He is shown as a white complexioned being, dressed in white, wearing gold ornaments. He rides a chariot with three wheels, drawn by ten horses, all as white as jasmine. He has two hands, one holding a mace while the other rests in a posture showing assurance from fear.
The soma plant, according to the Rig Veda (3.48.2) comes from the mountains. Its juice may have been mixed with milk and butter or barley. It gives power, strength, good health, yet may cause nausea if too much is drunk. It is also called a celestial dew or rain. It is also difficult to find. Its preparation is ritualistic, as the bulb is pricked with a golden needle to let the juice out into a gold cup. The husk is also pressed to squeeze the fluid out. The one who drinks it must have already undergone purificatory rites in preparation for it.
VARUNA
Varuna is an ancient Vedic deity. He is associated with the rivers and ocean, as well as the clouds and water in general. He is the lord of the oceans and aquatics. He rules over the rivers and their spirit beings, as well as the serpent gods called the nagas. It is considered that those who drown go to him. He also can ward off any bad effects related to water. Varuna is considered to have unlimited power and understanding. He rules over moral principles and punishes those who break them, but with compassion he forgives them if they repent and pray. He is one of the Adityas, and as such participates in the celestial order of things.
It is not so often that you will see images of him in temples, but he is portrayed in a human form, riding on a crocodile, holding in two of his four hands a serpent and noose. At other times he may be seen riding a chariot with an umbrella over him, pulled by seven swans and holding a noose, lotus, a conch, and a cup or pot of gems. Occasionally, he may also be riding on the back of a swan.
VASUS
There are eight Vasus who are, more or less, attendants of Indra, or his thunderbolt, which is also the heavenly form of Agni. They are also considered to be gods of atmospheric or celestial powers. Vasu means to dwell, or dwellings, and, thus, represent all realms of space and dimension. The Vasus are also considered extensions of Lord Brahma, who is the lord of extensions or dwellings since he is the origin of the universal planets and space. Thus, the Vasus also have a red complexion representing the passionate nature of creation. They do not have specific functions, yet are invoked in the Rig Veda for material aid or blessings.
These eight Vasus are known as: Dhara (the earth, the nourisher or support of all other creatures), Anala or Agni (fire), Anila (or Vayu, wind, the area between the earth and sky, and abode of subtle beings), Ap (water), Dhruva (polestar and the constellations), Prabhasa (dawn or sky, also called Dyaus), Pratyusha (or Surya, the sun and light), and Soma (moon). These are some of the spheres of existence, or dwellings of the living beings in the universe.
VAYU
Vayu is known as the wind-god and is connected with the Prana (the life airs in the body). He is also considered a lord of the sky (antariksha). The name Vayu comes from the root, va, which means to blow. He is seen as riding a chariot, which roars as he travels, announcing his presence. It is pulled by two, or ninety-nine, or even a thousand horses depending on the force with which he arrives. He is shown with a blue complexion, with four hands, two of which hold a fan and a flag, and the other two in the postures (mudras) of giving blessings and protection. At other times he is viewed as a powerful man with a white complexion, riding a deer, and holding a bow and arrows. Nonetheless, being the wind, he is invisible. As the life airs in the body, he can provide health and strength. Vayu is also called Vata (the wanderer) and Pavana (purifier).
VISVADEVAS
These deities are protectors of the moral law (rita). They protect their devotees from enemies, assist the pious, and provide auspicious results or abodes for the pious. They are always young, pleasant in appearance, and always favorable toward those who respect them.
The word "Visvadevas" means all the gods, as if for all those who do not hold a specific post, or referring to a group of the personifications of the moralistic principles. There are ten in number named, Daksha (skill), Dhriti (forbearance), Kala (time), Kama (lusty desire), Kratu (will), Kuru (the ancestor of Kurus), Madravas (cry of joy), Pururavas (a being that dwells in the atmosphere), Satya (truth), and Vasu (place of dwelling).
