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Rigveda Devatas (ऋग्वेदे देवताविचारः) (view source)
Revision as of 16:40, 19 January 2022
, 16:40, 19 January 2022→Devata of a Mantra: added hyperlinks
Devata (Samskrit: देवता) or [[Deva (देवः)]] refers to a supernatural entity having the capability to grant desired boons to other beings, such as humans. They are all-powerful superior beings who are invoked and praised with stutis. The concept of Devas has been present since the earliest times. However, since the earliest texts, namely Rigveda to the Upanishads, Puranas and Itihasas, their characteristics, importance and legends have undergone various changes.
Devata (Samskrit: देवता) or [[Deva (देवः)]] refers to a supernatural entity having the capability to grant desired boons to other beings, such as humans. They are all-powerful superior beings who are invoked and praised with stutis. The concept of [[Deva (देवः)|Devas]] has been present since the earliest times. However, since the earliest texts, namely [[Rigveda (ऋग्वेदः)|Rigveda]] to the [[Upanishads (उपनिषदः)|Upanishads]], [[Puranas (पुराणानि)|Puranas]] and Itihasas, their characteristics, importance and legends have undergone various changes.
In the present context, we discuss the features and nature of deities with reference to Rigveda.
In the present context, we discuss the features and nature of deities with reference to Rigveda.
== Number of Devatas ==
== Number of Devatas ==
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 (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).
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).
In the Brhadaranyaka Upanishad, in Shaunaka and Yajnavalkya samvada there is a mention about thirty-three crore devatas.
In the Brhadaranyaka Upanishad, in Shaunaka and Yajnavalkya samvada there is a mention about thirty-three crore devatas.
== Introduction to Important Rigvedic Deities ==
== Important Rigvedic Deities ==
Among the many devatas praised in the Rigveda, a few important deities and their nature are mentioned below. All deities have their part in granting particular desires to the worshipper. The supreme position is ascribed to various deities at different times.<ref name=":0" /><ref name=":62" />
Among the many devatas praised in the Rigveda, a few important deities and their nature are mentioned below. All deities have their part in granting particular desires to the worshipper. The supreme position is ascribed to various deities at different times.<ref name=":0" /><ref name=":62" />
==== [[Agni (अग्निः)|अग्निः ॥ Agni]] ====
=== अग्निः ॥ Agni ===
{{Main|Agni (अग्निः)}}
{{Main|Agni (अग्निः)}}
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.<ref name=":62" /> He is recognized as Havyavaaha, the fire which conveys offerings to the devatas; as Kavyavaaha, he conveys offerings to the Pitrs or ancestors and as Saharakshasas, he receives the offerings of the Rakshasas (Tait. Samh. 2.5.8.6).<ref name=":0" />
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.<ref name=":62" /> He is recognized as Havyavaaha, the fire which conveys offerings to the devatas; as Kavyavaaha, he conveys offerings to the Pitrs or ancestors and as Saharakshasas, he receives the offerings of the Rakshasas (Tait. Samh. 2.5.8.6).<ref name=":0" />
[[Tretagni (त्रेताग्निः)|Tretagni]] or the three Agnis - Garhapatya, Ahavaniya and Dakshinagni are of prime importance in the Vedas. Apart from these, other forms of Agni include - Kravyaada (used in [[Antyesti (अन्त्येष्टिः)|Antyesti]] samskar etc), Akravyaada (used on Yajnas and other auspicious times), Sankasuka (used as a joining force) and Vikasuka (used as breaking force) forms.<ref name=":62" />
[[Tretagni (त्रेताग्निः)|Tretagni]] or the three Agnis - Garhapatya, Ahavaniya and Dakshinagni are of prime importance in the Vedas. Apart from these, other forms of Agni include - Kravyaada (used in [[Antyesti (अन्त्येष्टिः)|Antyesti]] samskar etc), Akravyaada (used on Yajnas and other auspicious times), Sankasuka (used as a joining force) and Vikasuka (used as breaking force) forms.<ref name=":62" />
