SNAKE CULT IN INDIA:
A LITERARY HISTORY Nayan Jyoti Pathak Research Scholar Assam University,
Silchar (Abstract) Animism is a wholesome feature of the ancient religions
around the world. In most of the worlds religion snake has played an
important part in shaping the belief and perspective of humans towards the
animal. Snake being a feared creature has always been an object of
curiosity to the human mind. But to its fearful aspect most of the world
religions have also payed snake a respectable position throughout the
world. In this paper attempt will be made to study and understand how snake
as a creature has transcended its animalism in human society and rose to
the position of demi-god like position in the context of India. The word
snake has originated from the word snaca of English which cognate with the
Middle Low German word Snake. In Sanskrit, the reptile was known Naaga. In
Indian mythology we find a vibgyour of divine deities. The land of India is
so culturally rich that here we can find many wonderful stories,
philosophies.
The origin of snake worship in India, by its characteristics was of
non-Aryan origin but later on it was Aryanised and the cult of snake had a
socio-religious and cultural impact on the people of India. Snake worship
is well known to Indian religious practices. The origin of snake worship in
India can be traced back to the Indus Valley civilization as far the
archaeological evidence say us. The Indus snake seal depicts a seated
figure being worshipped by two devotees which can be interpreted from their
posture, who were hooded by tow snakes . The image of the seal provides
some ideas about snakes that those were treated as some sort of sub
guardian deity. The early form of snake worship was non-Aryan. The early
mention of snakes in Brahmanical literature is found in Rig Veda in the
‘Indra-Vritra’ myth, the protagonist of the myth Indra, the ruler of the
Devas was depicted as the destroyer of Vritra, who is designated as
AhiSarpa (snake).
Another mention of Arbuda who was also designated as a snake and a
foe of the Devas. Such mention leads to the interpretation that the
description was a representation of the clash between the Aryans and the
aboriginals, who were somehow connected to some form of snake worship. In
the later Vedic, the snake worship as a cult found its place in Yajur Veda.
According to the ‘Encyclopedia of Religion and Ethics,’ “snake worship in a
fully developed form does not appear in the Rig Veda, but it is found as an
element of religion in Yajur Veda” The Atharva Veda contains charms against
snakes, rites and other ritualistic stuffs and also the description of
snake worshipping tribe such as Kiratas. A total of twenty-seven shlokas
has described snakes in various names such as Kasarnila, Ratharvi, Aghasva,
Tiraschiraii, Dasonsi, Ghrtachi etc. According to many scholars who opine
that snake cult was basically a non-Aryan mode of worship. And later the
cult was assimilated into the Aryan fold. The BrahmavaivartaPuran and Devi
Bhagavatam describe the origin of Sarpa-deviManasa, after a lot of
struggles who was considered as the predominating deity of snakes. The
inclusion of Devi Manasa into the Aryan fold was a representation of the
aryanisation process of the non-Aryan deities.
Manasa has an influential impact on the BrahminialLieratures.
Manasa’s description in the epics of India mentions her as the sister of
snake king Vasuki. She appeared in the Mahabharata prior to the great snake
killing sacrifice of JanmajeyaIn the Epic phase snake race have secured
their mythical origin with Sage Kashyapa as father and Kadru as mother. The
term Naga is found in brahminical literature like the Mahabharata has
suggested that Nagas were snake worshipping race who had opposed the early
Aryans. This can be proved by the description of the Nagas in earthly
realm, who were showed in the Mahabharata in an ‘attitude. In many stories
of Brahminical Literature, snakes were symbolised as evil and some type of
‘destined to suffer. Some examples are that of Takashaka Nag, Kaliya Nag
etc. Origin of Snake Worship in World and Indian Literatures The depiction
and narration of Snake has been quite a popular practice in World mythology
and Art. Almost every mythological literature and ancient epics have
depicted snakes being involved with the concepts of beginning, good and
evil, fertility, semi-divine beings.
Undoubtedly the cult of the snake has been one of the oldest cults to
exist and survive till date. Ancient Civilizations like the Mesopotamian,
Egyptian or the Sumerian holds snake in a very reverend position. People in
ancient Mesopotamian civilization considered snake’s skin shedding ability
as a sign of immorality. Similarly other ancient civilizations have also
positioned snake in a very high position. The attributes for which snake is
worshipped is their ability to shed skin, its killing ability. Hence the
similarity of these basic factors for worship is common among other snake
deities of the world civilizations. Ancient Egyptians believed in
polytheistic religious beliefs. Among the ancient scripts and inscription
ancient Egypt has also contributed a lot in archaeological sources. One
striking feature of ancient Egyptian religion is that it is more of a
polytheistic religion. With many deities and gods the core philosophy of
ancient Egyptian belief system is, ‘to raise godly qualities in thy life
and afterwards resurrect into a new life. The belief system is somewhat
common with the eastern or Asian belief system. For example in Hinduism,
there is striking similarity with Egyptian belief system. Hindus believe
that after death the soul has to pass the judgment of Yama the god of death
before they can achieve heavenly abode. As we know that in India snakes
have been rewarded though not god-like but somewhat of a semi-god deity.
