Naga and Nagamandalas

Sarva roga nivarakam

Kutumbha bhagya dayakam

Nagas

Tulunadu, situated in coastal Karnataka, earlier known as Dakshina Kannada, today divided as Dakshina Kannada and Udupi, is where the Nagas, the serpent gods, the cobras, are worshipped. They are considered to be the guardians of the land, of health, of family progress, and of welfare. They are fertility deities; they are the gods to whom the people of Tulunadu pray in times of trouble. Serpent worship is therefore deeply rooted in the tradition of Tulunadu. So much so that serpent groves, called Nagabanas, are maintained and protected by individual families in Tulunadu.

Nagabana

Each Nagabana (serpent grove) has a protector family, Kutumbha, and they are responsible for conducting the occasional pujas during Nagarapanchami and making offerings such as Nagaradhane, Tambila, Tanu (simple offerings of milk, tender coconut, flowers, turmeric, and incense), Ashlesha Bali, Nagamandalas and Dakkebali. So wherever the family, or Kutumbha, spreads, they have to come back to their family, to their Nagabana, also called the Moolasthana. These Nagabanas are rich in plants and trees and protect the habitat of the serpents along with the Daivas (tutelary spirits). The Nagas, the Daivas, the Devas, and human beings thus co-exist harmoniously in Tulunadu, and it is they who hold the family together as one Kutumbha.

The Naga slab is a tablet of stone that has the Naga sculpted on it. The Nagas are connected with astrology, where Rahu is identified with the head of the snake and Kethu is identified with the snake’s tail. And when the Nagas are troubled, they can wreak havoc on one’s life. So, when they are upset, special prayers and rituals have to be performed for them to get rid of the ill effects of this dosha.

A very important ritual associated with serpent worship is the Nagamandala, a combination of two words: Naga + Mandala.

Mandala:

A Mandala is a Sanskrit word that means a circular form. These mandalas are connected with religious practices and tradition and are specifically used with the worship of the serpents, or Nagas, during the Dakkebali. Each colour of the elaborate mandala drawn on the floor is associated with life: green symbolises fertility, white is purity, black is strength, yellow shows faith, and red is anger. The mandala colours signify the various challenges faced by man in his life and how he has to overcome them all. The belief is that once the Nagamandala is over, the serpent deities come to the mandala and devour the offerings made, like fruit, vegetables, and flowers.

A Nagamandala is performed as a ritual, as an offering, called parake, to pray for health, for children, to remove hurdles in business, marriages, or to ward off a curse on the family or the village called Grama, and for overall protection in times of crisis.

Ashlesha bali:

The Ashlesha bali puja is the first step for the Nagamandala. It is believed that the Ashleshabali removes any ill-effects or dosha of the Nagas. The Ashlesha bali has a rangoli drawn on the ground on which flowers and other offerings are made. The Ashlesha bali sets the tone for the elaborate Nagamandala pooja.

Nagamandala:

During the Nagamandala, the Nagabana is extensively decorated with natural colours and designs. A ‘chappara’ or temporary roof, a pavilion, is made out of coconut leaves so as to give protection from acute heat during the Nagamandala puja during the day. Fragrant flowers and fruits, like marigold flowers, green banana and jackfruit leaves, and areca bud covered pillars, are erected to make the pavilion lavish and spectacular.

A Nagamandala depicts the sacred union of the male and female snakes. Once the mandala is drawn on the floor, the performers, called Vaidyas, assume their roles as female snake dancers, and the other performs the role of a Paatri. The Nagamandala is performed as a nocturnal ritual between the months of December and April, and areca buds are used in abundance. Specific musical instruments are used in this ritual. The ritual starts with the Paatri taking a handful of areca flowers as he chants mantras that praise the nagas and invoke them. Traditional music is played in the background while he sings the songs and smears the areca flowers on his face. Within no time, he is possessed, his eyes bulge out, and his head mimics the movement of the snakes. Thereafter, the Nagakannika, the female snake, joins in the dance. Nagakannika is also known as Ardhanari. When they start dancing, they dance around the mandala in circles in snake-like movements. They dance in a frenzy and in serpent-like motions, and in the middle of the dance, there is an activity when the Paatri and Nagakannika embrace each other. This is called Milana, or the union of the snakes. Once the Paatri is possessed, called Avesha, the serpent god speaks through the Paatri. This is when the gathering of the members of the family, seek solutions to their problems, also called Prashne, meaning question.

(originally written for Korangrapady Doddamane and allied families)