• Embarking on a digital quest through the vast citadels of Google and beyond, an ancient relic was unearthed: the revered "export" scroll dated September 5, 2014. Rejoice, for the chronicles thought lost have been found. Welcome back to the complete tapestry of TTI.

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Reptilian GOoD guyssssss



The ancient traditions and scriptures from different continents talk about a

race of serpent beings endowed with superhuman powers. The scriptural and

folkloric resources are used to present more complete picture of them and

their ancient and recent interaction with humans.

There has been an unprecedented increase of interest in UFO and

paranormal issues in official media. Some consider this to be a result of

leaks from the intelligence community. The fact is that there has been wide

and profound change of public attitude in this regard. An example of this is

how the alien image underwent a significant change during the years, from the

ridiculed "little green men" of the cartoons in the early fifties to the

classical "grays" as benevolent "space brothers" in seventies. Later, however,

they have become more and more malicious and associated with the phenomena of

cattle mutilation and human abduction. This picture is probably the one most

often associated with the word "aliens" nowadays.

But in the past few years there appeared a new type of aliens: the

"reptilians" (also called "reptoids," "sauroids" etc.). The media and market

became flooded by reptile/dragon/dinosaur characters. The entertainment

industry made them almost omnipresent, from children toys and cartoons to most

successful movies. This phenomena is analyzed to some extent in the file The

Cult of the Serpent and others. Several "alien files" available on the internet present a compilation of manifold information about aliens

in earth's history, presence and possible future as well as many of the

related incidents regarding space and underground explorations. They also

include quotations from various scriptures including the Bible and the Vedas.

The term "Veda," literally "knowledge," the indologists usually apply

to the four Vedas: Rg, Sama, Yajur and Atharva. However, in broader sense, it

is also used for the related literature as the Puranas, Brahmanas, Aranyakas,

Itihasas etc. The fact that in these files the reptilians are associated with the Nagas of

the ancient Vedic tradition is one of the reasons I have decided to write this


Saurian Connection: Historical Background of the Serpent

The snake (serpent spirit) has been a symbol of wisdom, eternity, healing,

mystery, magical power, and holiness throughout most of the ancient

non-western world. Its symbol is used today in medicine, and other healing

professions, and its live descendants are hailed as sacred and used in

everything from cancer drugs to sex potions. Serpent was worshiped in ancient

Babylon, Mexico, Egypt, as well as many other places all over the world.

The following passage is written by Soror Ourania (from "Thelemix and Therion

Rising") from the Gnostic point of view.

"The word Naga is rooted in Sanskrit and means "serpent." <Further meanings

from the Sanskrit-English Dictionary by Monier Monier-Williams: m. "not

moving," a mountain (in Atharva Veda); the number 7 (because of the 7

principal mountains; any tree or plant (in Mahabharata); the sun.> In the East

Indian pantheon it is connected with the Serpent Spirit and the Dragon Spirit.

It has an equivalence to the Burmese Nats, or god-serpents. In the Esoteric

Tradition it is synonymous for Adepts, or Initiates. In India and Egypt, and

even in Central and South America, the Naga stands for one who is wise.

"The <buddhist philosopher> Nagarjuna of India, for example, is shown with an

aura, or halo, of seven serpents which is an indication of a very high degree

of Initiation. The symbolism of the seven serpents, usually cobras, are also

on Masonic aprons or certain systems in the Buddhist ruins of Cambodia

(Ankhor) and Ceylon. The great temple-builders of the famous Ankhor Wat were

considered to be the semi-divine Khmers. The avenue leading to the Temple is

lined with the seven-headed Naga. And even in Mexico, we find the "Naga" which

becomes "Nagal." In China, the Naga is given the form of the Dragon and has a

direct association with the Emperor and is known as the "Son of Heaven"...

while in Egypt the same association is termed "King-Initiate." The Chinese are

even said to have originated with the Serpent demi-gods and even to speak

their language, Naga-Krita. For a place that has no serpents, Tibet, they are

still known in a symbolic sense and are called "Lu!" (Naga). Nagarjuna called

in Tibetan, <becomes> Lu-trub.

"In the Western traditions we find the same ubiquity for the Naga, or Serpent.

One simple example is the Ancient Greek Goddess, Athena. She is known as a

warrior Goddess as well as the Goddess of Wisdom; her symbol being the Serpent

as displayed on her personal shield. Of course, in Genesis the Serpent is a

Naga who instructs the new infant (humanity) in what is called the Knowledge

of Good and Evil. The Christian church has, unfortunately transformed the

Initiate-Teacher into a tempting and negative demon-character. An apocryphal

tradition says that Apollonius of Tyana, while on a visit to India, was taught

by the "Nagas" of Kashmir. (See The Life of Apollonius, by Philostratos) It is

felt by many scholars of the Western Tradition that the life of Apollonius was

taken from the New Testament, or that the narratives of the New Testament have

been taken from the life of Apollonius. This is felt because of the undisputed

and clear similarities of construction of that particular narrative.

"Naga is one of a handful of rare words surviving the loss of the first

universal language. In Buddhism, Wisdom has always been tied, symbolically, to

the figure of the Serpent. In the Western Tradition it can be found as used by

the Christ in the Gospel of Saint Matthew (10:16), "Be ye therefore wise as

serpents, and harmless as doves."

"In all mythological language the snake is also an emblem of immortality. Its

endless representation with its tail in its mouth (Ouroboros), and the

constant renewal of its skin and vigor, enliven the symbols of continued youth

and eternity.

"The Serpent's reputation for positive medicinal and/or life-preserving

qualities have also contributed to the honors of the Serpent as STILL seen by

the employment of the caduceus <staff around which two snakes are wrapped>. To

this very day, the Hindus are taught that at the end of every Universal

Manifestation (Kalpa) all things are re-absorbed into Deity during the

interval between "creations." He reposes upon the Serpent Shesha (Duration)

who is called Ananta, or Endless."

