Dear friends,Normally I avoid commenting on responses or forwards of Mr. Rajaram, since it will start with arguing that he is 100% correct and comment adverse even o my truthful statements. Here the forward of Mr. Rajaram end's with- THUS, TANTRIC WORSHIP IN KERALA ENHANCED THE WORSHIP OF THE SNAKES IN TEMPLES, AGGRAVATIC THE FEAR OF PEOPLE. It is an an absolutely wrong statement. I am sorry to state tantric worship has nothing to do with snake worship or fear of snakes. A number of temples are there in Tamilnadu and Karnataka more specifically for snake worship. In fact in Tamilnadu public kill snakes on seeing, but in Kerala they are driven away to forests. I am sure my response is the start of an argument and later abusing by the former IRS officer, starting to call me with Bogus ITS. In this world no person can put Mr. Rajaram in good path of having harmony with members because he never read responses fully and respond, but re-act.Gopalakrishnan
On Wednesday 9 July, 2025 at 01:04:59 pm IST, Rajaram Krishnamurthy <[email protected]> wrote: SNAKE CULT IN INDIA: A LITERARY HISTORY Nayan Jyoti Pathak ResearchScholar Assam University, Silchar (Abstract) Animism is a wholesome feature ofthe ancient religions around the world. In most of theworlds religion snake has played an important part in shaping the belief and perspective of humans towardsthe animal. Snake being a feared creature has always been an object ofcuriosity to the human mind. But to its fearful aspect most of the worldreligions have also payed snake a respectable position throughout the world. Inthis paper attempt will be made to study and understand how snake as a creaturehas transcended its animalism in human society and rose to the position ofdemi-god like position in the context of India. The word snake has originated from the wordsnaca of English which cognate with the Middle Low German word Snake. In Sanskrit, the reptile wasknown 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 wonderfulstories, philosophies. The origin of snake worship in India,by its characteristics was of non-Aryan origin but later on it was Aryanisedand the cult of snake had a socio-religious and cultural impact on the peopleof India. Snake worship is well known to Indian religious practices. The originof snake worship in India can be traced back to the Indus Valley civilizationas far the archaeological evidence say us. The Indus snake seal depicts aseated figure being worshipped by two devotees which can be interpreted fromtheir posture, who were hooded by tow snakes . The image of the seal providessome ideas about snakes that those were treated as some sort of sub guardiandeity. The early form of snake worship was non-Aryan. The early mention ofsnakes in Brahmanical literature is found in Rig Veda inthe ‘Indra-Vritra’ myth, the protagonist of the myth Indra, the ruler ofthe Devas was depicted as the destroyer of Vritra, who is designated asAhiSarpa (snake). Another mention of Arbuda who was alsodesignated as a snake and a foe of the Devas. Such mention leads to theinterpretation that the description was a representation of the clash betweenthe Aryans and the aboriginals, who were somehow connected to some form ofsnake worship. In thelater Vedic, the snake worship as a cult found its place in Yajur Veda.According to the ‘Encyclopedia of Religion and Ethics,’ “snake worship in afully developed form does not appear in the Rig Veda, but it is found as anelement of religion in Yajur Veda” The Atharva Veda contains charms againstsnakes, rites and other ritualistic stuffs and also the description of snakeworshipping tribe such as Kiratas. A total of twenty-seven shlokas hasdescribed snakes in various names such as Kasarnila, Ratharvi, Aghasva,Tiraschiraii, Dasonsi, Ghrtachi etc. According to many scholars who opine thatsnake cult was basically a non-Aryan mode of worship. And later the cult wasassimilated into the Aryan fold. The BrahmavaivartaPuran and Devi Bhagavatamdescribe the origin of Sarpa-deviManasa, after a lot of struggles who wasconsidered as the predominating deity of snakes. The inclusion of Devi Manasainto the Aryan fold was a representation of the aryanisation process of thenon-Aryan deities. Manasa has an influential impact onthe BrahminialLieratures. Manasa’s description in the epics of India mentionsher as the sister of snake king Vasuki. She appeared in the Mahabharata priorto the great snake killing sacrifice of JanmajeyaIn the Epic phase snake racehave secured their mythical origin with Sage Kashyapa as father and Kadru asmother. The term Naga is found in brahminical literature like the Mahabharatahas suggested that Nagas were snake worshipping race who had opposed the earlyAryans. 