Changes

The phenomenon of nature were the objects of worship for the human being in the earliest times. Some characteristics about Rigvedic deities include<ref name=":0">Deka, Barnali. (2015) Ph.D Thesis Title: ''[http://hdl.handle.net/10603/115225 A socio cultural study of the Rgvedasamhita]''. Gauhati University. (Chapter 4 : The Religious Aspect of the Rgvedasamhita)</ref>

The phenomenon of nature were the objects of worship for the human being in the earliest times. Some characteristics about Rigvedic deities include<ref name=":0">Deka, Barnali. (2015) Ph.D Thesis Title: ''[http://hdl.handle.net/10603/115225 A socio cultural study of the Rgvedasamhita]''. Gauhati University. (Chapter 4 : The Religious Aspect of the Rgvedasamhita)</ref>

# '''Personification of Nature''': Natural phenomena, the Sun, Moon, Rain etc., inspired sense of reverence in man giving rise to the concept of "presiding deities" in them. Nature stood as a never ending perplexity to them due to its power and sublimity. Various aspects of nature stimulated their aesthetic consciousness and gave rise to personification of the powers of nature into devatas.  With sense of awe and wonder they worshiped the hostile forces of nature. Hence, all the phenomena of nature were the objects of reverence and became devas and devis.  

# '''Personification of Nature''': Natural phenomena, the Sun, Moon, Rain etc., inspired sense of reverence in man giving rise to the concept of "presiding deities" in them. Nature stood as a never ending perplexity to them due to its power and sublimity. Various aspects of nature stimulated their aesthetic consciousness and gave rise to personification of the powers of nature into devatas.  With sense of awe and wonder they worshiped the hostile forces of nature. Hence, all the phenomena of nature were the objects of reverence and became devas and devis. Agni is addressed as नृ॒णां नृत॑मो, ie., man (hero) among men. Devatas we see are often addressed as men. And this personification is a sensible representation of a human, with head, face, eyes, nose etc described aesthetically and poetically by many seers.  

# '''Presence of supernatural Powers''': The seers identified that different powers had exceptional capacity to grant specific wishes. The Rigveda deals with a number of nature gods of varying importance based on their supernatural powers, such as, Agni, Indra, Surya, Rudra, Visnu, Pusan, the Asvins, the Maruts, Savitr, Varuna, Usas, Parjanya etc. Praised for their mighty deeds, their greatness and beneficence extoled in mantras, the deities, in turn, helped their worshippers with their sustenance, wealth, offspring, prosperity, long life, victory, cattle, so on and so forth.

# '''Presence of supernatural Powers''': The seers identified that different powers had exceptional capacity to grant specific wishes. The Rigveda deals with a number of nature gods of varying importance based on their supernatural powers, such as, Agni, Indra, Surya, Rudra, Visnu, Pusan, the Asvins, the Maruts, Savitr, Varuna, Usas, Parjanya etc. Praised for their mighty deeds, their greatness and beneficence extoled in mantras, the deities, in turn, helped their worshippers with their sustenance, wealth, offspring, prosperity, long life, victory, cattle, so on and so forth.

# '''Number of devatas''': A belief in '''many devatas (Bahudevatavada or polytheism)''' was very common. We find many devatas having supernatural powers being amply praised. Next we find the concept of worshipping '''one devata (Ekadevatavada or monotheism)'''. According to them there is only one devata, Agni whose abode is on the earth, Vayu or Indra whose place is in the air and Surya, whose place is in the sky. एकं सद्विप्रा बहुधा वदन्ति। (Rig. Veda. 1.1.64.46)  which And the many devatas mentioned are different manifestations or descriptions of one Supreme. They emphasized that all natural phenomena were the various facets of one all-pervading Supreme being. Hiranyagarbha, the primordial "golden" germ or Prajapati, the creator is an example of such Supreme being from where the whole creation sprang forth. Gradually, the seers realized the underlying all-pervading divine principle, The Infinite, from which arose and into which the nature and universe, their individual attributes are absorbed and dissolved.

