The Vehicles of Hindu Gods

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HINDU GODS & Vahanas
Dr Uday Dokras Ph D (Sweden)
Indo Nordic Author’s Collectie,Tampere-Finland

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Hindu Gods and their animal VAHANAS
Dr Uday Dokras. Ph D STOCKHOLM, SWEDEN
Indo Nordic Author’s Collective
Tampere,FINLAND,Stockholm, SWEDEM Gjurugram & Nagpur INDIAS

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FOREWORD-Animals as Vehicles of Gods
In the Hindu pantheon each god and goddess is associated with an animal as a vehicle.
Symbolically the vehicles represent the animal energies or qualities or skills which need to be
strengthened or sublimated in our lower nature with the help of the divinities who can transform
them. The knowledge of vehicles is therefore very useful in knowing which divinity can help us
in transforming our inner energies.In tgis amazing Book the author traces the Symbolism and
connection between the Gods and animals. Both Divine entities according to the Hindu tenet.
Kerry Penny, CONTEMPORARY ARTIST, U.K.

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The Indian subcontinent is home to several deadly, poisonous snakes, including the cobra. Death
due to snakebite was the most common cause of death in India until recent times. India is also
well known traditionally in the west for snake charmers and rope-trick magicians. Magical cure
for snakebites is still practiced in remote areas of India.
Ancient Indians both feared and revered the snakes. The tradition still continues. Hindus
worship snakes in temples as well as in their natural habitats, offering them milk, incense, and
prayers. In Christianity a snake symbolizes evil or Devil. In Hinduism the symbolism is much
more complex. In Hindu ritual and spiritual tradition, a snake is not an evil creature but a
divinity representing eternity as well as materiality, life as well as death, and time as well as
timelessness. It symbolizes the three processes of creation, namely creation, preservation and
destruction.
You will find references to snake deities in both Hindu folklore and literature. It is possible that
Indus people worshipped snakes. They are also popularly associated with both Vishnu and Shiva
and several other divinities, including Indra, who rides an elephant called Nagendra, the lord of
the snakes, which is probably a reference to Indra's control over the snake world. The Puranas
mention several large serpentine deities like Kadru, Manasa, Vinata and Asitka. Vasuki the king
of snakes, played a vital role in the churning of the oceans. Several myths, beliefs, legends and
scriptures are associated with snakes. Snakes were used in warfare and snake poison was often
used in palace intrigues.
The Vahanas Are Divine Carriers And Must Be Respected
The literal meaning of the word ‘Vahana’ is ‘that which carries, that which pulls’, ( Sanskrit:
“mount” or “vehicle”). Animal images and symbols are very common in the Rig Veda. In
ancient Vedic literature, there are references to the cow, bull, horse, eagle and many other
animals. The deities have their respective animal or mount that use to travel long or short
distances and these are animals are the Vahanas.

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The Sun God, Surya, mounts on a golden chariot, pulled by seven white horses. Brahma, the God
of creation, travels all over outer space on a swan. Agni, the Fire God, rides upon a ram, and so
on.
The Vahanas are sacred and must be respected. Each vehicle is very different and of divine
nature, because it is forever in contact with the gods and goddesses it serves.
Vahanas Are Vehicles With Deep Spiritual Significance
According to Hindu mythology deities possess the ability to be in any part of the Universe in an
instant. If Gods are omniscient and omnipresent, why do they need vehicles to transport
themselves from one place to another?
All Hindu deities had a Vahana. The eight Matrikas riding different vahanas like (top row, second
from left to right) Garuda, a peacock, Nandi bull, a hamsa (goose/swan); (bottom row, from left)
buffalo, elephant and lion.
To answer this question, we must understand the purpose of the Vahanas. The vehicles have
symbolic meaning and represent the status and strength of the deities. For example, Indra the
Storm God, carries thunderbolts as his weapons and is also a bringer of rains. Indra's Vahana is
a great white elephant called Airavata that is often depicted with four tusks. Indra’s Airavata
gives strength to Indra’s status as a fearsome and powerful warrior. God Indra is also often

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depicted riding Uchchaihshravas, a seven-headed flying white horse, similar to Sleipnir, the
horse of Norse God Odin.
The Vahanas participate in the wars of the gods and goddesses and they also have a role and
purpose in creation. They help the deities to uphold Dharma by performing several obligatory
and secondary duties. Sometimes the Vahanas engage in their own battles against each other.
A Bhagavata Purana manuscript page depicting the story of Atri and Anasuya meeting the
Trimurti riding on their respective Vahanas. Image credit: Wikipedia
They are considered to be of divine nature and they are worshipped. There are many statues of
various Vahanas in Hindu temples and these beings are considered to be secondary deities.
Difference Between Vahanas And Vimanas
Vahanas should not be mixed up with Vimanas that are ancient flying machines described in
many ancient texts like Yajurveda, Mahabharata, Samarangana Sutradhara, Rigweda, Ramayana
and even older ones.

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The propulsion of the Vimanas according to Kanjilal (1985) is by a "Mercury Vortex
Engines", a concept similar to electric propulsion.
Both the Vahanas and Vimanas are capable of traveling in the air, water, but the concept is
different. Vimanas, of various shapes and sizes and with two or more engines, were sophisticated
flying machines equipped with deadly weapons, and though they were used for ordinary travel
and transports, their main purpose was warfare.
They flew with the “speed of the wind” and gave forth a “melodious sound”. Some Vimanas
were saucer-shaped while others were cigar-shaped. The Vimanas – often described as shining
flying cars, or celestial cars – were kept in a “Vimana Griha”, a type of hanger.
Vahanas could also be used for warfare, but they were regarded as divine carriers and symbols of
the Hindu gods and goddesses.
Vahanas, the Vehicles of Hindu Gods and Goddesses

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Garuda, the Vahana or Vehicle of Vishnu, the Lord of the Sky or Space
Hindu gods and goddesses use various conveyance modes for their travel and mobility. They are
called Vahanas or vehicles. They serve the same purpose as today’s modern vehicles suitable for
travel by air or land or water or even interstellar travel. The gods of the upper worlds use them
for both travel and warfare. The Vahanas are mostly animals or mythical creatures. They are not
mere animals or beasts of burden but divine beings who possess divine wisdom and assume
fierce forms in the battlefield. Most of them are also treated with respect and worshipped by
devotees with offerings of food and prayers. he idea of vehicle or Vahana is rooted in the Vedas.
The gods live in the higher worlds. They use the Vahanas to travel from world to world or to
visit their devotees and other divinities. When a sacrificial ceremony is performed upon earth,
they descend to the earth in their respective vehicles to the sacrificial place to receive their
offerings. They also use them to perform their duties. The Vedas describe how the god Surya
(sun) travels in the sky everyday, riding upon a golden chariot, drawn by seven horses, radiating
light and filling the world with Prana. Before the storm, the Maruts and Rudras appear in the sky
riding their horses, carrying weapons and wearing colorful attires to disperse water bearing
clouds in a riotous display of valor.
Vahana means
Vahana means that which carries, bears or conveys, which is usually a reference to a vehicle or a
beast of burden. It is derived from the word vaha means bearing, carrying. It is also a reference
to a stream or a flow. Hence, a river is known as Vahini, that which carries. In Hinduism,
Vahanas have a great significance as the Vehicles of gods and goddesses. Each Hindu deity has a
Vahana which is usually an animal, bird, or a mythical creature. The Vahanas are divine because
they are forever in contact with the deities they serve. Because of their constant association and
presence in the vicinity of them, they partake their divine nature and reflect their qualities. They
are also great devotees who exemplify the highest form of devotion and serve as role models to
the devotees upon earth. In the following discussion, we explain the importance of the Vahanas
and their purpose in creation, including their symbolic significance.
The purpose of the Vahanas
Gods are omniscient and omnipresent. They can be anywhere and everywhere. By a mere
thought, they can manifest in any part of the universe in any instant. The question then arises is
why do gods who are so powerful and omnipresent require any vehicle at all? For example, if
you have the supernatural ability to go anywhere in an instant by the power of your mind, would
you still maintain a car and waste money on the fuel?
Besides, the gods themselves serve as the support for others. The whole universe is supported by
Isvara, the Supreme Being, and the gods he created uphold the worlds and beings to ensure their
order and regularity. Then why do they require another support? This is one of those mysteries,
which cannot be easily answered. The Vahanas not only serve as carriers but also perform many
other tasks. They also have a deeper spiritual significance, in the liberation of beings. The
following are the important purposes for which the Vahanas are meant in creation.
1. From a superficial perspective, the Vahanas elevate the status of the deity and serve as status
symbols to denote the strength, potency and rank of the deity in the pantheon. For example,
Indra's Vehicle is a white elephant. Elephants are usually associated with royalty. Hence,
Indra's Vehicle denotes Indra's position as the king of the heaven and as a warrior king.

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2. The Vahanas are essentially divine carriers with incredible mobility. They denote the
responsiveness of the deity and how quickly he may respond to the calls of devotees for help.
3. The Vahanas mostly belong to the animal world and play an important role in the order and
regularity of the world. They signify the divine nature of whole creation and the
interdependence of all beings in God’s creation.
4. The Vahanas are powerful creatures. They complement and augment the powers and
potencies of the deities with their own. For example, Vayu has thousands of horses upon
which he swiftly rides. They add to his strength and swiftness. Tiger, the vehicle of Durga
strengthens the fierceness and destructive power of the Mother Goddess.
5. The Vahanas are not mere vehicles. They double as guards and allies of their masters in wars
and make them even more formidable. Sometimes they fight wars on their own or at the
behest of their masters as the first line of defense to save them time and effort.
6. The Vahanas have a role and purpose in creation. They help the deities to uphold Dharma by
performing several obligatory and secondary duties. Vahanas such as Nandi and Garuda
serve as divine messengers and teachers and often help the devotees on their own or at the
behest of their masters to achieve liberation.
7. The Vahanas are not mere animals. They are divine beings, worthy of worship and
veneration, with the ability to grant knowledge and liberation on their own. The vehicles of
popular deities are installed in temples as secondary deities and worshipped by devotees.
SYMBOLISM
Sstated before, the Vahanas have a deeper symbolism. They denote the elements over which the
gods have control. For example, Vishnu represents the element space (akasa). He is the lord of
the sky and the mid-region which are filled with the rays of the Sun. His color is blue or dark,
which is the color of the sky during the day and night respectively. Because of his association
with the Sun, who rules the sky, he is considered a solar deity. Therefore, a bird like Garuda who
can travel across space and the mid-region is ideal for him as his vehicle.
Shiva is an earthly god who makes the earth and the beings fertile. He was traditionally
worshipped by the common people of the earth who worked in the agricultural fields and
harvested the crops. He is also the lord of the animals (Pasupathi) who derive nourishment from
the earth and in turn nourish the humans. Hence, the Bull is very much suitable for him as his
vehicle.
Brahma is the god of water element, which represents the mind or the consciousness. He purifies
the mind and enlightens it with sacred knowledge and discerning wisdom. Hence, a bird like
Swan which moves effortlessly in water with the ability to separate the impurities from water is
ideal for him as his vehicle.
Further, the Vahanas represent the power and the lordship of the deity over the energies and
tattvas of Nature. They also denote the overriding and neutralizing power of the gods over
certain aspects of creation and their ability to control and transform the negative energies,
qualities, impurities, tendencies and attitudes that are present in us or in creation. The Vahanas
symbolize all that negativity and darkness which prevent us from achieving liberation or
experiencing peace and happiness.
For example, Goddess Durga has control over the destructive powers and dark emotions as
represented by lions, tigers and such fierce animals. Hence a tiger or a lion is described as her
vehicle. Kartikeya, rides over peacock. It represents egoism and vanity. Agni rides upon a goat,

