Name – Aayush Shrivastava

Section - B

Enrollment Number – BAL/109/19

Topic – Snake Worship In Ancient India

Subject – History - I

Semester and Year – 1st Year and 1st Semester

Session – 2019 to 2020

Submitted to – Ms. Asmita Jataria, Assistant Professor of History

DHARMASHASTRA NATIONAL LAW UNIVERSITY, JABALPUR

(M.P.)

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 ACKNOWLEDGEMENT

I would like to express my special thanks of gratitude to Vice Chancellor – Porfessor Balraj
Singh Chauhan, Dr. V.S. Gigimon (Associate Professor of Law and HOD) and Ms. Asmita
Jataria (Assistant Professor of History) who gave me this golden opportunity to do this
wonderful project on the topic “ Snake Worship In Ancient India ” and got to do this research
which evidently hepled me in learning many new and novel things. I’d also like to thank, all my
friends and family memebers who helped me in this project within the limited time frame and by
providing me the relevant informations.

Aayush Shrivastava

BAL/109/19

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CONTENTS Page No.

1) Cover Page……………………………………………………………..1
2) Acknowledgement……………………………………………………..2
3) Contents………………………………………………………………..3-4
4) Abstract………………………………………………………………...5
5) Objective………………………………………………………………..6
6) Methodology……………………………………………………………6
7) Scope of the Study………………………………………………….…...6
8) Limitations of the Study…………………………………………..…….6
9) Introduction……………………………………………………………..7-8
10) Origin and Antiquity of Snake Worship in Ancient India…...…….……9-12
I. Biological Origin………………………………………………...9
II. Evolutionary Origin……………………………………………..9-10
III. Psychic Origin…………………………………………………...10
IV. Mythical Origin…………………………………………………..10
V. Legendary Origin…………………………………………………10-11
VI. Historical Origin…………………………………………………..11
VII. The Vedic Age and Snake Worship……………………………….12
11) Development of Snake Worship in Ancient India…………..……….…….13-17
a) Snakes in the Smritis……………………………………………….13
b) Buddhism and its Naga Association………………………………..13
c) Jainism and its Naga Association…………………………………...13-14
d) Snake Association in Ramayana…………………………………….14
e) Snake Association in Mahabharata…………………………………..14-15
f) Magadha Empire and the Snake Cult………………………………..15
g) Sungas and their Association with Naga Cult………………………..15-16
h) Kushanas and their Association with Naga Cult……………………..16
i) Guptas and the Naga Cult……………………………………………..16
j) Harsha and its Assocaition with Naga………………………………...17

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12) Snakes in Indian Art and Architecture...………………………………...
A. Independent Temples and Statues Devoted to Snakes………………17
B. Snakes in Association of Vishnu…………………………………….17-18
13) Customs and Practices………………………………………………………..18
14) Legends, Myths and Folklores………………….…………………………......18-19
15) Modern World Relevance………...…………………………………………...20
i. The Wildlife Protection Act, 1972 – A Brief Introduction……………20
16) Conclusion……………………………………………………………………...20-21
17) Bibliography…………………………………………………………………….21

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ABSTRACT

The snake worship in our country has occupied a honourable position since ancient times. It had
many adherants in various parts of our country with its own codes of rituals and ceremonies.
Majority of the studies don’t give us a coherent and systematic account of snake worship. In the
following research chronological and objective account of naga cult – its origin, its growth and
development, its contribution to art, myths, folk lores and legends have been stated. The
prevalence of naga cult has been mentioned in different countries. Not only in India but in other
countries too people have been worshipping snakes. This means that the snake cult was universal
in ancient times. The origin and antiquity of snake worship’s been discussed where various
historians hold divergent and different opinions but the Researcher agrees with the fact that
snake worship existed in ancient world. The snake worship began to take shape in course of time
through images, amulets etc. and elevated to the divine status by attributing the power of
blessing with worldly objects. It is quite true that the sense of fear generated by the sight of
snake might have created awe and terror among people, but in course of time the snake got his
place in the Hindu pantheon with the benign character. Snake worship and its evidences can also
be found in the excavations. Customs and practices concerning the snake worship shows that the
snake cult had gathered round itself and elaborate system of rituals, ceremonies and beliefs. The
followers of the snake-lore did not lag behind in this ritualistic aspect of religion and tried to
make it quite up to date along with other cults and creeds as far as this aspect was concerned.
Education of the snake lore was also taught in some institutions as the authors of some Puranas
were quite proficient in this branch of knowledge. The people worshipped snakes not out of fear
but because of his being a member of Hindu pantheon on equal terms and status with
them. Its impact on other cults, creeds and religions, has been quite marked. During the period of
study the snake cult though assumed its separate individual forum, yet continued influencing the
existent creeds.

