{hinduloka} $title={Table Content} Mantra Nava Naga

In Hinduism, various living beings such as symbolic animals are vehicles to the Gods, therefore they also have their own special meaning. In this connection special importance is given to the serpent (Dragon Devata).

Mantra Nava Naga (9 Dragon Gods) is also chanted to avoid and eliminate all kinds of bad consequences, curses and black magic. It also eliminates Naga Dosha, Kala Sarpa Dosha, Rahu Dosha and Ketu Dosha. Pregnant women can also chant this mantra to protect the fetus in the womb for the safe birth of a baby. This also eliminates Naga Dosha, Kala Sarpa Dosha, Rahu Dosha and Ketu Dosha. Pregnant women can also chant this mantra to protect the fetus in the womb for the safe birth of a baby.

The names of the 9 Devata Dragons: Ananta, Vasuki, Shesha, Padmanabha, Kambala, Shankhapala, Dhrutrashtra, Takshaka and Kalia -if prayed daily in the morning will make a person protected from all evils and help to be a winner in life.

The best day to start this mantra is on Purnima or Tuesday or Nag Panchami or panchami thithis or Amavasya day. Saying this mantra 11, 21, 108 or 1008 times will give you all kinds of spiritual power. Any mantra is generally recited facing east. Pray to Goddess Nageswari with Mimba leaves.

Strota Mantra Nava Naga

वासुकिं शेषं पद्मनाभं अनन्तं च कंबलं
शंखपालं धार्तराष्ट्रं तक्षकं कालियं तथा
एतानि नव नामानि नागानाम च महात्मनं
सायमकाले पठेन्नीत्यं प्रातक्काले विशेषतः
तस्य विषभयं नास्ति सर्वत्र विजयी भवेत
II इति श्री नवनागस्त्रोत्रं सम्पूर्णं II

anantaṃ vāsukiṃ fellow Padmanabham ca kaṃbalaṃ
śaṃkhapālaṃ dhārtarāṣṭraṃ takṣakaṃ kāliyaṃ Katha
farmers ava Navami agananca ṃahatmana
Sayam Patenityam Prathahkāle Sarvemtrajaita

In cultures and civilizations, the meaning and symbolism of snakes are specific. But there is a universal root of this mythology that is based on nature. The common root explains the essential energy of the basic pattern of the serpent, and its meaning and function in our lives. Dragons also have a very specific interest in Yoga and Tantra thinking.

Some of the meanings contained in this cult can be understood by analyzing the basic symbols and patterns associated with the Dragon.

A snake is a creature that changes its own skin, rebirths itself and becomes new, over and over again. Because of this process of rebirth, snakes are cross -culturally associated with transmutation and the process of healing and transformation. The serpent is a symbol of this worldly regeneration, and is also closely associated with the element of water through the channels of water where it can be found. The element of water is associated with Prema, or Love, which is one of the three roots of cosmic power in the universe from the perspective of Yoga (the other two are Prana or Energy, and Jyoti or Light). Prema, Love, is the force of cohesion, and that binds the cosmos together.

Dragons are also said to be a very ancient race of mythological creatures and a legendary basic pattern closely related to cobras. The Dragon race is said to have lived close to the earth, or underground, and is said to have built a civilization. They are also said to have super powers, to be keepers of secrets and esoteric knowledge, and therefore they can be dangerous. 

The circular snake is also a symbol of Kundalini Shakti , the divine feminine left at the root of the spine. Like the cobra, Kundalini Shakti is a powerful energy that when released into the body can provide an experience of incredible majesty and ecstasy, but if left uncontrolled and without direction or guidance can be dangerous, just as a Dragon can be dangerous. Awakening can be a profound, beautiful and sometimes daunting and difficult process, as can transformation. 

Through all this research and research I became aware of Nava Naga Stotra. Nava Naga Stotra is a hymn for these sublime basic pattern beings, and this most mysterious and powerful energy is within all of us as the Supreme Goddess Kundalini Shakti .

