Krishna Janmashtami: The Makhan Chor Leela.

Krishna Janmashtami: The Makhan Chor Leela.

Dear Friends,

As Krishna Janmashtami dawns tomorrow, Friday, August 15, 2025, I am delighted to share the third of my cherished episodes from the Srimad Bhagavatam (Bhagavat Maha Puran).

After exploring the Damodara Leela’s boundless love and the Govardhan Leela’s unwavering trust, today we revel in the Makhan Chor Leela (Canto 10, Chapter 8)—Krishna as the “Butter Thief.” This joyful tale teaches us to perform our duties with devotion, surrendering the fruits of our labor to Krishna, who claims all as His own.

In Vrindavan’s tranquil lanes, the Gopis toiled daily, churning milk into butter and yogurt with care, their efforts sustaining their families. Yet, little Krishna, the mischievous Lord, had other plans. With His cowherd friends, He’d sneak into their homes, using tricks like untying calves to distract mothers or piling atop one another to reach high pots. Butter jars shattered, creamy treasures spilled, and Krishna feasted gleefully, His face smeared with delight. He’d even toss morsels to monkeys and birds, His laughter filling the air. The gopis, pretending to fume, rushed to Mother Yashoda: “Your Gopal steals our butter, breaks our pots, and teases us!” But their complaints hid secret joy, for they knew this was no ordinary child—it was Krishna, claiming what was rightfully His.

Yashoda, half-amused, would scold Krishna, only to be met with His innocent, butter-smeared grin. The gopis’ mock anger masked their devotion, as Krishna’s “thefts” were divine lessons. Their labor—churning butter—was their duty, but the results belonged to Krishna. By taking the butter, He taught them to focus on the act of service, not the outcome, freeing them from attachment. In this playful leela, Krishna reveals that all we create—wealth, time, or effort—belongs to Him. Our role is to act with love, offering the fruits to Him without clinging.

This truth shines in the Bhagavad Gita (2.47), where Krishna tells Arjuna:
“Karmanye Vadhikaraste Ma Phaleshu Kadachana

Ma Karma-Phala-Hetur Bhur Ma Te Sango ’Stv Akarmani”

“You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, nor be attached to inaction.”

As we prepare for Janmashtami’s kirtans and midnight aarti, let the Makhan Chor Leela inspire us to work diligently yet surrender the results to Krishna. The gopis’ churned butter was their offering, and Krishna’s playful theft was His acceptance. Through love (Damodara), trust (Govardhan), and selfless action (Makhan Chor), may we dedicate our efforts to Him, finding joy in the process.

Hare Krishna! Hare Krishna! Krishna! Krishna! Hare Hare!

Sunesh Tota-Maharaj.

 

 

Krishna Janmashtami: The Govardhan Leela.

Krishna Janmashtami: The Govardhan Leela.

Dear Friends,

As we continue our journey toward Krishna Janmashtami on Friday, August 15, 2025, I'm excited to share the second of my favorite episodes from the Srimad Bhagavatam (Bhagavat Maha Puran).

Yesterday, we delved into the Damodara Leela, where Mother Yashoda's boundless love bound the ‘un-boundable’ Lord. Today, let's explore the Govardhan Leela (Canto 10, Chapters 24–27), a profound tale of trust, surrender, and divine protection. It's a story that reminds us how Krishna's guidance, though it may upend our familiar ways, leads to ultimate shelter if we place our faith in Him.

In the idyllic pastures of Vrindavan, the cowherd community of Braj prepared for their annual yajna to honor Indra, the king of the heavens, whom they credited for the life-giving rains that nourished their fields and cattle. This tradition was deeply ingrained, passed down through generations as a way to ensure prosperity and avert calamity. But young Krishna, ever the wise protector, questioned this custom. "Why worship Indra?" He asked His father, Nanda Maharaja, and the elders. "It is Govardhan Hill that truly sustains us—providing lush grass for our cows, fresh water from its streams, and shelter in its caves. Let us offer our gratitude to the hill instead, for it is a form of the divine itself."

The people of Braj were hesitant. Changing such a sacred ritual felt risky, like defying the gods themselves. Yet, moved by Krishna's innocent yet profound logic and their affection for Him, they trusted His words. They redirected their offerings—sumptuous feasts of rice, sweets, and milk—to circumambulate and worship Govardhan Parvat. The celebration was joyous, with Krishna even manifesting as the hill to accept the bhoga (food offerings), affirming their devotion.

