The serpent
This article is based on a learned author’s write up which gave me a lot
of information from our scriptures.
2 In the ancient Indian symbolisms, the tree and the serpent are twin
spirits. And, the two have close association with the mountains*. The big
trees that populate the hills are the natural abode of the serpents that
move around freely amidst the branches and the foliage of the giant trees.
The seals of the Indus valley excavated from the sites in Harappa and
Mohenjo-Daro also depict close association of trees with the serpents. Apart
from the trees and mountains, the domain of the serpents is also said to be
the enchanted underworld, the realm of the Naga-loka or Patala-loka, ruled
by King Vasuki, the Nagaraja. It is described as an immense province ,
with its Capital at Bhogavati, crowded with palaces and mansions; and,
filled with precious gems (nagamani), jewels, gold, other treasures and
with various other types of riches.
[*The Sanskrit expression ‘Naga’ has a dual connotation as: serpent and
mountain. Naga is also a term that is often used in Indian literature to
denote a distinguished person (nagadhipati); a city (nagara); a precious
stone (nagamani); a flower (nagamalli); and, Indra’s elephant (nagendra).]
2 Srimad Bhagavata Purana (5.24.31) describes the nether land known
as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters
of Nāgaloka, such as Śankha, Kulika, Mahāśańkha, Sveta, Dhanañjaya,
Dhritarashtra, Śańkhacūda, Kambala, Aśvatara and Devadatta. The chief among
them is Vāsuki.
“Tato’ adhastat patale naga loka patayo
vasuki-pramukhah; sankha-kulika mahasankha-sveta-dhananjaya-
dhrtarastra-sankhacuda-kambalaasvatara devadatta -adayo maha
bhogino mahamarsa nivasanti yesam u ha vai panca sapta sata sahasra
sirsanam phanasu viracita maha-manayo rocisnavah patala vivara timira
nikaram sva rocisa vidhamanti”
Srimad Bhagavatha Purana (11th Chapter, 12th Skanda) mentions the names of
the Nagas associated with each of the months in a year.
3 The serpents are also often associated with bodies of waters —
including rivers, lakes, seas, and wells — and are also regarded as the
guardians of treasures. However, the favorite place of dwelling of the
serpents is said to be the ocean, which is described as the ‘the abode of
the Nagas ‘(Naganam aalayam). Thus, the Nagas are, virtually, almost
everywhere – below the ground; under the sea; in the lakes and springs;
on the mountains; on the trees; in the borrows; and, even in the skies.
[India, somehow, has since acquired the dubious distinction of being the
‘snake-bite-capital’. Please check here. It is said; an international team,
comprising several Indian researchers has since reported high-quality
sequencing of Indian Cobra genome, unlocking the secret code of its
‘venome-ome’ that carries 139 genes, out of which 19 are linked to
venom-specific toxins> It is believed; the finding may help save thousands
of lives in future as it opens up the doors to create better quality
anti-venoms in the laboratory using recombinant DNA technology. ]
4 Even as early as in the first century, Huvishka , the Scythian
(Kushan) emperor , had erected a stone sculpture of a hooded serpent, with
the inscription “propitiation to the worshipful Naga” (Priyatti Bhagava
Naga). That was to mark the consecration of a tank and a garden dedicated
to Bhagavat Bhumi Naga.The other characteristic features of snake are its
forked tongue; and, the periodical casting of its skin, rejuvenating
itself, each time. The practice of shedding its skin, from time to time,
suggested longevity or even immortality of the snakes. It also suggested a
sense of freeing oneself from the evil of ignorance and progressing towards
attaining freedom from mundane existence.
