14 nāgapūjā- nāgarapañcamī

14 Nāgapūjā- ṇāgarapañcamī (Serpent Worship)

The Nāgapañcami occupies an important place in the traditions brought forth by the sanātana Āryabhāratīya Maharshis, This is even considered by some as one of the supreme parvas, in place of Akshaya tṛtīyā. This parva is observed in all parts of this country by people belonging to all sects, creeds and philosophical systems. Though there are differences in the modalities of observance, all of them observe this with great devotion, faith and religious fervor. We see that this vrata is being observed by all, except by those who have a vow not to observe kāmya vratas and those who are devoted to only one deity like Śiva, Vishṇu etc. Even such Ekadevopāsakas (devoted to a single god) sometimes observe this as a kāmyavrata. People observe this vrata with the desires such as - “Let not serpents bite us, Let the peril from poison be averted. Let us have progeny. Let us be bestowed with wealth. Let us be free from skin diseases. Let us attain heaven”, Etc.,. This vrata is also observed with the objective of awakening Kunḍalini i.e. Prāṇaśakti for the early phalasiddhi (results) in yogābhyāsa. As the name of the vrata itself clearly states, the deity that is specially worshipped on this day is Nāgadevatā.

When should this vrata be observed?

By and large this Vrata is observed on the pañcami of śrāvaṇa śuklapaksha.

श्रावणे मासि पञ्चम्यां शुक्लपक्षे तु पार्वति ।

द्वारस्योभयतो लेख्या गोमयेन विषोल्बणाः ॥

सा तु पुण्यतमा प्रोक्ता देवानामपि दुर्लभा ।
कुर्याद्द्वादशवर्षाणि पञ्चम्यां स वरानने ॥(भविष्योत्तर पुराण. अध्याय 36)

In Saurāshṭra (Gujarat) this vrata is observed on the pañcami of śrāvaṇa kṛshṇapaksha. The same practice prevails in Bengal also, where they worship sarpadevi manasādevi, who is the mānasaputri (born from the mind) of sage Kaśyapā.

सुप्ते जनार्दने कृष्णपञ्चम्यां भवनाङ्गणे ।
पूजयेन्मनसादेवीं स्नुहीविटपसंस्थिताम् ॥(तिथितत्त्व, तीर्थतत्त्व)

It is considered very auspicious if star hasta occurs on jyeshṭhaśukla daśami. We also see the precept that Nāgadevatā Manasādevi (serpent goddess) should be worshipped on that day.

ज्येष्ठशुक्लदशम्यां तु हस्तर्क्षे ब्रह्मरूपिणी ।
कश्यपान्मनसादेवी जातेति मनसा स्मृता ।
तस्मात्तां पूजयेत्तत्र वर्षे वर्षे विधानतः ॥

According to āśvalāyana and pāraskara gṛhyasūtras, the śrāvaṇa Pūrṇima is the day on which the ritual of Nāgapūja called ‘sarpabali’ should be observed.

And, even though precepts state that serpent deities are to be worshipped on daśamī and pūrṇimā tithi, we find that this vrata is specially observed on pañcamī tithi, as suggested by the name Nāgapañcamī. “Which day has to be chosen for worship if Pañcami has the vedha of either caturthī or shasṭhī?” It shall be the day on which there is vedha of Shasṭhī. It is because Shashṭī tithi is very dear to Nāgadevatās. (Actually speaking, pañcamī tithi is very dear to Garuḍadevatā, and śrāvaṇa śuddha pañcamī was called ‘Garuḍapañcamī’; and in course of time the Garuḍapañcamī got transformed into Nāgapañcamī for the worship of Nāgadevatās for some reason.” - This opinion is also prevalent.)

Vrataniyamas and modalities

Though there are some differences in the modalities in the observance of this Vrata, the rule that the Nāgadevatās have to be specially worshipped on that day is commonly stated in all the precepts.

In some parts of South India, this vrata is observed as follows: A cradle or a cup is first made of rice flour. Two idols, one big and one small of nāgadevatā made of rice flour, are placed in that. Milk is sprinkled on those idols and worship is offered. (This is called thani ereyuvudu in Kannada.) Then, worshipping by offering flowers, especially with screw pine flowers, worshipping the anthill mud and grass blades also along with them, offering of milk, rice flour, puffed rice, groundnuts, chigaLitambittu, sweet kadubu, black gram kadubu etc., kshirābhisheka (bathing with milk) to the idol of the serpent along with the worship of family deity, special offerings, feast at homes and feeding of Brahmins etc., are done on that day.

On that day, brothers and sisters should join at a place and greet each other. Screw pine flowers (dipped in milk ) should be used to sprinkle milk on the centers of the body like the navel, back etc., wishing coolness to those parts. And mutually salutations and blessings should be exchanged.

In some parts of the country Nāgadevatās are worshipped in special places outside homes also, in addition to worship at home.

We come across the following modality also. i.e. Bathing the stone images of serpents with milk at places where nāgara kallus (Religiously established stone deities of Nāgas) are there, sprinkling them with milk, offering of puffed rice, pāyasa and saltless dosās (pancakes).

Another modality i.e. performing of Kshirābhisheka to Nāga idols made of gold, silver or clay. Offering worship with Karavīra (oleander) flowers, Jāji (jasmine) and offering of Dhūpa and dīpa, feeding of Brahmins with dinner which includes ghee and pāyasa is also in vogue.