These deities are commonly known as Nagas.
These snake deities of India are often associated with the Indian
version of netherworld, Patala. In Egyptian mythology like the other
cultures of the world we find many snake entities or deities. These deities
can be both benevolent and wrathful. In Egyptian mythology we find the
mention of Apep. Described as a snake the creature shares similar features
like the Vedic Vrtra. Apep is mainly foe with the sun-god Ra. Much like the
Vrtra Apep also disrupts the cosmic affais. And in order to stop him
sun-god Ra slays him and release the world from the darkness. Tittles like
serpent of the dark have been given to Apep. Though Apepis is considered
invincible. The immortal snake emerges again and the battle with the
sun-god continues. The battle can also be seen as a representation of the
victory of light over darkness. Which might be a way of explaining for the
ancient Egyptians the reason behind each occurring of day and night.
Apart from the demonic deity Apep, snakes have been positioned
also in aver high position. Wadjet is an ancient snake deity of Egyptian
mythology. The goddess was considered as the protector of the Lower Egypt.
The distinguish feature from which a paroah can be distinguished was by
wearing a uraeus over their head. Uraeus is a small decocaration that is
often seen on the head of a pharaoh. The uraeus is depicted by the placing
a image of cobra encircling over the pharoah’s crown. The ancient
Mesopotamian and the Sumerian civilization had a very rich history of snake
worship. in the belief of ancient Mesopotamian snake was considered as an
immortal creature. Civilizations of Mesopotamia and Sumeria has have
considered snakes as immortal or at least considered snake as an
representation of immortality because of its ability to shed it’s worn out
skin and emerge as a new one. The epic of Gilgamesh states that on a quest
for attaining immortality Gilgamesh founds a herb, possessing power to
resurrect the dead, but later on the herb was stolen by a snake. Preventing
the King to have his hand on the nectar. Similar stories of having snake
connection with nectar has also been found in the Brahminical and Buddhist
Literature also. The stealing of Soma by Garuda relates some kind of
connection between the naga and shows their kinder towards nectar. Naga or
snake people have also been mentioned in the Buddhist texts. A Buddhist
tale mentions a similar incident where Buddha was offered a bowl of payas
or sweet rice by Supriya, a naga maiden. And later the bowl was acquired by
Indra. Some scholars points out that the bowl from which Buddha had
partaken food was considered a great kind of holy object.
By the literary, pictorial and archaeological evidence about
Indian Culture we know that snakes were an integral part of Indian beliefs
and faith. In the present day we find the depiction of snakes in art and
decoration. Many states have their own version of snake-deity. In Assam and
Bengal a snake-goddess Manasa is worshipped and festivals relating to the
goddess are celebrated. But the earliest archaeological evidences about the
snake cult in India can be traced back to the days of Indus Civilization.
Snakes were painted and depicted earliest in the seals and pottery of Indus
Valley Civilization. Though we find various kinds of animals depicted in
the Harappan Art the depiction of snake is very few compared to the number.
In Indian religious practice snake or to be more specific the
cobra and the python have been worshipped throughout the ages. It is not
uncommon to any observer the display of snake in art and architecture of
India. The Stupa of Bharut is one such e example of the statement. Besides,
numerous other temples were constructed entirely dedicated to the worship
of snake deities. In India, the snake deities are generally known as Naga.
Naga is a Sanskrit word which generally denotes a mythical serpentine
creature often associated with enormous power and position. Shortly
speaking the earliest literature like the Vedas provide a hint that the
antagonism between the devas and the Dasyus, wherein dasyus were associated
with snake in their physical explanation in the Vedas. The struggle between
the parties was understood in many ways. In the primary understanding, we
can imagine a picture of two clans containing different beliefs system In
the later development of the literatures, specifically in the post-rig
vedic era the Nagas achieved a position of a semi-divine being. Puranas
have described them as possessor of wealth. In the Puranas, Nagas were aa
kind of being similar to Yakshas, Gandharvas and Kinnaras. They possess
wealth in great abundance and live in magnificent cities. In the first and
the fifth canto of the Srimad Bhagavatam, we find mention of the Naga
cities. The translation and the shlokas have been mentioned below
As Bhogavatī, the capital of Nāgaloka, is protected by the
Nāgas, so was Dvārakā protected by the descendants of Vṛṣṇi — Bhoja, Madhu,
Daśārha, Arha, Kukura, Andhaka, etc. — who were as strong as Lord Kṛṣṇa.
