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2019 The Naga worsh p | sreen vasarao's blogs

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The Naga worship

09 JUN

Sharon

Dear Sir,

What you have to say about ‘naga’ (snake god) worship in Hinduism. Which scriptures mentioned
about ‘naga’? Please provide some detailed explanation. Any books to read to get more details?

***

The serpent lore

In the ancient Indian symbolisms, the tree and the serpent are twin spirits. And, the two have close
association with the mountains*. The big trees that populate the hills are the natural abode of the
serpents that move around freely amidst the branches and the foliage of the giant trees. The seals of
the Indus valley excavated from the sites in Harappa and Mohenjo-Daro also depict close
association of trees with the serpents.

[*The Sanskrit expression ‘Naga’ has a dual connotation as: serpent and mountain. Naga is also a
word that is often used in Indian literature to denote a distinguished person (nagadhipati); a city
(nagara); a precious stone (nagamani); a flower (nagamalli); and, Indra’s elephant (nagendra).]

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Apart from the trees and mountains, the domain of the serpents is also said to be the enchanted
underworld, the realm of the Naga-loka or Patala-loka, ruled by King Vasuki, the Nagaraja. It is
described as an immense province , with its Capital at Bhogavati, crowded with palaces and
mansions; and, filled with precious gems (nagamani), jewels, gold, other treasures and with various
other types of riches.

Srimad Bhagavata Purana (5.24.31) (h p://gretil.sub.uni-

goe ingen.de/gretil/1_sanskr/3_purana/bhagp/bhp_05u.htm) describes the nether land known as
Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as
Śankha, Kulika, Mahāśańkha, Sveta, Dhanañjaya, Dhritarashtra, Śańkhacūda, Kambala, Aśvatara
and Devada a. The chief among them is Vāsuki. They are all extremely angry, and they have many,
many hoods —some snakes five hoods, some seven, some ten, others a hundred and others a
thousand. These hoods are bedecked with valuable gems; and ,with the light emanating from the
gems.

Tato’ adhastat patale naga loka patayo vasuki-pramukhah; sankha-kulika mahasankha-sveta-dhananjaya-

dhrtarastra-sankhacuda-kambalaasvatara devada a -adayo maha bhogino mahamarsa nivasanti yesam u ha vai
panca sapta sata sahasra sirsanam phanasu viracita maha-manayo rocisnavah patala vivara timira nikaram sva
rocisa vidhamanti

The serpents are also often associated with bodies of waters — including rivers, lakes, seas, and
wells — and are also regarded as the guardians of treasures. However, the favorite place of dwelling
of the serpents is said to be the ocean, which is described as the ‘the abode of the Nagas ‘(Naganam
aalayam).

They are embodiments as also the custodians of terrestrial waters. The Nagas are creatures of
abundant power who defend the underworld; confer fertility and prosperity upon those who are
associated with them ; be it a meadow, a shrine, a temple, a person , or even a kingdom.

Thus, the Nagas are, virtually, almost everywhere – below the ground; under the sea; in the lakes
and springs; on the mountains; on the trees; and, in the borrows.

Ancient Indians both feared and revered the snakes, as they were seen to be associated with power,
fear and deference. The Snakes are always looked upon , in every culture over the generations, as
mysterious, dangerous, unseen and unacceptable within human habitats. And yet, there has always
been a strange kind of fascination towards those meandering coldblooded reptiles.

Apart from being symbols of fertility, the serpents have deep religious significance. The serpent
lore in India is not only vast and varied, but is also very old and persisting.

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Even as early as in the first century, Huvishka the Scythian (Kushan) emperor had erected a stone
sculpture of a hooded serpent, with the inscription “propitiation to the worshipful Naga” (Priya i
Bhagava Naga). That was to mark the consecration of a tank and a garden dedicated to Bhagavat
Bhumi Naga.

The practice of erecting such Naga-slabs, for worship, must have been in vogue even during much
earlier periods. There was also the practice of erecting Naga-kastha (a pole with a snake shaped logo
at the top), to mark the occasion. There are, of course, plenty of references to snake-worship in the
Hindu and the Buddhist mythologies.

That tradition still continues. Hindus worship snakes in temples as well as in their natural habitats;
offering them milk, incense, and prayers.

The Snakes seemed to have secured a powerful hold upon the imagination of people, prompted by
the several characteristics associated with this creature. There was a great allure towards snakes; the
mysteries they hold; and the symbolisms the project.

The snake, undoubtedly, is a unique creature. It is decidedly un-human (a-manusha); yet, exhibiting
a bewildering blends of human and serpentine uncanny powers. It is also unlike any other animal;
because of its peculiar shape and its distinctive ability to move swiftly, in mysterious gliding
motion, without the aid of limbs or wings. Further, it is the power of their unblinking mesmerizing
eyes that holds one spellbound.

The other characteristic features of snake are its forked tongue; and, the periodical casting of its
skin, rejuvenating itself, each time. The practice of shedding its skin, from time to time, suggested
longevity or even immortality of the snakes. It also suggested freeing oneself from the evil of
ignorance and progressing towards a aining freedom from mundane existence. These fabulous
beings are also believed to have the power of speech. Therefore, the serpents came to be invested
with divine wisdom.

Brihadaranyaka Upanishad (4.4.7) (h p://gretil.sub.uni-

goe ingen.de/gretil/1_sanskr/1_veda/4_upa/brupsb4u.htm) remarks : ‘Like a Snake’s skin, dead and
cast off, lies upon an ant-hill, likewise lies his body; but that which is body-less, immortal and life,
is pure Brahmana, is pure light. ’

yadā sarve pramucyante kāmā ye ‘sya hṛdi śritāḥ | atha martyo ‘mṛto bhavaty atra brahma samaśnuta iti | tad
yathāhinirlvayanī valmīke mṛtā pratyastā śayīta | evam evedaṃ śarīraṃ śete | athāyam aśarīro ‘mṛtaḥ prāṇo
brahmaiva teja eva | so ‘haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ || BrhUp_4,4.7 ||

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Thus, the serpent, by all accounts, is indeed, the uncanniest of all creatures. Above all, it is the
deadly venom they hold and inject that causes the whole species to be looked upon as dreaded
beings that are to be feared, respected and worshipped. There is always an aura of mystery
surrounding the snakes.