Indoeuropean (Slavic) folklore

The Slavic folklore often mentions snakes as the guards of treasures hidden

underground or in caves closely following the Vedic tradition. Some of the

snakes are said to possess a crown which is an interesting detail as we will

see later.

Although one may be tempted to discount the folklore as unreliable source

there is certain evidence which seems to support it.

Czech herpetologist Jiri Hales writes in his book "Moji pratele hadi ("My

friends, the snakes") about his travels around eastern Slovakia in '70 in

search of unusually great snakes and mentions several interesting accounts he

heard from the local people. One even involves a military unit which was

called to destroy an alleged 15 ft long snake. (Snakes of such length are

unknown in this part of the world.) Another account pertains to a ranger who

noticed a number of snakes in the forest crawling in one direction and out of

curiosity followed them. Thus he has come upon a great "snake king" with a

crown on his head surrounded by many snakes. Scared, he quickly left that

place. Other accounts involve small children who claimed to play with great

snakes and even communicate with them. Hales concludes that these accounts are

credible as they include many details which a layman could not possibly make

up without personal experience.

North America: Hopi tribal tradition

The Hopi legend is that there were two races, the children of the feather who

came from the skies, and the children of the reptile who came from under the

earth. The children of the reptile chased the Hopi Indians out of the earth.

These evil under-grounders were also called Two Hearts.

The Hopi Indian Legend of Creation tells of three different beginnings. One

story says that Hopi have arisen from an underground paradise through an

opening called Sipapu. The underground paradise was wondrous with beautiful

clear skies and plentiful food sources <cf bila-svarga>. It was because of the

existence of those called Two Hearts, the bad ones, that refuge was sought in

the upper world by the Hopi, the peaceful ones. The underworld was not

destroyed but was only sealed up to prevent the Two Hearts from rising upon to

the surface world.

The second story tells of the descent of the Hopi from the Blue Star of a

constellation called the Seven Sisters. One version tells of their travel to

earth on the back of Enki, the eagle. Grandfather, the Great Spirit, allowed

the first man to select his home from the many stars of the universe. Enki

told first man of his home earth, and brought him to visit. First man's

exploration of the earth convinced him that this was where he wanted his

children to be born and to grow. First Man returned to the heavens to tell

Grandfather of his decision. Grandfather was pleased and granted to first man

the right to call earth his home. First man soon returned to the green place

or Sakwap with his family shortly afterwards. (Many of the hero stories

throughout time and through many different cultures refer to a valiant group

of seven.)

These two legends remind of the story of Kashyapa Muni and his two wives,

Kadru, the mother of serpents, and Vinata, the mother of Garuda, the divine

eagle, mentioned later.

Western Africa

The Legend of Da

The world was created by Nana-Buluku, the one god, who is neither male nor

female. In time, Nana-Buluku gave birth to twins, Mawu and Lisa, and it is

they who shaped the world and control it still, with their fourteen children,

the Vodou, or lesser gods.

In the beginning, before Mawu had any children, the Rainbow Serpent, Da,

already existed - created to serve Nana-Buluku. The creator was carried

everywhere in Da's mouth. Rivers, mountains, and valleys twine and curve

because that is how the Rainbow Serpent Da moves. Wherever they stopped for

the night, mountains arose, formed from the serpent's dung. That is why if you

dig down deep into a mountain, you find riches.

Now, when Nana-Buluku had finished creating, it was obvious that the earth

just couldn't carry everything - all the mountains, trees, peoples, and

animals. So, to keep the earth from capsizing, the creator asked Da to coil

beneath it to cushion it - like the pads the African women and girls wear on

their heads when they are carrying a heavy load.

Because Da cannot stand heat, the creator made the ocean for the serpent to

live in. And there Da has remained since the beginning of time, with his tail

in his mouth. Even though the water keeps Da cool, he sometimes shifts around

trying to get comfortable, and that's what causes earthquakes.

Nana-Buluku tasked the red monkeys who live beneath the sea to keep Da fed,

and they spend their time forging the iron bars that are the serpent's food.

But sooner or later the monkey's supply of iron is bound to run out, and then

Da will have nothing to eat. Famished with hunger, he will start to chew on

his own tail, and then his writhings and convulsions will be so terrible that

the whole earth will tilt, overburdened as it is with people and things, and

slip into the sea.

This legend mentions the serpent serving the creator god. This serpent

resembles Ananta Shesha, who serves Vishnu as a bed and supports the universal

structure. They are both situated at the bottom of the universe on the great

ocean called Garbhodaka.


The Norse Ragnarok involves the destruction of the earth and the abodes of the

Norse demigods (called Asgard). It is said that during Ragnarok the world is

destroyed with flames by a being called Surt, who lives beneath the lower

world (appropriately called Hel) and was involved in the world's creation. By

comparison, the Bhagavata Purana (3.11.30) states that at the end of Brahma's

day, "the devastation takes place due to the fire emanating from the mouth of

Sankarshana." Sankarshana (Ananta Shesha) is a plenary expansion of Krishna

who is "seated at the bottom of the universe" (Bhagavata Purana 3.8.3),

beneath the lower planetary systems.

In the Norse lore there can be found more connections to the Vedic tradition

but they go beyond the present topic.


Tibetan Buddhist perspective of the Nagas comes from Cho-Yang's "Year of Tibet


"Among all the creatures of the six realms, humans are the most fortunate, and

have the best opportunity for attaining the ultimate achievement. Gods and

demi-gods dwell in immeasurable happiness, exhausting the fruits of their

positive karma, and are too distracted with worldly pleasure to seek

liberation from cyclic existence. Hungry ghosts and hell beings are too

disturbed with suffering and animals are too dumb. Humans, who enjoy both

pleasure and pain are the only ones who can seek liberation. (...)

