Changes

Many siddhantas about devas have been explained by the commentators in texts such as Brhaddevata, Sarvanukramani, Mimamsa and Nirukta. In recent centuries, commentators such as Sayanacharya and Mahidhara explained the vedic concept of devatas. According to them, devas are those supernatural personalities (अलौकिक-व्यक्तित्वम्) described as having  the qualities of being all-powerful (सर्वशक्तिमत्), bright (कान्तिमत्), splendid (आभा), graceful or charming (लावण्य) prosperous (ऐश्वर्य), and full of infinite, imperishable lustre (अनन्त तथा अक्षय शोभायुक्त), eternal (नित्य), ever-youthful (अजर), ever-lasting (अमर) immersed in happiness and comforts (आनन्द एवं सुखमें निमग्न). However, their qualities are many more.<ref name=":3">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref> According to shlokas in Brhddevata, a summary about the origin of the devatas is as follows<blockquote>भवद्भूस्य भव्यस्य जङ्गमस्थावरस्य च । अस्यैके सूर्यमेवैकं प्रभवं प्रलयं विदुः ।। ६१ ।।

Many siddhantas about devas have been explained by the commentators in texts such as Brhaddevata, Sarvanukramani, Mimamsa and Nirukta. In recent centuries, commentators such as Sayanacharya and Mahidhara explained the vedic concept of devatas. According to them, devas are those supernatural personalities (अलौकिक-व्यक्तित्वम्) described as having  the qualities of being all-powerful (सर्वशक्तिमत्), bright (कान्तिमत्), splendid (आभा), graceful or charming (लावण्य) prosperous (ऐश्वर्य), and full of infinite, imperishable lustre (अनन्त तथा अक्षय शोभायुक्त), eternal (नित्य), ever-youthful (अजर), ever-lasting (अमर) immersed in happiness and comforts (आनन्द एवं सुखमें निमग्न). However, their qualities are many more.<ref name=":3">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref> According to shlokas in Brhddevata, a summary about the origin of the devatas is as follows<blockquote>भवद्भूस्य भव्यस्य जङ्गमस्थावरस्य च । अस्यैके सूर्यमेवैकं प्रभवं प्रलयं विदुः ।। ६१ ।।

असतश्च सतश्चैव योनिरेषा प्रजापतिः । यदक्षरं च वाच्यं च यथैतद्ब्रह्म शाश्वतम् ।। ६२ ।। (Brhaddevata. 1.61-62)</blockquote>Summary: In this brahmanda (universe) there exists only one shakti (energy), called as Ishvara. It is undivided (एकमेवाद्वितीयम्). It is this single shakti which is invoked and worshiped in subtle forms having specific powers called as devas. It has only one root and the expression of this Sat (existence) has branched out into many devas. Just like in a string of beads, the underlying string is covered by the placement of the beads, so also, the Surya, Vishnu, Vayu, Vakdevi, Aditi and other deities are all described as that Parabrahma (the Absolute).<ref name=":3" /> The Vedic seers who worshipped the gross natural forces such as the earth, wind, sun etc, actually connected with the subtle governing sentient entity (अधिष्ठातृ चेतना-शक्तिः) pervading in these elements. For example, in the very first sukta of Rigveda, the rshi though fully aware of the gross form of Agni performs a stuti of the subtle energy within Agni, praising the Paramatma within. He was a worshipper of the pervading immortal quality within the mortal quality of Agni.<ref name=":3" />

असतश्च सतश्चैव योनिरेषा प्रजापतिः । यदक्षरं च वाच्यं च यथैतद्ब्रह्म शाश्वतम् ।। ६२ ।। (Brhaddevata. 1.61-62)</blockquote>Summary: In this brahmanda (universe) there exists only one shakti (energy), called as Ishvara. It is undivided (एकमेवाद्वितीयम्). It is this single shakti which is invoked and worshiped in subtle forms having specific powers called as devas. It has only one root and the expression of this Sat (existence) has branched out into many devas. Just like in a string of beads, the underlying string is covered by the placement of the beads, so also, the Surya, Vishnu, Vayu, Vakdevi, Aditi and other deities are all described as that Parabrahma (the Absolute).<ref name=":3" />  