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OBJECTIVE
My central objective of this project or research is to find about the various aspects, reasons,
factors and other relevant information related to the Snake Worship In Ancient India, how, when
did it start and what are the present day conditions of it.

METHODOLOGY
The type of method that the researcher has used in this research/project is Doctrinal or Armchair
Research. The sources that have been used in this research are books, journals, previous
researched articles and sources as well as some e-resources. There has been no collection of live
or raw data as it was not required in the respective research/project.

SCOPE OF THE STUDY

The majority of the study has been done on the religious aspect and some on the present legal
aspect.

LIMITATION OF THE STUDY

The biggest limitation that the researcher faced during the making of the project was the
availability of the resources in the form of books as well as e-resources. All the resources that
have been mentioned in the bibliography have been used in this research. Due to the topic been
so vast and scarred there were not many available sources which are there in their true and
original form.

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INTRODUCTION
The creation of the universe has been a mystery to people of all lands at all times. Different
schools of thought are there regarding the order of creation. The modern view holds that about
eighty crore of years ago, from the marine life evolved various reptiles like lizards and tortoises,
snakes and scorpions, .and at a very later date in the process of evolution is supposed to have
come into being the homo-sapiens.
Snakes, therefore, seem to form an integral part of this immense universe. Hundreds and
thousands of species are there all over the world. Nearly one-third of the total number of species
is available in the India. Generally snakes are supposed to be venomous but strictly speaking,
only a few snakes are poisonous. Snakes have been the object of awe and curiosity to men and
women of all lands. Among worshipful animals,
1. Serpent predominated in Egypt, and the cult of the cobra has been there from the earliest
times.
2. In Africa the serpent is worshipped either in itself or as the embodiment of a god.
3. The Japanese worship it as a mysterious being, often as the embodiment of a spirit.
4. The Chinese though dread it, also worship it in temples dedicated to it. They believe that
the dragon (or naga) still protects their empire.
5. In Korea, people feed and worship serpents as the guardian genii of their household.
6. The Romans also kept snakes in large numbers in temples and houses and worshipped
them as embodiments of the genius.
7. The presence of snakes in sanctuaries suggests that these had once been worshipped by
the Greeks.
8. It is believed in Tibet that the springs, the rivers and the lakes are still ruled by the naga
demi-gods.

The cult of the serpent in our country is typical, more so because it’s believed to exist all through
the life of man right from the prenatal stage. The semen has the semblance of a hooded-cobra
and the back-bone also looks like a cobra. Breathing, the very act and sign of existence, takes the
serpentine motion. The human potential, in its repose, resembles the coiled serpent, after which it
is named "kundalini". When it is awakened through practice or yoga, it is said to travel from
below the navel towards the "sahasrara" spirally like a serpent.

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We find almost all the gods of the Hindu Pantheon being represented in art and architecture in
association with the hooded cobra. The number of hoods may vary and they are found in odd
numbers, such as 3, 5, 7 and 9. Its worship seems to be an ancient form of religion. Our people
could find much in it to imitate for their material and spiritual well-being, physical stamina,
stealthy movement and revenge on the material side; and frugality (because it is said to feed on
air) and immortality (as sloughing enables it to be young and active irrespective of age),
knowledge of the self, etc., on the spiritual side. All these varied aspects go together to make the
snake-cult of our country quite typical.
From the description given, it is clear that the worship of the serpent is in almost all parts of the
world in one form or other. This speaks for the universality of the snake-cult.
Although the serpent is frequently worshipped, certain races and people hold the opinion that the
dangerous snakes are embodiments of demoniac powers or evil spirits.
A. The people of Borneo and Burma believe in this view.
B. Some Indonesians believe that spirits appear in the form of snakes.
C. The serpent is generally associated with evil in Babylonia.
Some of these dangerous snakes are supposed to have many heads and frequently wings and
legs. They are generally called Dragons. These exist frequently in the Teutonic, Slavic and the
Celtic myth and folk-lore. We, thus, notice the snake being worshipped in some parts of the
world mainly due to fear aroused by the evil of it.
The snake cult is also very common all over the world in view of its certain beneficent aspects as
numerated below. It is quite prevalent in our country as the bestowal of bounties, boons and
progeny.
 In Nepal, the naga is worshipped as the granter of good crops.
 In Tibet and China he is believed to have control over wind and rain and also as protector
of the empire.
 In Egypt he has been considered an embodiment of knowledge and wisdom.
 The Arabians and the Romans and some sections of people in South America believe in
serpents as guardians of vast treasures.
 The serpent is also held as a symbol of immortality both in Britain and in our country.
The antiquity of snake worship all over the world induces the modern man to think of it as one of
the most ancient and important deities.

