University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X The “Dangerous” Deity Demanding Deification: A Reading of Cultural Evolution of Goddess Manasa Dr. Nilanjana Sen Asst. Professor, Kishore Bharati Bhagini Nivedita (co.ed) College, Behala , 60, (West )

Abstract Hundreds of strategies were deployed to nullify the positive significance and annihilate potential divinity to degenerate Mona (the divine glow of Rudra), the extension of ancient (owner of “mahagyan”/ prime knowledge) into Manasa, and the “Chengmuri kani” (the small-headed blind woman). Here is an attempt to re-read the ways the meaning is given and value is conferred to our notions and functions to legitimize the interest of mainstream at the cost of multitude margins. Key Words: Manasa, alternative, feminism, politics of power

Foucault observes: “We are never trapped goddess of Hindu pantheon enact a by power: we can always modify its grip strategy of keeping outside the threat of in determinate conditions and according to the Other woman or even a possibility of a precise strategy” (quoted in Champagne, matriarchy – a margin both shaping the xxiii) contour really and imagined through Amongst millions, some statements are of intuition. such nature that are so precious yet are so abundantly numerous in its recurrence Reiterating the obvious, it may be said that through process of rediscovery with every like the images and idols of god/goddess, new realization. The above extract well their self/identity represents the creator’s typifies the kind which acted as my personal psychic construct, her motivating impulse both to fuel and experience/exposure, intellectual and provide the recipe to cook up my amateur emotional space occupancy, the collective reading of both the authorial and the conscious/unconscious as well as the life readerly version of ‘Manasamangal’, vision or veltangschuung of a whole especially the version of Bijoy Gupta culture. Farther, when s/he gets deployed which mirrors and gets mirrored in popular as the element of literature, the mindscape imagination of Bengali folk lore and of the creator attains a huge social and construct of consciousness of goddess cultural expanse which invariably though Manasa. A reading of Padmapurana and often imperceptibly, dockets the some of its receptions may justify how a tantalizingly complex tendencies of an era. project of demeaning and degenerating by Even a superficial reading of the popular categorizing womanhood can be fractured “panchali” (recital of god’s glory through and blasted off through subverting the story) makes us aware of a discomfort at impositions of meanings on counter the overtly patriarchal bent of the whole cultures sprouting rudimentarily. The story -- the authorial and readerly version devotion (a product of sheer fear) and of representation and readerly response. disgust surrounding this controversial

Volume VII Issue V: May 2019 (73) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X The representation of the lore bears the insecure at Heaven where her own father name Padmapurana, the name Padma tries to seduce her even after knowing who shared by both goddesses and the he was. Lord is not only charmed by very significant river in Bengal, but while the youth and beauty of Manasa, he is the latter ones come up with such socially almost paralysed with an irresistible sexual valued positive implication the former arousal (“bikal”)3 which establishes the (Padma of Padmapurana) bears the legacy instinct, especially sexual instinct, as the of the undesirable even fearful aspects of overpowering force disempowering even human existence. The problem arises as the divine or only the divine for whom the basic structure of Manasa’s life and norms of control and judgement do not activity except for minor endowments apply. Depicted as omniscient, Creator of present a powerful critique of patriarchy the world & the liberating force, the lord on behalf of even matriarchy. The very mysteriously cannot recognize his own construct of Manasa’s birth occasion by daughter. The question arises is the the fall of Lord Shiva’s spam onto the ignorance a cover for his uncontrollable lotus leaf1 embodies male fantasy of desire or does it imply a sex/knowledge reproduction outside woman’s womb and dichotomy, is it transgression or thus excluding her even from an ignorance? Interestingly, his persuasion instrumentality (obviously agency is and even takes recourse to imposing his own possession are mostly conferred on man in perverted greed (“lobh”) on to the Other, a patrilineal and patriarchal social the Asuras4 (non-Aryans’ assault of Aryan structure). The engagement of birds and women archetypically celebrated in snakes, apart from hinting at the bestiality, Ramayana),to warn Manasa against them somehow imagines the componential and come under his protective shelter of participation of animality in the construct “home” established through the institution of woman. Manasa becomes almost of marriage5. inseparably identified with sex and However, the ensnaring custom appears sexuality throughout the narrative which only to be a ploy to assert the absolute makes it very convenient to stamp her with right of man to appropriate women time, feminine bawdiness. body, labour and identity which even Tremor is felt with the displacements of leaves the Powerful goddess the notions solidified through ages by practice helpless prey. It becomes all the more and propagation as the F/father lord Shiva remarkable as we are dealing here with the proposes incest2 to his own daughter. The highest & the lowest stratum of cosmos folk imagination recreates Shiva as very where women are not absolved from works distinct from Vedic Maheshwara and is outside home (Chandi has divine power presented as a patriarch with undisciplined and duties and the Domni, the rower, and uncontrollable sexual urge, a shoulders financial responsibilities their womanizer with almost the inclinations of domestic duties apart). The goddess even a rapist and paedophilic. Having born to cannot enjoy the privacy of a flower materialize the obliteration of mother, she garden where she is pried upon by her is rather nourished with love, care and intrusive husband who even does not have respect by the Nagas in “patala”, but gets the capacity of aesthetic appreciation, and