"Unseen forces are believed to be as numerous as those we can see: in every

pond, forest, tree, house, dwell creatures big and small, important and humble

which occasionally appear to humans in various forms, as well as in visions

and in dreams.

"All these creatures are believed to be ruled by the protectors of the ten

directions. These deities include gods from the Hindu pantheon such as Brahma

and Indra. They are gods, and though they are immensely powerful and believed

to control all the forces of the universe they are not beyond the wheel of

cyclic existence and thus cannot be an object of refuge for humans aspiring

for liberation. They may or may not be sympathetic to the Buddhist doctrine,

but their help and cooperation can be cultivated and is considered essential,

since they control all other non-human creatures, gods, demi-gods and ghosts.

Tantric rituals always include an offering to them at the beginning to assure

their non-interference.

"The creatures dwelling in individual places are called Sa-dag or land owners,

or guardian deities. They belong to the realm of demi-gods or ghosts - not all

ghosts are miserable creatures, some are wealthy and powerful demons. They may

appear to people as ghosts, demons, or in dreams in an infinite variety of

forms, including the human one and may either help or harm depending on their

disposition. Many of the creatures in lakes, ponds and rivers are nagas, or

serpent beings who belong to the animal realm. They sometimes appear in the

form of snakes, or as half snakes and half humans with elaborate jeweled

crowns. They are believed to be infinitely wealthy and to owe their present

form to a previous life of unethical generosity. <Comment: This is called

bhogonmukhi-sukrti, or pious activities that bestow material opulence. They

are of godless nature but involve kindness to other beings, with a view toward

material happiness.>

"Human activity is bound to encroach on the well-being of living creatures

including those of other realms. Coming to a plot of land and inadvertently

building a house, cutting trees or mining and digging natural resources will

upset nagas and sa-dags just as it does animals and insects in such a

situation. It is said that sa-dags and nagas equate the unauthorized use of

land and natural resources they occupy to pilfering their personal

possessions. The weaker ones among them will undergo great hardship or die

off, while the more powerful will react with anger and strike back at the

offenders, inflicting disease, death, and sudden catastrophe. They will not

necessarily strike at the humans having committed the harm, as most cannot

identify the actual offenders, but at any human they see, and innocent people

may fall ill or die for no apparent reason, or the whole area be affected with

epidemics or cases of leprosy.

"The following story was related by a Dema Locho Rinpochey, from Drepung, and

occurred in the 1950s in Tibet. One day, one of the monks who was responsible

for having the trees in the debating square watered, developed a large sore on

his thigh. Suspecting it was caused by harm from nagas, he asked Rinpochey to

consult an oracle in a nearby village - a nun who was possessed by nagas - to

find out the cause of his illness. The naga, speaking through the oracle

admitted having caused the harm: 'Yes, it was I who struck at that monk.' When

Rinpochey asked the reason, it replied: 'I was angry at humans for other

reasons and I saw this monk's luck was down and that he was vulnerable, so I

caused him to develop this sore'.

"Humans are most vulnerable to nagas and sa-dags when their luck is low, as it

is said that any weakness is immediately apparent to these other-worldly

creatures. In order to avert unlucky circumstances which may bring one harm,

people hang up strings of different prayer flags bearing the image of a horse.

The 'wind-horse' or Lung-ta is the symbol of one's luck. The Tibetan

expression 'His wind-horse is running' or 'is broken' refers to this luck, and

the prayer flags fluttering in the wind, a tradition of Bon origin, is

believed to give the upper hand to one's wind-horse.

"Since humans cannot survive without some form of land exploitation and

building, Tibetans take certain measures to prevent unnecessary mishaps. While

the hanging of prayer flags is like a general preventive measure, that of

avoiding harm which has no direct cause, more particular measures are sought

when any kind of digging is involved. Whenever choosing a site for building,

whether for a mandala, temple or house, a lama is consulted as to the method

by which the nagas and sa-dag on the site might be appeased and treated. The

lama will know something about them either through dreams, divination or

clairvoyance. According to Buddhist tantric practice, there are other ways of

performing rituals. These are: peaceful, increasing, forceful and wrathful.

The methods that apply to pacifying creatures of other realms are peaceful and

wrathful, and the rituals used are extremely varied, in type as well as in


"Generally, in either case, a ritual based on sutra called Tashi Sojong is

performed, to bring good luck and please the dwellers. If performing tantric

rituals, the lama will offer tormas to the sa-dag or nagas abiding on the

land. Tormas are conical-shaped offering cakes which have been blessed in

three ways by a highly realized being by mantras, where they are purified from

any defilements of ordinariness, by meditational stabilization, by which they

are made infinite and by gestures, or mudras, which ensure that the recipient

is satisfied. The idea of this ritual is to offer gifts to the sa-dag and

nagas in exchange for use of their land. It is a deal, a give and take

situation like selling a house, and if the 'sellers' are satisfied, things

will proceed smoothly. There are some situations, however, where the land may

be owned by particularly powerful sa-dags, who will not want to give in to

humans and will do their utmost to create obstacles and harm. Such places are

known as 'rough'. The spirits and demons inhabiting them will be unyielding in

their views and generally delight in causing harm to human trespassers causing

illness and bad dreams. If the lama examining the land sees such a situation,

he will either declare the site unfit for building, or deal with the situation

using the wrathful method.

"Through the possibilities are vast, the most commonly used wrathful method

for clearing a site from negative forces, is the 'throwing of ritual cakes'

which is like using a bomb to send harmful creatures to another existence. The

motivation of the lama is one of compassion, and knowing that the purpose of

the project is beneficial one and that the being causing the harm is

accumulating negative karma, he will actually help it by transferring its

consciousness to another realm where it will be of less harm to other beings.

Only a person with a higher level of realization is qualified to perform such

a ritual.