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ORIGIN AND ANTIQUITY OF SNAKE WORSHIP IN ANCIENT
INDIA

Biological Origin
The snake cult seems to be as old as man. In the quite distant past people believed that the
spermatozoa of male fluid or semen as an animal. They have a flattened oval-head like the hood
of a naga and the tail following it. Each sperm resembles the hooded cobra in all respects. As this
has been considered the most vital to have progeny, the naga worship came into being as a means
to attain children. The Indians hold this view differing from others who merely took it for an
animal. The traditional belief in our country, especially in South India, is that sterility is a curse
for those people by the naga-god for wronging his race in their previous birth. Consequently, it is
believed that without propitiating the snake-god and winning his favor, such cursed people
cannot beget children, in spite of their craving for them.

Evolutionary Origin
Almost all the learned men all over the world attribute the origin of the snake-cult mainly to fear
aroused by the cold fixity of its gaze, the protrusion of its forked tongue, its stealthy habits and
the deadliness of its attacks. Of course, there is some truth in it and it may be the basis of the
serpent cult, and one of the reasons for its survival since ages throughout the world, save in India
and mores o because the Indian worship is free from any trace of fear.
We can say that the Indian worship is actuated by a lofty spiritual ideal of oneness or the 'law of
harmony, though the primitive man failed to make it explicit until the Vedic times. Shrinking and
repulsion are absolutely unknown to it. The worship or religion of the primitive man proceeded
through the visible outward manifestations of nature as something greater than his own natural
self.
Accordingly, the naga of the Indian worship is at once the snake god and all the other gods, and
also the universal divinity. This aspect of the Vedic teaching and worship is quite unintelligible
to occidentals. They, therefore, simply branded it as henotheism. Worship, devoid of dread, is a
realm of our religious system that the human brain ever conceived. At the same time, it is also a

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means to overcome fear and to experience the law of harmony in all creation, do much for the
absence of fear in our religion.

Psychic Origin
Man can do and undo things, is in established fact. So also a cobra can take away life by its bite
causing least damage to the physique of the victim, and give it back if it pleases or being labeled
by a chanter of spells. Thus, we see the dual nature at its extreme in a cobra, next to man.
Perhaps his psychic semblance, besides its manifold characteristics, must have made it an object
of veneration and worship right from the remotest times.

Mythical Origin
A mythical account informs us that the nagas were the descendants of Surabhi, the Kamadhenu
or the Fabulous Cow, the daughter of Kasyap. These, after their mother, were called
Saurabheyas. This account too, like the Puranic one, traces the origin of the naga cult to
immemorial times.

Legendary Origin
In a certain city called manipura lived an ignorant Gaur Brahman. One day as he was plugging,
the young ones of a nagin (a female cobra) perished under the plough. The nagin on her return
found her children mangled and lying in a pool of blood, with a burning rage for revenging the
wholesale murder of her children, she rushed to the Brahman’s house and put an end to all the
inmates of the house with her venomous bite, by instinct she knew that a daughter of the same
Brahman was married and was living in the next village. The nagin then set out to the next
village with the idea of extinction of the entire family of the Brahman. When she went there in
her unabated anger, the pious girl offered her oblations with due adoration, burning frankincense
and lamps. The nagin was well pleased with the girl's goodness and veneration, told the girl in
detail the purpose of her visitation and left her without biting. At this the girl implored the nagin
to bring all her dead members back to life and tell her how to expiate the sin of having killed
snakes wittingly or otherwise. Thereupon, the nagin said: "now from this day, when the month of
Sravan comets, you should worship the nag as on the fifth day of the bright fortnight offering
frankincense and oblations, mad thou shall not dig, neither shall-thou kill any being on that day",