The allure of the silent creeping creatures is so great that the Amarakosha (1,8; 6-8)
(h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/6_sastra/2_lex/amark1hu.htm), the Indian lexicon
– dated around 400 AD – has as many as thirty-three synonyms for a serpent .

## Snake or serpent (33) ##

(1.8.497) sarpaḥ pṛdākurbhujago bhujaṅgo ‘hirbhujaṅgamaḥ
(1.8.498) āśīviṣo viṣadharaścakrī vyālaḥ sarīsṛpaḥ
(1.8.499) kuṇḍalī gūḍhapāccakṣuḥśravāḥ kākodaraḥ phaṇī
(1.8.500) darvīkaro dīrghapṛṣṭho dandaśūko bileśayaḥ
(1.8.501) uragaḥ pannago bhogī jihmagaḥ pavanāśanaḥ
(1.8.502) lelihāno dvirasano gokarṇaḥ kañcukī tathā
(1.8.503) kumbhīnasaḥ phaṇadharo harirbhogadharastathā

## Body of a snake (1), Fang (2), Pertaining to a snake (1), Hood of a snake(2) ##
(1.8.504) aheḥ śarīraṃ bhogaḥ syādāśīrapyahidaṃṣṭrikā
(1.8.505) triṣvāheyaṃ viṣāsthyādi sphaṭāyāṃ tu phaṇā dvayoḥ

These include terms such as: Bhujaga; Bhujanga; Bhujamgama; Bhogin; Pannaga; Uraga;
and, Jihamaga, all of which refer to the animal’s peculiar way of moving , creeping on their chests.
There is also a belief that that a snake has hidden legs (guptapada).

The curious way in which the snake protrudes its tongue, as if licking or tasting the air , earned it
names such as : Lehiha , Lelihana (licker); Dvi-jihva, Dvi-rasana (Double-tongue); and, Vayu-
bhakshaka, Vatasin,Pavanasin, Pavanabhuj, Anilasana, Svanasana, marutasana (all suggesting that
snakes feed on the wind – the wind-eater).

According to the Nāṭyaśāstra 3.40-44 (h ps://www.wisdomlib.org/hinduism/book/the-

natyashastra/d/doc202359.html) gods and demigods should be worshipped before the
commencement of the play. In that context, the prayer submi ed to the Nagas avers: “I bow to all
the Pannagas of the nether region, who are devourers of wind, grant me success in the drama we are
about to produce.” ‘

Rasātala-gatebhyaśca pannagebhyo namo namaḥ | diśantu siddhiṃ nāṭyasya pūjitāḥ pāpanāśanāḥ

||

There are also other curious names, inspired by its shape, such as: Dantavati rajju (toothed-rope);
Putirajju (putrid-rope); Dhirga-Jathika (the long one) and Nikkamaitva (biting-rope).

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Several of the synonyms have reference to the peculiar shape, qualities either observed in the snake
or merely ascribed to it by popular belief or by false notion. For instance, the absence of external
organs of hearing led to the strange belief that the snake can hear through its eyes. And, hence it
was called Chakshu-sravas (hearing-by-sight). There is also a belief that the snakes enjoy listening
to music, though they have no external ears; particularly the music played by the snake-charmer on
the Been, a folk wind-instrument. They are said to be greatly a racted by the strong fragrance of the
Champaka (flowers Michelia champaca).

There is a rampant belief that snakes drink milk. The cobras are therefore worshiped with milk-
offerings, specially on Nag Panchami day . But, in fact, the snakes , which are reptiles, have no
mammary glands; and, therefore, cannot digest milk. Some have expressed the fear that consuming
milk is harmful to the snakes; and, might even cause death.

There is also a belief that serpents grow to such huge size as to be able to devour goats ; and, hence
are called Ajagara.

There are myths that assert that a cobra nurtures a grudge against an injustice meted out to it ; and,
might even wait up to twelve years to take its revenge .

The hood of a snake is variously denoted by words such as Phana, Phata, Sphata, Phuta and Dravi
(like a ladle or a spoon). Following that; a snake is often referred to Phani or Dravi. The Naga, the
hooded cobra, is regarded as the king of snakes (Phanindra).

The Nagas are said to be adorned with half-Swastika (auspicious mystic cross). It is explained that
the marks on the back of the hood resembling spectacles may possibly be such Svastika-ardha (half-
Swastika).

As the guardians of hidden treasures, they are also said to posses various priceless magical gems
(Naga Mani) and other objects of wealth. Thus the possession of treasures, magical gems and spells
has come to be regarded as a trait of the Nagas.

The Nagas are said to be endowed with the magical powers of assuming various forms (iccha-dari
Naga). Because of its such powers, the snake is regarded with awe and veneration.

The Nagas are also said to know magical spells, which they impart to the devoted worthy
recipients.

The Amarakosa lists nine types of snake venoms (h p://gretil.sub.uni-

goe ingen.de/gretil/1_sanskr/6_sastra/2_lex/amark1hu.htm) (viṣabhedāni nava) :

(1.8.506) samau kañcukanirmokau kṣveḍastu garalaṃ viṣam

(1.8.507) puṃsi klībe ca kākolakāla-kūṭa-halāhalāḥ
(1.8.508) saurāṣṭrikaḥ śauklikeyo brahmaputraḥ pradīpanaḥ
(1.8.509) dārado vatsanābhaśca viṣabhedā amī nava

The ancient mythical cosmology of ancient India believes that the Earth, on which we live, is held
and supported by the enormous thousand-headed serpent, Sesha. He is described as ‘one whose
thousand hoods are the base of the world , carrying the load of the orb of the earth ; and, spreading
good qualities ( sakala –jagan-mulo-vichakra –mahabhara –vahana-guna-vamana –phana –sahasra).

