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Tamreswari Temple

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Tamreswari Temple
Religion
AffiliationEthnic religion
DistrictTinsukia district
DeityKechai-Khati/Pishasi (tribal goddess)[1][2]
Location
LocationSadiya
StateAssam
CountryIndia
Map
Interactive map of Tamreswari Temple
Architecture
Stylestone, porphyritic granite and bricks
CreatorChutia people

Tamreswari temple (also Dikkaravasini) was a historical temple for the tribal goddess called Kecaikhati,[3] situated about 18 km away from Sadiya in Tinsukia district, Assam, India.[4] Francis Hamilton listed Dikkarvasini at Sadiya among the three especially notable temples of Assam, together with those at Nilachal and Koliabar.[5] The shrine was held in particular reverence by the hill peoples of the eastern region and was aptly called the "Eastern Kamakhya."[6] The temple was in the custody of non-Brahmin tribal priests called Deoris (formerly a priestly class of Chutias).[7][8]

Some remains suggest that a Chutia king built a brick-cum-stone boundary wall in the year 1442.[9][10] There were four different kinds of Deori priest who looked after the temple. The Bar Bharali and the Saru Bharali collected dues of the temple and provides animals for sacrifice. The Bar Deori (Deori Dema) and the Saru Deori (Deori Surba) performs the sacrifice and sung hymns.[11] The temple was dedicated to Kechaikhati/Pishasi (kechai means raw and khati means eat), a powerful tribal deity or the Buddhist deity Tara,[12] commonly found among different Bodo-Kachar groups.[a] The worship of the goddess even after coming under Hindu influence was performed according to her old tribal customs.[21] The temple was located on the right (western) bank of the river Paya and ruins of a Shiva temple still exist, opposite to it, on the left (eastern) bank.[22]

Under Ahom rule, the cult of Tamreswari retained a close association with kingship and the welfare of the state. The four chief Deoris annually attended the Ahom court to obtain the king's sanction for human sacrifice and were accorded exceptional ceremonial respect.[23] According to some Buranji traditions, when Pratap Singha lay dying in 1641, people reportedly offered sacrifices of one hundred men to the Ai ("Mother Goddess") of Sadiya in an attempt to prolong his life; Shin identifies this deity as probably Kecaikhati of the Tamreswari Temple.[24][25] The temple was abandoned during the reign of Gaurinath Singha (1780 - 1795), when the Ahom kingdom was attacked by the Konbaung dynasty of Burma.[26]

Stone inscription

[edit]

The stone inscription found in the temple reads:[27]

“Shiv-Charan-Prasadat Vridharajatan
Ya-Sri-Srimata-Mukta Dharmanarayana
Shri shrimati Digaravasini Ichtaka
Di-Virchit-Prakara-Nivaddha
Krit Agrahainike Saka 1364”

— Tamresari Wall inscription

The inscription describes that the walls of the temple have been built using bricks (Ichtaka) and other materials(Adi) by the son Mukta Dharmanarayan of the old Chutia king (name not specified) in the Saka year 1364 (1442 AD).

Stone inscription of Chutia king Muktadharmanarayana dated to 1442 AD found in the Tamreswari temple.

The name Tamresari

[edit]

The wall and doors of the temple were very well designed with beautiful works. There were two giant elephant sculptures with silver tusks at the main door. The walls were made without any mortar. The temple roof was made of copper, that's why it is called Tamreswari. The whole temple was surrounded with brick walls and on the western wall there was a place for human sacrifice.[28]

Goddess

[edit]

The Kalika Purana places the Kamarupa pitha of Dikkaravasini to the east of the river Vrishodaka and near the river Sitaganga, also called Svarnadi.[29] Some writers have tentatively identified these with the Dibang and Diphu rivers west of Tamreswari, respectively, interpreting Vrishodaka as a broad or water-filled river and Sitaganga as a “white river”.