5 Brihadaranyaka Upanishad (4.4.7) remarks : ‘Like a Snake’s skin,
dead and cast off, lies upon an ant-hill, likewise lies his body; but that
which is body-less, immortal and life, is pure Brahmana, is pure light. ’
yadā sarve pramucyante kāmā ye ‘sya hṛdi śritāḥ |
atha martyo ‘mṛto bhavaty atra brahma samaśnuta iti |
tad yathāhinirlvayanī valmīke mṛtā pratyastā śayīta |
evam evedaṃ śarīraṃ śete | athāyam aśarīro ‘mṛtaḥ prāṇo brahmaiva teja
eva |
so ‘haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ ||
BrhUp_4,4.7 ||
6 Patrick Russell (6 February 1726, Edinburgh – 2 July 1805,
London) was a Scottish surgeon and naturalist who worked in India. As a
physician, as well as a naturalist to the East India Company in the South
India, he was concerned with the problem of snakebite; and , he made it
his aim to find a way for people to identify venomous snakes. Russell,
therefore, attempted to classify the snakes using the nature of scales;
and, studying their characteristics. With this, he hoped to find an easy
way to separate the venomous snakes from the non-venomous ones. Apart from
that; he conducted experiments on dogs and chicken and described the
symptoms. He tested remedies claimed for snakebite. Because of the detailed
studies he undertook on the snakes of South India, Patrick Russell is
considered the ‘Father of Indian Ophiology’ (the branch of zoology that
deals with snakes). Russell’s viper, Daboia russelii, (a species of
venomous snake) is named after him.This volume features the details of 42
poisonous and non-poisonous snakes found in Southern India; their
biological and native names; their physical features; eyes, fangs, teeth;
average lengths, sizes; color ; scales; their habitats; their
characteristics. In addition, Patrick Russell provides his own observations
on the selected species along with their drawings.
7 The allure of the silent creeping creatures is so great that the
Amarakosha (1,8; 6-8), the Indian lexicon – dated around 400 AD – has as
many as thirty-three synonyms for a serpent; and, in addition it names
varieties of snakes .
## Snake or serpent (33) ##
(1.8.497) sarpaḥ pṛdākurbhujago bhujaṅgo ‘hirbhujaṅgamaḥ
(1.8.498) āśīviṣo viṣadharaścakrī vyālaḥ sarīsṛpaḥ
(1.8.499) kuṇḍalī gūḍhapāccakṣuḥśravāḥ kākodaraḥ phaṇī
(1.8.500) darvīkaro dīrghapṛṣṭho dandaśūko bileśayaḥ
(1.8.501) uragaḥ pannago bhogī jihmagaḥ pavanāśanaḥ
(1.8.502) lelihāno dvirasano gokarṇaḥ kañcukī tathā
(1.8.503) kumbhīnasaḥ phaṇadharo harirbhogadharastathā
King of snakes and types of snakes
(1.8.493) śeṣo ananto vāsukistu sarparājo ‘tha gonase
(1.8.494) tilitsaḥ syādajagare śayurvāhasa ityubhau
Water snakes and non-poisonous snakes
1.8.495) alagardo jalavyālaḥ samau rājilaḍuṇḍumau
(1.8.496) māludhāno mātulāhirnirmukto muktakañcukaḥ
## Body of a snake (1), Fang (2), Pertaining to a snake (1), Hood of a
snake (2) ##
(1.8.504) aheḥ śarīraṃ bhogaḥ syādāśīrapyahidaṃṣṭrikā
(1.8.505) triṣvāheyaṃ viṣāsthyādi sphaṭāyāṃ tu phaṇā dvayoḥ
8 These include terms such as: Bhujaga; Bhujanga; Bhujamgama; Bhogin;
Pannaga; Uraga; and, Jihamaga, all of which refer to the animal’s
peculiar way of moving , creeping on their chests. There is also a belief
that a snake has hidden legs (guptapada). The curious way in which the
snake protrudes its tongue, as if licking or tasting the air , earned it
names such as : Lehiha , Lelihana (licker); Dvi-jihva, Dvi-rasana
(Double-tongue); and, Vayu-bhakshaka, Vatasin,Pavanasin, Pavanabhuj,
Anilasana, Svanasana, marutasana (all suggesting that snakes feed on the
wind – the wind-eater).