There is also a close connection between the sacred Naga and the ant-hill. It is looked upon not only
as holy abode of the Naga; but, also as the entrance to the mysterious world of snakes (Naga-loka; or
Patala), far below the world of humans.

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Some mention of a connection between rainbow (Indra-danush) and the anthills (Valmika) where
the Nagas reside. Varahamihira, the mathematician (505–587 CE), and Kalidasa (Meghaduta stanza
15 (h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/5_poetry/2_kavya/kmeghdpu.htm)) the great poet
– Ca. 4th–5th century CE – speak of rainbows that issue forth from the top of the anthill –
valmīkāgrāt prabhavati dhanuḥkhaṇḍam ākhaṇda ̣ lasya . Some have tried to explain saying that
such phenomenon could possibly occur when the evening sunrays fall on crest jewel atop the hood
of the great Nagas, emerging out of the anthill.

While the animal is dreaded on one side, it is admired on another side.

Since there is a faith that the snakes are associated with gods, ancestors (Pitris) and other super-
beings, they are even called Deva-jana (god-people). They are mentioned along with other celestial
beings, such as: Devas, Gandharva, Apsaras, Yakshas and Pitras (manes).

On the other hand, the most dreadful and awesome a ribute of certain varieties of snakes is their
lethal power to inflict sudden death. This has given rise to many superstitions. And, its destructive
power is compared to that of the all-devouring fire, the Agni or Tejas. There is also a belief that
through the mere fiery blast of his nostrils (Nasavata, Nasikavata) an angry Naga can cause
destruction. Such ill-wind could also pollute the air and bring about diseases (Ahi vataka roga).

There is also a fear that a snake could kill merely through the power of its poisoned sight (Visha
drsti).

At the same time, it is believed that, by nature, the serpents are benevolent; but, they can turn out to
be destructive and vengeful, if disrespected or not treated well

Despite the array of its horrific a ributes, what is remarkable is that the snake, a deadly reptile, has
come to be looked upon with great awe as the titular deity of the house (Vastu sarpa) ; and, as a
harbinger of good luck and prosperity. They also protect the environment and the crops from the
menace of the rodents.

Having said that; it is not the snake, in general, that is offered worship. But; it is the Naga, the cobra
– raised to the rank of a divine being – in particular that is worshiped in large parts of India. Even
today, the Indian women desirous of offspring do worship Naga or its replica, in hope and
reverence. Killing or even harming a Naga (cobra) is dreaded as the deadliest of the sins. It is feared
that the wrath of the serpents would haunt generation after generation. The remedial rituals are
quite elaborate.

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[For a study on the practice of worship of snakes in Southern India – please click here
(h ps://www.gutenberg.org/files/35690/35690-h/35690-h.htm#ch4)]

Symbolisms

The Nagas enjoy a prominent place in Indian legends and folklore. A range of symbolisms are
associated with serpents.

For instance; Anantha or the Adi-Sesha represents both the timelessness and the primal energy
(mula-prakriti), reposing, at rest, prior to the manifestation of the created world.

A snake (sarpa) coiling around the drum held by Sri Dakshinamurti is said to symbolize Tantric
knowledge.

In the Yoga tradition, the Kundalini Shakthi, the energy at the base chakra (the Muladhara) is
represented as a coiled serpent, just about to uncoil. As the Kundalini gets awakened; and as it
begins to move up, the serpent gradually ascends through the higher chakras, until it reaches the
highest chakra, the Sahasrara.

The serpents, strangely, symbolize both Life and Death. Prana, the vital breath, that keeps the
body alive is compared to a serpent. Just as a snake moves in the passages below the earth, the
Apana, the outward breath, moves through various channels and exits through the holes in the
body. It is the Apana that ensures distribution of vital energy to every segment of the organs in the
body.

And, when the Apana (the Prana-vayu) departs from the body, the body dies. That is death, the
Kala – the end of one’s time on earth. The serpent as Kala, the Time, devours everything (sarva-
bakshaka); all this existence is its food.

The Snake primarily represents rebirth, death and immortality. And, due to its ability to cast off its
skin from-time-to-time, it is said to be being symbolically ‘reborn’, each time.
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The serpents also represent Kama, the desires and cravings, which drive the beings in this world. It
is the motive forces that propel life.

The serpents , thus, summarily represent all aspects and processes that occur in one’s life cycle:
creation; good fortune; misfortune; destruction; and death. The serpents also stand for the mysteries,
the allures, the dangers as also the rewards in life.

Worship of the Nagas as per ancient texts

You mentioned about the practice of worshipping the Nagas; and, the related ancient scriptures.

Snake worship is a manifestation of one’s devotion towards the serpent deities. The tradition is
present in several ancient cultures, religions and mythologies, where the snakes are regarded as
entities of strength and rejuvenation. Worship of the Naga goes back to thousands of years.

As regards the Vedic texts, there is no direct reference to snake worship in Rig-Veda, the earliest of
the four Vedas. Naga, the name by which the serpent-god became famous in the later texts does not
appear in the early Vedic literature. Even when the term appears in Satapatha Brahmana (mahā-
nāga-mivābhi-saṃsāraṃ –11.2.7.12 (h p://gretil.sub.uni-
goe ingen.de/gretil/1_sanskr/1_veda/2_bra/satapath/sb_11_u.htm)), it is not clear whether it refers to
a snake or to an elephant. Yet; the serpent as a symbol of life-energy appears at many places.