The Bhavishyottara purāṇa states that, on that day, both sides of the door should be adorned with pictures of Nāgas drawn with cow dung, and, worship should be offered to those deities with curds, soft blades of dūrva (panic grass), darbhas, sandal paste and flowers.

द्वारस्योभयतो लेख्या गोमयेन विषोल्बणाः(हेमाद्रि, प्रभासखण्ड)

One more modality is also there. It is as follows:

Those who worship Manasādevi should do a saṅkalpa with the words “I am worshipping Manasādevi to get over the fear of snakes”, and should invoke that deity and other Nāgadevatās in a kshīrāvṛksha by name ‘snuhī’. If that (tree) is not available, they should be invoked either in a pot filled with water or in mere water, and both (deities) should be worshipped. Neem leaves should be placed inside the house, and they should be offered to the deities. And then they should be served as prasāda to Brahmins, and the devotee also should take them.”

“The idols of serpents should be worshipped on a wooden plank, with red sandal paste, Or, yellow or black coloured idol of a serpent should be bought and milk should be sprinkled on them, and naivedya should be offered. If snake charmers happen to come with serpents near the house, the serpents should be offered milk and the snake charmers should be gifted with cash. Later, food items in the prasāda (which include preparations) that are bitter, pungent, astringent and sweet in taste, should be taken in the same order.”

“Figures of five headed serpents should be drawn (or should be gotten drawn) from a pen made of gold, silver, wood or mud. They (the serpents) should then be worshiped with Hālukhīru (A sweet liquid prepared from milk) pañcāmṛta, (a preparation made from mixing cow milk, curds, ghee, honey and sugar), karavīra flowers and lotus flowers, gandha, dhūpa and dīpa. Afterwards brahmins should be fed with laddu and Hālukhīru. The priest who performes the worship should be gifted with a cow and a golden idol of nāga.”

“The eight Nāga devatās that should be worshipped on that day as stated in the Bhavishyattora Purāṇa are:

1. वासुकिः
2. तक्षकश्चैव
3. कालियो
4. मणिभद्रकः ।
5. ऐरावतो
6. धृतराष्ट्रः
7. कार्कोटक
8. ‘धनञ्जयौ’

(एतेऽभयं प्रयच्छन्ति प्राणिनां प्राणजीविनाम्)(भविष्योत्तर पुराण 32-2-7)

Another precept says-

The main nāgadevatas are twelve in number. They are ananta, Vāsuki, Śankha, Padma, Kambala, Kārkotaka, Dhṛtarāshṭra, Śankhaka, Kāḷiya, Takshaka, Piṅgaḷa and Maṇibhadhraka. There is also a custom of worshipping each of these in the twelve months of a year, i.e. worshipping one deity every month.”

“Those who observe these Vratas should exercise extraordinary restraints (on themselves). Food should be taken only once on Caturthī.On pañcami fasting should be observed during day time, and food should be had only in the night.”

Nāgarapañcami is a festival in which the Nāgadevata is worshipped. Why did this custom of worshipping a serpent as devata came to be practiced in India? Modern scholars have their own conjectures. “It is utter foolishness to worship Nāgas. It is the ultimate in blind belief. It is ludicrous and also nauseating” is the remark of many.

These conjectures and objections can be compiled as follows:

1) This practice is found not only in India but also in China, Africa and in some places such as the forest areas of South America, as a tradition. All should indeed worship God who is beyond cosmos and the controller of the universe and who is the embodiment of supreme bliss and divine knowledge and the one who grants all our desires. It is indeed stupidity to worship anything else other than Him and especially, attributing Godliness to animals and living beings that are very inferior to human beings in HIS creation, and which are fit to be slain by him. Is it not further foolishness to worship a cruel creature that kills by injecting venom?

2) There are religions which state that this is a wicked creature which kills innocent people for no reason, by biting and injecting venom, and so should be killed at sight. Christianity and Islam consider Satan and his followers viz the wicked devils as the ones who possess the form of serpents. So, whenever possible they kill them thinking that it is a meritorious act to kill the serpents. The serpent is a cold blooded animal and a despicable creature. It is their custom to use the words “You cold blooded worm!”, to abuse some one. Anyway, it is the meanest thing to worship (the serpents) and let there be no doubt about it, they say.

But why at all did the custom of worshipping serpents come into practice in any country or race? And especially why has this tradition come to be practiced by the Sanātana Bhāratīyas?

1. “Serpents are of help to man. A mouse is a troublesome animal which steals and eats our food grains. Serpents help us greatly by devouring these mice and other creatures such as worms, which cause us problems. So the practice of worshipping it, gratefully respecting it as God came into vogue.”—This is the opinion of some people.

2. There are people who argue that the snake is a creature with terrifying and poisonous teeth and people who live in villages and forest areas are always afraid of them. So with the fearful superstition that they do not bite if they are worshipped, the practice came into vougue. There are some who actually offer milk to real snakes. Others afraid to do so, offer worship to idols of serpents made of stone, metal, and mud. There are some devout people who advise and also object with the words - “Why don’t you worship Nāgadevas. Will not Nāgappa hiss at you (If you don’t worship)?.” (But they seem to have forgotten the direct experience that Nāgappa hisses even at people who offer milk to him).

3. “Not All snakes are poisonous. True. But who can make out which one is poisonous and which is not?”—With this thinking, some consider all serpents as worshipful.