The presiding goddess of the Tamreswari temple is referred to in different sources as Kechai Khaiti, Tamreswari and Dikkaravasini. The Archaeological Survey of India identifies the temple as a shrine of Dikkaravasini; the reported inscription from the temple records the construction of a wall of Dikkaravasini by Mukta Dharmanarayana.[30] The shrine was also known as the Kechai Khaiti Sal.[31] The goddess has also been associated with the Dikkaravasini of the Kalika Purana. The Kalika Purana refers to Tamreswari as Dikkaravasini, and describes her as manifesting in two forms: a fierce form called Ugratara or Tikshna-kanta, and a gentler form called Sri or Lalita-kanta.[32][33] Dikkaravasini, in her Lalitakanta aspect identified with Mangalachandika, is two-armed, displays the varada and abhaya mudras, and is seated on a red lotus.[34]

The Kalika Purana also records the use of silk in the worship of deities in the shrine. As per the text, while worshipping the deities at the Dikkarvasini pitha, red, yellow and white Kausheya (meaning wild silk, probably Muga) were used to drap the idols of the presiding deities of the temple.[35][36][37] It is known that Muga, in olden times, was available in yellow(natural), white(Mejankari muga) and often dyed red with lac.[38]

Human sacrifice

[edit]

Kechai Khaiti was worshipped by the Chutias with the assistance of their tribal priests, the Deoris. E. A. Gait described the Chutia worship of Kali-like goddesses as being performed not by Brahmanas, but by their own Deori priests, and identified Kechai Khaiti as the favourite form of the deity to whom human sacrifices were offered.[39]

The Kalika Purana associates the worship of Dikkaravasini's fierce Tikshnakanta form with human sacrifice. It states: “O king! wine among the drinks, human sacrifice among the sacrifices are recommended as supreme”, and subsequently names sweetmeat, coconut, meat, curry and sugarcane among the offerings favoured by Tikshnakanti.[40]

Architecture

[edit]
Stone ruins of the Tamreswari Temple, also known as the Copper Temple, near Sadiya, reproduced in the Annual Report of the Archaeological Survey of India, 1906–07.

The roof of the Tamresari temple was originally sheeted with copper as mentioned in the Changrung Phukan Buranji (1711 AD), from which the name is derived.[41] The same Buranji also records the height of the temple at 18 feet (5.5 meters).[42] In 1848, when Dalton visited the site, he found a stone structure, but the copper roof was already removed. Subsequently, the site was visited by various explorers and historians like T. Bloch, S.F. Hannay and D. Mitra.

S. F. Hannay's 1848 report

[edit]

Major S. F. Hannay described the Tamreswari or Copper Temple in his 1848 report on ancient remains near Sadiya. He identified the shrine with Buchanan's "Eastern Kamaykya" and stated that it stood on the right bank of a small stream known to the Assamese as Dol or Dewal Pani. Hannay distinguished this stream from the Dikharu (present-day Digaru river), although he noted that it received several tributaries from that river before joining the Brahmaputra. He placed the temple about 8 miles inland from Sunpura in a north-eastern direction, Sunpura itself being about 10 miles east of Kundil Mukh. By the time of his visit, the old routes to the shrine had become difficult to follow because the area was covered by dense jungle and crossed by many streams.[43]

Hannay recorded that the temple stood close to the right bank of the Dolpani stream, in the midst of a dense forest. The interior of the shrine was a square of about 8 feet, while the walls were about 4½ feet thick, except at the front where there were two recesses on each side of the doorway. The doorway was formed of three entire blocks of stone, and the outer wall enclosed a square of about 17 feet. Except for the lintel and the sides of the doorway, the four walls were plain both inside and outside. At a height of about 10 feet above the basement, Hannay observed a slightly fluted stone projection forming a cornice. Above this, he suggested, there may have been about 2 feet more of wall on which the roof rested.[44]

These are nine terracotta plates, originally attached to the enclosure wall (built in 1442 AD) of Tamreswari temple.