In a human form Agni is described as Ghrtapusta (one who is nourished with ghrta or ghee), Ghrtamukha (one having ghee in his mouth), Ghrtakesha (one having ghee as strands of hair), Haritakesha etc. He is also represented as an Vrshabh (ox), Ashva (horse), Vatsa (a calf), and a divine bird. His food is said to be wood and ghee. He is said to have seven faces and seven tongues as per [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] and Mundakopanishad. According to Shri. Aravind Ghosh, Agni in the modern parlance refers to the sankalpa shakti (Divine will) and viveka (wisdom) in a person. It is only to rake and inspire the Sankalpa shakti that the Jnana-Agni is lighted in us.<ref name=":62" /> According to Dr. R. L. Kashyap, the more a person exposes himself or herself to the power of Agni, the perfect becomes his work.<ref>Kashyap, R. L. (2005 First Edition) ''Essentials of Rigveda (With the test, translation and explanation of 62 Mantras).'' Benguluru: Sri Aurobindo Kapali Sastry Institute of Vedic Culture</ref>
In a human form Agni is described as Ghrtapusta (one who is nourished with ghrta or ghee), Ghrtamukha (one having ghee in his mouth), Ghrtakesha (one having ghee as strands of hair), Haritakesha etc. He is also represented as an Vrshabh (ox), Ashva (horse), Vatsa (a calf), and a divine bird. His food is said to be wood and ghee. He is said to have seven faces and seven tongues as per [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] and Mundakopanishad. According to Shri. Aravind Ghosh, Agni in the modern parlance refers to the sankalpa shakti (Divine will) and viveka (wisdom) in a person. It is only to rake and inspire the Sankalpa shakti that the Jnana-Agni is lighted in us.<ref name=":62" /> According to Dr. R. L. Kashyap, the more a person exposes himself or herself to the power of Agni, the perfect becomes his work.<ref name=":1">Kashyap, R. L. (2005 First Edition) ''Essentials of Rigveda (With the test, translation and explanation of 62 Mantras).'' Benguluru: Sri Aurobindo Kapali Sastry Institute of Vedic Culture</ref>
=== इन्द्रः ॥ Indra ===
{{Main|Indra (इन्द्रः)}}
In the Vedas, Indra is described as the most powerful of the devatas. He is described as devata for wars as well as for clouds by others. Some opine that he is Surya and others attribute him to a strong mind. Indra in the Vedas is different from the Indra portrayed in Puranas and Itihasas. In the Vedas, we see Indra as one who brings light, as a protector from rakshasas such as Vrtrasura, as one who brings rains, as a yoddha (warrior), a great ruler, one who enjoys Somarasa, uplifts the dharmik people (righteous people) and is much revered as the presiding deity in Yajnas.<ref name=":62" />
According to Yaska, Indra has three important characteristics:
# रसानुप्रदानम् - Rasa here means rains. Indra is one who showers the rains on earth.
# वृत्रवधः - Slaying of [[Vrtrasura (वृत्रासुरः)|Vrtrasura]]
# बलकृतिः - Performing activities requiring strength and courage
Vrtrasura is Indra's main enemy as he stopped the rains and flow of rivers. <blockquote>अह॒न्नहिं॒ पर्व॑ते शिश्रिया॒णं त्वष्टा॑स्मै॒ वज्रं॑ स्व॒र्यं॑ ततक्ष ।
वा॒श्रा इ॑व धे॒नव॒: स्यन्द॑माना॒ अञ्ज॑: समु॒द्रमव॑ जग्मु॒राप॑: ॥२॥ (Riv. Veda. 1.32.2)</blockquote>In this way, Indra became the devata for rains and is known as Vrtraha (one who killed Vrtrasura). Apart from Vrtrasura, he killed other asuras such as Bala, Shambara and destroyed ninety-nine towns of their residence. Thus he got the names Purandara or Purabhit. He is described as Shatakratu because he can do many activities of the purusharthas.<ref name=":62" /> According to Prof. R. L. Kashyap, Indra is controls the Divine Mind, helps human beings develop the abilities for mental formation and associated actions. He is the deity who gives appropriate knowledge to human beings so that they can perform all their actions. Actions that are not just limited to the physical plane i.e., actions done with physical organs, the legs hands etc, but also those pertaining to the inner level, such as the inner vital and mental energies.<ref name=":1" />
Indra's actions are directed towards the well-being of all individuals in the universe, thus he is called Narya. He protects the Aryas from Dasyus and Anaryas. He kills these forces to protect the Aryas.<ref name=":62" /> He is known as the protector of people from hostile forces. These are forces of falsehood which conceal Truth, or divide the Truth into mutually opposite chunks, or which tend to stop the flow of consciousness. At the ground level as well as the inner consciousness level, Indra fights against the demonic forces such as Vrtra, who operates at both the physical cosmic as well as the inner level of an individual.<ref name=":1" />
