| Type: | Hindu |
| Naga | |
| Script: | नाग |
| Script Name: | Devanagari |
| Abode: | Patala |
| Venerated In: | Hinduism, Buddhism, Jainism, Sikhism,Islamic |
| Texts: | Mahabharata, Puranas |
In various Asian religious traditions, the Nagas [1] are a divine, or semi-divine, race of half-human, half-serpent beings that reside in the netherworld (Patala), and can occasionally take human or part-human form, or are so depicted in art. A female naga is called a Nagi, or a Nagini. Their descendents are known as Nagavanshi. According to legend, they are the children of the sage Kashyapa and Kadru. Rituals devoted to these supernatural beings have been taking place throughout South Asia for at least 2,000 years.[2] They are principally depicted in three forms: as entirely human with snakes on the heads and necks, as common serpents, or as half-human, half-snake beings in Hinduism, Buddhism, Sikhism and Jainism.[3]
Nagaraja is the title given to the king of the nagas.[4] Narratives of these beings hold cultural significance in the mythological traditions of many South Asian and Southeast Asian cultures, and within Hinduism and Buddhism. Communities such as the Nagavanshi, Khmer and Eelamese claim descent from this race.
In Sanskrit, a (Sanskrit: [[:wikt:नाग#Sanskrit|नाग]]) is a snake, most often depicted by the Indian cobra (Naja naja). A synonym for is (Sanskrit: [[:wikt:फणिन्#Sanskrit|फणिन्]]). There are several words for "snake" in general, and one of the very commonly used ones is (Sanskrit: [[:wikt:सर्प#Sanskrit|सर्प]]). Sometimes the word is also used generically to mean "snake".[5] The word is cognate with English 'snake', Germanic: *snēk-a-, Proto-IE: *(s)nēg-o- (with s-mobile).[6]
Alternatively, an Indo-European etymology as a "hairless, naked animal" - cognate to English "naked" - would explain that the Sanskrit word nāga can also mean "cloud", "mountain" or "elephant".[7]
Nagas, as a serpent-shaped group of deities that often take form as cobras, are prominent in Hindu iconography, throughout the hindu texts (especially in the first book of the Mahābhārata) and in local folk traditions of worship.[8] In some regions of the Himalaya, nagas are regarded as the divine rulers of the region - as in Kullu Valley, in Berinag and in the valley of the Pindar River, which is believed to be ruled by the ninefold Naiṇī Devī. Both in the Nilamata Purana of Kashmir and in the Swayambhu Purana of Kathmandu, the respective region begins its history as a lake, populated by nagas, which is later drained.[9]
Ancient Sanskrit texts such as the Mahabharata, the Ramayana, and the Puranas describe the nagas as a powerful, splendid and proud semi-divine species that can assume their physical form either as human (often with a halo of cobra hoods behind their head), as a partially human serpent, or as a whole serpent. Their domain is in the enchanted underworld, the underground realm filled with gems, gold and other earthly treasures called Naga-loka or Patala-loka. They are also often associated with bodies of waters — including rivers, lakes, seas, and wells — and are guardians of treasure.[10] Their power and venom make them potentially dangerous to humans. However, in Hindu mythology, they often take the role of benevolent protagonists; in the Samudra Manthana, Vasuki, a nagaraja who abides on Shiva's neck, became the churning rope for churning of the Ocean of Milk.[11] Their eternal archrival is the Garuḍa, the legendary semi-divine bird-like deity.[12] Vishnu is originally portrayed in the form sheltered by Sheshanāga or reclining on Shesha, but the iconography has been extended to other deities as well. The serpent is a common feature in Ganesha iconography, and appears in many forms: around the neck,[13] use as a sacred thread (Sanskrit: )[14] wrapped around the stomach as a belt, held in a hand, coiled at the ankles, or as a throne.[15] Shiva is often shown garlanded with a snake.[16] Maehle (2006: p. 297) states that "Patanjali is thought to be a manifestation of the serpent of eternity".
In South India, termite hills are believed to be the dwelling place of female Nagammas,[17] [18] [19] whereas Himalayan Nags and Naginis, such as Naiṇī Devī of Pindar Valley, are worshipped as underworld beings protecting water resources and the wellbeing of village and valley.[20] [21]
See also: Shesha, Vasuki and Manasa. The Mahabharata epic is the first text that introduces nagas; it describes them in detail and narrates their stories.[22] The cosmic snake Shesha, the nagarajas (naga kings) Vasuki, Takshaka, Airavata and Karkotaka, and the princess Ulupi, are all depicted in the Mahabharata.
