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The Vedic

Pantheonby Jayaram V

By vedic gods we mean thosedivinities (devas) who are mentioned

in the four Vedas. The principal

Vedic gods are said to be 33 innumber, namely eight Vasus, eleven

Rudras, twelve Adityas, Indra and

Prajapathi Brahma. These gods

belong to the three regions of theearth (prithvi), the heavens (Dyaus)

and the intermediate space

(Antariksha).

Contents

Indra Varuna Agni

Rudra Mitra Vayu

Surya Vishnu Savitr

Pusan Usha Soma

Asvins Maruts Visvadevas

Vasus Adityas Vashista

Brihaspathi Bhaga Rta

RhibhusHeavenand

Earth

Kapinjala

Dadhikravan Rati Yama

Manyu Purusha Prajanya

Sarasvathi
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Indra

Indra is the lord of the heavens. He

is the most popular and powerful ofthe vedic deities. He is described as

the god of the blue sky. He rides a

white elephant called Airavata andwields the dazzling weapon of

lightening called Vajrayudh made by

another god Tvastur. He foughtmany battles to drive the demons

away and ensure victory to the gods.

He also destroyed many cities of his

enemies. His most famousachievement was slaying of

Vratasura. He killed the demon of

the dark skies (symbolically theclouds) with his weapon (the

lightning) and released the cows

(waters) that were held in captivityby him.

Prone to drinking soma, often losing

control over himself, mighty and

sensuous, always concerned abouthis survival and status as the leader,

at times scheming and at times

troubled, Indra is more like a kingupon the earth than of heavens. He

has a spiritual side too. According to

the Kena Upanishad, he is the only

god to have gone nearest toBrahman and was to know Him as

Brahman. This act of him earned him

the right to become the ruler ofheavens. In the Chandogya

Upanishad we are told that he

studied under Prajapathi Brahma andlearned the secrets of immortality. in

the images, Indra is generally shown

with four arms and as riding on a

while elephant. Sometimes he isshown with his wife, Sachidevi, but

mostly alone. With the emergence of
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Saivism and Bhagavatism in the postVedic period, the importance of

Indra gradually declined.

Varuna

If we find in Indra the qualities of a war lord or a

typical king, in Varuna we see the earliest signs of an

omniscient, omnipresent, omnipotent andcompassionate God, the precursor the Upanishadic

Brahman. Varuna is the ruler of the worlds, the

ordainer and enforcer of law and upholder of theworld order. In one of the Rigvedic hymns he is

described as the Lord of the earth and heaven who

sustains the tree that has its roots in heaven andbraches down below. This description reminds us of

the famous Asvattha tree of the latter day scriptures.

Varuna is the knower of all and controller of all. He is

the supreme God capable of controlling anddispensing justice. "He knows the path of birds that

fly through heaven, and, Sovran of the sea. He knows

the ships that are thereon. True to his holy law, he

knows the twelve moons with their progeny. Heknows the moon of later birth. He knows the pathway

of the wind, the spreading, high, and mighty wind. Heknows the Gods who dwell above. Varuna, true toholy law, sits down among his people; he, Most wise,

sits there to govern. all." (R.V)

And how does he know all this? With innumerable

spies (rays of light) who are spread every whereacting as his eyes and ears, he knows all that goes on

in this world. If two people talking together, beware

that Varuna is there watching every thing that is goingon. Born to Aditi, and friend and brother of Mitra,

Varuna is the protector, "the Holy One, helper of allmankind, the law maker whose holy laws remainunweakened." Together with Mitra, he controls the

world order, Rta and when people transgress the

moral order and commit sin, he knows and punishes

them. But if they repent and seek forgiveness, heforgives them too.

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He causes the rains to come down and the sun to

travel. He makes the rivers flow. The rivers that flows

because of him know no weariness, nor they ceaseflowing. Many invocations of Varuna repeatedly

beseech him to forgive sins, like this one," If we havesinned against the man who loves us, have ever

wronged a brother, friend, or comrade, the neighborever with us, or a stranger, O Varuna, remove from us

the trespass. If we, as gamesters cheat at play, have

cheated, done wrong unwittingly or sinned of purpose,cast all these sins away like loosened fetters, and,

Varuna let us be thine own beloved."

Varuna lost much of his importance as an omnipotent

and omnipresent god after Indra assumed more

prominence. He was subsequently relegated, or ratherdemoted to the position of a dikpala or ruler of a

quarter (the western hemisphere) and lord of theoceans and water.