Indra's favourite drink is the Somarasa, hence he is called Somapatama. He is also a good ruler, protecting dharmic people is his main role. His chief weapon is the Vajra, prepared from the bones of Dadichi. He is the chief of all the devaganas, hence called as Ganapati. His chief subordinates are the Marut devaganas, who proceed in front of him. In the "Dasarajna yuddha" he helped Sudas to attain victory. In spiritual sense, Indra represents the Jivatma according to Dr. Kapildev Dviwedi. The negative thoughts are Vrtra, which stop the flow of light from a pure Atma. Vrtravadha is the destruction of such negative thoughts and bad actions. This is symbolic to the Devasura sangrama. The good-hearted dharmic devatas are always at odds with the asuras who are driven by asuric qualities of bad behaviour. Victory of the devata qualities is the victory of Indra.<ref name=":62" />
=== वायुः ॥ Vayu ===
{{Main|Vayu (वायुः)}}Vayu is the presiding deity of Prana or Life. Ancient mystics regarded life as a great force pervading all material existence impelling all activities of the body. This idea gave rise to the conception of Prana, the universal breathe of life. All the vital and nervous activities of the human being fall within the definition of Prana, and belong to the domain of Vayu. Yet this great deity has comparatively few hymns in the Rig Veda. Even in these suktas, he is always in common with Indra or the Maruts, the children of Vayu. According to modern Vedic conceptions, Indra is the master of mental force, Vayu is the master of nervous force. Their union is necessary for thought and for action. (5.7.6) gives a hint of the work of Vayu supported by Indra, “The mortal man must come to know him (Vayu) as one who holds the multitude of desires so that he may establish all in him (mortal); He takes the taste of all foods and builds a house for the being.."
The house is the life-sheath or Pranamaya kosha of man. Vayu is also called as Matarishvan since he is said to breathe (shva) in this midworld (matari).<ref name=":1" />
=== विष्णुः ॥ Vishnu ===
{{Main|Vishnu (विष्णुः)}}Vishnu is an important deity mentioned in Rigveda, Yajurveda and Atharvavedas. He is called Vishnu as he all-pervading in the Universe - वेवेष्टि व्याप्नोति इति विष्णुः। In the Rigveda, Vishnu is famous for his role in measuring the universe in three steps. <blockquote>य इ॒दं दी॒र्घं प्रय॑तं स॒धस्थ॒मेको॑ विम॒मे त्रि॒भिरित् प॒देभि॑: ॥३॥ (Rig. Veda. 1.154.3)</blockquote>According to Dr. Kapildev Dviwedi, the Universe is considered to be enclosed in a vast triangle, and Vishnu is said to be pervading in all the three angles of the triangle. The three angles represent the prthvi, the antariksha and the dyulokas. Hence he is called as Trivikrama, Urukrama, Urugaya, Trishadha, Tripada etc. Surya as the attracting force maintains the place of these lokas. Vishnu step is considered as the Paramapada or supreme station ([[Moksha (मोक्षः)|Moksha]]). It is here that Madhu flows in cascades, Madhu here means Brahmaananda. There is eternal bliss in this Paramadham, which is said to be the fourth or supreme state of existence. Yogadarshana describes this state as Samadhi.<ref name=":62" /><blockquote>उ॒रु॒क्र॒मस्य॒ स हि बन्धु॑रि॒त्था विष्णो॑: प॒दे प॑र॒मे मध्व॒ उत्स॑: ॥५॥ (Rig. Veda. 1.154.5)</blockquote>Vishnu creates or manifests the Universe of seven planes, unveils its laws and maintains the Universe under these laws. This happens not only in the macrocosm, but also in the microcosm, the subtle body of man. Each plane is manifested by Vishnu is based on a particular principle. For instance this world, earth, is dominated by matter. The midworld, antariksha, is dominated by life-energies, emotional energies etc. The celestial worlds, dyu, is dominated by the mental energies. The highest station is said to be Vishnu's supreme step. He creates the path by which the mortals can reach the supreme station after traversing the intermediate worlds. Upholding the Universe with his three steps, Vishnu creates for Indra a wide station amongst us mortals by which we can reach the supreme station above. When Vishnu is said to sleep on the folds of the snake Ananta upon the ocean of sweet milk, Ananta is clearly seen to be not the common serpent, nor the milk the material sweet milk, nor the ocean an expanse of milky liquid. The symbolic meaning is that the All-pervading Vishnu rests on the coils of the Infinite in the blissful ocean of Eternal Existence.<ref name=":1" />