# '''Number of devatas''': A belief in '''many devatas (Bahudevatavada or polytheism)''' was very common. We find many devatas having supernatural powers being amply praised. Next we find the concept of worshipping '''one devata (Ekadevatavada or monotheism)'''. According to them there is only one devata, Agni whose abode is on the earth, Vayu or Indra whose place is in the air and Surya, whose place is in the sky. एकं सद्विप्रा बहुधा वदन्ति। (Rig. Veda. 1.1.64.46)  which And the many devatas mentioned are different manifestations or descriptions of one Supreme. They emphasized that all natural phenomena were the various facets of one all-pervading Supreme being. Hiranyagarbha, the primordial "golden" germ or Prajapati, the creator is an example of such Supreme being from where the whole creation sprang forth. Gradually, the seers realized the underlying all-pervading divine principle, The Infinite, from which arose and into which the nature and universe, their individual attributes are absorbed and dissolved.

With respect to devatas, Rigveda has a some unique perspectives. Each richa or mantra in the Rigveda has a devata who is the subject of that mantra.  

With respect to devatas, Rigveda has a some unique perspectives. Each richa or mantra in the Rigveda has a devata who is the subject of that mantra.  

Mantras devatas are determined by four characteristics, viz., name, relationship, activity, and physical appearance. For example, in the mantras where Indra, Agni etc are mentioned by their name, physical appearance or referenced by their relationship with other deities, or praised for their activities, those deities are determined to be the devata for that particular mantra. However, in certain mantras, none of the four characteristics are used to describe a devata. In such cases the devata for that mantra is determined by the [https://dharmawiki.org/index.php/Yajna_(%E0%A4%AF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%83) Yajna] mentioned. Yaska clarifies<ref name=":32">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref><blockquote>यद्देवतः स यज्ञो वा यज्ञाङ्गं वा, तद्देवता भवति।    तद् येऽनादिष्टदेवता मन्त्रास्तेषु देवतोपपरीक्षा (Nirukta 7.1.4)</blockquote>The yajna-devata becomes the devata for those mantras where the devata is not indicated (अनादिष्ट-देवताक मन्त्र). For example, in Agnistoma Yajna, Agni is the primary deity. The deity for the अनादिष्ट-देवताक मन्त्र used in this yajna is determined as Agni. Based on the context the deity is determined.<blockquote>प्रकरणाद्धि संदिग्धदेवतेषु देवता नियमः (Explanation of Nirukta 7.1.4)</blockquote>Based on the timing (kala namely pratah, madhyana, sayam) of the yajna (Yajna-anga) the deity is said to be Agni, Indra and Aditya respectively. In some scholarly opinions the deity for the अनादिष्ट-देवताक मन्त्र is '''Prajapati''' as per प्राजापत्या इति याज्ञिका: (Nirukta 7.1.4). Some others opine that it is '''Vishnu''' or '''Agni''' based on the reference यज्ञो वै विष्णुः। Agni is said to represent all devatas, all devas reside in him. Yaska further mentions, अपि वा सा कामदेवता स्यात्। as an other option, where the deity can be decided as per the wish of the yajmana.<ref name=":32" />

Mantra-devatas are determined by four characteristics, viz., name, relationship, activity, and physical appearance. For example, in the mantras, we see that Indra, Agni etc are mentioned by their name, physical appearance or referenced by their relationship with other deities, or praised for their activities; such deities are determined to be the devata for that particular mantra. However, in certain mantras, none of the four characteristics are used to describe a devata. In such cases the devata for that mantra is determined by the [https://dharmawiki.org/index.php/Yajna_(%E0%A4%AF%E0%A4%9C%E0%A5%8D%E0%A4%9E%E0%A4%83) Yajna] mentioned. Yaska clarifies<ref name=":32">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref><blockquote>यद्देवतः स यज्ञो वा यज्ञाङ्गं वा, तद्देवता भवति।    तद् येऽनादिष्टदेवता मन्त्रास्तेषु देवतोपपरीक्षा (Nirukta 7.1.4)</blockquote>The yajna-devata becomes the devata for those mantras where the devata is not indicated (अनादिष्ट-देवताक मन्त्र). For example, in Agnistoma Yajna, Agni is the primary deity. The deity for the अनादिष्ट-देवताक मन्त्र used in this yajna is determined as Agni. Based on the context the deity is determined.<blockquote>प्रकरणाद्धि संदिग्धदेवतेषु देवता नियमः (Explanation of Nirukta 7.1.4)</blockquote>Based on the timing (kala namely pratah, madhyana, sayam) of the yajna (Yajna-anga) the deity is said to be Agni, Indra and Aditya respectively. As per some scholarly opinions the deity for the अनादिष्ट-देवताक मन्त्र is '''Prajapati''' as given by प्राजापत्या इति याज्ञिका: (Nirukta 7.1.4). Some others opine that it is '''Vishnu''' or '''Agni''' based on the reference यज्ञो वै विष्णुः। Agni is said to represent all devatas, all devas reside in him. Yaska further mentions, अपि वा सा कामदेवता स्यात्। as an other option, where the deity can be decided as per the wish of the yajmana.<ref name=":32" />