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 ofBrahminical 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 andnarration of Snake has been quite a popular practice in World mythology andArt. Almost every mythological literature and ancient epics have depictedsnakes being involved with the concepts of beginning, good and evil, fertility,semi-divine beings. Undoubtedly the cult of the snake has beenone of the oldest cults to exist and survive till date. Ancient Civilizationslike the Mesopotamian, Egyptian or the Sumerian holds snake in a very reverendposition. People in ancient Mesopotamian civilization considered snake’s skinshedding ability as a sign of immorality. Similarly other ancient civilizationshave also positioned snake in a very high position. The attributes for whichsnake is worshipped is their ability to shed skin, its killing ability. Hencethe similarity of these basic factors for worship is common among other snakedeities of the world civilizations. Ancient Egyptians believed in polytheistic religious beliefs. Among theancient scripts and inscription ancient Egypt has also contributed a lot inarchaeological sources. One striking feature of ancient Egyptian religion isthat it is more of a polytheistic religion. With many deities and gods the corephilosophy of ancient Egyptian belief system is, ‘to raise godly qualities inthy life and afterwards resurrect into a new life. The belief system issomewhat common with the eastern or Asian belief system. For example inHinduism, there is striking similarity with Egyptian belief system. Hindusbelieve that after death the soul has to pass the judgment of Yama the god ofdeath before they can achieve heavenly abode. As we know that in India snakes have been rewarded though not god-likebut somewhat of a semi-god deity. These deities are commonly known as Nagas. These snake deities of India are oftenassociated with the Indian version of netherworld, Patala. In Egyptianmythology like the other cultures of the world we find many snake entities ordeities. These deities can be both benevolent and wrathful. In Egyptian mythology we find the mention ofApep. Described as a snake the creature shares similar features like the VedicVrtra. Apep is mainly foe with the sun-god Ra. Much like the Vrtra Apep alsodisrupts the cosmic affais. And in order to stop him sun-god Ra slays him andrelease the world from the darkness. Tittles like serpent of the dark have beengiven to Apep. Though Apepis is considered invincible. The immortal snakeemerges again and the battle with the sun-god continues. The battle can also beseen as a representation of the victory of light over darkness. Which might bea way of explaining for the ancient Egyptians the reason behind each occurringof day and night. Apart from the demonic deity Apep,snakes have been positioned also in aver high position. Wadjet is an ancientsnake deity of Egyptian mythology. The goddess was considered as the protectorof the Lower Egypt. The distinguish feature from which a paroah can bedistinguished was by wearing a uraeus over their head. Uraeus is a smalldecocaration that is often seen on the head of a pharaoh. The uraeus isdepicted by the placing a image of cobra encircling over the pharoah’s crown. The ancient Mesopotamian and the Sumeriancivilization had a very rich history of snake worship. in the belief of ancientMesopotamian snake was considered as an immortal creature. Civilizations ofMesopotamia and Sumeria has have considered snakes as immortal or at leastconsidered snake as an representation of immortality because of its ability toshed it’s worn out skin and emerge as a new one. The epic of Gilgamesh statesthat on a quest for attaining immortality Gilgamesh founds a herb, possessingpower 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 havingsnake connection with nectar has also been found in the Brahminical andBuddhist Literature also. Thestealing of Soma by Garuda relates some kind of connection between the naga andshows their kinder towards nectar. Naga or snake people have also beenmentioned in the Buddhist texts. A Buddhist tale mentions a similarincident where Buddha was offered a bowl of payas or sweet rice by Supriya, anaga maiden. And later the bowl was acquired by Indra. Some scholars points outthat the bowl from