On the roof, Hannay noted several long pieces of stone which had fallen inside the shrine. He suggested that these may have formed eight groins supporting the roof, with the intermediate spaces filled by thin slabs. He further stated that the whole roof had probably been covered with sheets of beaten copper, laced together through copper loops fastened on the edges of the sheets. Since the stone groins were only about 5 or 6 feet long, he inferred that the roof must have been rather flat. A carved vase-shaped block lying in the river was thought by him to have formed the centre of the dome. Inside the shrine, he recorded two lingas placed in the middle of a large stone, accessible by a descent of a few steps from the doorway. From holes at the top and bottom on each side of the doorway, he inferred the former presence of a folding door, either of stone or wood.[45]

Hannay considered the architectural style ancient, but thought the standing building itself may have been repaired comparatively later because he found a thin layer of brick soorkee or mortar between the rows of masonry. He also noted marks of iron fastenings which had completely decayed.[46]

The stone statues of three deities found at Tamreswari temple

The main body of the shrine, except the doorway, door-lintel sides and projecting wall on each side, was built of coarse grit stone. Hannay described the blocks as averaging about one foot thick and 18 inches long, smoothly chiselled, evenly fitted and closely joined. The three blocks forming the doorway, each about 7½ feet long and 2 feet by 18 inches in girth, together with the blocks of the projecting wall, were described as reddish porphyritic granite of great hardness. He observed that their chiselling, made with pointed tools in straight lines, gave the stone a ribbed appearance.[47]

The temple complex was nearly aligned with the cardinal points, with the doorway of the shrine facing west. Hannay described an outer enclosure wall rising from the right bank of the stream on the eastern side. This enclosure was a substantial brick wall, about 4½ feet thick and 8 feet high, built on a foundation of rudely cut sandstone blocks. The main entrance of the enclosure was on the western face, where a stone gateway and door had once stood. Nearby lay a carved lintel decorated on its edge with a chain of lotus flowers, together with ornamented small pillars. Hannay also recorded a stone elephant near the doorway, which he thought had probably stood on the small pillars; its tusks were said to have been of silver. The block from which the elephant was carved measured about 4 feet in length, 2 feet in height and 18 inches in breadth. He further noted another stone gateway at the south-eastern corner of the enclosure, leading to the stream.[48]

Ruins of a stone gateway with door jambs at the Tamreswari Temple complex near Sadiya, reproduced in the Annual Report of the Archaeological Survey of India, 1906–07.

In the bed of the stream near the south-eastern gateway, Hannay observed several carved and plain blocks of granite and sandstone. Among them was a triangular, weather-worn granite block bearing symbols, some of which he thought resembled characters of the ancient Nagari alphabet, while others appeared to him to be symbolic marks of a particular era and people. He also found marks on blocks lying in the river, in the foundation of the enclosure wall, and on the elephant, which he considered possibly connected with the sect of the masons or builders.[49]

In front of the temple, Hannay found several round granite plates sunk level with the ground, on which offerings were said to have been placed. Opposite the doorway was a small brick terrace with a low wall on three sides. He observed that the outer enclosure wall was then in a tolerable state of preservation and that brick tiles, about 14 inches square, were set along the inside of both the eastern and western faces. These tiles bore high-relief figures, including a caparisoned horse, a warrior in a high conical cap, Hanuman, a fabulous horse and tree, two peacocks fighting, one bird preying on another, and floral designs of lotus, champa and nagasur. Hannay thought that the wall and its embellishments were coeval with what he considered the second building of the temple, about 400 years before his time.[50]

Stone elephant from the gateway of the Tamreswari Temple near Sadiya; Hannay noted that its tusks were said to be silver.

Hannay attributed the ruined condition of the structure partly to the dense jungle that had grown around and upon it, since trees and shrubs taking root in the walls would have displaced the stones and caused the roof to fall. He also noted a local explanation that the dilapidation had been caused by an earthquake about five years earlier, assisted by wild elephants rubbing against the walls and tearing down shrubs from the upper parts of the structure.[51]

T. Bloch's 1905 report

[edit]

T. Bloch of the Archaeological Survey, Bengal Circle, visited the Copper Temple and the ruins of Bhishmaknagar near Sadiya in 1905. He described the Copper Temple as standing in the south-western section of a rectangular area enclosed by a brick wall measuring about 218 by 139 feet. The surviving stone shrine itself was only a little over 10 feet square, and Bloch therefore concluded that it could not have been the principal building within the enclosure. He suggested that the brick wall had enclosed "some sort of a palace or fort", the other buildings of which had disappeared.[52]

Carved figure on the doorway of the Tamreswari Temple near Sadiya, from S. F. Hannay's 1848 report.