 

The Vedic seers who worshipped the gross natural forces such as the earth, wind, sun etc, actually connected with the subtle governing sentient entity (अधिष्ठातृ चेतना-शक्तिः) pervading in these elements. For example, in the very first sukta of Rigveda, the rshi though fully aware of the gross form of Agni performs a stuti of the subtle energy within Agni, praising the Paramatma within. He was a worshipper of the pervading immortal quality within the mortal quality of Agni.<ref name=":3" />

As mentioned in the earlier section, Devas are benevolent and helping in nature to other beings. In light of these perspectives, the elements such as Earth (Prthvi), Water (Jala), Fire (Agni), Air (Vayu), the Sun (Surya), the Moon (Chandra), the Clouds (Megha) etc are all devas because they are always benevolent entities always giving and helping all the beings of the world.<ref name=":6" />

As mentioned in the earlier section, Devas are benevolent and helping in nature to other beings. In light of these perspectives, the elements such as Earth (Prthvi), Water (Jala), Fire (Agni), Air (Vayu), the Sun (Surya), the Moon (Chandra), the Clouds (Megha) etc are all devas because they are always benevolent entities always giving and helping all the beings of the world.<ref name=":6" />

It is this characteristic nature that is recognized by the Vedic seers and they outpoured their gratitude towards these "devas" in the form of stuti mantras with an intent to receive their benevolence for the good of all. Keeping some devatas in mind the stuti mantras were given by the seers and thus we have a particular devata for each mantra. Thus Devas became the subject matter described in a mantra, and a collection of such stutis formed a particular sukta. Sayanacharya mentions thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>The mantras throw light on the nature of a particular deity but the knowledge about them can only be obtained by tapas and sadhana. The mantras are powerful invocations and invitations to call a particular deity. This aspect is also discussed by Yaska in his Nirukta (7.1)<ref name=":6" />

It is this characteristic nature that is recognized by the Vedic seers and they outpoured their gratitude towards these "devas" in the form of stuti mantras with an intent to receive their benevolence for the good of all. Keeping some devatas in mind the stuti mantras were given by the seers and thus we have a particular devata for each mantra. Thus Devas became the subject matter described in a mantra, and a collection of such stutis formed a particular sukta. Sayanacharya mentions thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>The mantras throw light on the nature of a particular deity but the knowledge about them can only be obtained by tapas and sadhana. The mantras are powerful invocations and invitations to call a particular deity. This aspect is also discussed by Yaska in his Nirukta (7.1)<ref name=":6" />

== Vedic Deities ==

== Vedic Deities ==

The attitude of reverence towards the higher objects, superior and subtle to man in power led to the development of beliefs and activities of worship. Phenomenon of nature were the objects of interest that awed the ancient people. Early man was impressed by the natural inexplicable forces of nature to which he reacted to with reverence. Deities in Rigveda are conceived as the presiding deities of natural phenomenon. The seers composed the revelations they had about the natural objects surrounding them. They depicted the vastness of such phenomena and realized the idea of Infiniteness. To them the infinite revealed itself in the various forms of nature.

The attitude of reverence towards the higher objects, superior to man in power and subtle in nature led to the development of beliefs and activities of worship. Phenomenon of nature were the objects of interest that awed the ancient people. Early man was impressed by the natural inexplicable forces of nature to which he reacted to with reverence. Deities in Rigveda are conceived as the presiding deities of natural phenomenon. The seers composed the revelations they had about the natural objects surrounding them. They depicted the vastness of such phenomena and realized the idea of Infiniteness. To them the infinite revealed itself in the various forms of nature.

The Samhitas, of the Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts.  The Rigveda states in hymn 1.139.11,

The Samhitas, of the Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts.  The Rigveda states in mantra 1.139.11,

ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[20]

ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[20]