which Buddha had partaken food was considered a great kindof holy object. By the literary, pictorial andarchaeological evidence about Indian Culture we know that snakes were anintegral part of Indian beliefs and faith. In the present day we find thedepiction of snakes in art and decoration. Many states have their own versionof snake-deity. In Assam and Bengal a snake-goddess Manasa is worshipped andfestivals relating to the goddess are celebrated. But the earliestarchaeological evidences about the snake cult in India can be traced back tothe days of Indus Civilization. Snakes were painted and depicted earliest inthe seals and pottery of Indus Valley Civilization. Though we find variouskinds of animals depicted in the Harappan Art the depiction of snake is veryfew compared to the number. In Indian religious practicesnake or to be more specific the cobra and the python have been worshippedthroughout the ages. It is not uncommon to any observer the display of snake inart and architecture of India. The Stupa of Bharut is one such e example of thestatement. Besides, numerous other temples were constructed entirely dedicatedto the worship of snake deities. In India, the snake deities are generallyknown as Naga. Naga is a Sanskrit word which generally denotes a mythicalserpentine creature often associated with enormous power and position. Shortlyspeaking the earliest literature like the Vedas provide a hint that theantagonism between the devas and the Dasyus, wherein dasyus were associatedwith snake in their physical explanation in the Vedas. The struggle between theparties was understood in many ways. In the primary understanding, we canimagine a picture of two clans containing different beliefs system In the laterdevelopment of the literatures, specifically in the post-rig vedic era theNagas achieved a position of a semi-divine being. Puranas have described themas possessor of wealth. In the Puranas, Nagas were aa kind of being similar toYakshas, Gandharvas and Kinnaras. They possess wealth in great abundance andlive in magnificent cities. In the first and the fifth canto of the SrimadBhagavatam, we find mention of the Naga cities. The translation and the shlokashave been mentioned below As Bhogavatī, the capital ofNāgaloka, is protected by the Nāgas, so was Dvārakā protected by thedescendants of Vṛṣṇi — Bhoja, Madhu, Daśārha, Arha, Kukura, Andhaka, etc. — whowere as strong as Lord Kṛṣṇa. S.B 1.11.11 Beneath Rasātala is another planetary system, known as Pātāla orNāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, suchas Śaṅkha, Kulika, Mahāśaṅkha, Śveta,Dhanañjaya, Dhṛtarāṣṭra, Śaṅkhacūḍa,Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki. They are allextremely angry, and they have many, many hoods — some snakes five hoods, someseven, some ten, others a hundred and others a thousand. These hoods arebedecked with valuable gems, and the light emanating from the gems illuminatesthe 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 dividedinto seven parts. Whereas Nagas rule of the lowest part known as Patala. Weknow 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 theshlokas that powerful Naga kings rule over the Patala. Among the literatures of the ancientreligions, Vedas has undoubtedly been the earliest. Apart from the vedic descriptionof the snake the Grihyasutras mention various kind of worship procedures to appease the snake and same was for itsreverence. Scholars have assumed that the snake was worship by en around theworld just to avoid the wrath of the creature. Snake Worship is an old sort ofreligious 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 discrepancycan be seen in the previous chapters that we studied. Individuals with a singlehood 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 certaincultures. According to another explanation, the terms "Serpent orNaga" 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 descriptionof their hoods, stating that the Nagarajas (male Naga) all have three or morehoods, 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 eithera "Snake" or a "Elephant," and it is believed to have beenderived from the word Naga, which can refer to both a "Mountain" anda "Tree" in English. The Brahminical god Naga has served as asignificant source of inspiration for writers and artists working in Indianliterature and art. For example, we can see from the literary depiction thatthe early literature of Hinduism characterized snakes as unfriendly and darkcreatures, which is consistent