Indra, however, was furious at this perceived slight to his authority. In his ego, he unleashed a cataclysmic storm upon Vrindavan—torrential rains, howling winds, and floods that threatened to drown the entire village, its people, and livestock. The Braja-vasis, terrified, cried out to Krishna: "We followed Your advice, and now disaster has come!" But Krishna, calm and compassionate, assured them of His protection. With effortless grace, He lifted the massive Govardhan Hill on the little finger of His left hand, holding it aloft like an umbrella for seven days and nights. The villagers, cows, and all creatures huddled beneath, safe and dry, while the storm raged futilely above. Exhausted and humbled, Indra finally ceased the deluge, realizing Krishna's supremacy, and begged for forgiveness.

This leela beautifully illustrates the power of trusting Krishna's guidance, even when it challenges our ingrained habits or traditions. The Braja-vasis' faith transformed a potential catastrophe into a miracle of shelter. It also teaches that God may not always halt the storms in our lives—be they personal trials, losses, or uncertainties—for doing so might disrupt the natural laws He upholds, like the cycles of karma and the balance of nature. Yet, if we surrender with trust, He becomes our unshakeable refuge, shielding us without violating those divine principles.

In the Bhagavad Gita (18.66), Krishna assures us: "Sarva-Dharman Parityajya Mam Ekam Saranam Vraja; Aham Tvaa Sarva-Papebhyo Moksayisyaami Maa Shucah."

"Abandon all varieties of dharma and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."

Another complementary verse from the Gita (9.29) echoes this impartial protection: "Samo’ham Sarva-Bhuteshu Na Me Dvesyo’Sti Na Priyah; Ye Bhajanti Tu Maam Bhaktyaa Mayi Te Teshu Caapy Aham."

"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him."

As Janmashtami draws near, let us reflect: How often do we cling to old ways out of fear, ignoring the gentle nudge of divine wisdom? This year, amidst the festivities, may we cultivate deeper trust in Krishna, knowing He will shelter us through life's tempests.

Yesterday we were reminded of loving Krishna, today it’s about trusting Krishna. Tomorrow, I'll share the third leela to complete our preparation.

Until then, Hare Krishna! Hare Krishna! Krishna! Krishna! Hare Hare!

Sunesh Tota-Maharaj.

 

 

Krishna Janmashtami: The Damodara Leela

Krishna Janmashtami: The Damodara Leela

Dear Friends,

As Krishna Janmashtami approaches on Friday, August 15, 2025, in Trinidad and Tobago, my thoughts wander on the many aspects I wish to share with you about our beloved Lord Krishna.

However, this year, I have decided that I would share three of my most favourite episodes from the Srimad Bhagavatam (Bhagavat Maha Puran). The first is entitled Damodara Leela (Canto 10, Chapter 9, Verses 1–20) - a story that stirs the soul with both laughter and tears. It’s a tale so dear, it feels like Krishna Himself is tugging at one’s heart.

I’ll share two more leelas—one tomorrow and another on Thursday—to deepen our connection for the festivities.

In Gokul, Mother Yashoda is churning butter, singing of her little Krishna’s antics, her bangles jingling, jasmine flowers in her hair. Her love for Him is so deep. Little Krishna, hungry for her attention, toddles up, stops her churning, and climbs into her lap to nurse. Yashoda gazes at Him, lost in love, until boiling milk on the stove pulls her away. She sets Him down, unfinished, to save it, and Krishna, feeling neglected, pouts.

In a mischievous fit, He smashes a butter pot with a stone, butter spilling everywhere. He scurries to a corner, devouring the treat and even sharing it with a monkey, glancing around like a naughty child. The heart aches and chuckles at this divine play—Krishna, the Supreme Lord, acting so human!

Yashoda returns, spots the mess, and knows it’s her Gopal. With a stick in hand, she chases Him. Krishna bolts, the One whom yogis can’t catch, now fleeing from His mother’s love. Yashoda, tired but determined, runs after Him, her hair loosening, flowers falling like offerings. Exhausted, she finally catches Him. He stands there, rubbing His eyes, smearing kohl (kajhar), crying remorsefully. Yashoda, ever merciful, discards the stick but ties Him to a mortar to teach Him a lesson.

But the ropes fall short—always two inches too short! She ties and ties, the Gopis laughing, until Krishna, moved by her devotion, allows Himself to be bound. He, the infinite, becomes Damodara, “bound by the belly,” tied not by ropes but by love.