Bloch recorded that the temple was then in a ruined condition, with only part of the walls standing, the roof entirely gone, and a large tree growing over the debris. He observed that the doorway was in the northern wall and that the lintel contained two figures of Mahadeva. He also suggested that the roof was probably pyramidal, as in similar small temples. The stones of the temple were described as pale-pink and greyish-green; E. Vredenburg of the Geological Survey identified the former as fine-grained granite and the latter as impure sandstone.[53]

Bloch further noted a few lines of brick walls to the north of the Copper Temple. He described the large enclosure wall as being built of very fine bricks and stated that the wall was about 3 feet thick. Inside three faces of the enclosure wall, except the eastern face, he found a line of carved tiles placed at intervals of about 3 feet. The tiles bore carvings of human figures, animals, birds, flowers and geometrical patterns. He also found the base and capital of a stone pillar in the north-eastern section of the enclosed area. East of the enclosure wall, among further ruins of brick and stone buildings, he found three statues of Hindu deities, which he identified as Surya, Kali dancing on Shiva, and probably Sarasvati.[54]

According to Debala Mitra(1956), the temple was originally Chaturayatana, i.e. having four shrines, built of sandstone and granite and located in the south-east section of the rectangular brick enclosure, prakara roughly measuring 208 ft by 130 ft. The compound wall was 4 feet wide and 8 feet tall and had a stone gateway on the eastern side. In the floods of 1959, due to deposit of silt in the banks of Paya river the structure was completely submerged in the waters.[55]