In the iconography he is depicted as the rider of a

chariot drawn by seven swans, with four hands and an

umbrella over his head. In some images the swans arereplace by a crocodile, suggestive of his lordship over

the aquatic life.

Agni

Agni is the chosen Priest, God, minister of sacrifice,

the hotar, who lavishes wealth and dispels the

darkness. Sapient-minded priest, truthful, mostgloriously great, ruler of sacrifices, guard of Law

eternal, radiant One, no sacrifice is complete without

his presence. His presence verily ensures the successof a sacrifice, because whatever sacrifice he accepts

goes to the gods. Agni is the messenger, the herald,

master of all wealth, oblation-bearer, much beloved,

who brings the willing Gods from the heavens andmakes them sit on the grass with him near the

sacrificial altar.

He is appointed by Manu as the priest. He is ofteninvoked along with Indra, with whom he shares the

passion for soma drink. He is also invoked along with

Maruts probably to ward off the dangers of forest

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fires. Agni, was the earliest Angiras, a Seer. After his

holy ordinance the Maruts, were born with their

glittering spears. Addressed as immortal Jatavedas,many-hued effulgent gift of Dawn, bearer of offerings

and the charioteer of sacrifice, Agni is the Lord ofRed Steeds, who loves songs. Kind and bountiful

giver of gifts, of wondrous fame, Agni is the friend ofall, loved by many in their homes.

The Vedic Aryans were well aware of his destructive

ability, as he sets the forests aflame. "Urged by the

wind he spreads through dry wood as he lists, armedwith his tongues for sickles, with a mighty roar. Black

is thy path, Agni, changeless, with glittering waves!

when like a bull thou rushes eager to the trees, with

teeth of flame, wind-driven, through the wood hespeeds, triumphant like a bull among the herd of

cows, with bright strength roaming to the everlastingair: things fixed, things moving quake before him as

he flies." We also know some thing about his origins.

Matariswan brought him down from the heavens andhanded him over to the Bhrigus for keeping.

In some of the hymns like the following ones, we see

Agni being elevated to the status of a supreme god, "

Agni is the Vaivashnara the center of all people ... He

is in the sky as well as at the center of the earth." Asimilar notion can be found in this hymns also.

"Commingling, restless, he ascends the sky, unveiling

nights and all that stands or moves, as he the sole Godis preeminent in greatness among all these other

Gods."

In the images, Agni is depicted with two heads, longflowing hair, a pot belly, six eyes, seven hands, four

horns and three legs. His seven hands represent the

seven flames and the three legs represent the three

worlds which he reigns. His pot belly denotes his lovefor rich oily food. His consorts are svaha and svadha.

Being a dhoomaketu, smoke is his banner. The Ram is

his vehicle, and the ram being a typical sacrificialanimal, his association with it denotes his connection

with sacrificial rituals.

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Rudra and Rudras

The Rudra of the Rigveda is a militant god of storms

and lightening and a "provider of medicines". Thoughhe did not enjoy the same status as Indra, Rudra

definitely enjoyed his own importance in the Vedic

pantheon because of his tempestuous nature, hisassociation with storms and storm gods called Maruts

and his ability to bring medicines to the people to

prolong their lives.

He is a fierce looking god, well built and golden incolor, with braided hair, "of firm limbs, multiform,

strong, tawny, who adorns himself with bright gold

decorations. The strength of Godhead never departsfrom Rudra." Father of Maruts, the Rigvedic hymns

describe him eloquently, "Of your pure medicines ...

those that are most wholesome and health bestowing,those which our father Manu hath selected, I crave

from. Rudra for our gain and welfare."

He wields the thunder bolt, bow and arrow, and sends

down streaks of lightening shaking the worlds,making people nervous with fear and trepidation and

disturbing the cattle in the cow pens. Intelligent, and

benevolent, he protects people from their enemies. We

do not know whether the Rigvedic Rudra was aprecursor to the Rudra of later times. But the

resemblance in some fundamental traits between the

two and the appeal to both in prayers andsupplications not to harm the cattle and the people

with their anger, is too evident to be ignored.

The following hymn is one such example, which in

many ways sounds like a verse from the SvetavataraUpanishad, "O Rudra, harm not either great or small

of us, harm not the growing boy, harm not the full-

grown man. Slay not a sire among us, slay no motherhere, and to our own dear bodies, Rudra, do not harm.

