Powers of the Vedic Gods

The powers of the Vedic Gods are briefly described here in the following:

Aditi: RV Mantra 1.89.10 gives an account of Aditi. Accordingly Aditi is the Deity of Infinity, the Goddess of the three worlds. Aditi is all that is born and what is yet to be born- Mother of all. Aditi is Goddess of Infinity.  All dualities like now and here, i.e., time and space begin here. Aditi is Bhu (Mother). Aditi is Svar/Heaven and Aditi is Akasha, Bhuvah (Mid-region); Bhu (Earth) is considered to be Mother Aditi since it is the home of the Jivas. Aditi is also considered to be Father and Son (A-diti/ both-in-one). Whatever is Unmanifest is Aditi. She is the Divine Mother. She is the path of deliverance from ignorance. Puranas elaborate this aspect further and bring Kashyapa and his wives symbolically as Diti and Aditi into picture. But the Rk Veda considers Diti as the quality of finiteness. All the Devas are called Adityas derived from aditi. Rk Veda. 4.2.11 talks about Diti and Aditi as the knower of and discriminator of Knowledge chittam. Ignorance is achittam in mortals.

AGNI: In the Veda Agnis has the position of Narayana. He rules all the three worlds. Agni is citi, cit, citta, jnyan and everything Agni is the all pervading Consciousness, Vishnu. Agni is God, Yajnya or cosmic power of heat and light; it is the Will power of the spiritual seeker. The Vedic chants strengthen the will power of the seekr of Truth. It is the sacrificial fire as well as the Truth-Consciousness. It burns all the polutatnts of mind such as desire, attachment, greed, jealous and anger, ego, etc. Almost 20-25% of the Rk Veda suktas are addressed to the Agni. Agni is Sun the ‘dyau’, Lightning and Thunder in the Mid-Region (sky) and it is energy in the form of Electricity in water and Fire in Matter.

Aps: Aps is Water/jal. Jal Devata is praised in the Rks as the source of all happiness. They give strength and give vision. (RV 10.9.1-3).

Bhaga: The divine creator, felicitator, producer is Bhaga. A number of Rks describe Bhaga (5.81.3; 82.4-5).Bhaga as illuminator, Sun, dispels ignorance and causes Bliss and, as such He is the Lord of Enjoyment. He opens up Truth-Consciousness in the sadhaka.

Brahma, Brahmanaspati and Bruhaspati: These three names are of one and the same God. Mantra or Rk is also called Veda Brahma and Saman is called Nada Brahma. The deity of Mantra is Brahmanaspati. All forms and functions have their roots in him (10.72.2). The name Brushaspti stands for the all-knower, teacher of Gods. A number of verses describe Bruhaspati – RVS II. 23. 2 and 19; 24. 6-8, 24. He is the gretest poet among poets- kavInAm kaviH and head or teacher of deities  (2.23.1).

  Brushaspati is the deity of Mantra or mantrabhimani. Both Brushaspati and Brahmanaspati are of te same deity. He destroys darkness, ignorance. He protects Veda. Brahmanaspatih brahmanah pAtA vA pAlayitA vA | this verse says: “Bruhaspati also protects food, knowledge and vanaspati (medicinal plants).” Bruhaspati is also purohita / purodha like agni (IV. 50.1). He is adhribhit and released waters from captivity (hidden by vala) as in yO adhribhitprathamajA RutavA | bRuhaspatir Angira sO haviShmAn ||

Indra: A number of verses are devoted to praise Indra and some important ones are: RVS II. 15. 6; 16. 2; VII. 21. 14;22. 9; 32. 19; VI 32. 18. Next to Agni, Indra occupies a prime slot in the Vedic Suktas having almost 20% or 2000 Suktas addressed to him. Indra is the Deity, God, Lord of the Mind and action. Indra seeks the help of other gods like Rudra, Varuna, Maruts, etc. to kill the enemies such as vrutra, vena, vala, panis, and takshaks who disturb the sage-seer as invading evil thoughts or just disturbing concentration during his askesis, tapas. He helps the spiritual seeker in his sadhana/spiritual endeavor to get rid of all the evil forces that afflict the Mind and paves the way for liberation. He enlightens the Jivatman. Since the Mind by itself is not the source of knowledge and wisdom the sage seeks the help of Indra, the Lord of the luminous Mind to help him to move forward and upward towards fulfillment. Indra plays a leading role in the Yajnya since he is the Chief de mission of Gods. He comes with all his friends and takes the front seat in the sacrifice and offerings of the Yajnya. He shares the joy, the elixir soma, the divine bliss that sprouts from the enlightened mind and the gladdened heart of the Sage-seer, the Rishi. He protects his devotees.