References

[edit]
  1. ↑ (Shin 2023:71)
  2. ↑ "She is popularly known as Kechai-khati, the eater of raw flesh."(Gogoi 2011:235) "Perhaps, Kechai-khati was a tribal deity who was so influential at the time of the coming of the Ahoms that even they could not possibly ignore her and decided to continue her worship according to the old tradition."(Gogoi 2011:236)
  3. ↑ "[I]n the eastern most boundary of Assam (near Sadiya) we find the pitha of a very interesting goddess. She is popularly known as Kechai-khati, the eater of raw flesh. The Kalika Purana, a 10th century work written in Kamarupa mentions her as Tamreswari, referred also as Dikkaravasini." (Gogoi 2011:235)
  4. ↑ "The Tamreswari Temple: A Historical Analysis of a Sutiya Religious Center in Medieval Assam" (PDF). Archived from the original (PDF) on 1 September 2025.
  5. ↑ Hamilton, Francis (1987). Bhuyan, S. K. (ed.). An Account of Assam, 1807–1814. Guwahati: Department of Historical and Antiquarian Studies. p. 57. There are in Asam several places of pilgrimage that are remarkable among the Hindus, especially three temples of Kamakhya, or Kamakshia, at Nilachol, near Gohati in Kamrup, at Koliyabar in Asam proper, and at Dikkorbasini in Sodiya.
  6. ↑ Choudhury, S. Dutta, ed. (1978). Gazetteer of India: Arunachal Pradesh—Lohit District. Shillong: Director of Information and Public Relations, Government of Arunachal Pradesh. The Tamreswari was so venerated by all the hill people of this region that it was aptly called the Eastern Kamakhya.
  7. ↑ "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)
  8. ↑ (Gogoi 2011:236)
  9. ↑ "As mentioned earlier, Mukta-dharmanarayana, who constructed the wall of Tamresvari (alias Kecaikhati, Dikkaravasini) Temple or the temple itself in AD 1442"(Shin 2023:69)
  10. ↑ "The Pãyã-Tãmresvari (Dikkaravãsiní) temple inscription announces that King Dharmanãrãyana raised in 1364 Šaka [1442 AD] a wall (prãkãra) around the temple of Dikkaravãsiní, popularly known as Tãmresvari."(Neog 1977:817)
  11. ↑ "There were four different kinds of priests of whom each was attached to a particular division (khel), viz., the Bar Deori (Deori Dema) and the Saru Deori (Deori Surba); the Bar Bharali and the Saru Bharali. It was the duty of the two Bharalis to collect the dues of the temple and to provide animals for sacrifice. The two Deoris performed the sacrifice; they alone entered the temple and sung hymns, which were scarcely understood by the common people."(Shin 2023:70)
  12. ↑ "In her fearsome self this deity bears so many resemblances to the fierce manifestation of Buddhist Tara that many scholars have suggested a Buddhist origin for her"(Gogoi 2011:235–236)
  13. ↑ "The most famous temple of the Chutiyas was that of Kechaikhati, their primodial female deity.(Dutta 1985:49)
  14. ↑ Devi, Premalata (1992). "1". Religious philosophy of the Boros of the Brahmaputra Valley (Thesis). Department of Philosophy, Gauhati University. p. 5 – via Shodhganga.
  15. ↑ Rabhas worship Kechai-khati and celebrate the Kechai-khati festival once every year
  16. ↑ Chakravorty, Bhaswati (2015). "10". A Study on Festivals of Assam and France with Particular Reference to Bihu and Christmas (Thesis). Department of Foreign Languages, Gauhati University. p. 137 – via Shodhganga.
  17. ↑ Bhargava, Gopal, ed. (2003). Encyclopaedia of Art and Culture in India: Assam. Vol. 22. Delhi: Isha Books. p. 255.
  18. ↑ Nag, Sajal. "From Dewan to Dheyan: Trajectory of a Forgotten Medieval State in South Assam". Academia.edu. Retrieved 17 July 2026. It was due to his religious nature that a temple for the Koch Deity Kechai Khati was established in nearby Udharbund during his rule.
  19. ↑ The Tiwas, as well as the Koch, also worshipped Kechai Kati. The Koch general Gohain Kamal built temples dedicated to Kesai Khati in Khaspur for the Dehans who were Tiwa and Mech soldiers from Gobha, Nellie and Kabi.
  20. ↑ "There is at Sadiya a shrine of Kechai Khati the tutelar deity of the Kacharis, which the Dimasa rulers continued to worship even after the establishment of their rule in Cachar." (Bhattacharjee 1992:393)
  21. ↑ "(S)he [Kesai Khati] was incorporated into the Sanskritized cosmos of goddess tradition and as her tribal attributes were so strong to be denounced as non-Brahminical, her worship continued according to old customs."(Gogoi 2011:236)
  22. ↑ District Gazetteer: Lakhimpur. Government of Assam. 1968. p. Archaeology section. The Tameswari stood on the right bank of the river Paya and the Shivalinga on its left, the two being within about a kilometre of each other.
  23. ↑ Shin 2023, pp. 71–72.
  24. ↑ Shin 2023, p. 72.
  25. ↑ Neog 1984, p. 112.
  26. ↑ Kakati (1989), pp. 62–63:"(D)uring the reign of king Gaurinath Singh (1780 - 1795), when the Chutiya a priests harried by the Burmese invaders abandoned their ancient possessions in the vicinity of the temple. According to the Deori priests, the downfall of the Ahoms was largely due to the neglect of this religious rite"
  27. ↑ (Sircar 1973:21)
  28. ↑ "Sadiya - Tourism, History, Culture and other facts". Retrieved 12 June 2015.
  29. ↑ Shastri, B. N. (1991). "80". The Kalika Purana: Text, Introduction and Translation in English. Delhi: Nag Publishers. pp. 619–620. On the east of the river Somasand is the river Vrsodaka ... The Kamarupa-pitha is on the east of this river (Vrsodaka). There resides the goddess Mahamaya ... in the form of Dikkaravasini. The perennial river Svarnadi, known as Sitagangi to the people ... flows by the end of the seat of the goddess Dikkaravasini.
  30. ↑ "Ruins of Copper Temple (Tamreswari), Near Paya". Archaeological Survey of India, Guwahati Circle. Retrieved 26 June 2026. The temple of Tamreswari is also popularly called Dikkravasini. The reported inscription from the temple records construction of the temple of Dikkaravasini by Muktadharmanarayana.
