NagPanchami (August 11, 2005)
 Hindu and Buddhist scriptures present some animates as symbols
or representatives of gods and goddesses. So, in Nepal, Hindus,
Buddhists and people of other religions worship and feed them –
on particular calendar days. Here, for our purpose, we take the
case of snakes.
According to the Puranas, snakes are the children of Kadru, a
wife of the most ancient sage Kashyapa. For their religious
association and because of their importance to the environment
and landscape ecology, they deserve our respect and love.
Traditionally, however, we divide the snake kind into two
groups: snakes as we see them in nature and Nagas whom we do not
see and whose existence we only perceive. We also regard living
snakes of usual form, colour or size as Nagas.
In Nepalese religious belief, Nagas are deities ruling sources
of water - wells, ponds and lakes. In the Kathmandu Valley and
around, people believe that the Nagas guard even surface drain
outlets against indiscipline of any form. When a person develops
a problem ( a swelling, for instance) on his body, a woman of
his family goes (on Monday) to the nearest well, water jet or
drain outlet to propitiate the Naga there. Her worship materials
include, among other things, a short puffy cotton length divided
into six, seven or nine equal parts with red or orange finger
thumb prints, as required.
Hindu mythology mentions a special group of eight Nagas called
Ashtanaga. The names of the Nagas who belong to this group are:
Ananta, Vasuki, Padma, Mahapadma, Takshaka, Kuleera, Karkota and
Shankha. These Nagas are said to do three things - guard bodies
of water (ponds to lakes to seas), call the rains during
droughts and protect the lives and properties from lightning
strikes. Nagas are believed to live in families. Holy texts
often allude to Nagamatas (mothers), Nagavadhus (wives) and
Nagakanyas (unmarried daughters), and so on.
Nagas are closely associated with supreme deities. Vishnu sleeps
on the coil of the thousand-headed Ananta (Shesha), and Shiva
holds Vasuki so dear and wears his kindreds for ornaments. An
image of Buddha is canopied by a seven-headed Naga overhead. A
pair of Nagas (Naga and Nagini) embossed on the temple walls
symbolised a constant watch-over against an evil-intended
intrusion into the shrine.
 There are hundreds of myths and legends in which Nagas
prominently figure. The role of Vasuki in Sagarmanthan (the
great churning of the sea) is, for example, really remarkable.
No less striking is the entry of Takshaka into the optimally
guarded tower, to kill king Parikshit with his deadly bite. The
story of the release of Nagas from under the meditational seat
of Gorakhanath is another oft-narrated episode. Besides, we have
tales of under-water palaces where human princes and Naga
princesses fell in love. For the divinity they are wrapped in
and for all the kindness they have been bestowing on us
(particularly in matters of water and rains) we, the Nepalese,
have devoutly adored Nagas. Our annual calendar has a definite
lunar day fixed for Nagapujan (worship of Nagas). This is the
fifth day in the bright half of the month of Shravana (July
–August). And this is the day we reverently call Nagapanchami.
Nagapanchami is celebrated as a religious festival all over
Nepal. Naga worshippers throng the Nagadevata temples, ponds and
lakes, and in front of snake holes with packages of offer in
which cow’s milk is central.
A couple of days before the Nagapanchami day, market corners
flood with coloured Nagapatas (portraits of Nagas) kept on sale.
The pictures show the Naga deities standing in different
postures and in joyful moods. Some pictures present the lords
flanked by Nagakanyas (half human and half serpent females very
much like the mermaids of fairy tales), carrying baskets of
worship materials. Most Naga portraits have below them a
Sanskrit verse which cites the names of the five great sages –
Agastya, Pulastya Vaishmpayana, Sumantu and Jaimini who, it
says, possess the power of preventing thunderbolts from falling
on temples, towers and buildings. Some pictures add a second
verse, which says: As the sages Kalyanamitra and Jaimini are
greatly known, their names, written in the interior of the
house, prevent the fire of lighting. A few alternatively add a
verse which lists the names of the eight great Nagas whose names
have been mentioned above. In Nepal people perform Nagpujan in
different ways. In the north (hills), the family pastes a
Nagapata over the main entrance of the house. The pata is glued
to the wall with cowdung, which is considered sacred. The
pasting is generally done by the patriarch of the family or the
family priest. Before the worship the Nagapata is decorated with
a little bunch of Dubo grass (at the top) and flowers. During of
the worship, the Naga is offered cow’s milk, which he is so fond
of. And, on conclusion of the worship, there is a prayer for
blessing.
In the south (terai), people go to snakeholes, ponds and rivers
to invoke the Nagas to appear and accept the puja. They also
worship the snakes which snake–keepers bring with them in round
baskets (coverd) to their doorsteps. During the puja, Nagas are
offered fruits, sweets, clothes, money and, above all, cow’s
milk. Nagapanchami is a heyday of earning for the snake-keepers
of the Terai belt.
Nagapanchami is overall an important part of Nepalese culture
life. Though generally not counted as a major festival, it is
observed with great religious gusto. Naga worship on this
occasion is, in fact, a devout homage paid to the Nagas for all
the good they have been doing for the humans. Nagapuja seems to
be related to both domestic and agricultural lives of the
Nepalese society. |
