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In various Asian religious traditions, the Nagas (Sanskrit: , romanized: Nga)[1] are a divine, or semi-divine, race of half-human, half-serpent beings that reside in the netherworld (Patala), and can occasionally take human or part-human form, or are so depicted in art. A female naga is called a Nagi, or a Nagini. According to legend, they are the children of the sage Kashyapa and Kadru. Rituals devoted to these supernatural beings have been taking place throughout South Asia for at least 2,000 years.[2] They are principally depicted in three forms: as entirely human with snakes on the heads and necks, as common serpents, or as half-human, half-snake beings in Hinduism, Buddhism, and Jainism.[3]

Nagaraja is the title given to the king of the nagas.[4] Narratives of these beings hold cultural significance in the mythological traditions of many South Asian and Southeast Asian cultures, and within Hinduism and Buddhism. Communities such as the Nagavanshi, Khmer and Eelamese claim descent from this race.

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Nagas as a serpent-shaped group of deities that often take form as cobras are prominent in Hindu iconography, throughout the mythology (especially in the first book of the Mahbhrata) and in local folk traditions of worship.[8] In some regions of the Himalaya, nagas are regarded as the divine rulers of the region - as in Kullu Valley, in Berinag and in the valley of the Pindar River, which is believed to be ruled by the ninefold Nai Dev. Both in the Nilamata Purana of Kashmir and in the Swayambhu Purana of Kathmandu, the respective region begins its history as a lake, populated by nagas, which is later drained.[9]

The Mahabharata epic is the first text that introduces nagas, describes them in detail and narrates their stories.[17] The cosmic snake Shesha, the nagarajas (naga kings) Vasuki, Takshaka, Airavata and Karkotaka, and the princess Ulupi, are all depicted in the Mahabharata.

The nagas are believed to both live on Nagaloka, among the other minor deities and in various parts of the human-inhabited earth. Some of them are water-dwellers, living in streams or the ocean; others are earth-dwellers, living in caverns.

The nagas are the followers of Virpka (Pli: Virpakkha), one of the Four Heavenly Kings who guards the western direction. They act as a guard upon Mount Sumeru, protecting the dvas of Tryastria from attack by the asuras.

Among the notable nagas of Buddhist tradition is Mucalinda, nagaraja and protector of the Buddha. In the Vinaya Sutra (I, 3), shortly after his enlightenment, the Buddha is meditating in a forest when a great storm arises, but graciously, King Mucalinda gives shelter to the Buddha from the storm by covering the Buddha's head with his seven snake heads.[23] Then the king takes the form of a young Brahmin and renders the Buddha homage.[23]

In the Vajrayna and Mahsiddha traditions,[24] nagas in their half-human form are depicted holding a nagas-jewel, kumbhas of amrita, or a terma that had been elementally encoded by adepts. In Tibetan Buddhism, nagas are known as klu or klu-mo and they are associated with water and cleanliness, as they live in oceans, rivers, lakes, and springs, and do not want their environments to be disturbed or polluted.[25]

The two chief disciples of the Buddha, Sariputta and Moggallna are both referred to as Mahnga or "Great nga".[26] Some of the most important figures in Buddhist history symbolize nagas in their names such as Dignga, Ngsna, and, although other etymons are assigned to his name, Ngrjuna.

In Javanese, Sundanese, and Balinese culture, Indonesia, a nga is depicted as a crowned, giant, magical serpent, sometimes winged. It is similarly derived from the Shiva-Hinduism tradition, merged with Javanese animism. The nga in Indonesia mainly derived and influenced by Indic tradition, combined with the native animism tradition of sacred serpents. In Sanskrit, the term nga literally means snake, but in Java it normally refer to serpent deity, associated with water and fertility. In Borobudur, the nagas are depicted in their human form, but elsewhere they are depicted in animal shape.[47]

Early depictions of circa-9th-century Central Java closely resembled Indic nga which was based on imagery of cobras. During this period, nga-serpents were depicted as giant cobras supporting the waterspout of yoni-lingam. The examples of nga-sculpture can be found in several Javanese candis, including Prambanan, Sambisari, Ijo, and Jawi. In East Java, the Penataran temple complex contain a Candi Nga, an unusual nga-temple with its Hindu-Javanese caryatids holding corpulent nagas aloft.[48]

In Balinese tradition, nagas are often depicted battling garuas. Intricately carved nagas are found as stairs railings in bridges or stairs, such as those found in Balinese temples, Ubud monkey forest, and Taman Sari in Yogyakarta.