S.B 1.11.11 Beneath Rasātala is another planetary system, known as Pātāla
or Nāgaloka, where there are many demoniac serpents, the masters of
Nāgaloka, such as Śaṅkha, Kulika, Mahāśaṅkha, Śveta,Dhanañjaya,
Dhṛtarāṣṭra, Śaṅkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among
them is Vāsuki. They are all extremely angry, and they have many, many
hoods — some snakes five hoods, some seven, some ten, others a hundred and
others a thousand. These hoods are bedecked with valuable gems, and the
light emanating from the gems illuminates the entire planetary system of
bila-svarga. S.b 5.24.31 Nagas are the beings of Netherlands. According
to Puranas such as Padma Purana, Vishnu Purana and Bhagavad Purana, the
creation as a whole is divided into seven parts. Whereas Nagas rule of the
lowest part known as Patala. We know from the Purana’s reference the city
they lived in is known as Bhogavati. Their cities has been described as
second heaven. It has been mentioned in the shlokas that powerful Naga
kings rule over the Patala. Among the literatures of the ancient
religions, Vedas has undoubtedly been the earliest. Apart from the vedic
description of the snake the Grihyasutras mention various kind of worship
procedures to appease the snake and same was for its reverence. Scholars
have assumed that the snake was worship by en around the world just to
avoid the wrath of the creature.
Snake Worship is an old sort of religious activity in India, dating
back thousands of years. Within Hinduism, there is a contradiction between
the terms "Sarpa" and "Naga," and each of these words has a distinct
meaning. This discrepancy can be seen in the previous chapters that we
studied. Individuals with a single hood are referred to as Sarpis, while
Nagas are those who have several hoods (i.e. the many hooded). Serpents are
also referred to as Nagas in certain cultures. According to another
explanation, the terms "Serpent or Naga" had their origins in mythological
forms, with the term "Snake" being used to refer to common reptilian
species. However, Buddhism has adopted these terms as synonyms, and also
provides a description of their hoods, stating that the Nagarajas (male
Naga) all have three or more hoods, and the Nagins (female Naga) all have a
single hood. Generally speaking, the word Naga is used to allude to either
"Snake God" or "Serpent God" in both faiths. The Sanskrit term Naga may
refer to either a "Snake" or a "Elephant," and it is believed to have been
derived from the word Naga, which can refer to both a "Mountain" and a
"Tree" in English. The Brahminical god Naga has served as a significant
source of inspiration for writers and artists working in Indian literature
and art. For example, we can see from the literary depiction that the early
literature of Hinduism characterized snakes as unfriendly and dark
creatures, which is consistent with the modern interpretation.
The tale of the Vrtra, which describes him as an adversary of
natural sustainability due to his encasement in water, certainly depicts
him as such. Nagas, on the other hand, were revered in Hinduism's later
works for their ability to kill and were so respected. As a result, a
significant amount of the Later Vedas is devoted to the use of mantras and
charms to fend off evil and placate the snake. Various additional
antidote-type mantras were also created throughout the development of the
later vedic books.
THUS SNAKE WORSHIP ASSUMED IMPORTANCE AS NAGA WORSHIP IN SOUTH
India especially in Kerala.
Religions 2019 , 10 , 454 3 of 26 also shift into a “beautiful
‘ladylike’ form” (ibid.)—although she is still a snake 6 Sarah Caldwell, on
the other hand, cites a Keralese informant according to whom “the snake
that we worship is not the ordinary snake that we see, such as the viper,
cobra, etc. The real snake is di ff erent. It is invisible We cannot see
those snakes in the sarppakavu (sacred serpent grove). They are gods with
great powers” ( Caldwell 1999 , p. 144) Devi shows this ambiguity of being
a cobra goddess on many levels. For one, she changes her form throughout
the movie, from serpent to young woman and back. Not only is it impossible
to define one of these forms as her original self, her animal form, albeit
conceived as such, is not defined in a biological sense. Rather, its
meaning is attributed by Hindu religion or, more precisely, folk religion
from Andhra Pradesh, as represented in a feature film. Apart from the
opening scene, which shows the Naga goddess and her sisters entering the
human realm from some kind of space ship, the movie stays close to
religious beliefs and practices from across South Asia. Throughout these
traditions, milk is a supreme symbol of love and devotion ( bhakti ), and
therefore, it is the best gift to o ff er a goddess. Even the South Indian
“cobra-mothers” ( nagamma ) seemingly love to drink milk, symbolizing
maternity, purity and nourishment per se ( Lange 2019 a ), and embodying
the tender relationship between worshippers and the worshipped ( Lange 2019
b ). Throughout South Asia, depicted and living serpents are given o ff
erings, often milk, to placate them, to lure them to one’s side—and, of
course, to prevent them from killing humans Nevertheless, the symbolic
relationship between snakes and milk, prominent all over the world and
throughout history (cf Ermacora 2017 ), stands in contradiction to
biological and biomedical conditions: “the construction of a snake’s mouth
(sharp teeth, inflexible lips) together with the absence of a diaphragm,
makes it impossible for a snake to suck in the same manner as young mammals
do. In addition, a snake’s digestive system does not permit the digestion
of lactose: reptiles, of course, lack the lactase enzyme” (ibid., pp. 61
f.) Worshipping cobras can thus be deadly for them, as seen in statements
by animal activists 7 and in the pertinent literature. In a 2012 Times of
India article, the author uses Nag Pañcami , a Pan-Indian Naga festival, to
create awareness about what “really” benefits snakes, instead of simply
making o ff erings to them in a cruel manner: “The reptiles are abused.