As we prepare for Janmashtami, it is a timely reminder that we often get lost in perfecting decorations and offerings, forgetting the One we’re serving. How many times we’ve fussed over preparations, only to realize that our mind drifted from Krishna. His mischief reminds us: He craves our love, not perfection. Let’s offer our hearts this Janmashtami.

As Krishna says in the Bhagavad Gita (9.26):

"Patram Puspam Phalam Toyam, Yo Me Bhaktyaa Prayacchati;

Tad Aham Bhakty-Upahrtam, Ahnaami Prayataatmanaha" 

 

“If one offers Me with love and devotion a leaf, a flower, a fruit, or water, I will accept it.”

May your Janmashtami overflow with love. Hare Krishna!

Sunesh Tota-Maharaj.

 

 

 

Havan: A Key to Unlock Spiritual and Material Success.

 Havan: A Key to Unlock Spiritual and Material Success.

Imagine a ritual that not only purifies your soul but also paves the way for prosperity, health, and success.

Havan (Hawan), a sacred Vedic fire ritual, does exactly that. Also referred to as Homam or Homa, it is rooted in ancient Hinduism and derived from the Sanskrit root hu ("to offer"), Havan involves offering ghee, grains, herbs, and sacred items into a consecrated fire, accompanied by powerful mantras. The Rigveda (1.1.1) glorifies Agni, the fire god, as the divine messenger who carries your offerings to the heavens, making Havan a transformative practice for unlocking both spiritual and material success.

Agni: The Spark of Transformation.

At the heart of Havan lies Agni, the Vedic fire god whose name means "to shine" or "to lead." As Paavaka (the purifier), Agni cleanses your mind, body, and soul, setting the stage for enlightenment (Yajurveda 22.20). The Bhagavad Gita (3.10-14) teaches that such rituals sustain the cosmic order, aligning you with divine forces. By igniting Agni’s sacred fire, you invite clarity, strength, and divine blessings to fuel your journey toward success.

Why Havan Matters.

Havan is more than a ritual—it’s a bridge to the divine, connecting you to cosmic energies that empower your goals. The Chandogya Upanishad (5.19.1–2) describes Havan as nourishing Prana, fostering harmony with the universe. The Brihadaranyaka Upanishad (3.1.6) elevates it as a step toward moksha (liberation). Whether you seek inner peace, financial abundance, or protection from obstacles, Havan offers a path to transform your life, as affirmed by the Skanda Puran.

The Life-Changing Benefits of Havan.

Havan’s rewards are profound and multifaceted, touching every aspect of your existence:

• Spiritual Growth: Burn away negative karma and move closer to moksha (Skanda Puran). Each offering into Agni’s fire purifies your soul, aligning you with divine purpose.
• Health and Clarity: The Atharvaveda praises Havan’s purifying smoke, which modern studies (Times of India, 2024) suggest has antiseptic properties, reducing stress and enhancing air quality (Yajurveda 30.18).
• Prosperity and Success: Invoke wealth and achievement through rituals like Lakshmi Havan (Lakshmi Sukta, Rigveda).
• Protection: Shield yourself from negative energies and planetary afflictions (Garuda Puran), ensuring a smoother path to your goals.

Types of Havan for Your Goals.

Havan is versatile, tailored to your unique aspirations. Here are a few powerful examples:

• Ganapati Havan: Clear obstacles in education or business, neutralizing Ketu Dosha (Ganesh Puran).
• Navagraha Havan: Balance planetary influences to boost health, wealth, career, education and relationships (Yajurveda 18.12).
• Chandi Havan: Call upon Goddess Durga for protection and victory over challenges (Devi Mahatmyam, Markandeya Puran).
• Mrityunjaya Havan: Promote longevity and vitality (Shiva Puran).
• Lakshmi Havan: Attract abundance and financial success (Lakshmi Sukta, Rigveda).

Inspiring Stories of Havan’s Power.

