Manasa Devi

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Manasa seems to be originally a local deity worshipped by the non-Hinduised

people of the province, but by and by she came to gain popularity among the

upper classes of the Hindu society. In the present state of our knowledge we

cannot say when actually the cult of Manasa was introduced into Assam. According

to a popular legend, which gives us an account of the spread of the Manasa cult

in Eastern India, on the marriage of Hara and Gauri, they got a daughter named

Padma or Manasa. Immediately after her birth, Padma was sent to the lower region

to rule over and obtain worship from the serpents.

 

The goddess Manasa was not content with her sovereignty of the lower world. She

resolved also to claim honour and worship from all sections of the people of the

earth. But her greatest opponent was Chand Sadagar, the wealthiest member of The

merchant community of the city of Champaka commonly identified with a place on

the south bank of the Brahma putra in the modern Kamrup district of Assam. Chand

Sadagar was a devout follower of Siva and he would in no circumstances worship

Manasa. His wife, Soneka, one day made secret arrangements for worshipping

Manasa.

 

But when Chand Sadagar came to know of it he flew into a rage and kicked off all

articles of offerings collected for her worship. At this treatment the goddess

Manasa was furious and she determined to take revenge on Chand Sadagar and his

family. In course of a few days she caused the death of Chand Sadagar’s six

sons, sank the boats of Chand Sadagar, which carried rich merchandise from

abroad, and made him fall into abject poverty and destitution. In spite of these

misfortunes, Chand Sadagar chose to suffer rather than worship Manasa. Not to

speak of the members of his family, even people of Campakanagara dreaded Chand

Sadagar and did not dare to propitiate the goddess Manasa.

 

After sometime, a seventh son was born to Chand Sadagar and Soneka and was named

Lakhindara. When he grew up, Lakhindara was married to a very accomplished girl

named Behula or Beula. As it was predicted by the astrologers that Lakhindara

would be bitten to death by a snake on the very marriage night, his father got

erected a house of iron (called Meraghara) without a hole in it and made the

couple to live.There in, In spite of all these precautions, Lakhindara was

bitten to death by a snake on the bridal night. The snake was no doubt

commissioned to do this ghastly act by Manasa.

 

Beula, however, re solved to bring her husband back to life at all risks and

would not part with his body. In the next morning, she got a raft made, and set

it afloat on the river with the body of her husband. The raft went on and on for

many days and nights and men, animals, spirits and goblins attempted on the way

to frighten and dissuade her from her resolution. Nothing could however move her

and alone she drifted in the midstream till the raft stopped on the shore. Near

the place where the raft stood was Neta, a washerwoman of the gods. Beula got

down on the bank and collected a pile of wood to burn herself on a pyre with the

skeleton of her husband.

 

Neta saw it and prevented the woman from the act of immolation. Thereupon, Beula

narrated the story of her misfortune hearing, which Neta promised to take her

into the presence of Siva. Beula was taken to Siva, and she propitiated the

great god with dance and music. Siva was pleased and restored to life Lakhindara

and his six brothers. Beula, with her husband and brothers-in-law, returned

happily to Campakanagara. On her return, Beula entreated Chand Sadagar to pay

offerings to Manasa. Chand Sadagar agreed to do so only with his left hand.

 

In Assam, the Hindus worship it under the iconographical form of Manasa or

Visahari, remover of poison. In this form she is represented as a hand some

female of golden colour with a snake as her vahana, as well as a hood of kings

of serpents over her head and body clothed in snakes. However, in that festival

offerings are made to her without any image being made. The festival lasts for

two or three days in which songs connected with Chand Sadagar are recited.During

this festival dances are arranged at the shrine of Kamakhya. The dancer is

called ‘Deodha’.

 

The dancers live a regulated life without taking non-vegetarian food and in

constant meditation of their ista devatas. It is believed that they see the

goddess in their dreams a month prior to the festival. While they are dancing,

they are not conscious of, their surroundings and perform certain acts of

chivalry like ’walking on the sharp edge of a sword without any injury to their

person. Their predictions are regarded trustworthy. As mentioned before, Manasa

is also worshipped during times of pestilence and disease. She is then invoked

as the goddess Marai. Buffaloes, goats, pegions are sacrificed before her.

During her worship the songs are sung with proper musical instruments and

dancing movements.The temple of the goddess Kamakhya occupies a unique place in

the religious life of the people.

 

The Devi is worshipped both according to the right hand and the left-hand

methods. There are no restrictions to foreigners about the mode of worship ping

the Devi and they may worship her according to their native rites and

ceremonies. Animals, except the female ones, are slaughtered at the altars of

the temple even at present. The temple derives much of its income from its own

landed property. A portion of the income is also derived from the contributions

of the devotees, although no official figure is available. The expenses

connected with festivals and the general expenses as well are met from out of

the temple funds.

 

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