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After this, she offered the girl some nectar-like substance to be sprinkled over the dead bodies to
restore them to life and disappeared. The next morning she took it to her father's village and
sprinkled it over all her dead people, before the eyes of the villagers, ail the dead persons rose as
though waking up from sleep" at that moment. pile told them what all she was told by the nagin
the previous light, and since then naga-worship has become customary with all the people all
over the country on the fifth day of Sravan.
Thus, the .Legend offers an explanation for the present day continuance of the naga-worship
besides extolling the goodness and greatness of the nagas and their ability to take away and give
back the life of near victims.
From the above account we may infer that the idea behind worshipping was not fear but was the
observance of “law of harmony” that manifests itself in the form of ‘love for all beings’ and the
gains that befall the cultivator of such a quality or temperament.
Though the above mentioned theory put worth different reasons for the origin of the naga-
worship they fail to give the exact date of commencement of this thing but from the available
evidence of the carved make figures of the Paleolithic people, we may conjecture that this this
cult must have had its beginning in the remotest times among the aborigine of this land.
Whatever the case may be, it is a fact that no reptile has been given so much prominence in
worship as the serpent all over the world.

Historical Origin
It is quite interesting to note that an amulet unearthed at Harappa unravels on its obverse the
figure of a bird with its unfurled wings bearing on either of its wings a long and sinuous snake,
dome historians interested in the study of antiquities made use of this amulet to trace the origin
of the snake-cult as far back as the Indo-Mediterranean culture. Some other historians held the
view of a dual social system wherein they presume the prevalence of two creeds - the Garudas
and the Nagas who bore respective totems for their groups - each trying to dominate the other.
Of course both interpretations unequivocally push back the origin of the snake-cult to pre-
historic antiquity, much more ancient than the Harappan period. No less difficult it is to fix up
the period of its commencement and the precise place of its origination in view of the manifold
evidences of its existence in all over the world and in our country in particular.

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The Vedic Age And Snake Worship
When the Vedic Aryans advanced into various parts of India, they naturally had to confront the
native people who were, or whom they, called Vrtras. That there was Jitter rivalry between them
was certain for they were constantly at war with one another as we see in the Rig Veda. The idea
behind the mythology is that there was considerable struggle for survival among the followers of
different gods, these battles prove this contention.
The whole trouble with the Kg Veda is that it does not stateanything explicitly and thus gives
room for the vedic literature to elaborate and explain it. Therefore, it puts the unaware reader to
doubt, .and we are more likely to be frustrated than not , if we attempted to make out a history
out of the Vedas because, they are loaded with the essence of spiritualism draped in symbolism,
but not with mere chronological information of the carnal life of the common man.
The Yajurveda also contains the ' sarpa sukta' in which we find the praise of some important
serpent lords followed by a threat at the end that whichever snake ignores the word given to
Astika and bites anyone indifferently, the head of such a one will break itself into a hundred
pieces like the mountains broken to pieces hit by the Vajra, the weapon of Indra.
The Atharva Veda differing slightly from the Yajurveda, offers, not only the propitiatory
methods to invoke the serpents and solicit their protection against their own tribe hut also certain
charms to avert the deadly snakes, to counteract their magical power and potent poison of their
bite, and some cures too to antidote their poison. Curiously enough the Atharva Veda traces the
origin of the snake-cult to quite remote times.
The Pasupati of the primitive people and Rudra of the Rig Vedic people merged themselves
giving rise to a new god in the name of Lord Shiva, who has been very popular since then.
Thereafter, Pasupati and Rudra became synonyms of Shiva. Snakes were made his ornaments
and the bull his conveyance. It was in this connection that Shesa became the couch of Lord
Vishnu, and almost all the Gods were given snakes for important ornaments. The Atharva Veda
thus, marks the culmination of the religious synthesis that had commenced during the Rig Vedic
period, and for the same reason, it also became a land mark in the ancient history of our country.

