251:(1711 AD), from which the name is derived. In 1848, when Dalton visited the site, he found a stone structure, but the copper roof was already removed. As per T.Block who visited the site in 1905, this square structure in the corner cannot have been the main building inside the complex and the brick wall evidently enclosed some sort of a grand temple in the center which has disappeared with time. According to S.F. Hannay, the present temple complex was as near as possible square with the doorway to the west. There was a substantial brick wall, about 4.5 feet thick rising to the height of 8 feet, on the foundation of rudely cut blocks of sandstone. The entrance of the complex was on the west face, where there had been a stone enclosure and door. The ruins of the gateway which remains include the lintel carved on the edge in a chain of lotus flowers, some ornamented small pillars and an elephant statue. The three blocks forming the doorway, each of 7.5 feet long and 2 feet by 18 inches in girth, along with the blocks of the projecting wall, were reddish porphyritic granite of an adamantine hardness. There was another stone gateway at the southeast corner leading to the stream, in the bed of which are several carved and plain blocks of granite and sandstone. 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.
391:"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."(
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530:"Towards the north of the Lohit River is the Nang Hoo Toungh territory. The third phi muang is, as the prefix "nang" (lady) indicates, a female divinity. The territory it is said to protect is more easily identifiable than that of the two-previous phi muangs. Nang Hoo Toungh is known in Assamese as Kesakhati ("person who eats raw meat")."(
305:"Towards the north of the Lohit River is the Nang Hoo Toungh territory. The third phi muang is, as the prefix "nang" (lady) indicates, a female divinity. The territory it is said to protect is more easily identifiable than that of the two-previous phi muangs. Nang Hoo Toungh is known in Assamese as Kesakhati ("person who eats raw meat")."(
521:, pp. 62–63:"(D)uring the reign of king Gaurinath Singh (1780 - 1795), when the Chutiya 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"
238:
The wall and doors of the temple were 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
134:
king built a wall or the temple itself in the year 1442. 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)
339:"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."(
292::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."(
505:"(S)he 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."(
378:"The PĂŁyĂŁ-TĂŁmresvari (DikkaravĂŁsinĂ) temple inscription announces that King DharmanĂŁrĂŁyana raised in 1364 Ĺ aka a wall (prĂŁkĂŁra) around the temple of DikkaravĂŁsinĂ, popularly known as TĂŁmresvari."(
404:"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"(
365:" As mentioned earlier, Mukta-dharmanarayana, who constructed the wall of Tamresvari (alias Kecaikhati, Dikkaravasini) Temple or the temple itself in AD 1442"(
34:
458:, also worshipped Kechai Kati. The Koch general Gohain Kamal built temples dedicated to Kesai Khati in Khaspur for the Dehans who were Tiwa and
602:
592:
163:. The worship of the goddess even after coming under Hindu influence was performed according to her old tribal customs.
747:
764:
691:
Neog, Maheswar (1977). "Light on a Ruling
Dynasty of Arunachal Pradesh in the Fourteenth and Fifteenth Centuries".
774:
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439:
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326:, a 10th century work written in Kamarupa mentions her as Tamreswari , referred also as Dikkaravasini." (
230:) by the son Mukta Dharmanarayan of the old king (name not specified) in the Saka year 1364 (1442 AD).
160:
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of a very interesting goddess. She is popularly known as Kechai-khati, the eater of raw flesh. The
704:
670:
644:
Bhattacharjee, J. B. (1992), "The
Kachari (Dimasa) state formation", in Barpujari, H. K. (ed.),
492:"The most famous temple of the Chutiyas was that of Kechaikhati, their primodial female deity.(
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176:
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653:
Gogoi, Kakoli (2011). "Envisioning
Goddess Tara: A Study of the Tara Traditions in Assam".
131:
726:
625:
Kecaikhaiti, Eater of Raw Flesh: A Profile of the
Multifaceted Goddess in the North-East
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The roof of the
Tamresari temple was originally sheeted with copper as mentioned in the
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performs the sacrifice and sung hymns. The temple was dedicated to
Kechaikhati/Pishasi (
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451:
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The inscription describes that the walls of the temple have been built using bricks (
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rulers continued to worship even after the establishment of their rule in Cachar." (
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Rabhas worship Kechai-khati and celebrate the Kechai-khati festival once every year
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brick walls and on the western wall there was a place for human sacrifice.
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Phi Muangs. Forces of the Place among the Khamti in
Arunachal Pradesh
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648:, vol. 2, Guwahati: Assam Publication Board, pp. 391–397
288:"She is popularly known as Kechai-khati, the eater of raw flesh."(
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318:"n the eastern most boundary of Assam (near Sadiya) we find the
591:
Tripathy, Byomakesh; Dutta, Sristidhar (8 February 2008).
632:
Sircar, D.C (1973), "Journal of
Ancient Indian History",
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Annals of the Bhandarkar Oriental Research Institute
558:"Sadiya - Tourism, History, Culture and other facts"
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655:Proceedings of the Indian History Congress
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579:Journal of the Asiatic Society of Bengal
418:Kechai Khati worshipped by Bodo-kacharis
627:, Manohar Publishers & Distributors
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258:Sketch of a statue in Tamreswari Temple
114:is situated about 18 km away from
594:Religious History of Arunachal Pradesh
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159:, commonly found among different
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634:Journal of Ancient Indian History
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471:"There is at Sadiya a shrine of
686:, Allahabad: Chugh Publications
440:Kechai-khati festival of Rabhas
64:(equivalent to Nang Hoo Toungh)
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130:. Some remains suggest that a
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720:, Guwahati: Publication Board
684:The Mataks and their Kingdom
718:The Mother Goddess Kamakhya
215:Krit Agrahainike Saka 1364”
213:Di-Virchit-Prakara-Nivaddha
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716:Kakati, Banikanta (1989),
682:Dutta, Sristidhar (1985),
220:Tamresari Wall inscription
607:– via Google Books.
597:. Gyan Publishing House.
62:/Pishasi (tribal goddess)
16:Non-Hindu temple in India
249:Changrung Phukan Buranji
171:(1780 - 1795), when the
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661:: 232–239.
545:Sircar 1973
185:Kesaikhaiti
35:Affiliation
759:Categories
616:References
532:Laine 2019
507:Gogoi 2011
494:Dutta 1985
406:Gogoi 2011
354:Gogoi 2011
328:Gogoi 2011
307:Laine 2019
294:Gogoi 2011
290:Gogoi 2011
189:Tai-Khamti
112:Kecaikhati
701:0378-1143
667:2249-1937
408::235–236)
393:Shin 2023
380:Neog 1977
367:Shin 2023
341:Shin 2023
277:Shin 2023
709:41691751
675:44146715
218:—
153:Buddhist
74:Location
69:Location
44:District
29:Religion
581:p. 468.
563:12 June
534::17–18)
309::17–18)
228:Ichtaka
132:Chutiya
94:Country
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601:
477:Dimasa
155:deity
147:means
139:means
137:kechai
128:Deoris
116:Sadiya
106:(also
78:Sadiya
705:JSTOR
671:JSTOR
509::236)
483::393)
452:Tiwas
382::817)
356::236)
330::235)
320:pitha
296::236)
263:Notes
181:Burma
145:khati
124:Assam
97:India
88:Assam
84:State
55:Deity
697:ISSN
663:ISSN
599:ISBN
565:2015
547::21)
496::49)
460:Mech
456:Koch
450:The
395::70)
369::69)
343::70)
279::71)
157:Tara
143:and
179:of
149:eat
141:raw
118:in
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