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DATE
Thu Apr 30 2026
AUTHOR
Live Bhagwan
CATEGORY
Hindu Temples, Kalika Purana, Tantra & Yogini Tradition, Kamakhya Devi, Shakti Peetha, Lost Ancient Wisdom, Assam Spirituality, Sacred Feminine
READ TIME
2–3 Min
Most people know Kamakhya Devi as the “bleeding goddess” of Nilachal Hill, where a natural spring and yoni-shaped stone are worshipped as the womb of Shakti and site of Sati’s fallen yoni.
The Ambubachi Mela, when the spring’s water turns red and the temple closes for three days, is now viral social-media folklore.
But behind this popular narrative sits a far older, stranger text: the Kalika Purana, composed in Kamarupa (Assam - Cooch Behar region), which frames Kamakhya not just as a fertility goddess but as the secret heart of Tantra, desire, and political power.
The Kalika Purana is an Upapurana (minor Purana) that likely took shape between the 10th - 12th centuries CE in the Kamakhya region.
Unlike many pan-Indian Puranas, it is unapologetically local and Tantric obsessed with:
Devi as Kamakhya: not merely Sati’s yoni, but “the embodiment of all desires” (kama-akhya), the force that makes the cosmos want to exist.
Kamarupa has sacred geography: a land where goddess and landscape blur, and where visiting the hill itself is seen as a siddhi granted by grace, not casual tourism.
Rituals the mainstream later edited out: animal sacrifice, esoteric sadhanas, and left-hand (Vamachara) practices that made the text both powerful and controversial.
Modern printed editions admit that the Kalika Purana we have today is fragmentary 90 - 93 chapters depending on the manuscript.
Scholars point out that the text starts abruptly, suggesting earlier sections are lost or never recovered, like torn opening pages of a mythic manual.
Those missing pages are the “lost chapters” of Kamakhya’s story.
Reading the Kalika Purana alongside later Tantric references gives intriguing hints about what those absent portions may have contained:
Later texts like the Yogini Tantra and modern Tantric commentaries describe Kamakhya as Sarva-tantra-svarupini, the very embodiment of all Tantra.
That suggests earlier material may have detailed:
Kalika Purana links Kamakhya to Naraka and the Kamarupa kings, hinting that her shrine was also a political axis.
Who controlled Kamakhya controlled spiritual legitimacy in the region.
Lost chapters may have included:
Later deemed too sensitive or subversive.
While today Ambubachi Mela is celebrated as the menstruation of the goddess and the earth, Tantric readings whisper of a deeper layer:
The “inner menstruation” of consciousness
Cyclical periods where:
Early Kalika chapters may have mapped:
Modern research and Yogini Tantra verses note that all ten Mahavidyas have shrines around Kamakhya:
This hints at an older Purana layer where:
Kamakhya was not a single form
But a complete cosmic mandala of ten wisdom goddesses
Each holding a “chapter” of her secret.
If those sections existed and were lost or edited out, what we read today is Kamakhya in summary form — the trailer, not the full film.
An often-overlooked detail:
Scholars note that the Kalika Purana is one of the earliest known Sanskrit texts to use the word “Hindu” for a shared religious-cultural identity.
That means Kamakhya’s textual world wasn’t just about Tantra and Shakti —
It was a laboratory where the idea of “Hindu” identity was forming.
Not from Delhi or Kashi —
but from a Tantric hill in Assam.
Standing inside the dark garbhagriha, with only the ever-moist yoni-stone and the sound of spring water, one realization hits hard:
Kamakhya’s power never depended on complete manuscripts.
The goddess survived:
What’s missing on palm leaves continues living in:
Especially in the quiet faith of women who see their own bodies reflected in the bleeding goddess.
Perhaps the “lost chapters” of Kalika Purana are meant to be recovered:
As:
A reminder that:
Menstruation is sacred
Desire is divine
Feminine power is to be honored, not hidden
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