Nagapanchami, a revered festival in the Hindu calendar, marks the commencement of the long-standing tradition of Snake Goddess, Maa Mansa Puja across Bengal. This festival not only celebrates the worship of serpents but also signifies the deep-rooted cultural and spiritual practices of serpent worship that have thrived in Bengal from the Harappan period to the present day. The Snake Goddess, or Snake Mother, embodies the essence of this tradition, symbolizing the theory of Kundalini in yoga practice and physiology on one hand, and the ancient science of toxicology on the other.
The Significance of Snake Goddess in Bengali Tradition
In Bengali culture, Snake Goddess, or Maa Mansa, is more than just a deity; she represents the intersection of spirituality, health, and nature. Her worship is associated with the ancient practice of Kundalini, a concept in yoga where the serpent energy is believed to reside at the base of the spine, rising through the chakras to achieve spiritual awakening. This esoteric concept finds its physical manifestation in the worship of the Snake Goddess, who is also revered as the guardian against poisons and diseases, reflecting the ancient tradition of toxicology.
Maa Mansa, as the watery mother or Jagatgauri, is also the mother of letters and rhymes, symbolizing the origin of knowledge and creativity. The worship of Snake Goddess is not just about paying homage to a deity but is a recognition of the vital forces of nature, which are intertwined with human life. This tradition has been a significant part of Bengali culture, especially during the Pala period, where Maa Mansa is found to have the highest number of idols as a single Matrika.
The Integration of Snake Goddess Worship with Other Goddess Traditions
One of the most remarkable aspects of Snake Goddess worship is its seamless integration with other streams of Matri Puja (worship of mother goddesses). This synthesis is beautifully exemplified in the three Matripiths of Bengal: Tarapeeth, Akalipur, and Narikeldanga.
Tarapeeth: The Divine Mother Tara
At Tarapeeth, Maa Tara, worshiped by the sage Vasishtha, is a powerful embodiment of the Nagamata’s characteristics. She is depicted with a snake covering all her limbs, holding the child Shiva in her arms, protecting him with motherly love from the deadly poison. This image of Maa Tara, also known as Nilsaraswati, merges the protective aspect of the serpent with the nurturing aspect of motherhood, making her a unique representation of Snake Goddess.
Akalipur: The Mysterious Guhyakali
In Akalipur, the deity worshiped is Guhyakali, a goddess with a dark complexion resembling a stormy cloud. She is adorned with a garland of fifty skulls and is seated in a posture that symbolizes both power and mystery. Guhyakali, surrounded by snakes and seated on a throne of serpents, represents the ancient tradition of integrated worship of Kali and snake goddess. Her connection to the Magadha king Jarasandha and the ancient Tantra practices in the Gangetic basin highlights the deep historical roots of this tradition.
Narikeldanga: The Image of Jagatgauri
The Jagatgauri Vigraha of Narikeldanga in Burdwan is a fascinating blend of imagery representing Jagaddhatri and Mansa. This Pala-era idol, made of hard rock, depicts the goddess seated on a lion, with a lotus blooming from the lion’s face. The goddess, seated on the lotus, holds a child believed to be Ganesha, symbolizing the union of Ganesh Janani Durga and Mansa. The depiction of Ashtanag (eight serpents) as an umbrella over the goddess’s head further cements the connection between the Snake goddess and the other mother goddesses in Bengali tradition.
The Unique Tradition of Jhanklai Maa Worship in Burdwan
The worship of snake goddess is not confined to temples and idols alone. In four villages of Bhatar and Mangalkot police stations in East Burdwan—Mussoorie, Chhotaposhala, Palsona, and Baraposhala—a unique form of this tradition thrives. Here, the villagers worship a special species of Keute snake, which they believe is a manifestation of Maa Mansa, known locally as Jhanklai Maa.
This tradition, deeply connected to the legend of Behula, is a remarkable example of human coexistence with venomous snakes. Despite their deadly nature, these snakes are revered and worshiped, and they do not harm the villagers. This coexistence, rooted in mutual respect and reverence, reflects the profound relationship between humans and nature in Bengali culture. The villagers believe that their worship of Jhanklai Maa, a symbol of the snake goddess, protects them from harm, illustrating the protective and nurturing aspects of this ancient tradition.
Conclusion
The worship of snake goddess in Bengal is a powerful testament to the region’s rich cultural and spiritual heritage. From the esoteric practices of Kundalini yoga to the ancient science of toxicology, from the integration of snake goddess with other mother goddesses to the unique tradition of snake worship in rural Bengal, this tradition encompasses a wide range of beliefs and practices that have shaped the spiritual landscape of Bengal for centuries.
Nagapanchami, therefore, is not just a festival; it is a celebration of the deep connection between humans and nature, a reminder of the ancient wisdom that has been passed down through generations. The snake goddess, in her many forms, continues to be a symbol of protection, knowledge, and the eternal bond between the earthly and the divine.