   The most important mantra attributed to Indra says,”When the sadhaka ascends the peaks one after the other he visualizes that there is much to be done. As the deity of the Mind is invoked, Indra awakens the sub-conscious mind and enables the sadhaka to achieve and finally He reveals Himself along with his friends Mitra, Varuna, Vishve Devas. Revelations come to sadhaka with the help of Indra, knowledge dawns! Indra by his magical powers moves on and assumes many forms! (RVS.6.47.18). Indra is praised in so many verses- however a skeptic says there is no Indra (RVS 8.100.3). But, the answer to this is already there in Rk 4 of Sukta 100 in Mandala 8. It says, “Look here, I surpass all that exists and it is in my glory; the Truth makes me mighty and I shall cut asunder this world under me”. Indra is suroopa kratnu the designer and fashion-maker of perfect forms, maker of Sage-seers (1.4.1; 1.10.11). Indra is Intelligence par excellence, illumined thinker, a lustrous Mind and an innovator (1.3.4, 5; 4.4). Sage Madhuchhandas praises Indra in epithets after epithets as a Divine Mind (1.4.8 and 10; 5.3 and 6; 6.9; 7.8). Indra creates a subtle body in the sadhaka and reveals himself! (1.10.11).indra is continent and Bliss.

Maruts: Marut is the God of Energy and a catalyst of mental activity, intelligence and symbolically the storm and rain in tempest. Maruts are addressed in plural since they move in group as ganas, forces.- forces of wind, thunder, lighting, rain and force (storm). But, for a sadhaka who aims at spiritual progress they are a great help and support to ward of all disturbing elements in concentration thwarting enemeies like unsteadyness, disturbing thoughts (bad thoughts). Maruts are called Hanuman or Maruti in Puranas.

Mitra and Varuna: The spiritual seekers invoke the Lord of the Lumonous Mind to come with his friends Mitra and Varuna to the Sacifice to accept the offerings of Soma. Mitra is the Lord of Discernment and Varuna is the destroyer of ignorance and perfecting intelligence and clear understanding. (1.2.7-9). They are instrumental in widening our Consciousness. Varuna is thus the Lord of Vastness and Purity. They bring Truth; they increase will- power. They help the sadhakas in their endeavor of enlightenment.

Pushan: Pushan is one of the Adityas. He nourishes Earth and its inhabitants. Stationed on the earth, their powers are to provide support to earth and thereby he becomes brother of earth. Pushan is also friend of Indra and prepares path for dawn, Usha to arrive. He is the pathaspati, Lord the paver of the way.

The prayer is, “O, Pushan Vishnu, and Maruts make our thoughts- dhiyah, full of Light, jyotishaa, you have dispelled the darkness” (I.91.22).

Ribhus: the Ribhus are the Divine Artisans. There are ten suktas praising them and the Suktas 1.20, 110-111 and 4.33 and 37 describe their powers. The Ribhus help the sadhaka to attain to divinity. However, these suktas are very difficult to interpret since they are highly symbolic. There are three Ribhus namely, Ribhu, Vibhava and Vaja; Ribhu is the eldest of them and they are known for their intellectual ability and help sadhakas to attain immortality.     yuvAnA pitarA punaH satyamantrA RujUyavaH | RuBavE viShTyakrata || meaning, “O, Ribhus, you made parents elders who seek sat nyas, right path, young again and have the Truth in your mentalisings.” The Ribhus are the rays of the Sun; they are the powers of Light, the Truth. They are represented as the human beings who have attained to the state of godhead by their askesis, power of knowledge, and perfection in their words and deeds. The Ribhus along with Indra help man to attain perfection, jnyan, Viveka (wisdom), light and bliss (I.20).

Rudra: Rudra is also known as Shiva. He is the ativahakas, transporter of the sadhaka to higher and higher realms, vyahrutis in askesis. Although Rudra is the terrible torturer make one weep, it is not the devotee that weeps because of him but the tormentor of the sadhaka that weeps! Rudra is Narayana.sahasraksha, Dhanvantari and the keeper of good health in all jivas. Shata Rudriya is the most important sukta of Rk Veda Samhita.