Here, in the Vedic lore, the serpent Vrtra or Ahi appears as a powerful rival to Indra, the King of the
Devas. He lies around or under water. And, he seemed to have control over the waters in the havens
and on the earth, alike. Later in the text, there is a reference to Ahi Budhnya, meaning – the serpent
of the deep – ahir budhnyaḥ (RV_10,066.11c (h p://gretil.sub.uni-
goe ingen.de/gretil/1_sanskr/1_veda/1_sam/1_rv/rvh1-10u.htm)). And, Ahi Budhnya came to be
associated with Aja Ekapada, ‘the supporter of the sky, streams and the oceans’; and, with the
thundering flood. And, Aja Ekapada was described as a kind of Agni, Apam Napatu, the raging fire
in the ocean-waters. Aja Ekapada, in turn was associated with Rudra. That, it is surmised, might
have laid the foundation for linking the Naga cult with Shiva.

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śaṃ no aja ekapād devo astu śaṃ no ‘hir budhnyaḥ śaṃ samudraḥ | śaṃ no apāṃ napāt perur astu śaṃ naḥ
pṛśnir bhavatu devagopā |RV_7,035.13a (h p://gretil.sub.uni-
goe ingen.de/gretil/1_sanskr/1_veda/1_sam/1_rv/rvh1-10u.htm)|

[The Zend Avesta mentions Azi, as the serpent chief.]

But, it is in the Yajur Veda; and, more particularly in the Atharvana Veda, you find several passages
relating to serpent-worship.

In the Maitrayani Samhita (2.7.15) (h p://gretil.sub.uni-

goe ingen.de/gretil/1_sanskr/1_veda/1_sam/maitrs_pu.htm) of the Yajur Veda, prayers are addressed
to the snakes (Sarpa), which move along the earth, the sky and the heavens; and, which have made
their abode in the waters. And, to the snakes which are the tree spirits; as also, to the snakes which
are as bright as the rays of the sun.

namo astu sarpebhyo ye keca pṛthivīm anu / ye antarikṣe ye divi tebhyaḥ sarpebhyo namaḥ// ya iṣavo
yātudhānānāṃ ye vanaspatīnām / ye ‘vaṭeṣu śerate tebhyaḥ sarpebhyo namaḥ // ye amī rocane divo ye vā
sūryasya raśmiṣu / ye apsu ṣadāṃsi cakrire tebhyaḥ sarpebhyo namaḥ /

There are, of course, numerous interesting references in the Atharva Veda to the mysteries, powers,
poisons and the healing remedies of the snakes. There are also several magical spells and charms to
avert the dangers caused by the snakes. There are prayers that are submi ed to the snakes, in order
to solicit their protection against demons, as also against their own tribe. At the same time, there are
charms to counteract the powers of the wicked snakes.

The Prayers seeking protection mention: Let not the snakes, Oh gods, slay our offspring, our people.
What is shut together may it not open. What is open may it not shut together. Homage to the Devas.
(It is interpreted; here, the terms ‘open’ and ‘shut’ refer to the jaws of the snakes.)

mā no devā ahir vadhīt satokānt sahapuruṣān | samyataṃ na vi ṣparad vyā aṃ na saṃ yaman namo
devajanebhyaḥ ||1|| namo ‘stv asitāya namas tiraścirājaye |(AVŚ_6,56.2c) svajāya babhrave namo namo
devajanebhyaḥ ||2||saṃ te hanmi datā dataḥ sam u te hanvā hanū | saṃ te jihvayā jihvāṃ sam v āsnāha āsyam
||3|| (AVŚ_6,56.1) (h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/1_veda/1_sam/avs___u.htm)

In the Atharva Veda Samhita (7. 56.1) homage is submi ed, in particular, to four types of serpents
named: Tiraschiraji (cross-lined); Asita (black); Pridaku or Svaja (adder); and Babhru (brown) or
Kanakaparvan. These four are associated with the guardian deities (Adhipathi) of the four quarters
of the space. Asita is associated with Agni as the warden (rakshitar) of the East; Tiraschiraji, with
Indra, as the regent of the South; Pridaku with Varuna. as warden of the West; and, Kanakaparvan
with Kubera, as the warden of the North.

tiraścirājer asitāt pṛdākoḥ pari saṃbhṛtam | tat kaṅkaparvaṇo viṣam iyaṃ vīrud anīnaśat ||AVŚ_7,56.
(h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/1_veda/1_sam/avs___u.htm) |

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The main remedies employed against snake-bite are herbs and charms; the secret of which is
supposed to be held by the seers. But, in Atharva Veda (8.7.23) it is said that the snakes themselves
have knowledge of the cure or a remedy for their poisons bites. There is also a belief that the snakes
themselves produce an antidote against their own poisons, perhaps on the principle that like-cures-
like.

(AVŚ_8,7.23a (h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/1_veda/1_sam/avs___u.htm)) varāho veda

vīrudhaṃ nakulo veda bheṣajīm | (AVŚ_8,7.23c) sarpā gandharvā yā vidus tā asmā avase huve ||23|

The Grihya-sutras also contain accounts of the Sarpabali, the annual rites (Yajus) conducted during
the full moon of the first month of the rainy season and the full moon of Margasira the first month
of winter, with the twofold purpose of honouring or gratifying the Nagas; and , the other for ,
warding off the evils caused by the snakes. Here, the divine snakes are divided into three groups –
as those pertaining to the earth, the sky and the heaven.

References in Mahabharata

But, it is truly, in Mahabharata that the history of the Naga race initially gets elaborated. In the first
major Canto of the Epic – Adiparva (h p://gretil.sub.uni-
goe ingen.de/gretil/1_sanskr/2_epic/mbh/mbh_01_u.htm) – the Slokas 657 to 2197 are devoted the
history of the origin of the Nagas and of their progeny. It starts with the marriage of the sage
Kashyapa with Kadru. She becomes the mother of as many as one thousand Nagas, who are the
progenitors of the Naga race. The names of some of their principal descendents are mentioned as:
Sesha, Vasuki, Airavata, Takshaka, Karkota, Kaliya, Aila, Elapatra, Nila, Anila and Nahusha; and so
on.