with the modern interpretation. The tale of the Vrtra, whichdescribes him as an adversary of natural sustainability due to his encasementin water, certainly depicts him as such. Nagas, on the other hand, were reveredin Hinduism's later works for their ability to kill and were so respected. As aresult, a significant amount of the Later Vedas is devoted to the use ofmantras and charms to fend off evil and placate the snake. Various additionalantidote-type mantras were also created throughout the development of the latervedic books. THUS SNAKE WORSHIP ASSUMED IMPORTANCEAS NAGA WORSHIP IN SOUTH India especially in Kerala. Religions 2019 , 10 , 454 3 of 26 alsoshift into a “beautiful ‘ladylike’ form” (ibid.)—although she is still a snake6 Sarah Caldwell, on the other hand, cites aKeralese informant according to whom “the snake that we worship is notthe ordinary snake that we see, such as the viper, cobra, etc. The real snakeis 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. Forone, she changes her form throughout the movie, from serpent to young woman andback. Not only is it impossible to define one of these forms as her originalself, her animal form, albeit conceived as such, is not defined in a biologicalsense. Rather, its meaning is attributed by Hindu religion or, more precisely,folk religion from Andhra Pradesh, as represented in a feature film. Apart fromthe opening scene, which shows the Naga goddess and her sisters entering thehuman realm from some kind of space ship, the movie stays close to religiousbeliefs and practices from across South Asia. Throughout these traditions, milkis a supreme symbol of love and devotion ( bhakti ), and therefore, it is thebest gift to o ff er a goddess. Even the South Indian “cobra-mothers” ( nagamma) seemingly love to drink milk, symbolizing maternity, purity and nourishmentper se ( Lange 2019 a ), and embodying the tender relationship betweenworshippers and the worshipped ( Lange 2019 b ). Throughout South Asia,depicted and living serpents are given o ff erings, often milk, to placatethem, to lure them to one’s side—and, of course, to prevent them from killinghumans Nevertheless, the symbolic relationship between snakes and milk,prominent all over the world and throughout history (cf Ermacora 2017 ), standsin contradiction to biological and biomedical conditions: “the construction ofa snake’s mouth (sharp teeth, inflexible lips) together with the absence of adiaphragm, makes it impossible for a snake to suck in the same manner as youngmammals do. In addition, a snake’s digestive system does not permit thedigestion 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 byanimal activists 7 and in the pertinent literature. In a 2012 Times of Indiaarticle, the author uses Nag Pañcami , a Pan-Indian Naga festival, to createawareness about what “really” benefits snakes, instead of simply making o fferings to them in a cruel manner: “The reptiles are abused. Their fangs areremoved, and they are starved so that they consume milk o ff ered to them bythe devotees. This kind of torture proves fatal for the snakes.” . MANASA. The snake-goddessManasa is now universally identified with Jaratkaru, the sister ofthe Naga king Vasuki. The story of Jaratkaru is well-known. It occurs thrice inthe first book of the Mahabharata-first, in chapters 13 th-16 th; then again inchapters 38 th-40 th; finally, in chapters 46 th 48 th. Kadru and Vinata were the two wives ofthe Patriarch Kasyapa. From Kadru were born the snakes. Vinata gave birth toAruna, 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 withdestruction by fire at the snake-killing sacrifice of King Janmejaya. Thesnakes subsequently met in conference to devise means of escaping from theconsequences of this awful curse. Elapatra, a Naga chief, declared that he hadcome to know through a vision that the Saint Astika, born of their sisterJaratkaru, married to a Brahmin husband of the same name, would save them fromthis threatened destruction. Vasuki, the Naga-chief, was thereupon requested tobring up this sister carefully and to keep a sharp look-out for the arrival ofthe Brahmin Jaratkaru. Jaratkaru belonged to a clan of nomad (yayavara)Brahmins, who never had a settled home, but roamed from one holy place toanother. Begetting an offspring is religiously incumbent on all householders,but this Brahmin Jaratkaru had never given his attention to marriage andsettled life. A vision of his forefathers losing their places in heaven for hischildlessness, at last