Volume VII Issue V: May 2019 (74) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X naturally he either experiences arousal or to keep up the family structure & hierarchy carelessly destroys them6 (flowers may and the father, though absent to save his imply women). The woman, be she the daughter from being blinded, commands to “” (goddess) , has to play different undo the act of counter attack, advised by roles (disguises as sexy “Domni”) and other gods about being infamous practise various tricks to secure her invalidating her narrative7. position while the man only keeps on With a cruel irony, this dazzling beauty situating his gaze and desire. Hurriedly he who has continually been identified as the dispenses even his bull to be alone with femme fatale occasioning the arousal by the woman he desires and is eager to her mere presence and being beaten up transgress the class/cast boundary to mercilessly by her step mother satisfy his hunger and only gets disturbed groundlessly alleging incest, gets married at the possibility of being exposed that to a sage whose sexuality is aroused may insecure his social position. Chandi artificially only for a short span of time to only deploys feminine trappings like ensure family lineage and his forefather’s expression of anger without any possibility licence to heaven. Expectedly, we get no of refusing to continue such humiliating clear indication of natural consummation position. Absolute helplessness leads to of the bride in nuptial night, rather by a displacement of anger onto the weaker fine transference of the husband’s object with willing suspense of reason & incapacity this self-conscious and self- the victim both victimizes herself & confident woman is held responsible for recipient of her transferred resentment. showing unwifely arrogance leading to her Manasa gets doubly victimized both by desertion by the sage returning to the man & the woman-turned-into-agent of forest. However, before leaving he patriarchy Chandi. And thus the performs his duty by the boon of perpetrator of exploitation, the man, reproduction. This extreme social injustice escapes attention, responsibility, and the consequent shame and starvation stigmatization & consequence and the which could have engulfed Manasa, in its dream of sisterhood remain unrealized. In excessive exaggeration create a subversive Greek mythology Hera is shown to behave narrative: the wife does not play Ahallya8. in the same manner as she takes into task At the desertion by her husband and lives the women Zeus takes fancy for, whether more or less contented life with her the women willing or unwilling or even children. Moreover, these children could conscious or unconscious like Io, Echo and be “kshetrojo:” (fathered by someone other Semili, unable to touch a hair of her than her husband but with his full consent) husband, lord and master. Here, however, or may exemplify a matriarchal practise the non-Cinderella-like step daughter hits where the woman uses man as an back the approved step-mother as limit of instrument for reproduction and afterwards suffering breaks bounds; Manasa takes on leads a free self-sufficient life of her own. the venomous destructive form in self- defence, & resultantly, the powerful This exceptionally talented lady excels in woman protesting & resisting torture the branch of poison science along with easily gets vilified as poisonous. The that of speech and even preserves the life protest is painted as disobedience in order of lord Shiva, the god of gods. But unable