Ancient scriptures reveal Havan’s ability to transform lives:

• In the Ramayan (Bala Kanda 14.2-16), King Dasharatha performed the Putrakameshti Havan, guided by Sage Rishyasringa, to beget Lord Ram and his brothers, proving Havan’s power to fulfill heartfelt desires.
• In the Mahabharat (Ashvamedhika Parva 14.88-91), Yudhishthir’s Ashvamedha Yajna restored dharma and prosperity after the Kurukshetra war, showing how Havan can rebuild lives and prosperity.
• Queen Kausalya’s Vishnu Havan (Ramayan, Ayodhya Kanda 2.20.14-16) protected Lord Ram during exile, highlighting Havan’s protective strength.
• The Markandeya Puran (5.1-13) describes how Chandi Havan empowered the gods to defeat Mahishasura, illustrating its role in overcoming formidable obstacles.

These stories aren’t just ancient tales - they’re proof that Havan can unlock success in your life, too.

Havan for Harmony and Success.

Havan can align the energies of the Nau Grahas (nine planets) to remove obstacles caused by Doshas like Manglik or Sarpa Dosha (Yajurveda 18.12). By offering specific materials - like black sesame for Shani or red lentils for Mangal - with precise mantras, you can neutralize negative influences and amplify prosperity, health, or career growth (Atharvaveda 19.9, Garud Puran).

The timing of Havan, known as Agni Vaas, is key. Using the Paanchang, an auspicious muhurta (timing) to maximize efficacy (Taittiriya Brahmana 3.7.4) and to achieve the specific purpose – a suitable date/time is selected. With the right offerings and mantras (Rigveda 10.110.2), Agni carries your intentions to the divine, ensuring success.

Take the First Step Toward Transformation.

Havan is not reserved for ancient kings or sages—it’s a practice for you. Whether you’re seeking spiritual peace, financial abundance, or protection from life’s challenges, Havan offers a sacred path to unlock your potential. The fire of Agni is ready to illuminate your path.

Conclusion.

Havan is your key to spiritual and material success, a timeless ritual that purifies, protects, and prospers. From the Vedas to the Ramayan and Mahabharat, its power has transformed lives for millennia. Let Agni’s sacred fire ignite your journey to divine blessings, harmony, and achievement. Take the first step today—perform Havan and unlock the success you deserve.

 

 

Bonus Article: Lord Vishnu’s Das Avatar.

Bonus Article: Lord Vishnu’s Das Avatar.

Lord Vishnu’s Das Avatar (ten incarnations) are profound narratives that illustrate divine interventions to restore dharma, weaving a tapestry of cosmic justice and intricate relationships.

This bonus article, explores two key aspects:

1.       The curse of Jaya and Vijaya, Vishnu’s divine attendants, and their subsequent births as demons, and

2.      The connection between Lord Vishnu and Budha Graha, paralleled with the maternal conflicts in Vishnu’s avatars, reflecting themes of duty, sacrifice, and divine purpose.

The Curse of Jaya and Vijaya: A Cosmic Cycle of Redemption.

Once in Vishnu’s divine abode, Vaikuntha, Jaya and Vijaya, the devoted gatekeepers, barred the four Kumaras—Sanaka, Sanandana, Sanatana, and Sanatkumara—from entering. These eternal sages, appearing as children, were ardent devotees of Vishnu. Offended by the gatekeepers’ refusal, the Kumaras cursed Jaya and Vijaya to lose their divine status and be born as mortals (Bhagavat Puran, Canto 3, Chapter 16). The curse was severe: they would live as demons, estranged from Vishnu’s grace.

Lord Vishnu, upon learning of the incident, appeared before the Kumaras and his attendants. Acknowledging the sages’ righteousness but moved by Jaya and Vijaya’s devotion, Vishnu modified the curse, offering a choice: seven births as his devotees or three births as his enemies, each time to be liberated by his hand. Jaya and Vijaya chose the shorter path, preferring three demonic births to return swiftly to Vaikuntha (Bhagavat Puran, 3.16.31-35). This decision initiated a cosmic drama spanning multiple yugas, with Vishnu’s avatars confronting these demons to fulfill the curse.

The Three Demonic Births and Vishnu’s Liberation.

The curse manifested in three successive births, each marked by enmity with Vishnu’s avatars, culminating in their liberation:

1. Hiranyaksha and Hiranyakashipu.

In the Satya Yuga, Jaya and Vijaya were reborn as the Rakshasa brothers Hiranyaksha and Hiranyakashipu.