The Brahma Purana describes the reign of Adishesha as the king of the serpents in Patala:[23] The Kamba Ramayana describes the role of Vasuki in the Samudra Manthana:[24] The Devi Bhagavata Purana describes the legend of Manasa:[25]
As in Hinduism, the Buddhist nāga generally has sometimes been portrayed as a human being with a snake or dragon extending over his head.[26] One nāga, in human form, attempted to become a monk, and when telling it that such ordination was impossible, the Buddha told it how to ensure that it would be reborn a human, and so able to become a monk.[27]
The nagas are believed to both live on Nagaloka, among the other minor deities and in various parts of the human-inhabited earth. Some of them are water-dwellers, living in streams or the ocean; others are earth-dwellers, living in caverns.
The nagas are the followers of (Pāli: Virūpakkha), one of the Four Heavenly Kings who guards the western direction. They act as guards upon Mount Sumeru, protecting the dēvas of Trāyastriṃśa from attacks by the asuras.
Among the notable nagas of Buddhist tradition is Mucalinda, nagaraja and protector of the Buddha. In the Vinaya Sutra (I, 3), shortly after his enlightenment, the Buddha is meditating in a forest when a great storm arises, but graciously, King Mucalinda gives shelter to the Buddha from the storm by covering the Buddha's head with his seven snake heads.[28] Then the king takes the form of a young Brahmin and renders the Buddha homage.[28]
In the Vajrayāna and Mahāsiddha traditions, nagas in their half-human form are depicted holding a nagas-jewel, kumbhas of amrita, or a terma that had been elementally encoded by adepts. In Tibetan Buddhism, nagas are known as klu or klu-mo and they are associated with water and cleanliness, as they live in oceans, rivers, lakes, and springs, and do not want their environments to be disturbed or polluted.[29]
The two chief disciples of the Buddha, Sariputta and Moggallāna are both referred to as Mahānāga or "Great nāga".[30] Some of the most important figures in Buddhist history symbolize nagas in their names such as Dignāga, Nāgāsēna, and, although other etymons are assigned to his name, Nāgārjuna.
The Nāga Saṃyutta of the Pali Canon consists of suttas specifically devoted to explaining nature of the nagas.
In the "Devadatta" chapter of the Lotus Sutra, the daughter of the dragon king, an eight year old longnü (龍女,), after listening to Mañjuśrī preach the Lotus Sutra, transforms into a male Bodhisattva and immediately reaches full enlightenment.[31] [32] [33] Some say this tale appears to reinforce the viewpoint prevalent in Mahayana scriptures that a male body is required for Buddhahood, even if a being is so advanced in realization that they can magically transform their body at will and demonstrate the emptiness of the physical form itself.[34] However, many schools of Buddhism and classical, seminal Chinese exegeses interpret the story to repudiate this viewpoint, stating the story demonstrates that women can attain Buddhahood in their current form.[31]
According to tradition, the Prajñapāramita sutras had been given by the Buddha to a great nāga who guarded them in the sea, and were conferred upon Nāgārjuna later.[35] [36]
In Tibetan Buddhist literature, nagas are portrayed as guardians or owners of submerged treasure, which can be mere wealth or supernatural, "spiritual" treasures.
In Thailand and Java, the nāga is a wealthy underworld deity. For Malay sailors, nagas are a type of dragon with many heads. In Laos they are beaked water serpents. In Tibet, they are said to be found in waterways and underground locations, and are susceptible to the suffering caused by human carelessness towards the natural environment.