== Characteristics of Devata in Rigveda ==

== Characteristics of a Devata in Rigveda ==

The characteristic quality of each deva/devi depends on his/her innate nature. Some deities are human-like (manava-vat) in their activities, example, Indra, Varuna, Marut etc. Their physical description is also given in many texts, more distinctly in the Agamas at a later stage. Yaska mentions that some devatas are similar to humans and they are worshipped as though they are animate beings. Some other deities are not similar to the humans, such as Agni, Vayu, Surya, Chandra, Prthvi etc. Their worship includes an inanimate aspect.<ref name=":62">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref><blockquote>पुरुषविधाः स्युः, इत्येकम् । चेतनावद् हि स्तुतयो भवन्ति । अपुरुषविधाः स्युः, इत्यपरम् । (Nirukta. 7.6 and 7)</blockquote>They are described as having a certain special abode in the various regions of this universe. They play a significant role in yajnas, being specially invited and as recipients of havishya, they help in fulfilling the yajamana's wishes. Their characteristics can be summarized as follows.<ref name=":0" />

The characteristic quality of each deva/devi depends on his/her innate nature. Some deities are human-like (manava-vat) in their activities, example, Indra, Varuna, Marut etc. Their physical description is also given in many texts, more distinctly in the Agamas at a later stage. Yaska mentions that some devatas are similar to humans and they are worshipped as though they are animate beings. Some other deities are not similar to the humans, such as Agni, Vayu, Surya, Chandra, Prthvi etc. Their worship includes an inanimate aspect.<ref name=":62">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref><blockquote>पुरुषविधाः स्युः, इत्येकम् । चेतनावद् हि स्तुतयो भवन्ति । अपुरुषविधाः स्युः, इत्यपरम् । (Nirukta. 7.6 and 7)</blockquote>They are described as having a certain special abode in the various regions of this universe. They play a significant role in yajnas, being specially invited and as recipients of havishya, they help in fulfilling the yajamana's wishes. Their characteristics can be summarized as follows.<ref name=":0" />

* '''परोपकारत्वम् ॥ Benevolence'''

* '''परोपकारत्वम् ॥ Benevolence'''

Devatas are said to be exclusively beneficent beings, bestowers of prosperity and immense wealth, who grant happiness in life. The very first sukta of Rigveda, describes Agni devata as a benevolent deity who grants wealth to the yajamana.   

Devatas are said to be exclusively beneficent beings, bestowers of prosperity and immense wealth, who grant happiness in life. The very first sukta of Rigveda, describes Agni devata as a benevolent deity who grants wealth to the yajamana. <blockquote>अ॒ग्निना॑ र॒यिम॑श्नव॒त् पोष॑मे॒व दि॒वेदि॑वे। य॒शसं॑ वी॒रव॑त्तमम्॥३॥ (Rig. Veda. 1.1.3) </blockquote>Devatas destroy and protect men against enemies. Pleased with the stuti and offerings they become the friends of the yajamana. They come down to the yajna-sthala by the worship of the devoted people and partake of their offerings.<ref name=":0" />  

अ॒ग्निना॑ र॒यिम॑श्नव॒त् पोष॑मे॒व दि॒वेदि॑वे। य॒शसं॑ वी॒रव॑त्तमम्॥३॥ (Rig. Veda. 1.1.3)  

* '''ऋतम् ॥ Rta (Moral order)'''

Devatas destroy and protect men against enemies. Pleased with the stuti and offerings they become the friends of the yajamana. They come down to the yajna-sthala by the worship of the devoted people and partake of their offerings.