"When obstacles are removed, the Lu Thaye, a very powerful naga believed to be

constantly moving under the ground is dealt with. Sudden digging would disturb

him, but his movements in a particular spot can be plotted astrologically, and

a spot on the plot can be found where no part of his body would be present at

the time of the first, symbolic digging. This would be followed by offerings

of ritual cakes to pacify him. This done, the building could proceed without

further interference.

"In some cases, sa-dags and nagas not only take offense at encroachment on

their land, but at harm inflicted on certain animals they feel are their own.

The following is a story which took place about eighty years ago in a remote

area of Kham. The head of a group of nomads, feeling he was above the law

against hunting wild animals which prevailed in his land, one day decided to

go shooting. He went off with his rifle and spotted a beautiful stag. He aimed

at it, and saw something like a golden stirrup between its antlers. He put

down his rifle and stared, but could see nothing. He aimed and put down his

rifle two or three times, seeing the stirrup appear and disappear, hesitated,

and finally shot. The stag was hit by the bullet but escaped, leaving a trail

of blood. That night, the man returned home, unable to find the carcass of the

animal he had hoped to kill and suddenly became very ill. As he lay dying, he

related to his kin the incident with the stag, regretting he had shot it and

mumbling he should have known better, seeing such an unusual object as a

golden stirrup between its antlers. He died that very night and his family

concluded he was the victim of a revengeful sa-dag to whom either the stag

belonged to or of which he had taken the form.

"Incense and vase-offering rituals, which were routinely performed by the

Tibetan government and also by private individuals and lamas were not only

meant as a remedy in case of drought or other calamities, but also as a

regular preventive measure to bring about positive conditions. Non-human

creatures were known for their liking of fragrant smells, and the tradition of

sang-so, which was originally practised by the Bon to appease and please local

deities, was later practised by Buddhists for the same purpose. In the case of

vase-offering rituals, vases were filled with different precious metals and

cereals, blessed by mantras, meditative stabilization and gestures and placed

in lakes or other places throughout the country where nagas were known to

dwell, as a boon to them. These gifts could be likened to presents offered by

the king of one country to that of another, aimed at pleasing the recipients

who reciprocated with timely rain, pure water and a disease free environment.

They had ways of showing their liking in particular ways. Dema Locho Rinpochey

recalls a time when Drepung Loseling college decided to renovate a small

retreat house on one of their estates, a few hours from Lhasa. The place had a

spring and was known for its important naga and sa-dag population. The college

called on Rinpochey to perform a ritual to keep the nagas out of the way

during the time of the restoration work. This involved attracting them into a

mirror which was transformed, by the lama's concentration, into a very

pleasant abode in which they were asked to remain, as honoured guests, until

their usual dwelling was once more fit to stay in. Rinpoche also offered a

bathing ritual to the spring, purifying any defilements it would have

undergone during the work. He said that the next morning, the caretaker

pointed out that the water was much more abundant than usual, a sign that the

nagas who dwelled in it were pleased."

Middle East

"The possibility that an ancient reptilian-saurian race may exist below the

surface of this planet is not an idea which is relatively new. This infernal

yet physical race has been referred to in spiritual and historical records

which date back to the beginning of time. Ancient Hebrew history, for

instance, records that our human ancestors were not the only intelligent,

free-will beings who inhabited the ancient world. Genesis chapter 3 refers to

the "Serpent," which according to many ancient Hebrew scholars was identified

with a hominoid or bi-ped reptilian being. The ancient Hebrew word for

"Serpent" is "Nachash" (which according to Strong's Comprehensive and other

Biblical concordances contained in itself the meanings: Reptile, Enchantment,

Hissing, Whisper, Diligently Observe, Learn by Experience, Incantation, Snake,

etc. all of which may be descriptive of the serpent-sauroid race which we have

been referring to). The original "Nachash" was not actually a "snake" as most

people believe, but actually an extremely intelligent, cunning creature

possessed with the ability to speak and reason. It also stood upright as we've

said, as did many of it's descendants, the small "saurian" predators which

ambled about on two legs." (from "The Cult of the Serpent" file, edited by


In the book of Genesis Elohim punished the Serpent for deceiving Eve by

ordering him to crawl on his stomach from that time on. They (Elohim) also

created enmity between human and serpent race.

The book of Revelation describes eschatological accounts when the enmity

between human and serpent race escalates into an open conflict: "...And there

was war in heaven: Michael fought against the dragon; and the dragon fought

and his angels... and the great dragon was cast out, that old serpent, called

the Devil, and Satan, which deceiveth the whole world..." (Rev. 12

There are other interesting biblical references to serpents and dragons in

Psalms 44:19, 74:13, 148
, Issaiah 13:22, etc.

India: Nagas of the Underworld

The Nagas are a race of serpent beings. Most often they manifest themselves

with half-man, half-serpent bodies, although sometimes they assume the shape

of a dragon, or appear in the guise of a cobra. They can take many different

forms including snakes, humans with snake tails and normal humans, often

beautiful maidens. A precious gem is embedded in their heads endowing them

with supernatural powers including invisibility. Some are demoniac, some

neutral or sometimes helpful.

Nagas are divided into four classes: heavenly, divine, earthly or hidden,

depending upon their function in guarding the heavenly palace, bringing

rainfall, draining rivers or guarding treasures.

In Burma, the Nagas combine elements of the dragon, snake and crocodile. They

have guarded and protected several royal Burmese personages. They also give

rubies to those they favor.

They inhabit lakes and rivers, but their real domain is a vast underground

region called Bila-svarga, or subterranean heavens. There they guard great

amounts of jewels and precious metals. Here they dwell with their seductive

mates, the Naginis who sometimes seduce humans.