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which symbolically represents impurity, lust and desires. By sacrificing them in fire one can
attain good merit.
Humans as Vahanas
The gods of Hinduism have mostly animals, birds and mythical creatures as their Vahanas.
However, you rarely come across instances of humans serving as Vahanas. Probably the gods do
not choose humans as their vehicles for certain valid reasons. Firstly, the human body is not fit to
serve as a carrier. Secondly, human beings are meant for a different purpose in creation. They
have to perform obligatory duties and sacrificial actions to nourish the gods and ensure the order
and regularity of the world.
Thirdly, human beings have the spiritual potential to achieve liberation through self-effort and
surpass even gods. In the entire creation, only humans can transcend their limitations and achieve
liberation. As part of their obligatory duties, gods may help humans achieve liberation, but
cannot achieve liberation on their own unless they take birth upon earth as humans. Hence,
although they are placed below the gods in the hierarchy, technically they are their equals or
superior. Lastly, although the Vahanas are animals, birds or mythical creatures, they have
anthropomorphic forms and act in many ways like humans.
In some images, Kubera, the lord of wealth, is depicted as riding upon the shoulders of a human
being. It is not clear why it is so. According to some accounts, Kubera rides upon an aerial
vehicle or space machine called the Pushpak Vimana. In Treta Yug it was stolen from him by
Ravana. After his destruction, Rama used it to return to his capital, Ayodhya. Kubera probably
regained the possession of it. It is therefore a mystery the Vahana of Kubera is a human being.
Kubera is not a god but an Yaksha. The Yakshas are known for their divine as well as demonic
behavior. His human Vahana probably represents their mixed nature, which is also typical to
humans. It may also symbolically represent human greed, pride and selfishness, which wealth
induces in humans.
The relationship between the Deity and the Vahana
The relationship between the deity and the Vehicle is not merely that of a master and servant, but
almost that of a father and son, or the body and the soul. Outwardly they may appear as two
entities, but internally they are united and share the same consciousness as in case of an
embodied being (jiva). The Vehicles or the Vahanas cannot be considered mere animals or
creatures because they are endowed with the knowledge and power of the deity, which is
superior to that of humans. If deity is the soul, the Vahana is his physical aspect representing the
duality of beingness. In this regard, the body of each living being serves as a Vehicle for the
embodied soul.
In some cases, the Vehicles also double as guardians to the gates of the deity's sphere or world,
which means that without their permission you cannot reach the deity. Ignorant people may view
them as mere animals or means of transportation, but they have deeper symbolism. During the
domestic or ritual worship (puja) in Hinduism, it is customary for worshippers to create an image
(arca) of the deity or use an already created one to conduct the worship. After the image is
installed in a due manner and purified, they invite the deity to enter the image and breath life into
it saying "avahayami," which means, "please come and enter the image, accepting it as your
Vehicle."
Thus, during Hindu ritual worship each image worshipped by the devotees becomes a Vahana of
the deity and represents his power and glory as a living and breathing entity. Since the deity is

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the transcendental power, and we rely upon the mind, intelligence, and the senses to worship
him, the image serves both as the material or the physical representation of the deity, and as the
connecting link between him and the worshipper. Hence, in Hinduism worshipping the deity or
worshipping his Vehicle or Vahana has a positive effect. At times, it is better to worship the
Vahana and let him carry your prayers and supplications to the chief deity and act as your
messenger.
The body as a vehicle or Vahana
T
he body of each living being is a product of Nature and contain various organs and energies,
which manifest as emotional states, tendencies, attitudes, instincts, desires, and passions. Some
of them are positive and some negative. Depending upon how they are used and who controls
them, the beings are subject to the law of karma and the cycle of births and deaths. The
knowledge of the Vehicles and their presiding deities helps us keep our animal passions under
control and transform our minds and bodies to progress on the path of liberation.
The human body is considered a temple in the Upanishads. It is meant to be the house of God,
and the vehicle of the soul. If the body becomes a Vehicle of the demons, the being comes under
their influence, and through evil acts and indulgence falls down into the darker worlds. On the
contrary, if the body becomes a Vehicle of divine forces, it becomes an instrument of God and
serves his aims in ensuring the order and regularity of the worlds. From this perspective, the
Vahanas represent the corporeality of the embodied souls.
Since the deities are present in the human body, by knowing which deity has the control over
which energy or tendency, devotees can seek their help to purify their minds and bodies. Hence,
knowledge of the Vehicles and their symbolism in spiritual life has a great value. By knowing
which type of Vehicle your body represents and which energies are predominant in it, you can
work for your spiritual transformation. Just as you invoke the presence of a deity into an image
saying "avahayami", you can invoke him or her in your body for an internal ritual (manasa puja).
Further, if you have any physical or mental ailment, you can invoke the appropriate deity
through prayers and worship to manifest in you and resolve the problem.
For example, if you are prone to excess anger, or cruelty, you can invoke the power of Chandi or
Durga or Kali, to reduce your anger. Those who have excess passion or lust, which is
symbolically represented by the bull, can invoke Lord Shiva who is its controller. Those who
suffer from fear and self-doubt, which prevents them from taking initiative in reaching their
goals, can propitiate Ganesha who controls fear, nervousness, and hesitation represented by the
rat.
Similarly, if you want to overcome fear of death, you can worship Shiva or Kumara who have
control over death, as represented by their control over poisonous snakes. Anyone who is
suffering from loneliness or dejection or adversity, which are symbolically represented by the
owl, can worship the goddess Lakshmi and seek remedy. Vishnu is the ideal god for those who
want to develop sharp intelligence, discernment and quick thinking because as the ruler of space
who keeps a close watch on the entire existence, he travels swiftly at the speed of thought on his
Vehicle Garuda to help people, and restore order.

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Gods and their Vahanas
Just as gods, the Vahanas have colorful names, attributes and super human features. Offerings
are invariably made to them where the principal deity is worshipped, and worship remains
incomplete if they are ignored. There are shrines which are exclusively built for them. As is
evident from the table shown below, some gods may use more than one Vahana. The Vahanas or
Vehicles of various gods and goddesses are listed below.
Deity Vahana
Ganapathi Kroncha, the Mouse
Adityas Seven horses
Agni Ram
Indra Elephant Airavata
Varuna Seven Swans, or
Crocodile
Vayu Thousands of horses
Vishnu Garuda, the eagle and
Adi Shesha, the
Serpent
Yama He-buffalo
Brahma Hamsa when sitting or
Seven swans
Shiva Nandi, the Bull
Skanda Peacock
Saraswathi Hamsa or swan or
sometimes peacock.
Lakshmi Lotus flower,
Elephant and the Owl

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Maheswari Bull
Durga Lion or Tiger
Bhairva Dog
Manmadha Parrot
Moon Antelope
Rahu A lion like creature
Ketu Vulture
Kubera Goat
Shani Raven
The following is a brief discussion of the symbolism of the Vahanas used by the most popular
gods and goddesses of Hinduism, what they represent, and how they can help you in your self-
transformation.
Brahma
Hamsa (swan) is the Vehicle of Brahma. It stands for discerning intelligence (buddhi), purity,
judgment, skill, grace, knowledge, and creativity. The word "Hamsa" is a combination of two
words, "aham"+ "sa." It means "I am he." This awareness that one is God exists only in
enlightened people. Rightly Brahma is the friend and philosopher of all the enlightened beings in
the world, and he has the power to give us this knowledge about our true nature.
The bird hamsa is also very beautiful, peaceful and graceful. It suggests that Brahma is the
master of all the beauty and grace of the world, and he can help us in our effort to acquire these
qualities.
It is also believed that the bird has the capacity to separate milk from water. This symbolically
means that Brahma can help us to transform our intelligence, or the buddhi, or our ability to
discriminate between the right from the wrong so that we can select the correct path to achieve
salvation.
The bird moves in waters, especially lake waters that are placid. The water symbolically stands
for our consciousness and the lake itself for a limited consciousness such as ours. Brahma moves
in our consciousness on his Vehicle hamsa and purifies it with his touch and grace. If you want
to develop super fine intelligence, you should worship Brahma and invoke him in you during
meditation.
Saraswati
Goddess Saraswathi is the consort of Brahma. She is shown riding either hamsa or a peacock.
Saraswathi is the goddess of learning. From education one gains knowledge and the refinement