In the Rgvedasamhita, a well developed conception of ethical conduct is noticed. The word used to denote the conception of the order of the world is [[Rta (ऋतम्)|rta]]. Everything in the Universe which is conceived as showing regularity of action may be said to have the rta for its principle. Rta is said to be the highest truth and all beings are supposed to follow its laws. Those laws are indispensable and their violation bodes bad consequences. Devatas are ideal embodiments of the human values and human character. They were described as the guardians of honesty and virtue. They were holy ones and wise. They were guileless (adruha) and are never remiss. In the first mandala of the Rgvedasamhita, Agni is called the guardian of Eternal Law (gopamrtasya).<ref name=":0" /><blockquote>राज॑न्तमध्व॒राणां॑ गो॒पामृ॒तस्य॒ दीदि॑विम्। वर्ध॑मानं॒ स्वे दमे॑॥८॥ (Rig. Veda. 1.1.8)</blockquote>Varuna and the Adityas were considered as the founders and protectors of moral order, i.e. Rta (Rigveda. 7.86.4). Varuna established the laws of rta and he is called dhrtavrata <blockquote>आ॒दि॒त्येषु॒ प्र वरु॑णे धृ॒तव्र॑ते म॒रुत्सु॑ वि॒श्वभा॑नुषु ॥३॥ (Rig. Veda. 8.27.3)</blockquote>Many of the deities are guardians of Rta, freeing, or punishing thereby protecting and releasing people from papa (sin). The concepts of Papa and Punya are seen from the Rigvedic times.<ref name=":0" />

॥ Morality

* '''यज्ञः ॥ Yajna'''

In the Rgvedasamhita, a well developed conception of ethical conduct is noticed. The word used to denote the conception of the order of the world is rta. Everything in the Universe which is conceived as showing regularity of action may be said to have the rta for its principle. In its most general application the conception expressed by the word occupied to some extent the place of natural and moral law, fate, or the will of a supreme God.114 Rta or ethical order is the principle of Rgvedic religion. Rta is said to be the highest truth and all beings are supposed to follow its laws. Those laws are vratas115, and if someone violates them, he would become avrata and would face the consequences which would lead him to the dark region. The character of the Vedic gods is moral.116 Gods were the embodiments of the human values and ideals of human character.They were described as the guardians of honesty and virtue. They were holy ones and wise. Gods were guileless (adruha)'17 and are never remiss.118 They were the furtherers of Law, pure in spirit and infallible.119 The Eternal law makes Indra mighty. It is stated that the offerers of sacrifice magnify Indra by their praises, i.e. rtasya satyasyayajnasya va pradisah pradestaro vidvaitisah stotraih vardhayanti.. ./12° It is stated that Indra is purified by the sastras.121 In the first mandala of the Rgvedasamhita, Agni is called the guardian of Eternal Law (gopamrtasya).122 Varuna and the Adityas were considered as

[[Yajna (यज्ञः)|Yajna]] has a central role in Rigveda samhita. It has been described as bhuvanasya nabhi, i.e. the very source of the creation. Yajna is conceived as the nabhi  (the navel) or पृथि॒व्या अ॒यं य॒ज्ञो भुव॑नस्य॒ नाभि॑: ।  of the entire cosmos. In the Rigvedic mantra, we find the term दे॒वव्य॑चस्तमः।<ref name=":0" /><blockquote>प्र य॒ज्ञ ए॑त्वानु॒षग॒द्या दे॒वव्य॑चस्तमः ॥२॥ (Rig. Veda. 5.22.2)</blockquote>Sayanacharya has interpreted this term दे॒वव्य॑चस्तमः। devavyachastama as - देवव्यचस्तमः देवानामाप्तः यज्ञः। which means that Yajna is most suitable for the devatas. They are exalted by the conduct of yajnas (yajnavrddha).  We find that devatas and yajnas are intimately related. The very first mantra of Rigvedasamhita, indicates that the concept of yajna along with its rules and conventions of performance has its origin in the Rigveda itself. Agni is praised as the purohita, invoked to come to the yajna, be pleased with the stutis and in turn bestow wealth to the yajamana. The term yajna is derived from the dhatu yaj, which expresses three senses, i.e. devapuja or glorification of the devatas, samgatikarana or establishing a connection between men and devatas, and dana, or offering of oblations to devatas.<ref name=":0" />

 