4. There are some who pity the practice of believers, say- “These people, not only worship snakes but also ridiculously create the comfort of the association of snakes to other gods whom they worship!” For example, we come across the praise of the Nāgas as follows: “O Śeshanāga! You are a seat to Nārāyaṇa while sitting and moving, a pair of sandals while walking, a sacred piece of silk to wear, an umbrella and a jewel lamp while walking, and a bed to sleep. You are offering your service to the Lord in every way. Salutations to you!” Lord Śiva is a Nāgābharaṇa (bedecked with serpents), Gaṇesa has it as his abdominal belt, and Lord Subrahmaṇya is the form of Nāga himself. The bracelets, waist band, armlets ear ornaments and the holy thread of Lord Garuḍa are all nothing but great serpents like Vāsuki, Takshaka Kārkoṭaka etc. There is a feeling that they do not bite gods, even though they are known to bite people. The practice of wearing Nāgābharaṇa (ornaments in the shape of serpents,) and sporting a plait resembling a snake is prevalent in the Sanātana Ārya Bhārtīyas, even though they fear the serpents.

Some put forth a clever historical theory with a loud bang as follows: “This worship of Nāgas was not prevalent in the Āryans. It was in vogue in Dravidians, especially in the forest dwellers called Nāgas among them. In the later period, the Aryans included this Dravidian custom in their tradition.” Their argument continues- “Aryans who came from outside, defeated the native Dravidians in various battles and suppressed them. People belonging to the Nāga race were also in that group of suppressed people. The Aryans exhibit their pride of crushing ‘Nāga’ people, through the story of Śrīkṛshṇa trampling the heads of Kāliṅga Nāga. But what happened? Note the pages in history. Romans defeated Greeks by their brute force, but in the fields of culture and civilization, Greeks had the upper hand. So the Romans had to incorporate the important features of Greek culture in theirs. In this way the vanquished race defeated the victors from the point of view of culture. The same thing happened in India also. Even though Āryans triumphed over the ancient native Dravidians using their brute force and cunning tactics, they adopted the superior culture and religion (of the Dravidians) in their own culture and religion. One of such features adopted is nāgapūja.”

A certain category of Dravidians who lived among the serpents in the forest, who worshipped serpents, whose flags bore the insignia of serpents and who wore ornaments shaped like serpents , came to be called ‘nāgas’. In course of time some Aryans established marital relationship with nāgas. In the Mahābhārata, Arjuna marrying ulūpi, a nāga girl, and Bhīmasena treated respectfully as a kin by Nāgarāja himself when he went to the Nāgaloka, are examples for this.

In ancient days people lacked the knowledge of science. Their life was based only on beliefs. Now the situation has changed. A lot of scientific research has been done on different kinds of snakes. We extract venom from the poisonous teeth of snakes and use it for medicinal purposes. We skin the snakes and use their skin. There is a big increase in the number of “great” science teachers and their disciples, who remove the poisonous parts from the body of the snakes and use their flesh as food to fatten their own bodies! There are people who remove the poisonous teeth from the snakes and make them (the snakes) perform stunts of various kinds, and make a living out of it. When such is the case, it amounts to insulting modern science, if the meaningless tradition of the worship of nāgas is continued even now, which is like a person hanging himself to a banyan tree, obsessed with the sentiment that the tree was planted by his father!

“Not just this. The snake is an ungrateful cruel creature and a mean animal. If a dog is fed it not only wags its tail in gratitude but also serves with loyalty. But this snake is a vicious and a ferocious creature that bites and kills even the man who feeds it with milk. The wise can imagine the level of the culture of the people who worship them”. This is the argument they advance.

Now we need to discern whether worshipping Nāgas on Nāgapañcamī and other days is scientific or just a blind belief, by discussing these opinions without any preconceived notions.

1. The tradition of worshipping Nāgadevatas was introduced in our country by the Āryabhārata Maharshis. Generally all are aware that the cobra is a cruel, ungrateful, vicious and a ferocious creature. If it is fed with milk, it will only increase the poison in that creature. If such a wicked creature is killed, even saints would feel happy and relieved. When such is the case, even to think that this fact has not come to the notice of the sages and therefore they preached Nāgapūja would be wrong. Jnānis in several contexts have clearly proclaimed.

“पयःपानं भुजङ्गानां केवलं विषवर्धनम्”

(If snakes are fed with milk it results only in the increase of poison.)

मोदेत साधुरपि वृश्चिकसर्पहत्या”भागवत 7-9-14

(If scorpions and snakes are killed, even pious people would feel happy)

2. It is also not correct to guess that the custom of worshipping snakes came into vogue because they eat mice, frogs, insects and worms and help (the farmers). The snake eats these insects and worms as food and not to benefit us. The enlightened ones have not advised the worship of cat, eagle and crows which devour mice.

3. The argument that the ancients brought forth the practice of worshipping them out of the fear of people getting bitten by them, is also not correct. Because they have not advised the worship of ferocious animals like tigers and other creatures which are more ferocious and poisonous than snakes.

4. In our Śāstras, Nāgas, Yakshas, Gandharvas and others are considered to be of divine origin. (Bhāgavata 7-8) . So it is not in conformity with scriptures to consider them as the present day clan of ‘Nāgas’ who dwell in the forests in our country. There is no authentic evidence whatsoever for this.

“Aryans considered themselves superior to the people of the nāga race. They subdued these forest dwellers. The trampling of Kāḷiṅga by Śrī Kṛshṇa is a symbol of the suppression of Nāga race by Aryans”—is an argument of some, which is nothing but a figment of blind imagination. This is because the very same Āryamaharshis have referred to themselves as humans and the nāgas as deities. They have not stated anywhere that they are superior to the nāgas and that they have suppressed the Nāgas who are inferior. And, Śrīkṛshṇa did not trample all Nāgas.

