Gods mentioned in the Veda

     Now, let us take the Gods and their powers mentioned in Rk Veda of whom the Suktas praise. Even before we take up this Vedic Gods, we must know the Gods of the Veda are Light, Jnyan, Energy, Power and Force. Sarasvati is the Veda Maata, Srujasvati, the creative force. Badarayana or Sri Krishna (Dvai-payana) who is also known as Sage Veda Vyasa here (the one who regrouped the Veda in to four divisions), is also the Vedic God in the strict sense of the term for he is the One (ekam, adviteeyam) who enlightens us (Deva) as to the different powers of the Veda.

  The first god of Rk Veda is Veda Vyasa. He is none other than Shree Krishna, Achyuta, Dvaipayana, Badarayana of Badarika Ashrama, meaning, of unknown origin. This is explicit from the fact that Satyavati, one who holds on to Truth, is the mother and Parashara, the arrow that has pierced its goal in Brahman, is the father of Veda Vyasa- the centre and the periphery. Veda Vyaa is the target, attainment of Brahman, the goal of life.

              dvIpE badarikAmishrE bAdarAyanamachyutam |

             parashara satyavatee putram lebhe parantapam ||

   Badarayana or Veda Vyasa is Achyuta, Shree Krishna, Ishvara. His father is said to be Paraashara meaning the shara (Arrow) that pierces para (Brahman), meaning the “Focused Mind on Brahman” and his mother is Satyavati meaning, one who is ‘Sat’, (adhered to satyam, Ritam and Dharma that emanates from the Brahman, Ekam eva adviteeyam). There is always Ekam (One) and Adviteeyam (one only and no other) in spiritually. Vedavyasa and Ganapati are also oneonly. When the sadhaka closes his eyes, withdraws the Senses and and stills the Mind the objective world ends. We know that even in deep sleep the objective world does not exist. When such is the case the entire Veda is a soliloquy. 

    In understanding the Veda it should always be remembered that there is no objective world for a sadhaka; it disappears the moment he sits for dhyana and gets merged in it. The sadhaka has already withdrawn his Senses, stilled the Mind and turned inward (antarmukhi); he is in brahma cintana. Whoever knows this attains the state of Brahman. It is all revelation of the Brahman. The Rshi is one who has gained the blessings of the Lord by sheer askesis.

 ateendriyasyavEdsya paramEshvarAnugrahENa prathamatO darshanAt RuShitvaM | says, mAdhavAcarya, brother of SAyaNacArya.

    The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of Consciousness and contained this secret knowledge. The words of the Veda could only be understood in their true meaning by one who has become himself a seer or mystic. Mystic is one who is betweeen man and god. To extend this line of thought regarding the Reality of Existence, there is no name, form, or function to one who has reached the Mahat-prajnya operating at anahata chakra a higher level of Consciousness.

    Born as a child, no body is known as ‘so and so’ until he is given a name. Further, when this child grew up and reached that high level of Consciousness and became a celebrity only the world recognizes him/her as so and so. This applies to Shankara or Ramana, Einstein or Stephen Hawking, or Bhrugu or Vishvamitra. None of them was well known as so and so in their childhod. It is only after their name and fame, achievements spread far and wide that they became as drudhtaras, Rishis or Jnyanis. Hence, their names and forms are not important. Only the level of Consciousness that they attained and their Intelligence are important. The quality of their Intelligence is the outcome of the chants of the Vedic hymns! All these names and forms, attainments, once stripped off there remain only the Jnyan (Medha Shakti, Intelligence), a lelvel of Consciousness, or simply state of purity of Mind! Pure mind is pure consciousness. A blemished mind, the mind that is full of desire, attachment, fear, and other gunas is the world.