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of character. The peacock is a gentle and beautiful bird which is known for its beauty, elegance,
poise, and dancing skills. It suggests that you have to seek the help of Saraswathi, if you are
pursuing higher education, fine arts, aesthetics or culture (Sanskriti). The peacock also eats
snakes, which symbolically means that with the help of Saraswathi you can control your desires,
passions and fear of mortality.
Vishnu
Lord Vishnu is seated on Adi Shesha, the primal serpent deity, who represents in us materiality
and desire-ridden consciousness. Lord Vishnu can help us either to fulfill our desires and chief
aims of human life or control them. His Vehicle is Garuda, the divine bird, which symbolically
represents the human thoughts. Just as Garuda travels in all directions at incredible speeds, our
thoughts also travel at incredible speeds. Hence, if you want to control undesirable thoughts and
stabilize your mind, you should invoke Lord Vishnu.
Mahalakshmi
Maha Lakshmi is the goddess of wealth and abundance. Interestingly she has the owl, called
Uluka, as her Vehicle. People do not want owls to enter their homes, but everyone wants the
goddess of fortune to visit them and grace their homes. This presents an interesting contrast, and
for a reason. The owl is a solitary creature, which remains awake during nights, but asleep during
daytime. In other words, it is awaken in darkness and asleep during daytime. Thus, the owl
shares a very important quality with the seers and sages or the awakened souls. As the
Upanishads, affirm, the enlightened ones are awake when others asleep and they are asleep when
others are awake. Therefore, for the world, the owl may be an inauspicious symbol, but in truth it
is an awakened master. Secondly, like the ascetic seers the owl prefers living in isolation and
seldom seen in the company of people or any other bird. Indeed, it stays away from everyone as
if it has no interest in the world or the humanity.
Thus, the goddess Lakshmi represents wealth and abundance, her Vehicle represents detachment
and renunciation. It means if you have wealth or if your pursue wealth, you should practise
detachment and renunciation and use the money for the welfare of the others. Those who pursue
riches should be aware of their attachment to wealth and pray to the goddess to inculcate in them
the qualities of detachment, renunciation, selflessness, and get rid of ignorance, greed,
selfishness, envy and malice so that they become truly awake in the darkness of death and
adversity.
The owl is also regarded as an inauspicious symbol. If people see an owl or if an owl enters a
home, it is considered an inauspicious omen. Goddess Lakshmi has the power not only to bestow
wealth upon her devotees, but also to neutralize ill-omens and adversity. Thus, her association
with the owl also symbolizes her ability to ward off evil omens and adverse conditions.
Shiva
Lord Shiva rides the Bull, Nandi, which stands for the bullying, aggressive, blind and brute
power in man. It also stands for unbridled sexual energy, kama. Only Lord Siva can help us
control these and transform them. They are usually manifestations of excessive tamas in the
body. By invoking and worshipping Shiva one can get rid of them. Thus Shiva can transform a
wild bull into a gentle and enlightened Nandi. Shiva is also considered a healer. The Vedas
address him as a divine healer and point to his power over death caused by snakebites,
calamities, diseases, etc. Hence, those who suffer from chronic diseases, or physical ailments,
may pray to him for relief or protection from toxicity in the body, pain, suffering, and death.

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Parvathi
Parvathi, the consort of Shiva has numerous forms and aspects, which are both benign and fierce.
When they are together, generally you do not see them using any Vehicle. It is because for Shiva,
Shakti is the ultimate Vehicle, just as the body is to the soul. However, when she is shown alone
as Durga, Chandi, Kali, Uma, or Shakti, she is usually shown as riding a tiger or a lion. Both the
animals symbolically represent anger, rage, fury, cruelty, dominance, violence, and aggression.
The goddess can help those who possess these qualities and indulge in violence and cruelty.
Ganesha
Ganesha or Ganapathi is considered the first of the gods and leader of the Shiva Ganas (brigade).
He has a large body with the head of an elephant. Interestingly, he uses a tiny creature, rat as his
Vehicle. Physically you cannot imagine an elephant riding on a small house rat. However, deep
symbolism is hidden in their association. The rat symbolizes, timidity, nervousness, weakness,
hesitation, fear, and self-doubt. They are largely responsible for our failures in our lives, and our
inability to complete the tasks we start. Fear prevents us from taking initiative and completing
tasks. Lord Ganesha is known as remover obstacles. He does it by addressing our fears and
helping us to control them. Therefore, if you are suffering from fear and self-doubt which are
preventing you from taking timely action, you should pray to Ganesha to remove your fear and
negativity and instill confidence and courage.
Thus, we can see that the Vehicles of the gods and goddess of Hinduism symbolize our bodies
and various energies that are present in them which can be transformed or channeled for
righteous ends by propitiating their presiding deities. The Vehicles convey the deeper and hidden
wisdom about the importance of seeking divine help in your physical, mental, and spiritual
transformation, and your material Wellbeing. You can use the knowledge to purify your mind
and body, change your circumstances or overcome obstacles.

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CHAPTER II
The Significance of Animals in Hinduism
This essay is about how animals are treated in Hinduism and their importance in Hindu ritual
and spiritual beliefs and practices.
Gajendra Moksha
Animals occupy an important place in Hinduism. Hindus firmly believe that animals possess
souls and are in different states of physical and spiritual evolution. Like humans they too are
made up of the same elements. However, in them the higher realities of Nature (tattvas) such as
the senses, the mind, the ego and the intelligence, do not fully manifest. Hence, their knowledge,
speech, intelligence, and mental skills remain limited. From Hindu Puranas, folk tales, and
legends we understand that there can be exceptions to this rule, especially if the birth of an
animal is related to a celestial event or if a soul purposefully takes birth in an animal body for a
specific reason. Nonetheless, since all beings are manifestations of Supreme Brahman, they
deserve to be treated well, and allowed to evolve in their own natural ways.
Animal souls are not inferior. Hinduism regards all souls as equal. Their presence in animal
bodies may pose some problems to them with regard to their chances of liberation, but it does not
alter their essential nature. Beings differ in their ability and intelligence because of the presence
or absence of certain aspects of Nature, but not because of souls, which are the same in all.
The Hindu law books and moral code lay down specific rules, suggesting how animals should be
treated, and which animals should or should not be used for human consumption. Compassion to

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animals (bhuta daya) is an important virtue for those who seek liberation or those who want to
lead virtuous lives on the path of righteousness to cultivate divine qualities. Killing animals
without reason has the same karmic consequence as killing humans, since every living being
upon earth has an opportunity to evolve into higher life forms and work for their salvation.
Although animals enjoy the same spiritual status as humans, they are not well qualified to
achieve liberation, since they do not possess the higher mind or discriminating intelligence
(buddhi) to make intelligent choices. Since they are guided mostly by the modes of Nature
(gunas), their subtle bodies remain weak. Hence, to achieve liberation they have to take birth as
humans. In some extraordinary circumstances, due to past karmas or the grace of God, they may
rarely achieve liberation.
In the following discussion we will examine the ritual, spiritual, symbolic significance of
animals in Hinduism and Hindu spirituality. Most of these statements may also hold true in case
of other faiths such as Buddhism and Jainism.
1. Spiritual nature of animals
Animals are spiritual beings who are subject to the same laws of creation, dharma and karma as
humans. Their intelligence may not be the same as ours, but the soul in them is the same witness
consciousness as ours. Since they possess souls and are caught in the cycle of births and deaths
just like us, they deserve to be treated with respect and consideration and given an opportunity to
evolve. Evolution of animals usually happens from lower life forms to higher life forms.
However in special circumstances there can be retrogressive evolution due to karma, or divine
intervention when it becomes necessary that a god or a human being has to take birth in an
animal body to accomplish certain tasks or undergo penance. It is also said that in the end part of
each time cycle more animal souls are released into human bodies to give them a chance to
achieve liberation or create chaos.
2. Classification of beings
The Vedas and other scriptures classify beings based on the criteria of how they are born, such as
those born from seeds, eggs, or wombs, and based on the number of senses they possess, such as
those with one sense, those with two senses, etc. Depending upon where they exist they are
divine, mortal, and demonic. They exist not only in the mortal world but also in the higher and
lower worlds. Their divinity and spirituality is directly in proportion to the world which they
inhabit. For example the animals that exist in the world of gods are immortal and divine, worthy
of worship and devotional service, whereas the animals that exist in the lower worlds of daithyas,
rakshasas and asuras and serve their masters are influenced by their evil nature and do not enjoy
the same status. However, we do not clearly know what happens to the animals souls when they
die, where they exist, and whether they go to the same ancestral world as humans or to a
different world. There is also no tradition of cremating animal bodies.
3. The value of interdependence
We understand from the Vedas that gods, humans, and animals have a special relationship. They
are meant to be interdependent as part of the divine play, so that they cannot ignore or neglect
each other. Just as humans are created for the enjoyment of gods, animals are created for the
enjoyment of humans. Humans have to serve gods by nourishing them through sacrifices, and
animals have to serve humans by providing them with milk, etc., and nourishing them, whereas
gods have to serve them both by protecting them from evil forces and natural calamities.

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4. The virtue of service to animals
The Hindu code of conduct suggests that humans should not live selfishly, caring for themselves
only. They must show kindness to all animals (bhuta daya) and help them on their evolutionary
path. Any kindness shown to them will be richly rewarded in afterlife. Hence, the scriptures
recommend nourishing animals and other living creatures through daily sacrifices (nithya
karmas) as an important obligatory duty for humans.
5. Symbolic importance
In Hindu spirituality and symbolism, animals represent both divine and demonic nature and
different forms of universal energy. Many gods, planetary deities, and demons of Hindu
cosmology have animal bodies and anthropomorphic forms. Animals also serve as vehicles
(vahanas) to gods and goddesses and are worshipped in numerous temples as associate gods. In
the human personality, with some exceptions, they represent the lower nature and the impurities
of ignorance, delusion, etc. However, some birds like swans, and animals like cows represent
higher nature, purity and spirituality. Among the Vedic gods, Pushan is considered to be the lord
of the animals and Shiva as the lord of all living beings. Dharma is compared to a cow.
6. Relationship with God
Myths and legends from the Puranas and other scriptures suggest that highly evolved animals
may express love and devotion to God and seek his help by praying to him when they are in
trouble. The story of Gajendra Moksha in which Vishnu comes to the rescue of an elephant to
save him from a crocodile is a good example of how God may have a hidden connection with the
animal world. Nandi, the vehicle of Shiva, and Sugriva and Hanuman from the Ramayana, who
are known for their devotion, also exemplify the extraordinary, personal relationship between
God and animals.
7.Animal incarnate
The ten incarnations of Vishnu show how God does not discriminate between humans and
animals. It seems if the situation demands, he has no problem choosing an animal body for his
incarnation. Therefore, it is no wonder that three out of nine of Vishnu's incarnations of Vishnu
were in animal form (tortoise, fish, and boar), while one was part human and part animal, or
man-lion (Narasimha). According to Vedic legends, once Vishnu assumed the form of
Hayagriva, with a horse head and rescued the Vedas from two demons, namely Madhu and
Kaitabha. We also read in the Puranas that gods may often appear on earth in animal form to test
the devotion, virtue or faith of devotees. In the Mahabharata a dog accompanies the Pandavas to
the next world. As stated before the Hindu pantheon consists of several gods in animal form.
8.The role of karma and fate
Since karma is a predominant factor in deciding how souls evolve upon earth and take birth,
Hinduism acknowledges that souls may be born in animal bodies as part of their natural
progression or ascendance into higher life forms, or due to fate and circumstances. Gods and
humans cursed by seers and sages for their transgressions or those who commit grave sins such
as adultery or homicide may reincarnate as animals to undergo suffering and pay for their sins. It
is also believed that those animals which suffer death in the hands of humans may earn merit

