The six mothers of the Pleiades who raised Murugan, or Kumara, are also associated with the six chakras through which Kumara develops his strength and power. When he has six heads, it represents the five senses and the mind, all of which must be controlled for spiritual advancement. In this way, Murugan represents the highest goal or consciousness that a spiritual yogi can reach. He is also the potential for perfection that exists within all of us.
When Murugan is shown with two consorts, these are Valli, the daughter of a chief of a race of humble agriculturalists and woodsmen, and Devasena, the daughter of Indra. This indicates his unbiased nature in distinguishing between the simple and the aristocratic.
Murugan is an ancient deity, with his name on Kushan coins, and was worshiped in northern India by the Guptas. He is described in the Shiva Purana, the Mahabharata, and the Kumara-sambhava poem by Kalidasa. The Skanda Purana is said to encompass his teachings. However, it is said that women should not worship him.
AYYAPPAN
Ayyappan is said to be the son of Shiva and the incarnation of Vishnu known as Mohini Murti, Lord Vishnu's form as a most beautiful woman. This is why Ayyappa is also called Hariharaputra, meaning the son of both Hari, or Vishnu, and Hara, Shiva.
The reason for this is described in the Srimad-Bhagavatam (Canto Eight, Chapter Twelve). Therein it is related that once when Lord Shiva had heard about the pastimes of the Lord in the form of an attractive woman during the churning of the milk ocean, Shiva went to see the Lord. After offering descriptive prayers, he asked to see this beautiful feminine form of the Lord. Being merciful to His devotee, the Lord expanded His energy and manifested Himself as a most attractive woman, Mohini. Lord Shiva, upon seeing this form, was immediately captivated. Shiva lost his sense and began to follow Her. While chasing Her through the woods for some time, he passed semen. Only after discharging semen did Lord Shiva realize how he had been dragged by the illusory energy, and then he ceased to follow the beautiful form. However, in the version in the Bhagavatam, Shiva's semen did not produce the child Ayyappa, but fell on the earth where mines of gold and silver later formed.
Ayyappa is often portrayed with four arms, three eyes, and seated peacefully in the lotus position, padmasana, often in meditation. Two of his hands carry a sword and a shield, while the other two exhibit the mudras or positions of assurance of fearlessness and giving blessings. Other views of him present an image with only two arms and two eyes. He wears gold ornaments and a crown. Ayyappa is also called Shasta, which means the controller of the world.
The holy place where Ayyappa is worshiped is the hill of Shabarimalai. The story is that after Durga killed the demon Mahishasura, the demon's spouse, Mahishi, undertook the endeavor of intense austerities to gain the favor of Lord Brahma that she would not be killed by Shiva or Vishnu. She became increasingly powerful, much to the consternation of the gods. Then Shiva and Vishnu together formed an idea in which she could be destroyed by creating a person fit for the job. This child was discovered by King Rajashekara who reigned in Panthalam in Kerala. He had no children so he named the child Manikanthan and raised him as a son. The child killed Mahishi when he was only twelve years old. He had also brought female leopards back from the forests since the milk was supposed to cure the queen's headache. The king, however, had realized the divine nature of Manikantham. The king had been told to build a temple to Manikantham at the spot where his arrow landed, after Manikantham disappeared. The arrow found its mark at the top of Shabarimalai hill. This is where the temple was supposed to have been built originally by Lord Visvakarma, the demigod architect. Parashurama is said to have made and installed the image. Now there are millions of pilgrims who make the trip to the hill to see this temple of Lord Ayyappa.
CHAPTER NINE
The Remaining Demigods
Along with the major personalities that have already been described, there is another level of devas or Vedic gods that can also be explained. The names of these gods are considered as offices or positions, rather than the actual name of the demigod. For example, we may call the president of the country by his personal name, or simply Mr. President. It is the position itself that allows for him to have particular powers or areas of influence. In the case of the demigods, it is only after accumulating much pious credit that a living being can earn the position of being such a demigod. Then a person may become an Indra, or Vayu, or attain some other position to assume particular powers, or to control various aspects of material energy. Many of the following devas are closely associated with the original Vedas, such as the Rig, Sama, Atharva, and Yajur Vedas wherein many mantras and verses focused on acquiring their blessings.
