In ancient times, the dominance of serpents (Nāgas) extended across the entire world, with clear evidence still visible in various civilizations and cultures. There is scarcely any region or culture on Earth where the influence or reverence of serpents is not apparent. Be it Indian culture, the Maya civilization, that of ancient Egypt, or the Amazonian tribes — Nāgas have always held a significant position. One could say that in the civilizations flourishing along the Ganges, Nile, and Amazon rivers, the presence of serpents has always been evident.
Nāgas have existed across all eras, whether in their snake form or as humanoid serpent dynasties. When we think of Nāgas, the thought of death often emerges, as Nāgas are regarded as symbols of Kāla (time/death). Yet, it is equally true that since the beginning of creation, serpents and humans have coexisted. Wherever humanity has expanded its habitat on Earth, Nāgas are believed to have lived there first.
In Hindu tradition, after the cow, if any other creature has been held as sacred, it is the Nāga. The custom of burying silver serpent figurines during the foundation of a house (Bhoomi Pujan) symbolizes respect to the original inhabitants of the land — the Nāgas.
Mythological texts describe the origin of Nāgas in great detail. According to the Puranas, the eight principal Nāgas — Ananta, Vasuki, Takshaka, Karkotaka, Padma, Mahapadma, Shankha, and Kulika — were the offspring of Kashyapa and Kadru. The Atharvaveda also mentions several types of serpents, including Chitti (cobra), Krait, Upatṛṇya (grass-colored), Bram (yellow), and Alika (colorless), among others.
In the Puranas, Sage Kashyapa is credited as the founder of Kashmir. Names like Anantnag and Sheshnag reflect the deep serpent tradition of that region. In Hinduism, Lord Shiva wears a serpent around his neck, while Lord Vishnu reclines on the serpent Sheshnag. In Jain tradition, Parshvanatha and Suparshvanatha are depicted with serpent hoods. In the Bhagavad Gita, Krishna says, “Among serpents, I am Ananta.” Lakshmana and Balarama are believed to be incarnations of Sheshnag.
Nāga maidens (Nāg-kanyās) are also mentioned in mythology. Arjuna married a Nāga maiden named Ulupi, from whom Iravan was born. In Tamil Nadu, Iravan is still worshipped with great devotion. Ghatotkacha too married a Nāga princess, Ahilavati, and their son was Barbarika.
Nag Panchami is celebrated on the fifth day of the bright fortnight of the month of Shravan. In South India, it is known as Nagar Panchami. As mentioned in the Bhavishya Purana:
“Shravane māse panchabhyām shukla paksha narādhipa
Dvārasyo bhayato lekhya gobhayeṇa viṣolgvāḥ”
— meaning that on this day, images or idols of serpents are worshipped, and milk is offered to them. In many regions, anthills are venerated, and serpent idols are worshipped under sacred trees.
In ancient temple architecture, serpent motifs — Nāgas and Nāginis — are commonly seen on doorways and pillars. Lord Vishnu reclining on Sheshnag, Shiva’s serpent adornment, and the use of Vasuki during the churning of the ocean (Samudra Manthan) all emphasize the importance of Nāgas. Paintings in the Ajanta caves, reserved groves called Nāga-vans, sacred serpent hills, and temples like the Nāg Bihari Mandir in Mathura all reflect the living tradition of serpent worship. The presence of serpent imagery on seals from Mohenjo-daro and Harappa further affirms the ancient origin of Nāga veneration.
In Chhattisgarh, Nag Panchami is celebrated on the fifth day after the Harela festival. Farmers worship serpent couples (Nāg-Naagin) in their fields and offer them milk and puffed rice. Serpents are revered for protecting crops by feeding on rats and pests. This feeling of gratitude toward serpents is deeply rooted in the rural ethos of Chhattisgarh.
On this day, a sacred “Saphar Mantra” is initiated in villages. In the Nagamat tradition, a guru gives mantra initiation to the disciple on a special seat (Pīṛha). With the beats of the jhanj and mandār, the mantra is chanted, and finally, a bitter herbal medicine is given as prasād believed to protect against snakebite. A grand fair is held at Dalha Pahad near Akaltara during Nag Panchami. Chhattisgarh also has historical records of Nāga dynasty kings, like the Chhindak and Phani Nāgavanshi rulers. Their legacy is reflected in temple architecture where serpent motifs adorn doorframes and sculptures.
In the Maya civilization of Yucatán, Guatemala, and El Salvador, there are references to the “Snake King” who once ruled. This shows that the belief in the underworld being ruled by serpents is not just an Indian myth but a global phenomenon. In ancient Egypt, the serpent deity Apep was considered an evil dragon, yet in other traditions, a Nāga deity called Sheikh Heredi is still worshipped. Their symbolic staffs were serpent-headed.
Thus, it becomes clear that the serpent is a mysterious being that has influenced all major civilizations of the world. In India, the festival of Nag Panchami is not only a symbol of religious faith but also a celebration of respect and gratitude toward nature’s creatures. The reverence for serpents, their depiction in temple art, and their association with folklore are a unique reflection of India’s ecological awareness and cultural diversity.
This article is authored by a renowned Indologist, known for deep research in Indian mythology, culture, and ancient civilizations.