5) The criticism that it is ludicrous to imagine serpents as beds and ornaments etc for Gods Vishṇu, Śiva and others is not a remark borne out of proper judgment. Only when the real form of Nāgasarpas which are described by jnānis as the bed and ornament etc of Gods is understood in the real sense, the habit of making such baseless criticisms ends.

Then which is the Nāgasarpa that our Arya Maharshis instructed us to worship?

At the outset, they appear to be the same serpents which we see around. But we come across descriptions in the works of sages which state that Nāgarāja Ādiśesha has five, seven or a thousand hoods, and he is a form having the features of both human beings and serpents. The serpents we see around us do not have these features. Whatever may be it, the origin of the Nāgasarpas which the sages have asked us to worship, has to be found out in the jnāna bhūmi only. The actual picture of that (origin) cannot be found in this material world. Only when one enters the spiritual world, the prāmaṇikasvarūpa (real form) of that can be known.

Also the śāstras which tell about the experience of the spiritual world, happen to be guiding lamps for us in the beginning. According to those śāstras, the Nāgasarpa is the kunḍalinī or the prāṇic force which is visualized by the yogis. The flow of this kunḍalinī force resembles the movements of a serpent. This kunḍalinī which is present in our mūladhāracakra area resembles a sleeping coiled cobra and it helps people to digest their food. It exists in equal proportion in men and eunuchs but in a larger proportion among women, and it helps them in procreation. But in yogasādhakas it acts like a serpent awakened from sleep, opens its hood, raises up to the ‘sahasrāra’, and makes them drink the nectar of the divine bliss and returns to its abode in mūladhāra. This science of awakening kunḍalini which helps in attaining the ultimate accomplishment is called ‘kunḍalinī yoga’ in yogaśāstras. In all the methods that lead to self realization, this kunḍalinī awakening has to take place. It is also possible to visualise this in its real form. The effects of this can be seen in one’s nature. It can also be experienced in samādhi yoga according to jnānis.

मूलोन्निद्रभुजङ्गराजमहिषीं यान्तीं सुषुम्नाध्वना ।(शारदातिलक)

उत्थापिताधार हुताशनोल्कैः ।
उन्निद्रितायां भुजगाङ्गनायाम् ।
सन्तापितात् चन्द्रमसः पतन्तीम्
पीयूषधारां पिबतीह धन्यः ॥(शङ्कराचार्य योगतारावली)

This Kunḍalini which is the prāṇaśakti has been referred to by the Purāṇas and Itihāsas as ananta, Ādhiśesha, saṅkarshaṇa etc.

That very Kunḍalinī is the one which keeps beaming as the divine umbrella over the heads of supreme deities such as Lord Nārāyaṇa, śambhu, Sarasvatī etc who are rich in yogic wealth and are beyond the natural state of the mind, intellect and senses.

Though the pranic power is one and the same, it functions differently at different parts of the body such as the heart, anus, throat, navel and other parts:

प्राणापानव्यानोदानसमाना मे शुद्ध्यान्तां ज्योतिरहम् ।(महानारायण)

हृदि प्राणो गुदेऽपानः समानो नाभिसंस्थितः ।
उदानः कण्ठदेशस्थः व्यानः सर्वशरीरगः
सप्त प्राणाः प्रभवन्ति(याज्ञिकी उपनिषत्)

“Śāstras say that these function are five, seven or infinite. Though they remain in different parts (of the body) and keep doing different functions in ordinary people, all of them by coming together rise up and ascend undirectionally to the sahasrāra in the Brāhmī state. The pranic forces which in the state of unison reach the top, are the hoods of the divine Ādiśesha which are seen as five, seven or a thousand hoods. In this way, as all them focus all their functions in the Lord, and become one with the lord. Therefore they do not have any hostility with their natural enemy the garutmān. Garutmān too is immersed in the meditation of the lord indeed! “Both of them, in the presence of the Lord, are immersed in looking at the Lord only, without looking at each other. Therefore there is no scope for any enmity” was the remark of Śrī Raṅgamahāguru, which we remember here with reverence.

“मुक्तशेषविरोधेन कुलिशव्रणलक्ष्मणा ।

उपस्थितं प्राञ्जलिना विनीतेन गरुत्मता ॥”(रघुवंश -10)

Mahākavi Kālidāsa describes thus Lord Garuḍa, who happens to be in such a state.

The complexion of śeshadeva, who is one with the supreme lord who is purest, is also pure white. “sitavimalatanuh” say the yogaśāstras. This totally divine kunḍalinī which is immensely enjoyed by the Lord, which is most obedient and which is a śeshabhūta (a remainder) of Lord Nārāyaṇa is called ‘śesha’. The very same ‘kunḍaliniśeshanāga’ is a dear ornament of Mahādeva who is the Lord of Prāṇa.

This Kunḍalinī force, at certain times, can be hostile and can also cause a hindrance in the path (of realization) of god. In that state it is called Kāliṅganāga. ŚrīKṛshṇa the supreme god and the great master of Yoga trampled on the hoods of that Kāḷiṅganāga and played the marvellous ‘Yogatānḍava’ on it. Because of that trampling, all it’s demonical temperaments vanished and it became obedient to him. The Lord’s foot marks on its hoods became an adornment. In remembrance of this only, the custom of calling the mark on the hood of a cobra as ‘Vishṇupāda’ has come into vogue.