19. 19
(punya) while those who kill them commit sin. There is also the belief that animals that are
offered to gods and goddesses as sacrifice (bali) attain liberation. It is one reason why animal
sacrifices are justified in Hinduism.
9. Treatment of animals
In Hinduism many animals are worshipped for their divine qualities and auspicious nature and
treated with respect and humility. Hindus have the tradition of worshipping animals on particular
days in a year, or on specific occasions. It is obligatory in certain Hindu rituals to make offerings
to animals, birds and snakes for peace and prosperity or to cleanse past sins and bad fate
(dhoshas). In the past animals were used as royal emblems during wars and as symbols of royal
authority. For example, boar was the royal emblem of Sri Krishnadeva raya. The lion was the
symbol of royal authority of the Mauryas. The Pandavas used the emblem of Hanuman in the
Mahabharata war. The elephant was another important symbol of authority and kingship. Some
animals are considered auspicious and some inauspicious. Many superstitious beliefs are also
associated with animals, which influence the attitude and behavior common people towards
them.
10. Animal as sacrificial material
Animals sacrifices have been an integral part of Hindu ritual practices for centuries. It is one of
the anomalies of Hinduism, where you are told to have compassion for animals on one side, and
at the same you are allowed to perform animal sacrifices as part of your duty to appease gods and
propitiate them. One of the justifications for it is the belief that it is beneficent for those who
perform it and the animals that are sacrificed since they are believed to qualify for instant
liberation, which otherwise may take several births and deaths. Not all gods are bloodthirsty.
Animal sacrifices are made to only certain aspects of God and some local deities who are known
for their ferocity and destructiveness. Animal sacrifices are strictly prohibited in right hand
(vedachara) methods of worship, but allowed in left hand practices (vama chara). However, due
to increased awareness, and the influence of modern education, many educated Hindus do not
support or participate in animal sacrifices.
11. Animals for charity
The gifting of animals, especially cattle, to the poor and needy is considered an important human
virtue, having the merit to wash away grave sins. It is highly recommended in Hindu ritual
tradition to cleanse one's past sins or neutralize any past transgressions. In the past kings and
influential people used to gift away a large number of cattle to Brahmanas and poor people
during sacrificial ceremonies and on auspicious occasions. It is mentioned in several Upanishads.
Cows and cattle were also given away as a reward to those who won religious debates or
impressed the king with their knowledge and wisdom. It was customary in Vedic tradition for a
groom to offer one or more cows to the bride's father as a bridal price. Kings used to donate
cattle, and even elephants to the temples to be used for devotional service. The real or symbolic
gifting of cows is still considered a very beneficent act, which is prescribed in some rituals. At
times kings used to gift elephants to the people they wanted to punish since it was difficult for
ordinary people to maintain them and those who received them had an obligation to keep them in
trust and return them whenever the king recalled them for his use.
12. Hunting and recreation

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Hunting is another anomaly you will find in Hinduism. Hinduism discourages killing of animals
except for ritual purposes or as part of a king's obligatory duty to protect people. Kings are
therefore allowed to hunt wild animals or capture elephants for their armies. They are also
allowed to consume the meat secured through hunting or to give it away to others. However,
even they are not allowed to hunt or kill certain animals like the cow, the bull, the cat, the
monkey, or the dog. Killing them or killing pregnant animals, young animals, or killing a mother
with young brood was considered a sinful act with grave consequences for those who indulged in
it. Hunting purely as a sport or pleasure is also not allowed in Hindu Dharma. Both Ramayana
and Mahabharata contain stories about hunting and how gods may often participate in them to
keep the forests safe for the seers and sages who lived there. Hunting as a profession or
livelihood was practiced in ancient India by some tribes and castes. The epics and the Puranas
contain stories where hunting innocent animals or inadvertent actions during hunting
expeditions, as in case of king Pandu, often led to life changing events for the people who
indulged in it and their descendants.
13. Training and taming
Hindus do not like to see animals suffering. They also dislike the idea of seeing captive animals
used for entertainment and recreation. It can often invoke strong emotions, and wild reactions
among people especially in this age where animal right activists are very vocal and wild life
conservation is an important issue. However, historically, birds, snakes, and animals were
captured and trained in India for recreation, gambling, and sports. People enjoyed (and still
enjoy) animal and bird fights, racing of elephants, camel, bulls and horses, and the antics of
monkeys, bears, parrots, elephants, magicians, and snake charmers. Parrots are still used in
fortune telling. In the past queens and royal women used to keep in their palaces and private
gardens deer, antelopes, and birds such as swans, geese, parrots and peacocks, as pets. The
knowledge of taming animals such as horses, elephants, wild animals, snakes and birds
constituted a specialized skill and was highly prized in ancient India both by kings and common
people. There used to be special branches of study for the purpose, and people who possessed
such knowledge were in great demand.
14. Commercial and medicinal value
Ancient Indians were well aware of the commercial and medicinal value of animals and used
them in trade and commerce, healing, and making of traditional medicines. Animals were bought
and sold or used in barter for domestic, business or commercial purposes. Certain animal parts,
such as blood, bones, skin, teeth, tusks, horns, etc., were used in making medicines, perfumes,
aphrodisiacs, jewelry, vests, clothes, utility items, ornamentation, shields and weapons. Animals
such as elephants, snakes, and tigers were used in carrying out capital punishment. Elephants
were used to carry weights, clear forests and transport timber. They were also used in the
construction of temples, roads, and royal buildings to move heavy stones from the quarry to the
place of construction. There were special classes of sorcerers and chemists who specialized in
the art of making poisonous concoctions using snake poison which were used to eliminate
enemies, potential rivals, secret lovers, spies and traitors.
15. Bonding with animals
Hindu folktales myths and legends suggest that animals may have their own subtle languages,
which gods and celestial beings can understand with their subtle senses. From the epics such as

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the Ramayana and the Mahabharata we may conclude that through their positive attitude and
loving nature humans can have a very positive and calming influence upon animals and develop
a special relationship with them. The same approach was used in taming and training animals.
The tamers, trainers and snake charmers used to build a special bond with the animals they
trained rather than torturing them and forcing them into submission which was the standard
practice in other parts of the world. Their belief in karma would not allow them to practice
animal cruelty. The idea is also well exampled in the behavior and attitude of Indian seers,
ascetics, and sages who used to live peacefully in forests in the company of dangerous animals
and wild serpents.
16. All beings are but animals only
Human beings may take pride in their human birth and consider themselves distinct from the
animals. However, Hinduism does not distinguish between the two unless humans are
enlightened and practice virtue and righteousness through self-purification. Indeed, in Shaivism
all living beings including humans are considered animals (Pashu) and Shiva or Ishvara as their
lord (Pashupathi). The pashus (all living beings) are subject to the triple impurities of egoism,
bondage, and delusion whereby they lack discretion and accept the unreal for real. When they
overcome them through the grace of God, they cease to be animals and become Shiva.
According to Vedic tradition, a human being has two births. His first birth is in an animal body.
He remains an animal until he is initiated into ritual or spiritual knowledge and becomes aware
of his essential spiritual nature. When he reaches this stage, it constitutes his second birth, or
birth in a subtle body. Only those who are twice born are qualified for liberation or the practice
of Dharma.
16. The Hindu Dharma of saving animals from destruction
Animals come into your life as part of your karma. They have a role to play, lessons to teach, and
reconcile their karmic account with you. Therefore, you cannot afford to ignore them or miss any
opportunity to interact with them. You have to show them your human side, because the animals
give you an opportunity to evolve and manifest your higher nature. You have to treat them with
kindness and compassion as you would treat other human beings. You can truly practice
nonviolence only with regard to animals that are weak and powerless against you. It is in relation
to them that you have a unique opportunity to practice compassion.
In the last few centuries human beings have indiscriminately destroyed forests and wildlife in
many parts of the world. The karmic consequences of such actions will be very grave for the
humanity in future, and future generations will have to deal with them collectively to square off
the sins of their ancestors. The earth is the only planet in the known part of the universe with the
abundance and diversity of life. Human beings cannot ignore this truth in the hope of ascending
to heaven upon the destruction of the world or finding life on another planet. There will be
consequences for the destruction of Nature we have caused, and they are not going to be very
pleasant. It is an irony that we are trying to establish colonies on Mars and probing for life on
other planets, while we are letting the life forms on earth become extinct one by one. We have
just a few hundred tigers and elephants left. Yet poaching of these animals by the most heartless
people continues. We have destroyed many plants and natural species and replaced them with
genetically modified ones.
The elephants are the last surviving dinosaur like large animals on this planet. While we watch
movies on Dinosaurs with great fascination and fill the pockets of film producers, we are letting

22. 22
the largest surviving animals upon earth getting killed in the hands of unscrupulous people. In
both Hinduism and Buddhism the elephants are considered the highest evolved beings among
animals with souls that are eady for liberation. We cannot be humans, and Hindus who worship
Ganesha and Mother Goddess, while we let elephants and other exotic species become extinct
because someone wants to make use of their bones or skin. It is time for Hindus to unite in their
demand for capital punishment for those who kill tigers and elephants, and ensure animal rights
for those animals that consciously experience pain and possess some degree of self-awareness.
Uchchaihshravas is considered the best of horses, archetype and king of
horses. This divine horse became ‘Vahana’ of Indra, the Hindu god, known as King of the Gods
and Heaven, God of Lightning, Thunder and Rains.
Uchchaihshravas seven-headed horse in Hindu mythology
Interestingly, in the folklore of Bali people, the same horse is the king of demons.
Uchchaihshravas ("long-ears" (or "neighing aloud") is a seven-headed flying horse, that emerged
from “churning of the milk ocean” (in Sanskrit: 'Samudra manthan') along with other treasures
such as goddess Lakshmi - the goddess of fortune, taken by god Vishnu as his consort and the
‘amrita’ – the drink of immortality, which both the devas (gods) and asuras (demons) wanted to
possess.
The famous story of “Churning of the Ocean of Milk” explains the origin of ‘amrita’, and is
mentioned in the Bhagavata Purana, the Vishnu Purana, and in the epic Mahabharata. Engaged in
continuous war with each other, the devas (gods) and asuras (demons) decided to work together
for a millennium to churn the ocean and release Amrita, the nectar of immortal life.
According to Hindu cosmology, the Ocean of Milk is the fifth from the center of the seven
oceans. It surrounds the continent known as Krauncha, which according to the Puranas, is the
fifth of the seven islands (dwipas), which makes up the world.