ADITYAS
The Adityas are the personifications or the embodiment of the universal laws. They regulate the behavior of humans among themselves in conjunction with the natural forces. The Adityas are the twelve sons of Aditi, wife of Kashyapa. Their dynasty is described in the Bhagavata Purana, which includes descendants that were great personalities and additional lesser demigods.
There are twelve Adityas listed in the later Vedic literature, such as the Shatapatha Brahmana, while the Rig Veda lists six, and eight are listed in other Brahmanas. The names are: Amsha (one who is munificent), Aryaman (one who eliminates foes), Bhaga (one who bestows), Daksha (one who is skilled in ritual and magic), Mitra (friend), Pushan (one who nurtures), Savitri (one who activates), Shakra (the forceful), Tvashtri (one who designs), Varuna (he who surrounds or restrains), Vishnu (the omniscient maintainer) and Vivasvat (or Vivasvan, the brilliant, or the sun, Surya). In the same order, these also refer to the universal principles known as: the share given by the gods, chivalry and honor, that which is inherited, skill in ritual, solidarity in friendship, prosperity, the potency in language, courage, skill in crafts, laws of providence as directed by the gods, universal law, and morality and social order.
The name Aditya also refers to the sun. And the Adityas together are considered the eternal gods of light, or the beings that manifest luminous life throughout the universe. They are also connected to the aspects of the sun divided into the annual twelve months, or the twelve spokes of the wheel of time.
AGNI
Agni is the fire-god, referred in the Rig Veda. He is the god who accepts the offerings in the ancient fire yajnas, or rituals, and carries them to the appropriate gods. In the early hymns, he is credited as being the creator, sustainer, or omniscient cosmic being. All light are reflections of him, even ordinary fire (Prithvi), lightning (Indra) in the sky or space (Antariksha), as well as the sun (Surya) in the heaven (Dyuloka). He is immortal yet dwells with mortals in the form of fire in their houses. With him, the world sustains itself.
Agni is portrayed as an old man with a red complexion. He has two heads, three eyes and two horns on each, with long braided hair. His belly is big and his six arms holds such items as a rosary, a sphere, spoon, ladle, fan, and one hand is held in the position of offering blessings. He has seven tongues of fire used to lick the offerings given in the Vedic rituals. He also has three legs, and wears a red garment. His two consorts, Svaha and Svadha, accompany him at his sides. The ram is his carrier, while smoke is his flag. At times he is viewed riding a chariot, in which case it is drawn by red horses, and the seven winds are the wheels. He is also called other names according to his qualities, such as: Jvalana (burning), Pavaka (purifier), Vibhavasu (abundant in light), Chitrabhanu (multicolored), Bhuritejas (resplendent), Shikhin (flaming), Plavanga (flickering), and others.
ASVINS
The Asvins are twins who are said to represent a few possibilities, such as earth and space, night and day, or even sun and moon. They may have been kings who became qualified to take the position of gods. They are mostly praised as being the twilight before the dawn, and the early morning moisture and light. It is said that they appear in the night sky before daybreak preparing the way for dawn to arrive by riding in the sky in a golden car pulled by birds or horses.
They are portrayed as handsome and
the youngest of the gods. They are almost never separated, but individually they are named Nasatya or Satya (no untruth and truth) and Dasra (the miraculous). They are skillful physicians and surgeons, and because they are expert in the knowledge of plants and herbs, they are masters in the arts of healing and rejuvenation. They are always doing good for others. The Asvinikumara- samhita is a medical book attributed to them. They also showed the gods and humanity the use of liquor. They are worshiped for the blessings of excellent health, good children, food, wealth, and freedom from enemies.
The Mahabharata recounts how once when Surya's (the sun god's) brilliance was so great that his wife, Samjna, was unable to bear it, she left for the forest to concentrate on religious pursuits. She left Chaya, Surya's other wife, with him. Samjna took the form of a mare to hide herself. But Surya discovered her and, taking the form of a horse, approached her. In this way, she bore him two sons who are called the Ashvini-kumaras (mare's boys), also known as the gods of agriculture. These Asvins are also the fathers of two of the Pandavas, Nakula and Shadeva.