In my understanding, singing Nava Naga Stotra provides protection from the dark forces that play in the world, and within us. We can sing Nav Naga Stotra to integrate the shadow realm as we develop into pure unity and open up our own inner knowledge. 

Stotra spells also serve to protect us from ignorance and darkness, and from our own poisonous roots. As all great mystical teachings tell us, the power we each contain is far greater than we fully comprehend. So, given this, we must respect this power, because it can also be a source of our own destruction.

About the Dragon

In ancient Indian symbolism, the tree and the serpent were twin spirits. And the two have a close relationship with the mountains. The large trees that inhabit the hills are the natural habitat of snakes that move freely between the branches and foliage of giant trees. Indus valley stamps excavated from the Harappa and Mohenjo-Daro sites also illustrate the close relationship between trees and snakes.
In addition to trees and mountains, the snake region is also said to be the enchanted underworld, the Naga-loka or Patala-loka region , ruled by King Vasuki, Nagaraja . It is described as a very large region, with its Capital Bhogavati , full of palaces and luxurious houses; and, full of precious gems ( nagamani ), gems, gold, other treasures and with various other kinds of wealth.

Srimad Bhagavata Purana (5.24.31) describes the lower state in  Pātāla or Nāgaloka,  there are many snakes, such as ankha, Kulika , Mahāśańkha, Sveta, Dhanañjaya, Dhritarashtra, Śańkhacūda, Kākhacūda, and Devadatta . The leader among them is Vāsuki . They were all very angry, and they had many crowns - five crowns, some seven, some ten, another a hundred and another a thousand. The crown is adorned with precious gems and with light radiating from the gems.

Tato 'adhastat patale naga loka patayo vasuki-pramukhah; sankha-kulika mahasankha-sveta-dhananjaya-dhrtarastra-sankhacuda-kambalaasvatara devadatta -adayo maha bhogino mahamarsa nivasanti yesam u ha vai panca sapta sata sahasra sirsanam phanasu viracita maha-manayo rocisnavah patala vivara rocisa vidhamhamra.

Snakes are also often associated with waters, including rivers, lakes, seas and wells and are also considered treasure keepers. However, the favorite abode of snakes is said to be in the sea, which is described as the abode of the Dragons ( Naganam aalayam ).

They are the embodiment as well as the guardians of inland waters. Dragons are creatures with abundant power that defend the underworld; bestowing fertility and prosperity on those who come in contact with them.

Snakes are viewed in every culture from generation to generation as mysterious, dangerous, invisible and unacceptable creatures in human habitat. However, there is always a strange attraction to the cold-blooded reptiles that curl up.

In addition to being a symbol of fertility, the snake has a deep religious meaning. The knowledge about snakes is not only vast and diverse, but also very old and long -lasting. Legendary snakes, like Sesha and Vasuki , give a certain prestige. Even at the beginning of the first century, the Scythian emperor Huvishka (Kushan) had erected a stone statue of a hooded serpent, with the inscription "atonement for the devoted Naga " ( Priyatti Bhagava Naga ).

Brihadaranyaka Upanishad (4.4.7) says:
yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ | 
atha martyo 'mṛto bhavaty atra brahma samaśnuta iti | 
tad yathāhinirlvayanī valmīke mṛtā pratyastā śayīta | 
evam evedaṃ śarīraṃ śete | athāyam aśarīro 'mṛtaḥ prāṇo brahmaiva teja eva | 
so 'haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ ||
Like the skin of a Snake, dead and discarded, lying on the ant-hill, also lies its body; but what is without a body, immortal and living, is pure Brahmana, is pure light.

This extraordinary creature is also believed to have the power to speak. Therefore, the serpent came to be invested with divine wisdom. 

