Kamakhya stands on Nilachal hill above the Brahmaputra at Guwahati and is the most famous name in this entire enumeration — the one member a reader is likely to have heard of before meeting the list. It is also the member that behaves least like the others. There is no image in the sanctum. The garbhagriha is below ground level, reached down steps, and what is worshipped there is a cleft in the rock kept permanently wet by a spring — which is the practice, not a legend about the practice. The temple's largest festival, Ambubachi in June, is built on the belief that the goddess menstruates: the doors close for three days and open on the fourth, and hundreds of thousands of people come for it. Kamakhya is one of the four seats of early tantra alongside Jalandhara, Purnagiri and the Oddiyana whose location is argued over at member 11, and it is the working centre of a living tantric tradition rather than a monument to one. The building a visitor sees is Koch-period, completed in 1565, a hemispherical dome on a cruciform base in the style Nilachal gives its name to.

Claims, and where they come from

• Kamarupa is one of the eighteen Shakti Peethas of the recited enumeration, named thirteenth. — Aṣṭādaśa Śakti Pīṭha Stotra (traditionally attributed to Śaṅkarācārya) — Fourth verse, opening half. Its received reading is harikṣētrē kāmarūpā, prayāgē mādhavēśvarī — a goddess called Kamarupa at a place called Harikshetra — and some transmissions instead give kāmarūpē tu kāmākhyā. This corpus's site id follows the goddess-name of the received reading. The circuit reads the line as Kamakhya on Nilachal, in the old kingdom of Kamarupa, and is unanimous about it; no account reached from this session argues the equation of Harikshetra with Nilachal rather than assuming it, which is the same unexamined-convention problem recorded at member 3. The attribution of the hymn to Shankaracharya is traditional; this corpus writes attributed to rather than composed by
• No limb of Sati is assigned to this site by the enumeration that names it. — The structure of the stotra itself — The eighteen carry no limb assignments. What the fifty-one-peetha tradition assigns to Kamakhya — the yoni — is also what the shrine's own practice is organised around, so here the tradition and the practice agree with each other even though the verse states neither. That agreement is worth recording and is still not the eighteen speaking
• There is no image in the sanctum; the object of worship is a cleft in the rock kept wet by a spring, in a chamber below ground level. — The fabric and daily practice of the shrine — Observable, and the single most distinguishing fact about this member of the set. Every other seat in the eighteen is a temple with an icon in it
• The present temple was rebuilt under the Koch king Naranarayana and completed in 1565. — A temple inscription of the Koch period — The completion is inscriptionally recorded and is credited to Naranarayana's brother Chilarai during his reign; the tradition that his father Vishwasingha found the site in ruins and revived worship there is carried as tradition. The building is of the type Nilachal names — a hemispherical dome on a cruciform base — and later periods added to it
• The destruction that the 1565 rebuilding repaired is commonly attributed to Kalapahar, and that attribution cannot be right. — The chronology of the two events — Kalapahar was a general of Sulaiman Karrani, whose reign began in 1566 — after the rebuilding was complete — so he cannot have destroyed what was rebuilt before he served. The alternative usually offered is Hussain Shah's invasion of the Kamata kingdom in 1498, which is chronologically possible; this corpus records it as the better candidate and not as established. The point being made here is the smaller and firmer one: the popular attribution is not merely unsourced, it is impossible
• Ambubachi, in June, closes the temple for three days on the belief that the goddess menstruates, and it is the largest gathering of the year. — Living practice at the shrine — An observable annual practice. The name is read as flowing water. No scriptural passage prescribing the three-day closure is cited here; the Kalika Purana and the Yogini Tantra are the texts most associated with this shrine, and this corpus has not verified a passage in either against this practice

Counted among

• The Shakti Peethas — Sati's body fell across the subcontinent — and the tradition has never agreed on how many pieces, or on how many shrines.

Questions to explore

• This is the only one of the eighteen with nothing in the sanctum to look at. Does worshipping a cleft in rock and a spring make Kamakhya older than the temples around it, or just different?
• The verse names a place called Harikshetra and everyone reads it as Nilachal. Has anyone ever shown that, or has it only been repeated?
• Ambubachi treats the goddess's body as something that happens on a calendar. What does it mean that the busiest week here is the one when the doors are shut?