The story of the Nagas (MB. 1-16,122) is intertwined with that of the sons of the sister of Kadru –
that is, Vinata (who also was married to Sage Kashyapa) – the Garuda, the eagle, Suparna, race. As
per Mahabharata, the Suparna-s headed by Garuda were formerly servants of the Nagas. With the
help of the Devas, Garuda succeeded in ending the slavery of his brothers and their tribe. And later,
Suparnas became enemies of the Nagas (MB.1.3.159); and vowed to bring death and destruction on
the snake-race (sarpa-kula). Thus, the sons of the two sisters, followed by their descendents grew
into bi er enemies, recklessly determined to destroy each other.

Some scholars opine that a tribe called Suparna (to which Garuda belonged) was the archrival of the
Nagas. The Suparna-s were probably falcon rising or falcon worshipping tribes

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Later, in the Epic, there are more references to the Nagas. And, they are more closely associated with
the Pandavas than with their cousins, the Kauravas.

It seems that when the Khandava forest near Hasinapur (near the present Delhi) was burnt down to
make place for the new capital, the Naga race was rudely dislodged (Adi parva). Despite that, the
Pandava branch of the Lunar race (Chandra vamsa) and the Nagas seemed to have had friendly
relations. Later, Arjuna marries Ulupi, daughter of the Naga King, belonging to the race of Airavata.
And, shortly thereafter he marries Chitrangada, daughter of another Naga King at Manipur.

But, the enmity between the Pandava and Naga races erupted into serious trouble when Parikshit,
the grandson of Arjuna, was cursed by a sage to die of snakebite. Thereafter, Parikshit was bi en by
Takshaka, a Naga said to be from the region of Takshashila. It was a city named after Naga King
Takshaka Vaisaleya (Taxila, near Peshawar of the present-day), to the west of the river Vitasta
(Jhelum); which, was said to be his abode.

In order to avenge his father’s death, Janamejaya, went on a killing spree slaughtering thousands of
snakes. Naga race was almost exterminated by Janamejaya, the Kuru king, It is said; that massacre
was halted by the intervention of Astika, a nephew of Vasuki, the serpent king of the Eastern Nagas.

.. In the Puranas

And, it was in the Puranas – mythological and often fanciful narrations – that the serpents came to
be associated with numerous gods and goddesses, such as: Shiva; Vishnu; Ganapathi; Devi and
others. In many of these cases, the serpent is an ornament, a weapon or a symbol of power or
knowledge.

The Puranas also mention several large serpentine deities like Kadru, Manasa, Vinata and Asitka.
And, Vasuki the king of snakes played a vital role in the churning of the oceans. Several myths,
beliefs, legends and scriptures are associated with snakes. And, the Snakes were used in warfare;
and, snake poison was often used in palace intrigues.

You will find references to snake deities in both Hindu texts as also in the folklore. Even in
Buddhism and Jainism there are abundant references to the practice of the worship of Trees and
Serpents. Perhaps, the new religions absorbed the accumulated mass of the Naga-mythologies.

But, it is in the Vaishnava tradition that the serpent occupies a position of far greater significance.
The Agamas mention eight lords of the Nagas; the chief of these being Ananta, Sesha or Adi-sesha.
It is the Ananta, representing timelessness, on which the Lord Vishnu reposes, contemplating the
creation of the world yet to come into existence. It was with the assistance of the King of Serpents
that the ocean was churned; and, Amrita, the elixir, was produced, bestowing immortality to the
gods (Deva). The other seven Nagas mentioned in the Agamas are: Vasuki; Takshaka; Karkotaka;
Abja (Padma); Maha-bhuja; Maha-padma; Shankadhara; and, Kulika.

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Worship practices in Indian traditions

The worship of the Nagas has taken a deep root in many of the Indian religions, for a variety of
reasons. It could be either for fertility, protection, and eradication of poisons, securing or protecting
hidden treasure or in repentance of past sins or to avert the anger of the snakes (Naga-dosha) or for
whatever other reasons. Apart from the snakes, the goddesses such as Manasa Devi are worshiped
with fear, hope and devotion. In South India, it is a common practice that women desiring to bear
children set up Naga-stone-images (Naga shila).

As said, the Nagas, the cobras, have enjoyed a high status in Indian mythology and religious
traditions. You will find numerous temples in South India dedicated to Snake-gods (Naga-devata).
There are also special forest reserves for the Nagas (Naga-vana or Sarpa Kavu).

Here, in the South, the Naga is identified with Skanda or Subrahmanya; often depicted in
serpentine shape, either entirely or is half-human. And, the sixth day of the lunar-month Shasti is
regarded particularly sacred for worship of Subrahmanya. There are countless temples of Lord
Subrahmanya in South India. Further, in the temples of other deities too, there would normally be
snake-stones (Naga-shila) having images of snakes carved on them, placed on specially prepared
platforms under the shade of a papal tree conjoined with a Margosa tree. And, in almost every part
of India there are carved representations of cobras or Nagas.

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On Naga Panchami, the fifth day of the bright half of Shravana (July-August), many Hindus visit
temples specially dedicated to snakes and worship the snake, or Naga idols or the anthills. It is also
the auspicious day on which the sisters affectionately greet their brothers and pray for their welfare .

In the Bengal region, the worship of the serpent-goddess Manasa Devi is widespread. Further, on
the last day of the Bengali month of Shravana the Naga worship is celebrated as a religious festival.

