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166
as majority of them (Pro Tantric religious rites) often have their
identities with the formative part of the mother goddess
Kamakhya, i.e. her Yoni and Yoni mandala. During our
interacting session with some Purohita of Kamakhya temple, we
have an interesting information that even today also some of the
secret Tantric performances on the line of an age old tradition are
being practice in Kamakhya 鈥榤ahapitha', however, these are now
all at their lowest possible level. The secretness of all these Tantric
rites specially, the maithuna or the part of ritualistic sexual inter
course and the high sense of people's devotion have never stand
in support of their exposition, the result was the scantily available
erotic scene to the all religious shrines in Assam in general.
64 In this regard, the condition of feudal lords, (one of
the main spirit, that work behind all the erotic embellishment of
Indian religious shrine, as stated earlier) was also slightly different
here in Assam comparing to other parts of India. Known to have
receive its early incentives at the time of Bhutivarman, as it revealed
from Nidhanpur Copper plate grant of Kumar Bhaskar Varman,
the symptom of feudalism became more acute during the
Salastambha period, from when the feudal lords started to have
enjoyed more power on land in a proper sense of term; they became
the lord of their estates which were given to them in lieu of
payment in cash, the same condition prevailed however, in a more
vigorous form during the Pala period. Leaving aside these
chronological development, feudalism in Assam was mainly
concentrated to the migratory Brahmin or to other high caste
64.
Nidhanpur C.P. :vv. 34-54.
65 65. Dutta, M.R. Eary Assam from Jum to Feudalism, 1996, p. 103.