induced this globe-trotter to think of marriage. But hewould, he resolved, marry only under certain conditions. The girl must be ofthe same name as himself; she must be offered to him unsolicited; he shall notbe required to maintain her, and, finally, he would be at liberty to forsakeher on her first offence. The agents of Vasuki who were watchingfor the appearance of Jaratkaru and this turn of his mind, now informed Vasukiwho forthwith arrived and offered Jaratkaru his sister. When the saint wassatisfied that the girl was of the same name and when the bride's partyaccepted all his conditions, the marriage took place and all went well for sometime. The sister of the Naga king came to be with child, but now an accidenthappened. One day the patient wife gave offence to the touchy saint by callinghim off from an untimely sleep. The sage was in great rage and prepared toleave his wife for good. He assured the disconsolate wife that a great sagewould be born to her and went away. But the purpose of the Nagas had beenserved. The Sage Astika was born to Jaratkaru and he subsequently saved theNagas from extermination in the Snake-sacrifice of Janmejaya, by begging of theking the cessation of the sacrifice. This, in brief, is the story as narratedin the Mahabharata. The Nagas, as is well-known, were apowerful race of primitive people, probably of Mongolian origin, who inhabitedlarge tracts of India, when the Aryans entered India and began to spread. Thestory of the snake-sacrifice probably keeps alive the memory of a determinedeffort on the part of the conquering Aryans to oust the Nagas from the plainsof Northern India. Outlying regions like Manipur and Kasmir became the resortsof the Nagas ousted from the plains. Vasuki, the king of the Nagas, is said tohave been ruling over the regions watered by the Godavari. The Nagas cursed bytheir mother went to live in swampy lands at the mouth of the Ganges. . Thisshows the direction that some of the worst Nagas took in their search forresorts, safe from Aryan aggression. The hatred and contempt with which theAryans regarded the Nagas, are evident throughout the Mahabharata. Even thebest of the Nagas did not escape it. This is evidenced by the statement in the Aitareya Brahmana (6 th Panchika, chapter 26, partI) that the Sarpa-rsi (evidently a seer of the Naga tribe) Arbbuda, son ofKadru, though allowed to supplement a deficiency in the Vedic performance, wasblindfolded before he was suffered to approach the sacred Soma. Arbbuda, it maybe noted, is the name of a Naga in the Mahabharata who was an inhabitant ofMagadha. The qualification found in the Aitareya Brahmana that he was a son ofKadru bears testimony to the antiquity of the tradition found in theMahabharata that the Nagas were descended from Kadru. Mythologically, the Nagas are to bebelonging to the sphere of Varuna, the lord of the waters, figuring as his sonsor his creatures. They are divine beings but looking like men, with a number ofhoods 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 inIndia during the early centuries of the Christian Era in the regions roundMathura. In the eighth year of the reign of Kaniska, a tank and a garden werededicated to the divine Bhuminaga. In the 26 th year, a stone slab was put upat the shrine of Dadhikarna, the divine lord of the Nagas. In the year 40 ofthe Kusana Era, in the reign of Huviska, the two friends Senahasti and Bhonukaerected and placed inside their common tank a splendid statue of a Naga,undistinguished by any proper name.3 Another image of a Naga, consecrated inthe year 52 of the Kusana Era, is now in the Mathura Museum.4 It would appearthat during this period, the worship of the Nagas was a very much living cultand one that had a recognised place in the society by the side of the activecults of the Jina and the Buddha. The shrine of Dadhikarna at Mathura appearsto have been a flourishing establishment, one of whose servants was rich enoughto present a pillar to the Buddhist Vihara erected close by, in the reign ofHuviska.s It is interesting to that the Dadhikarna OCCURS in the list of theNagas in the Harivamsa and also in thecommentary by the author himself on the Abhidhanachintamani by Hemachandra,verse 1311. This phase of the Naga worship is still current throughout Indiaand is falling into comparative disuse only in the modern days. Formerly, itwas incumbent on any one digging a considerable tank to erect a nagak Asthaexactly 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 polewas placed