INDRA
Indra is known as the King of Heaven, and, thus, the king of the celestial gods. Along with Agni, he is the main deity of the Rig Veda and is described in many exploits. His name is always invoked in the Soma rites of the Rig Veda. He is also known for being a magician, a knower of all mystic powers, and a dancer. He has many different names according to his abilities and qualities. However, he is overly attracted to intoxicants and sensual pleasure, which has got him into big trouble at times. Once he seduced Ahalya, the wife of the sage Gautama. The sage cursed Indra and Indra developed a thousand marks on his body that took the form of a woman's organ. Only later were they changed into eyes, which gives him the name of Sahasraksha. So, Indra is seen sometimes with a body covered with eyes as a sign of his lechery. However, Indra is representative of the power of virility. He is also known to disturb holy men from their vows by tempting them with the heavenly girls. He fears the power that such sages can develop that could be used to usurp his own position, so he tries to distract them in this way.
He is portrayed with a human form with four long arms and riding on his elephant, Airavata. He is always seen holding the thunderbolt, his weapon, in his right hand. The thunderbolt was made from the bones of the great sage Dadhichi. It is this thunderbolt that removed the head of the demon Vritra. He also carries a hook, noose, his bow (Vijaya), a sword (Paranjaya), and a conch (Deva-datta, the gift of God). Or he is seen on a chariot which travels faster than the mind and drawn by golden horses. It bears a flag that is gold and dark blue. His chariot contains such weapons as swords, spears, and serpents. As it crosses the sky, it scatters the clouds with the sounds of thunder. The Puranas also describe Indra as a handsome young man riding a white horse (Uccaihshravas) or elephant (Airavata).
Indra is considered the controller of rain and lightning, and is also worshiped when there is a need for such. Indra is the power of the thunderbolt, and is a friend to Vayu, the wind god. They work together. Also, it is Agni, Indra and Surya who represent the three forms of fire in its earthly state, its electrical charge, and the sun globe.
Indra was born from the sage Kashyapa and his wife Diti. Indra's wife, Indrani or Aindri, also called Sachi, is noted among the goddesses. Indra had three sons, namely Jayanta, Rishabha, and Midhusha. Indra also fathered the great monkey king Valin.
B eing the king of heaven, Indra's abode is a great city of beauty and immortality, called Amaravati, that is located near Mount Meru.
KUBERA
Kubera is considered the god of wealth, the treasurer of the demigods. He is also a friend of Lord Shiva. Kubera is the leader of the spirits of darkness, the yakshas and guhyakas, who assist and protect Kubera and also act as guardians of the precious jewels and ores of the earth. These entities are the wizard-like beings that exist in the subtle realm. They use swords, clubs, and even javelins to guard his city of Alakapuri. They are generally good-natured beings that live in the realm of the earth or its borders. Kubera is also the ruler of the rakshasas. They are protective toward Kubera, but are demoniac ghostly creatures who are shape-shifting flesh or man-eaters.
Kubera is associated with Ganesh and is the giver of wealth when he is pleased with someone, especially jewels since those are the treasures of the earth, which is what he keeps. Only through him can men, according to what they deserve, find or attain the treasures of the earth. He also can protect travelers.
Kubera is the son of Pulastya and Idavida. Idavida was the daughter of the great sage Bharadvaja (Vishnu Purana) or Trinabindu (Bhagavata Purana 1.4.3). On Kubera's demoniac (asuric) side, his brothers include the demon Ravana, Kumbhakarna (who were great enemies of Lord Rama) and Vibhishana (who became Rama's ally). The demoness Shurpanakha was their sister. Kubera once lived in the capital of Ceylon, but was banished by Ravana after he acquired it because he wanted the riches of the city for himself.
Bhadra is Kubera's wife, also called Yakshi. They had three sons, Nalakubera, Manigriva, and Mayuraja, and one daughter, Minakshi.