      Thus, apourushaeya is devoid of name and form or any qualities. A person loses his identity in the state of Brahm. He is simply no body the moment he discards his identity. If ‘I’-ness’ goes everything goes! The eye (akshi purusha) is the I and the Atma. The seer behind the seeing is He, the Self, I. we are all simply small ‘i’s just seeing through the sensual impulses of the Mind through the eyes. The siddhi purushas, Yogi see through their inner eye, ajnya. The anekanta concept makes this fact very clear. It is our two eyes that create the problem in seeing things as they are.  

   Hence, the Veda is apourusheya (impersonal). It is nobody’s pronouncements. It is visualizing through the inner eye. It is the expression of the hr’daya (dahar akasha) jeard as the sound, Rucha/Mantra. It is udgitha. Hence it is geervaani bharati, Deva bhasha. It is anahata dhvani emanated in the heart and heard by the inner ear. It is satyam, ritam, anrutam, divya vani- unborn, undying, pure (shuddha), nitya and nirantara (Eternal); it is Shruti (Heard) a soud of the flow of Sapta Sindahavaa Eternal flow of Consciousness (prajnyadhara). Bhagavan Shree Krishna, the Niraakaara Parabrahman, is the Maha Jneya. He knows all, omniscient. He is the author of Veda, the para vidya/ Higher Knowledge. It is the Knowledge of Brahman or Brahmajnyan. It is the revelations- the sacred Atmavidya that reveals Brahman and thus, the Brahmavidya.

  Among the Vedic Gods, the first one is the Poornaprajnya, Mahavishnu only. He is also called Maheshvara. Veda emanates from as His radiation of Light, vid, Jnyan. The Veda finds expression in the subtle sound of AUM (Om). Next in order comes Prajapati Brahma, the Creator, who learnt the Knowledge of Brahman from Poorna Prajnya and disclosed this (Brahmavidya) to his first manasa putra (Brain-child) Atharvan, who is also the Vedic God here. as already stated this applies to Veda Vyasa, too. Bhagavan Shree Krishns says, “I revealed this (Brahmavidya, Yogashastra) to Vivasvan (the Sun) first, and this was later revealed to Manus at the beginning of every kalpa; thus it was revealed to Ikshvaaku.Shree Krishna Dvaipayana imparted the Veda to Paila, Vaishampayana, Jaimini (of Mahabharata fame) and Sumantu.

    Many schplars are prone to believe that Rk Ved Samhita is the first of the Vedas.but, it is very clear from Gopatha Brahmana Atharva Veda is the one and only Veda that has all the Vid, Knowledge in it. This consistsed of more than 20,000 verses that were too much for daily use in rituals. This has been later on classified as the Rk, Saman, Yahus and Atharva to neet the requirements of the ritualists.     Mundakopanishad makes this point very clear. Initially, it was only Atharva Veda consisting of more than 20,000 Verses. Later it was divided into divisions by Shree Krishna Dvaipayana who came to be known as Veda Vyasa.

     The total number of Rks according to Shala School (Following or Recenscion) of Rk Veda (Shakalya Samhita) is: 26,226 of which Rk Veda Samhita contains 10, 552, Sama Veda 1875, Krishna Yajur Veda 4773 (Taittiriya Samhita) and Shukla YajurVeda 3998 (Vajasaneyi Samhita), and Atharva Veda 5038.

   It must be noted here that there are other recensions, too.  According to those who adhere to Atharva Shakha, there is only one Veda and that is the Atharva Veda and all other Branches come from this Main Atharva Veda imparted by Prajapati Brahma to his First son Atharvana. This is explicitly stated in Gopatha Brahmana.