Their fangs are removed, and they are starved so that they consume milk o
ff ered to them by the devotees. This kind of torture proves fatal for the
snakes.”
. MANASA. The snake-goddess Manasa is now universally identified
with Jaratkaru, the sister of the Naga king Vasuki. The story of Jaratkaru
is well-known. It occurs thrice in the first book of the Mahabharata-first,
in chapters 13 th-16 th; then again in chapters 38 th-40 th; finally, in
chapters 46 th 48 th.
Kadru and Vinata were the two wives of the Patriarch Kasyapa. From
Kadru were born the snakes. Vinata gave birth to Aruna, the charioteer of
the Sun-god, and Garuda, the vehicle of Visnu. Incensed at an act of
disobedience of her. sons, Kadru once cursed them with destruction by fire
at the snake-killing sacrifice of King Janmejaya. The snakes subsequently
met in conference to devise means of escaping from the consequences of this
awful curse. Elapatra, a Naga chief, declared that he had come to know
through a vision that the Saint Astika, born of their sister Jaratkaru,
married to a Brahmin husband of the same name, would save them from this
threatened destruction. Vasuki, the Naga-chief, was thereupon requested to
bring up this sister carefully and to keep a sharp look-out for the arrival
of the Brahmin Jaratkaru. Jaratkaru belonged to a clan of nomad (yayavara)
Brahmins, who never had a settled home, but roamed from one holy place to
another. Begetting an offspring is religiously incumbent on all
householders, but this Brahmin Jaratkaru had never given his attention to
marriage and settled life. A vision of his forefathers losing their places
in heaven for his childlessness, at last induced this globe-trotter to
think of marriage. But he would, he resolved, marry only under certain
conditions. The girl must be of the same name as himself; she must be
offered to him unsolicited; he shall not be required to maintain her, and,
finally, he would be at liberty to forsake her on her first offence.
The agents of Vasuki who were watching for the appearance of
Jaratkaru and this turn of his mind, now informed Vasuki who forthwith
arrived and offered Jaratkaru his sister. When the saint was satisfied that
the girl was of the same name and when the bride's party accepted all his
conditions, the marriage took place and all went well for some time. The
sister of the Naga king came to be with child, but now an accident
happened. One day the patient wife gave offence to the touchy saint by
calling him off from an untimely sleep. The sage was in great rage and
prepared to leave his wife for good. He assured the disconsolate wife that
a great sage would be born to her and went away. But the purpose of the
Nagas had been served. The Sage Astika was born to Jaratkaru and he
subsequently saved the Nagas from extermination in the Snake-sacrifice of
Janmejaya, by begging of the king the cessation of the sacrifice. This, in
brief, is the story as narrated in the Mahabharata.
The Nagas, as is well-known, were a powerful race of primitive
people, probably of Mongolian origin, who inhabited large tracts of India,
when the Aryans entered India and began to spread. The story of the
snake-sacrifice probably keeps alive the memory of a determined effort on
the part of the conquering Aryans to oust the Nagas from the plains of
Northern India. Outlying regions like Manipur and Kasmir became the resorts
of the Nagas ousted from the plains. Vasuki, the king of the Nagas, is said
to have been ruling over the regions watered by the Godavari. The Nagas
cursed by their mother went to live in swampy lands at the mouth of the
Ganges. . This shows the direction that some of the worst Nagas took in
their search for resorts, safe from Aryan aggression. The hatred and
contempt with which the Aryans regarded the Nagas, are evident throughout
the Mahabharata. Even the best of the Nagas did not escape it. This is
evidenced by the statement in the Aitareya Brahmana (6 th Panchika, chapter
26, part I) that the Sarpa-rsi (evidently a seer of the Naga tribe)
Arbbuda, son of Kadru, though allowed to supplement a deficiency in the
Vedic performance, was blindfolded before he was suffered to approach the
sacred Soma. Arbbuda, it may be noted, is the name of a Naga in the
Mahabharata who was an inhabitant of Magadha. The qualification found in
the Aitareya Brahmana that he was a son of Kadru bears testimony to the
antiquity of the tradition found in the Mahabharata that the Nagas were
descended from Kadru.
