India’s spiritual landscape is rooted in a rich tradition of divine feminine worship, manifesting in various forms across millennia. At the heart of these practices were the Matrikas, revered mother goddesses associated with nurturing, protection, and fertility. However, the advent of dominant religious movements like Bhagavatism redefined these figures, often relegating them to secondary or antagonistic roles in epic literature. This article explores the transformations of two such figures, Putna and Hidimba, tracing their origins, symbolism, and their journey from revered Matrikas to demonized characters.
Matrikas in the Mahabharata and the Symbolism of Putna
The Shalya Parva of the Mahabharata lists 193 Matrikas, reflecting the diversity of maternal deities worshipped in ancient India. Putna, one of these Matrikas, stands as a significant figure whose narrative illustrates the assimilation and subversion of indigenous religious practices by Bhagavatism.
Archaeological discoveries in the Mathura region, including pre-Christian idols of mothers, snakes, and birds, highlight an ancient tradition of worship centered on fertility and nature. The prominence of these symbols indicates the cultural significance of maternal deities in pre-Vedic and early Vedic times. The later emergence of Bhagavatism in Mathura introduced a new paradigm, often clashing with the existing worship of Matrikas, Nagas, and Pakhimatrikas (bird mothers).
In the Bhagavata Purana, Putna’s story is recast: she attempts to kill the infant Krishna by breastfeeding him with poisoned milk but meets her demise in the process. This act, laden with symbolic meaning, may represent the conflict between early Vaishnavism and older mother-goddess worship. The demonization of Putna mirrors the decline of her cult, transforming her from a nurturing mother figure to a sinister character in Vaishnavite lore.
Breastfeeding and the Archetype of the Divine Mother
Putna’s breastfeeding of Krishna may also symbolize the nurturing yet dangerous power of the maternal figure. The motif of a mother holding and nursing a child is deeply ingrained in the Indus Valley Civilization, which boasts a wealth of mother-and-child figurines. This archetype reflects the ancient belief that the world itself is a child, cradled and sustained by the Adijanani, or primordial mother.
The story of Putna, like those of other maternal deities such as Sasthi, Skandamata, and Ganeshajanani, underscores the enduring significance of this archetype. The demonization of a breastfeeding mother figure like Putna can thus be seen as an allegorical erasure of older worship practices, replaced by the narratives of a newer religious order.
Jara Raksasi and the Evolution of Maternal Deities
The transformation of maternal deities into demons is not unique to Putna. The Mahabharata also references Jara Raksasi, a figure akin to Zara Mahayani Matrika in Buddhist traditions, who is regarded as a protector of children. Similarly, goddesses like Kali and Chandi carry epithets such as Ghagarburi, Burima, and Nimburi, suggesting their ancient roots as maternal figures who predate their more fearsome or warlike depictions in later traditions.
Kalidasa, in his Raghuvamsa, compares the demonic Tarka Raksasi to Chalakapalakuntala Kali, hinting at a deeper mythological association between the fearsome goddess and an earlier maternal archetype. These transformations, where nurturing goddesses are reimagined as terrifying demons or warriors, point to a cultural shift in the perception of the divine feminine.
Yoginis and the Legacy of Matrika Worship
Vidya Dehejia, in her seminal work Yogini Cult and Temples, classifies Matrikas like Putna as part of the broader Yogini tradition, which venerates divine feminine energies in tantric practices. The sixty-four Yoginis worshipped in Tantra Puja, along with countless regional variations, are spiritual descendants of these ancient Matrikas. Putna, therefore, was likely a companion to the Adijanani, forming an integral part of the divine feminine mandala.
As Bhagavatism spread across Aryavarta, it co-opted or demonized many such figures. The transformation of Putna, Bakasura, and Aghasura into asuras (demons) illustrates the marginalization of older traditions in favor of a unified Vaishnavite narrative.
Hidimba: Matrika or Mahabharata Demon?
The case of Hidimba presents a similar pattern. Today, Hidimba Devi is venerated in temples in Himachal Pradesh, particularly in Manali and Chamba’s Mehla Valley. Her worship, centered on a Matrishila (formless mother stone) and footprints, resonates with ancient Matrika traditions. However, in the Mahabharata, Hidimba is portrayed as a demoness who falls in love with Bhima, bears him a son (Ghatotkacha), and then retreats to obscurity.
Hidimba’s story parallels that of Ganga in the epic. Both women choose warriors as their consorts, raise their sons outside elite society, and eventually achieve divine status. Unlike Ganga, whose divinity is firmly rooted in her association with the sacred river, Hidimba’s divine origins are more ambiguous. It is plausible that Hidimba represents a pre-Vedic Matrika whose worship persisted in non-Vedic Bratya cultures, later absorbed into the epic narrative.
Linguistic Clues and Forgotten Connections
The name Hidimba, like Heramba (a form of Ganesha), lacks clear Sanskrit etymology, suggesting roots in Dravidian or Bratya dialects. This linguistic anomaly points to her origins in indigenous traditions predating the Sanskritization of Indian religious practices.
Ganesha, revered as the son of a Matrika, is often depicted with his mother in forms like Ganeshajanani or Herambajanani. Hidimba, as a nurturing mother to Ghatotkacha, may share a similar lineage. The attributes of Ghatotkacha—immense strength, loyalty, and magical prowess—reflect the legacy of a once-powerful mother goddess, diminished to a secondary character in the epic.
The Decline of Matrika Worship
The erasure of Matrika worship is not unique to India. Across the world, ancient matriarchal traditions have been supplanted by patriarchal religious systems. The demonization of figures like Putna and Hidimba reflects this broader pattern of cultural transformation, where older beliefs are assimilated or erased by dominant ideologies.
The hypothetical scenario of Durga Puja evolving into a modern celebration devoid of its original spiritual essence—imagined as a “Didi holding Apu’s hand”—serves as a cautionary tale. It underscores the fragility of traditional practices in the face of rapid cultural change.
Conclusion
The journeys of Putna and Hidimba, from revered Matrikas to demonized figures in Indian epics, illustrate the dynamic interplay between indigenous traditions and evolving religious paradigms. These transformations are not merely historical curiosities but reminders of the resilience and adaptability of cultural identities.
Rediscovering and preserving the legacy of the Matrikas is essential for understanding the roots of Indian spirituality. As we continue to celebrate the divine feminine in its myriad forms, we honor not only the goddesses of today but also the forgotten mothers of the past who nurtured the spiritual fabric of our civilization.