In a wayang theater story, a snake-like god (nga) named Sanghyang Anantaboga or Antaboga is a guardian deity in the bowels of the earth.[49][50] nagas symbolize the nether realm of earth or underworld.

The Nga (Lao: ) is believed to live in the Laotian stretch of the Mekong or its estuaries. Lao mythology maintains that the nagas are the protectors of Vientiane, and by extension, the Lao state. The association with nagas was most clearly articulated during and immediately after the reign of Anouvong. An important poem from this period San Leupphasun (Lao: ) discusses relations between Laos and Thailand in a veiled manner, using the Nga and the Garua to represent the Lao and the Thai, respectively.[51] The Nga is incorporated extensively into Lao iconography, and features prominently in Lao culture throughout the length of the country, not only in Vientiane.

Due to the strong relation with everything water, the Nga in Thai belief also plays a role in rain control. The concept of Nak hai nam (Thai: ; lit. Nga granting water) is used for annual rainfall prediction. It is still practiced nowadays, most notably during the Royal Ploughing Ceremony. The oracle ranges from 1 nak hai nam (1 Nga granted water); meaning that abundant rainfall should be observed that year, to maximum 7 nak hai nam (7 nagas granted water); meaning there might not be adequate rainfall that year.[57]

In northern Thailand, the Singhanavati Kingdom had a strong connection with nagas. The kingdom was believed to be built with aids of nagas, and thus, nagas were highly reverend by the royal family. The kingdom, for a period of time, was renamed Yonok Nga Rj (lit. Yonok the nagaraja)[58]

The nagas are also highly revered. The Buddhist temples and palaces are often adorned with various nagas. The term Nga is also present in various Thai architecture terms including the nak sadung (, the outer roof finial component featuring Nga-like structure), and the nak than (, the corbel with Nga-shape).[59] Moreover, nagas are sometimes linked to medicine. The naga Vasuki is present in the legend of the Samudra Manthana, in which Dhanvantari (god of Ayurveda) and amrita (the elixir of eternal life) were churned from the Ocean of Milk. The nagas can also be founded substituting the snakes in either Rod of Asclepius or mistakenly Caduceus of several medical institutions' symbols. The former seal of Faculty of Medicine, Srinakharinwirot University, and the seal of Society of Medical Student Thailand are some notable examples using the Caduceus with nagas' presence instead of snakes.[60]

Thai folklore holds the Phaya nagas to be semi-divine, demi-creatures, which possess supernatural powers as has been described in Buddhist and Hindu cosmology.[61] The "Kamchanod Forest" (; RTGS: Pa Khamchanot) Ban Dung district, Udon Thani province, which is held in high reverence and fear across Thailand, is believed to be the border between the human world and the netherworld, and is frequently depicted in Thai folklore as the site of many hauntings, but more frequently is considered to be the home of the Nga.[62]

Many people, particularly in Isan (the north-eastern region of Thailand), believe that the nagas are responsible for unnatural wave phenomena occurring in the rivers or lakes in the vicinity. It is also frequently claimed that the serpent-like demigods are responsible for marks on common objects, such as car hoods or house walls.[53]

Azshara seems to be able to take her Night elven form (Azsuna questline) at will, meaning or at least implying that the Naga form is preferred - possibly because it is more powerful imbued with old god magic and/or more suited for the sea. Is this the same for all naga?

It would be interesting to see if there is a connection, and what his death means for naga. Maybe they were locked into that form without choice and now can take an elven form of sorts again? Or they had a will.

Dracthyr kind of curl their tail up a bit when on mounts, they could maybe do something similar for naga. I have no interest myself in naga and would not make one, but I would never say nah to something someone else wants.

Naga/Nagi are supernatural half-human, half-serpent beings common across the legends of many south and southeast Asian cultures, and incorporated into some forms of Buddhism, Hinduism, Jainism, and more local religious practices. The word naga in Sanskrit () means "snake" or "cobra", and descends from the same Proto-Indo-European ancestor-word as English snake. 17dc91bb1f