Why Is Naga Panchami Celebrated
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Naga Panchami 17th August 2026
I came across a new term – Ophiolatry. It is Greek in origin and means the worship of snakes. There is a day for that, which call Naga Panchami. This year it falls on 17th August 2026. It is celebrated on the fifth lunar day (Panchami Tithi) of the bright fortnight (Shukla Paksha) in the holy Hindu month of Shravana (July-August).
While a snake is feared for its poison, it is also venerated for its association with divine power. Shiva wears the serpent king Vasuki around his neck, symbolizing mastery over ego, attachment, and mortality. Vishnu reposes upon the multi-hooded serpent Shesha (also called Ananta) in the primordial ocean, symbolizing the foundation of the universe. Yogic traditions conceptualize the spiritual potential within the human body as Kundalini, a coiled serpentine force residing at the base of the spine.
On Nag Panchami, devotees perform sacred rites to seek protection from snakebites, alleviate afflictions such as Kaal Sarpa Dosh, and acknowledge the ecological role serpents play in controlling pest populations.
Like I shared, the festival occurs primarily on the fifth day (Panchami) of the bright fortnight (Shukla Paksha) during the holy lunar month of Shravan, which corresponds to the Gregorian months of July and August. This coincides with the peak of the monsoon season. During this period, heavy rainfall inundates burrows, driving snakes out into human settlements and fields, thereby highlighting the necessity of protective rituals.
The origins of the Nagas are detailed in the Puranas and the Mahabharata. Rishi Kashyapa had multiple wives. Among them, Kadru gave birth to the race of Nagas (serpents).
The Twelve Nagas and Their Significance
Many texts talk about the worship of twelve Nagas on Nag Panchami. Below is a list.
| Serpent | Significance |
|---|---|
| Ananta (Shesha) | The serpent who supports the Earth and serves as the resting couch of Vishnu. |
| Vasuki | The king of snakes, used as the churning rope during the Samudra Manthan and worn by Lord Shiva. |
| Shesha | Symbolizes endurance and foundational spiritual energy. |
| Note: |
While Ananta and Shesha are frequently used interchangeably to refer to the serpent upon whom Vishnu rests, there are some differences between them. Shesha (literally meaning "that which remains" or "the remainder") represents the primal energy that survives the cycle of dissolution (Pralaya). It signifies remains beyond creation and destruction. Ananta (literally meaning "endless" or "boundless") describes his limitless, infinite nature in time, space, and power. In this sense, Shesha denotes identity, while Ananta describes the attribute. Shesha directly supports the worlds upon his hoods and forms the couch for Vishnu in the ocean. Avatara manifestations like Lakshmana (mentioned in Skanda Purana and Vishnu Purana) and Balarama (Shrimad Bhagvatam) are explicitly described as incarnations of Shesha. Ananta is used as an epithet for Vishnu/Krishna himself (e.g., in the Bhagavad Gita, where Krishna states: "Among the Nagas, I am Ananta"), emphasizing the divine, infinite presence that pervades all creation. |
| Padma | Associated with spiritual purity, subterranean wealth, and auspiciousness. |
| Kambala | Venerated in hymns as a guardian of aquatic ecosystems. |
| Karkotaka | A powerful serpent known for his role in the story of King Nala (Mahabharata). |
| Ashvatara | Associated with musical arts, sacred chants. Texts like Harivamsha state that Kambala and Ashvatara were brothers who were gifted musicians. |
| Dhritarashtra | A majestic serpent king. |
| Shankhapala | Symbolizes strength, prosperity, and guardianship over treasures. |
| Kaliya | The venomous serpent of the Yamuna River, subdued and liberated by Krishna. |
| Takshaka | The king of serpents whose lethal bite killed King Parikshit, triggering the Sarpa Satra (snake sacrifice). |
| Pingala | Associated with directional guardianship and domestic welfare. |
Scriptural Traditions
This is what the Mahabharata has to say. While hunting in the forest, Parikshit had insulted an ascetic, Shamika, by placing a dead snake around his neck. Incensed by this act, the sage's son, Shringi, pronounced a curse: within seven days, Takshaka, the king of serpents, would bite Parikshit, causing his death. Despite protective measures, Takshaka killed him.
Upon ascending the throne, Parikshit's son, Janamejaya, sought vengeance for his father's death. Encouraged by Utanka, Janamejaya organized the Serpent Sacrifice, a twelve-year fire Yajna designed to drag every serpent on Earth into the sacrificial flames.
As the officiating priests chanted mantras, serpents were consumed by the fire. Takshaka fled to Indra for sanctuary. The power of the mantras was so intense that Indra along with Takshaka, began descending into the sacrificial pit. Facing the total extinction of the serpent race, Vasuki sought the intervention of Astika. Astika was the son of rishi Jaratkaru and goddess Manasa.
Astika entered the sacrificial hall and pleased King Janamejaya. When offered a boon, Astika requested the stoppage of the Sarpa Satra and the protection of the remaining serpents. Janamejaya acceded to Astika's request and stopped the sacrifice. The day the sacrifice was halted, sparing Takshaka and his surviving kin, was the Shukla Paksha Panchami of the month of Shravan. The surviving serpents granted a boon to humanity, declaring that whoever venerated the snakes on this specific day, would be protected from venomous bites. (Bhavishya Purana, Brahma Parva).
Another tale is from the Shrimad Bhagavat Purana which talks about Krishna’s childhood in Vrindavan. The snake king Kaliya had taken up residence in the Yamuna River. His venom poisoned the waters, causing vegetation along the banks to wither and killing wildlife that drank from the river.
