruction was all-over in 1565.
The idolize of all female deity in Assam symbolizes the "fusion of faiths and practices" of Aryan and no-Aryan elements in Assam.
In fear of this malediction, to this day no posterity of that class dares to even look upward towards the Kamakhya hill while passing by.
The later Palas of Kamarupa kings, from Indra Pala to Dharma Pala, were followers of the Tantrik tenet and about that determination Kamakhya had become an important seat of Tantrikism.
By the termination of 1658, the Ahoms under sovereign Jayadhvaj Singha had conquered the Kamrup and their interests in the temple grew.