Sarasvati: Sarasvati is praised by the Rishis in three sukta- as vak devi, as annadayi, and as deity of Buddhi, intelligence. She is the Mother, Deity of the Mantra, Srujasvati, the Creator. Sarasvati is addressed as Male as well as female deity in Rks. Sarasvati is Veda Mata, Vani, vagdevi, chodayatri, sumati, vAjinIvati (I.3.10).the R. Sarasvati is not the physical water but the flowof Consciousness, citi or Sunrays, Savitru or Savitri. The later Purana and Itihas recognize this Vedic God as one of the Seven Rivers of Indus Valley. But the Vedic Sarasvati is the stream of Consciousness and flows in sub-conscious (subterranean) Mind. Sarasvati is Agni, Fire, Sun containing vidyut, electricity in clouds and rain. Aps or water in its subtle state is Agni (Fire) only.

Sarama: Sarama is Divine Intuition. Sarama is said to be the emissary of Indra to Panis ‘who held light in the cave’.  The shloka runs as: “In the search by Indra and Angirasaas, Srama discovered a foundation for the son. Brushaspati broke the hill (adrim) and the attained the Rays (Light / gAh). The Gods extolled the recovered Rays (Usriyaabhih) (I. 62. 3).

Soma: Soma is one of the important deities having about 200 Rks, mantras. Soma is not a drink offered to Indra and Indra is not infatuated with this drink! It is the elixir, ambrosia, amrut that sprouts in the heart of the Rishi when he is enlightened. Since Indra and his friends, Mitra, Varuna are all supporters in this spiritual task of sadhaka, they are invited to share the joy of enlightenment of the Rishi. It is the delight, ananda (X. 85. 3). Only the wise men know this truth. All others treat it (soma) as the creeper crushed under stones as per the superficial meaning of the Rucha..

 The prayer is, “O, Soma you have generated all the curative powers of the waters, apah, the Rays, gaah; you have extended the vast mid-region with thy Light, you have dispelled the darkness” (I. 91. 22). gAh (Cow) is Light. Angirasa Seers, knowing the route, attained the gAh, rays, Enlightenment. (I. 62. 2)

Tvashtr: Tvashtr is a Star, Supreme Light, associated with the Sun, a solar deity. The reference is: ”True in this very place, home of Soma, the wise found the secret (apichyam) Name of theRay (gOh) of Tvashtr (I. 84. 15). The prayer is, “Who indeed can be so fortunate to utter in front of the Truth (Indr) the Ray (gAh / Spiritual Light) lustrous, heroic and of unbearable fury” (I. 84. 16).

  Tvshtr is also  Father of Brushaspati; also considered the child of dyavapruthvi as in Brushaspatih prathamam jaayamaanO (IV.50.5).

Vishnu: The term ‘vish’ means ‘to pervade’. Vishnu pervades all animate and inanimate things as pure Consciousness. All the seven vyahruti are pervaded by different levels and grades of consciousness. Knowledge is also different at these different levels. Vishnu is depicted as Anantashayana in Yoga nidra in the ocean of Consciousness lying on seven-hooded Serpent Shesha (Ananta the infinite) Nag (serpent all pervasive power). He is the Purusha in Purusha Sukta so beautifully picturised as visulaised by the Rishi. Vishnu Sukta is depicted as Mahanarayana Upanishad, the same Purushs Sukta in detail (I.154; 1.22. 16-21; VII.99.1, 100.3 and 100.40). He is also depicted later in Puranas as Vamana who stepped the three worlds and crushed the ego of Bali.

     The Mantra aspect of the Rk Veda Samhita has clearly brought out the fact that each mantra has Devata at its core, the bijakshara. The bijakshara is the atma of the mantra and the mantra is the soul of the Devata. Further, it is also clear that each mantra has a specific metre, pada or maatre and the paada (quarter) or lines. Gayatree Mantra, for example, has three lines of 8 words and together has 24 maatre (metres) of Gayatree Chandas. There are a number of mantras in Gayatree Chandas but of more or less words than 24. The Rishi who uses these mantras may be different and the Devata he appeases or propitiates also may be different. But, who are these Gods and Goddesses whom the Sage-seer, spiritual seeker is appeasing and what for is he seeking their help?

  These aspects are often mistaken and misinterpreted in many commentaries. However, it is of not much importance here.

    The Gods eulogized in the Rks are not the gods what one imagines to be on this earthly existence. These are not gross but subtler divine powers of the cosmic field of pure Consciousness. One can experience them in exalted state of samadhi, turya state. The powers vested with them are the cosmic powers derived from Para Brahman, the supreme Consciousness. This aspect of the Unity, ‘ekam’, ‘adviteeyam’ has been spelt in mantra- “Eko dEvah Narayanah”. All the powers of the Vedic Gods are derived from this one single source. One single God only is called by different names; ‘vipraah vadanti bahudhaa’.