To restore balance, Krishna leapt into the waters. Kaliya attacked Krishna, who climbed onto the serpent's hood. As Kaliya was subdued, his wives prayed to Krishna for mercy. Krishna spared Kaliya's life on the condition that he vacate the Yamuna River, leaving his footprints upon Kaliya's hood to protect him from Garuda. This victory is also celebrated during Nag Panchami as a symbol of purification.
In Vedic astrology, an individual whose natal birth chart features all seven primary planets positioned between the lunar nodes Rahu (the head of the serpent) and Ketu (the tail of the serpent) is said to be affected by Kaal Sarpa Dosh. This configuration is believed to cause obstacles, distress, and career instability. Performing specialized Nag worship, Rahu-Ketu Shanti rites, and offering milk at serpent shrines on Nag Panchami is considered a remedy to neutralize these planetary imbalances.
In Eastern India—specifically West Bengal, Assam, Odisha, and Jharkhand—ophiolatry manifests through the worship of Goddess Manasa. While standard Nag Panchami observances in Northern and Western India talk about male serpent deities, Eastern Indian traditions focus on Manasa as the ruler over all snakes and divine protector against venom.
Manasa worship is mentioned in Manasa-Mangal-kavya. It says a merchant, Chand Sadagar, refused to worship Manasa, viewing her as a deity unworthy of comparison to Shiva. In response, Manasa destroyed Chand's fleets, brought his household to financial ruin, and caused the death of his six elder sons via snakebites. Chand constructed an airtight iron chamber for his youngest son, Lakhindar, on his wedding night with Behula. However, Manasa compelled Vishwakarma to leave an opening in the wall. She dispatched her messenger, who slithered through the gap and bit Lakhindar, causing his death.
Refusing to accept her husband's fate, Behula placed Lakhindar’s corpse on a banana-stem raft and navigated the river systems toward heaven. Behula asked the deities to intervene. The gods persuaded Manasa to restore Lakhindar and his brothers to life and return Chand's lost ships. In exchange, Behula convinced her father-in-law to reach a compromise. Chand Sadagar agreed to offer worship to Manasa, turning his face away and using his left hand to present flowers as a gesture of conditional acceptance. This validated Manasa's divinity establishing her worship throughout Bengal.
The name Manasa derives from the Sanskrit root meaning "mind-born" (Manas), indicating that she was created by Sage Kashyapa within his mind. According to some texts in Bengal, she emerged from a lotus created by Lord Shiva’s seed, earning her the name Padma or Padmavati. She is also designated as Vishahari (destroyer of poison), Nageswari (queen of serpents), and Jagatgauri.
According to the Manasa-Mangal, Manasa sought acceptance within Shiva's divine household. However, Goddess Chandi (Durga), viewed Manasa with hostility, leading to conflicts during which Chandi blinded one of Manasa’s eyes, rendering her single-eyed (Kani). Shiva later arranged Manasa’s marriage to the ascetic Sage Jaratkaru. Their union produced Sage Astika, who saved the serpent race.
From its foundations in the Mahabharata to the traditions of Goddess Manasa, the festival illustrates an attempt to harmonize human society with nature.
I wanted to share this post. Next post will be about Panchatantra.
Glossary of Terms
Here's a breakdown of the non-English terms (mostly Sanskrit, with one Greek term) used in the passage, along with their meanings and origins:
| Term | Language/Origin | Meaning |
|---|---|---|
| Ophiolatry | Greek | Worship of snakes |
| Naga Panchami | Sanskrit | "Naga" = serpent; "Panchami" = fifth (day) — the festival of snake worship |
| Panchami Tithi | Sanskrit | The fifth day of a lunar fortnight |
| Shukla Paksha | Sanskrit | The "bright fortnight" — the waxing phase of the moon |
| Shravana | Sanskrit | Name of the Hindu lunar month falling in July–August |
| Vasuki | Sanskrit | King of serpents; worn by Shiva, used as the churning rope in Samudra Manthan |
| Shesha | Sanskrit | "That which remains" — the serpent representing primal energy surviving dissolution |
| Ananta | Sanskrit | "Endless/boundless" — an epithet describing infinite divine nature (also used for Vishnu/Krishna) |
| Kundalini | Sanskrit | The coiled serpentine spiritual energy believed to reside at the base of the spine |
| Samudra Manthan | Sanskrit | The "Churning of the Ocean” |
| Kaal Sarpa Dosh | Sanskrit | An astrological affliction ("serpent of time" defect) caused by planets positioned between Rahu and Ketu |
| Rahu / Ketu | Sanskrit | The lunar nodes, personified as the serpent's head (Rahu) and tail (Ketu) |
| Sarpa Satra | Sanskrit | The "Snake Sacrifice" — the fire ritual performed by Janamejaya. Sarpa means snake and Satra a ritual. |
| Yajna | Sanskrit | A fire ritual/sacrifice |
| Manasa | Sanskrit | "Mind-born" (from Manas, meaning mind) — she was said to be created within Sage Kashyapa's mind |
| Manasa-Mangal-kavya | Sanskrit/Bengali | A devotional poetic text which talks about Goddess Manasa. |
| Vishahari | Sanskrit | "Destroyer of poison" — an epithet of Manasa |
| Nageswari | Sanskrit | "Queen of serpents" — an epithet of Manasa |
| Jagatgauri | Sanskrit | An epithet of Manasa (“the fair one of the worlds") |
| Kani | Sanskrit/Bengali | "One-eyed" — describing Manasa after Chandi blinded one of her eyes |
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