23. 23
Various treasures (ratnas) emerged from the ocean of milk. These were Sura, goddess and creator
of alcohol, Apsarases, various divine nymphs like Rambha, Menaka, Kaustubha, the most
valuable jewel in the world, Kalpavriksha, the wish-granting tree, Kamadhenu, the first cow
and mother of all other cows, Airavata, the elephant of Indra, Lakshmi, the Goddess of Fortune
and Wealth, Parijat, the divine tree, Halahala the deadly poison, Chandra, the moon and the
wonderful divine Uchhaishravas, the divine 7-headed horse.
Bhagavad Gita, which is a 700-verse Hindu scripture in Sanskrit and part of the Hindu epic
Mahabharataalso mentions Uchchaihshravas. The creature is involved in a discourse between
god Krishna (Vishnu’s eighth avatar) and Arjuna, the son of Indra and the king of the celestials.
When Krishna declares to be the source of the universe, he declares that among all horses, he is
Uchchaihshravas - who is born from the amrita, sacred potion.
In the 12th century Indian text, the Hariharacaturanga, there is a story that one day, the creator-
god, Brahma, performed a sacrifice, which resulted in a creation of a winged white horse called
Uchchaihshravas. Then, the horse once again appeared out of the milk ocean and was taken by
the king of the demons (Asura) Bali, who used the horse’s supernatural powers.
The divine Uchchaihshravas is very similar to Odin’s horse Sleipnir i Norse mythology.t is
commonly believed that the Elephant God, Ganesha (Ganesh, in Hindi word) means success and
wealth; therefore people place a statue or a figurine of the Ganesha, in his store, or other place of
their business.Ganesha is one of the best known and loved deities in the Hindu pantheon of gods,
and indeed is the most recognized of the Hindu gods outside of India.

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CHAPTER III
Snake Worship
by Edgar Thurston
Snake Worship
The following is a brief account of the beliefs and superstitions associated with snake worship in
southern India in the last century. Some of the practices may still be continuing. The text has
also been edited to remove objectionable references to certain communities.
Very closely connected with the subject of vows and votive offerings is that of the worship of
snakes, to which vows are made and offerings dedicated.
n a note on serpent worship in Malabar,1 it is stated that “even to-day some corner of the garden
of every respectable tarawad2 is allotted for snakes. Here a few trees are allowed to grow wild,
and under them, on a masonry platform, one or more sculptured granite stones representing
hooded serpents (cobras) are consecrated and set up. The whole area is held sacred, and a mud
lamp is lighted there every evening with religious regularity. I have seen eggs, milk, and
plantains offered in the evening, after the lamp has been lit, at these shrines, to invoke the
serpent’s aid on particular occasions. Such is the veneration in which these shrines are held that
Cherumars and other tribals are not allowed within the precincts. Should, however, any such
event happens, the resident snake or its emissary is said to apprise the owner of the defilement by
creeping to the very threshold of his house, and remaining there until the Karanavan,3 or other
managing member of the family promises to have it duly purified by a Brāhman.”

25. 25
Concerning snake worship in Malabar, Mr C. Karunakara Menon writes4 as follows:—
“The existence of snake groves is said to owe its origin to Srī Parasurāma. [According to
tradition, Parasurāma was an avatar of Vishnu, who destroyed the Kshatriya Rājas, and retired to
Gokarnam in Canara. He called on Varuna, the god of water, to give him some land. Varuna
caused the sea to recede, and thus the land called Kērala (including Malabar) came into
existence. Brāhmans were brought from Northern India to colonise the new country, but they ran
away from fear of the snakes, of which it was full. Parasurāma then brought in a further
consignment of Brāhmans from the north, and divided the country into sixty-four Brāhmanical
colonies.] Parasurāma advised that a part of every house should be set apart for snakes as
household gods. The (snake) groves have the appearance of miniature reserved forests, as they
are considered sacred, and there is a strong prejudice against cutting down trees therein. The
groves contain a snake king and queen made of granite, and a tower-like structure, made of
laterite,5 for the sacred snakes. Snakes were, in olden days, considered a part of the property.
[Transfer deeds made special mention of the family serpent as one of the articles sold along with
the freehold.]
“When a snake is seen inside, or in the neighbourhood of the house, great care is taken to catch it
without giving it the least pain. Usually a stick is placed gently on its head, and the mouth of an
earthenware pot is shown to it. When it is in, the pot is loosely covered with a cocoanut shell, to
allow of free breathing. It is then taken to a secluded spot, the pot is destroyed, and the snake set
at liberty. It is considered to be polluted by being caught in this way, and holy water is
sometimes poured over it. Killing a snake is considered a grievous sin, and even to see a snake
with its head bruised is believed to be a precursor of calamities. Pious Malayālis (natives of
Malabar), when they see a snake killed in this way, have it burnt with the full solemnities
attendant on the cremation of a high-caste Hindu. The carcase is covered with a piece of silk, and
burnt in sandalwood. A Brāhman is hired to observe pollution for some days, and elaborate
funeral oblations are offered to the dead snake.”
In Travancore there was formerly a judicial ordeal by snake-bite. The accused thrust his hand
into a mantle, in which a cobra was wrapped up. If it bit him, he was declared guilty, if not
innocent.
In connection with snake worship in Malabar, Mr Upendra Pai gives the following
details.6 Among snakes none is more dreaded than the cobra (Naia tripudians), which
accordingly has gathered round it more fanciful superstitions than any other snake. This has led
to cobra worship, which is often performed with a special object in view. In some parts of the
country, every town or village has its images of cobras rudely carved on stone. These cobra
stones, as they are termed, are placed either on little platforms of stone specially erected for
them, or at the base of some tree, preferably a holy fig.7 On the fifth day of the lunar month
Shravana, known as the Nāgarapanchami—that is, the fifth day of the nāgas or serpents—these
stones are first washed; then milk, curds, ghī (clarified butter), and cocoanut water, are poured
over them. Afterwards they are decorated with flowers, and offerings are made to them. The
cobra stone is also worshipped at other times by those who have no male children, in order to
obtain such. But to establish new images of cobras in suitable places is regarded as a surer
method of achieving this object. For this certain preliminary ceremonies have to be gone
through, and, when once the image has been established, it is the duty of the establisher to see
that it is properly worshipped at least once a year, on the Nāgarapanchami day. The merit
obtained is proportionate to the number of images thus worshipped, so that pious people, to
obtain a great deal of merit, and at the same time to save themselves the expense of erecting

26. 26
many stone images, have several images drawn, each on a tiny bit of a thin plate of gold or
silver. These images are handed over to some priest, to be kept along with other images, to which
daily worship is rendered. In this way, great merit is supposed to be obtained. It is also believed
that such worship will destroy all danger proceeding from snakes. The cobra being thus an object
of worship, it is a deadly sin to kill or maim it. For the cobra is in the popular imagination a
Brāhman, and there is no greater sin than that of killing a Brāhman. Accordingly, if any one kills
a cobra, he is sure to contract leprosy, which is the peculiar punishment of those who have either
killed a cobra, or have led to the destruction of its eggs by digging in or ploughing up soil which
it haunts, or setting on fire jungle or grass in the midst of which it is known to live and breed.
Praying for Offspring before Lingam, Snake-Stones, and Figure of Ganēsa.
In a note on snake worship, Mr R. Kulathu Iyer writes as follows:8—
“In Travancore there is a place called Mannarsala, which is well known for its serpent worship. It
is the abode of the snake king and queen, and their followers. The grove and its premises cover
about 16 acres. In the middle of this grove are two small temples dedicated to the snake king and
queen. There are also thousands of snakes of granite, representing the various followers of the
king and queen. Just to the northern side of the temple there is a house, the abode of the
Nampiathy,9 who performs pooja (worship) in the temple. In caste he is lower in grade than a
Brāhmin. The temple has paddy (rice) fields and estates of its own, and also has a large income
from various sources. There is an annual festival at this temple, known as Ayilyam festival,
which is celebrated in the months of Kanny and Thulam (September and October). A large
number of people assemble for worship with offerings of gold, silver, salt, melons, etc. The sale
proceeds of these offerings after a festival would amount to a pretty large sum. On the day
previous to the Ayilyam festival, the temple authorities spend something like three thousand
rupees in feeding the Brāhmins. A grand feast is given to nearly three thousand Brāhmins at the
house of the Nampiathy. On the Ayilyam day, all the serpent gods are taken in procession to the
illam (house of the Nampiathy) by the eldest female member of the house, and offerings of
neerumpalum (a mixture of rice-flour, turmeric, ghī, water of tender cocoanuts, etc.), boiled rice,
and other things, are made to the serpent gods. It is said that the neerumpalum mixture would be

27. 27
poured into a big vessel, and kept inside a room for three days, when the vessel would be found
empty. It is supposed that the serpents drink the contents. As regards the origin of this celebrated
grove, Mr S. Krishna Iyer, in one of his contributions to the Calcutta Quarterly Review, says that
‘the land from Avoor on the south to Alleppy on the north was the site of the Khandava forest
celebrated in the Mahabaratha; that, when Arjuna set fire to it, the serpents fled in confusion and
reached Mannarasalay, and there prayed to the gods for protection; that thereupon the earth
around was miraculously cooled down, and hence the name mun-l-ari-l-sala, the place where the
earth was cooled. After the serpents found shelter from the Khandava fire, an ancestress of the
Nambiathy had a vision calling upon her to dedicate the groves and some land to the Nāga Rāja
(snake king), and build a temple therein. These commands were obeyed forth-with, and
thenceforward the Nāga Rāja became their family deity.’ In the ‘Travancore State Manual,’ Mr
Nagam Iyer, referring to Mannarsala, says that ‘a member of this Mannarsala illam married a girl
of the Vettikod illam, where the serpents were held in great veneration. The girl’s parents, being
very poor, had nothing to give in the way of dowry, so they gave her one of the stone idols of the
serpent, of which there were many in the house. The girl took care of this idol, and worshipped it
regularly. Soon she became pregnant, and gave birth to a male child and a snake. The snake child
grew up, and gave rise to a numerous progeny. They were all removed to a spot where the
present kavu (grove) is. In this kavu there are now four thousand stone idols representing snake
gods.’ Such is the origin of this celebrated grove of Central Travancore.”
On the bank of the river separating Cranganore from the rest of the Native State of Cochin is the
residence of a certain Brāhman called the Pāmpanmekkat (snake guardian) Nambūdri, who has
been called the high priest of serpent worship. It is recorded10 by Mr Karunakara Menon that, “a
respectable family at Angadipuram (in Malabar) sold their ancestral house to a supervisor in the
Local Fund P. W. D. (Public Works Department). He cut down the snake grove, and planted it
up. Some members of the vendor’s family began to suffer from some cutaneous complaint. As
usual the local astrologer was called in, and he attributed the ailment to the ire of the aggrieved
family serpents. These men then went to the Brāhmin house of Pampu Mekat. This Namboodri
family is a special favourite of the snakes. When a new serpent grove has to be created, or if it is
found necessary to remove a grove from one place to another, the ritual is entirely in the hands of
these people. When a family suffers from the wrath of the serpents, they generally go to this
Namboodri house. The eldest woman of the house would hear the grievances of the party, and
then, taking a vessel full of gingelly (Sesamum) oil, and looking into it, would give out the
directions to be observed in satisfying the serpents.”
Concerning the Pāmpanmekkat Nambūdri, Mr Gopal Panikkar writes11 that, “it is said that this
Nambūdri household is full of cobras, which find their abode in every nook and corner of it. The
inmates can scarcely move about without placing their feet upon one of these serpents. Owing to
the magic influence of the family, the serpents cannot and will not injure them. The serpents are
said to be always at the beck and call of the members of this Nambūdri family, and render
unquestioned obedience to their commands. They watch and protect the interests of the family in
the most zealous spirit.”
It is said12 that, “every year the Nambūdri receives many offerings in the shape of golden
images of snakes, for propitiating the serpent god to ward off calamity, or to enlist its aid in the
cure of a disease, or for the attainment of a particular object. It is well known that the Nambūdri
has several hundreds of these images and other valuable offerings, the collection of centuries,
amounting in value to over a lakh of rupees. This aroused the cupidity of a gang of dacoits
(robbers), who resolved some years ago to ease the Nambūdri of a great portion of this treasure.