In the coastal regions of Karnataka, Naga Mandala, a unique, an elaborate and a complex ritual
tribal dance-worship (Nagaradhane (h ps://wiki2.org/en/Nagaradhane)) sequences is performed
with great pomp and fervour. The Mandala is the depiction of colourful design of a huge serpent
coiled into numerous knots (pavitra). At the centre of the design is painted a small raised mound
and a seven-hooded serpent. The ritual dance is performed, around the Mandala, by the priest
possessed by the serpent-spirit (Naga-patri) to the accompaniment of music played by two
musicians (Vaidya).The inspired Naga-patri dances with abandon mimicking the steps of an excited
serpent. The ritual concludes with the possessed Naga-patri u ering oracle-like predictions; and,
offering solutions to the problems and prayers submi ed by the assembled devotees.

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Iconography

The mythological serpent race that took form as cobras often can be found in Indian iconography.
The Nāgas are described as the powerful, splendid, wonderful and proud semi divine race that can
assume their physical form either as human, partial human-serpent or the whole serpent.

Therefore, the Nagas are invested with great importance; and, the Naga cult is depicted both in the
Vedic and Buddhist texts as also in art, in myriad ways – as divine beings, humans and animals;
and also as a blend of all these. A number or of Naga (male) and Nagi (female) deities are described
in various texts; and, represented in images. Many of these form a part of the Hindu, Buddhist and
Jaina pantheon, representing power, wisdom and fertility. For instance; you find abundant
representations of the adoration of snake-deities on the Buddhist topes of Sanchi and Amravati. The
Tibetan paintings depict the Buddha with the Naga coiled round him, seven times.

The serpent stones installed under the tree depict two serpents interlocked in an embrace.
Sometimes, the serpents are shown as seated in the form of a Linga.

The simplest form in which the Naga appears in Indian art is the serpent form.

The mythical Adi-Sesha is celebrated with as many as one thousand hoods.

The female counterparts of the Nagas, the amorous and charming Nagini, are usually depicted with
a crest consisting of a single serpent hood.

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The iconography of the Nagas broadly fall into three types : as many headed serpents; as human or
divine being characterized by five or seven serpent-hoods , each having two tongues; coiled into
diverse kinds of knots; and, as the combination of the two with the upper part of human/divine
being combined with the lower half of a snake’s coil (say , like mermaids ).

A Dhyana Sloka (word-picture) of a belligerent serpent (kopakutilam) , in aggressive posture ; with

its upper part in human form adorned with multiple hoods , each with two tongues ; its lower part
in snake form – reads:

Dhyayeth Nagarupam hinapherudam, narakruthim / sarpakaram adhobhagam , mastake goghimandalam /

phanatraye , parijagirda , navagirda, saptadhihi / jihvam , kopakutilam , khadgacharma-dharam tatha //

The texts of the Shilpa-shastra, such as Amsumadbheda-agama, Shilparatna and Maya-mata

mention that the image of Nagadeva should have three eyes; four arms a beautiful countenance of
red complexion. Shilparatna adds that the image should be half human and half serpentine; and
must carry a sword and shield in his hand. And, Maya-mata gives a description of seven great
Nagas: Vasuki, Takshaka, Karkotaka, Padma, Mahapadma, Sankhapala and kulika; providing
descriptions of their colour, a ributes and their Ayudhas.

The Visnudharmo ara-Purana (Ca.6th century) makes a special mention of the Great Serpent
Ananta. Here, Ananta is not regarded merely as the serpent on which Vishnu reclines; but, is
revered as the very incarnation of Lord Vishnu. Thus, Ananta is Vishnu himself.

The Text describes the iconography of such divine Ananta, endowed with countless virtues , powers
(ananta-shakthi) and countless forms (ananta-rupastu) . The Ananta-puruṣha, here, is said to be
matchless (anantāy-āprameyāya); and, resplendent with: four faces; and, twelve arms. In the hands
on his right side, Ananta holds Ayudhas such as: Gada (mace), Chakra (disc), Khadga (sword), Vajra
(thunderbolt), and Ankusha (goad); and, he also displays Varada-mudra (assurance and protection).
And, in the hands on his left side, Ananta holds the Ayudhas such as: Dhanus (bow), Padma (lotus),
Khetaka (shield), Shankha (conch), Danda (rod) and Pasha (Noose).

Ananto-ananta-rupastu, hastau dwadasasa–abhiryutah / ananta-shakthi samvito garudastha chatur-mukhah /

gadha-krupanu-chakradyau vajra-ankusha-varnvitah/ shanka khetam dhanuh padmam dandam pasau ca vamatah
// Vdha.3,350.[6] (h p://gretil.sub.uni-goe ingen.de/gretil/1_sanskr/3_purana/vd3343pu.htm)

The Nagas also find place in the iconography of the other deities. Vishnu is portrayed as reclining
on the Sesha; and, at other times the hooded serpents forms a canopy over his head. Vasuki serpent
became the churning rope for churning of the Ocean of Milk. And, Shiva is adorned with King 
Cobra as garland round his neck; as coiled on his arms as armlets; and on his head. Ganesha uses a
serpent as a belt tied around his sumptuous waist; and, as a sacred thread (yajñyopavīta). The Devi
as Bhairavi is adorned and served by Shakthi-Naga. The s images of the sages like Sri
Dakshinamurthy; the Buddha and Parsvanatha are all depicted as seated under hooded serpents.
Nagarjuna, the champion of the Madhyamika Buddhist philosophy is traditionally portrayed with a
halo formed by a multi-headed serpent.

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Further, Balarama , the elder brother of Sri Krishna; Lakshmana , the younger brother of Sri Rama;
and, the Sage Patanjali who composed the remarkable Yoga Sutra – are all revered as the
incarnations of Sesha Naga.

Suggested Reading

You asked; any books to read to get more details?