One such account is to be found for example in the Mahabharata. Arjuna, the

son of King Pandu, was "abducted" by Ulupi, the Naga princess who enamored

him, into the parallel realm in the river Ganges near Hardwar. After spending

a night with her and begetting a son called Iravan, he returned back. This

incident is also mentioned in the Bhagavata Purana 9.22.32. R. Thompson in his

book "Alien Identities" uses this account to give an example of parallel


The Mahabharata story follows:

"When his residence was thus crowded with divinity, the darling son of Pandu

and Kunti then went down into the Ganges water, to be consecrated for holy

rite. Taking his ritual bath and worshiping his forefathers, Arjuna, happy to

take his part in the rite of fire, was rising out of the water, O king, when

he was pulled back in by Ulupi, the virgin daughter of the serpent king, who

could travel about at her will and was now within those waters. Holding onto

him, she pulled him down into the land of the Nagas, into her father's house.

"Arjuna then saw in the most honorable house of the Naga king, whose name was

Kauravya, a carefully attended fire. Dhananjaya Arjuna, son of Kunti, took

over the duty of the fire, and without hesitation he made the offering and

satisfied the sacred flames. Having done the duty to the fire, the son of

Kunti then said laughingly to the daughter of the Naga king, "Why have you

acted so boldly, O shy and beautiful woman? What is the name of this opulent

land? Who are you and whose daughter are you?"

"Ulupi said: "There is a serpent named Kauravya, born in the family of

Airavata. I am his daughter, O Partha, and my name is Ulupi, lady of the

snakes. I saw you, Kaunteya, when you went down into the waters to take your

ritual bath, and I was stunned by Cupid. O Kuru child, now that the god of

love has stirred me up so, you must welcome me, for I have no one else, and I

have given myself to you in a secluded place."

"Arjuna said: "Dharmaraja Yudhisthira has instructed me to practice celibacy

for twelve months, and I agreed; thus I am not my own master. I would like to

please you, but I have never spoken an untruth. How can I avoid a lie and also

please you, snake woman? If it could be done without hurting my religious

principles, then I would do it."

"Ulupi said: "I understand, son of Pandu, how you are wandering the earth, and

how your elder brother has instructed you to practice celibacy: "There will be

a mutual accord that if any one of us mistakenly intrudes upon the others

during their time with Drupada's daughter, then he must remain in the forest

for twelve months as a celibate brahmacari." That was the agreement you all

made. But this exile you agreed upon is in regards to Draupadi. You all

accepted the religious vow to be celibate in relation to her, and so your

religious vow is not violated here with me.

"Your eyes are very big and handsome, and it is your duty to rescue those who

are in pain. Save me now, and there will be no breach of your religious

principles. And even if there is some very subtle transgression of your

religious principles, then let this be religious rule, Arjuna, that you gave

me back my life. My lord, accept me as I have accepted you, for it will be an

act approved by decent people; And if you will not accept me, then know that I

am a dead woman. O strong-armed one, practice the greatest virtue, which is

the act of giving life. I come to you now for shelter, for you are an ideal


"Kaunteya, you always take care of the poor and helpless people, and I have

gone straight to you for shelter and am crying out in pain. I beg you, for my

desire is so strong. Therefore you must please me by giving yourself; it is

proper for you to make me a satisfied woman.

"Sri Vaisampayana said: "Thus addressed by the virgin daughter of the serpent

lord, the son of Kunti, basing his actions on the religious law, did for her

all that she desired. The fiery hero Arjuna spent the night in the palace of

the Naga king, and when the sun rose he too rose up from Kauravya's abode."

Similar story is recorded in the Harivansha, which is the addendum to the

Mahabharata. Yadu, the founder of the Yadava family, went for a trip to the

sea, where he was carried off by Dhumavarna, king of the serpents, to the

capital of the serpents. Dhumavarna married his five daughters to Yadu, and

from them sprang seven distinct families of people.

Kumudvati, the Naga princess, married Kusha, the son of Rama, as described in

the scripture Raghuvansha.

The following account touches upon the issue of underground hominoid-sauroid


The Vishnu Purana speaks about the Gandharvas, descendants of sage Kashyapa

and his wife Muni. Therefore they are also called Mauneyas. (According to

Hindu Dictionary by Manurishi Foundation, the Mauneyas are a class of

Gandharvas, who dwell beneath the earth, and are sixty millions in number.)

They were fighting with the Nagas in the subterranean regions, whose dominions

they seized and whose treasures they plundered. The Naga chiefs appealed to

Vishnu for relief, and He promised to appear in the person of Purukutsa, son

of King Mandhata, to help them. Thereupon the Nagas sent their sister Narmada

to this Purukutsa, and she conducted him to the regions below, where he

destroyed the Gandharvas. (According to the Ramayana similar Gandharvas were

defeated by Bharata, the brother of Rama, and Hanuman.) The ninth khanda of

the Bhagavata Purana also briefly mentions this story.

The Bhagavata Purana narration is based on the incident which happened to King

Pariksit. He was cursed by a young brahmana to die within seven days as a

result of a snakebite. The boy thought the king had offended his father, who

did not welcome the king in his ashrama being absorbed in deep meditation.

Thus the king left after putting a dead snake on sage's shoulder. The king

decided to accept the curse as a will of providence and sat down at the bank

of Ganges to prepare for his death. At that time the great young sage Shuka,

the son of Vyasa, arrived there and the king asked him to explain the most

important knowledge meant for a person about to die. Thus the sage started to

narrate the great Purana. As a result the king attained self-realization.

His son Janamejaya, however, became angry at the serpents and to revenge his

father's death he started a great sacrifice meant to destroy all the serpents

but later he stopped it to please the sage Astika, their relative. (Astika's

father was the sage Jaratkaru who married Manasa, the sister of the Naga king

Vasuki.) The whole story is narrated in the Mahabharata, Adi Parva.

The origin of the Naga race is described in the Mahabharata, Adi Parva:

"Long ago, in the godly millennium, Prajapati Daksha had two brilliant and

sinless daughters, amazing sisters who were gifted with great beauty. Named

Kadru and Vinata, they both became wives of the primordial sage Kashyapa, a

husband who was equal in glory to the Prajapati. Being pleased with his

religious wive, Kashyapa, with much happiness, offered them both a boon.