The snakes which adorn several parts of the divyamaṅgalavigraha (divine auspicious form) of Garuḍadeva are also such impediments. But, they can cause no trouble to him as he is a Mahāyogi, and thus remaining under his control, they adorn him as ornaments. He has the capacity to devour them immediately. If they ever venture to cause him any trouble. Also, they do not attack pure hearted souls who are bestowed with the grace of god.

This Kunḍalinī force not only helps one to attain the brahmī state but also in their functions, fecilitates the upāsakas to obtain progeny and cure the diseases etc. The ritual of Nāgapratishṭhā (installation of nāga idols) belongs to this kind of upāsanāvidhi. The form of Kunḍalini such as Vāsuki and other devatas happen to be the reigning deities for the Kaṅkaṇas (bracelets of Cords) worn in the hand (or wrist) during auspicious ceremonies.

The nāgadevatās also figure among the Navatantudevatās (the nine deities) of the Yajnopavīta. The lower order of Nāgadevatās attain their (accomplishments) by even the small powers of the kunḍalinī deity. Thus, when discerned in the philosophical real sense, (it becomes known) that Nāgas are not (at all) a human race. They are distinct powers of the inner world, visible only to the yogis.

Thus, in order to help ordinary people to ascend to the divine Bhāva of the Nāgadevatās who can be experienced only in the suprasensory inner world, the Maharshis brought forth in the tradition of worshipping the idols of Nāgadevatās in the physical world also. So it is hardly any wisdom to assign a period, in terms of B.C., A.D. etc., to the Śaktiviśeshas (distinct powers) which are being experienced by the enlightened ones from time immemorial.

It is no discretion to state that (divine phenomena such as) the union of god and the soul, the movement of the praṇaśaktis etc started on such and such a day.

In the cobras we see around, this kunḍalini śakti will be present at least in small measures. If they are killed, the tranquility of the Kunḍalini inside (us) gets hurt.Therefore, the scriptures state a general rule forbidding the killing of cobras. Though all the cobras naturally have the features such as hood, poisonous teeth etc, we can see that they (the cobras) vary in aspects like the place of their dwelling, attributes and complexion such as white, red, yellow, black etc. It is totally prohibited to kill the pure white complexioned Nāgasarpas among them. They are symbols of pure kunḍalinī power.

It becomes indeed inevitable to kill a cobra in self defence, when it attacks a person. In such cases, atonement of that sin has to be done by Prāyascitta.

दानेन च धनेनैकः सर्पादीनामशक्नुवन् ।
एकैकं स चरेत् कृच्छ्रं द्विजः पापापनुत्तये”(मत्स्यपुराण 227-341)

It is sinful to hunt and kill serpents for no reason. By doing so one will be incurring the displeasure of the kunḍalinī devatā.

It is natural for people to get scared when they happen to encounter a cobra. It is also true that it may even attack the very people who feed it with milk. Several stories are narrated in this regard in our country. One such story runs as follows: A cobra was suffering, as a thorn was struck in its mouth. A pious man who happened to pass by, saw it, fearlessly went near it and removed the thorn from it’s mouth and provided relief to it. But this type of fearlessness, kind disposition (of that Sādhu), and gratitude of the serpents etc., are not to be taken as a general rule. But no one need to fear the worshipping of the idols of serpents.

Does not one get frightened when he visualises snakes with five hoods, seven hoods etc in deep meditation? No.Because there wont be any entanglements such as shyness, fear etc. in the Samādhi yoga.We would like to humbly remember an explanation provided by ŚrīRaṅgamahāguru in this regard.

Goddess Sarasvati is splendidly described in a poem in the beginning of Jaimini Bhārata of the Great kannada poet Lakshmiśa. A modern critic commenting on that poem remarked— “Upto this point the descriptions are fine. But the poet, all of a sudden, brings in an awful comparison. By the word Phaṇiveṇi (i.e. a lady with her plait resembling a serpent), dreadfulness makes an ingress in a beautiful depiction here.”—When this was brought to the kind notice of Śrī Gurudeva, he said - “The critic might have experienced a fear here. But Lakshmīśa, the devotee poet had no such fear because, at that point of time he was in a yogasamādhi (deep meditation) which is beyond fear, sorrow, bitterness and delusion”.

“The poet is enjoying the experience of ‘Ādiśesha’ who fills the (heart of the) devotees who are visualizing delightfully the blissful Jaganmāta (the mother of the universe) and (Ādiśesha) who is serving her. The poet seeing the similarity of Ādiśesha in the plait of the goddess experiences the (same) bliss. People who do not have the required aesthetic sense are not fully qualified to experience the poetic sentiment of that poem”.

This explanation brought happiness and peace to our minds also.

The Nāgas worshipped during this festival are distinct devatās. The vision of devatās can be possible only in the supersensory realm. However great may be a person in other fields, his opinions pertaining to “Nāgara” (the deity) relevant to this parva cannot be honoured, if he does not possess a first hand knowledge of the supra sensory realm. “How many books he has studied! How knowledgeable are his words”—One may say with awe. But, (just because of these feats alone), their words may not stand up to authority. The determining intellect (based on true experience) is onlyone. They can only serve as examples to the words of Śrī Kṛshṇa who said -

“बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्”

The intellect of the undecided (i.e. ignorant ones) has millions of branches (opinions).