in the middle of the tank. The Naga was thus installed as theguardian of the tank. The famous Dharmmasagara of Comilla excavated byDharmma-manikya, Rajah of Tippera, has its Naga-kastha still in position. Sohas the big tank called Kodal-dhoa at Rampal in the Munsiganj Sub-Division ofthe 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 thenewlyexcavated tank is even now a compulsory part of the ceremony ofconsecration. The worship of the snake-goddessManasa, as was, and is still prevalent in Bengal, appears to have very littleconnection with this general Naga worship. The Nagas, as far as can beascertained, appear to be all male divinities and this conception of a femaledivinity Manasa as a sort of queen over the snakes, appears to be foreign tothis system of Naga worship. Manasa, as already noted, is now generallyidentified with Jaratkaru; but, curiously, in the Mahabharata there is noindication of the deification of Jaratkaru, mother of Astika, as asnake-goddess,-i.e. mother of the snakes, (nagamata) and mistress over them.Neither is she credited with the possession power of counof the SupremeKnowledge (mahajnana) nor the teracting poison, the two most prominentcharacteristics of the snake goddess Manasa. The term "mother of thesnakes" in the Mahabharata always denotes Kadru. Inthe Brahmanas (Aitareya, 5/24/4; Satapatha, 1/4/29), we meet with theterm Sarparajni which literally means-queen of the snakes. She was the seer of a hymn of the Rg-Veda, X-189. But theconnection of this Sarparajni with snakes is not unquestioned. Sayana explainsthat Sarparajni was the Earth, incarnate as a goddess, who attained theknowledge of Brahma, the Supreme Soul, in that guise. One commentator,Mahidhara, however, states that the term denoted Kadruin the guise of Earth.* It may also be noted that Kadru is given as asynonym for Manasa in the dictionaries. Thus, it appears, that the firstidentification of Manasa, the snake-goddess, was not with Jaratkaru, but withKadru. Subsequently, however, as in the Brahmavaivartta-Purana,attempts were made to fit in Manasa with Jaratkaru and give the latter adeified character. There is no doubt that the snake-goddess Manasa occupies asomewhat indefinite position in the Brahmanical pantheon. The name does notappear to occur in the Mahabharata or The mediavalgrammarians and Panini or Amarakosa. lexicographers mention the name, theformer citing it as an illustration of an irregular Samasa, (Aluk-Samasa:-Manasa srsta devi=manasa-devi) which shows that the explanation of her nameas "the mind-born of Kasyapa," for which earlier authority than thereappears 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 attemptat explaining away her name in mediaval literature, point to the probabilitythat she is not, at least in this line of development, a goddess with a Vedicand Puranic past, but an assimilation from outside. There certainly was aconsiderable amount of difference of opinion among the learned persons whoattempted to engraft this goddess on Brahmanical traditions,-as a careful studyof her legends and Dhyanas show. Evidences that she probably was firstidentified with Kadru and not with Jaratkaru have already been adduced. Evenwhen the identification with Jaratkaru was established, considerable differenceprevailed in working out the details. The following Dhyana makes Swan hervehicle, which shows that she was contemplated as identical with Brahmani orSarasvati (Vide-Arch. Surv. Rep. Mayurbhanj, by Mr. N. N. Vasu. pp. xxxviii.)debimasbamahinam sasadhara badanam carukantim badan'yam hansarurhamudararunitabasanam sarbabadam sarbabadaiba | smerastyam manditangimkanakamaniganainagarajairanekai bandehaham sastanagamurukucayugalam yoginimkamarupamu || I adore the goddess, the mother of the snakes, who is gracefuland generous and whose face is like the moon, who rides on a swan, wears a redgarment and is lavish of gifts, always giving everything (asked for), who has asmiling face, whose body is decked with gold and gems and many jewels obtainedfrom serpents; who has prominent breasts, is an anchorite who can take anyshape at will, and who is accompanied by eight snakes. THUS, TANTRIC WORSHIP IN KERALA ENHANCEDTHE 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: SUBRAMANYASWAMY TEMPLE, PERALASSERY, KANNURDISTRICT-KERALA-Compiled Dear friends, Kannur is famous for many ancient temples, and one among themis Peralassery Subramanya Temple. It is in Mundallur, 15 km from Kannur city onthe Kannur-Kuthuparamba Road. People better