The Naga people were believed to be an ancient tribe and origins of Sri Lanka.[37] According to V. Kanakasabhai, the Oliyar, Parathavar, Maravar, and Eyinar, who were widespread across South India and North-East Sri Lanka, are all Naga tribes.[38] There are references to them in several ancient texts such as Mahavamsa, Manimekalai, and also in other Sanskrit and Pali literature. They are generally represented as a class of superhumans taking the form of serpents who inhabit a subterranean world. Texts such as Manimekalai represent them as persons in human form.[39]
Stories of nāgas (Central Khmer: នាគ, Central Khmer: néak) have been part of Khmer society for thousands of years, dating back to the Funan era (Central Khmer: នគរភ្នំ). According to reports from two Chinese envoys, Kang Tai and Zhu Ying, the state of Funan was established in the 1st century CE when an Indian prince named Kaundinya I (Central Khmer: កៅណ្ឌិន្យទី១) married a nāga princess named Soma (Central Khmer: សោមាកូនព្រះចន្ទ Central Khmer: saôma kon preah chan; "Soma, daughter of the moon god"; Chinese: Liuye; "Willow Leaf"). The couple is symbolized in the story of Preah Thong and Neang Neak.As the legend goes, Kaundinya received instruction in a dream to take a magic bow from a temple and defeat Soma, the nāga princess and daughter of the nāga king. During the ensuing battle, they fell in love and later married, establishing the royal lineage of the Funan dynasty. Kaundinya subsequently constructed the capital city of Vyadhapura, and the kingdom became known as Kambujadeśa or Cambodia (Central Khmer: កម្ពុជា, Central Khmer: Kampuchea).[40] [41] [42] The love story between Kaundinya and Soma is the foundation for many standard practices in modern-day Khmer culture, including wedding ceremonies and other rituals.[43] [44] The Khmer people regard themselves as descendants of the nagas and many still believe the nāga exist today, destined to one day return and restore prosperity to their people.
Although wars, nature, and the passage of time destroyed many temples from the Funan era, nāgas can still be seen in ancient temples dating to the Chenla and Angkor eras. For instance, the temple now called "The Coiled Nāgas Temple" (Central Khmer: ប្រាសាទនាគព័ន្ធ, Central Khmer: Prasat [[Neak Poan]]) was previously named, "Emperor's Wealth Temple" (Central Khmer: ប្រាសាទរាជ្យស្រី Central Khmer: Prasat Reach Srey).[45]
In Khmer culture, nāgas symbolize rain, and represent a bridge between the mortal realm (Central Khmer: ឋានមនុស្ស) and the realm of devas (Heaven; Central Khmer: ឋានទេវតា/Central Khmer: ឋានសួគ៌). They have the ability to transform into half or fully human and act as protectors against invisible forces, deities, or malicious intentions. Furthermore, Cambodian nāgas possess numerological symbolism based on the number of their heads. Odd-headed nāgas embody masculinity, infinity, timelessness, and immortality, since all odd numbers derives from the number one (១). Even-headed nāgas denote femininity, physicality, mortality, temporality, and the Earth. Odd headed nāgas are believed to represent immortality and are carved and used throughout Cambodia.[46] [47]
Odd-Headed Nāga (name, origin, and connotations):
-1 Headed Nāga: Mostly seen in modern days, carved on objects for protection in temples, monasteries, king's places and residences of deity (អទីទេព).
Symbolizes, that even if everything in this world is gone, there's still this Nāga left bringing victory and happiness to all.
-3 Kalyak: Born between the mortal and divine realms, they live at the bottom of the ocean as guardians of wealth, often depicted as evil (nothing to do with the symbolism).
Symbolizes, the Hindu Trimurti; (left Vishnu, middle Shiva, right Brahma) and the three realms - heaven (devas' realm), earth (mortal realm), and hell (norok realm). In Buddhism, the central head represents Buddha, the right Dharma and the left the monks.
-5 Anontak/Sesak: Born from the earthly elements, they are immortals.
Symbolizes, the 5 directions; East, West, North, South and Middle (Ganga river, Indus river, Yamuna river, Brahmaputra river (Brahma's Son River), Sarasvati river). In Buddhism, the 5 heads represent the 5 Buddhas - Kadabak, Kunsontho, Koneakumno, Samnak Koudom Gautama Buddha, and Seare Metrey.
-7 Muchlentak: Originated from the Himalayas, they bring peace and prosperity to humans. They control the seven oceans and seven mountains called 'Seytontaraksatakboriphorn.' Sheltered Gautama Buddha for 7 days and 7 nights (Mucalinda). Often depicted as guardian statues, carved as balustrades on causeways leading to main temples, such as those found in Angkor Wat.[47] They also represent the seven races within Naga society, which has a mythological, or symbolic, association with "the seven colors of the rainbow."
Symbolizes, the Sun, the Moon and five other planets; ចន្ទ (Moon)[also Monday] អង្គារ (Mars)[Tuesday] ពុធ (Mercury)[Wednesday] ព្រហស្បតិ៍ (Jupiter)[Thursday] សុក្រ (Venus)[Friday] សៅរ៍ (Saturn)[Saturday] អាទិត្យ (Sun)[Sunday].
