In this episode of “5 Minutes,” Dr. Robert Svoboda explores the many meanings of the Sanskrit word Naga, focusing on the serpent beings of Indian tradition and their enduring relationship with the divine.

Naga is a fascinating Sanskrit word with several meanings. It can refer to an elephant, a particular vine, a flower, the metal lead, and also to an ethereal race of beings that often appear on earth in the form of serpents. These Nagas have been part of Indian tradition for thousands of years. Temples and shrines dedicated to them are found throughout India, especially in Kerala, where Naga worship remains an important aspect of traditional practice. The Nagas Dr. Svoboda discusses are those who serve the great Devatas. Lord Shiva is almost always depicted with a Naga around His neck, Ganesha is often shown with a serpent around His belly or elsewhere, and Lord Vishnu reclines upon the thousand-headed Naga known as Ananta or Shesha on the Ocean of Milk. Even the Buddha, during his meditation toward enlightenment, is said to have been sheltered by a Naga king, who spread his hoods to protect Him from the elements.

According to Indian tradition, the Nagas are an astral race that occasionally manifests on earth. Like all classes of beings, some are benevolent while others are not. It is therefore important to cultivate a relationship with the benevolent Nagas. Mythology also describes divisions among them. Takshaka, the Naga who killed King Parikshit and whose action led to the narration of the Srimad Bhagavatam, is traditionally regarded as an adversary of Shesha Naga. Shesha is considered the supreme king among the Nagas because of His long-standing service to Lord Vishnu and His deeply benevolent nature.

Dr. Svoboda also reminds us that the symbolism of the Naga exists within every human being through Kundalini Shakti, the serpent energy residing within the subtle body. As this energy awakens, it is our responsibility to guide it toward a harmonious relationship with the Devatas rather than allowing it to express itself in a more cold, self-centered, or purely instinctive manner. The reality of the Nagas is profound and not easily understood, yet it remains accessible through sincere connection with the great deities whom they faithfully serve. Dr. Svoboda concludes by offering his salutations to the Nagas.