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DEVELOPMENT OF SNAKE WORSHIP IN ANCIENT INDIA

Snakes in the Smritis

The great law-giver, Manu, in his Smriti says that whosoever desires to be prosperous shall not
slight or look down upon a Kshatriya or a snake or a learned Brahman even when they are in a
fallen state. It means that Kshatriyas, snakes and Brahmans cannot brook an insult, and therefore,
who intends to wrong any of them even in their adversity, ultimately wrongs himself, hence, the
need to pacify and please them at all times in all possible manners. In such matters the snake has
been considered on equal footing with the Brahmans and Kshatriyas thus giving him a higher
and respectable status. The Manu Smriti also adds that killing a snake degrades and deteriorates
the caste of the offender. If the killer of the serpent were a Brahman, he should offer an iron
spade to another Brahman, to wipe off his sin. However, the snake cult did not only remain a
subject of attention to the Brahmanical authors, but it also drew the attention of heterodox cults
like Buddhism and Jainism.

Buddhism and its Naga Association

The Vinayapitaka offers some more interesting incidents that occurred after Gautama became the
Buddha. It speaks of a severe storm followed by a heavy downpour of rain and lasting for full
one week. During that stormy period, to protect him from the blasts of cold winds, Mucilinda,
the naga raja, emerged from his abode and surrounded his (Buddha's) body with his own in seven
coils keeping his expanded hood over the head of the Buddha. It is also said that Mucilinda went
on praying all those days for the safety of the Blessed one and when the rain and the storm had
abated, Mucilinda stood before the Buddha in the form of a Brahman youth with folded hands in
all adoration, this incident is also incorporated with, certain changes here and there in the
Lalitavistara, the Mahavastu and the Nidanakatha. This tells us that the Buddha was also
associated with the Serpents in one way or another.

Jainism and its Naga Associations

Jainism which almost sprang up along with Buddhism, followed suit regarding the denial of
independent snake worship. The Parsvanatha Garita says that while Parsvanatha, the 23rd

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Tirthankara was in meditation, his unnamed enemy caused a terrible rain to disturb him. But the
naga raja Dharanidhara came to his rescue and sheltered him from the heavy rain spreading his
hood over him as an umbrella. This is almost identical with that of the Buddha being shaded and
protected by Mucilinda during the storm. Thus, we find that the references of the snake cult are
available in Jainism, the snake got attention from the Jain writers who depict him as protector of
their Thirthankaras while in meditation.

Snake Association in Ramayana

The popularity of the snake-cult is also seen from the references contained in the Epics In the
Ramayana it is stated that the naga-mother Surasa (Surasa nagamataram) appears in the guise of
a demon in order to test the resourcefulness and perseverance of Hanuman during his flight to
Lanka. Through this description we come to know that Surasa has the dazzling brilliance of the
Sun and that she is treated as an equal by the gods in being asked to test the ability of Hanuman,
the greatest of the intelligential (buddhimatam varistam). Besides it is stated that she can assume
any form at her will and pleasure. It is said that Lakshmana, one of the brothers of Rama, is an
incarnation of Sesa and because of old loyalties, he followed his brother to the forest where he
kept vigilance around the clock for full fourteen years.
Further, we hear a little more of Sesa in the words of Sugriva, the monkey-king and friend of
Rama. Ordering some of his monkey hosts to go in search of Sita in the Eastern direction, he
says that in the hast as they go farther and farther, they will come across the Milk Ocean, the
white mountain Rsabha in its midst, and to the north of it the marvelous Mount Meru. and on top
of the meru will be seen the earth bearing, thousand-hooded Ananta (a synonym of Sesa) shining
as the silver moon with eyes as wide as lotus leaves and draped in a dark blue garment.
These are the two accounts of many from Ramayana.

Snake Association in Mahabharata

The one incident about the snake venom is as follows: The magnificent power of the
venom of the snake was recorded on the other occasion in Mahabharata.
When the jealousy Duryodhana had made the mighty Bhima consume the deadly poisonous food
and thrown in the deep waters hand and foot bound, the later sank down to the naga-lok where he
was bitten there by many snakes. The poison injected to Bhima through the bites resulted the

14
antidote and made Bhima recover. The nag as who were surprised at the incident reported to
their king Vasuki. Vasuki feeling happy to recognize Bhima to be his great grand-son, ordered to
present Bhima gold and diamonds and the special elixir by which Bhima attained superb

sturdiness and the strength of a thousand elephants to his fill.

From the above account, we know that Bhima was given the Kalakuta or deadly vegetable
poison which was antidote by the snake-poison or the animal poison. This proves that the animal
poison counteracts vegetable poison and vice-versa. This agrees with the Ayurveda Theory - that
one poison is a remedy for another poison, just as one evil curbs another evil. This story may
also reflect hostilities between the Pandavas and the Nagas wherein the Pandava hero won the
battle in the end and in return got preoious gifts from his adversaries.
This is one account of many from the Mahabharata.