Devatas in Rigveda are invoked to confer blessings on the yajnas and bestow benefits, prosperity, health etc, on the worshipper. The deities also gain strength due to the worship of people through offerings in yajna. Different devatas have different roles in the cosmos and they are invoked for their strengths. All the vedic activities rest on Agni, the principal carrier of offerings to the devatas. The Maruts are called rtasya sardha, as they derive strength from yajnas. It is stated that by the praises of others, the Maruts have nourished strength connected with the sacrifice (Rigveda. 8.7.21). Rudra is the protector of the yajna. The Asvins are also invoked to bring peace and blessing to a yajna. Devatas are the invisible celebrants of the yajna. <ref name=":0" />

== Classification of Rigvedic Deities ==

== Classification of Rigvedic Deities ==

# अधियज्ञ - produced by the agency of yajna

# अधियज्ञ - produced by the agency of yajna

Yaska has further classified all devatas or deities based on their abode. He classified their residence in three regions, namely<ref name=":62" /><blockquote>

Yaska has further classified all devatas or deities based on their abode. <blockquote>

अग्निः पृथिवीस्थानः । वायुर्वा इन्द्रो वा अन्तरिक्षस्थानः । सूर्यो द्युस्थानः । निरुक्त ७.५ (Nirukta. 7.5)</blockquote>

अग्निः पृथिवीस्थानः । वायुर्वा इन्द्रो वा अन्तरिक्षस्थानः । सूर्यो द्युस्थानः । निरुक्त ७.५ (Nirukta. 7.5)</blockquote>He classified their residence in three regions, namely<ref name=":62" />

#Prthvi-sthana (पृथिवीस्थानः) devatas i.e. terrestrial deities

#Prthvi-sthana (पृथिवीस्थानः) devatas i.e. terrestrial deities

#Antariksha-sthana (अन्तरिक्षस्थानः) devatas i.e. atmospheric deities

#Antariksha-sthana (अन्तरिक्षस्थानः) devatas i.e. atmospheric deities

|Indra, Matarishva (Matarishvan), Vayu [https://dharmawiki.org/index.php/Rudra_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%83) Rudra], [https://dharmawiki.org/index.php/Marut_Ganas_(%E0%A4%AE%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A4%A3%E0%A4%83) Marut], and Parjanya, Aapah Apam-napat, Ahirbudhnya, Trita Aptya

|Indra, Matarishva (Matarishvan), Vayu [https://dharmawiki.org/index.php/Rudra_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%83) Rudra], [https://dharmawiki.org/index.php/Marut_Ganas_(%E0%A4%AE%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A4%A3%E0%A4%83) Marut], and Parjanya, Aapah Apam-napat, Ahirbudhnya, Trita Aptya

|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Aryama (Aryaman) Usas and Ratri

|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Aryama (Aryaman) Usas and Ratri

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity. Yaskha uses additional interpretation criteria such as  

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity. Yaska uses additional interpretation criteria such as  

# इतिहासपरक - Itihasa perspective

# इतिहासपरक - Itihasa perspective

In the Vedas, the number of devatas is said to range from one to six thousand. In Rigveda, the famous mantra emphasizes the '''unity of devatas (एकेश्वरवादः)''', different forms of the same all-powerful Ishvara manifesting as Indra, Mitra, Varuna, Agni etc.<ref name=":62" /><blockquote>इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न् । एकं॒ सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥४॥६॥ (Rig. Veda. 1.164.46)</blockquote>The same aspect is explained in Nirukta and Brhaddevata. <blockquote>तासामियं विभूतिर्हि नामानि यदनेकशः । आहुस्तासां तु मन्त्रेषु कवयोऽन्योन्ययोनिताम् ।। ७१ ।। (Brhd. Deva. 1.171)</blockquote>[[Yajurveda (यजुर्वेदः)|Yajurveda]] and [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] also support Ekeshvaravada. In this universe, there exists one all-powerful entity or energy (Universal Energy), which in the Vedas has been called as Vaishvanara Agni. The components and subparts of this very source of energy are the devatas.<ref name=":62" /> By virtue of their special qualities Indra, Mitra, Varuna, Yama etc the devatas derived their names. Thus we see that Bahudevata-vada is also supported by this  explanation. There is only one root source, Universal Energy. The many devatas are explained by their differing activities, and their names are given based on their gunas.<ref name=":62" />  