So, snakes, in all respects, are indeed the strangest of many creatures. Above all, the deadly poison they hold and inject is what causes the entire species to be viewed as a dreaded creature to be feared, respected, and worshiped. There is always an aura of mystery around the snake.
The strange way the snake sticks out its tongue, as if licking or tasting the air, makes it get names like: Lehiha, Lelihana ( licker ); Dvi-jihva, Dvi-rasana (double tongue); and Vayu-bhakshaka, Vatasin, Pavanasin, Pavanabhuj, Anilasana, Svanasana, marutasana (all indicate that snakes eat wind).

It is believed that when he inhales, he also inhales toxic elements in the air; and thus snakes are said to help purify the atmosphere.
They also protect the environment and plants from the threat of rodents. The indiscriminate killing of snakes, will inevitably lead to severe ecological imbalances.

There is also a belief that snakes enjoy listening to music, even though they do not have outer ears; especially music played by snake charmers with wind instruments.

They are also said to be very interested in the strong aroma of the Champaka flower ( Michelia champaca ).
The crown of the serpent is variously symbolized by words such as Phana, Phata, Sphata, Phuta and Dravi (like a spoon). After that; The snake is often called Phani or Dravi .

The dragon is said to be adorned with a half Swastika (mystical cross of fortune). It is explained that the mark on the back of the hood that resembles glasses may be a Svastika-ardha (half- Swastika ).

As guardians of hidden treasures, they are also said to have various magical gems ( Naga Mani ) that are priceless and other treasures. Thus, possession of treasures, magical gems, and spells has been considered a hallmark of the Dragon.

Dragons are said to be blessed with magical powers in various forms ( iccha-dhari Naga ). Because of its power, the serpent was regarded with admiration and adoration. 

Ancient mythical cosmologists believe that the Earth, where we live, is guarded and supported by a very large thousand -headed serpent, Sesha . He is described as ‘one who with a thousand veils is the foundation of the world, carrying the burden of the earth’s sphere; and spread good qualities ( sakala -jagan - mulo -vichakra - mahabhara - vahana - guna - vamana - phana - sahasra ).

There is also a close relationship between the sacred Dragon and the ant's nest. It was viewed not only as the sacred abode of the Dragon; but, also as a gateway to the mysterious world of snakes ( Naga-loka or Patala ), far below the human world.
Some mention the connection between the rainbow ( Indra-danush ) and the ant nest ( Valmika ) where the Dragons live. 

Snakes are symbolically associated with Astrological formations. Planet Rahu is identified with the head of a snake; while Kethu is identified with the tail of a snake. And when another planet in the horoscope falls between the two, it is said to give rise to the unfavorable Kala Sar Dosha ; which is feared to wreak havoc in one’s life. A series of special prayers and rituals are recommended to get rid of the ill effects of this Dosha .

Symbolism of the Snake

Dragons enjoy a prominent place in Hindu legends and folklore. Various symbolisms are associated with snakes. For example; Anantha or Adi-Sesha represents immortality and the main energy ( first-prakriti ), at rest, at rest, before the manifestation of the created world.

A serpent ( sarpa ) encircling the drum held by Sri Dakshinamurti is said to symbolize the knowledge of Tantra .

In the Yoga tradition, Kundalini Shakthi , the energy in the basic chakra ( Muladhara ) is represented as a circular serpent, which will decompose. When Kundalini awakens; and as it begins to move upwards, the snake gradually ascends through the higher chakra, until it reaches the highest chakra, the Sahasrara .
Kundalini Shakhti , human energy in a latent state, is described as a circular serpent at rest. And, when awake and when actively moving upwards, it is said to be spiral-shaped resembling the Dragon-treasure , the intertwining of two living cobra snakes. Later, the Dragon-treasure was also seen as a symbol of the dynamic movement of subtle or cosmic forces; and also as male and female energies that represent the transmission of positive and negative charges in the universe; so as to enliven all existence.