Harm us not, Rudra, in our seed and progeny, harm us

not in the living, nor in cows or steeds, Slay not ourheroes in the fury of thy wrath. Bringing oblations

evermore we call to thee. Even as a herdsman I have

brought thee hymns of praise: O Father of the Maruts,

give us happiness, Blessed is thy most favoringbenevolence, so, verily, do we desire thy saving help."

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Some times the hymns refer to not just one Rudra but

a group of Rudras eleven in number. According to

some this is a symbolic reference to the ten vitalbreaths and the mind or suggestive of his association

with the Maruts.

Mitra

Mitra and Varuna are both lords of the heaven.

Together they uphold the law, cause the cows to

stream, the plants to flourish, and, "scattering swiftdrops, send down the rain-flood". Both are Adityas

and mostly are invoked together probably because of

their close friendship. The watchful twain, most

potent, together uphold Rta or the moral order."Firmly set in heaven is Mitra's home, and Aryaman's

and Varuna's. Thence they give forth great vital

strength which merits praise, high power of life thatmen shall praise." We are informed from the hymns

that Mitra stirs men to action and sustains both earth

and heaven. Both Mitra and Varuna are guardians ofthe world, who sit in a gold hued chariot from day

break and behold the infinity. In course of time, Mitra

came to be associated with morning light, while

Varuna with night sky.

Vayu

Vayu is a described in the Rigveda as a beautiful god,

ideally the first partaker of soma juice which he seems

to be especially fond of. He is a friend of Indra and ahero who shares the glory of victory with the latter.

He is swift as mind, the thousand-eyed and the Lords

of thought. He drives a chariot yoked with steeds,whose color vary from from red to purple and the

number from two to hundreds and even thousands,

depending upon the occasion. He is praised in the

hymns as the Intelligence, who illumines the earth andheaven and makes the Dawn to shine.

For him the dawn spreads her radiant garments in the

dark and distant skies. Invisible, he moves in the

heavens as well as in the human body as the vitalbreath, like Rudra, Vayu also brings medicines to cure

people. For his sake the cows yield milk, and to him
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the coward prays for luck. He is a protector of people

whom he protects from every world and from the

highest world of Gods (their wrath). In the post Vedicperiod, Vayu became the lord of the north western

quarters and father of Hanuman and Bhima, symbolsof immense strength, loyalty and brotherhood, which

were the original qualities of Vayu as a trusted friendof Indra and protector of people. Blue in color, he is

depicted with four hands. He holds a fan and a flag in

two hands while the other two are held in abhaya andvarada mudras (postures).

Surya

Surya is the blazing sun. He is one of the Adityas, godamong gods, the light that is most excellent, golden

colored, who rides the skies in his golden chariot,

drawn by seven bay horses, who are described in thehymns as the daughters of heaven. He is said to be

extremely brilliant, with radiant hair, who files in the

skies like a bird and shines brightly like a jewel. Giverof power and strength, destroyer of laziness and

darkness, with bright light radiating from him, he

knows all that lives. Before him, the constellations

pass away, like thieves, together with their beams.Swift and all beautiful , Surya is the maker of the

light, who illumines the radiant realm, who goes to the

hosts of Gods as well as to the world of mankind withhis light. like Varuna, he is ever watchful. Because of

his power and golden color, he is also depicted as

provider of good health, who removes the heartdisease and takes away the yellow hue (jaundice) to

be given to the parrots, starlings and haritala trees.

Vishnu

The Vishnu of the Rigvedic times, is a minor god,. He

is one of the Adityas, but with some qualities of theVishnu of Bhagavatism. Like the Vishnu of later days,

he is a lover and protector of devotees in whose loved

mansion all god loving creatures live happily. Like theVishnu in his incarnation as Vamana, who strode the

earth and the heaven in two paces and then crushed

the demon king Bali with his third pace, the VedicVishnu is also a god of three strides, who upholds the
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threefold existence, the earth, the heaven and all living

creatures and in whose three wide-extended paces

inhabit all living creatures.