Kubera is usually displayed as a dwarf with a white complexion and big belly. His body, which has three legs, eight teeth and one eye, is decorated with jewels. He holds a mace in his hands. He sits on a throne in his huge hall, and his city is filled with riches, which is located near Mount Kailash, north of the Himalaya.
MARUTS
The Maruts are another class of divine beings of the subtle world. The name marut means to not cry or weep. They move through the sky, in the subtle realm. They are a group of war-like men who engage in esoteric practices. They are the friends of Indra and help him in his wars. It is Indra who raised them to the status of god-like beings.
As described in the Rig Veda, they live in the north and embody youth and moralistic and chivalrous activities. They roam the skies in golden chariots that are drawn by flaxen stallions. They roar and move with loud noise, directing the storms. They hold bows and arrows, and although they are good-natured, they can be brutal and are feared. They cause rain and can direct or repel violent weather. When they move, the mountains may tremble and shake, and trees can topple.
They are said to be the sons of Rudra, and are called Rudriyas, sons of Rudra, which is also why they are like the Rudras. Yet in the Mahabharata and Bhagavata Purana they are described as being the sons of Dharma (Yamaraja, the lord of death).
The Maruts are viewed as the chiefs of the vaishyas, or farmers and traders. They are worshiped for supernatural powers or for the results of challenging projects. Their realm is the heaven reached by the vaishyas. Their number is often counted as eleven, the same as the Rudras, whereas other places say they are 21, 27, 49, or even 180 in number.
The story in the Bhagavata Purana (Canto Six, Chapter Eighteen) also relates how the Maruts appeared. Diti, the second wife of Kashyapa, had given birth to a number of demons, including Hiranyaksha and Hiranyakashipu. Both of them were killed by Lord Vishnu in His assistance to Lord Indra, which upset their mother greatly. Her goal became to give birth to a son who would kill Indra. Thinking like this, she constantly acted in a way that was most pleasing to her husband until he granted whatever she wanted. So, she asked for a son who could kill Indra. Then Kashyapa gave her an austerity to follow in worship of Lord Vishnu. Once she became pregnant, she followed the vow intently. Indra heard of this and devised a plan. He engaged in the service of his aunt, Diti, who was residing in an ashrama, and waited for a flaw in her execution. Only once, after growing weary, did she fail to execute part of the vow, which gave Indra the chance he was waiting for. Then Indra, the master of yogic powers, became so small that he could enter Diti's womb while she was sleeping. He then took his thunderbolt and cut the growing embryo into seven pieces, in which seven living beings started to cry. He told them not to cry, from which came the name Maruts. Then he again cut each of them into seven, creating 49 living beings.
They called out to him asking why he was trying to kill them when they are his brothers. Ind
ra realized that they were his followers, so assured them that they had nothing more to fear. He understood that they survived his cutting of the embryo because of Diti's great service to Lord Vishnu. Thus, when he later left the area, Indra took the Maruts with him to the heavenly planets.
SOMA
Soma is another of the main deities of the Rig Veda, and is also called Indu or Soma-Pavamana. The ninth book of the Rig Veda is devoted to the soma ritual. Soma is the deity of the soma plant, the juice of which was used in sacrificial rituals and for a powerful rejuvenating drink. The Soma deity also empowers the soma plant, as does the moon. Thus, Soma also represents the moon.
Soma is known for giving the mortals happiness, freedom from disease, and entrance into the worlds of immortality. He gives power to the mind and speech, and is therefore also called Vachaspati, or lord of speech. It is said that he also rules over mountains and rivers.
In the Rig and Atharva Vedas, Soma is also related to the moon, Chandra. Soma as the moon is the son of Atri (detachment) and Anasuya (benevolence), according to the Skanda Purana (4.1.14) and the Vishnu Dharmottara (1.106). Yet, he is also considered the son of Dharma and Prabhakara in other places. In the Bhavagata Purana (11:13) and Mahabharata (12:208 & 1.18.34) he is described as coming forth from the churning of the ocean of milk after the Goddess Lakshmi appeared.
Hindu Gods & Goddesses Page 20