9 The snake has acquired some curious names, inspired by its shape,
such as: Dantavati rajju (toothed-rope); Putirajju (putrid-rope);
Dhirga-Jathika (the long one) and Nikkamaitva (biting-rope). Apart from
the synonyms which have reference to its peculiar shape, the snakes have
some others, which are obliquely related to its qualities – either
observed or merely ascribed to it by popular belief or by false notion.
For instance, the absence of external organs of hearing led to the strange
belief that the snake can hear through its eyes. And, hence it was called
Chakshu-sravas (hearing-by-sight). There is also a belief that the snakes
enjoy listening to music, though they have no external ears; particularly
the music played by the snake-charmer on the Been, a folk wind-instrument.
They are said to be greatly attracted by the strong fragrance of the
Champaka flowers (Michelia champaca). The hood of a snake is variously
denoted by words such as Phana, Phata, Sphata, Phuta and Dravi (like a
ladle or a spoon). Following that; a snake is often referred to Phani or
Dravi. The Naga, the hooded cobra, is regarded as the king of snakes
(Phanindra).
10 The Nagas are said to be adorned with half-Swastika (auspicious
mystic cross). It is explained that the marks on the back of the hood
resembling spectacles may possibly be such Svastika-ardha (half-Swastika).
There is also a belief that serpents grow to such huge size as to be able
to devour goats ; and, hence are called Ajagara. The mythical cosmology of
ancient India believes that the Earth, on which we live, is held and
supported by the enormous thousand-headed serpent, Sesha. He is described
as ‘one whose thousand hoods are the base of the world , carrying the load
of the orb of the earth ; and, spreading good qualities
11 (sakala –jagan-mulo-vichakra –mahabhara –vahana-guna-vamana –phana
–sahasra).
There is also a close connection between the sacred Naga and the ant-hill.
It is looked upon not only as holy abode of the Naga; but, also as the
entrance to the mysterious world of snakes (Naga-loka; or Patala), far
below the world of humans. Some mention of a connection between rainbow
(Indra-danush) and the anthills (Valmika) where the Nagas reside.
Varahamihira, the mathematician (505–587 CE), and Kalidasa (Meghaduta
stanza 15) the great poet – Ca. 4th–5th century CE – speak of rainbows
that issue forth from the top of the anthill – valmīkāgrāt prabhavati
dhanuḥkhaṇḍam ākhaṇḍalasya . Some have tried to explain saying that such
phenomenon could possibly occur when the evening sunrays fall on crest
jewel atop the hood of the great Nagas, emerging out of the anthill.
12 The Amarakosa lists nine types of snake venoms (viṣabhedāni nava)
:
(1.8.506) samau kañcukanirmokau kṣveḍastu garalaṃ viṣam
(1.8.507) puṃsi klībe ca kākolakāla-kūṭa-halāhalāḥ
(1.8.508) saurāṣṭrikaḥ śauklikeyo brahmaputraḥ pradīpanaḥ
(1.8.509) dārado vatsanābhaśca viṣabhedā amī nava
Despite the array of its horrific attributes, what is remarkable is that
the snake, a deadly reptile, has come to be looked upon with great awe as
the titular deity of the house (Vastu sarpa) ; and, as a harbinger of good
luck and prosperity. Having said that; it is not the snake, in general,
that is offered worship. But; it is the Naga, the cobra – raised to the
rank of a divine being – in particular that is worshiped in large parts of
India. Even today, the Indian women desirous of begetting offspring do
worship Naga or its replica, in hope and reverence. Killing or even harming
a Naga (cobra) is dreaded as the deadliest of the sins. It is feared that
the wrath of the serpents would haunt generation after generation. The
remedial rituals are quite elaborate. It could be said ; while the Major
gods and the Devi are worshiped in order to attain salvation (Moksha),
release from ignorance and freedom from the attachments of earthly coils ;
the Nagas are propitiated for practical purposes, such as to avoid their
malevolent actions; to seek their blessings either to beget progeny or to
secure health and wealth ; to ward off evil effects; and, also for
protection against drought and such other disasters. {TO BE CONTD} K
RAJARAM IRS 17 12 23
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