And, it should not be concluded that this atīndriyajnāna became possible to only some people at some point of time in the past. It is a universal phenomenon that can be experienced at all times and places by the fortunate ones who have purified their senses, mind and intellect by tapas (penace), dhyāna and Samādhi.

If so, what exposition is put forth by such persons who have the supra sensory experience pertaining to the nāgas who are adored in this parva?

“These nāgas are not the cobras which we see around in the external world. They are not of human race also. They have a divine origin and they are siddhas (accomplished with supernatural powers). They possess the capacity to appear and disappear in any place at their will.

ते चान्तर्दधिरे नागाः पाण्डवस्यैव पश्यतः(महाभा. आदिपर्व 39-30)

They have the capability to grant boons or to chastise. By nature they are prone to anger generally. But when pleased by the worship of the deovtees, they bestow upon them with progeny, prosperity etc. All of them are various forms of Kunḍalinī or Prāṇaśakti. Among them some are dispositioned favourably towards Paramātmabhāva and some are hostile. Those who are hostile should be overcome by the grace of Garuḍa the vedapurusha (the Vedas personified), or his master Lord Vishṇu, and then one can proceed further in the Yogamārga. And among them (i.e. the Nāgas) Ādiśesha is the Mahātma who is Śuddhasattvamaya (wholly of pure nature) who has completely abated the triguṇas. He possesses an effulgent form of pure white complexion and is totally a śeshabhūta to the Lord. Those who belong to his category are indeed Anurūpas (the ones who conform to the Lord). It is possible to visualize these diverse Nāgadevatās with their forms and attributes in the inner world. To facilitate this inner vision and the accomplishment of desires, the custom of worshipping the idols of Nāgadevatās has come into practice. And, the Kunḍalinīśakti does exist in the cobras which are seen around, at least to a small extent.

Some doubts and questions

A few important doubts pertaining to nāgapañcami.

Which is the actual name of this parva? Is it ‘Garuḍa pañcami’ or ‘Nāgapañcami’, or, are both the names authentic? Why is it that the term Nāgapañcami has gained special currency? This is the first question.

This pañcamī tithi is dear to Garutmān, who is divine knowledge incarnate. He may be specially worshipped on that day. But there is a special reason to call this festival as Nāgapañcami in our custom, during which Nāgas are worshipped on the day of worship of Garuḍa, who happens to be the enemy of Nāgas.

Long ago Garutmān used to kill all kinds of Nāgas indiscriminately, be they pious or wicked. When he indulged in attacking Nāgas who were devotees of God also, the Lord broke his arrogance. In memory of that, Garutmān declared. “Let the nāgas who are devotees of God be worshipped on the day (earmarked) for my worship. I myself shall be pleased by the worship.” This is the story on which the above custom is based.(This is not the story of Jīmūtavāhana of the Bauddha Jātaka tales). Among the Nāgadevatās, there are many who are very dear (and helpful) to God. They are respected by Garutman also. There is not much of a difference between such nāgas who are intensely devoted to God and Garutmān himself, the supreme devotee. Both indeed are forms of pure prāṇaśakti. As kunḍalinī is called ‘sacred pranic force’, God Garuḍa is also called ‘prāṇasya prāṇah anyah’. Worshipping either one of them who dwell in the Brāhmī state will result in the worship of the divine prāṇaśakti itself. Garuḍa too considers the worship of śesha as his own worship. Here, we see the principle that, the worship of either of them culminates in the (worship of the) prāṇaśakti of God only.

2) What should be our attitude towards cobras we see around? This is the second question.

Let us agree that the Nāgas that should be worshipped on Nāgapañcami are Nāgadevatās which are beyond the realm of senses. It may also be true that the worship of the idols of Nāgadevatas is helpful in earning their favour. But all generally know the nature of cobras that are seen around. They bite and kill people out of fear or anger. Their terrible vengeance is well known. There are examples of snakes biting and killing even those who came to offer them milk. So, is it a sin to kill this wicked creature which kills innocent people?

It is but natural that people also beat them to death out of fear just as they kill humans out of fear and anger. Sometimes it becomes unavoidable to beat them to death, indeed!

All this is true. But, killing of cobras belonging to the superior category for any reason, leads to the harm of the kunḍalinī śakti. Because kunḍalinī śakti will be present in them at least to a small extent. So, they should not be killed unnecessarily. It is best to keep away from killing serpents (of any kind). If they are inevitably killed, appropriate atonement should be observed and the sin accrued has to be expiated.

Normally cobras do not bite people who do not disturb them. They bite only those who are seized by kālasarpa (serpent of time). It is not right to kill any or every serpent that one comes across, merely out of fear or the illusion caused by the impression that snakes kill people.

We come across the story of ‘Ruru-pramadvarā’ in the Ādiparva of Mahābhārata. In that story a cobra bites to death a girl by the name Pramadvarā who was engaged to the son of a sage by name Ruru. Enraged by this Ruru goes on killing every snake he comes across. Then one of the snakes by name ‘ḍunḍubha’ tells him and enlightens him thus: “We do not belong to the category of snakes who bite and kill humans. You are not justified in killing all the snakes under the impression that snakes of our category (also) bite and kill humans. Ahimsā (Non-violence) is the paramadharma (supreme righteousness). “अन्ये ते भुजगा ब्रह्मन् ये दशन्तीह मानवान् । डुण्डुभानहिगन्धेन न त्वं हिंसितुमर्हसि. . . अहिंसा परमो धर्मः सर्वप्राण भृतां वर” (Mahābhārata Ādiparva chapter-10 śloka.3-130)

This advice should be kept in mind by all.

