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Based on the second page provided from "An Abode of the Goddess," here are three key points regarding the village and its status as a sacred site:
1. Shift in Temple Patronage
Following the Partition and the Liberation of Bangladesh (1971), the management of sakta-pitha temples underwent a significant social shift. While they were historically supported by the private donations of the local elite, they are now primarily maintained through the voluntary efforts of ordinary people. Despite the loss of elite patronage and various social hardships, the popularity of these temples remains widespread.
2. Status as a Sakta-Pitha
The sample village (Kshiragram) is recognized as one of the fifty-one Shakti Peethas (sacred sites dedicated to the Goddess) scattered across the Indian subcontinent. Its status is rooted in ancient Sanskrit texts:
It is mentioned as a siddha-pitha in the Kubjikatantra.
While not in the specific supplemental list of eight names added to the Mahapithanirupana, its oldest mention is preserved in manuscripts held by the Asiatic Society, Kolkata.
3. Presence in Literary and Folk Traditions
The village and its deity, Jogadya, are deeply embedded in both high-literary and folk traditions. Beyond the primary Tantric texts like the Niltantra and Sivacarita, the village is referenced in:
The Tantracuramani: Which identifies Kshirkanthak as the Bhairabha (protector deity) of the goddess.
The Mangalkabya: A series of medieval Bengali folk poems, including the Candi-mangal, which helped weave the temple's identity into the local cultural fabric of Bengal.
Is there a specific text or historical period mentioned here that you would like to explore further?
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