=== सोमः ॥ Soma ===
{{Main|Soma (सोमः)}}Soma (सोमः) has great importance in the Vedas. The ninth mandala of the Rigveda is completely devoted to Pavamana-Soma, the deity reigning the medicinal herbs and Somalata. In the Vedas, the primary reference of Soma is to the creeper Soma from where the Somarasa is prepared. It is a chief material used in Somayaga. Indra is called Somapa, one who enjoys drinking the Somarasa. Soma also implys Chandrama (Moon), Raja etc. In the Rigveda, Somalata is also called as Moujavat as the natural habitat of this creeper is the [[Mountains in Rigveda (ऋग्वेदे पर्वतानां विवेचनम्)|mountain]] called Mujavat. <blockquote>सोम॑स्येव मौजव॒तस्य॑ भ॒क्षो..... (Rig. Veda. 10.34.1)</blockquote>In the Atharvaveda, there is a reference that Soma is found by the banks of the river Amshuman. Sushruta Samhita (Chikitsa-sthan 26. 1 to 32) gives an extensive description of this creeper. There are twenty-four varieties of Soma - Amshuman, Munjavan, Chandrama, and Rajataprabha etc. All Soma varieties have fifteen leaves, which grow in the waxing phase (Shukla paksha) of the moon and shed in the waning phase (Krishna paksha) of the moon. Soma is said to originate in the Himalayas, Sahya ranges, Mahendra mountains, and Malaya mountains. These creepers are said to be found near the Sindhu river. The creeper grows to a range of one to one-and-half feet tall, with the branches arising from the base near the roots. Many scholars have conducted extensive research about the Somalata. Many believe that "Ephedra", found on the Hindukush and Suleiman ranges, is the Somalata. Soma creeper is crushed using the pressing stones to get the juice, which is strained and get the Pavamana-Soma rasa. When milk is added to the Somarasa, it is called "Gavashir", on adding curds it is called Dadhyashir, on adding the flour of Jau (Barley) it is called Yavaashir. Rigveda mentions all the three dishes of Pavamana-Soma and they are collectively called as Tryaashir. Somarasa is described as Madhu (Madhur or sweet), Mada (Uttejaka or Invigorating), Pitu (Peya or a drink), Piyush (Amrta or nectar-like food), and Indu (Ahladaka or refreshing). Somarasa was said to invigorate, increase power and cause happiness. It also aided in increasing the intellect and boost immunity. <blockquote>अपा॑म॒ सोम॑म॒मृता॑ अभू॒माग॑न्म॒ ज्योति॒रवि॑दाम दे॒वान् । (Rig. Veda. 8.48.3)</blockquote>In the Rigveda the results of drinking Somarasa are said to be Amrtva (eternity), along with finding the inner light and the devatas. Soma is said to be the adhipati of the medicinal plants.<ref name=":62" />
=== वरुणः ॥ Varuna ===
{{Main|Varuna (वरुणः)}}Varuna is another important deity well described in the Vedas. Varuna is the devata for Rta (ऋतम्) and Nyaya or the divine law and order. Hence he is the Dharmapati, one who upholds Dharma. He is described as all-knowing (Sarvajna), all-powerful (Sarvashaktiman), and all-pervading (Sarvavyapaka). He rules and sets order in the world from the waters where he is located. In the Rigveda, Mitra-Varuna occur as a pair. Their mansion is said be extensive with many doors having a thousand pillars. Varuna is said to reside in each and every atom of water. He is the presiding deity of law and order. His rules of law are binding on everyone, and no one can break free of his fetters (pasham). Only through Truth, by true words, actions and thoughts can one free himself from Varuna pasham.