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Line 142: − + − 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" /> + − − Line 147:
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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.
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" />
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 ===
=== विष्णुः ॥ Vishnu ===
=== अश्विनौ ॥ Asvini Devatas ===
=== 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" />
{{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 ===
=== 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" />
{{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" />
त्र्य॑म्बकं यजामहे सु॒गन्धिं॑ पुष्टि॒वर्ध॑नम् । उ॒र्वा॒रु॒कमि॑व॒ बन्ध॑नान्मृ॒त्योर्मु॑क्षीय॒ मामृता॑त् ॥१२॥ (Rig. Veda. 7.59.12)<ref name=":1" />
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 ==