-9 Vasukak: The king who rules the Earth (Vasuki). When carved on both sides, the front heads represent reincarnation and behind represent death.
Symbolizes, the power of the nine immortals of the universe - power of the lightning and thunder of the East (ទិសបូព៌ា), power of the fire of the Southeast (ទិសអាគ្នេយ៍), power of the law and order of the South (ទិសខាងត្បូង), power of the spirits and demonic creatures of the Southwest (ទិសនារតី), power of the rain of the West (ទិសខាងលិច), power of the wind of the Northwest (ទិសពាយព្យ), power of the wealth and aesthetic of the North (ទិសឧត្តរ), power of destruction of the Northeast (ទិសឥសាន្ត), power of Brahma (creation and preservation) in the middle (កណ្តាល).
In Indian origin religions, there are four different Nāga races:
All of them have great powers and can set off storms, rain, tempest and create lands from the sea.
In Javanese, Sundanese, and Balinese culture, Indonesia, a nāga is depicted as a crowned, giant, magical serpent, sometimes winged. It is similarly derived from the Shiva-Hinduism tradition, merged with Javanese animism. The nāga in Indonesia mainly derived and influenced by Indic tradition, combined with the native animism tradition of sacred serpents. In Sanskrit, the term nāga literally means snake, but in Java it normally refer to serpent deity, associated with water and fertility. In Borobudur, the nagas are depicted in their human form, but elsewhere they are depicted in animal shape.[48]
Early depictions of circa-9th-century Central Java closely resembled Indic nāga which was based on imagery of cobras. During this period, nāga-serpents were depicted as giant cobras supporting the waterspout of yoni-lingam. The examples of nāga-sculpture can be found in several Javanese candis, including Prambanan, Sambisari, Ijo, and Jawi. In East Java, the Penataran temple complex contain a Candi Nāga, an unusual nāga-temple with its Hindu-Javanese caryatids holding corpulent nagas aloft.[49] The later depiction since the 15th century, however, was slightly influenced by Chinese dragon imagery—although unlike its Chinese counterparts, Javanese and Balinese nagas do not have legs. Nāga as the lesser deity of earth and water is prevalent in the Hindu period of Indonesia, before the introduction of Islam.
In Balinese tradition, nagas are often depicted battling garuḍas. Intricately carved nagas are found as stairs railings in bridges or stairs, such as those found in Balinese temples, Ubud monkey forest, and Taman Sari in Yogyakarta.
In a wayang theater story, a snake-like god (nāga) named Sanghyang Anantaboga or Antaboga is a guardian deity in the bowels of the earth.[50] [51] nagas symbolize the nether realm of earth or underworld.
The Nāga (Lao: ພະຍານາກ) is believed to live in the Laotian stretch of the Mekong or its estuaries. Lao mythology maintains that the nagas are the protectors of Vientiane, and by extension, the Lao state. The association with nagas was most clearly articulated during and immediately after the reign of Anouvong. An important poem from this period San Leupphasun (Lao: ສານລຶພສູນ) discusses relations between Laos and Thailand in a veiled manner, using the Nāga and the Garuḍa to represent the Lao and the Thai, respectively.[52] The Nāga is incorporated extensively into Lao iconography, and features prominently in Lao culture throughout the length of the country, not only in Vientiane.
Phaya Nak or Phaya Nāga (Thai: พญานาค; ;, phaya derived from Mon which mean high nobility) or Nakkharat (Thai: นาคราช;) in Thai beliefs, nagas are considered the patrons of water. Nagas are believed to live in either water bodies or in caves. According to a popular legend, the Mekong River in north-eastern Thailand and Laos was said to be created by two Nāga kings slithering through the area, thus creating the Mekong and the nearby Nan River. The Mekong is synonymous with the unexplained fireballs phenomenon which has long been believed to be created by the nagas that dwell in the river.[53] [54] Common explanations of their sightings have been attributed to oarfish, elongated fish with red crests; however, these are exclusively marine and usually live at great depths.
In November 2022, the Thai government declared the Naga as the national symbol of Thailand, with the aim of promoting Thai culture and traditions and increasing the country's cultural capital to drive the creative economy. The Naga is a mythical creature with long-standing beliefs and connections to the Thai people, and its designation as a national symbol is a significant step towards preserving and promoting Thai culture. The National Culture Commission and the Fine Arts Department developed a prototype image of the Naga that accurately represents Thai beliefs and traditions related to the creature. The prototype image features the four families of Nagas, each with its unique color, and the largest Naga, Nak Vasuki (Thai: นาควาสุกรี), who is related to Buddhism and the Thai monarchy, The Naga is also believed to be a symbol of water and fertility and serves as a guardian of Buddhism.