• Hiranyaksha: Born as a powerful asura, Hiranyaksha submerged the Earth in the cosmic ocean. Lord Vishnu incarnated as Varaha, the boar, to slay him and restore the Earth (Vishnu Puran, 1.4; Bhagavat Puran, 3.18).
• Hiranyakashipu: His brother, driven by vengeance, oppressed devotees. Vishnu appeared as Narasimha, the man-lion, to kill Hiranyakashipu, protecting his devotee Prahlada (Bhagavat Puran, 7.8).
• Connection: Both demons, embodiments of Jaya and Vijaya, were liberated by Vishnu’s fierce avatars, fulfilling the first cycle of the curse.
1. Ravan and Kumbhakarna.
• In the Treta Yuga, Jaya and Vijaya were reborn as the Rakshasa brothers Ravan and Kumbhakarna, rulers of Lanka. Ravan’s abduction of Sita led to his confrontation with Vishnu as Shri Ram, who defeated them in the epic battle of the Ramayan (Valmiki Ramayan & Tulasi Ramayan).
• Connection: Rama’s victory was a triumph of dharma and the second liberation of Jaya and Vijaya, drawing them closer to Vaikuntha.
2. Shishupala and Dantavakra.
• In their final birth in Dvapara Yuga, Jaya and Vijaya appeared as Shishupala and Dantavakra, two kings who were hostile to Vishnu’s avatar Krishna. Shishupala was slain by Krishna’s Sudarshan Chakra during the Rajasuya Yagna (Mahabharat, Sabha Parva, 44), and Dantavakra met his end later at Krishna’s hands (Bhagavat Puran, 10.78).
• Connection: Krishna’s actions completed the curse, liberating Jaya and Vijaya, restoring them to Vaikuntha.

This cycle underscores Vishnu’s compassion, ensuring his devotees’ salvation even through enmity, as their hatred kept them focused on him. The narrative highlights the interconnectedness of Vishnu’s avatars across yugas, united by the divine purpose of upholding dharma.

Budha Graha and Maternal Conflicts in Vishnu’s Avatars.

Budha Graha (Mercury), the Vedic planet governing intellect, communication, and wisdom, is intricately linked to Lord Vishnu, the preserver of cosmic order. Several traditions draw a symbolic connection between Budha Graha and Lord Vishnu. Devotional practices, such as the Navagraha Stotra, invoke Vishnu’s grace to appease Budha’s influence, suggesting that Vishnu’s benevolence can harmonize Budha Graha’s planetary effects. This cosmic and symbolic connection frames the exploration of Budha’s strained maternal relationship and its parallels with Vishnu’s avatars.

Budha Graha’s Strained Maternal Bond.

Budha’s origin is marked by conflict. Born to Chandra (Moon) and Tara, the wife of Brihaspati (Jupiter), Budha’s birth stemmed from Tara’s affair with Chandra, sparking a cosmic dispute. Brihaspati, enraged, cursed Budha, and Tara’s actions led to an emotional rift with her son. Budha, aware of his mother’s infidelity, harbored resentment, resulting in a distant relationship (Brahmanda Puran, 3.8; Matsya Puran, 23). This narrative of maternal conflict echoes the complex maternal bonds in several of Vishnu’s avatars.

Vishnu’s Avatars and Their Maternal Relationships.

Several avatars experienced strained or disrupted relationships with their mothers, reflecting themes of duty, sacrifice, and divine purpose:

1. Parashuram.
• Born to Jamadagni and Renuka, Parashuram faced a harrowing test when his father ordered him to behead Renuka. Bound by dharma, Parashuram complied but later used a boon to resurrect her (Brahmanda Puran, 2.3; Mahabharat, Shanti Parva, 49).
• Connection: This act of killing his mother, though reversed, mirrors Budha’s strained bond with his mother Tara, driven by conflicts rooted in duty and familial discord.
2. Shri Ram.
• Ram, born to Dasharatha and Kausalya, was separated from his birth mother due to his stepmother Kaikeyi’s demand for his fourteen-year exile, influenced by Manthara. Kausalya’s anguish is vividly described as she bids farewell (Valmiki Ramayan & Tulsi Ramayan).
• Connection: This forced separation, driven by external manipulation, parallels Budha’s emotional distance from Tara due to her actions.
3. Krishna.
• Born to Devaki and Vasudeva, Krishna was separated from his birth mother at birth to escape Kamsa’s wrath. Raised by Yashoda in Gokul, he formed a deep bond with her, while Devaki endured years of longing (Bhagavat Puran, 10.3, 10.45).
• Connection: Krishna’s separation from Devaki, necessitated by divine purpose, reflects Budha’s disrupted bond with Tara due to external circumstances.
4. Buddha.
• As Siddhartha Gautama, the Buddha left his family, including his foster mother Prajapati Gautami (his birth mother Mahamaya died shortly after his birth), to pursue enlightenment at age 29 (Lalitavistara Sutra, Chapter 7). This voluntary renunciation reflects a sacrifice of maternal ties for spiritual duty.
• Connection: Buddha’s departure mirrors Budha’s emotional distance from Tara, both driven by a higher purpose over personal bonds.