Volume VII Issue V: May 2019 (75) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X to find some other way when goddess life by retaining him a bachelor (since he Chandi, the mother of two sons, threatens was cursed to be dead in marriage night): to leave home, the father guiles his own if for the father the son remains only a daughter to leave her in forest along with means, for the mother he attains the status another woman. However, here away from of the thing-in-itself and the pride of man’s association and denying his hearing the call of adventure in blood11 domination in this lonely idyllic land of promoted gloriously in Chand Baniker wild nature, these two women continued to Pala gets destabilized. Again the efficient live a united, self-contained life which and attractive Manasa strategizes to steal somehow emulates a lesbian fantasy. away Chand’s “mahagyan” (prime Manasa and Neta grow intimate and knowledge) in guise of a dancer taking complementary to each other and even advantage of his slippery morality and in hold counsel about their war strategy. On this manner, the book goes on nourishing another occasion when , in order to the sex-knowledge dichotomy and its appease the goddess offers her breasts patriarchal structure endorses the idea of (“kartan”9, that is, chopping) or tears off association of the sex with woman and the her the piece of clothe covering her knowledge with man. But according to breasts, the act does not permit us to Vedic interpretation Manasa herself was merely take it to signify the symbolic the muse of mahagyan12. Question arises representation of lamentation. Even after whether Chand’s knowledge was being blessed with the boon of originally a gift from the goddess which, Lakshmindar’s resurrection, Behula keeps gravely offended by his extreme hesitating to return home in empty breast ungratefulness and denial, Manasa decided “shunyabuke”10 unless her loss is repaired to withdraw. completely which otherwise would put Though the ‘Mangalkabya’s highlight question on her fidelity (“sutteetwa”). Manasa’s urge to register Chand’s Hence, very naturally, a patriarch like devotion and deep desire for the affiliation Chand Sadagar refuses to offer his of her divinity, it is highly possible, allegiance to such a goddess. While especially as the and Sanaka, the mother, claims to be blessed mentioned her alternative images, she in by six sons at Manasa’s boon, Chand fact was already a member of the Hindu easily affiliates Mahadeb with the glory. It pantheon. But consequent upon her may also be a strategy to nullify a counter position as independent of man and with fantasy as opposed to the womb envy: increasing frigidity of the binary between Sanaka gets pregnant at Manasa’s masculinity and femininity she became the blessings and Chand’s “garbhopatro” reservoir of the gender-defying qualities. (pregnancy attestation), rather his spum The idea of this disruptive woman incurs itself, is required merely as the stamp of fear in the collective subconscious and she social authenticity. The narrative gets gradually loses divine affiliation. The fractured once more as Chand sadagar’s Greek god Dionysus deployed various dream of patrilineage (through marriage of exploitative and cruellest methods to get his son) faces a powerful challenge by his divinity asserted, but the present Sanaka’s attempt at saving Lakshmindar’s goddess preserves every object she

