Manasha, the snake goddess

To the Hindus of Bengal, northwestern and northern India and tribal communities, Manasha is popular as a snake goddess. Many Hindus believe that she is basically a folk goddess. Though worshipped as a snake goddess, she herself is not a snake. As infestation of snakes and snake bites increases in the rainy season in rural areas, Manashapuja is held in this season, expecting to remain protected against snake bites. It is not a scientific idea but a popular belief. Experts think that worship of Manasha was introduced in Bengal in the 10th–11th centuries AD.  According to the Bengali almanack followed in Bangladesh, for this year the day was 2 Bhadra 1433, or 17 August 2026.
In the image, she is depicted as surrounded by snakes, sitting on a swan or lotus with a ghot (small round-shaped earthen pot). She has four hands. Her upper two hands hold lotuses, and the lower two hands hold snakes. Seven cobras form a canopy over her head. The ghot is considered a symbol of a pregnant womb from which life emerges.
Though not a high-ranking goddess, Manasha has an important place in Bengali literature. A vast literature named the Mangalkavya genre developed during the Middle Ages (1201-1800 AD). One of that genre is Manashamangal. Many scholars believe that Kana Haridatta is the original poet of Manasamangal. Other well-known poets of Manasamangal are Narayana Dev from the Mymensingh and Sylhet regions, Vipradas Pillai and Kshemananda. Vijay Gupta of Agailjhara Upazila, Barisal, one of the greatest poets of the Middle Ages, wrote Padma Puran or Manahshamangal in 1484-85 AD. As Padma is another name for Manasha, his poem has been named as Padma Puran. The main theme of Manashamangal is the narrative of her tireless struggle to be established and worshipped as a goddess in Aryan society.
According to a legend, sage Jaratkaru married Manasha, the sister of Vasuki (Naagraj, the king of snakes). They had a son named Astika. He liberated his ancestors who failed to perform their afterlife rituals. When King Janamejaya was performing a Havan to destroy the serpents, sage Astika saved the Naag (serpent) clan. 
Padma Puran informs us that one day Shiv went to a garden and became charmed to see a beautiful fruit. Eating that fruit, he felt lustful, got ejaculated and threw that semen on a lotus. An exquisitely beautiful girl was born. Born from a lotus, she was named Padmavati.
When Shiv escorted her home, mistaking her for Shiv’s concubine, Parvati made Manasha’s one eye blind using her power of rage. Probably Manasha is the only one-eyed deity among the god community. Being annoyed with the continuous bitter relationship between them, Shiv deserted her under a tree but arranged an ally for her named Netu, who always stayed with Manasha as her closest companion and nearest consultant. 
Manasha had strong longing to be worshipped like Durga, Laxmi, Sarswati, Kali, etc., but the way was not at all easy. In order to gain position, she applied many tricks. Chand Saudagar, a merchant and the lord of Champak city, was a great devotee of Lord Shiv. He gained immense knowledge from Shiv. Manasha knew that without being worshipped by human beings, attaining divinity is not possible. She sought worship from Chand Saudagar, but he refused to worship anyone except Shiv.
Being angry, Manasha cunningly stole Chand’s great knowledge, killed his six sons by poisoning, drowned the Saptadinga Madhukar (seven-boat fleet carrying merchandise) of Chand Saudagar in the sea and created other misfortunes for him. Chand somehow survived. As a trick, Manasha sent the heavenly dancer couple Aniruddha and Usha to earth. Aniruddha was born as Chand’s son Lakhindar, and Usha was born in the house of a saint-merchant of Ujani as Behula.
After a long time, helpless and destitute Chand went to the city of Champak disguised as a madman. Finally, the father and son were reunited. Lakhindar’s marriage with Behula was settled. An iron bridal chamber was built on the Satali Mountain for them, but by Manasa’s order a secret hole was kept. Kalanagini (the terrible serpent) entered through that hole and bit Lakhindar to death.
Floating husband’s corpse on a raft of banana trees and overcoming many dangers, Behula reached heaven. There she pleased the gods with her magical and enchanting dance. This event has been mentioned in Jeevananda’s poem Banglar Mukh (Face of Bengal). Being pleased, Indra, the king of gods, accorded her godhood. Manasha restored the life of Lakhindar. At last, Chand bowed down and agreed to worship Manasha on condition (with left hand, without looking at her face). However, this changed attitude of Chand made Manasha happy. She resurrected six sons of Chand and restored his fame and prosperity. Gradually, worship of Manasha became popular.
Manashapuja is held mainly at the family level and collectively at some places in temples or at the corner of a village or locality. There are hundreds of temples in the name of other gods and goddesses, but the number of Manasha temples is very few. The Manasa Temple, established by Bijoy Gupta in his village Gaila (Phullashree) in Barisal, is very famous to Bengalees of both the Bengals. 
_____________________________________
The writer is a former Commissioner of Taxes