YAMA
Yama, or Yamaraja, is the god of death and oversees the spirits of the departed. The word yama means to arrest or restrain. He is also called Dharmaraja, or the king of Dharma, the principles of duty and law upon which the world is supported. This law is what gives balance to society. Within the hall of judgment (kalchi) he sits on his throne (vicharabhu) and gives the judgment of rewards or punishments to all who have died, and sends them to the appropriate abodes for the results of their life's actions. In this purpose he is assisted by Chitragupta, the recorder of everyone's life, and his ministers Chanda (anger) and Mahachanda (terror). His messengers of death, the Yamadutas, also assist in gathering and bringing to him the sinful souls who have left their bodies. Yamaraja also has two fierce dogs, each with four eyes, which guard the path that leads to Yama's abode. The departed are brought to him at his city of Samyamini (place of confinement), which is below the earth. They are taken along a path without food, water or shelter and are forced along regardless of how tired or fearful they may be. Detailed descriptions of the descent into hell are given in the Puranas.
The city has four gates and seven arches, within which there are the rivers Pushpodaka (river of flowers) and Vaivasvati (roaring river). Though he is surrounded by many demons, which represent various diseases, he also has numerous sages that come to his court to pay their respects. They are entertained by the heavenly musicians and dancers. The dead must face Yama alone, without friends or family, and accompanied only by their past actions. Then Chitragupta reads the account of the person's history, forcing them to experience a review of their life, and Yamaraja gives the sentence of rewards or punishment for their conduct.
Yama is portrayed as being fearful to see, having a green complexion with red eyes that glow. He wears red garments and a golden crown. He appears differently to various people. To the pious he looks handsome and appears like Vishnu, with four arms, lotus eyes, a lovely face, and a flower garland. Yet, to the devious he looks gruesome with eyes like deep wells under a serious frown. He has extremely long limbs, and he roars like the annihilating ocean. His crown is like flames and his teeth are long.
He rides a powerful, black male buffalo. He also carries a large mace for punishment, a noose to arrest, as well as an axe, sword, and knife in his hands. He is the son of Surya, brother of Manu. He is sometimes seen with three of his wives, namely Sushila (good behavior), Hemamala (garland of gold) and Vijaya (victory). However, he is also said to have married ten of Daksha's daughters, which are particular potencies that arose from the rituals that were performed. Yet, Dhumorna (smoke from the cremation fire) is also described as his wife.
He is also called Pashin (the one who carries the noose), Pitripati (lord of the ancestors), and Shraddhadeva (lord of the rites for the departed).
THE NAVAGRAHAS
The Navagrahas are the nine planets. They are viewed as astrological influences that can be understood and even stifled or amplified with proper rituals, amulets, yantras, gemstones, etc. They are divided into two parts, the auspicious and inauspicious. The first group consists of Ravi or Surya (the sun), Soma or Chandra (moon), Budha (Mercury), Shukra (Venus), Mangala, Kuja or Angaraka (Mars), and Brihashpati or Guru (Jupiter). The inauspicious planets are Shani (Saturn), Rahu (the ascending node of the moon), and Ketu (the descending node of the moon). Planet Earth is called Bhumi.
In many of the Shiva temples in South India there is always a Navagraha shrine or pavilion in which people can perform worship, offer lamps, prayers, or circumambulate all the symbols or deities of the nine planets. There are few temples dedicated only to the nine planets, but you can find some in India, such as at Ujjain and Guwahati.
SURYA
Among all the Navagrahas, Sur
ya the sun-god is the most important. He is always placed in the center of the other planets since he is like the center of creation. He is the nearest and most easily recognized form of divinity, the visible source and cause of life, and is, thus, accepted as a form or representation of the Supreme God. He is also accepted as the all-seeing eye of the Supreme. It is through his rays that he puts life into all beings. However, he also gives death. He perpetually creates, supports, and then destroys all life. He is also called Aditya since he is the source of the world. He has many other names that relate to his abilities and character. A few are Aharpati (lord of the day), Jagatchakshus (eye of the universe), Karmasakshin (witness of actions), Graharajan (king of planets), Sahasrakirana (one with a thousand rays), Dyumani (jewel of the sky), and others.