<ref name=":62" /> To achieve a luminous consciousness in the mind, the help of Mitra, the deity for Harmony and Joy, and Varuna, the deity of Purity and Vastness, are indispensable. For the workings of the mind constantly interfered with by the vitiating elements of desire, preference and wrong judgement; there is a lack of coherence and harmony between movement and movement; there is a heavy limitation imposed by the nature of the senses through which mind feeds itself. Besides there are influences in the world that stand against the full development of the mind in the direction Truth. To stall all these is invoked the aid of Varuna, the ruler of Vastness and Purity, who breaks down the barriers that limit and eliminate the clinging impurities. All mental disharmonies and wrong movements are converted and a harmonious, wide, right action of thought is accomplished. <blockquote>ऋतेन मित्रावरुणावृतावृधावृतस्पृशा। क्रतुं बृहन्तमाशाथे ॥ (Rig. Veda. 1.2.8) </blockquote>The object of the Powers of Truth and Will, at work in the seeker is to establish in him the unimpeded workings of Truth. Mitra and Varuna manifest in a variety of ways, in a number of faculties, e.g. inspiration, intuition, revelation etc., in the seeker, imparting their purity, vastitude, joy and harmony to all his movements.<ref name=":1" />
=== अश्विनौ ॥ Asvini Devatas ===
{{Main|Ashvini Devatas (अश्विनौ)}}In the Rigveda, we have more than 50 suktas dedicated to Ashvini Kumaras. They are the divine Physicians. The root अश् is used in the sense of व्याप्तौ। or universally pervading, deriving the term Ashvin; thus Ashvini Kumaras are ubiquitously present. They singly represent the tattva of dual contrasting pairs - of qualities and activities, such as earth and celestial, night and day, Surya and Chandra, and two rajas. Of such pairs if one represents the brilliant form the other is a dark form, one is positive and the other is negative, if one offers prosperity the other causes debts. Their qualities are also contrasting in nature - one has the fiery nature (of Agni) and the other has a cold nature (of Soma). In the human body they represent the Prana and Apana pairs.<ref name=":62" /> In the Rigveda, many suktas (1.116 to 119 and 1.180-184) describe the great deeds of Ashvini Kumaras. They are skilled physicians capable of performing marvelous treatments and cures. They cure even the oldage of Chyavana Maharshi and make him young again. They rescue the son of Tugra, Bhujyu on the high seas from disaster. They cut the head of Dadichi Maharshi and in its place they attach the head of a horse. From him they learn the [[Madhuvidya (मधुविद्या)|Madhu Vidya]].<ref name=":62" /> <blockquote>स वां॒ मधु॒ प्र वो॑चदृता॒यन् त्वा॒ष्ट्रं यद् द॑स्रावपिक॒क्ष्यं॑ वाम् ॥२२॥ (Rig. Veda. 1.117.22) </blockquote>The Rigveda states that the Ashvini Kumaras married Suryaa, the daughter of Surya. .... आसी॒द्यदया॑त्सू॒र्या पति॑म् ॥७॥ (Rig. Veda. 10.85.7). Suryaa travels in the chariot of Ashvini Kumaras. The chariot has been eloquently described in Rigveda. It travels with the speed of mind (Rig. Veda. 7.68.3) and flies like a bird (Rig. Veda. 1.46.3). It can travel in space, on earth and in water (Rigveda 4.43.5), on mountains and even the ocean.<ref name=":62" />
=== रुद्रः ॥ Rudra ===
{{Main|Rudra (रुद्रः)}}The deity Rudra is found mentioned extensively in the Yajurveda (Rudradhyaya). He is a Ganadevata - of eleven devatas in number. They represent the ten indriyas and one Manas. When these leave the physical body, the body is lifeless making the relatives of the deceased wail out loudly (रुद् - रोदनम्). In the Brhadaranyaka Upanishad, it is stated that<blockquote>तद् यद् रोदयन्ति तस्माद् रुद्रा इति। (Brhd. Upan. 3.9.4)</blockquote>There are many synonyms for Rudra as per Yajurveda and Atharvaveda. He is called as Bhava, Pashupati, Mrtyu, Neelakantha, Kshetrapati, Senani, Shankara, Vrkshapati, Shitikantha and Shiva along with many other names. He is called as जलाषभेषज (jalashabheshaja) a specialist in using water for treatment. <blockquote>गा॒थप॑तिं मे॒धप॑तिं रु॒द्रं जला॑षभेषजम् । (Rig. Veda. 1.43.4)</blockquote>He has control over the medicinal herbs, and environment. He consumes poison and gives back Amrtam, just as the trees consume carbon-di-oxide and give out the clear air filled with oxygen.<ref name=":62" />
Both in the Puranas and the Agamas, Rudra is lauded as Shiva the benevolent and the destroyer. He is prayed to protect the world from diseases and make the beings happy. Rudra is called as Triyambaka and worshiped to grant immortality as seen in the following Rigveda mantra
त्र्य॑म्बकं यजामहे सु॒गन्धिं॑ पुष्टि॒वर्ध॑नम् । उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नान्मृ॒त्योर्मु॑क्षीय॒ मामृता॑त् ॥१२॥ (Rig. Veda. 7.59.12)<ref name=":1" />