The Rigveda says that a mortal man, can behold twosteps of him, who looks upon the light, but his third

step no one venture to approach, not even the

feathered birds of air that fly with wings. Described asthe dweller of mountains and a bull with wide strides,

who like a rounded wheel, sets in swift motion his

ninety racing steeds together with the four, Vishnu is

the ancient and the last, the primeval germ, withpower supreme. Together with his spouse, he ordains

and as a ruler of the three worlds, he helps the Aryan

man, giving the worshipper his share of Holy Law.

Savitr

Savitr is an Aditya who is described as golden eyed,

golden handed and golden tongued. A solar deity, he

is regarded as the sun before sun rise, but sometimesdistinguished from the sun. He not only represents the

golden sun of the morning, but the hidden sun of dark

night also. Riding a golden chariot he comes, lookingon everyone.

He moves both ways, upward and downward, and

travels along "ancient dustless paths in the air's mid

region with two bright adorable bays." From far awayhe comes to chases away all distress and sorrow, the

rakshasas and the Yatudhanas and illumines the

worlds. Mounting his golden chariot that is deckedwith colorful pearls and lofty with golden pole, he

goes to darksome regions to illumine them.

Drawing the gold-yoked car with his white footed

Bays, he manifests light to all the peoples. Held in hislap all men and all beings attain immortality. The

golden-handed Savitar, far-seeing, goes on his way

between the earth and heaven, drives away sickness,bids the Sun approach us, and spreads the bright sky

through the darksome region.

Like other Adityas, he is an upholder of law and

forgiver of penitent sinner. Some times he is describedas superior to all the other gods, whose statutes none

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disobeys. "Him whose high law neither Varuna nor

Indra, not Mitra, nor Aryaman, nor Rudra breaketh"

The Gayatri mantra is addressed to Savitr of adorablesplendor for the enlightenment of human

consciousness.

Savitr is the most adorable, mysterious and effulgent

god of mystic realms, who is considered to be thegoal, the purpose and the object of meditation. When

he descends into the consciousness, a golden disc with

bright pointed rays, the inner world is lit up with the

splendor of God and indescribable beauty. This authorhas been told by experienced people that whenever

and wherever the Gayatri mantra is uttered with

devotion and sincerity, the whole atmosphere and the

auras of the people who participate in the chanting arelit up in this splendorous manner by the golden rays

that descend from above.

Pusan

Pusan is a pastoral god. He is the lord of the paths,

who protects people from wild animals and makestheir paths in solitary places pleasant to tread. He is

described variously as a cloud born god, lord of the

path, wonder worker, lord of all prosperity andwielder of golden sword. Pusan is the guardian of

cattle who shows the way carrying a goad with a

horny point to rich meadows where the grass is thickand temperature moderate. He is often associated with

Soma as the whole world protectors, one from above

and the other from below. Pusan stirs our thoughts,

drives away the enemies, inspires the miserly to makegenerous donations. In some hymns he is also invoked

along with Indra, his friend, whom he helps to

generate ripe warm milk from the young raw cows. Insome hymns he is described as the goat borne and as

the god who travels across the oceans in golden ships

to meet the Sun.

Usha

Usha is dawn, the daughter of the sky, lady of the

light, who rouses all life. She stirs all creatures that

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have feet, and makes the birds of air fly up. Borne on

a hundred chariots, she yokes her steed before the

arrival of the sun and is never late. Loved by theAsvins, sister of gods, she eludes the Sun who is

always eager to catch her. She brings not just light tothe sleeping mankind, but hope, happiness, riches and

all the good things. Goddess of light and beauty,whom the Rsis of old time invoked for their protection

and help, Usha is the gods' beloved sister, whom she

brings to the earth for enjoying drops of the somajuice offered by the worshippers. . Some of the hymns

speak of not one dawn but many the dawns that have

gone before. The hymns addressed to Usha in theVedas are among the most poetic and beautiful hymns

found in the Vedas. The following verses illustrates

this point.

"She, like a dancer, puts her broidered garments on: asa cow yields her udder so she bares her breast,

creating light for all the world of life..."

" The Gotamas have praised Heaven's radiant

Daughter, the leader of the charm of pleasant voices."

"Bending her looks on all the world, the Goddessshines, widely spreading with her bright eye

westward. Waking to motion every living creature,she understands the voice of each adorer. Ancient ofdays, again and again born newly, decking her beauty

with the self-same raiment, the Goddess wastes away

the life of mortals, like a skilled hunter cutting birds inpieces."