As one of the Vasus, he is also the physical sun or celestial form of Agni, fire. He is also identified with Aditya, Savitri (the sun before it rises in the morning) and Pushan (the strength-giving and healthful aspect of the daytime sun). The early rendition of the Gayatri mantra is dedicated to this Savitri.
Surya, the son of Kashyapa and Aditi, is portrayed as being an extremely brilliant deity, riding in a wonderful chariot with one wheel pulled by seven horses, representing the orbits of the other seven planets. He is of dwarfish stature, with a shiny copperish complexion and burning eyes. Aruna (the deity of the dawn, the elder brother of Garuda and son of Kashyapa) is his charioteer. Surya's brilliance is what gives light that produces the day, the absence of which naturally causes night. It is his light which activates the living beings and gives them strength and health. He looks at all with equality, and is very generous and protective. He is seen with two hands, holding a lotus in each.
He has four wives: Samjna (knowledge), Rajni (Queen), Prabha (light), and Chaya (shade), as described in the Kurma Purana. In the same Purana it is related that Surya's children are Vaivasvata Manu (father of Iksvaku), Yama, and Yamuna, all born of Samjna; Revanta was born of Rajni; Prabhata (dawn) born of Prabha; and Savarni to Chaya. However, Savarni, Revanta and Sani (Saturn) are born to Chaya in the Markandeya Purana. These relations can change with different kalpas, or days of Brahma when the creation is again manifest in slightly varying orders. These are the differences between the descriptions in the Puranic literature, they describe the history of events in different kalpas.
It is also described how Surya had a son with Kunti named Karna. Surya was also the father of Sugriva, the chief of monkeys in the Ramayana.
There are rarely any temples dedicated solely to Surya, but there are a few. However, the most prominent, such as at Konarka in Orissa and Modhera in Gujarat, are no longer functioning as active temples. But they are very beautiful and amazing temples to see. An active Surya temple is found in Ranakpur, across from the main Jain temple. Otherwise, smaller shrines to Surya can be found in the larger temple complexes or with the Navagraha deities.
HANUMAN
Hanuman holds a most special place in the hearts of many followers of the Vedic tradition. He is most known as the son of Vayu the wind-god, and his mother Anjana, though there are different versions of how this happened. He is also considered a partial expansion and son of Shiva, or the 11th avatar of Shiva. He is part of the special race of monkeys who were dedicated to Lord Rama, of whose activities are found described in the Ramayana. Hanuman in particular is the most dedicated devotee, and risked life and limb in his escapades to serve Lord Rama.
He is often shown in a humble position when pictured with Sita- Rama and Lakshmana, kneeling at the feet of Lord Rama, hands folded in devotion. Otherwise, he is also shown holding his mace in his left hand and carrying the Sanjivini Mountain in his right. This displays the time when he got the mountain for its herbs to help bring back to life Rama and his brother Lakshmana after an exhausting battle. In shrines or temples for Hanuman, he is usually posed in a heroic stance, carrying his mace.
Hanuman has super-human strength, and being the son of the wind-god, Vayu, he can leap great distances. He is highly erudite and just as wise. Devotees worship him for acquiring the devotion to Lord Rama that Hanuman has and can bestow on others. By meditating on Hanuman, one reaches Lord Rama where he will always be a devotee of the Lord, and, thus, eliminate the sufferings of many lifetimes.
CONCLUSION
All of the divine personalities that have been described herein are the main deities of the Vedic pantheon. Besides these devas, there are numerous other beings that are recognized for having a god-like status, or are the presiding personalities over areas of power, the directions, planets, or are special types of living beings. Others are those who live in higher dimensions or subtle realms. A few of these include beings like the gandharvas (angels), apsaras (heavenly dancing girls), prajapatis (progenitors), siddhas (the perfected beings expert in the mystic sciences), vidyadharas (wisdom bearing spirits), the pretas and bhutas (ghostly beings), upanayikas (fairies), and many other minor local village gods and goddesses that are emphasized according to the orientation and traditions of the people. So, what we have covered in this book are the main Divinities that are the most important to understand.