=== मरुतः ॥ Maruts ===
{{Main|Marut Ganas (मरुद्गणः)}}Maruts also are Ganadevatas just like the Rudras. Very early on we see the description of Maruts in the Rigveda. They are said to be "सप्त - सप्त" or fortynine in number, each having a power of hundred times (Rigveda. 5.52.17). Based on their function, they have different names such as Shukra-jyoti, Chitra-jyoti, Ugra, Bhima, Dhvanta etc. They have special dress and ornaments of gold. Bearing weapons they are described as courageous warriors and soldiers. They have a large powerful army, and win all wars. They are also described as Vayu devatas (air); their fierce forms are the violent storms, and as pleasant benevolent deities they cause rains on earth. Their thunderous sounds make even the earth and atmosphere shake and tremble. They are the subordinates and helpers of [[Indra (इन्द्रः)|Indra]]. In the Rigveda, their origin is described to be from Vidyut or electricity.<ref name=":62" /> <blockquote>ह॒स्का॒राद् वि॒द्युत॒स्पर्यऽतो॑ जा॒ता अ॑वन्तु नः । म॒रुतो॑ मृळयन्तु नः ॥१२॥ (Rig. Veda. 1.23.12)</blockquote>Apart from the electrical energy, they develop electro-magnetic fields and radiate the energy. The sukta 5.87 in Rigveda, refers to electromagnetic waves.<ref name=":62" />
They are mentioned by the epithets such as "children of Rudras" and as "brothers of Indra". Such epithets are based on their functions or actions. Because of their impetuousness, they are called as the children of the fierce Rudras, rudraha, (1.39.7); rudrāsaḥ, (1.39.4).
The Maruts also give a divine motion to the activities of the intelligence illumined by the Light and strength of Indra, the deity for the Divine Mind. Hence they are called as brothers of Indra, indrajyeshtha, (1.23.8); marutvantam indra, (1.23.7). In the aspect of aiding the work of Indra, the Divine Mind, their functions are not limited to the control and origination of thoughts.<ref name=":1" />
=== उषस् ॥ Ushas (Usha) ===
{{Main|Ushas (उषस्)}}In Vaidika vangmaya, Usha is one deity who inspired poetic metaphors in Rigvedic seers. Everyday early in the morning, on the eastern horizon, Usha arises bringing in freshness, enthusiasm, alertness and delight. She is described as a fresh purified young lady decked in ornaments, with sparkling with grace. She is picturized as a smiling lady, throwing away the robe of darkness, anxious and longing for her union with her husband Surya. Following divine order, she maintains her time everyday, hence she is called Rtaavari.<ref name=":62" />
The deity Usha is lauded in about twenty suktas of the Rig Veda. She is also prominently mentioned in the ten apri Suktas and other Suktas. A careful reading of all these Suktas indicates that many of the functions and characteristics attributed to the deity do not make sense if we simply interpret her as the physical dawn as expressed by many scholars. Usha signifies the dawn of Divine Consciousness in the individual. She elevates all persons to the full force of light and pours, the 'ananda' and Soma into the mental and bodily existence. The physical dawn which we see every morning is a physical symbol of this divinity. The onset of the Divine Consciousness indicates the existence of the higher worlds of bliss and perfection which are beyond the pale of our ordinary consciousness.<ref name=":1" />
=== पूषन् ॥ Pushan ===
{{Main|Pushan (पूषन्)}}Pushan is one of the twelve [[Adityas (आदित्याः)|Adityas]]. He nourishes both the yajamana and the Earth. He supports and nourishes Mother Earth, in so doing he makes her ready for the manifestation of Usha, the Dawn of higher consciousness. Pushan aids in the effort of the yajamana to reach the suryaloka, even while living (10.17.4). In the Rigveda, there are eight suktas pertaining to Pusha. He is worshiped early in the morning. He purifies the minds of the people and increases Satva or pious nature in them. He increases the power, capability and nourishes both minds and bodies, hence he is called Pusha. He protects the people who strayed from their paths. He protects the cattle from stealers.<ref name=":62" /><ref name=":1" />
== References ==
== References ==
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[[Category:Vedas]]
[[Category:Rigveda]]