  31. ↑ Shakespear, Leslie (1914). History of Upper Assam, Upper Burmah and North-East Frontier. London: Macmillan and Co. p. 24.
  32. ↑ The Kalika Purana, a 10th century work written in Kamarupa mentions her as Tamreswari, referred also as Dikkaravasini."(Gogoi 2011:235–238)
  33. ↑ Dikkaravasini manifested herself in two different forms – fierce and compassionate. She manifested as Ugra Tara, also called Tiksna-kanta, and Sri [or Lalita-kanta].(Gogoi 2011:236)
  34. ↑ Shastri, B. N. (1991). "80". The Kalika Purana: Text, Introduction and Translation in English. Delhi: Nag Publishers. p. 621. The goddess in her Lalitakanti (pleasantly charming) form is known as Mangalacandika; she is with two arms, her one hand is in boon granting posture and the other that of providing safety ... she is seated on a red lotus.
  35. ↑ Shastri, B.N, "The Kalikapurana: Text, Introduction and English Trans. with Shloka Index", p. 1240, "The goddess in her Lalitakanta (pleasantly charming) form is known as Mangala chandi,...she wears red silk(rakta-kauseya-vasana)."
  36. ↑ Shastri, B.N, "The Kalikapurana: Text, Introduction and English Trans. with Shloka Index", p. 1243-45, "O king! Listen to the procedure of worship of Brahma with rapt attention...Red silk(rakta-kauseya-vastram) is his (Brahma's) favourite cloth, rice cooked with milk, sesames, mixed with ghee are his favourite food."
  37. ↑ Shastri, B.N, "The Kalikapurana: Text, Introduction and English Trans. with Shloka Index", p. 1259, "Vasudeva may be worshipped briefly or elaborately. Red, yellow and white silk are the favourite cloths of Vishnu..."
  38. ↑ Journal Of Bihar And Orissa Research Society Vol. 3, p.212, "There was another of similar quality. It is known as the Mezankari muga, the worm feeding on the Adakari tree (Litsea citrata)."This muga constituted the dress of the higher ranks, most of which were dyed red with lac but some were white." It is now scarce."
  39. ↑ Gait, Edward A. (1906). A History of Assam. Calcutta: Thacker, Spink & Co. p. 39. The religion of the Chutiyas was a curious one. They worshipped various forms of Kali with the aid not of the Brahmanas but of their own tribal priests or Deoris. The favourite form in which they worshipped this deity was that of Kesai-khati 'the eater of raw flesh' to whom human sacrifices were offered.
  40. ↑ Shastri, B. N. (1991). "80". The Kalika Purana: Text, Introduction and Translation in English. Delhi: Nag Publishers. p. 620. O king! wine among the drinks, human sacrifice among the sacrifices are recommended as supreme. Of the offerings the sweetmeat, the coconut, the meat, the curry and the sugarcane are regarded as the favourite of the goddess Tiksnakanti.
  41. ↑ Sarma, P. C. (1988). Architecture of Assam. p. 136. It is believed that the roof of the temple was originally built of copper from which the word "Tāmreśvarī" (i.e. the copper goddess) was derived. We learn from Changrung Phukanar Buranji, the only authentic Āhom record on architecture, that this temple actually contained plates of copper laid over it.
  42. ↑ Sarma, P. C. (1988). Architecture of Assam. p. 136. It records the height of the temple as 12 cubit, equivalent to 5.5 metres, but it does not give any idea of the type of the śikhara crowning the temple.
  43. ↑ "The small romantic little stream, on the right bank of which it is built, is not the Dikharoo river however... Dol, or Déwál panee, is the name by which the temple stream is known to the Assamese."(Hannay 1848:462–467)
  44. ↑ "The dimensions of the interior is a square of 8 feet, the walls being about 4½ feet thick... The outer line of wall therefore encloses a square of about 17 feet."(Hannay 1848:465–466)
  45. ↑ "The intermediate spaces between these, being filled in with thin slabs... and the whole covered over with sheets of beaten copper, laced together through copper loops fastened on the edges of the different sheets."(Hannay 1848:465–466)
  46. ↑ "The style of architecture is ancient, but I should be inclined to think the present building of comparatively modern date... The original shape has without doubt been adhered to, and the same material employed as on its first construction."(Hannay 1848:465–466)
  47. ↑ "The three blocks forming the doorway, each of 7½ feet long and 2 feet by 18 inches in girth... are reddish porphyritic granite of an adamantine hardness.(Hannay 1848:466)
  48. ↑ "This is a substantial brick wall, about 4½ feet thick rising to the height of 8 feet, on a foundation of rudely cut blocks of sandstone. The entrance of this enclosure is on the west face... The tusks of this elephant are said to have been of silver."(Hannay 1848:466–467)
  49. ↑ "On some of the blocks lying in the river, and in the foundation of the enclosure wall, as also on the elephant, I found the marks... which I fancy are typical of the sect of the mason, or of the builders."(Hannay 1848:466–467)
  50. ↑ "The outer enclosure wall is in a tolerable state of preservation, and along the inside of both eastern and western faces, brick tiles about 14 inches square are let in..."(Hannay 1848:467)
  51. ↑ The present ruinous state can be easily accounted for by the jungle having grown up so thick around it and upon it... The present state of dilapidation is however ascribed to an earthquake about 5 years ago...(Hannay 1848:467)
  52. ↑ "The copper temple stands in the south-western section of a rectangular area enclosed by a brick wall, measuring 218 by 139 feet. The temple itself is a square of a little over 10 feet only. It cannot have been the main building inside this area and the brick wall evidently enclosed some sort of a palace or fort, the other buildings of which have disappeared."(Bloch 1905:3–5)
  53. ↑ (Bloch 1905:3–5)
  54. ↑ (Bloch 1905:3–5)
  55. ↑ Tripathy, Byomakesh; Dutta, Sristidhar (8 February 2008). Religious History of Arunachal Pradesh. Gyan Publishing House. ISBN 9788121210027 – via Google Books.

