Naga Symbolisms part 2 ( as from a learned author) KR IRS 181223
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 Kundalini Shakhty, human energy, in its latent state, is pictured as a
resting coiled serpent. And, when it is awakened and when it actively
moves up , it is said to take the form of spirals resembling Naga-bandha,
the intertwining of two vibrant cobras . Later, the Naga-bandha also came
to be viewed upon as the symbol of dynamic movement of the ethereal or
cosmic forces; and, also as the male and the female energies representing
the transmission of the positive and negative charges in the universe;
thus, enlivening all existence.
*And, in the Yoga-practices, the Bhujanga-asana, the posture resembling a
cobra with its hood raised and bent back, represents the dual serpentine
energy emanating from Bhuja its circular coils; and , Anga, the limb-like,
linear form it assumes when extended .
As the Yogi straightens the arms, lifts the upper body and throws back the
head while performing the Bhujanga-asana, her/his spinal curve is believed
to stimulate the movement of Prana (life force) within the body ; her/his
chest expands and fills the lungs with vitality ; and, the heart throbs
evenly , energizing the whole of the body-mind complex.
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.
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.
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), 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). Ahir-Budhnya ,
described as a deity of the mid-regions (Antarikshya), is variously
associated with Visvedevas, Apam -Napat, Samudra, Aja-Eka-pada, and
Savitri. And, Ahi Budhnya came to be particularly associated with
Aja-Eka-pada, ‘the supporter of the sky, streams and the oceans’; and, with
the thundering flood. And, Aja-Eka-pada was described as a kind of Agni,
Apam Napatu, the raging fire in the ocean-waters. Aja-Eka-pada, in turn was
associated with Rudra. That, it is surmised, might have laid the foundation
for linking the Naga cult with Shiva.
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 |
[The Zend Avesta mentions Azi, as the serpent chief.]
Amaravathi stupa: But, it is in the Yajur Veda; and, more particularly
in the Atharvana Veda, you find several passages relating to
serpent-worship. {Meaning later procedures were recorded in the later
Vedas}[ This is the process by which Order of priority of the Vedas were
profiled]
In the Maitrayani Samhita (2.7.15) 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 – rocane divo ye vā sūryasya raśmiṣu.
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 submitted 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 vyāttaṃ
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)
In the Atharva Veda Samhita (7. 56.1) homage is submitted, 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. |
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 poisonous 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) varāho veda vīrudhaṃ nakulo veda bheṣajīm | (AVŚ_8,7.23c)
sarpā gandharvā yā vidus tā asmā avase huve ||23|
There are certain passages in the Taittiriya Brahmana (Kanda 3, Part 1,
Anu 1, and Sloka 5) where the offering (havis) within the course of a Yajna
are submitted to the divine serpents:
Idam sarpebhyo havirastu-justa / Asresa yesa manuyanti chetah //
Again, as per the passages in the Taittiriya Brahmana (Kanda 3, Part 1,
Anu 4, and Sloka 7), during the course of the Asvamedha Yajna, offerings
of ghee and barley are submitted to the serpents (Sarphebyam svaha) by the
Devas , praying for their help (ashrebhyah) in subduing (upanayati) the
Asuras.{ These passages may also add to the truth that YV was yagna
oriented ,raised and settled later}
Te Devah sarpebhyo ashreshabyo ajyo karmbham nirevapanna/ tanetabhireva
devata abhirupanyan/ yetabhirha vai devata abhirudpatham brathruvyam
upanayati/ ya yetena havisha yajate/ ya u chainadevam vede /strotra juhoti/
Sarphebyah svahai ashrebhyah svahai / dandasukebhyaha svaheti //7//
The Grihya-sutras also contain accounts of the Sarpa-bali, the annual
rites (Yajus) conducted during the full moon of the first month of the
rainy season and the full moon of Sravana the first month of winter
(Sravana-nakshatrena-yukta pournamasi-sravani) , with the twofold purpose
of honoring or gratifying the Nagas; and , the other for , warding off
the evils caused by the snakes.
Baudhayana Grihya Sutra (3.10.6) mentions several serpentine deities that
are to be propitiated on the occasion of the Sarpa-bali; and, these include
Naga deities such as Dhrtarastra, Taksaka, Vaisalaki, Tarksya, Ahira and
Sanda
It is in the Asvalayana Grihya Sutra, that the divine serpents have been
for the first time termed as “Naga’. The Sarpa-Bali ritual or the offerings
to the serpents are described
Here, in the Asvalayana Grihya Sutra(2.1.9), the divine snakes that dwell
in different directions are divided into three groups – as those pertaining
to the earth (Prithvi), the sky (Antariksha) and the heaven (Divya Desha) –
Ye sarpah Prithivyam , ye Antariksha , ye Divya Deshasthebhyam , imam bali
, maharshebya imam bali upakaromiti.
In addition to the classification of the serpents chiefly based upon their
habitation, there is also a classification made with reference to their
color and to the celestial deities to whom they belong.
In the Paraskara Grihya Sutra, the Sarpa-devajna or the divine serpents
are invoked and offered Payasa (sweet-syrup) ; and, are worshiped with
flower garlands. Here, the Payasa is offered to gods and Nagas, alike :
Indra, Aja-Eka-pada, and Ahir-Budhnya.
Payasam-Indra-Sarpayitva-a-pupanscha-a-pupah;stirtva-a-aajaya
bhaga-vistva-a-a-jya-huti; juhoti-Indrayena-a-Ajapada-Ahir
Budhnya-yaya-proustha-pada-abhyascheti–(Paraskara Grihya Sutra-Kanda 2;
Ka,15; Sloka 2)
The Paraskara Grihya Sutra (2.14.9-10), while offering oblations onto the
Yajna kunda, states: To the lord of the serpents belonging to Agni, of the
yellowish, terrestrial ones; to the lord of the white serpents belonging to
Vayu, of the aerial ones; to the lord of the over powering serpents
belonging to Surya, of the celestial ones; and, to the firm one, the son
of the Earth.Among these, the white serpents (Sveta Naga), the sons of
Vidarva, were regarded as the most powerful; and, capable of restraining
the other serpents from causing needless harm .
A domestic ritual called Vastu-samana is prescribed by the Ghobila Grirhya
Sutra in order to please the regents of the ten regions (Dasa Disha); to be
performed at the time of entering a newly built house (Griha-pravesha).
Among the ten regents to whom the Bali is offered, Vasuki is the regent of
the downward region (Adho loka – Patala) – Vasukaya ity adhastad –
(Gobhilya – 4.7.41)
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 – 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 descendants grew into bitter enemies, recklessly determined to
destroy each other.
*Some scholars opine that a tribe called Suparna (to which Garuda
belonged) was the arch-rival of the Nagas. The Suparna-s were probably
falcon rising or falcon worshipping tribes *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 Hastinapur (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 bitten 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.
TO BE CONTD KR IRS 181223 PART 2 >3 { People may ignore the illiterates
verbose about his YV after reading this written some where; where there are
2 things parts shared is at the back; but what is not found in one part
but only in another followed by later ones, concludes that first person was
not ware opf or considered as regular in their habits; time frames are
fixed only like that. }
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