We would like to conclude this chapter on Nāgapañcami parva by discussing one or two important questions.

1. When and for what reason has this custom of nāgapūja come into vogue in India? This is the first question. For this some modern critics give the following answer:

“There is no reference to nāgapūja in the Ṛgveda. Instead only the subject matter of ‘nāgasamhāra’ (destruction of serpents) is found. It is said that Indra killed vṛtrāsura when he had assumed the form of a serpent. (Ṛgveda samhita 2-30)

But in the taittirīya and vājasaneya samhitās there is a recitation in salutation to nāgasarpas.

“नमोऽस्तु सर्पेभ्यो ये केचन पृथिव्यामनु,

ये अन्तरिक्षे तेभ्यः सर्पेभ्यो नमः”

“इदँ सर्पेभ्यो हविरस्तु जुष्टम्
आश्रेषे येषामनुयन्तिचितं तेभ्यः सर्पेभ्यो मधुमज्जुहोमि”

A mantra in the nakshatrasūkta wishes a ‘svāhākāra’ (utterance of the exclamation ‘svāhā’) to sarpas who are the reigning deities of the star Āśleshā. The Atharvaveda mentions the names of mahāsarpas such as takshaka, Dhṛtarāshṭra, pārāvata etc. Kāṭhaka considers sarpas among the ‘pañcajanas’ (gods with the appearance of the human form). So, in the later periods of times, sarpas came to be considered as a separate class like the devas, gandharvas, pitṛs and others. In the Itihāsas and Purāṇas also, sarpas came to be considered as a separate class.

“Why did the worship of the serpents begin? It is because of the fear of serpents. (Even today around ten thousand people die of snake bites in this country every year)’. Thus, the practice of observing (rituals like) Sarpabali, Nāgapūja etc. came into vogue with the objective of praying them not to bite human beings.

It is indeed commendable that information relating to this custom which is stated in our religious texts has been compiled chronologically. But it is not correct to conclude that the concept of worshipping nāgas in our country is of a later origin. Because, nowwhere it is stated with avouchment in the Ṛgveda that only a specific number of deities are to worshipped and gods other that these do not exist at all. Nor can it be proved that all the Ṛgveda mantras handed over by the Maharshis in the tradition are available with us. As soul, god and nature are Anādi (of incomprehensible origin) the tradition of worshipping them must also be Anādi. And, the nāgadevatās prescribed by the jnānis for worship, are none other than the forms of Prāṇaśakti, say the enlightened personages.

If the practice of the worship of Nāgadevatas were to exist in the Ṛgvedic times, why does indeed the Ṛgveda Samhitāmantra state that Indra killed a demonic serpent? It is because, there are some varieties of Kunḍalinī form of serpent śakti which cause obstacles to the Devamārga (path of the gods). Those need to be chastised, by devatas say the yogis. The story of Śrīkṛshṇa crushing Kāḷiṅganāga is well known in the Purāṇas. The argument that Bhāratīyas began to worship nāgadevatās with the wish that poisonous snakes shall not bite them is also not correct. Because the mantras which are recited to pray the Nāgadevatās are not restricted just to wish that the serpents shall not bite or kill people. We come across stotramantras (mantras of praise) which pray those Nāgadevatās for progeny, warding off diseases, and attainment of yoga.

In addition to this, it should be remembered that the Maharshis have not prescribed the worship of cobras we see around, but the worship only of some distinct deities. They have the forms of both the serpents and deities. They are described as adorned with divine embellishments and divine weapons. These (descriptions) are not mere poetic imaginations. In the Pūjakalpas it is stated that upacāras such as Arghya, pādya, Acamanīya, snāna, vastra, yajnopavīta, comb, collyrium, perfumes, mirror etc have to offered to them. All know well that these are not the upacāras that are received by the cobras seen around.

“The month śrāvaṇa comes in the rainy season. During that time, the snakes happen to enter the households either to devour mice, frogs etc or to escape from the rain waters. At times they bite people also to death. This is the reason for prescribing sarpabali on the pūrṇima of śrāvaṇa and Nāgapūja on Pañcami” - This is the commentary of some people. Even this cannot be a satisfactory explanation. Because, there is a custom of performing nāga worship in the month of pushya and on Subbarāyana Shashṭhī (The sixth day of Margaśira prescribed for the worship of Subrahmaṇya) also. There is a religious custom of invoking nāgadevata in the yajnopavīta also that is worn from time to time. “तृतीयो नागदैवत्यः चतुर्थः सोमदैवत्यः” (devalasmṛti, smṛticandrikā, samskāra kānda). We invoke Nāgadevatās in the pratisara (kaṅkana) which is tied around the wrist during auspicious occasions and worship them with the utterence “वासुकिदेवताभ्यो नमः”. We come across a ritual called Nāgabali observed in weddings. These rituals which involve Nāgapūja are being observed in seasons other than the rainy season also.

So, the reason for performing Nāgadevata pūja on Pañcami and pūrṇima is not the (helpfulness of the) rainy season but (that it is) a distinct time which facilitates both the internal and external situations to earn the grace of the Nāgadevatās.

“The Gṛhyasūtras state that the ritual of Nāgabali should be performed on pūrṇima. But, the Itihāsas and Purāṇas enjoin Pañcami and Shasṭī for Sarpadevatā worship. Why is this? This is the other question.

