Happy Nag Panchami 2025: 50+ wishes, images, messages, greetings, WhatsApp and Facebook status to share with loved ones
To make this festival more special, here are some heartfelt wishes, messages, images and greetings that you can share on WhatsApp, Facebook and other social media platforms.
Happy Nag Panchami 2025 wishes
1. May Lord Shiva and the Nag Devtas bless you with protection and peace. Happy Nag Panchami!
2. On this sacred Nag Panchami, may the divine serpents bring prosperity to your life.
3. Let's offer our prayers to the Nagas and seek their divine blessings. Shubh Nag Panchami!
Nag Panchami is a Hindu festival dedicated to snake worship.(Canva)
4. May Nag Devta shower you with health, happiness, and success this Nag Panchami.
5. Wishing you a blessed Nag Panchami filled with faith, devotion, and spiritual energy.
6. On Nag Panchami, let's bow to the mighty serpents and embrace their divine power.
7. Happy Nag Panchami! May Lord Shiva guide you and the Nagas protect your path.
8. May the power of Nag Devta remove all negativity from your life. Shubh Nag Panchami!
9. Let your prayers reach the heavens this Nag Panchami and your heart find peace.
10. May the sacred serpents bless your home with harmony and good fortune this Nag Panchami.
11. On this Nag Panchami, worship with devotion and receive divine grace.
12. Let us remember Ananta, Vasuki, and all Nagas on this auspicious Nag Panchami.
13. Happy Nag Panchami! May the presence of Nag Devta bring divine strength to your spirit.
It is celebrated on the fifth day of the Shravan month.(Canva)
14. May Lord Shiva, the eternal bearer of serpents, bless you on this holy Nag Panchami.
15. On this divine Nag Panchami, may your path be clear and your spirit uplifted.
16. May the Nagas protect your home and bless your family with good health.
17. Let this Nag Panchami strengthen your faith and bring divine transformation.
18. Wishing you spiritual blessings and serenity on this sacred Nag Panchami.
19. May your devotion on Nag Panchami invite peace and prosperity into your life.
20. Bow down to the Nagas and receive divine energy this Nag Panchami.
Nag Panchami 2025 messages and greetings
21. Sending love, light, and positivity on this beautiful Nag Panchami.
22. May this Nag Panchami bring happiness, harmony, and healing into your life.
23. Celebrate Nag Panchami with a heart full of faith and a soul full of devotion.
24. Wishing you peace, prosperity, and powerful blessings this Nag Panchami.
The festival symbolises respect for nature and animals.(Canva)
25. May the divine serpents guide you toward a bright and blessed future. Happy Nag Panchami!
26. On this Nag Panchami, may your prayers be answered and your life be filled with joy.
27. Celebrate the beauty of tradition and the strength of spirituality this Nag Panchami.
28. Let Nag Panchami fill your life with love, luck, and divine protection.
29. Wishing you endless blessings and pure devotion on this Nag Panchami.
30. Happy Nag Panchami! Embrace the divine energy and let your soul shine.
31. May your heart be filled with grace and gratitude this Nag Panchami.
32. On Nag Panchami, may the strength of the Nagas empower your journey.
33. Happy Nag Panchami! May your soul be as calm as Lord Shiva's presence.
Lord Shiva is often associated with snakes in Hindu mythology.(Freepik)
34. Celebrate Nag Panchami with rituals, reverence, and radiance.
35. May this holy Nag Panchami mark the beginning of spiritual growth and peace.
36. Sending heartfelt blessings to you and your loved ones on Nag Panchami.
37. May this day strengthen your bond with the divine. Happy Nag Panchami!
38. Celebrate nature's sacred power this Nag Panchami with joy and reverence.
39. Let devotion lead your path this Nag Panchami and always.
40. Rejoice in the spiritual bliss of Nag Panchami and let your heart glow.
Nag Panchami WhatsApp and Facebook status
41. Wishing you and your family a joyful and spiritually rich Nag Panchami!
42. May your home be blessed with peace and love this Nag Panchami.
43. Happy Nag Panchami to you and your loved ones—stay protected and blessed.
Devotees pray for protection, prosperity, and good health.(Freepik)
44. Let's celebrate Nag Panchami with devotion and togetherness.
45. On this Nag Panchami, I pray for your good health, happiness, and harmony.
46. To my dear friend, may the blessings of Nag Panchami bring light to your life.
47. Let's honour our culture and traditions together. Happy Nag Panchami!
48. Wishing you divine protection, positive energy, and peace this Nag Panchami.
49. May Nag Panchami bring smiles to your home and strength to your spirit.
50. Let the divine presence of Nag Devta guide your family to peace and prosperity.
51. May the sacred blessings of Nag Devta fill your life with courage, clarity, and calm. Wishing you a peaceful and powerful Nag Panchami!
52. On this holy Nag Panchami, may you conquer fears, embrace faith, and walk the path of light with divine protection by your side.