Conclusion.

The Das Avatar of Lord Vishnu reveal profound interconnections, from the cosmic redemption of Jaya and Vijaya through avatars like Varaha, Narasimha, Ram, and Krishna, to the maternal conflicts mirroring Budha Graha’s strained bond with Tara. These narratives illustrate the interplay of divine purpose and human-like relationships, offering timeless lessons on duty, sacrifice, and salvation.

 

 

The Nagas: Divine Serpents in Hindu Mythology (Part 3).

The Nagas: Divine Serpents in Hindu Mythology (Part 3).

This final article in our three-part series on the Nagas, divine serpent deities revered in Hinduism, builds on the foundations laid in the previous instalments.

Article 1 introduced the Nagas’ scriptural significance in texts like the Bhagavat Puran, Mahabharat, and Ramayan, highlighting their roles as semi-divine beings of wisdom, protection, and fertility.

Article 2 explored the vibrant rituals of Naag Panchami, the sacred Mannarasala Nagaraja Temple, Naga Curses and the protective Naga Stuti.

This concluding instalment delves into the nine principal Naga deities (Nav Nag Devtas) and their profound connections with major Hindu deities—Krishna, Vishnu, Shiva, Ganesh, and the Devi—illuminating their roles as guardians of cosmic and spiritual realms, thus completing the exploration of their enduring legacy.

The Nine Major Nagas (Nav Nag Devtas).

The Nav Nag Devtas, nine revered Naga deities, are central to Hindu worship, particularly during Naag Panchami. Residing in the subterranean realm of Nagaloka, these serpents are master architects and metallurgists, wielding divine powers such as shape-shifting and guarding subterranean treasures. Below are the nine principal Nagas, each embodying unique attributes:

1. Ananta (Shesha): The infinite, thousand-headed serpent, serving as Vishnu’s cosmic bed, symbolizing eternity (Vishnu Puran 1.2).
2. Vasuki: The serpent king, pivotal in the ocean’s churning and a companion of Shiva (Mahabharat, Adi Parva, 18).
3. Padmanabha: A protector Naga, upholding Vishnu’s divine order (Padma Puran).
4. Kambala: Guardian of underground wealth, revered for strength.
5. Shankhapala: Protector of prosperity and abundance.
6. Dhritarashtra: Wise Naga king, embodying leadership.
7. Takshaka: Fierce avenger of Raja Parikshit’s insult, showcasing the Nagas’ dual nature (Mahabharat, Adi Parva, 40–58).
8. Kaliya: Redeemed by Krishna’s dance, symbolizing transformation (Bhagavat Puran 10.16).
9. Shankhachuda: Associated with spiritual protection.

These Nav Nag Devtas bridge the divine and material realms, their significance in worship highlighted in yesterday’s article on Naag Panchami rituals, where devotees offer milk and prayers to their idols.

Nagas and Their Divine Associations.

Nagas are woven into Hindu epics as semi-divine beings with complex relationships to major deities. This section deepens that exploration by detailing their roles as companions, protectors, or challenges to Krishna, Vishnu, Shiva, Ganesha, and the Devi, symbolizing cosmic balance and spiritual power.

Krishna and Kaliya.

In the Bhagavat Puran (10.16), Krishna subdues Kaliya, a Naga poisoning the Yamuna River, through the Kaliya Mardan dance. Briefly noted in Article 1, this episode underscores the Nagas’ potential for redemption, as Krishna reforms Kaliya, restoring purity to the river and highlighting divine intervention in maintaining ecological harmony.

Ananta and Vishnu.

Ananta (Shesha), the thousand-headed serpent, supports Vishnu on the ocean of milk during his cosmic slumber, embodying infinity and stability (Vishnu Puran 1.2; Padma Puran). Introduced in Article 1, this eternal bond reflects the Nagas’ foundational role in cosmic order.

Vasuki and the Samudra Manthan.