Yes; there are plenty. There are some comprehensive works on all aspects related to Nagas. You may
follow some of these that are available on the net:

Indian Serpent-lore: Or, The Nāgas in Hindu Legend and Art (h ps://books.google.co.in/books?
id=caskYEbIQDoC&printsec=frontcover&dq=naga%27(snake+god)+worship+in+Hinduism&hl=en&sa=X&ved=0
By Jean Philippe Vogel

Tree and serpent Worship, or illustrations of mythology and art in India (h ps://books.google.co.in/books?
id=M5FDAAAAcAAJ&pg=PA114&dq=naga%27(snake+god)+worship+in+Hinduism&hl=en&sa=X&ved=0ahUK
… By James Fergusson

Encyclopaedia of Oriental Philosophy and Religion: Hinduism (h ps://books.google.co.in/books?

id=skb05uE64cEC&pg=PA782&dq=Encyclopaedia+of+Oriental+Philosophy+and+Religion:+Hinduism+Nagas&hl
nWmcPbAhVCbn0KHeh0Dq8Q6AEIJjAA#v=onepage&q=Encyclopaedia%20of%20Oriental%20Philosophy%20
Serpent worship: Pages 774 to 791

You may also follow the links mentioned under ‘Sources and references’.

Nagas in history and anthropology

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What was said so far was concerned with the Naga worship.

But, the term Naga has multitude of connotations.

The term , depending upon the context, might refer to the oldest tribal communities in the world; to
snake worshipping Aryan tribes; to the Naga royal lines of the Kings of Magadha , viz., Shishunaga
dynasty (c. 413 – 395 BCE), believed to have been the second ruling dynasty of Magadha Empire of
ancient India (after the Haryanka dynasty) ; to the Bharasiva Nava Naga dynasty who ruled from
150-170 AD; to the linage of Naga kings dating back to the Gupta period (from approximately 240 to
590 CE); and to the various Naga communities se led in different parts of India during the early and
medieval periods, such as : the Nagas of Vidisha, Padmavathi, Kantipur and Mathura; the Nagas of
Erikina (Madhya Pradesh); the Nagas of Bastar; the Nagas of Kawardha; the Nagas of Bhatgaon ; the
Nagas of Eastern India (h p://www.shareyouressays.com/knowledge/complete-history-of-the-naga-
people-naga-tribes-of-north-east-india/111187) ; and so on .

Apart from these, the literary traditions too mention of the royal dynasties of ancient India, which
claimed a Naga or a Nagini as their progenitor. Such instances include those of King Udayana who
married a Naga princess, giving rise to Sakya dynasty. The dynasty of Kashmir, which included the
famous King Lalitaditya (Ca.8th century), is said to have descended from Naga Karkotaka. The
neighbouring Kings of Bhadarwah claimed descent from the serpent king Vasuki. And, the Rajas of
Chota Nagpur derive their origin from Naga Pundarika. And, in the South, the Shalivahana of
Pratistana as also the Pallavas claimed descent from Ananta Naga. And, so on…

The tradition recorded by Hiuen Tsang suggests that the city of Nalanda got its name from a naga
named Nalanda, which was believed to be the guardian deity of the city.

Countless ancient Naga images have been discovered at the various regions of India, as in areas
around Mathura; Rajagriha (Modern Rajgir in Patna, Bihar), the ancient capital of Magadha, and its
neighborhood; and many other places.

The history of the Naga cult is one of the most interesting chapters in Indian history. And, that, by
itself, is a vast subject; and, has been dealt with in great detail by several historians, anthropologists
and scholars of social studies.

In case you are interested in such studies, I suggest, you may start with Chapter Seven: Naga, the
evolution of tribal culture ( (h ps://books.google.co.in/books?
id=n0gwfmPFTLgC&pg=PA187&dq=Naga,+the+evolution+of+tribal+culture&hl=en&sa=X&ved=0ahUK
pages 177 to 234) by Dr. Shiv Kumar Tiwari (h ps://www.google.co.in/search?
sa=X&rlz=1C1CHBD_enIN723IN723&biw=1280&bih=694&tbm=bks&tbm=bks&q=inauthor:%22Shiv
(Published by Sarup &Sons; New Delhi; 2002-3). It comprehensively deals with numerous legends,
traditions, histories and cultures related to the Nagas. The full view of the book is available on the
net. You may, thereafter, follow the sources and references listed there under.

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Sources and references

Indian Temple traditions by Dr.SK Ramachandra Rao

Indian Serpent-lore: Or, The Nāgas in Hindu Legend and Art (h ps://books.google.co.in/books?
id=caskYEbIQDoC&printsec=frontcover&dq=naga%27(snake+god)+worship+in+Hinduism&hl=en&sa=X&ved=0
By Jean Philippe Vogel

Tree and serpent Worship, or illustrations of mythology and art in India (h ps://books.google.co.in/books?
id=M5FDAAAAcAAJ&pg=PA114&dq=naga%27(snake+god)+worship+in+Hinduism&hl=en&sa=X&ved=0ahUK
… By James Fergusson

Encyclopaedia of Oriental Philosophy and Religion: Hinduism (h ps://books.google.co.in/books?

id=skb05uE64cEC&pg=PA782&dq=Encyclopaedia+of+Oriental+Philosophy+and+Religion:+Hinduism+Nagas&hl
nWmcPbAhVCbn0KHeh0Dq8Q6AEIJjAA#v=onepage&q=Encyclopaedia%20of%20Oriental%20Philosophy%20
Serpent worship: Pages 774 to 791

Naga, the evolution of tribal culture (h ps://books.google.co.in/books?

id=n0gwfmPFTLgC&pg=PA187&dq=Naga,+the+evolution+of+tribal+culture&hl=en&sa=X&ved=0ahUKEwjZiqj
Dr. Shiv Kumar Tiwari (h ps://www.google.co.in/search?
sa=X&rlz=1C1CHBD_enIN723IN723&biw=1280&bih=694&tbm=bks&tbm=bks&q=inauthor:%22Shiv+Ku

The Nāgas and the Naga cult in ancient Indian history by Karunakana Gupta (Proceedings of the Indian
History Congress – Vol. 3 (1939), pp. 214-229) – h p://www.jstor.org/stable/44252377
(h p://www.jstor.org/stable/44252377)

h p://shodhganga.inflibnet.ac.in/bitstream/10603/35963/3/ch%203%20naga%20cult%20in%20india.pdf
(h p://shodhganga.inflibnet.ac.in/bitstream/10603/35963/3/ch%203%20naga%20cult%20in%20india.pdf)

h p://farbound.net/behind-the-myth-of-the-serpent-people/ (h p://farbound.net/behind-the-myth-of-
the-serpent-people/)

h ps://tamilandvedas.com/tag/naga-worship/ (h ps://tamilandvedas.com/tag/naga-worship/)

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All images are from Internet.