Due to the strong relation with everything water, the Nāga in Thai belief also plays a role in rain control. The concept of Nak hai nam (Thai: นาคให้น้ำ; lit. Nāga granting water) is used for annual rainfall prediction. It is still practiced nowadays, most notably during the Royal Ploughing Ceremony. The oracle ranges from 1 nak hai nam (1 Nāga granted water); meaning that abundant rainfall should be observed that year, to maximum 7 nak hai nam (7 nagas granted water); meaning there might not be adequate rainfall that year.[55]
In northern Thailand, the Singhanavati Kingdom had a strong connection with nagas. The kingdom was believed to be built with aids of nagas, and thus, nagas were highly reverend by the royal family. The kingdom, for a period of time, was renamed Yonok Nāga Rāj (lit. Yonok the nagaraja)[56]
The nagas are also highly revered. The Buddhist temples and palaces are often adorned with various nagas. The term Nāga is also present in various Thai architecture terms including the nak sadung (นาคสะดุ้ง, the outer roof finial component featuring Nāga-like structure), and the nak than (นาคทันต์, the corbel with Nāga-shape).[57] Moreover, nagas are sometimes linked to medicine. The naga Vasuki is present in the legend of the Samudra Manthana, in which Dhanvantari (god of Ayurveda) and amrita (the elixir of eternal life) were churned from the Ocean of Milk. The nagas can also be founded substituting the snakes in either Rod of Asclepius or mistakenly Caduceus of several medical institutions' symbols. The former seal of Faculty of Medicine, Srinakharinwirot University, and the seal of Society of Medical Student Thailand are some notable examples using the Caduceus with nagas' presence instead of snakes.
Thai folklore holds the Phaya nagas to be semi-divine, demi-creatures, which possess supernatural powers as has been described in Buddhist and Hindu cosmology. The "Kamchanod Forest" (ป่าคำชะโนด;) Ban Dung district, Udon Thani province, which is held in high reverence and fear across Thailand, is believed to be the border between the human world and the netherworld, and is frequently depicted in Thai folklore as the site of many hauntings, but more frequently is considered to be the home of the Nāga.[58]
According to Shan folklore of Nánzhào Kingdom (now southern China and Southeast Asia during the 8th and 9th centuries, which was centered on present-day Yúnnán in China), the Nāga inhabited the Ěrhǎi lake and is the creator of the Mekong.[59] In China, the Nāga (Chinese: 那伽) is generally more considered to be a dragon.
Many people, particularly in Isan (the north-eastern region of Thailand), believe that the nagas are responsible for unnatural wave phenomena occurring in the rivers or lakes in the vicinity. It is also frequently claimed that the serpent-like demigods are responsible for marks on common objects, such as car hoods or house walls.[54]
A police office has also claimed to be in contact with the Nāga, although the implications of this contact is not thoroughly explained.[60]
In attempts to explain these phenomena, scientists and researchers at the Faculty of Science of Chulalongkorn University have attributed these seemingly preternatural phenomena to standing waves in water, and posit that the existence of the Phaya Nāga is similar to belief in Loch Ness Monster in Scotland or Ogopogo in Canada, and further maintain that the serpent-like tracks of the Phaya Nāga are very possibly forged by humans.[61]
In Malay and Orang Asli traditions, the lake Chini, located in Pahang is home to a Nāga called Sri Gumum. Depending on legend versions, her predecessor Sri Pahang or her son left the lake and later fought a Nāga called Sri Kemboja. Kemboja is the Malay name for Cambodia. Like the Nāga-legends there, there are stories about an ancient empire in lake Chini, although the stories are not linked to the Nāga-legends.[62] [63]
See main article: Bakunawa. The indigenous Bakunawa, a serpent-like moon-eating creature in Philippine mythology, was syncretized with the Nāga. It is believed to be the cause of eclipses, earthquakes, rains, and wind.[64] The movements of the bakunawa served as a geomantic calendar system for ancient Filipinos and were part of the shamanistic rituals of the babaylan. It is usually depicted with a characteristically looped tail and was variously believed to inhabit either the sea, the sky, or the underworld.[65] However, the bakunawa may have also syncretized with the Hindu deities, Rahu and Ketu, the navagraha of eclipses.[66]