28. 28
On a certain night, armed with lathies (sticks), slings, torches, and other paraphernalia, the
dacoits went to the illam, and, forcibly effecting an entrance, bound the senior Nambūdri’s hands
and feet, and threw him on his breast. This precaution taken, the keys of the treasure-room were
demanded, the alternative being further personal injury. To save himself from further violence,
the keys were surrendered. The dacoits secured all the gold images, leaving the silver ones
severely alone, and departed. But, directly they went past the gate of the house, many snakes
chased them, and, in the twinkling of an eye, each of the depredators had two snakes coiled
round him, others investing the gang, and threatening, with uplifted hoods and hisses, to dart at
them. The dacoits remained stunned and motionless. Meantime, the authorities were
communicated with, and the whole gang was taken into custody. It is said that the serpents did
not budge an inch until after the arrival of the officers.”
Other marvellous stories of the way in which the snakes carry out their trust are narrated.
A section of Ambalavāsis or temple servants in Malabar, called Tēyyambādis, the members of
which dance and sing in Bhagavati temples, perform a song called Nāgapāttu (song in honour of
snakes) in private houses, which is supposed to be effective in procuring offspring.13
Pulluvan and Pot-Drum.
In many houses of the Tiyans of Malabar, offerings are made annually to a bygone personage
named Kunnath Nāyar, and to his friend and disciple, Kunhi Rāyan, a Māppilla (Muhammadan).
According to the legend, the Nāyar worshipped the kite until he obtained command and control
over all the snakes in the land. There are Māppilla devotees of Kunnath Nāyar and Kunhi Rāyan,
who exhibit snakes in a box, and collect alms for a snake mosque near Manarghāt at the foot of
the Nīlgiri hills. A class of snake-charmers in Malabar, called Kuravan, go about the country
exhibiting snakes. It is considered to be a great act of piety to purchase these animals, and set
them at liberty. The vagrant Kakkalans of Travancore, who are said to be identical with the
Kakka Kuravans, are unrivalled at a dance called pāmpātam (snake dance).

29. 29
The Pulluvans of Malabar are astrologers, medicine-men, and priests and singers in snake
groves. According to a legend14 they are descended from a male and female servant, who were
exiled by a Brāhman in connection with the rescuing by the female of a snake which escaped
when the Gāndava forest was set on fire by Agni, the god of fire. Another legend records how a
five-hooded snake fled from the burning forest, and was taken home by a woman, and placed in
a room. When her husband entered the room, he found an ant-hill, from which the snake issued
forth, and bit him. As the result of the bite, the man died, and his widow was left without means
of support. The snake consoled her, and devised a plan, by which she could maintain herself. She
was to go from house to house, and cry out, “Give me alms, and be saved from snake-
poisoning.” The inmates would give alms, and the snakes, which might be troubling them, would
cease to annoy. For this reason, the Pulluvas, when they go with their pot-drum (pulluva kudam)
to a house, are asked to play, and sing songs which are acceptable to the snake gods, in return for
which they receive a present of money. A Pulluvan and his wife preside at the ceremony called
Pāmban Tullal, which is carried out with the object of propitiating the snake gods. Concerning
this ceremony, Mr L. K. Anantha Krishna Iyer writes as follows15:—
“A pandal (booth) supported by four poles driven into the ground is put up for the purpose, and
the tops of the poles are connected with a network of strings, over which a silk or red cloth is
spread to form a canopy. The pandal is well decorated, and the floor below it is slightly raised
and smoothed. A hideous figure of the size of a big serpent is drawn in rice-flour, turmeric
(Curcuma longa), kuvva(Curcuma angustifolia), powdered charcoal, and a green powder. These
five powders are essential, for their colours are visible on the necks of serpents. Some rice is
scattered on the floor and on the sides, and ripe and green cocoanuts are placed on a small
quantity of rice and paddy (unhusked rice) on each side. A pūja for Ganapathi (the elephant god)
is performed, to see that the whole ceremony terminates well. A good deal of frankincense is
burned, and a lamp is placed on a plate, to add to the purity, sanctity, and solemnity of the
occasion. The members of the house go round the pandal as a token of reverence, and take their
seats close by. It often happens that the members of several neighbouring families take part in
the ceremony. The women, from whom devils have to be cast out, bathe and take their seats on
the western side, each with a flower-pod of the areca palm. The Pulluvan, with his wife or
daughter, begins his shrill musical tunes (on serpents), vocal and instrumental alternately. As
they sing, the young female members appear to be influenced by the modulation of the tunes and
the smell of the perfumes. They gradually move their heads in a circle, which soon quickens, and
the long locks of hair are soon let loose. These movements appear to keep time with the
Pulluvan’s music. In their unconscious state, they beat upon the floor, and wipe off the figure
drawn. As soon as this is done, they go to a serpent grove close by, where there may be a few
stone images of serpents, before which they prostrate themselves. They now recover their
consciousness, and take milk, water of the green cocoanut, and plantain fruits, and the ceremony
is over.”
In connection with the Pāmban Tullal, Mr Gopal Panikkar writes16 that “sometimes the gods
appear in the bodies of all these females, and sometimes only in those of a select few, or none at
all. The refusal of the gods to enter into such persons is symbolical of some want of cleanliness
in them; which contingency is looked upon as a source of anxiety to the individual. It may also
suggest the displeasure of these gods towards the family, in respect of which the ceremony is
performed. In either case, such refusal on the part of the gods is an index of their ill-will or
dissatisfaction. In cases where the gods refuse to appear in any one of those seated for the
purpose, the ceremony is prolonged until the gods are so propitiated as to constrain them to

30. 30
manifest themselves. Then, after the lapse of the number of days fixed for the ceremony, and,
after the will of the serpent gods is duly expressed, the ceremonies close.”
Sometimes, it is said, it may be considered necessary to rub away the figure as many as one
hundred and one times, in which case the ceremony is prolonged over several weeks. Each time
that the snake design is destroyed, one or two men, with torches in their hands, perform a dance,
keeping step to the Pulluvan’s music. The family may eventually erect a small platform or shrine
in a corner of their grounds, and worship at it annually. The snake deity will not, it is believed,
manifest himself if any of the persons or articles required for the ceremony are impure, e.g., if
the pot-drum has been polluted by the touch of a menstruating female. The Pulluvan, from whom
a drum was purchased for the Madras Museum, was very reluctant to part with it, lest it should
be touched by an impure woman. In addition to the pot-drum, the Pulluvans play on a lute with
snakes painted on the reptile skin, which is used in lieu of parchment. The skin, in a specimen
which I acquired, is apparently that of the big lizard Varanus bengalensis. The lute is played with
a bow, to which a metal bell is attached.
In the “Madras Census Report,” 1871,17 Surgeon-Major Cornish states that there is a place near
Vaisarpadi, close to Madras, in which the worship of the living snakes draws crowds of votaries,
who make holiday excursions to the temple, generally on Sundays, in the hope of seeing the
snakes, which are preserved in the temple grounds; and, he adds, probably as long as the desire
of offspring is a leading characteristic of the Indian people, so long will the worship of the
serpent, or of snake-stones, be a popular cult. He describes further how, at Rajahmundry in the
Telugu country, he came across an old ant-hill by the side of a public road, on which was placed
a stone representing a cobra, and the ground all round was stuck over with pieces of wood carved
very rudely in the shape of a snake. These were the offerings left by devotees at the abode taken
up by an old snake, who would occasionally come out of his hole, and feast on the eggs and ghī
(clarified butter) left for him by his adorers. Around this place he saw many women who had
come to pray at the shrine. If they chanced to see the cobra, the omen was interpreted favourably,
and their prayers for progeny would be granted.
Concerning snake worship in the Tamil country, Mr W. Francis writes as follows18:—
“A vow is taken by childless wives to install a serpent (nāgapratishtai), if they are blessed with
offspring. The ceremony consists in having a figure of a serpent cut in a stone slab, placing it in a
well for six months, giving it life (prānapratishtai) by reciting mantrams and performing other
ceremonies over it, and then setting it up under a pīpal tree (Ficus religiosa), which has been
married to a margosa (Melia Azadirachta). Worship, which consists mainly in going round the
tree 108 times, is then performed to it for the next forty-five days. Similar circumambulations
will also bring good luck in a general way, if carried out subsequently.”
It is further recorded by Mr F. R. Hemingway19 that, “Brāhmans and the higher Vellālans think
that children can be obtained by worshipping the cobra. Vellālans and Kallans perform the
worship on a Friday. Among the Vellālans, this is generally after the Pongal festival. The
Vellālans make an old woman cry aloud in the backyard that a sacrifice will be made to the cobra
next day, and that they pray it will accept the offering. At the time of sacrifice, cooked jaggery
(crude sugar) and rice, burning ghī in the middle of rice-flour, and an egg, are offered to the
cobra, and left in the backyard for its acceptance. The Pallis annually worship the cobra by