" In pride of beauty like a maid thou goest, O

Goddess, to the God who longs to win thee, and

smiling youthful, as thou shinest brightly, before himthou discoverest thy bosom. Fair as a bride

embellished by her mother thou showest forth thy

form that all may see it. Blessed art thou O Dawn.Shine yet more widely. No other Dawns have reached

what thou attainest."

Both night and dawn are sisters, dutiful in their

movements. " Akin, immortal, following each other,changing their colours both the heavens move onward.

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Common, unending is the Sisters' pathway; taught by

the Gods, alternately they travel. Fair-formed, of

different hues and yet one-minded, Night and Dawnclash not, neither do they travel."

Soma

Soma is the god of inspiration, the intoxicant who stirs

the minds, lures the gods and brings them to the placeof worship. One of the most popular gods of the

Rigvedic hymns, the entire 9th Mandala of the

scripture is dedicated to him. Also known as Indu orSoma Pavamana, he brings joy into the lives of

people, cures them from diseases and leads them to

the worlds of bliss and immortality. He gives strength

not only to mortals, but to the gods as well. Becauseof him, Indra was able to slay Vrata. Because of him

Agni maintains his sway.

He is also known as Lord of the speech (Vachspati),

because of his intoxicating influence on the movementof speech. On the physical plane Soma is some kind

of intoxicating juice. It was probably extracted from

some leaves, or mushrooms or some other substanceby pressing them between two stones. We have

completely lost the knowledge of its preparation.

People have been trying for the last several centuriesto know the exact ingredients with which the Vedic

people used to make Soma juice, but have not

succeeded so far.

Even during the Vedic period the preparation of theSoma juice was probably a complicated affair. The

hymns suggests that the success of extracting the

soma juice depended upon the cooperation of gods,which means that its preparation was not an easy

affair and depended upon several extraneous factors.

Since the production of juice was central to many

invocations, the god of soma was invoked to ensurethat the juice flew abundantly and the ceremony

would be successful.

We see this concern explicit in the following hymnsfrom the Rigveda.

"Indu as, Indra's Friend, pour on us with a stream of

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sweetness, like Parjanya sender of the rain." (The

coming of rain is uncertain. So is the extraction of

soma.)

"May they in flowing give us wealth in thousands, andheroic power, these Godlike Soma-drops effused like

coursers by their drivers urged, they were poured

forth, for victory, swift through the woolen straining-cloth, noisily flow the Soma-drops, like milch-kine

lowing to their calves they have run forth from both

the hands." (The prayer is for soma to flow swiftly

and noisily through the cloth.)

" THE pressers from the Soma-press send forth thy

juice for rapturous joy the speckled sap runs like a

flood. With strength we follow through the sieve himwho brings might and wins the kine, enrobed in water

with his juice. Pour on the sieve the Soma, ne'er

subdued in waters, waterless, and make it pure for

Indra's drink. Moved by the purifier's thought, theSoma flows into the sieve. By wisdom it hath gained

its home. With humble homage, Indra, have the

Soma-drops flowed forth to thee, contending for theglorious prize." (Note the emphasis on the need for

the purity of the juice for Indra's happiness.)

Asvins

The Asvins are twin deities whose origin is shrouded

in myth, mystery and symbolism. A number of hymns

are addressed to them because of their healing andcurative powers. They said descend to earth thrice a

day to help the mankind with their restorative and

curative powers. The Asvins are considered to be thebrothers of Usha, the goddess of dawn and may

actually represent twilight, when darkness and light

appear intertwined on the horizon just before dawn as

well as before dusk. They are praised in the hymns aswonder workers, with nimble hands and miraculous

healing powers.

The Rigvedic hymns describe them as lords ofhundred powers, who can make the blind and lame see

and walk, the injured recover quickly from their

afflictions, help men produce offspring or the cows

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yield more milk. They can reduce the heat in the

human body, cure the septic sores, store the germ of

life in female creatures and perform even surgery.Traveling in a chariot with three spokes, they come

down to the earth thrice a day carrying with themheavenly medicines.

Maruts

Maruts are powerful and destructive storm gods, who

lash the world from end to end, make the mountainsrock and reel, rend the forest-kings apart, make the

earth tremble, and drench the earth with heavy rains.

They are considered to be the progeny of Rudra, the

bulls of heaven, radiant men in serried rank and freefrom spots and stains. But no one truly knows from

where they sprang, for they only know each other's

birth. Bright is their spirit and wrathful their minds.