           “Om, brahmadevAnAm prathamasambhabhuva

           vishvasya kartA bhuvansya goptA

             sa brahmavidyAyAm sarvavidyA pratishtAm

           atharvAya jyeshtaputrAya prAha” (Mundaka Upanishad 1. 1)

   It is also stated that the secret of creation was first revealed by Shree Hari Narayana to Brahma and, this in turn to Atharva by Brahma. Atharva is the first manasaputra the brain-child, a thought particle of Brahma (Prajapati) as creative energy. This is the Brahma vidya. We often tend to forget this fact and go on attributing the Veda to the Sage-seers or Rishis and then to their clan. Since anybody can reach this highest level of Brahm, anybody could realize Brahman and become a Vedavidu (Brahma jnyani), knower of Veda Brahma.the Veda is Brahman devoid of time and space. Time and Space begin in the sounds of the Rks. The Veda does not belong to any particular place, time, and people. It is nitya, nirantara and satya. This is apourusheya.

     This aspect is mostly overlooked in most of the commentaries. Further, it is asserted here that there is only one Veda and that is the Atharva Veda- that is used as Rk Veda by the Hotru, Sama Veda by udgaatru, Yajur Veda (most of which are Rk Veda mantras only) by Adhvaryu, and the Atharva Veda by Rutviks or Brahmanas, according to their needs in yajnya or sacrificial rituals (Fire Sacrifice), or in Jnyana Yajnya as Dhyan Mantra.

  In Vama Deva’s hymns of fourth Mandala of the Rk Veda, the Rishi considers him self as the one enlightened and expresses the Veda through his thought and speech. Thus, anybody reaching that height could not only hear the Shruti vakyas but also speak authoritatively on the Veda. Others only talk of it not knowing what they are talking about! 

    Now, coming back to these Gods or Devatas, Agni Sukta refers to Agni, the Fire God. Here, the Hymns or the Ruchas / Mantras to Agni Deva (Hymns to Mystic Fire) are praising the Lord Agni for his grace and enlightening power, burning all klesha and karma phalas. Agni is Fire, the chief of all elemental forces- Gods and, in fact, the only God jn different forms and names. He is referred to by several names such as Indra, Varuna, Rudra and Maruta, Sarasvati, Gayatree. However, Indra is God of all gods, Devendra. He is indeed Narayana. His powers and glory are explained in many Suktas. One should shoud not mistake this Indra of the Rk Veda for the namesake, Indra of the Puaranas- far removed by time and vyahrutis of Prajnya levels. Things got mixed up due to low level of consciousness of people who tried to interpret these things.

    It is said that there are Thirty-three Devatas or Gods specifically mentioned in the Veda.  Although there is a vast literature concerning the birth of these Gods of Rk Veda, practically nothing is known about them. It is all human ingenuity that has created these Gods (of different names and pwers) while there exists only one supreme Lord of the universe; these are mere names for Light, Force, and Speed and thoughts and ideas, and imagination. Gods do not have any forms. More often, they are merely passing thoughts in mind and not anything else. Every thought particle is a Force and is given a name! Brahmanda Purana goes to the extent of giving a name and establishing a relationship to every thought that occurs in Mind. Even the vibration of thoughts in different amplitudes, frequencies, wave heights and depths, wavelengths, etc. creating forms and colours are given some name of gods!! Something coming after something is simply called a mother or father, or elder brother or sister or younger son or daughter or wife as if it is a family realtion! For instance, the twilight is Sandhya and is called wife who follows her husband, the Sun setting; night, called Nisha, is said to be the wife; the dawn is called Usha, the daughter; the Savitru are supposed to be the sunrays heralding the Sunrise; Sunlight is called Cow or Calves; dawn is figuratively described as Calves (Dawn) rushing ahead of Cows (Rising Sun) beaming the arrival of the Day, (Sunshine), and the like.