Hearing of Kashyapa's joyful intention to let them choose an extraordinary

boon, the two excellent women felt an incomparable joy.

"Kadru chose to create one thousand serpent sons, all of equal strength, and

Vinata hankered to have two sons who would exceed all of Kadru's sons in

stamina, strength, valor, and spiritual influence. Her husband awarded her

only one and a half of these desired sons, knowing that she could not have

more. Vinata then said to Kashyapa, "Let me have at least one superior son."

"Vinata felt that her purpose was satisfied and that somehow both sons would

be of superior strength. Kadru too felt her purpose fulfilled, since she would

have one thousand sons of equal prowess. Both wives were delighted with their

boons. Then Kashyapa, that mighty ascetic, urging them to carry their embryos

with utmost care, retired to the forest.

"After a long time Kadru produced one thousand eggs, O leader of brahmanas,

and Vinata produced two eggs. Their delighted assistants placed the two

sisters' eggs in moist vessels, where they remained for five hundred years.

When the years had passed, the sons of Kadru hatched from their eggs, but from

Vinata's two eggs her two sons were not to be seen. That austere and godly

woman, anxious to have children, was ashamed. Thus Vinata broke open one egg

and saw therein her son. Authorities say that the upper half of the child's

body was fully developed, but the lower half was not yet well formed."

This son was Aruna, the charioteer of Surya, the sun god. His brother was the

powerful Garuda, divine eagle, who became the carrier of Vishnu. Garuda is an

avowed enemy of serpents who are his food. Krishna mentions him among the most

prominent representatives of His power: "Among the Daitya demons I am the

devoted Prahlada, among subduers I am time, among beasts I am the lion, and

among birds I am Garuda." (Bhagavad-gita 10.30)

Nilamata Purana, the ancient history of Kashmir, is centered around the

original inhabitants of Kashmir, the Nagas. In the verses 232-233 it mentions

their capital: "O Naga, the dwelling of the Nagas is the city named Bhogavati.

Having become a Yogi that Naga-chief (Vasuki) dwells there as well as here.

But with his primary body, Vasuki, protecting the Nagas, shall live in

Bhogavati. O sinless one, you (also) dwell here constantly." Bhogavati is also

mentioned in the Bhagavata Purana 1.11.11. Its another name is Putkari.

Bhagavata Purana gives the following description of Bila-svarga, the

subterranean regions compared for their opulence to heaven (5.24.7-15):

"My dear King, beneath this earth are seven other planets, known as Atala,

Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. I have already

explained the situation of the planetary systems of earth. The width and

length of the seven lower planetary systems are calculated to be exactly the

same as those of earth.

"In these seven planetary systems, which are also known as the subterranean

heavens <bila-svarga>, there are very beautiful houses, gardens and places of

sense enjoyment, which are even more opulent than those in the higher planets

because the demons have a very high standard of sensual pleasure, wealth and

influence. Most of the residents of these planets, who are known as Daityas,

Danavas and Nagas, live as householders. Their wives, children, friends and

society are all fully engaged in illusory, material happiness. The sense

enjoyment of the demigods is sometimes disturbed, but the residents of these

planets enjoy life without disturbances. Thus they are understood to be very

attached to illusory happiness.

"My dear King, in the imitation heavens known as bila-svarga there is a great

demon named Maya Danava, who is an expert artist and architect. He has

constructed many brilliantly decorated cities. There are many wonderful

houses, walls, gates, assembly houses, temples, yards and temple compounds, as

well as many hotels serving as residential quarters for foreigners. The houses

for the leaders of these planets are constructed with the most valuable

jewels, and they are always crowded with living entities known as Nagas and

Asuras, as well as many pigeons, parrots and similar birds. All in all, these

imitation heavenly cities are most beautifully situated and attractively


"The parks and gardens in the artificial heavens surpass in beauty those of

the upper heavenly planets. The trees in those gardens, embraced by creepers,

bend with a heavy burden of twigs with fruits and flowers, and therefore they

appear extraordinarily beautiful. That beauty could attract anyone and make

his mind fully blossom in the pleasure of sense gratification. There are many

lakes and reservoirs with clear, transparent water, agitated by jumping fish

and decorated with many flowers such as lilies, kuvalayas, kahlaras and blue

and red lotuses. Pairs of cakravakas and many other water birds nest in the

lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that

are very satisfying and conducive to enjoyment of the senses.

"Since there is no sunshine in those subterranean planets, time is not divided

into days and nights, and consequently fear produced by time does not exist.

"Many great serpents reside there with gems on their hoods, and the effulgence

of these gems dissipates the darkness in all directions.

"Since the residents of these planets drink and bathe in juices and elixirs

made from wonderful herbs, they are freed from all anxieties and physical

diseases. They have no experience of grey hair, wrinkles or invalidity, their

bodily lusters do not fade, their perspiration does not cause a bad smell, and

they are not troubled by fatigue or by lack of energy or enthusiasm due to old


"They live very auspiciously and do not fear death from anything but death's

established time, which is the effulgence of the Sudarshana chakra of the

Supreme Personality of Godhead.

"When the Sudarshana disc enters those provinces, the pregnant wives of the

demons all have miscarriages due to fear of its effulgence."


"The planetary system below Talatala is known as Mahatala. It is the abode of

many-hooded snakes, descendants of Kadru, who are always very angry. The great

snakes who are prominent are Kuhaka, Taksaka, Kaliya and Susena. The snakes in

Mahatala are always disturbed by fear of Garuda, the carrier of Lord Vishnu,

but although they are full of anxiety, some of them nevertheless sport with

their wives, children, friends and relatives.