Magadha Empire and the Snake Cult

Serpent worship was a popular cult in all parts of ancient India. The history of our country
assumes a more or less definite shape towards the close of the seventh century B.C. with the
establishment of the Magadha Empire. The founder of the Magadha Empire was Sisunaga of the
Naga dynasty. Several kings of this dynasty ruled over Magadha for full two centuries from 600
B.C. to 400 B.C. The excavation of the Maninaga temple at Hajgrha in the beginning of the
current century proves beyond doubt, the prevalence of the naga- worship among the Sisuna-gas
and rather among their predecessors too.
Next to Sisunagas, mention may be made of the Mauryas among the rulers of the Magadha
Empire. Though the three religions were there as in the times of the Sisunagas, buddhism
appears to have been patronized more than other religions, especially during the reign of Asoka
as a result of it, the Buddhist sculpture came out in abundance in which the subject of worship of
the Stupa by nagas appears to be a favorite form.

Sungas and their Association With Naga Cult

During the Sunga period Vidisha, Sanchi, Barhut were among the popular centers of naga cult.
The idols, sculptures and seals excavated from the said historical places reveal that the naga-cult

15
was also favored along with the Buddhism. From the Kanheri cave sculptures of the Buddhist
pantheon, the Sunga line of kings appears to have patronized Buddhism.

Kushanas and Their Association With Naga Cult

In Mathura during Susan period there was a shrine of Dadhikam nag. He is referred to into Susan
inscription of Mathura. In one of the records he is mentioned as "king of the nagas." Two
brahmin inscriptions from Mathura in the Bilaspur district of Madhya Pradesh referred to the
dedication of nag image in Malhar, the ancient name of which was Mallalpattan. These
inscriptions indicate that the worship of the nagas were popular in south Kosal during the 2nd
and 3rd century A.D.

Guptas and the Naga Cult

The most remarkable feature of the Gupta sculpture is that the nagas and the nagins were carved
in human form with the hood over them. This sculptural change denotes the upgrading of the
nagas from their original animal form, the number of hoods vary for a naga and a nagin. the
nagas contain greater number of hoods than nagins. Moreover they also show some difference in
size as in many other details. Lord Vishnu resting on Ananta is a subject often found in the
Brahmanical art. a remarkable instance of it is in the Gupta temple of Deogarh in Bundel Khand.
Here -Lord Visnu can be found lying on Sesa, whose hood is composed of no less than seven
snakes - heads, each provided with the legendary jewel. Of course, we also notice there his
consort caressing his right foot and several other deities calling on him.
The celestial figure of the Adivaraha, carrying the earth-goddess on his left shoulder, is shown
with his left foot on the coils of the world-serpent. The upper portion of the naga consists of a
human figure, with both hands joined in reverence. Here Sesa is represented with thirteen snake-
heads over him.
The literature of this period threw some light on the great nagas of the divine origin. Kalidas's
Raghuvamsa mentions that the jewels on the thousand hoods of Sesa illumine the nether-world
by their & effulgence. The same text also narrates how the king Kusa of the solar race was
offered Kumudvati, the sister of the naga king Kumuda, in marriage. Sesa is also described as the
Paragon of endurance. Kumarasambhava, another work of Halidas also makes a mention of Sesa
as carrying the weight of the universe on his countless hoods.

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Harsha and its Association with Naga Cult
In the legend of Jeemutavahana in Nagananda, a famous work of Sri Harsha, the last Hindu
King, it is Vasuki, who makes a pact with Garuda and promises to send him daily one naga for
his food.

SNAKES IN INDIAN ART AND ARCHITECTURE

Independent Temples and Statues Devoted To Snakes

The snakes have been worshipped and propitiated so much that several independent shrines were
erected for them at different times and at different places in the country. Some of these are given
below.
The Maya silpa offers a detailed description of seven ngga chiefs Vasuki, Taksaka, Karkotaka,
Padma, Mahspadma, Sankhapala and Kulika whose description is as follows:
The complexion of Vasuki is pearl-white; Taksaka is of shining red with a swastik on his hood;
Karkotaka is black all over but for three white stripes on his hood; Padma has the light rosy
hue of the lotus with a white streak and adorned with coral ornaments; Mahapadma is white
with the mark of a trident or trisula on his hood; Sankapala is of light yellowish tinge with a
white streak on his hood; Kulika is also red but bears the crescent mark on his hood.
Vasuki, the nagaraja, has a shrine dedicated to him in Prayaga.
Many statues with snake-hood over them were found near Mathura, they are found identical with
Balarama.

