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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" />

[[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 ===

=== इन्द्रः ॥ Indra ===

{{Main|Indra (इन्द्रः)}}

{{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. In the Vedas, we see Indra as one who brings light, as a protector from rakshasas such as Vrtrasura, as one who brings rains, a yoddha (warrior), a ruler, a lover of Somarasa and as the presiding deity in Yajnas.

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" />

 

 

 

 

 

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" />

 

 

 

 

{{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" />

 

{{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" />

 

 

 

 

 

 

 

 

 

 

{{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 ==