Mythologically, the Nagas are to be belonging to the sphere of Varuna,
the lord of the waters, figuring as his sons or his creatures. They are
divine beings but looking like men, with a number of hoods over their
heads. They guard all kinds of watery areas, such as tanks, rivers and
lakes. It is in this capacity that we find the Nagas worshipped in India
during the early centuries of the Christian Era in the regions round
Mathura. In the eighth year of the reign of Kaniska, a tank and a garden
were dedicated to the divine Bhuminaga. In the 26 th year, a stone slab was
put up at the shrine of Dadhikarna, the divine lord of the Nagas. In the
year 40 of the Kusana Era, in the reign of Huviska, the two friends
Senahasti and Bhonuka erected and placed inside their common tank a
splendid statue of a Naga, undistinguished by any proper name.3 Another
image of a Naga, consecrated in the year 52 of the Kusana Era, is now in
the Mathura Museum.4 It would appear that during this period, the worship
of the Nagas was a very much living cult and one that had a recognised
place in the society by the side of the active cults of the Jina and the
Buddha. The shrine of Dadhikarna at Mathura appears to have been a
flourishing establishment, one of whose servants was rich enough to present
a pillar to the Buddhist Vihara erected close by, in the reign of Huviska.s
It is interesting to that the Dadhikarna OCCURS in the list of the Nagas in
the Harivamsa and also in the commentary by the author himself on the
Abhidhanachintamani by Hemachandra, verse 1311. This phase of the Naga
worship is still current throughout India and is falling into comparative
disuse only in the modern days. Formerly, it was incumbent on any one
digging a considerable tank to erect a nagak Astha exactly in the middle of
the tank at the time of its consecration. Generally, the top of a strong
and tall pole was fashioned out like a cobra and this pole was placed in
the middle of the tank. The Naga was thus installed as the guardian of the
tank. The famous Dharmmasagara of Comilla excavated by Dharmma-manikya,
Rajah of Tippera, has its Naga-kastha still in position. So has the big
tank called Kodal-dhoa at Rampal in the Munsiganj Sub-Division of the Dacca
District. In these days, new tanks are seldom dug, and even when dug, very
seldom consecrated. But the erection of a Naga-Kastha in the centre of the
newlyexcavated tank is even now a compulsory part of the ceremony of
consecration.
The worship of the snake-goddess Manasa, as was, and is still
prevalent in Bengal, appears to have very little connection with this
general Naga worship. The Nagas, as far as can be ascertained, appear to be
all male divinities and this conception of a female divinity Manasa as a
sort of queen over the snakes, appears to be foreign to this system of Naga
worship. Manasa, as already noted, is now generally identified with
Jaratkaru; but, curiously, in the Mahabharata there is no indication of the
deification of Jaratkaru, mother of Astika, as a snake-goddess,-i.e. mother
of the snakes, (nagamata) and mistress over them. Neither is she credited
with the possession power of counof the Supreme Knowledge (mahajnana) nor
the teracting poison, the two most prominent characteristics of the snake
goddess Manasa. The term "mother of the snakes" in the Mahabharata always
denotes Kadru. In the Brahmanas (Aitareya, 5/24/4; Satapatha, 1/4/29), we
meet with the term Sarparajni which literally means-queen of the snakes.
She was the seer of a hymn of the Rg-Veda, X-189. But the connection of
this Sarparajni with snakes is not unquestioned. Sayana explains that
Sarparajni was the Earth, incarnate as a goddess, who attained the
knowledge of Brahma, the Supreme Soul, in that guise. One commentator,
Mahidhara, however, states that the term denoted Kadru in the guise of
Earth.* It may also be noted that Kadru is given as a synonym for Manasa in
the dictionaries. Thus, it appears, that the first identification of
Manasa, the snake-goddess, was not with Jaratkaru, but with Kadru.
Subsequently, however, as in the Brahmavaivartta-Purana, attempts were made
to fit in Manasa with Jaratkaru and give the latter a deified character.