31. 31
pouring milk on an ant-hill, and sacrificing a fowl near it. Valaiyans, Pallans, and Paraiyans
sacrifice a fowl in their own backyards.”
In the Tamil country, children whose birth is attributed to a vow taken by childless mothers to
offer a snake cut on a stone slab, sometimes have a name bearing reference to snakes given to
them, i.e., Sēshāchalam,20 Sēshamma, Nāgappa, or Nāgamma. Nāga, Nāgasa, or Nāgēswara,
occurs as the name of a totemistic exogamous sept or gōtra of various classes in Ganjam and
Vizagapatam. In the Odiya caste of farmers in Ganjam, members of the Nāgabonso sept claim to
be descendants of Nāgamuni, the serpent rishi. Nāgavadam (cobra’s hood) is the name of a
subdivision of the Tamil Pallis, who wear an ornament called nāgavadam, representing a cobra,
in the dilated lobes of the ears.
Ant (i.e., white-ant, Termes) hills, which have been repeatedly referred to in this chapter, are
frequently inhabited by cobras, and offerings of milk, fruit, and flowers are consequently made
to them on certain ceremonial occasions. Thus it is recorded,21 by the Rev. J. Cain that when he
was living in Ellore Fort in the Godāvari district, in September, 1873, “a large crowd of people,
chiefly women and children, came in, and visited every white-ant hill, poured upon each their
offerings of milk, flowers, and fruit, to the intense delight of all the crows in the neighbourhood.
The day was called the Nāgula Chaturdhi—Chaturdhi, the fourth day of the eighth lunar
month—and was said to be the day when Vāsuki, Takshakā, and the rest of the thousand Nāgulu
were born to Kasyapa Brahma by his wife Kadruva.22 The other chief occasions when these ant-
hills are resorted to are when people are affected with earache or pains in the eye, and certain
skin diseases. They visit the ant-hills, pour out milk, cold rice, fruit, etc., and carry away part of
the earth, which they apply to the troublesome member, and, if they afterwards call in a Brāhman
to repeat a mantra or two, they feel sure the complaint will soon vanish. Many parents first cut
their children’s hair near one of these hillocks, and offer the first fruits of the hair to the serpents
residing there.”
The colossal Jain figure of Gomatēsvara, Gummatta, or Gomata Rāya, at Srāvana Belgola in
Mysore,23 is represented as surrounded by white-ant hills, from which snakes are emerging, and
with a climbing plant twining itself round the legs and arms.
On the occasion of the snake festival in the Telugu country, the Bōya women worship the Nāgala
Swāmi (snake god) by fasting, and pouring milk into the holes of white-ant hills. By this a
double object is fulfilled. The ant-hill is a favourite dwelling of the cobra, and was, moreover,
the burial-place of Valmīki, from whom the Bōyas claim to be descended. Valmīki was the
author of the Rāmāyana, and is believed to have done penance for so long in one spot that a
white-ant hill grew up round him. On the Nāgarapanchami day, Lingāyats worship the image of
a snake made of earth from a snake’s hole with offerings of milk, rice, cocoanuts, flowers, etc.
During the month Aswija, Lingāyat girls collect earth from ant-hills, and place it in a heap at the
village temple. Every evening they go there with wave-offerings, and worship the heap. At the
Dipāvali festival,24 the Gamallas (Telugu toddy-drawers) bathe in the early morning, and go in
wet clothes to an ant-hill, before which they prostrate themselves, and pour a little water into one
of the holes. Round the hill they wind five turns of cotton thread, and return home. Subsequently
they come once more to the ant-hill with a lamp made of flour paste. Carrying the light, they go
three or five times round the hill, and throw split pulse (Phaseolus Mungo) into one of the holes.

32. 32
On the following morning they again go to the hill, pour milk into it, and snap the threads wound
round it.
The famous temple of Subramanya in South Canara is said to have been in charge of the
Subramanya Stānikas (temple servants), till it was wrested from them by the Shivalli Brāhmans.
In former times, the privilege of sticking a golden ladle into a heap of food piled up in the temple
on the Shasti day is said to have belonged to the Stānikas. They also brought earth from an ant-
hill on the previous day. Food from the heap, and some of the earth, are received as sacred
articles by devotees who visit the sacred shrine.
At the Smasanākollai festival in honour of the goddess Ankalamma at Malayanūr, some
thousands of people congregate at the temple. In front of the stone idol is a large ant-hill, on
which two copper idols are placed, and a brass vessel is placed at the base of the hill, to receive
the various offerings.
At a wedding among the nomad Lambādis, the bride and bridegroom pour milk into an ant-hill,
and offer cocoanuts, milk, etc., to the snake which lives therein. During the marriage ceremonies
of the Dandāsis (village watchmen in Ganjam), a fowl is sacrificed at an ant-hill. At a Bēdar
(Canarese cultivator) wedding, the earth from an ant-hill is spread near five water-pots, and on it
are scattered some paddy (unhusked rice) and dhāl (Cajanus indicus) seeds. The spot is visited
later on, and the seeds should have sprouted.
CHAPTER
GANESH He is the Lord of Good Fortune,

33. 33
Vyasa narrating the Mahabharata to Ganesha, his scribe, Angkor Wat
He is the Lord of Good Fortune, the Lord of Beginnings and the Remover of Obstacles and evils
people meet in their lives, but he can also place obstacles in the path of those who need to be
checked. He is also considered the destroyer of pride, selfishness, vanity.
Ganesha protects homes and cars. People often place a Ganesha statue or medallion on the front
dash of their cars. Ganesha is also associated with learning and study, scribes, schools and
wisdom.
It is he who transcribed the Mahabharata while the poet Vyasa recited it.

34. 34

35. 35
The elephant-headed son of Parvati and Shiva, Ganesha (Ganapati) with bulky belly and four
hands, is the subject of many myths.
One myth in the Shiva Purana explains his elephant-head, it is said that he was created by his
mother Parvati ( daughter off the mountain) using earth, which she moulded into the shape of a
boy.
One day, while Shiva was away, Parvati wanted to take a bath but there was no one to guard the
door. So she formed a little boy from clay and breathed life into him. She instructed him to guard
the entrance to her bathroom, while she bathed.
Unexpectedly Shiva returned and was furious that the boy at the door would not let him in to see
his wife. In his rage, he cut off the boy’s head. Parvati came rushing out and was horrified by
what Shiva had done. She told him that this was their son. Shiva ordered a new head to be found
for the boy and, as the first animal available was an elephant, so Ganesha gained a new head and
became the most unique of the Hindu gods.
The boy was short and fat with a red face, but in some deeper sense he was very beautiful. He
was named Ganesh, “Lord of his father’s ganas” (“hosts”) and a small mouse often showed on
his depictions, became his vahana (vehicle) to ride on.
Ganesha is portrayed as standing, sitting, dancing or crawling as a child or even sitting on his
mother's knee.
His image is found everywhere, in many different forms. Ganesh is widely worshiped in all parts
of India, regardless of people’s spiritual affiliations and his characteristics and the attributes that
have evolved over the centuries of Indian history.

36. 36
Fascinating Lord Ganesha Stories for Children with Morals
Amongst a multitude of gods that are present in the pantheon of Hindu mythology, Lord Ganesha
is perhaps one of the most popular ones. His idols are omnipresent in nearly every corner of the
country and there is huge interest around celebrating Ganesha Chaturthi. That might also be due
to the very source of the name Ganesha, which has been formed from two words. “Gana” means
the masses of people and “isha” is used to refer to a god. This, quite literally, makes Ganesha as
the Lord of the masses. Lord Ganesha has been worshipped for many years and his stories have
gained quite a lot of popularity amongst people. Brahma-vaivarta Puran is dedicated to Lord
Krishna but it contains the details of worshiping of Lord Ganesha also. But according to me,
Brahma-vaivarta Puran is highly interpolated because most of the incident mentioned in it
regarding Krishna doesn’t matches with Vishnu Puran, Srimad Bhagwat Puran, and
Mahabharat too. Mugdala Purāna & Ganesha Purana are 2 Puranas dedicated to Lord
Ganapathy. However, both Puranas are infact Upapuranas. They both are the core texts of
Ganapatya sect.
Ganesha Purana was most likely written in South India, especially Tamil Nadu. Mugdala Purana
was most likely written in Maharashtra by Deshastha Smarthas.

37. 37
Interesting Stories of Lord Ganesha
1. The Story of His Birth
Let’s begin from the start with the lord Ganesha’s birth story.
Lord Shiva and Goddess Parvati would stay on Mount Kailash, making it their abode. Most of
the time, Shiva would be out fulfilling other responsibilities while Parvati was alone at the
mountain.
One day, on such a similar occasion, Parvati had to go to take a bath and did not wish to be
disturbed by anyone at all. Parvati ended up making a statue of a child from turmeric and
breathed life into him. She called the child Ganesha, and he was absolutely loyal to her. She
asked him to guard the home while she took a bath. Yet again, Shiva showed up and proceeded
to enter the house. But this time, he was stopped by Ganesha who refused to move aside. Shiva
did not know who this unknown child was so he asked his forces to destroy the child. But
Ganesha had the powers bestowed on him by Parvati and defeated Shiva’s army. Shiva, known
for his extreme fury, lost control on his temper and ended up beheading Ganesha.
When Parvati stepped out and saw the dead body of her creation, her fury knew no bounds. She
lashed out at Shiva and threatened to destroy the entire universe as a consequence of those
actions. Now, the universe was the responsibility of Bramha, Vishnu, and Shiva. Brahma
witnessed the wrath of Parvati and apologized on behalf of Shiva to her, advising her to not
destroy the universe. Parvati relented on the conditions that Ganesha be brought back to life and
be worshipped as the primary God. Shiva, too, realized the mistake he committed in his rage and
apologized to Parvati. He advised his troops to go into the forest and get the head of the first
animal they spot. Incidentally, they came across an elephant and brought back his head. This was
then placed over the body and Shiva brought him to life, also accepting him as his own son. This
is how Ganesha was born as we know and is now worshipped as the god of gods.
Moral
As much as this story talks about the birth, it teaches us an important lesson on how anger can
cause harm to our near and dear ones and how necessary it is to rectify our mistakes as soon as
we can.