Vasuki’s role as the churning rope in the Samudra Manthan, detailed in Article 1 (Mahabharat, Adi Parva, 18), showcases his endurance and cooperation with Devas and Asuras to yield amrita. Honoured by Vishnu and Shiva, Vasuki exemplifies the Nagas’ contribution to divine quests for immortality.

Shiva’s Serpent Garland.

Shiva’s serpent, often Vasuki, coiled around his neck, symbolizes mastery over primal energies and protection (Linga Puran). This imagery complements Shiva’s yogic nature, reinforcing the Nagas’ role as divine protectors.

Ganesh’s Serpent Belt.

Ganesh’s serpent belt, representing Kundalini energy, signifies contained primal power and divine protection (Skanda Puran). This association, touched upon in Article 1’s discussion of Kundalini, highlights the Nagas’ spiritual significance in yogic traditions.

The Devi and the Nagas.

In the Devi Bhagavat Puran (Book 5), Nagas like Vasuki and Shesha revere the Devi as Durga or Parvati during her battles against demons like Mahishasura, recognizing her as the supreme Shakti protecting Nagaloka. The Nagas believe that the Devi protects them and their world – Naga Loka. Manasa Devi, the serpent goddess, commands Nagas and protects devotees from snakebites (Manasa Mangal Kavya). Her serpent-canopied iconography and Kundalini association (Hatha Yoga Pradipika) align with the spiritual roles of the Nagas, complementing the ritual practices described previously.

Conclusion.

This three-part series has traced the Nagas’ profound legacy in Hindu mythology, spirituality, and culture. Article 1 laid the foundation with their scriptural significance in the Vedas, Puranas, Mahabharat, and Ramayan, portraying them as semi-divine beings of wisdom, protection, and fertility. Article 2 celebrated their vibrant rituals during Naag Panchami, the sacred Mannarasala Nagaraja Temple, and the protective Naga Stuti. This final article has illuminated the Nav Nag Devtas and their divine associations with Krishna, Vishnu, Shiva, Ganesh, and the Devi, underscoring their roles as guardians of cosmic and earthly realms.

The Nagas’ enduring presence, from ancient scriptures to modern worship, reflects their timeless significance in fostering harmony between humanity, nature, and the divine.

As devotees chant “Om Naaga Naagam Aashrayeham,” they honour the Nagas’ protective and transformative powers, a legacy that continues to inspire reverence and devotion.

Om Naaga Naagam Aashrayeham!!!

I seek refuge in the universal presence of the Nagas.

 

 

The Nagas: Rituals and Observances. (Part 2).

The Nagas: Rituals and Observances. (Part 2).

This second article in our series on the Nagas explores the vibrant rituals of Naag Panchami, celebrated on Tuesday 29^th July, 2025; building on Article 1’s mythological foundation.

This instalment details the spiritual and cultural practices of Naag Panchami, the significance of the Mannarasala Nagaraja Temple, the sacred Naga Stuti, and the astrological influence of Naga Doshas. These rituals and beliefs unite ancient mythology with modern devotion, honouring the Nagas as guardians of nature and spirituality.

Naag Panchami: Rituals and Observance.

Naag Panchami, observed on the fifth day of Shravan’s bright half (Shukla Paksha Panchami), honours the Nagas, seeking their blessings for protection from snakebites, prosperity, and spiritual growth. The festival reflects their role as guardians of water, fertility, and cosmic balance, fostering harmony with divine forces.

Rituals in India.

Devotees perform rituals at snake pits, anthills, or Naga temples, offering milk, flowers, turmeric, vermilion, and sweets, accompanied by Atharvaveda or Puranic mantras. Serpent idols of silver, stone, or clay are bathed with water and milk, symbolizing purification. Rangoli snake designs, drawn with turmeric or sandalwood, adorn homes to ward off harm. Ethical concerns have reduced live snake worship, emphasizing symbolic offerings. Women fast for family well-being, particularly brothers, with the festival called Bhratru Panchami in Punjab. Devotees avoid digging the earth or eating salty and non-vegetarian foods to maintain ritual purity.

Twelve Nagas—Ananta, Vasuki, Shesha, Padma, Kambala, Karkotaka, Ashvatara, Dhritarashtra, Shankhapala, Kaliya, Takshaka, and Pingala—are worshipped, with offerings believed to reach these deities. Chanting their names ensures protection and success.

In Maharashtra, clay or metal snake idols are offered milk and kheer; in Tamil Nadu (Naga Chaturthi), women worship mud snake statues; in West Bengal, Manasa Devi is honoured with folk songs.