In the Vedas, the number of devatas is said to range from one to six thousand. In Rigveda, the famous mantra emphasizes the '''unity of devatas (एकेश्वरवादः)''', different forms of the same all-powerful Ishvara manifesting as Indra, Mitra, Varuna, Agni etc.<ref name=":62" /><blockquote>इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न् । एकं॒ सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥४॥६॥ (Rig. Veda. 1.164.46)</blockquote>The same aspect is explained in Nirukta and Brhaddevata. <blockquote>तासामियं विभूतिर्हि नामानि यदनेकशः । आहुस्तासां तु मन्त्रेषु कवयोऽन्योन्ययोनिताम् ।। ७१ ।। (Brhd. Deva. 1.171)</blockquote>[[Yajurveda (यजुर्वेदः)|Yajurveda]] and [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] also support Ekeshvaravada. In this universe, there exists one all-powerful entity or energy (Universal Energy), which in the Vedas has been called as Vaishvanara Agni. The components and subparts of this very source of energy are the devatas.<ref name=":62" /> By virtue of their special qualities Indra, Mitra, Varuna, Yama etc the devatas derived their names. Thus we see that Bahudevata-vada is also supported by this  explanation. There is only one root source, Universal Energy. The many devatas are explained by their differing activities, and their names are given based on their gunas.<ref name=":62" />  

In the Rigveda, we find a mention of '''three devatas''' as prominent devatas; Agni in the terrestrial region, Indra or Vayu in the atmospheric region and Surya in the celestial region.<ref name=":62" /> <blockquote>सूर्यो नो दिवस्पातु वातो अन्तरिक्षाद् अग्निर्नः पार्थिवेभ्यः। (Rig. Veda. 10.15.1)</blockquote>Yaska based his classification based on the Rigvedic mantra.<blockquote>तिस्र एव देवता इति नैरुक्ताः । (Nirukta. 7.5)</blockquote>Elsewhere in Rigveda we find a mention of '''thirty-three devatas''', eleven on earth, eleven in atmospheric region and eleven in the celestial region.<ref name=":62" /><blockquote>ये दे॑वासो दि॒व्येका॑दश॒ स्थ पृ॑थि॒व्यामध्येका॑दश॒ स्थ । अ॒प्सु॒क्षितो॑ महि॒नैका॑दश॒ स्थ ते दे॑वासो य॒ज्ञमि॒मं जु॑षध्वम् ॥११॥ (Rig. Veda. 1.139.11) </blockquote>Shatapatha Brahmana (11.3.6.5) and Aitareya Brahmana (12.11.22) give their names. They are eight Vasus, eleven Rudras, twelve Adityas, Dyus and Prthvi (or Indra and Prajapati).  

In the Rigveda, we find a mention of '''three devatas (तिस्रः देवताः)''' as prominent devatas; Agni in the terrestrial region, Indra or Vayu in the atmospheric region and Surya in the celestial region.<ref name=":62" /> <blockquote>सूर्यो नो दिवस्पातु वातो अन्तरिक्षाद् अग्निर्नः पार्थिवेभ्यः। (Rig. Veda. 10.15.1)</blockquote>Yaska based his classification of three prominent devatas on the Rigvedic mantra. <blockquote>तिस्र एव देवता इति नैरुक्ताः । (Nirukta. 7.5)</blockquote>Elsewhere in Rigveda we find a mention of '''thirty-three devatas (त्रयस्त्रिंशत् देवताः)''' , eleven on earth, eleven in atmospheric region and eleven in the celestial region.<ref name=":62" /><blockquote>ये दे॑वासो दि॒व्येका॑दश॒ स्थ पृ॑थि॒व्यामध्येका॑दश॒ स्थ । अ॒प्सु॒क्षितो॑ महि॒नैका॑दश॒ स्थ ते दे॑वासो य॒ज्ञमि॒मं जु॑षध्वम् ॥११॥ (Rig. Veda. 1.139.11) </blockquote>Shatapatha Brahmana (11.3.6.5) and Aitareya Brahmana (12.11.22) give their names. They are eight Vasus, eleven Rudras, twelve Adityas, Dyus and Prthvi (or Indra and Prajapati).  

 

 

Introduction to Important Deities     

As the most invoked deity in the Vedas, Agni enjoys a prominent position as a Rigvedic deity. Agni has various positions from the elemental fire to a reference as Paramatma. Agni symbolizes the yajnas; all yagaas or yajnas are based on Agni, without him no divine activity can be conducted. He is the intermediary messenger between the devatas and the humans, considered as "the mouth" of the devatas. All oblations, aahutis and dravyas offered to other devatas are conveyed by Agni.

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