By reviewing the information that has been presented, we can begin to see that it is not so difficult to comprehend how each of the various Divinities of the Vedic culture have particular characteristics and blessings that they can offer to those who show respect or worship them. They all have specific purposes. Furthermore, they are not merely different representations of some vague power or amalgamated Absolute Truth. They all have their particular pastimes, positions and jurisdictions, or oversee certain universal powers of nature. Some of them also lead a person to deeper aspects of spiritual knowledge and truths, or can bless an individual with more insights and higher realizations. Thus, they all have a function and benefit that they can provide to someone for whatever is most needed by that person. And, ultimately, there is indeed, one Supreme Being that oversees everything and is the source of all.
The Vedic spiritual knowledge is not for a particular group, country, race, or people. It is for everyone. That is why it is also called Sanatana-dharma, it is a way of life. But it also means the eternal (Sanatana) nature (dharma) of us all as spiritual beings, which means that our eternal duty in whatever situation we find ourselves is to regain that spiritual knowledge of our real identity, and then realize that by actual perception and then act accordingly. That is real Sanatana-dharma. That is beyond mere religiosity or moral standards. It is the highest level of spiritual understanding and perception. And becoming acquainted with the Vedic Divinities is only a part of that, for they are only there to assist us in various ways that we may need, both materially and spiritually.
APPENDIX ONE
Sri Caitanya Mahaprabhu The Most Recent Avatar
Sri Caitanya Mahaprabhu [pronounced Chaitanya] (February 27,1486 to 1534 CE) was born in Navadvipa, Bengal, on a full moon night during a lunar eclipse. It is typical for people to bathe in the Ganga River during an eclipse and chant the Lord's holy names for spiritual purification. So, everyone in the area was chanting the holy names when He was born. His parents, Jagannatha Misra and Sachidevi, gave Him the name of Vishvambhara, meaning the support of the universe, because astrologers had predicted His super human qualities and that He would deliver the people of the world. He was also nicknamed Nimai because He had been born under a nima tree.
During His childhood He exhibited extraordinary qualities, even having philosophical discussions with His mother. While growing, His brilliant intelligence began to become apparent. While still a child, He mastered Sanskrit and logic to the point of defeating local pundits, and established the truth of His spiritual wisdom and the Vedic philosophy. He became so well known that many logicians of various religious and philosophical persuasions began to fear His presence and refused to debate with Him. Thus, Sri Caitanya established the authority of the Vaishnava tradition through the process of debate and logic.
Then, when Sri Caitanya went to Gaya on the pretext to perfo
rm ceremonies for the anniversary of His father's death, He received Vaishnava initiation from Ishvara Puri. Thereafter, He lost all interest in debate and simply absorbed Himself in chanting and singing the names of Lord Krishna in devotional ecstasy. Upon returning to Navadvipa, He gathered a following with whom He would engage in congregational singing of the Lord's holy names. Thus, He started the first sankirtana (congregational devotional singing) movement, and established the importance of chanting the names of God in this age as the most elevated of spiritual processes, and the prime means for liberation from material attachments.
At first, His chanting with people was for the few participants who were a part of His group, but then Sri Caitanya ordered that the ecstasy of love of God be distributed to all people of the area. He gave no recognition for the privileges of caste, or for position, or type of philosophy a person had, or yogic asceticism. He only emphasized the devotional chanting of the Lord's holy names, using the Hare Krishna mantra (Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare) which can bring out the natural loving sentiments for God.
It was at the age of 24 when He shaved His head and took the order of sannyasa, the renounced stage of life, when He accepted the name of Krishna Caitanya from Keshava Bharati during the initiation. He then spent four years traveling through South India, and also visited Vrindavana and Varanasi. During this time he also gave special instructions to Rupa and Sanatana Gosvamis, who then also spread the glories of the Divine Love for Radha and Krishna. They settled in Vrindavana where they spent their years in writing many books elaborating the instructions of Lord Caitanya and the glories of bhakti pr devotion for Radha and Krishna. They also revealed the places where Radha and Krishna performed many varied pastimes in that land of Vrindavana, which have remained special locations where devotees can become absorbed in the bliss of love of Radha and Krishna.
Hindu Gods & Goddesses Page 21