Volume VII Issue V: May 2019 (76) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X snatches away with great care only to remains outside the ambit of woman’s return them untarnished on proper time. social sphere in her capacity of the goddess of learning of men, despite being Even without an elaborate discussion of the goddess of poison science and speech, the space Manasa occupies in a hetero- Manasa gets levelled as dangerous. Now patriarchal structure of the psychosocial this liberated, self-conscious and capable milieu and the various woman fighting independently to acquire disruptive/circumlocutory points of the dignity incurs terror. Goddess Chandi is of narrative around her, a cursory look at course famous for her aggressive anger, some of her activities constructs an but her position as the wife of lord Shiva alternative narrative. The iron-built bridal and the mother of gods situates her within chamber without the slightest opening the circumference of household and, commissioned by Chand Sadagar which gradually the same divine spirit gets symbolizes the omnipotent, self-sufficient separated into two different selves – and exclusive rationality, she manages to Chandi and Manasa -- (splitting signifying create a tiny hole -- through the passage a border line of normativity) confronting sneaks into our Id/”kalnagini” (a fatal each other violently. Like goddess Shasthi snake symbol both of death and sex) – our Padma also enjoys the office of the giver suppressed desire, fear and other irrational and protector of children, yet instead of forces. The book presents another woman being identified with the archetypal Behula, who in merit, tactics (cashing maternal affection Manasa becomes sexual charm) and courage almost rivals emblematic of the sexual appeal of the Manasa. But the former’s commitment to woman body (snake is a powerful sexual the great cause like saving the life of her trope). The divine figure of Agni and husband, aristocracy of birth, oath to Surya described in Vedas, Saraswati, fidelity, wealth (“sayer kumari”/ the Rudra and Aswinikumardway in Rik daughter of a merchant showing sufficient Veda, in Atharba Veda again Saraswati are business –mindedness) and her motivation worshiped for their ability to cure diseases to secure the interest of patriarchy and their forte in medical science. But (prioritizing her duty towards in-laws) and even after repeatedly surpassing all in test other ideal feminine qualities transmogrify of talent in the branch of life-saving her elements to the glorified rank of model capacity, and curing Shiva and Chandi, woman and suttee. And perhaps it is this Manasa is continuously stigmatized as the positionality which ultimately helps her poison woman by the society unwilling to succeed to transform Chand and, reluctant accept her capability. to accept defeat, the man identifies the desired Bhagabati in Chyangmurikani The map of marginalization of goddess tactfully bypassing the truth. Manasa leaves us to confront some other alternative history. It is only from the Naturally, Padma had to pay dearly for her “Adiporbo” (the introductory section) of repeated successful and unsuccessful onward following her attempts at destabilizing the standard assimilation with that goddess narrative of “womanhood” nourished Padma got acknowledged as the mother of down the ages. While goddess Lakshmi is both and Nagas (according to cherished as the ideal of woman, Saraswati

Volume VII Issue V: May 2019 (77) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X Puranas Nagas are also the successors of these reasons the goddess had to undergo mother and father like so many humiliating trials and rejections gods). And perhaps from now onward in process of her deification. Padma is commenced the process of non- represented in literature in such a manner Aryanization of Vedic Mona. The that absents such attributes which could determination of Basuki and his sister endow her with elite respect, gentleness or Jaratkaru (infuriated by the Aryan callous physical beauty and the rich business and cruel desertion of her husband and the magnet’s hard-earned consent to offer her expanding empire of Kurupandaba) to flower only with the left hand highlights resist farther Aryan colonization and this deep disrespect. reclaim the lost honour and land of Nagas Thus, goddess Manasa, the female deity (may be some non-Aryan tribe using snake demanding and finally successfully as totem), the marginalization of gipsy securing her place, a goddess of margins culture by static civilization and of hunters challenging the business magnet and by agrarian society, deepening of the root proprietor of knowledge and ultimately of gender binary and strengthening of achieving recognition, as a symbol, a patriarchy degenerated the Vedic abstract representative and an emblem develops divine power into the mere poison-healer into an extra-ordinarily potential site of and “chyangmurikani”. Remarkably, subversion. Hundreds of strategies were among other allegations of Chand sadagar deployed to nullify the positive against Manasa is her lack of discretion as significance and annihilate the potential of he complains the goddess receives this divinity, but even a superficial offerings from whoever worships her. deconstructive reading may expose the Remarkably, her rise and popularization ways the meaning is given and value is among devotees were occasioned through conferred to our notions and functions in her glorification among cowherds, order to legitimize the interest of the fishermen and other low cast populace and mainstream at the cost of the multitude women of upper cast, and perhaps for margins. Notes: 1. “Kamete hoilo bhol / Shrifal gache dilo kol / Achombite khose moharas.” (Gupta, 119) “Desperate with desire / Raptures over the golden apple / The divine semen fall unguarded” (Translation mine). 2. “Kaambhabe mahadeb bole anuchit. / Laje byakul Padma shuniya kutsit” (Gupta, 23, 152). “Enamoured crazed Mahadeb proposes unfair. / Shame overcomes Padma listening to such heinous thing” (Translation mine). 3. “Padmare dekhiya Shiva hoilo bikal” (Gupta, 21, 146). “Gazing at Padma Shiva gets paralysed” (Translation mine). 4. “E bone asura chore / Nari nahi tumi pore / Heno rup besh ke na lobh kore….” (Gupta, 20, 148) “Here asuras lurk / No woman you apart / Such beauty such apparel who does not the hunger feel” (Translation mine)