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2. The Story Of The Missing Conch
This is a wonderful story that showed how even Lord Vishnu had to relent to Lord Ganesha’s
antics.
Vishnu was known to have a conch with him that he kept with himself at all times. One fine day,
he noticed that the conch was missing and it was nowhere to be found. This got him extremely
annoyed and he rallied all his powers into finding the conch.
ADVERTISEMENT
As the search for the conch was on, Lord Vishnu suddenly began hearing the sound of the conch
emanating from a distance. He began searching for it in that direction and soon realized that the
sound was coming from Mount Kailash itself. As he reached the mountain, he found out that the
conch had been taken by Lord Ganesha and he was busy blowing it. Knowing that Lord Ganesha
will not relent easily, he sought out Shiva and asked him to request Ganesha to return the conch
back to him.
Shiva said he, too, didn’t have any power of Ganesha’s wishes and the only way to appease him
is to perform a puja for him. So, Lord Vishnu did do that. He set up all the necessary elements
for the puja and worshipped Ganesha with his heart. Seeing this, Ganesha was extremely pleased
and he returned Vishnu’s conch back to him.
ADVERTISEMENT
Moral
The story quite interestingly reveals the fun side to Lord Ganesha and his antics. Furthermore, it
teaches us about humility by showing how God as great as Vishnu, did not hesitate to worship
Ganesha.
3. The Story of Shiva’s Failed Battle
Lord Shiva and Lord Ganesha have many stories together. However, this story goes beyond the
relationship between father and son and teaches a very important lesson.
When the elephant head was procured and Ganesha was brought back to life, Shiva heeded
Parvati’s wishes and made it a rule that before beginning any new endeavor, it was necessary to
worship Lord Ganesha and get his blessings. However, Shiva forgot that the rule applied to him
as well.
ADVERTISEMENT
On one such occasion, Shiva was heading out to war with the demons and proceeded to take his
entire army along with him for it. But, in the rush of leaving for the battle, he forgot to worship
Ganesha first. This led to them facing many problems even before reaching the battlefield. On
the way to the location of the battle, the war-carriage wheel was damaged and the progress came
to a halt. This seemed like divine intervention to Shiva and he suddenly remembered that he had
totally forgotten to worship Ganesha before heading for battle.
Stopping all his troops, Shiva proceeded to set up the puja then and there and completed the
rituals worshipping Ganesha. With Ganesha’s blessings, Shiva proceeded ahead and he and his
army were successful in defeating the demons completely.
Moral
This just goes to show that no matter who you are, once you have created a rule, it applies to
everyone equally.

39. 39
4. The Story Of Ganesha’s Wisdom
Lord Ganesha is called the god of knowledge and wisdom and there is a spectacular story that
illustrates why it is so.
Ganesha had a younger brother called as Karthikeya. Both would get along well but, just like all
other siblings, they would have moments of arguments and fights. On one such day, Ganesha and
Karthikeya both ended up finding a unique fruit in the forest and grabbed it together. They
refused to share it with each other and started claiming the fruit for themselves.
When they reached Mount Kailash and presented this predicament to Shiva and Parvati, Shiva
made a proposition. He recognized the fruit and said that this fruit is known to grant immortality
and extensive knowledge when eaten by the rightful bearer of it. To choose who gets it, Shiva
proposed a challenge. He asked Ganesha and Karthikeya to circumvent their world 3 times.
Whoever would do so first and return to Mount Kailash, would be the rightful owner of the fruit.
Karthikeya immediately hopped onto his pet peacock and flew speedily to complete three
revolutions across the Earth. Ganesha was a little stocky compared to Karthikeya and his pet was
a rat who couldn’t fly. Having listened to Shiva’s proposal properly, Ganesha started walking
around Shiva and Parvati and completed three circles around them. When asked by Shiva,
Ganesha replied that Shiva had asked them to circumvent their world. And for Ganesha, his
parents were more than the world. They were the entire universe.
Shiva was touched and impressed by Ganesha’s wisdom and saw him as the rightful owner of the
fruit.
Moral
Not only does this story give a great example of how using your wisdom can help resolve a
situation smartly, but it also teaches that your parents should be given the respect and love they
deserve.
5. The Story Of Parvati’s Wounds
This wonderful story is a great example of how the entire world is a single unit.
Ganesha was known to be a mischievous child and he would indulge in a number of naughty
activities. One time, he came across a cat while he was playing, and proceeded to mess around

40. 40
with it. He picked up the cat and threw it on the ground, pulling its tail and having fun with it,
while the cat meowed in pain. Ganesha failed to notice it and played around until he was tired
and then came back home.
On reaching Mount Kailash, Ganesha was shocked to see Parvati lying down outside the home,
with wounds all over her body, and crying in pain. Ganesha rushed to her and asked her who did
this. To which Parvati replied that Ganesha himself had done this to her. The cat was actually a
form of Parvati, and she wanted to play around with her son, but Ganesha treated her unfairly
and ruthlessly and his actions on the cat have reflected on his own mother.
Ganesha was utterly sorry for his behaviour and took an oath to treat all animals in a gentle
manner with care and affection.
Moral
This story gives a very important lesson that does unto others as you would want others to do
unto you, and this also includes animals.
6. The Story Of Kubera’s Downfall
Kubera was a renowned God who was very popular for being the wealthiest of them all in the
entire universe. He had a treasure trove of wealth and would hoard everything to himself with
pride.
One day, he invited many guests over for dinner, including Shiva and Parvati. But they both
could not attend the dinner, so they sent over Ganesha as their representative. Ganesha noticed
how Kubera’s behaviour was and he decided to let his antics loose. He began devouring the
dinner speedily and ended up finishing all the food leaving barely anything for the other guests.
Yet his hunger was not satiated. So he ended up entering Kubera’s wealth collection and start
eating all the gold and wealthy items. Still unsatisfied, Ganesha then proceeded to eat Kubera
himself, who ran to Mount Kailash for protection.

41. 41
Shiva, seeing the reason behind Ganesha’s doing, offered a simple bowl of cereals to Ganesha.
He ate them and immediately was satisfied. Kubera learned not to amass wealth greedily and
agreed to distribute it amongst everyone.
Moral
The story shows how greed and pride can be harmful to a person and it is necessary to be
considerate towards everyone.
7. The Story Of Kaveri’s Creation
It begins with the wish of a sage called Agastya who wished to create a river that would benefit
the people staying in the southern lands. The Gods heeded his wish and presented him with a
small bowl containing water. Wherever he would pour the bowl, the river would originate from
there.
Agastya decided to create the origin beyond the mountains of Coorg and proceeded to travel
there. On the journey, he got tired and began looking for a place to take some rest. Just then, he
came across a small boy who was standing alone. He requested him to hold the pot of water
while he went and relieved himself. The boy was Ganesha himself. He knew what the pot of
water was for and realized that the location he was at was perfect for the river, so he set the pot
down.
When Agastya came back, he saw the pot on the ground and a crow attempting to drink water
from it. He shooed away the crow, who flew away but not before tipping the pot on the ground.
This resulted in the river originating from that place itself, which is now called the Kaveri river.
Moral
Sometimes, things may not always work out in the way we wish them to. Nevertheless, what
happens does happen for a good reason.

42. 42
8. The Story Of Ganesha’s Single Tusk
There are many versions that explain this but this Bal Ganesh story does it best.
As legend has it, Mahabharata is Ved Vyas’ creation, but it is said to be written by Lord Ganesha
himself. Ved Vyas approached Ganesha so that he could transcribe the epic story as he narrated
it to him. The condition was that Vyas had to narrate it without break and Ganesha would write it
in a single go.
As they progressed in writing the story, there came a point where the quill that Ganesha was
using to write it down broke and he had no other quills with him at that moment. Ved Vyas could
not stop narrating the story since the condition was already set in stone for him. Without wasting
any time, Ganesha quickly broke off one of his own tusks and fashioned it into a pen, using it to
continue writing the epic without interruption. This allowed the epic to become a holy one and
Ganesha and Vyas ended up completing it together.
Moral
This story of Ganesha shows very clearly how necessary it is to be disciplined and determined to
complete a task once you have accepted to complete it, no matter what happens. A personal
sacrifice might also be necessary to complete something epic.
9. The Story of The Lunar Curse
This story follows right after the proceedings of Kubera’s dinner.
After eating to his will, Ganesha’s stomach had become terribly large and he got a potbelly.
Walking around with it became difficult for him and as he moved, he ended up losing his balance
and stumbled and fell down. The moon, who was watching all of this, began laughing at
Ganesha’s predicament. Seeing the moon humiliate him, Ganesha cursed the moon, making it
completely invisible. The moon, realizing its mistake, began pleading to Ganesha for
forgiveness. Relenting to his incessant apologies, Ganesha then decided to set in a cycle where
the moon appeared and disappear every 15 days.
Another story wherein the moon was cursed by Ganesha also involves a snake. One day, Parvati
made Ganesha’s favourite food, modak. Ganesh stuffed himself with as many modak as he could.
Later that night, he went out on his vehicle, the mouse, who could hardly take Ganesha’s weight
with all the modak he has eaten. Suddenly, upon encountering a snake, the mouse stumbled, and
Ganesha got thrown over. As soon as he hit the ground, his stomach burst and all the modak fell
out. He quickly grabbed all the food and stuffed it back into his stomach, and to hold it, he held
the snake and tied it around his waist. This story also explains why some idols of Ganesha have a
snake around the stomach. Upon seeing this, the moon couldn’t help but laugh his heart out.
Ganesha got extremely angry and cursed him, saying nobody will see the moon on the occasion
of Ganesh Chaturthi, or else they will be accused of doing something wrong.
Moral
One should never laugh at somebody else’s problems or deformities. This is impolite and is not a
sign of good behaviour.

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10. The Story Of The Sweet Kheer
Ganesha once entered a village in the form of a boy, holding some rice in one hand and milk in
the other. He began asking for help to make some kheer but everybody was busy.
He reached a poor woman’s hut who agreed to make the kheer for him. As she mixed it together
and set the pot to cook, she fell asleep and the boy went out to play. On waking up, she realized
the kheer had cooked and was extremely delicious.
She was too hungry and couldn’t resist it. But before eating the kheer, she took out some of it in
a bowl and offered it to Ganesha’s idol and then began eating the kheer. No matter how much
she ate, the pot never emptied. When the boy returned, the woman gave him the entire pot and
confessed that she ate before him because she was hungry. The boy replied saying he ate it too
when she offered the bowl to the Ganesha idol. The woman began crying at his feet and Ganesha
blessed her with wealth and health.
Moral
Before taking care of your own needs, make sure to worship God and keep something aside for
others as well.
Telling your kids the Lord Ganesha’s stories from the trove of mythology is a great way to
introduce them to Lord Ganesha. Various pujas and rituals may always be a part of the home, but
what’s necessary is to hold God in your heart and adhere to the principles put forward by him.

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MYTHOLOGY OF GANESH
Basohli miniature, circa 1730.
There are many anecdotes of Ganesha. Ganesha's elephant head makes him easy to identify. He
is worshipped as the lord of beginnings and as the lord of removing obstacles, the patron of arts
and sciences, and the god of intellect and wisdom. In his survey of Ganesha's rise to
prominence in Sanskrit literature, Ludo Rocher notes that:
Above all, one cannot help being struck by the fact that the numerous stories
surrounding Gaṇeśa concentrate on an unexpectedly limited number of incidents. These
incidents are mainly three: his birth and parenthood, his elephant head, and his single tusk. Other
incidents are touched on in the texts, but to a far lesser extent.
History about the birth of Ganesha are found in the later Puranas, composed from about
600 CE onwards. References to Ganesha in the earlier Puranas, such as the Vayu and Brahmanda
Purnasa are considered to be later interpolations made during the 7th to 10th centuries.