king, ordered a vigorous persecution of the Mataks. The remaining part of Lakshmi Singha's reign was spent in suppressing various rebellions and conspiracies. Many of these conspiracies were organised by exiled princes like Bhudar Singha, Malau Tipamiya Gohain sons or grandsons of previous kings. Considering that the banished Ahom princes were at the root of all these troubles, they were transferred to Toklai near present town of Jorhat for more effective surveillance. In 1779, the Chutias of Sadiya also started a rebellion under a Nara chief of Khamjang and killed the Sadiya-Khowa Gohain, but they were subdued Revolt of Kalia Phukan Revolt of Kalita Phukan The Kalita Phukan was dismissed for complaints of exactions by people of Narayanpur or at the instance of the nobles, whereupon he proceeded to Tarnulbari on the north bank of the Lohit and proclaimed himself king and assumed the name Mirhang, collected a force and constructed a fort at Kechamati. An army was sent against him, he escaped by bribing his captors but was recaptured and executed. Religious Policies The religious policy of Lakshmi Singha also created schism within the Sakta camp itself. Being refused initiation by the Parvatiya Gosain on ground of his illegitimacy, Lakshmi Singha accepted Ramananda Acharyya, an Assamese Brahmana, as his religious preceptor and established him at Pahumara. The Acharyya for that reason came to be known as Pahumariya Gosain.He was also called the Na-Gosain. This led to a dissension between the followers of the Parvatiya Gosain and the Na-Gosain. The Parvatiya Gosain, with a view to deposing Lakshmi Singha supported the conspiracy of Bhudar Singha and Malau Tipamiya Gohain. When this was revealed to him, Lakshmi Singha expelled the Parvatiya Gosain from the land and promulgated and order prohibiting initiation from him. The order of expulsion was subsequently withdrawn, but the schism once created could not be wiped out. Influence of Deodhais The Deodhais tried to regain their former influence, scribed the misfortunes to the adoption of Hindu beliefs and practices and abandonment of the old- tribal practices and observances, and miscarriage of projects to starting them on days selected by Ganaks as auspicious, but inauspicious, according to Ahom astrologers calculations. To undo the mischief resulting from the cremation of Rajeswar Singh's body, they made an effigy of him in clay and having performed the Rikkhvan ceremony for the restoration of life and offered sacrifices to the Gods, interred it