In the Bhujanga-asana Yoga practice , the posture resembles a cobra with its hood raised and bent backwards, symbolizing the double serpent energy radiating from Bhuja's circular scroll ; and Anga , a leg -like linear shape assumed when extended.
When the Yogi straightens his arms, lifts his upper body and throws his head backwards while performing  Bhujanga-asana , the curvature of his spine is believed to stimulate the movement of  Prana   (life force) in the body; his chest expands and fills his lungs with vitality; and the heart beats evenly, energizing the entire body-mind complex.

The serpent symbolizes Life and Death. Prana , the vital breath, which keeps the body alive is likened to a snake. Just as a snake moves in the alleys of the earth, Apana , breathing out, moves through various channels and out through holes in the body. This is the Apana that ensures the distribution of vital energy to each organ segment in the body.

When Apana (Prana-vayu) leaves the body, the body dies. That is death, Kala - the end of one's time on earth. The serpent as Kala , the Time, devours everything ( sarva-bakshaka ); all this existence is his food.

The serpent primarily represents rebirth, death and immortality. And because of his ability to shed his skin over time, he is said to be symbolically 'born again', at all times.

The serpent also represents Kama , desire and lust, which drives beings in this world. It is the power of motive that drives life.

The serpent, thus, briefly represents all the aspects and processes that take place in one's life cycle: creation; good luck; accidents; destruction; and death. Snakes also symbolize mystery, allure, danger, and even appreciation in life.

The Worship of the Serpent (Dragon) in the Vedic Text

This tradition is present in some ancient cultures, religions and mythologies, where snakes are considered entities of power and rejuvenation. Dragon worship goes back thousands of years.

Regarding the Vedic texts , there is no direct reference to serpent worship in the Rig-Veda , the earliest of the four Vedas . The dragon, the name that made the serpent god famous in later texts does not appear in early Vedic literature . Even when the term appears in the Satapatha Brahmana (Maha-Naga-mivābhi-sa M Sara M- , it is not clear whether it refers to a snake or an elephant.

Here, in Vedic knowledge , the serpent Vrtra or Ahi appears as a strong rival of Indra, the King of the Gods. He was lying around or under the water. And he seems to have control over the waters in heaven and on earth. Later in the text, there is a reference to Ahi Budhnya , which means - the snake from within which - the end of the budhnya  (RV_10,066.11c). Ahir-Budhnya , described as the deity of the central region ( Antarikshya ), is variously associated with Visvedeva, Apam-Napat, Samudra, Aja-Eka-pada, and Savitri .

Ahi Budhnya is specifically associated with Aja-Eka- pada , ‘the supporter of the sky, rivers and oceans’. Aja-Eka- pada is described as a kind of Agni, Apam Napatu , a fire that rages in the waters of the sea. Aja-Eka-pada , in turn is associated with the Rudra attribute  . That, presumably, may have laid the groundwork for linking the Dragon cult with Shiva.

But this is in the Yajur Veda ; and more specifically in the Atharvana Veda , you will find several sections dealing with serpent worship.

In the Maitrayani Samhita (2.7.15) of the Yajur Veda , the prayer is addressed to the serpents ( Sarpa ), who move along the earth, the sky and who have made their abode in the waters. And, for the serpent which is the spirit of the tree; also for snakes that are as bright as the sun.
ye antarikṣe ye divi tebhyaḥ sarpebhyo namaḥ // 
ya iṣavo yātudhānānāṃ ye vanaspatīnām / 
ye 'vaṭeṣu śerate tebhyaḥ sarpebhyo namaḥ //  
ye amī rocane divo ye vā sūryasya raśmiṣu /
ye apsu ṣadāṃsi cakrire tebhyaḥ sarpebhyo namaḥ /
Of course there are many interesting references in the Atharva Veda about the mysteries, powers, poisons, and healing of snakes. There are also some spells and talismans to avoid the dangers posed by snakes. There were prayers delivered to the serpents, to ask for their protection from the devil, also against their own tribe. At the same time, there are spells to fight the power of evil snakes.

