Nagaradhane

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Nagapatri at belle brahmastana

Nagabana at Belle Badagumane,Moodubelle, Udupi

Union of nagabrahma and nagakannike at a mandala held in Belle Brahmastana, Udupi

A Mandala drawn during nagamandala

Nagaradhane (Tulu:) is a form of snake worship which, along with Bhuta Kola, is one of
the unique traditions prevalent in coastal districts of Dakshina
Kannada, Udupi and Kasaragod alternatively known as Tulu Nadu. Snake is not seen as a deity, but
as an animal species which should be respected, appeased and protected for multiple social,
religious and ecological regions.
Contents
[hide]

1 Origin of Nagaradhane

2 The ritual

3 Significance of Nagabanas

4 See also

5 References

6 External links and videos

Origin of Nagaradhane[edit]
Snakes have been associated with power, awe and respect in India. According to Hindu mythology,
Lord Vishnu takes rest under the shade of the giant snake,Adisesha. Lord Shiva wears a
snake vasuki around his neck.
It is difficult to trace the origin of Nagaradhane, though the Nairs of Kerala and Buntsof Tulu
Nadu claim to be kshatriyas of Nagavanshi descent, thus maybe snake worship was popularised by
them. Though most rituals of snake worship are done by Brahmins, there is not a single Bunt house
that does not have a nagabana. Snakes are offered sweets and milk to appease them.
The snake worship rituals practiced in Tulu Nadu are quite unique and different from the other
rituals. Snakes have their own snake shrines in a sacred grove known as Nagabana. The shrines
have images of cobras carved of stones. Accordingly, nobody is allowed to chop the tree near the
Nagabana. It is also believed that snakes, specifically the cobras, are not be harmed or killed by
anyone. If harmed, the individual has to perform a ritual to cleanse the sin of killing or harming the
snake. The belief is that the individual who refuses to perform the ritual will be cursed by the snake
for eternity.
It can also be noted that in Tulu Nadu or the South Canara region in Karnataka, agriculture is
predominant that too paddy is the main crop. In these fields snakes help in saving the crop from
rodents. This can be a plausible reason for worship of snakes.

The ritual[edit]

Mandala drawn during ashleshabali at Belle Badagumane Moodubelle, Udupi

There are two distinct rituals performed in reverence to the snake. They are, Aashleshabali and
Nagamandala. Of these, Nagamandala is longer and more colourful than Aashleshabali.
Nagamandala depicts the divine union of male and female snakes. It is generally performed by two
priests. The first priest, called as patri inhales the areca flower and becomes the male snake. The
second priest, called as Nagakannika or the female snake dances and sings around an elaborate
serpent design drawn with natural colours on the sacred ground. The ritual is supplemented by
playing an hour glass shaped instrument called as Dakke. The drawings in five different colours on
the sacred ground are white (white mud), red (mix of lime powder and turmeric powder), green
(green leaves powder), yellow (turmeric powder) and black (roasted and powdered paddy husk).
Aashleshabali is similar nature to the after death rituals performed for the humans as per
the Hindutradition.
The ritual, centered around the serpent design, continues till early in the morning. A similar ritual is
found in Kerala and is known as Sarpam Thullal and Sarpam Kali. All communities of Tulu
Nadu revere snakes.[citation needed]

Significance of Nagabanas[edit]
Nagabanas or the sacred groves are deemed to be the resting place of snakes. Cutting of trees or
defacing the grove is considered as sacrilege. People are wary of the snake-bites and also wanted
ecological preservation.

See also[edit]

Bhuta Kola

Bunts

Snake worship

Theyyam

References[edit]

http://www.udupipages.com/art-culture/nagamandala.php

http://www.gurjari.net/ico/Mystica/html/snake_worship.htm