17 Comments
Posted by sreenivasaraos on June 9, 2018 in Nagas, Uncategorized

Tags: Abthill, Adi-Sesha, Ahi Budhnya, Aja Ekapada, Iconography of Nagas, Manasa Devi, Naga, Naga
in YajurVeda, Naga panchami, Naga patri, Naga sila, Nagaloka, Nagamandala, Nagaradhane, Nagas in
Atharvana Veda, Nagas in history and anthropology, Nagas in Rig Veda, Pātāla, Sarpa, Serpents in
Indian traditions, Suparna, Takshaka, Valmika, Vasuki, Worship of Nagas

17 responses to “The Naga worship”

Sharon

June 19, 2018 at 11:06 am

Dear sir,
Thank you very much for your detailed reply that was overflowing.i think it takes time for me to
fully read and understand.

Sharon

Reply

sreenivasaraos

June 19, 2018 at 1:05 pm

Dear Sharon

You are welcome

Take your time. And please let me know

Regards

Reply

Gowri

July 12, 2018 at 11:59 pm

Dear Sir, the topic interested me so much , so much in depth study and presentation…!

Reply

sreenivasaraos

July 13, 2018 at 4:45 am

Dear Bala Gowri

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I am glad you read this

I am happy to see you after a very long time

How are you Maa. I trust you are doing well – both at home and at your work

I am sure your Tanjore Painting classes are progressing very well

Please take good care of yourself; and, keep talking

Regards

Reply

meerasdesai

September 6, 2018 at 7:46 am

Sir, I have just discovered your blog and it is a thorough and well researched resource. Thank you
for this valuable analysis.

I first became interested in this subject from the Shiva Panchakshara Stotra, of which the first line is,
“Nagendra Haraya Trilochanaya,” where the serpent is an ornament, as you mentioned. It was
intriguing to learn the several connotations and definitions of the root “naag,” as well.

Thank you!

Reply

sreenivasaraos

September 6, 2018 at 6:06 pm

Dear Meera

Thank you for the visit ; and, for the appreciation

I am glad you found this interesting

Please also read the articles on other subjects also

Regards

Reply

Sharon

September 18, 2018 at 9:19 pm

Dear sir,

How u doing ? Hope fine.,

What to do in order to please nagaraja ?

Nobody there to initiate mantras for me.So please give some nagaraja mantras to chant.

Sharon
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Reply

Mahesh

December 24, 2018 at 11:28 pm

Dear Sharon,
There is a mantra which goes as follows:- Om Sham Sham Shree Seshnagrajya namah.

Reply

sreenivasaraos

December 24, 2018 at 11:33 pm

thanks Shri Mahesh

Reply

Sharon

March 21, 2019 at 9:35 pm

Thank you sir.

Reply

sreenivasaraos

March 22, 2019 at 12:54 am

You are most welcome Sharon

Surinder Sangar

December 31, 2018 at 1:38 pm

QSIR PL. PROVIDE THE 8 SARPA MANTRAS BY PT. SANJAY RATH WHICH HAD ALREADY
PUBLISHED IN THE JYOTISH DIGEST MAGAZINE JULY 2002 WHICH ARE MEANT FOR
SARPA YOGA.

Reply

sreenivasaraos

January 1, 2019 at 2:25 am

Thank you Dear Shri Surinder

Wish you a Very Happy New year

Regards and Cheers

Reply

vimala
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March 21, 2019 at 8:08 am

Sir i chanced upon your blog..

it awesome!

Pl tell me what is the difference between the

NAGA and SARPA

In our indian mythology or our daily usage, when do we use naga,/sarpa.

Reply

sreenivasaraos

March 22, 2019 at 1:57 am

Dear Vimala

Thank you for the visit; and, for the appreciation

Sarpa (सप) , in Sanskrit, among lot of other things, literally means that which creeps, crawls,
glides swiftly in a winding motion. It is used as a common term to denote all types of snakes,
serpents etc., or even to leg less lizard or ‘dragon’.

The Sanskrit lexicon Amara-kosha has as many as thirty-three cognates for the term Sarpa :
Snake or serpent (33) ##

(1.8.497) sarpaḥ pṛdākurbhujago bhujaṅgo ‘hirbhujaṅgamaḥ

(1.8.498) āśīviṣo viṣadharaścakrī vyālaḥ sarīsṛpaḥ
(1.8.499) kuṇḍalī gūḍhapāccakṣuḥśravāḥ kākodaraḥ phaṇī
(1.8.500) darvīkaro dīrghapṛṣṭho dandaśūko bileśayaḥ
(1.8.501) uragaḥ pannago bhogī jihmagaḥ pavanāśanaḥ
(1.8.502) lelihāno dvirasano gokarṇaḥ kañcukī tathā
(1.8.503) kumbhīnasaḥ phaṇadharo harirbhogadharastathā
*
Naga (नाग) refers to a particular type of snake, i.e. the cobra.. the Indian Cobra. In the Indian
mythologies and traditions, it is the Naga that is raised to the rank of a divine being and
worshiped in hope and reverence for fulfillment of ones desires ( mano-kamana)

Regards

Reply

vimala

June 10, 2019 at 7:27 am

Thank you very much sir.

Namaste.

sreenivasaraos

June 10, 2019 at 8:59 am

Dear Vimala , you are most welcome

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Cheers

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