"Beneath Mahatala is the planetary system known as Rasatala, which is the

abode of the demoniac sons of Diti and Danu. They are called Panis,

Nivata-kavacas, Kaleyas and Hiranya-puravasis <those living in Hiranya-pura>.

They are all enemies of the demigods, and they reside in holes like snakes.

From birth they are extremely powerful and cruel, and although they are proud

of their strength, they are always defeated by the Sudarshana chakra of the

Supreme Personality of Godhead, who rules all the planetary systems. When a

female messenger from Indra named Sarama chants a particular curse, the

serpentine demons of Mahatala become very afraid of Indra.

"Beneath Rasatala is another planetary system, known as Patala or Nagaloka,

where there are many demoniac serpents, the masters of Nagaloka, such as

Shankha, Kulika, Mahashankha, Shveta, Dhananjaya, Dhrtarashtra, Shankhacuda,

Kambala, Ashvatara and Devadatta. The chief among them is Vasuki. They are all

extremely angry, and they have many, many hoods - some snakes five hoods, some

seven, some ten, others a hundred and others a thousand. These hoods are

bedecked with valuable gems, and the light emanating from the gems illuminates

the entire planetary system of bila-svarga."

Divine connection

Serpents have their special place in most spiritual traditions (as already

shown above) where they symbolize either good or evil. In the Vedic tradition

they are inherently related to some of its most important personages.


Shiva ("auspicious One"), is one of the members of the trimurti (Brahma,

Vishnu and Shiva). He is in charge of the material mode of ignorance

(tamo-guna) bringing destruction of the universe:

"Yamaraja said: My dear servants, you have accepted me as the Supreme, but

factually I am not. Above me, and above all the other demigods, including

Indra and Candra, is the one supreme master and controller. The partial

manifestations of His personality are Brahma, Visnu and Siva, who are in

charge of the creation, maintenance and annihilation of this universe. He is

like the two threads that form the length and breadth of a woven cloth. The

entire world is controlled by Him just as a bull is controlled by a rope in

its nose." (Bhagavata Purana 6.3.12)

His position is between the living beings (jiva-tattva) and the Supreme Lord,

Vishnu (vishnu-tattva), in the category of his own, shiva-tattva.

Shiva is usually depicted in painting and sculpture as white or ash-colored,

with a blue neck (from holding in his throat the poison thrown up at the

churning of the cosmic ocean, which threatened to destroy humankind), his hair

arranged in a coil of matted locks (jatamakuta) and adorned with the crescent

moon and the Ganges (he allowed her to trickle through his hair). He has three

eyes, the third eye bestowing inward vision but capable of burning destruction

when focused outward. He wears a garland of skulls and a serpent around his

neck and carries in his two (sometimes four) hands a deerskin, a trident, a

small hand drum, or a club with a skull at the end.

His paraphernalia symbolizes: moon - time measurement in months, three eyes -

tri-kala-jna ("knower of three phases of time - past, present, and future"),

snake around the neck - time measurement in years, necklace of skulls with

snakes - changing of ages and begetting and annihilating of mankind. His

association with the serpents is obvious from his epithets: Nagabhushana,

Vyalakalpa ("having serpents as ornaments"), Nagaharadhrik ("wearing

serpent-necklaces"), Nagaraja, Nagendra, Nagesha ("king of Nagas"), Nakula

("mongoose," one who is immune from the serpent venom), Vyalin ("one who

possesses snakes"), etc. Shiva is the main object of worship at Benares under

the name Vishveshvara ("master of the universe").

One of his features is time (Bhagavad-gita 11.32: "Time I am," Bhagavata

Purana 3.5.26-27, Brahma-samhita 5.10), the separating factor between the

material and spiritual world (Bhagavata Purana 3.10.12) and a medium to

perceive the Lord's influence (Bhagavata Purana 3.26.16).

Shiva's female consort is known under various names as Uma, Sati, Parvati,

Durga, Kali, and Shakti. The divine couple, together with their sons - the

six-headed Skanda and the elephant-headed Ganesha - are inhabiting the Mount

Kailasa in the Himalayas as well as the Mahesha-dhama on the border of the

material world (Devi-dhama) and the spiritual world (Vaikuntha or Hari-dhama).

In the Brahma-samhita he is said to be another form of Maha-Vishnu, and is

compared to a yogurt. Yogurt is nothing but milk, yet it is not milk. As

yogurt is prepared when milk is mixed with a culture, the form of Shiva

expands when the Supreme Personality of Godhead is in touch with material

nature. Since Shiva and Vishnu are aspects of one God, Shiva occurs as one of

Vishnu's names listed in the Vishnu-sahasranama.

The original father, Krishna, says, aham bija-pradah pita: "I am the

seed-giving father." That pita (father) is Lord Shiva, Shambhu, and material

nature (goddess Durga) is considered the mother. By their sexual union are all

conditioned souls inserted into the material nature. The impregnation of

material nature is wonderful because at one time innumerable living beings are

conceived. Bhago jivah sa vijneyah sa canantyaya kalpate (Shvetashvatara

Upanishad 5.9). In this way Shiva is connected with both creation and

destruction. Because of his marginal position between material and spiritual

realm he is seemingly full of contradictions but these are reconciled on the

transcendental level.

Ananta Shesha

Some of the Nagas are many-headed. Ananta, also called Shesha, the king of the

Nagas, has unlimited heads. According to the Bhagavata Purana 5.25.3, He is

the source of Rudra, an expansion of Shiva. When Krishna lists the most

prominent representatives of His power, He says, ananta casmi naganam - "among

the Nagas I am Ananta" (Bhagavad-gita 10.29).

