Never write as assertively. I had given the history of the earth. Kerala snake worship is in history with lots of researched books. Gopala wrote,"It is an absolutely wrong statement. I am sorry to state tantric worship has nothing to do with snake worship or fear of snakes." Mr Gopala must prove by history supporting his words; mere assertions are not useful but make the opposer an aviveki. KR IRS 9725
On Wed, 9 Jul 2025 at 19:25, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > 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 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 > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1578554829.1158721.1752036888653%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1578554829.1158721.1752036888653%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > > -- > On Facebook, please join https://www.facebook.com/groups/keralaiyerstrust > > We are now on Telegram Mobile App also, please join > > Pattars/Kerala Iyers Discussions: https://t.me/PattarsGroup > > Kerala Iyers Trust Decisions only posts : https://t.me/KeralaIyersTrust > > Kerala Iyers Trust Group for Discussions: > https://t.me/KeralaIyersTrustGroup > --- > You received this message because you are subscribed to the Google Groups > "KeralaIyers" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/keralaiyers/CAL5XZop8B34%2BxC2yN2cd%3Dczh4Wjjj%3D8oDk9-1d47FfH%3D4dpmiQ%40mail.gmail.com > <https://groups.google.com/d/msgid/keralaiyers/CAL5XZop8B34%2BxC2yN2cd%3Dczh4Wjjj%3D8oDk9-1d47FfH%3D4dpmiQ%40mail.gmail.com?utm_medium=email&utm_source=footer> > . > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/686836845.1334963.1752069330782%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/686836845.1334963.1752069330782%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. 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