     It is all very confusing to relate these elemental qualities like Light (of the Sun), Darkness (Shadow of the Earth), Twilight, Dawn, etc. to one another (cosmic powers) as in our human relationships. It makes no sense to call these Lights, Powers, Forces, and Energy as not only cows, calves, dogs, horses, but as husband, wife, children, and the like, as well. However, there is no other go but to express the subtler heavenly matter that are abstract in concrete terms for the benefit of the mortals here on earth. Sometimes it is nauseating to read in some commentaries that, ‘so and so are the father and mother of so and so’, also attributing illicit relations and illegitimacy to off-springs, or stating that somebody eloped with somebody, etc. as in puranas! There are numerous examples to cite but such and attempt is given up here. However, a brief account runs like this:

   Aditi is said to be the mother of Vivasvan, the Sun! Aditi’s father is said to be Sage Kashyap, son of Marichi. He married thirteen girls (?) of whom Aditi is one and, Aditi, had twelve children including Vivasvan, Indra, Vishnu, Pushan, Mitra-Varuna, etc. (Bru. Dev. 5. 146-9). Birth of the Ashvins is also explained in Bruhad Devata (6-162-176). It is said that Saranyu, daughter of Tvashtru, got pregnant by smelling the semen that fell on earth! As the story goes, Saranyu assumed the form of a horse and desired sex from Vivasvanta who was in the form of a man with horse shaped face! Yama and Yami are supposed to be the children (brother and sister) of this couple- Saranyu and Vivasvanta.

   Those who have interpreted the Vedic Hymans go to the extent of saying ‘that on seeing the celestial being Urvashi, Varuna was infatuated and sensuously excited. His seminal fluid ejaculated (veerya skhalana) fell down (!), some in a jug, kamandala, and some in the surrounding water; thus, the Sage Vashishta and Sage Agastya (as matsya?) were born’- one in the jug and the other in water outside of it, respectively!

     This sort of stories woven out of the Rks make the Veda a subject of dubious nature, whereas, it is just the foolishness of the interpreters and it is not the mistake of the Veda [For more details of this episode in Mandala 7 of Rk Veda Sukta 20-80 see Bruhad Devata, 5-150-1]. It is very important to remember that knowledge available at different levels of Consciousness is different. The human beings working in Jagrata state at Muladhara prajnya would never realize the meaning and purport of the Jnyan (the Veda) available at Sahasrar prajnya. Obviously, what we read is non-sensical and all sorts of meanings are attributed to the Vedic hymns. Even if a Sadhaka attains to Mahat Prajnya at anahata (Heart) level he will get a better understanding of the Veda. This requires spiritual inquiry (jijnyasa/vichara), wisdom (viveka), renunciation (vairagya), as well as, shravana, manana, nidhidhyasana, and finally, Sakshatkara.

  Again, in the Seventh Mandala of Rk Veda, we have some interesting details. Here, we find Sage Vashishta being very hungry went to his father Varuna’s house to steal some rice (?) and the dog Shuni, son of Sarame, chased him! However, the sage uttered some mantra and made the dog sleep. No body knows who this Sarame is! This incident is supposed to be very important and many have commented on this.the shuna are the heavenly dogs and Sarame is the emissary of Indra to the Panis to mediate and get the cows released! Finally, the Panis do not pay heed to the advice and were killed by Indra. However, the story is not over; the Panis are protected by Diti, the Mother, and they seem to regain the power (evil) and continue to bother the Rishi ganas, Tapo janah and the Devatas.

  In some hymns, we find some more interesting details such as flesh and blood, liquor, etc. being offered to Surya and Soma; and, Indra created the world due to the joy derived of intoxicating drinks (Somapana)! (RV 2-15-2). The worst enigma is that of somarasa (liquor?) that is offerred to Indra and other gods; and, much worse, they revel in it! They rush to Fire Sacrifice rituals (Yajnyas) in golden chariots to take part in sacrificial offerings especially the drinks! Indra is said to have personally revealed his experience after drinking Somarasa (see Mandala 10 Sukta 119).

 Yastimado yajyashcaarusti ye na vrutraani haryashca hamsi |  

  Sa tvaamindra prabhoovaso mamattu || (RV 7-22-2)

  The real meaning of all these hymns is very simple and clear. When the Sage-seer offers oblations, praises these Gods, they happily bless him to attain enlightenment. In this exalted state of enlightenment, the elixir lows out of his heart and the Gods are eager to participate in his joy. The Gods are equally interested in the Sages performing tapas to attain elnlightenment and support him warding off all the obstacles that come in his way of attainment. This in brief is the summary of the Vedic hymns praising the Gods.