"My dear Lord, at the end of each millennium <here Brahma's life> the Supreme

Personality of Godhead Garbhodakashayi Vishnu dissolves everything manifested

within the universe into His belly. He lies down on the lap of Shesha Naga,

from His navel sprouts a golden lotus flower on a stem, and on that lotus Lord

Brahma is created. I can understand that You are the same Supreme Godhead. I

therefore offer my respectful obeisances unto You." (Bhagavata Purana 4.9.14)

Ananta is called Shesha as He is the residue or remainder of the universe

during cosmic dissolutions. He is elaborately described in the Bhagavata

Purana, 5th khanda, chapter 25. Ultimately He will destroy the world: "At the

time of the final devastation of the complete universe <the end of the

duration of Brahma's life>, a flame of fire emanates from the mouth of Ananta

(...). (Bhagavata Purana 2.2.26)

Sage Patanjali, the author of Yoga-sutras, is considered by some to be an

incarnation of Shesha. He is the author of the Mahabhashya, the celebrated

commentary on the Grammar of Panini, and a defense of that work against the

criticisms of philosopher Katyayana. His name allegedly represents that he

fell as a small snake from heaven into the palm of Panini (pata - fallen,

anjali - palm).

South Indian Vaishnava philosopher and spiritual leader Ramanuja (11th

century) is also considered an incarnation of Shesha.


"The foremost manifestation of Krishna is Sankarshana, who is known as Ananta.

He is the origin of all incarnations within this material world. Previous to

the appearance of Lord Krishna, this original Sankarshana will appear as

Baladeva, just to please the Supreme Lord Krishna in His transcendental

pastimes." (Bhagavata Purana 10.1.24)

"According to expert opinion, Balarama, as the chief of the original quadruple

forms, is also the original Sankarshana. Balarama, the first expansion of

Krishna, expands Himself in five forms: (1) Maha-Sankarshana, (2)

Karanabdhishayi, (3) Garbhodakashayi, (4) Kshirodakashayi, and (5) Shesha.

These five plenary portions are responsible for both the spiritual and

material cosmic manifestations. In these five forms Lord Balarama assists Lord

Krishna in His activities. The first four of these forms are responsible for

the cosmic manifestations, whereas Shesha is responsible for personal service

to the Lord. Shesha is called Ananta, or unlimited, because He assists the

Personality of Godhead in His unlimited expansions by performing an unlimited

variety of services. Shri Balarama is the servitor Godhead who serves Lord

Krishna in all affairs of existence and knowledge. Lord Nityananda Prabhu, who

is the same servitor Godhead, Balarama, performs the same service to Lord

Gauranga by constant association." (Chaitanya Charitamrta, Adi-lila 5.10,

purport by A.C. Bhaktivedanta Swami Prabhupada)

Balarama appeared as Krishna's older brother and took part in Krishna's

childhood pastimes in Vrindavana. He is the first direct expansion of Krishna.

Balarama only had one wife, Revati, daughter of King Raivata, and by her He

had two sons, Nishatha and Ulmuka. He is represented as having fair

complexion, and clad in a dark-blue vest (nilavastra). His special weapons are

the club (khetaka or saunanda), the plow (hala), and the pestle (musala). Thus

He is called Phala, Hala, Halayudha ("plow-armed"), Halabhrit, Langali

("plow-bearer"), Sankarshana ("one who attracts everything"), Musali

("pestle-holder"). As he has a palm for a banner, he is called Taladhvaja. He

represents guru-tattva, the principle of spiritual master.

"May the Supreme Personality of Godhead in His incarnation as Dhanvantari

relieve me from undesirable eatables and protect me from physical illness. May

Lord Rsabhadeva, who conquered His inner and outer senses, protect me from

fear produced by the duality of heat and cold. May Yajna protect me from

defamation and harm from the populace, and may Lord Balarama as Shesha protect

me from envious serpents." (Bhagavata Purana 6.8.18)

"The Supreme Personality of Godhead said: Freed from all sinful reactions are

those who rise from bed at the end of night, early in the morning, and fully

concentrate their minds with great attention upon My form; your form; this

lake; this mountain; the caves; the gardens; the cane plants; the bamboo

plants; the celestial trees; the residential quarters of Me, Lord Brahma and

Lord Shiva; the three peaks of Trikuta Mountain, made of gold, silver and

iron; My very pleasing abode <the ocean of milk>; the white island,

Shvetadvipa, which is always brilliant with spiritual rays; My mark of

Shrivatsa; the Kaustubha gem; My Vaijayanti garland; My club, Kaumodaki; My

Sudarshana disc and Pancajanya conchshell; My bearer, Garuda, the king of the

birds; My bed, Shesha Naga; My expansion of energy the goddess of fortune;

Lord Brahma; Narada Muni; Lord Shiva; Prahlada; My incarnations like Matsya,

Kurma and Varaha; My unlimited all-auspicious activities, which yield piety to

he who hears them; the sun; the moon; fire; the mantra omkara; the Absolute

Truth; the total material energy; the cows and brahmanas; devotional service;

the wives of Soma and Kashyapa, who are all daughters of King Daksha; the

Rivers Ganges, Sarasvati, Nanda and Yamuna <Kalindi>; the elephant Airavata;

Dhruva Maharaja; the seven rshis; and the pious human beings." (Bhagavata

Purana 8.4.17-24)

Although Garuda enmity toward serpents is known from this verse it is clear

that both Garuda and Shesha Naga are servants of the Lord Vishnu, or Krishna.


Although this overview of the position of a Serpent in different traditions is

far from exhaustive the conspicuous similarity of accounts from different

cultural contexts hints that the Vedic tradition spread in the distant past

over large parts of the world. This is also supported by the tradition itself.

In this article we have traced the Serpent in various traditions, places and

contexts which ultimately lead us to the transcendental realm. On this level

the duality of "good" and "bad" ceases to exist as everything is of absolute

nature. This puts an end to the Serpent controversy.

by ssssSt. ssssSerPentine
Snakes a lot for the info Mike!

Mammals are the good guys, reptiles are the bad guys. I'll try to remember that.

Dragons are
what dragons do
And the pages of history
drag on too
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