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Ghurye listed three more important features, namely segmental division of society, restrictions on feeding and social intercourse, and civil and religious disabilities. On closer examination, it is found that each of these features of the caste system operates along a purity-pollution binary. 'Sanskritisation' and the caste system For a significantly long period of time, the caste system was seen as a closed system of stratification, with no scope for social mobility within it. Early scholarly reflections on the institution did not contest this view. It was M. N. Srinivas who went against this position in his celebrated work Religion and Society among the Coorgs of South India (1952). In this book, he referred to 'Sanskritisation' to describe a process through which lower castes seek upward mobility by emulating the rituals and practices of the ritually superior castes. In doing so, Srinivas refuted the long-held belief vis-à-vis the rigidity of the caste-system and argued that movement from ritually lower to upper positions was always possible. It was also a significant development for it made a convincing case for a 'field-view' of caste as opposed to the 'book-view' that offered a disconcertingly simplistic division of the Hindu social order into four varnas – the Varnashrama Chaturvarna system. Notwithstanding its criticism by several social anthropologists as a conceptual framework, the analytical value of Sanskritisation in understanding the ground reality of social dynamics of caste, specifically among the intermediate castes, can hardly be overlooked. The Ahirs and Kurmis are some of the well-known caste groups that have undergone Sanskritisation over generations. In fact, members of several tribal communities, such as the Bhils, Gonds, Rajbanshis, Oraons and others – those living in close proximity with the caste society – too have been Sanskritised. Given the deeper connections between caste and occupation, mobility and change within the caste system have led to new economic aspirations, prompting many from the lower caste to gradually distance themselves from 'un-clean occupations'. This shift slightly jolted the traditional 'division of labourers' – an aspect of the caste-system that B. R. Ambedkar referred to while discussing stratification of occupations in a casteist society, and underlined the sheer need for social reform so as to bring about an economic reform. In relation to the political dynamics of the caste-system, one has to seek recourse to another significant conceptual framework by Srinivas – the dominant caste. At a time when many believed that independent India, given its commitment to democracy and political equality, would be free from the shackles of caste, Srinivas argued that caste would become even more relevant. As a perceptive sociologist, he could discern that the centrality of numbers in electoral democracy would lead to new landscapes of caste dynamics. He defines a dominant caste through its several aspects, the most important among them being numerical strength and ownership of cultivable land. Once again, advancing the 'field-view' of caste as opposed to its 'book view', Srinivas somewhat de-ritualised caste hierarchy by underlining a form of dominance markedly distanced from the one mentioned in the Hindu scriptures. While Srinivas's formulation of the dominant caste reasonably captures the unexpected ways in which caste gets politicised, there have been other interventions made by social scientists that help us comprehend other insights pertaining to this interface. For instance, eminent political scientist Rajni Kothari took the lead in questioning the traditional-modern binary that becomes an impediment in understanding the complexities of caste-politics connections. The idea that caste belongs to the realm of tradition and politics to the realm of modern is, for Kothari, absurd. In his edited work Caste in Indian Politics (1970), he extensively looks at myriad aspects of the politicisation of caste and casteisation of politics. However, Kothari remains absolutely clear that in both cases, it is essentially about caste getting politicized and not politics getting impacted by caste. He maintains that as caste engages with politics, it gets secularised, new modes of integration and splitting come into being, and there emerges a caste-consciousness rooted in the language of rights and constitutionally-validated claims. Christophe Jaffrelot's cited work India's Silent Revolution: The Rise of the Low Castes in North Indian Politics (2003) helps us understand the complexities of caste-politics connections, specifically with respect to lower caste communities in specific political geographies of North India against the backdrop of the Mandal Commission. Eminent sociologist and well-known public intellectual Satish Deshpande raises critical questions around caste politics by referring to the hyper-visibility of politics of the lower-caste and near invisibility of the politics of the upper-caste. The alleged 'castelessness' of upper castes, Deshpande asserts, is what merits our attention when we intellectually invest in caste politics. The changing dynamics of the layered and complex institution of the caste system have also raised new questions pertaining to identity. What does caste identity mean in our times? What new theoretical frameworks do we have at our disposal to document shifts in that respect. 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His assessment is premised on the always-to-be-covered distance between the claims of casteless-ness and the lived experience of caste, particularly along the margins of society. Andre Beteille, another veteran sociologist, also subscribes to caste's 'peculiar tenacity'. However, he demonstrates a degree of optimism by highlighting how one can discern cracks in the system, but it is far from disappearing from our lives. He refers to cracks in the caste-system by listing three important developments in our times: — Purity-pollution related rules have become less stringent, — Marriages are less regulated by caste, and — The emergence of caste-free occupations. While these observations made by Beteille appeal to us, they sit uneasily alongside the caste-violence. While Dalit men and women are often subjected to violence, manual scavenging, almost solely performed by scheduled castes, remains a grim reality. Honour killings and casteism through the sanitised narrative of merit can hardly be disputed. With reference to the practice of untouchability – a practice we usually think of as a relic of the past – Amit Thorat and Omkar Joshi have observed that it very much still exists in a special article published in Economic and Political Weekly in January 2020. Various features of the caste system in India, such as endogamy, hierarchy, and segmental division of society, operate along purity-pollution binary. Evaluate. What do you understand about the process of 'Sanskritization'? How do you see it in the present context of the caste system in India? What does caste identity mean in our times? What new theoretical frameworks do we have at our disposal to document shifts in that respect. Caste identity in our times is not framed within the broader framework of caste-system but around the newer aspirational economic and political landscapes such as caste associations and caste-based political alliances. Comment. (Irfanullah Farooqi is an Assistant Professor at IIM, Kozhikode.) Share your thoughts and ideas on UPSC Special articles with Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