know it as the Snake Temple. The massive stepped pond isits specialty. This beautiful Peralassery Subramanya Swami temple stands on thebanks of the Anjarakandy River in Kannur. The presiding deity is the serpent form ofSubrahmanya, and inside the Peralassery Temple, devotees can seemany 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 ofKerala, Sree Peralassery temple is situated at Peralassery in Kannur. The maindeity 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 theirway to Lanka in search of Sita (consort of Sree Rama), reached this place andfelt the presence of Lord Subramanya. On approval from Lord Ayyappa, Sree Rama decided toconsecrate the idol of Lord Subramanya in this place. He sentHanuman to the north to find a suitable idol to be installed. When he failed tocome at the right time for consecration, Sree Rama removed hisPeruvala [great bangle – a symbol of kingdom] and consecrated it. Hence the place got itsname Peruvalassery, which in course of time got contracted to Peralassery. Later Hanuman tried to remove the bangle in order to consecrate theidol, but could not do so as he was warned by a serpent. Famous for snake worship, hen’s eggs are the main offeringsin the temple. The annual Kodiyettam festival is a key attraction here andusually falls in December. The traditional temple art forms like Thayambaka,Irattathayambaka, Chakyarkoothu, Patakham, Ottan Thullal, and Kathakali areperformed in the temple during festival seasons. A visit to the temple duringthis time will leave you elated and spiritually energized. The temple pond is a source of wonder for all devotees, andtaking a dip is considered sacred. This rectangular pond has an impressivearchitecture with countless steps leading into the pool from all the foursides. The local belief is that on the day of Thulam Sankramam, water from theCauvery will reach the well of temple pond. This temple, renowned for itsarchitectural splendour and legends, is a must-visit destination. Sacred templeknown for Lord Subramanya worship, unique offerings, and architecturallystunning pond. Legend of thePeralassery Temple There are a few legends about the temple. One has an association with thefamous Hindu epic, Ramayana. Rama visited this place, where thetemple stands now, searching for his abducted wife, Sita, during his exile. Hefelt the invisible energies of Subramanya emanating from here. Rama decided toinstall an idol of Subramanya to consecrate at the site. Another legend is that , Subramanya had imprisonedBrahma 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 wellto reside as a serpent. Several other serpents guarded him against the Sun andrain. So, the place whereserpents 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 ofSubramanya. As Shiva instructed, Parvati performed the Vrata and got her sonSubramanya in his original form. The Architecture ofPeralassery Temple The temple reflects traditional Kerala architecture. Thetemple 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 welltype found in Gujarat, Delhi, Rajasthan, and Karnataka. Steps descend to thewater in the centre. Laterite stones were used to construct the massive well, and the water in the temple tankmerges with the water of the River Kaveri. That's why KaveriSamkramam is celebrated in the Peralassery Temple. Devotees believe that a holydip in the Chira, followed by the temple visit, is very beneficial. This temple tank is world-famous for its unique structure andarchitecture, and it is the biggest temple pond in Kerala. A tiny brass idol of the king cobra faces the entrance. Thereis a brass, multi-levelled main lamp at the temple entrance to welcomedevotees. 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 andcarved out of stone. Historysays the temple was destroyed during the invasion of Tipu Sultan, and now theidol is attached to a silver sphere. Sub deities Ganapati, Ayyappa, Bhagavathi,and Nagas are theother deities worshipped here. Chuttambalam has deities of Lord Ganesha andLord Ayyapa. Nagadevathas are below an Ashoka tree. Pooja timings Peralassery Sri Subramanya Temple has specific timings forpooja and darshan, which are generally from 4:00 AM to 12:30 PM and from 4:15PM to 8:00 PM. The temple opens at 4:00 AM and closes at 12:30 PM, then reopensat 4:15 PM and closes at 8:00 PM., The priests at Peralassery Sri Subramanya Temple areprimarily ShivalliMadhva Brahmins. They perform the daily rituals and poojasaccording to Madhvacharya's Tantra Sara Sangraha. The temple is dedicatedto