The prayers for protection say: Do not let the serpent, O Lord, kill our children, our people. What is closed together may not be open. What is open may not be closed together. Tribute to the Gods. (This is interpreted; here, the terms 'open' and 'closed' refer to the jaws of a snake.)

In the Atharva Veda Samhita (7. 56.1) homage is conveyed, in particular, to four types of named serpents: Tiraschiraji (lined crosswise); Asita (black); Pridaku or Svaja (adder); and Babhru (chocolate) or Kanakaparvan

These four are associated with the guardian deity ( Adhipathi ) of the four quarters of space. Asit a is associated with Agni as a warden ( rakshitar ) of the East; Tiraschiraji  with Indra as the Southern Regent; Pridaku with Varuna . as a warden from the West; and Kanakaparvan with Kubera , as Northern warden .

In the Atharva Veda (8.7.23) it is said that snakes themselves have knowledge of medicine or medicine for their venomous bites. There is also a belief that the snake itself produces an antidote to its own venom, perhaps on the principle of love-healing.

There are certain sections in the Brahmin Taittiriya (Kanda 3, Section 1, Anu 1, and Verse 5) in which offerings ( havis ) in the course of Yajna are submitted to the serpent god:
Idam sarpebhyo havirastu-justa |
Asresa yesa manuyanti chetah ||
In accordance with the inner Taittiriya Brahmana (Kanda 3, Part 1, Anu 4, and Verse 7), during the Asvamedha Yajna , offerings of ghee and barley were handed over to the serpent ( Sarphebyam svaha ) by the Gods, praying for their help ( ashrebhyah ) in subduing ( upanayati ) for Asur a.

The Baudhayana Grihya Sutra ( 3.10.6 ) mentions several serpent deities who must be reconciled on the occasion of Sarpa-bali ; and these include Dragon deities such as Dhrtarastra, Taksaka, Vaisalaki, Tarksya, Ahira and Sanda .

In the Asvalayana Grihya Sutra , the serpent deity is for the first time referred to as the "Dragon". Sarpa-Bali rituals   or offerings to snakes are explained.
In the  Asvalayana Grihya Sutra (2.1.9) , the serpent deities who dwell in different directions are divided into three groups - those related to earth ( Prithvi ), heaven ( Antariksha ) and heaven ( Divya Desh a).

In addition to the classification of snakes primarily based on their habitat, there are also classifications made with reference to their color and the heavenly deities they possess.
In the Paraskara Grihya Sutra (Kanda 2; Ka, 15; Verse 2) , Sarpa-devajna or serpent deity is called and offered Payasa (sweet syrup); and adored with wreaths. Here, Payasa is offered to the gods and the Dragon, the same: Indra, Aja-Eka-pada, and Ahir-Budhnya .

In the Puranas - mythological and often fantastic narratives - snakes are associated with many gods and goddesses, such as: Shiva; Vishnu; Ganapathi; Subrahmanya; Devi and others. In many of these cases, snakes are ornaments, weapons or symbols of power or knowledge.
The Puranas also mention several large serpent deities such as Kadru, Manasa, Vinata and Asitka . And, Vasuki the serpent king played an important role in stirring the ocean. Several myths, beliefs, legends, and scriptures are associated with snakes. And, Snakes are used in war; and snake venom is often used in palace intrigues.

in the Waisnawa tradition mentions eight Naga kings; This head is Ananta, Sesha or Adi-sesha . This is Ananta , representing eternity, where Lord Vishnu resides, contemplating the creation of the world to come. With the help of Vāsuki the Serpent King the ocean was turbulent; and, Amrita , a panacea, was produced, conferring immortality on the gods. The other seven Dragons mentioned are: Vasuki; Taksaka; Karkotaka; Abja (Padma); Maha-bhuja; Maha-padma; Shankadhara; and, Kulika .