There is no doubt that the snake-goddess Manasa occupies a somewhat
indefinite position in the Brahmanical pantheon. The name does not appear
to occur in the Mahabharata or The mediaval grammarians and Panini or
Amarakosa. lexicographers mention the name, the former citing it as an
illustration of an irregular Samasa, (Aluk-Samasa :-Manasa srsta
devi=manasa-devi) which shows that the explanation of her name as "the
mind-born of Kasyapa," for which earlier authority than there appears to be
the Brahmavaivartta-Purana, has obtained a footing by the time. The absence
of her name in the earlier literature, and the evidences of attempt at
explaining away her name in mediaval literature, point to the probability
that she is not, at least in this line of development, a goddess with a
Vedic and Puranic past, but an assimilation from outside. There certainly
was a considerable amount of difference of opinion among the learned
persons who attempted to engraft this goddess on Brahmanical traditions,-as
a careful study of her legends and Dhyanas show.
Evidences that she probably was first identified with Kadru and not
with Jaratkaru have already been adduced. Even when the identification with
Jaratkaru was established, considerable difference prevailed in working out
the details. The following Dhyana makes Swan her vehicle, which shows that
she was contemplated as identical with Brahmani or Sarasvati (Vide-Arch.
Surv. Rep. Mayurbhanj, by Mr. N. N. Vasu. pp. xxxviii.) debimasbamahinam
sasadhara badanam carukantim badan'yam hansarurhamudara runitabasanam
sarbabadam sarbabadaiba | smerastyam manditangim
kanakamaniganainagarajairanekai bandehaham sastanagamurukucayugalam yoginim
kamarupamu || I adore the goddess, the mother of the snakes, who is
graceful and generous and whose face is like the moon, who rides on a swan,
wears a red garment and is lavish of gifts, always giving everything (asked
for), who has a smiling face, whose body is decked with gold and gems and
many jewels obtained from serpents; who has prominent breasts, is an
anchorite who can take any shape at will, and who is accompanied by eight
snakes.
THUS, TANTRIC WORSHIP IN KERALA ENHANCED THE WORSHIP OF THE SNAKES
IN TEMPLES, AGGRAVATIC THE FEAR OF PEOPLE.
K RAJARAM IRS 9725
On Wed, 9 Jul 2025 at 10:24, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SUBRAMANYA SWAMY TEMPLE, PERALASSERY,*
>
> *KANNUR DISTRICT-KERALA**-Compiled*
>
> Dear friends,
>
> Kannur is famous for many ancient temples, and one among them is
> Peralassery Subramanya Temple. It is in Mundallur, 15 km from Kannur city
> on the Kannur-Kuthuparamba Road. *People better know it as the Snake
> Temple*. The massive stepped pond is its specialty. This beautiful
> Peralassery Subramanya Swami temple stands on the banks of the Anjarakandy
> River in Kannur. *The presiding deity is the serpent form of Subrahmanya*,
> and inside the Peralassery Temple, devotees can see many idols of the king
> cobra. It is considered holy, and they offer eggs to it. Today my posting
> is about this temple. *Hope a divine reading.*
>
> Gopalakrishnan 9-7-2025
>
> Introduction
>
> A famous pilgrim centre in the North Malabar region of Kerala, Sree
> Peralassery temple is situated at Peralassery in Kannur. The main deity
> worshipped here is Lord Subramanya. *The temple traces its origin to the
> Thretha Yuga*. As per the Ramayana, Lord Sree Rama along with Lakshmana
> and Hanuman, on their way to Lanka in search of Sita (consort of Sree
> Rama), reached this place and felt the presence of Lord Subramanya. *On
> approval from Lord Ayyappa, Sree Rama decided to consecrate the idol of
> Lord Subramanya in this place.* He sent Hanuman to the north to find a
> suitable idol to be installed. When he failed to come at the right time for
> consecration, Sree Rama removed his Peruvala [great bangle – a symbol of
> kingdom] and consecrated it. Hence the place got its name Peruvalassery,
> which in course of time got contracted to Peralassery. *Later Hanuman
> tried to remove the bangle in order to consecrate the idol, but could not
> do so as he was warned by a serpent.*
>
> Famous for snake worship, hen’s eggs are the main offerings in the temple.
> The annual Kodiyettam festival is a key attraction here and usually falls
> in December. The traditional temple art forms like Thayambaka,
> Irattathayambaka, Chakyarkoothu, Patakham, Ottan Thullal, and Kathakali are
> performed in the temple during festival seasons. A visit to the temple
> during this time will leave you elated and spiritually energized.