Volume VII Issue V: May 2019 (78) Author: Dr. Nilanjana Sen University Grants Commission, New Delhi Recognized Journal No. 41311 ISSN: Print: 2347-5021 www.research-chronicler.com ISSN: Online: 2347-503X 5. “Koribo gondhorbo bibha loiya jabo Kashi.” (Gupta, 21, 143) “Shall arrange Gandhorbo marriage / And take you to Kashi:” (Translation mine). 6. “Joto pusper aaga bhange mochore kolika.” (Gupta, 25, 165) “Breaks so many flower stocks / Twists the buds” (Translation mine). 7. “Baap hoiya stuti kore / Uttar na dao tare / Tumi boro abodh chaoal… Apodos kolonke / Chandika jiyaiya de / koutuke rohuk debogon.” (Gupta, 439-441) “Despite being father prays / Yet nothing you say / you’re a very disobedient child … Stigma of shamefulness will follow / If do not rejuvenate Chandika / Gods may live delighted” (Translation mine). 8. Ahalya is the mythic character petrified at unjustified curse of her husband sage Gautama and waited long to be redeemed with the touch of Lord Rama’s feet. 9. “Narosingha katari diya dui ston kate” (Gupta, 3039. “With Narasingha chopper severs both breasts” (Translation mine). 10. “Shunya buk dekhiya prabhu na koribo danja” (Gupta, 3054). “Seeing empty-breasted the master will not allow” (Translation mine). 11. “Amar a rakter antore je itihas jegye bosye theke amare chalona kore” (Mitra, 61). “Watching sleeplessly at the core of my blood who directs/conducts me” (Translation mine). 12. “Mahagyanajutanchoibo proborang gyaaninang sotim/ Siddhadhisthatridebincho siddhangsiddhiprodang bhoje” (Brahmaboibortyo Purana quoted in Bhattacharya). “And in possession of prime knowledge, the wisest amongst wise, the suttee / The goddess of fulfilment, the achiever and the conferrer of fulfilment, I invoke you” (Translation mine). Reference: Bhattacharya, Hansanarayana. “Manasa”. Hinduder Debdebi Udbhab o Kromobikash (Part III). Farma K L M Pvt. Ltd. (2007): 126-59. Print. Champagne, John. The Ethics of Marginality: A New Approach to Gay Studies. University of Minnesota Press, 1995. Print. Felski, Rita. “The Doxa of Difference”. Provoking Feminisms. Eds. Carolyn Allen and Judith A. Howard. 71-92. Print. Gupta, Bijoy. Padma Purana. Mitra, Shambhu. Chand Baniker Pala. Samit Sarkar M C Sarkar and sons Pvt. Ltd. Kolkata. 1982. Print. Wilton, Tamsin. “All Foucault and No Knickers: Assessing Claims for a Queer-Political Erotics”. The Ashgate Research Companion to Queer Theory. Eds. Noreen Giffney and Michael O’ Rourke. Wey Court East Suite: Ashgate Publishing Limited, 2009. 500-22. Print.

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