Snakes in Association of Vishnu

Lord Vishnu an a is seen in association with Sesa naga is one form or the other even in some of
his incarnations we see here Vishnu, as Sesasayan— one who has Sesa for his sayan or bed — is
the most favorite subject of sculpture and other arts throughout our country. Generally he is
represented with four hands holding Abhayamudra with the down right hand, the two upper
hands containing sankha (conch) and sudarsana (the discuss), the down left hand free, with

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Lakshmi, His consort, at His feet ad Himself reclining on the coils of Sesa who is represented as
sitting or standing, but he’s usually shaded by Sesa.
CUSTOMS AND PRACTICES
A special farm of snake-worship, to avoid the displeasure of naga-raja and of snakes in general,
is in wide currency in Northern India. In Sirkinda, if a farmer hurts or kills a snake with his
plough, he is to stop work at once and give away the oxen, the plough and his own clothes to
Bajgis. Some such people also give away the field of that sinful occurrence to them. But quite
frequently, the land is left barren for several seasons. Afterwards a special ceremony is held in
which three metal cobras of gold, silver, and copper are worshipped. Later, Brahmans and the
house-hold women are fed.
The custom of worshipping the ant-hill and bringing the lucky earth of it at marriages is also
found there, especially, among the Dhangars of the old Central Provinces.
The most remarkable in Assam, is the worship of a gigantic snake called Uthlen. This greatly
demands human sacrifice for its appeasement. It is a known thing to all that several murders have
taken place in very recent times to satisfy him.
These are some of the customs that are followed in our country.

LEGENDS, MYTHS AND FOLK-LORES

The Puranic account of Trikuta shows some connection with the naga Vasuki. According to the
account Trikuta is one of the 20 mountains, which surrounded Maha Meru, on the top of which
the city of Lanka the abode of Havana was supposed to have situated. Topographically
Mahameru is situated to the north of India whereas Lanka is situated to the south of it. The story
of the transference of the Trikuta from north to south of our country is as follows:
In olden times there arose a quarrel between Vasuki and the god of wind as to who was superior
in strength to the other, according to the contest Vasuki wound round Maha Meru tightly and the
wind God should carry him away to prove his might. His attempt to shake Vasuki was frustrated
at which he became enraged and began to blow more and more violently than before. Even the
devas were frightened so much that they all rushed to Lord Vishnu headed by Shiva and Brahma.
Listening to the account, Lord Vishnu commanded them to stop quarrelling and called them to
his side. As Vasuki was unwinding his coils Vayu took up the opportunity and carried off the
Trikuta at a stretch and dropped it in the Southern Sea. Thus, the story offers us a beautiful

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account for the shifting of the Trikuta to the far south of our country which originally ought to
have been to the north, later, the city of Lanka was said to have been built by the celebrated
divine architect Viswakarman on it.

Another legend (or folklore or myth) is as follows:

The Sesadri or the Sesa-hill in Andhra Pradesh, one of the sacred seven hills and on top of which
the great Balaji’s temple is, has also a legend behind it. According to it there arose a feud
between Vayu, the wind god, and Adisesa, as to who was stronger than the other of the two then
Lord Vishnu suggested a means to test their strength. His suggestion was that Sesa should
embrace the Mount Meru and protect its thousand peaks with his thousands hoods. Whereas the
wind god, Vayu, should exert his strength to dismantle the peaks disentangling the protecting
hoods of Sesa. This was agreed upon by the two contestants. Accordingly, Sesa coiled himself
round the Meru and Vayu began his trial. After some time Vayu was tired heavily and began to
feel frustration. Just at that moment Sesa lifted up one of his hoods to peer at his opponent, the
very moment Vayu took advantage and broke that peak with such vehemence that it fell down at
Tirupati. As it was guarded by Sesa prior to its present position, it was named after him Sesadri
or Sesa-hill. This legend speaks of the naga-association with the hill.
Another legend goes by:
According to the well-known legend of the Iron pillar of Delhi, the foot of the pillar resting on
the head of the serpent king Vasuki was believed to have afforded stability to the then Hindu
kingdom of .Delhi, but after a time when the incredulous king ordered for its removal it was dug
up. In that act its base was found wet with the blood of Vasuki. Consequently, attempt was made
to reinstate it, but it could not be fixed as firmly as it was before. Shortly, afterwards the Hindu
kingdom of Delhi fell to Muslims. This was attributed to the foolish attempt of removal of the
pillar, by the Hindu king who was supposed to have incensed the wrath of the serpent-king.

