In the vast cultural tapestry of the Indian subcontinent, Prakriti Matrikadharma, or nature-centric Mother Goddess Worship, has held a unique and powerful place. Historically, the Bengali people have been the foremost proponents of this ancient tradition, but its roots extend across Eurasia, reflecting an ancient, profound reverence for the divine feminine. This legacy, intertwined with the remnants of the Harappan civilization, lives on in various forms in regions far beyond Bengal.
Tantra and the Historical Context of Prakriti Matrikadharma
While Aryavarta—a term traditionally associated with regions adhering to Vedic orthodoxy—sought to preserve religious rigidity, Tantra as a philosophy thrived in Kashmir, Punjab, and Gaudabanga (Greater Bengal). The eclecticism of Tantra allowed it to integrate the practices of nature worship and opened doors to mysticism, laying a foundation that would eventually allow Sufi influences to harmonize with regional spirituality. Sufi teachings, though sometimes delivered “under the guise of mysticism,” were often aligned with the core egalitarian values inherent in Prakriti Matrikadharma, and thus they took root in various communities.
The relationship between ideological and coercive forces in the region is complex. Ideology shapes people’s spiritual framework, while force often seeks to guard or control it. In this way, Sufi ideals and the sword of orthodoxy coexisted, influencing generations.
Tantra’s Openness and Evolution with Islamic Mysticism
During the Middle Ages, Tantra’s absence of strict orthodoxy allowed both followers and outsiders to practice as they saw fit, resulting in diverse interpretations. Islam, arriving in non-Vedic territories, found resonance in the mystical elements of Tantra, leading to its accommodation and eventual establishment. Ramakrishna Paramahamsa, who was reputed to have embraced Islamic practices too, along with the practice of many other different forms of religious beliefs, is an example of this liberal attitude of Tantra, which could be a mixed blessing, a strength cum weakness of Tantra which might have harmed Tantra from other rival religions from Arab and Aryabarta, while also allowing strategic pockets of exchange and synthesis of knowledge and wisdom. This cultural exchange facilitated by Tantra allowed Islam to grow outside Aryavarta’s orthodoxy, eventually transforming the religious landscapes of Punjab and Bengal.
Prakriti Matrikadharma and the Punjab Connection: Evidence of an Ancient Bond
The influence of Prakriti Matrikadharma, and by extension Tantra, has left indelible marks on Punjab. Five significant aspects illustrate this enduring connection:
- Free Choice and Autonomy in Ancient Madra: In the Mahabharata, the Madra region is notable for its unique customs surrounding marriage and sexual freedom. Princess Madri’s marriage to Pandu included a symbolic exchange, reflecting societal norms where women exercised agency over their relationships. This openness mirrors the liberal sexual customs historically linked to Tantra.
- The Toponymy of Tantra in Punjab: Niharranjan Roy notes that Punjab is rich with place names rooted in mother worship—such as Ambala (from Amba), Chandigarh (from Chandi), and Kalka (from Kalika). This toponymy attests to a deep-seated legacy of goddess worship, paralleling Bengal’s devotion to the Mother Goddess.
- Govind Singh’s Shakti Worship: The tenth Sikh Guru, Gobind Singh, was an ardent Shakta (worshipper of the Mother Goddess). His reverence is evident in his writings, especially Chandicharitra, which narrates the heroic exploits of Chandi, a fierce embodiment of Shakti. The Guru named his sword Bhagwati, signifying the sacred feminine. His devotion to Shakti is an often-overlooked aspect of Sikh heritage that reflects Punjab’s deep connection to Mother Worship.
- Nanak’s Connection to Prakriti Dharma: Guru Nanak, though primarily a monotheist, traveled extensively across Bengal during his Udasi (journeys). His reverence for Kali is evident in his writings, suggesting an influence of Prakriti Matrikadharma on his teachings. Some speculate that during these journeys, Nanak may have encountered figures like Nityananda Mahaprabhu, possibly shaping his inclusive philosophy.
- The Panchamakara and Punjabi Culture: Tantra incorporates five ritual elements—wine, fish, meat, mudra, and maithuna (ritualized sexual union). While Bengal has been traditionally associated with these practices, Punjabis today embody them without reservation. This uninhibited cultural expression could point to a historical connection, possibly even originating in ancient Punjab, underscoring an intrinsic acceptance of life’s sensual and spiritual aspects.
Reflections on Prakriti Matrikadharma in the Modern Context
Prakriti Matrikadharma, particularly as expressed through Tantra, embraces both nature and the divine feminine. Yet, its openness and lack of rigid orthodoxy have exposed it to influences that, over centuries, altered its expression in the subcontinent. While regions like Aryavarta retained orthodoxy, both Punjab and Bengal absorbed external influences that transformed them into diverse spiritual landscapes. Today, despite external pressures and historical shifts, the spirit of Mother Worship endures in these regions, albeit in varied forms.
In observing the region’s spiritual evolution, we see that orthodoxy and openness can coexist, just as tradition and adaptation have shaped Punjab and Bengal. Prakriti Matrikadharma remains an indelible part of the subcontinent’s heritage, a reminder of the reverence for nature and the feminine that continues to inspire and evolve.