Lord Subramanya, particularly in his serpent form. The main poojas atPeralassery Temple, dedicated to Lord Subramanya, include Usha Pooja(morning), Uchha Pooja (noon), and Deeparadhana (evening lampoffering). Abhishekam (ritual bathing) with milk and flower garlandofferings are also common. Additionally, the temple is known for itsunique offering of Mutta Oppikkal (offering of eggs to snakes) as a remedy forSarpa Dosha (serpent affliction). Here's a more detailed breakdown: Daily Pujas: Usha Pooja (early morning), Uchha Pooja (noon), andDeeparadhana (evening). Abhishekam: Milk abhishekam is a common ritual. Offerings: Besides milk and flowers, the temple is known for MuttaOppikkal, the offering of eggs to snakes, particularly for Sarpa Dosharemedies. Special Days: Additionalrituals 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 eveningopening hours. Festivals of thePeralassery Temple The Temple has a number of festivals. The important ones are: Annual Kodiyettam Festival The annual Kodiyettam festival held at the Peralassery SriSubrahmanya Temple in December is a significant event that draws devoteesseeking spiritual enrichment and cultural immersion. This festival serves as aplatform for showcasing traditional temple arts such as Thayambaka,Chakyarkoothu, and Kathakali, each contributing to the vibrant tapestry ofreligious and cultural expression. Thayambaka, with its rhythmic percussion,Chakyarkoothu's blend of storytelling and humor, and the grandeur of Kathakaliperformances, all combine to create a mesmerizing and spiritually upliftingatmosphere. The Kodiyettam takes place on the fourth day of thefestival. 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 remarkablearchitecture, featuring numerous steps leading into the pool from all foursides. Local tradition holds that during Thulam Sankramam, water from theCauvery River is believed to miraculously reach the temple pond's well, addingto the site's mystique and spiritual significance. This temple, celebrated forits architectural grandeur and legendary associations, stands as a compellingdestination for visitors seeking both cultural enrichment and spiritual nourishment. Offerings The main deity here at this renowned pilgrimage centre is theserpent form of Lord Subramanya and the chief offerings are eggs. My note- Nagaraja templeat Nagerkovil in Tamilnadu also is having offering- milk and eggs. The temple premises also have a massive Ashoka tree with asnake pit where Naga Aradhana (snake worship) is offered by devotees. Benefits ofWorshipping at Peralassery Temple People who suffer fromSarpa Dosha perform Pooja at Peralassery Temple to eliminate their affliction. Eggs are offered to honour thesnake deity, Subramanya, as a part of the Pooja. Every month, on Ayilyamnakshatra day, devotees come here and perform Subramanya Pooja and MuttaOppikal by offering eggs to the main deity to remove all obstacles in theirlife. 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 Specialityof Peralassery Temple? The main deity here at this renowned pilgrimage centre is theserpent form of Lord Subramanya and the chief offerings are eggs. The templepremises 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 astoundingstructure at this temple. Considered to be sacred by devotees, the pondreflects an exquisite and unique style of architecture that cannot be foundelsewhere. The rectangular pond is constructed like a well that has countlesssteps 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 riverCauvery will reach the well of the temple pond. Serpent worship Serpents are worshipped here with chicken eggs as theoffering apart from milkand yellow rice. Region name Peralassery The region derived its name Peruvalassery, now colloquiallyreferred to as Peralassery, for the ‘peruvala’ or ‘big bangle’ worn by LordRama as a symbol of his kingdom. Legend says the temple dates back to theThretha Yuga and came into being when Lord Rama, Lakshmana and Hanuman stoppedby the region enroute their journey to Lanka for rescuing Sita. Sensing thepresence of Lord Subramanya, with permission from Lord Ayyappa, Lord Ramadecided to consecrate an idol of the deity there. Location Peralasseri is 14 kilometres (8.7 mi) from the districtheadquarters Kannur. The nearest town and railway stations are Thalassery which is 14 km(8.7 mi) and Kannur which is15 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 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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