Actually speaking all these three tithis are excellent for the worship of the sarpadevatās. Among them, the pañcami tithi is dear to the deity garuḍa also. In all these tithis it is kunḍalini or prāṇaśakti that is being worshipped. There are many types in the Prāṇaśaktis ie the Nāgadevatās. Even the benefits the devotees pray them for are diverse. For this reason different tithis have been prescribed for the worship of nāgadevatas. All the three conform to the śāstras.

(3) Another question is whether worship is to be offered to mere Nāgasarpas or even to the ones with no hoods, and whether there is any difference between nāgas and sarpas.

Lord Kṛshṇa tells Arjuna in the Bhagavad gītā- “I am vāsuki among sarpas and ananta among Nāgas”. (सर्पाणां वासुकिश्चास्मि” “अनन्तश्चास्मि नागानाम्”)

Therefore sarpas and Nāgas belong to two different categories. Just as there are common features in both of them, it is clear that there are differences also. Scholars give many opinions regarding the differences!!

“The serpents with hood are called cobras. Whereas all the serpents are called *‘Sarpa’*s. Even the scriptures say that the word ‘sarpa’ refers to all reptiles But the word ‘nāga’ refers to snakes with a hood and a mark of lotus on the hood.”- This is one opinion.

वस्तुतस्तु सर्पसंज्ञा सर्वेषामपि गोनसाजगरादीनामपि सामान्या, यथा चतुष्पदां पशुसंज्ञा, नागसंज्ञा च सटादिमतां सिह्मसंज्ञेव सफणानां पद्माद्यङ्कितानां च विशिष्टा”(अविगीता)

2.Vāsuki and the like are nāgas. Those which belong to a lower category of snakes like alagarda and others are sarpas. (kullūka. Manusmrti.tīka - 137)

3. Serpents with a single hood are sarpas, and multi-hooded ones are Nāgas.

“नागा बहुफणास्सर्पाः” (Śrī Rāmānujācārya in the Gītābhāshya and Śrī Vidyādhirāja and Śrī Tīrtha in their commentary on the Rāmāyaṇa.)

4) The ones in the form of human beings possessing hood and tails are Nāgas and the rest are Sarpas (optional meaning stated by Śrītīrtha in the Rāmāyaṇa)

5) Those which are not poisonous are Nāgas and the poisonous ones are sarpas (Śrīdharīya).

6) Takshaka and others who live in mahātala are sarpas, vāsuki and others who dwell in pātāḷa are nāgas.

अधस्तान्महातले काद्रवेयाणां सर्पाणां नैकशिरसां क्रोधवशो नाम गणः, कुहकतक्षककालीयसुषेणादिप्रधाना महाभोगवन्तः ।

अधस्तात्पाताले नागलोकपतयः वासुकिप्रमुखाः शङ्ख, कुलिक, महाशङ्ख, श्वेत, धनञ्जय, धृतराष्ट्र, शङ्खचूड, कम्बलाश्वतर, देवदत्तादयो महाभोगिनः (भाग 5-24-28, 30)

7) Among the great Nāgas, Ananta is preeminent and among sarpas it is Vāsuki (Śrī Śankarācārya)

8) Snakes with a white complexion are nāgas. Snakes with red and other complexions are sarpas. “फणिनो धवलाङ्गा ये ते नागा इति कीर्तिताः । अन्ये रक्तादिवर्णाद्यैः बोध्याः सर्पादिनामभिः”

9) Sons of surasā are nāgas and kadru’s sons are sarpas.

“सुरसाऽजनयन्नागान् राम कद्रूश्च पन्नगान्”(रामायण III-14-30)

10) There are some śāstravākyas also which have an opposite view of the above categorization, and which have used the words Nāga and sarpa synonymously.

सर्पाणां सुरसा जज्ञे शतं नैकशिरोभृताम्

स च घोरविषो नागः तक्षकश्चोपलक्षकः
नागानां वासुकिं चक्रे सर्पाणामथ तक्षकम्
नागाधिपं वासुकिमुग्रवीर्यं सर्पाधिपं तक्षकमादिदेश ॥
(लिङ्ग. महापपुराण 1-18-1)

After examining the above opinions and the Yogaśāstras, we would like to state that all the sarpas and nāgas which are enjoined for worship in the Śruti, Smṛti, Purāṇas and Itihāsas are exclusive distinct deities. They are not the serpents seen around.

Distinguished Nāgas are also distinguished deities. They have forms of both the humans and nāga sarpas. They are kāmarūpis (can assume any form at their will) Among them, those who dwell in pātālasthāna (nether worlds) with a brilliant white complexion are nāgas like ananta, Vāsuki and others. They have Sattvaguṇa predominant in them and are friends of garutmān. The ones which dwell in the mahātalasthāna effulgently such as Takshaka, kuhaka etc are of reddish complexion. They have rajoguṇa and tamoguṇa predominent in them and are afraid of garutmān. They can cause no harm to those who are blessed by garutmān. They create hurdles in the path of yoga. They are prayed not to cause any such hurdles.

Distinguished nāgas like Ananta and others bless the worshippers with health, wealth and upward progress in Yoga. They protect their devotees.

Thus, different categories of Nāgas are worshipped on Nāgapañcamī, śrāvaṇa Pūrṇimā and Śukla Shashṭhī of the month of Pushya and other special parvas. On the occasions of wearing (yajnopavīta) and pratisāra etc also, Nāgas belonging to these diverse categories are worshipped.