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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA Svastika-nāga and Sumāgadhā, supposed, on the basis of a damaged inscription (of doubtful import) on the sculpture itself, to have been the sister of the Nāga brothers, Maṇi and Svastika.[1] In connection with the suggestion regarding the female snake-deity Sumāgadhā, it is interesting to note that the worship of the Nāginīs does not appear to have been popular in other parts of India in ancient times. Although Nāginīs figure in some of the epic and Puranic episodes, the Nāgas are always more prominent in ancient Indian literature. We have many lists in early works enumerating the names of numerous Nāgas[2] ; but there is hardly any list of the names of Nāginīs. Curiously enough, a Nāginī cult is known to have developed in Eastern India. Elsewhere[3] we have seen how the snake-goddess worshipped in various parts of Bengal and Bihar in the medieval period under such names as Bhaṭṭinī Maṭṭuvā contributed to the growth of the cult of Manasā whose worship is now popular in Eastern India. The continuity of Nāga worship at Rājgīr down to quite recent times is indicated by an inscription[4] of V.S. 1837 (1781 A.D.), recording the setting up of the foot-prints of Śālibhadra-nāga. A. Takshaka Image Inscription in Lucknow Museum The Nāga image inscription in the Lucknow Museum, referred to above, shows that the representation in question is of none other than the great Takshaka-nāga.
One of the most famous of the Nāgas in ancient Indian literature is Takshaka.[5] He seems to be mentioned in the Atharva Vēda[6] and Sāṅkhāyana Gṛihya Sūtra[7] as Takshaka Vaiśālēya. The Kauśika Sūtra[8] and the Vishṇu Smṛiti[9] prescribe food offering for the protection of the house to various deities including Takshaka and Upatakshaka. Takshaka is the chief Nāga hero in the Mahābhārata stories about the Kuru kings, Parikshit and his son Janamējaya. He killed Parikshit and escape death with great difficulty in the wellknown serpent sacrifice of Janamējaya.[10] Takshaka also figures prominently in the episode of the burning of the Khāṇḍava forest (lying near Kurukshētras, i.e. in the modern Eastern Punjab), which was his abode.[11] This story of the Mahābhārata stated how the Fire-god consumed the forest with the help of the Kuru hero Arjuna and his friend, Yādava Kṛishṇa, during Takshaka’s absence in Kurukshētra and how Takshaka’s son Aśvasēna escaped from the burning forest with the greatest difficulty. There are several references in the Rāmāyaṇa[12] to Rāvaṇa’s victory over the Nāga king of Vāsuki and his conquest of the Nāga capital Bhōgavatī, in connection with which the king of Laṅkā is stated to have carried away Takshaka-nāga’s wife. Considering the importance of Takshaka in the Indian serpent lore, his worship seems to have been widespread in ancient India. The prevalence of the Takshaka cult in Kashmir is referred to in the Mahābhārata[13] as well as in Kalhaṇa’s Rājataraṅgiṇī[14] and Bilhaṇa’s Vikramāṅkadēvacharita.[15] Unfortunately very little is known as regards the worship of Takshaka in other ______________________________________________
[1] JNSI, Vol. XII, p. 181.
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