Mighty and well-armed, impetuous in their haste,decked in glittering gold ornaments, they send their

windless rain even on the desert places. When they

inundate the earth they spread forth darkness even inday time, with the water filled rain clouds. Loud

roarers, giving strength, devourers of the foe, they

make the winds and the lightning with their powers.

Restless shakers, they drain the udders of the sky, andever wandering around, fill the earth full with milk.

The Maruts are positively destructive forces of the

heave, ferocious but not wicked. They are divinebeings, who work for the welfare of the world and

men, though they do it in their quite noisy way. The

Maruts give strength to the worshippers to make theminvincible in battle, bring wealth to the people,

increase their progeny and prolong life.

Visvadevas

The word Visvadevas means lords of the universe. In

the Vedas a number of hymns are addressed to them.The Visvadevas are none but the popular gods of the

Vedas. When they were collectively invoked through

a common ritual, they were addressed as Visvadevas.In the hymns of the Visvadevas, we generally find the

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names of such popular gods as Bhaga, Daksa, Mitra,

Aditi, Aryaman, Varuna, Soma, the Asvins,

Saraswathi, Vayu, Prithvi, Father Heaven, Soma,Pusan, Indra, Tarksya, Maruts, Agni , Varuna, Mitra,

Rta, and the dikpalas.

According to some scholars hidden in the hymns of

the Visvadevas are the seeds of monotheism. Byaddressing various gods collectively, the Vedic people

acknowledged the unity of these gods and their inter

relationships. The Rigvedic people believed that the

devas sprang from a common parentage and werehelpful in nature, in contrast to the demons who were

wicked and troublesome. Although each god in the

pantheon was endowed with specific qualities and

responsibilities, the Vedic Aryans did not miss thelarger picture and their underlying connection in the

order (Rta) of things.

The concept of Visvadevas changed during the postVedic period especially with the emergence of the

Puranas and its rich lore of mythology. The list was

reduced to just ten gods namely Vasu, Satya, Kratu,Daksa, Kala, Dhriti, Kuru, Pururavas, and Madravas.

Eight Vasus

Dhara (the earth), Anala (the fire), Apa (waters), anila(the wind), Dhruva (the pole star), soma (the moon),

Prabhasa (the light) are the eight vasus who are

described to be attendants of Indra, the lord of theheavens. In course of time these deities attained

popularity in different areas. Dhruva became a symbol

of austerity, determination and a popular name in theHindu pantheon because of his association with the

polestar. The earth became a mother deity, bearing the

burden of the beings, a symbol of patience and

fortitude. Soma came to be associated with soma juiceand attained popularity because of his significance in

the Vedic rituals.

12 Adityas

"Bright and pure as streams of water, free from allguile and falsehood, blameless, perfect," these are

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gods of light, with many eyes (rays) corresponding to

the 12 months of the year and described as the 12

spokes of the wheel of time. The Adityas areupholders of Laws. " Upholding that which moves and

that which moves not, Adityas, Gods, protectors of allbeings, provident, guarding well the world of spirits,

true to eternal Law, the debt-exactors," they illuminatethe world, drive away darkness, nourish the beings,

regulate relationships and personify the laws of the

universe and mankind. "Golden and splendid, purelike streams of water, they hold aloft the three bright

heavenly regions. Ne'er do they slumber, never close

their eyelids, faithful, far-ruling for the righteousmortal." Originally six in the Rigveda, their number

increased to 12 during the later Vedic period. The 12

Adityas are: Mitra, Varuna, Aryaman, Daksha, Bhaga,Amsa, Tvastr, Savitr, Pusan, Sakra, Vivasvat andVisnu. We have given a general description of some

of the Adityas already above.

Vashishta

Vashistha is not a god but a sage, or the head of a

particular class of brahmin priests, who is described in

a hymn as born to Urvasi and Varunamitra out of their

conjugal love. He is also described as born from grassand as a fallen drop, whom gods in heavenly fervor

laid in a lotus blossom. He is also described as the

leader of the Bharatas, who brings the Saman. Indrahas a great respect for him, whom he probably helped

with this prayers and blessings or with his clan in the

battle of ten kings.