As per astrological calculations, Naag Panchami offerings can be performed on July 29, 2025, with the period from 06:15 AM to 08:45 AM considered the most auspicious part of the day.

Mannarasala Nagaraja Temple.

The Mannarasala Nagaraja Temple in Kerala, linked to Parashuram, a Vishnu incarnation, is a premier Naga worship site. Legend states Parashuram reclaimed Kerala from the sea, but the barren land required Nagaraja’s intervention. Guided by Shiva, he worshipped Nagaraja, who, with his serpent disciples, used kakuda poison—a mythical substance—to make the soil fertile. Parashuram consecrated the temple, honouring Nagaraja as a unified Brahma-Vishnu-Shiva form, alongside Ananta, Vasuki, and others. With over 30,000 Naga images, the temple’s rituals include abhishekam (ritual bathing), alangaram (decoration), and nur palum (milk-based elixir) offerings, symbolizing fertility. Couples seeking children and those with Naga Doshas visit, believing Nagaraja grants prosperity.

Naga Stuti: Mantras and Their Meaning.

The Naga Stuti, usually chanted to receive the blessings of the Nagas, invokes the Nagas’ divine qualities for protection and prosperity. Below is the Stuti with its English translation.

Verse 1:

Shiva Bharanam Ghora Rupam, Pancha Indriya Taarakam

Nithyam Jaagra Sthithe Nishtam, Naaga Naagam Aashrayeham

Naaga Naagam Naaga Naagam, Naaga Naagam Aashrayeham

Meaning: The Nagas, Shiva’s garland, possess a formidable form and guide the five senses toward liberation. Ever vigilant, I seek refuge in them, invoking their protection.

Verse 2:

Dosha Haranam Keerthi Karanam, Vittha Kalmasha Naashakam

Artha Deha Mangalam, Naaga Naagam Aashrayeham

Naaga Naagam Naaga Naagam, Naaga Naagam Aashrayeham

Meaning: The Nagas remove afflictions, grant fame, purify wealth, and bestow well-being. I seek refuge in them, reaffirming devotion.

Verse 3:

Sarva Roga Nivaarakam, Kutumba Bhaagya Daayakam

Garbha Soothi Rakshakam, Naaga Naagam Aashrayeham

Naaga Naagam Naaga Naagam, Naaga Naagam Aashrayeham

Meaning: The Nagas cure diseases, grant family fortune, and protect childbirth. I seek refuge in their protective powers.

Verse 4:

Paataalam Svarga Marthyam, Trailoka Vaasinam

Kshetra Paala Bhujangesham, Naaga Naagam Aashrayeham

Naaga Naagam Naaga Naagam, Naaga Naagam Aashrayeham

Meaning: Residing in Patala, Svarga, and Martya, the Nagas protect sacred lands as serpent lords. I seek refuge in their universal presence.

 

Naga Doshas: Astrological Afflictions.

Doshas, difficulties attributed to the Nagas’ wrath or past-life karma, manifest as life challenges, addressed through Vedic remedies to restore harmony.

Kaal Sarp Yoga.

Kaal Sarp Yoga occurs due to the formation of a cosmic serpent in one’s horoscope (due to specific placements of the malefic planets Rahu and Ketu) that strangles one’s destiny, causing hindrances in career, marriage, health, etc. Named after Nagas (e.g., Anant Kaal Sarp), its twelve types require remedies to break the hold.

Sarpa Dosha.

Sarpa Dosha, linked to harming snakes, arises from malefic Rahu and Ketu placements, causing fertility issues or marital discord. Remedies are required to remove this curse.

Other Naga Doshas.

Doshas like Naga Dosha, from harming snake habitats, manifest as fears or financial losses.

Consulting a Vedic astrologer is essential to identify Naga Doshas and prescribe tailored remedies.

Conclusion.

Naag Panchami, celebrated on Tuesday 29^th July, 2025, honours the Nagas as divine protectors, uniting mythology, ritual, and spirituality. This series has traced their scriptural significance, divine associations, and astrological impact, culminating in the vibrant practices at Mannarasala, the sacred Naga Stuti, and the remedies for Naga Doshas.

In our final article in our series on the Nagas we will explore the Nav (9) Naga Devtas and their divine associations.

Om Naaga Naagam Aashrayeham!!!

I seek refuge in the universal presence of the Nagas.