     The Rks of the Rk Veda Samhita is fully loaded with pure Consciousness. But today, it is reduced to the rank of just arm-chair philosophy in the hands of the intellectuals. Anyway it is left to the level of understanding and the quality or level of the consciousness of people who interpret the Veda without spiritual training and practice and the knowledge of science. They tend to write mythological stories in vulgar ways. These commentators either do not know or understand that there is no physical body (pancabhutatmaka sharira) as such to Gods. The Sages or Rishis are urdhva retasas who have converted their Retas (Veerya/dhatu) into Ojas and this Ojas (spiritual power) into Tejas (Light); there is no downward or outward flow of seminal fluids in attained souls. The readers must be wary of such poor quality writings. Highest level of purity- kaya, vaca, manas, buddhi, svabhava, and, of the Atma without upadhi, too, is required in adhyatma sadhana. This is the datum line.   

     Rk Veda is literally concerned with the realization of Atman as Brahman. It is the omniscient Atma, the self-referral Consciousness in every Jiva. It is pure undifferentiated Consciousness that has not yet generated impulses (cittavrutti); Indra, the Lord of the illumined Mind is also treated as Consciousness at the highest level of non-vibration or equillibrium. However, the Mind that is coloured, polluted, blemished with desire, fear and attachment and vibrating with gunas, desire, and qualities do not qualify for this status; may be, the effect of the sounds of mantras create the qualities of Intelligence and the respective divisions of Veda as Vedaanga, Veda Upaangas, and Veda Pratshakhyas. Dreams and aspirations is one far removed from the original pure state of Atma becomes an individual’s cittavrutti. It is to overcome this cittavrutti, vibration, that the Mind’s deity is invoked by the Rishis in these Suktas. Agni is requested to burn all kleshas and remove the pollutants such as moha (attachment), kaama (desire), krodha (anger), mada (ego), matsarya (jealousy), etc. and pave way for moksha. 

    God Indra is invoked to help purify the polluted Mind in Yoga Sadhana by the sadhaka and the enlightened Rishis praise him in a number of Suktas. Rk Veda Mandala I has Suktas 30-9, 32-2, 80-12, 130-9 and many others that praise Indra. It is disturbing to know the same Indra, who is praised in Veda, is not held in high esteem in Puranas. Let alone Indra, even Shiva is depicted in low profile, sometimes in such vulgar way that is disgusting to any sensible person. Most of the commentators forget the fact that these ancient scriptures are so sacred that they are guide to spiritual attainments and take us to higher level of Consciousness; these should not be reduced to pornographic literature by our inability to understand them.

     Actually, these Gods and Goddesses are said to be radiation of energy, sunrays (electromagnetic waves). The exact nature of the birth of a star or a galaxy, or the way the sun and moon are created in space is simply not known despite a umber of theories presented by scientists to explain these. Actually there are about a dozen theories explaining the Origin of the Universe! Moon is said to be borne out of the Earth (that escaped from the part of the Pacific Ocen; some scientists are of the opinion that the Earth captured a passing body and has drawn it within its sphere or some passing object pulles a chunk of the earth from the area in the Pacific Ocean and put it is orbit around the earth! But all these explanations mean anything in the Rk veda says that the Lord is Hiranygarbha (the body of the universe andsun and the moon are the eyes of the Lord. If the same concept is appled to man, the Purusha, the eyes are the akshipurusha. When the Jivatman expands to the size of the universe the eyes are sun and moon and the limbs are the directions!. Thus the Vedic Language is symbolic and refer to the subtler unmanifest aspects while what we see and experience (in our ignorance) are the gross objects.