>
> The temple pond is a source of wonder for all devotees, and taking a dip
> is considered sacred. This rectangular pond has an impressive architecture
> with countless steps leading into the pool from all the four sides. The
> local belief is that on the day of Thulam Sankramam, water from the Cauvery
> will reach the well of temple pond. This temple, renowned for its
> architectural splendour and legends, is a must-visit destination. Sacred
> temple known for Lord Subramanya worship, unique offerings, and
> architecturally stunning pond.
>
> Legend of the Peralassery Temple
>
> There are a few legends about the temple. *One has an association with
> the famous Hindu epic, Ramayana.* Rama visited this place, where the
> temple stands now, searching for his abducted wife, Sita, during his exile.
> He felt the invisible energies of Subramanya emanating from here. Rama
> decided to install an idol of Subramanya to consecrate at the site.
>
> Another legend is that , Subramanya had imprisoned Brahma for knowing the
> meaning of "Om," the Pranava Mantra. He released Brahma at the request of
> Shiva. Finally, Subramanya explained the meaning of the Pranava Mantra to
> Shiva. Subramanya took a serpent form to wash off his sins and chose an
> isolated well to reside as a serpent. Several other serpents guarded him
> against the Sun and rain. *So, the place where serpents guarded
> Subramanya is Peralassery Temple.*
>
> Parvati requested Shiva to give Subramanya his original form. Shiva
> advised her to perform 18 Shasti Vrat to restore the original form of
> Subramanya. As Shiva instructed, Parvati performed the Vrata and got her
> son Subramanya in his original form.
>
> The Architecture of Peralassery Temple
>
> The temple reflects traditional Kerala architecture. The temple Chira,
> temple tank, or stepped pond, lies outside the temple entrance. The pond is
> called Ayanivayal Kulam, and it was renovated in 2001. It resembles a
> baori, a step well type found in Gujarat, Delhi, Rajasthan, and Karnataka.
> Steps descend to the water in the centre. Laterite stones were used to
> construct the massive well, *and the water in the temple tank merges with
> the water of the River Kaveri*. That's why Kaveri Samkramam is celebrated
> in the Peralassery Temple. Devotees believe that a holy dip in the Chira,
> followed by the temple visit, is very beneficial.
>
> This temple tank is world-famous for its unique structure and
> architecture, and it is the biggest temple pond in Kerala.
>
> A tiny brass idol of the king cobra faces the entrance. There is a brass,
> multi-levelled main lamp at the temple entrance to welcome devotees. The
> main lamp has a tortoise at the base and a rooster at the top. The lamp
> with the eternal flame is another wonder of the temple.
>
> Main deity
>
> The main deity, Subramanya's idol, is six feet tall and carved out of
> stone. *History says the temple was destroyed during the invasion of Tipu
> Sultan, and now the idol is attached to a silver sphere*.
>
> Sub deities
>
> *Ganapati, Ayyappa, Bhagavathi, and Nagas* are the other deities
> worshipped here. Chuttambalam has deities of Lord Ganesha and Lord Ayyapa.
> Nagadevathas are below an Ashoka tree.
>
> Pooja timings
>
> Peralassery Sri Subramanya Temple has specific timings for pooja and
> darshan, which are generally from 4:00 AM to 12:30 PM and from 4:15 PM to
> 8:00 PM. The temple opens at 4:00 AM and closes at 12:30 PM, then reopens
> at 4:15 PM and closes at 8:00 PM.,
>
> The priests at Peralassery Sri Subramanya Temple are primarily *Shivalli
> Madhva Brahmins*. They perform the daily rituals and poojas according to
> Madhvacharya's Tantra Sara Sangraha. The temple is dedicated to Lord
> Subramanya, particularly in his serpent form. The main poojas at
> Peralassery Temple, dedicated to Lord Subramanya, include Usha Pooja
> (morning), Uchha Pooja (noon), and Deeparadhana (evening lamp
> offering). Abhishekam (ritual bathing) with milk and flower garland
> offerings are also common. Additionally, the temple is known for its unique
> offering of Mutta Oppikkal (offering of eggs to snakes) as a remedy for
> Sarpa Dosha (serpent affliction).
>
> Here's a more detailed breakdown:
>
> *Daily Pujas:* Usha Pooja (early morning), Uchha Pooja (noon), and
> Deeparadhana (evening).
>
> *Abhishekam:* Milk abhishekam is a common ritual.
>
> *Offerings:* Besides milk and flowers, the temple is known for Mutta
> Oppikkal, the offering of eggs to snakes, particularly for Sarpa Dosha
> remedies.
>
> *Special Days:* Additional rituals are performed during Shashti, Skanda
> Shashti, and Thaipusam.
>
> *Festivals:* The annual Kodiyettam festival, celebrated in December, is a
> major event.
>
> *Other Deities:* Offerings are also made to other deities like Ayyappa,
> Ganapathi, Naga, and Bhagawathi
>
> Darshan:
>
> Darshan is available during both the morning and evening opening hours.