Brihaspati

Brahmanaspati, popularly known as Brihaspathi is

eulogized in the Vedas as Indra's lovely friend who

gives wisdom, the healer of disease, protector ofbodies, who gives wealth, increases the agricultural

produce and protects the heroes in the battle field

from enemy heroes. He is the priest of heaven whomakes the oblation prosper. He promotes the course of

sacrifice. Without Brahmanaspati, no sacrifice is

complete. He is the leader of the songs and also theLaw maker, whom both gods and mortals listen. He
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inspires the heroes with his gifts and his blessings.

Addressed as the father of all sacred prayers,

Brihaspati was invoked by the Vedic Aryans, through

prayers and sacrifice, probably during war times, toquell the foe, slay demons, cleave the stall of kine,

and find the light. He is the upholder of justice, who

protects the worshippers from the evil-minded,arrogant, rapacious man and would not allow the

unworthy to ascend to the heavens. The consumer of

the foe, the sin's true avenger, he tames the fierce

enemy and protects his worshippers from the ambushand their enemy's deadly blows. Brihaspati is also

known as Ganapathi Brahmanaspati and considered

by some scholars as a precursor to the latter period

Ganapathi.

Bhaga

He is also an Aditya, son of Aditi, a god of bright

light. He is a giver and supporter and bestower ofbliss, who discovers treasures and whose gifts are

faithful. Since he grants boons, horses and heroes, he

is approached by the rich and poor alike forabundance and happiness. People forgot Bhaga, but

his name remains even today hidden in the name of

Bhagavan.

Rta

Rta is the rhythmic pattern of the universe. It is the

orderly way in which the world regulates itself. Rta

determines the usual paths by which the heavenly

objects, the sun, the moon, the stars, the nine planets,conduct themselves. Rta is responsible for many other

things: the manner in which the seasons (ritus) come

and go, the way the rains fall upon the earth, the waythe crops are harvested, the way the people live and

die, and the cattle yield wealth through milk andprogeny.

The Vedic people believed this universal order to bethe work of gods. They uphold Rta by virtue of their

strength, unity and upholding of the Law that governs

the heaven and the earth. The battle between god anddemons was basically the battle between order and

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chaos, between light and darkness, truth and

falsehood. The order prevails because of the strength

and will of gods, especially the Adityas, Indra, andAgni. In course of time the concept of Rta gave way

to the concept of Dharma and God as the upholder ofdharma.

Rbhus

The Rbhus are wise and skilful craftsmen, dexterous-

handed, deft in work and gracious, who are said to be

the sons of Sudhavan. They were generally believedto possess special powers with which they were able

to make a cow out of a hide, give youth to their old

parents, shape tawny steeds for Indra and make four

wondrous cups out of a single chalice for gods. Rbhusbring prosperity and were probably associated with

the craft of chariot making and the earlier methods of

fire making. The hymns addressed to Rbhus generallymention the names of Rbhu, Vibhvan, Vaja and speak

of their craftsmanship and how they were promoted to

the rank of gods because of their skills and their"cunning".

Heaven and Earth

In the hymns addressed to heaven and earth, they arereferred as two great mothers. Between them the God,the effulgent sun, travels by fixed decree. These two,

the Heaven and the Earth bestow prosperity on all and

sustain the region. They are holy, wise and thespirited. They keep the truth of all that stands and all

that moves and were made beautiful by the sun with

his garment of light.

Kapinjala

Kapinjala is a bird of good omen with sweet and flutelike melodious voice whose sounds are compared to

the utterances of a Sama-chanter. The invokers of thisbird of heaven pray for the protection of the bird from

the attacks of falcon, eagle and hunter's arrows.

Associated with good luck and happy omens, there areat least two hymns in the Rigveda addressed to this
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mystic bird of melodious notes.

Dadhikravan

Dadhivakran is a mighty stallion that was given toPuru by gods. It is swift of foot and shines bright. It isdescribed as the giver of many gifts, who visiteth all

people, impetuous hawk, swift and of varied color,

like a brave King. Some hymns in the Rigveda areentirely addressed to Dadhivakran.

Rati or Love

There is a hymn in the Rigveda addressed to sage

Agastya by his wife Lopamudra as an invocation to

Ratidevi to come to the aid of the aging couple andrekindle love in their bodies.

