Naga

**Nāga** (IAST: *nāgá*; Devanāgarī: नाग) is the Sanskrit and Pali word for a deity, class of entity, or creature taking the form of a very great snake, specifically the king cobra, found in India. A female nsga is a *nāgī* or *nāgiṇī*. In the *Mahabharata*, nagas are characterized as negative: the epic calls them "persecutors of all creatures", and tells us "the snakes were of virulent poison, great prowess and excess of strength, and ever bent on biting other creatures" (Book I: Adi Parva, Section 20). At some points within the story, nagas are important players in many of the events narrated in the epic, frequently no more evil nor deceitful than the other protagonists, and sometimes on the side of good. Nsgas can be nature spirits and the protectors of springs, wells and rivers. They bring rain, and thus fertility, but are also thought to bring disasters such as floods and drought.

Nagas have a mixture of human-like and serpent-like traits. Or they may be serpents that can take human form. Sometimes they are characterized as having human traits at one time, and as having serpent-like traits at another. For example, the story of how the naga prince Shesha came to hold the world on his head begins with a scene in which he appears as a dedicated human ascetic, "with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practicing." Brahma is pleased with Shesha, and entrusts him with the duty of carrying the world. At that point in the story, Shesha begins to exhibit the attributes of a serpent. He enters into a hole in the Earth and slithers all the way to bottom, where he then loads the Earth onto his head. (Book I: Adi Parva, Section 36.)

Nagas generally have the form of a great cobra, usually with a single head but sometimes with many. At least some of the nagas are capable of using magic powers to transform themselves into a human semblance. In Buddhist painting, the naga is sometimes portrayed as a human being with a snake or dragon extending over his head. One naga, in human form, attempted to become a monk; when telling it that such ordination was impossible, the Buddha told it how to ensure that it would be reborn a human, able to become a monk.

Nagas tend to be very curious. According to traditions nagas are only malevolent to humans when they have been mistreated. They are susceptible to mankind's disrespectful actions in relation to the environment. They are also associated with waters—rivers, lakes, seas, and wells—and are generally regarded as guardians of treasure.

Nagas live both on Mount Meru, among the minor deities, and in various parts of the human-inhabited earth. Some of them are water-dwellers, living in streams or the ocean; others are earth-dwellers, living in underground caverns. The nāgas are the servants of Virūpākṣa (Pāli: Virūpakkha), one of the Four Heavenly Kings who guards the western direction. They act as a guard upon Mount Sumeru, protecting the dēvas of Trāyastriṃśa from attack by the asūras. Among the notable nāgas of Buddhist tradition is Mucalinda, Nāgarāja and protector of the Buddha. In the Vinaya Sutra (I, 3), shortly after his enlightenment, the Buddha is meditating in a forest when a great storm arises, but graciously, King Mucalinda gives shelter to the Buddha from the storm by covering the Buddha's head with his seven snake heads.[20] Then the king takes the form of a young Brahmin and renders the Buddha homage. It is noteworthy that the two chief disciples of the Buddha, Sariputta and Moggallāna are both referred to as *Mahānāga* or "Great Nāga".[21] Some of the most important figures in Buddhist history symbolize nagas in their names such as Dignāga, Nāgāsēna, and, although other etymons are assigned to his name, Nāgārjuna.

Nagas also carry the elixir of life and immortality, amrita. Garuda once brought it to them and put a cup with elixir on kusha grass but it was taken away by Indra. The nāgas licked the kusha grass, but in doing so cut their tongues on the grass, and since then their tongues have been forked. (See the section below for more detail about their interaction with Garuda.) In the Vajrayāna and Mahāsiddha traditions,[22] nagas in their half-human form are depicted holding a naga-jewel, kumbhas of amrita, or a terma that had been elementally encoded by adepts. The Prajñapāramita terma are held to have been conferred upon Nāgārjuna by the Nagaraja, who had been guarding them at the bottom of a lake.

Women gather at Hindu temples to worship nāgas (considered snake goddesses in south Indian Hinduism). At the temples, the nāgas take the form of snakes carved into stones. Hindu women gather around the stones to make offerings to the female snake goddesses. These goddesses are believed to make women fertile, protect the women and her family, and bring prosperity. The snake goddess is represented as an anthill or a snake that lives inside an anthill or stones with snake carvings on them. In each form, women of South India honor the nāgas with offerings. Hindus believe a person who harms or kills a snake will be inflicted with a condition known as nāga dösam which causes infertility and delays in marriage. Nāga dösam can only be reversed through varying degrees of worship to nāga.

There are some communities that claim ancestry to nagas.

## Conflict with Garuda

The great nemesis of the nagas is the gigantic eagle-king Garuda. Garuda and the nagas began life as cousins. The sage Kashyapa had two wives (amongst his 13 wives, all prajapati Daksha's daughters), Kadru and Vinata, the former of whom desired many offspring, and the latter of whom desired few but powerful offspring. Each got her wish. Kadru laid 1000 eggs which hatched into snakes, and Vinata laid two, which hatched into the charioteer of Surya the sun god and Garuda. Through a foolish bet, Vinata became enslaved to her sister, and as a result Vinata's son Garuda was required to do the bidding of the snakes. Though compliant, he chafed and built up a grudge that he would never relinquish. When he asked the snakes what he would have to do in order to release his mother, Vinata, from her bondage, they told him he would have to bring them amrita, the elixir of immortality. Garuda stole the elixir from the gods and brought it to the serpents in fulfillment of their requirement, but through a ruse prevented them from partaking of it and achieving immortality. From that point onward, he regarded them as enemies and as food. (Book I: Adi Parva, Sections 16ff.)

Kadru, the ancestral mother of snakes, made a bet with her sister Vinata, the stakes being that the loser would be enslaved to the winner. Eager to secure victory, Kadru requested the cooperation of her offspring in order to fix the bet so that Kadru would win. When her offspring balked at the request, Kadru grew angry and cursed them to die a fiery death in the snake-sacrifice of King Janamejaya, the son of Parikshit, who was the son of Abhimanyu the son of Arjuna. The king of the snakes Vasuki was aware of the curse, and knew that his brethren would need a hero to rescue them from it. He approached the renowned ascetic Jaratkaru with a proposal of marriage to a snake-goddess, Manasa, Vasuki's own sister. Out of the union of the ascetic and the snake-maiden was born "a son of the splendor of a celestial child." This son was named Astika, and he was to be the savior of the snakes.

In accordance with Kadru's curse, Janamejaya prepared a snake sacrifice of a type described in the scriptures, the Puranas. He erected a sacrificial platform and hired priests and other professionals needed for the rites. Following the proper form, the priests lit the sacrificial fire, duly fed it with clarified butter, uttered the required mantras, and began calling the names of snakes. The power of the rite was such that the named snakes were summoned to the fire and were consumed by it. As the sacrifice took on genocidal proportions, Astika came to the rescue. He approached Janamejaya and praised the sacrifice in such eloquent terms that the king offered to grant him a boon of his choosing. Astika promptly requested that the sacrifice be terminated. Though initially regretful of his offer, Janamejaya was true to his word, and the sacrifice came to an end. (Book I: Adi Parva, Sections 13-58.)

## Etymology

In Sanskrit, a nāgá (नाग) is a cobra, the Indian cobra (*Naja naja*). A synonym for *nāgá* is *phaṇin* (फणिन्). There are several words for "snake" in general, and one of the very commonly used ones is *sarpá* (सर्प). Sometimes the word *nāgá* is also used generically to mean "snake".[2] The word is cognate with English 'snake', Germanic: *\*snēk-a-*, Proto-IE: \*(s)nēg-o- (with s-mobile).