>
> Festivals of the Peralassery Temple
>
> The Temple has a number of festivals. The important ones are :
>
> Annual Kodiyettam Festival
>
> The annual Kodiyettam festival held at the Peralassery Sri Subrahmanya
> Temple in December is a significant event that draws devotees seeking
> spiritual enrichment and cultural immersion. This festival serves as a
> platform for showcasing traditional temple arts such as Thayambaka,
> Chakyarkoothu, and Kathakali, each contributing to the vibrant tapestry of
> religious and cultural expression. Thayambaka, with its rhythmic
> percussion, Chakyarkoothu's blend of storytelling and humor, and the
> grandeur of Kathakali performances, all combine to create a mesmerizing and
> spiritually uplifting atmosphere. The Kodiyettam takes place on the
> fourth day of the festival. The temple priest performs Thidambu Nritham
> (religious dance), and Kazhcha Sreebali (caparisoned elephants procession)
> rituals follow.
>
> Thulam Sankramam
>
> The rectangular pond at the temple boasts remarkable architecture,
> featuring numerous steps leading into the pool from all four sides. Local
> tradition holds that during Thulam Sankramam, water from the Cauvery River
> is believed to miraculously reach the temple pond's well, adding to the
> site's mystique and spiritual significance. This temple, celebrated for its
> architectural grandeur and legendary associations, stands as a compelling
> destination for visitors seeking both cultural enrichment and spiritual
> nourishment.
>
> Offerings
>
> The main deity here at this renowned pilgrimage centre is the serpent form
> of Lord Subramanya and the chief offerings are eggs.
>
> *My note- Nagaraja temple at Nagerkovil in Tamilnadu also is having
> offering- milk and eggs.*
>
> The temple premises also have a massive Ashoka tree with a snake pit where
> Naga Aradhana (snake worship) is offered by devotees.
>
> Benefits of Worshipping at Peralassery Temple
>
> People who suffer from Sarpa Dosha perform Pooja at Peralassery Temple to
> eliminate their affliction. Eggs are offered to honour the snake deity,
> Subramanya, as a part of the Pooja. Every month, on Ayilyam nakshatra day,
> devotees come here and perform Subramanya Pooja and Mutta Oppikal by
> offering eggs to the main deity to remove all obstacles in their life.
> Devotees tie miniature cradles to be blessed with a child.
>
> Temple Timings:
>
> Morning 4.00 am – 12.30 pm & Evening 4.15 pm – 8.00 pm
>
> What is the Speciality of Peralassery Temple?
>
> The main deity here at this renowned pilgrimage centre is the serpent form
> of Lord Subramanya and the chief offerings are eggs. The temple premises
> also have a massive Ashoka tree with a snake pit where Naga Aradhana (snake
> worship) is offered by devotees
>
> Temple Pond
>
> The massive temple pond, Kerala's largest step well, is another
> astounding structure at this temple. Considered to be sacred by devotees,
> the pond reflects an exquisite and unique style of architecture that cannot
> be found elsewhere. The rectangular pond is constructed like a well that
> has countless steps leading into the pool from all sides*. The intricate
> architecture is awe inspiring.* Local legends say that on the day of
> Thulam Sankramam, the water from the river Cauvery will reach the well of
> the temple pond.
>
> Serpent worship
>
> Serpents are worshipped here with chicken eggs as the offering apart from
> *milk
> and yellow rice.*
>
> Region name Peralassery
>
> The region derived its name Peruvalassery, now colloquially referred to as
> Peralassery, for the ‘peruvala’ or ‘big bangle’ worn by Lord Rama as a
> symbol of his kingdom. Legend says the temple dates back to the Thretha
> Yuga and came into being when Lord Rama, Lakshmana and Hanuman stopped by
> the region enroute their journey to Lanka for rescuing Sita. Sensing the
> presence of Lord Subramanya, with permission from Lord Ayyappa, Lord Rama
> decided to consecrate an idol of the deity there.
>
> Location
>
> Peralasseri is 14 kilometres (8.7 mi) from the district headquarters
> Kannur. The nearest town and railway stations are *Thalassery which is 14
> km* (8.7 mi) and Kannur which is 15 km (9.3 mi) away.
>
> How To Reach
>
> By Bus-Kannur Central Bus Terminal, around 15 km away.
>
> By Flight-Kannur International Airport, about 18 km
>
> By Train-Kannur Railway Station, about 16 km
>
> Contact Address:
>
> Peralassery Sri Subrahmanya Temple, Mundalur, Peralassery, Kannur, Kerala
> 670622
>
> Phone Number:0497 282 7601
>
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