   Gods dwell in the ‘dyau’ or Mid-region, parame vyoman. Whatever is there in the Mid-region or parame vyoman, bruhad akaash is also replicated in the human Mind. Hence, the dwelling place of Gods is also there in the higher realms of human Mind. The supra-conscious state of Mind is the dwelling place of Gods. Supreme Lord lives in the cavity of the heart, hr’daya. Every devata corresponds with an outward aspect and an inner psychological power.  Outwardly, as Fire God Agni is physical and he digests food in the stomach, but as a divine power of will Agni is supreme cleanser and a diviner. When a spiritual seeker reaches higher levels in Transcendental Meditation, turiya or samadhi, he/she can reach the divine realms and get the grace of Gods. Even the constant fight between Gods and demonic forces reported in the Vedic hymns is the constant irritation of upsurge of thought forces obstructing the focus, in dhyaan, dharana, citta ekagrata of the Sadhaka. The Gods are favoring the sadhaka to move up in the ladder of higher consciousness by giving help and support like ‘dhruti’, ‘dhee’, steadfastness, concentration, and intuitional knowledge. The Seers are actually the spiritual seekers who are blessed by Soma; and, the Rishi is one who gets the divine grace, help and support of Agni. Agni cleanses the mind and fills it with divine bliss. Agni is the great purifier, cleanser. Agni is the Diviner. Sarasvati gives inspiration and intuitional knowledge is bestowed by Gayatree.

     The Gods are also interested in the spiritual seeker since it is the Divine Will to promote the evolution of mankind into godhood. All the gods join their Chief, Indra and arrive at the sacrifice to partake the elixir, ambrosia, soma sprouting from the joyous heart of the enlightened Sage-Seer, Rishi. The Rishi requests Indra to come with all the Gods and occupy seats to partake in the divine potion of Bliss, Soma Rasa well grinded and filtered in the sieve of Sunrays.        Gods/Goddesses cited from the Rk Veda Suktas here are- Agni, Indra, Rudra, Varuna, Maruts, Ashvins, Vishve Devas, Ribhus, Gayatree, Ila, Mahi, Sarasvati, Savitri, and Vishnu. Gods and Goddesses and the powers vested in them are also given in detail below. The Suktas of some Gods are also given here.

    The whole of Rk Veda Samhita is practically a constant variation on the double theme, the preparation of the human beingn in mind and body and the fulfillment of the godhead or immortality in him by his attainment and development of Truth-Consciousness, truth, beatitude and Bliss (satyam shivam sundaram). All the Vedic Gods are actively involved in this task of promoting the human to the divine status helping him in his spiritual practice, askesis. Rk Veda (Mandala V) has a number of Suktas addressed to thes gods as in 77.3 to Ashvins, Rudra 75.3, Soma, Ila and sarasvati, Ashvins 77.3; 78.1; 1.46.2, 6. Etc. Further, the powers of these gods are explained in almost all the Suktas of Rk Veda. Hence it is very difficult to pinpoint the particular Vedic God and detailing their role in Sadhana of the Sage to become a Rishi, maharsishi, dEvarShi, or a brahmarishi. When it comes to the meaning of a god, it is still more difficult since there are many Vedic gods who are not found later in the Puranas as gods. But, it is affirmed by Rk Veda that there is only one God and He only appears in innumerable forms, names and functions. Whatever we see, hear is Narayana. He is sarvavyApi NArAyaNa.

     The Subject Matter of God is a fishy matter and, in fact, the Lord has appeared in the form of a Fish (matsya), a Turtle (Kurma), a Boar (varaha) and a Lion-headed Man (Nr.simha) and the like to save the Earth every time it was flooded. At times He, the Lord, only comes to devour the creatures of the earth as Bhairava. Every time the Veda was about to be lost, He has come to retrieve it. In fact, the God is both the Subject as Spirit in His transcendent and Matter in His immanent nature. He has created Man also in his own image with the spiritual component in a material body. The Lord or Bhagavan Shree Krishna reiterates that ‘He is there in every animate and inanimate things’ He is established in the cavity of the heart in the Jiva, living being, as the life-breath (Prana), Consciousness (Prajnya), Energy (Chaitanya), chetasa (Tejasa) or the Atma/Soul- the core of the Matter. He is there as an unseen powerful controller (Antaryamin) in every animate or inanimate substance. But, debate is still going on to decide whether there exists anything like ‘God’ at all?