Notes

[edit]
  1. ↑ Kechai Khati was worshipped by several groups within the Bodo-Kachari family, including Chutias,[13] Bodos,[14] Rabhas,[15][16] Tiwas,[17] Koch[18][19] and Dimasas.[20]

References

[edit]
  • Shin, Jae-Eun (2023), Kecaikhaiti, Eater of Raw Flesh: A Profile of the Multifaceted Goddess in the North-East, Manohar Publishers & Distributors
  • Sircar, D.C (1973), "Journal of Ancient Indian History", Journal of Ancient Indian History, 6
  • Bhattacharjee, J. B. (1992), "The Kachari (Dimasa) state formation", in Barpujari, H. K. (ed.), The Comprehensive History of Assam, vol. 2, Guwahati: Assam Publication Board, pp. 391–397
  • Gogoi, Kakoli (2011). "Envisioning Goddess Tara: A Study of the Tara Traditions in Assam". Proceedings of the Indian History Congress. 72: 232–239. ISSN 2249-1937. JSTOR 44146715.
  • Dutta, Sristidhar (1985), The Mataks and their Kingdom, Allahabad: Chugh Publications
  • Neog, Maheswar (1984). "Goddess Tamresvari and Blood Sacrifices". Religion of the North-East: Studies in the Formal Religions of North-Eastern India. Delhi: Munshiram Manoharlal. pp. 109–172.
  • Neog, Maheswar (1977). "Light on a Ruling Dynasty of Arunachal Pradesh in the Fourteenth and Fifteenth Centuries". Annals of the Bhandarkar Oriental Research Institute. 58/59: 813–820. ISSN 0378-1143. JSTOR 41691751.
  • Kakati, Banikanta (1989), The Mother Goddess Kamakhya, Guwahati: Publication Board
  • Hannay, S. F. (June 1848). "Notes on Ancient Temples and other remains in the vicinity of Suddyah, Upper Assam". Journal of the Asiatic Society of Bengal. 17 (1). Calcutta: J. Thomas, Baptist Mission Press: 462–467.
  • Bloch, T. (1908). "Conservation in Assam". Annual Report of the Archaeological Survey of India, 1906–07. Calcutta: Office of the Superintendent of Government Printing. pp. 25–26.
  • Bloch, T. (1905). "I.—Assam. Notes on Places Visited in 1904–1905: District Lakhimpur: The copper temple and the ruins of Bhishmaknagar near Sadiya". Annual Report of the Archaeological Survey, Bengal Circle, for the year ending with April 1905. Calcutta: Bengal Secretariat Press. pp. 3–5.{{cite book}}: CS1 maint: ref duplicates default (link)
  • Laine, Nicolas (2019), Phi Muangs. Forces of the Place among the Khamti in Arunachal Pradesh
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