It is said that nagas salute the rising Sun with their spread hood standing erect before they go out
from their abode in search of their prey. This kind of slow rising movement was practiced by
dancers and they found that this dance enabled them to improve their health. Further, they could
get command over death by this. Though it is very difficult to learn and practice it, in view of its
greatness and good results, certain dancers choose to take delight in it.

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These are some of the legends/myths/folklores which are famous in our country.

MODERN WORLD RELEVANCE

The Wildlife Protection Act, 1972

Government of India introduced this act in the year 1972 for the protection of Wild animals,
birds and plants and for matters connected therewith or ancillary or incidental thereto. It extends
to the whole of India, except the State of Jammu and Kashmir.
"Animal" includes amphibians, birds, mammals, and reptiles, and their young, and also
includes, in the cases of birds and reptiles, their eggs, etc.
"Animal article" means an article made from any captive animal or wild animal, other than
vermin, and includes an article or object in which the whole or any part of such animal [has been
used and ivory imported into India and an article made therefrom.
"Wildlife" includes any animal, bees butterflies, crustacean, fish and moths; and aquatic or land
vegetation which forms part of any habitat
*The exception of this act which is not applicable in Jammu and Kashmir is “Jammu and
Kashmir Wildlife (Protection) Act, 1978.
According to the Wildlife Protection Act 1972, it is a crime for snake charmers to catch
snakes, exploit them for business purposes or even own them. Under the Prevention of Cruelty
to Animals Act 1960, it is illegal to torture or cause unnecessary pain or suffering to an
animal.
Because of this act nobody in India can harm, hunt, poach or illegally smuggle any animal or
animal products. If caught doing so then that person is subjected to strict jurisdiction under this
act. Certain exceptions’ been given in this act as to when a person can kill or harm any animal.

CONCLUSION
The veneration and adoration for snakes, especially, nag as or cobras are very intimately
connected with all the orthodox and unorthodox cults in our country as we saw it in the
preceding chapters. Snake cult was there in our country even before the advent of Aryans. The
historical evidence referred to in the previous chapters, not only confirm the continuance of the

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snake cult during the Pre-Vedic period, but also mark the beginning of its spread in the other
parts of the country.
While the people at the initial stage observe the custom of fixed attention in the worship of
snakes, they started worshipping live snakes by offering milk to them at ant-hills (valmikam). As
the people in pre-Vedic times were solely dependent on agriculture and the sons of soil in true
sense and the snake played an important role in hunting the crop-damaging creatures and rats,
they have realized the importance of the snake in keeping the yield safe. Thus, the snake worship
has occupied an important place from ancient times to date by the people in token of their
gratitude. In the early Historic period nagas were worshipped, as is evident, from the inscriptions
and literature and the mention may be made of naga-raja, Dhadhikaran etc.

It is clear that any cult of this country could not escape the influence of the snake-cult, as is
evident from the preceding chapters, and more so occupying the honorable status among the
Hindu pantheon, and all sections of people worshipped Naga not out of fear, but with their
undaunted faith and belief, since ancient times.

BIBLIOGRAPHY
 Arthur S Avalon, The Serpent Power. Ganesh & Co, Madras, 1924
 A. MacDowell, Vedic Mythology, Motilal Banarsidas, Delhi, 1974
 John Campbell, Oman, Cults, Customs and Superstitions of India, Vishal Publishers,
Delhi, 1972
 P.J. Deoras, Snakes of India, Indian Book House, Hyderabad, 1965
 Journal – Ancient India, Archaeological Survey of India, New Delhi.
 Website - http://www.helplinelaw.com/govt-agencies-and-taxation/WLPA/the-wildlife-
protection-act-1972.html
 Website - https://www.petaindia.com/blog/rescue-snakes-nag-panchami/

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