Yama

Yama is the controller, god of justice and ruler of thedead and departed who go to the region of hell. Two

fierce dogs, described as Sarama's offspring, with four

eyes and wide nostrils, look on men and guard the

pathway that leads the world of Yama. Yama ismaster of knowledge. He taught young Nachiketa the

secrets of Brahman, fire sacrifice and immortality. In

the Hindu mythology Yama is shown as riding a he-buffalo, carrying a mace as his weapon and holding a

noose. He uses the noose to drag the deceased beings

to the hells. Sitting on a throne he reviews the deedsof men and accords punishment. He is aided in this

task by Chitragupta who keeps an account of the

deeds of the mortals when they were alive on earth.

He is also the ruler of the southern quarter, wears redgarments and carries a mace as his weapon.

The Rigveda describes Yama as Vivasvan's Son, who

gathers men together, who traveled to the loftyheights above men and who searches out and shows

the path to many. Dark-hued, insatiate, with distended

nostrils, Yama's two envoys said roam among the

People and keep a watch. "Into the six Expanses fliesthe Great One in Trkadrukas. The Gayatri, the Trstup,

all metres in Yama are contained."

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Manyu

There are some hymns in the Rigveda which are

addressed to Manyu a war god, wielder of thunder,

slayer of foes, of Vrtra, and of Dasyu, of surpassingvigor, fierce, queller of the foe, and self-existent. He

is beseeched to bring wealth and health. Manyu is a

war god, who is considered to be Indra himself.Probably the Abhimanyu of the Mahabharata fame

derived his name from this war hero.

Purusha

The famous Purusha Sukta speaks of the UniversalPurusha, of a A THOUSAND heads, a thousand eyes,

and a thousand feet who pervading earth from every

side fills a space ten fingers wide. "This Purusha is allthat yet hath been and all that is to be; the Lord of

Immortality which waxes greater still by food. So

mighty is his greatness; yea, greater than this is

Purusa. All creatures are one-fourth of him, three-fourths eternal life in heaven."

From this Purusha was born Viraj (world soul) and

from Viraj again a second Purusha (hiranyagarbha)

was born. As soon as he was born, the gods gatheredand sacrificed him. From that great sacrifice, from his

various bodily parts were born all the animals, theRiks, Sama hymns and Yajus, the sun and the moonand all the four castes, Indra, Agni, Vayu, the earth

and the sky and all the regions. The Purusha Sukta is

very controversial hymn. It raises a number ofinteresting questions, about which we can only

speculate but cannot give a definite answer.

One interesting question is who were the gods who

gathered and sacrificed the second Purusha? Probablythe original Purusha Sukta referred to the origin of the

gods, the heaven and the earth, the various beings,elements, worlds and objects. It must have beenconveniently altered to justify the origin of the castes

and perpetuate a system that was alien to the Rigvedic

Aryans.

Prajanya
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Prajanya is a rain god, ferocious, whom all life fears,

the bull who lays in the plant, the seed, who smites the

trees apart with lightning and slays the demons. Alllife fears him and the sight of his mighty weapon. He

is the slayer of demons, who sends the rains down. Hemade the desert places fit for travel probably by

bringing the rains.

When Parjanya fills the sky with rain-cloud, the winds

burst forth, the lightning flashes, the plants shoot up,

food springs abundantly for all creatures and earth

bows low before him. At his command the cattle fly interror, the plants assume all colors and the floods

descend in torrents. Not just a god of rain and thunder,

Prajanya is also upholder of law who punishes the

sinners and protect the people. According to S.Radhakrishnan, " Prajanya is a sky god. He seems to

have become Indra, for Indra is unknown to othermembers of the Aryan family. In the Vedas Prajanya

is another name for the sky."

Saraswathi

In the Rigvedic hymn addressed to Saraswathi, she isdepicted as a river goddess, who slays the Parvathas

with her might, casts down those who scorn the gods

and makes poison flow away from the waters. She isthe giver of opulence, strength and wealth. She has

seven sisters, sprung from three fold source, who is

invoked in every deed of might and sought fortreasures.

In the hymn addressed to her, she is beseeched to keep

flowing gracefully and not to spurn people, so that

they would not be forced to go to far away countries.Saraswathi subsequently became a goddess of

learning and consort of Brahma. But in the Rigveda,

she is a river goddess with seven sisters, who helps

the gods, destroys their enemies and provides watersto the five tribes. There is no association with either

Brahma or with learning.

Suggested Further Reading

The symbolic significance of the Vedic gods

Hymns from the Rig Veda
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Vedic Sacrifice

Saturday , January 26, 2008

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