RIG VEDIC SOCIETY PART 4 3924 4924
Most of our popular gods of today have their origin in the Rig-Veda. It
would be interesting to trace the origin of a few of our popular gods.
When I say gods, I am not referring to God the Supreme principle, the
substratum of all existence but to the gods who represent different
aspects, powers and glory of the God. Each Vedic god has a distinct power
and personality, but he or she also carries the presence of the Supreme,
“That one.” TAT
The *puranas* tried to convey the esoteric truths of the Veda in a popular
manner. In the process *Puranas* elevated some Vedic gods by endowing them
with virtues, which they loved to see; while at the same time they
relegated some other Vedic gods to secondary status. I am not sure why the
exercise of weeding out many and glorifying a few deities became necessary.
I am clueless. For example, in B G Krishna says demi gods Chapter 7:
Knowledge of the AbsoluteTEXT 23 antavat tu phalam tesam *tad b*havaty
alpa-medhasam Men of small intelligence worship the *demigods*, and their
fruits are limited and temporary. Those who worship the demigods go to the
planets of the demigods, but My devotees ultimately reach My supreme planet.
For instance, Bŗihaspathi, Brahmaņaspathi and Brahma were the three
major gods of Rig-Veda; a large number of *riks *are in honor of these
gods. In the Rig-Veda, Brahmaņaspathi/Bŗihaspathi is god of a very high
order. There are over one hundred *riks* in praise of these two deities,
giving a picture of their powers and personalities. However, the statuses
of these Vedic Gods underwent a huge change in the *Puranas*; when new set
of gods that emerged by the permutation and combination of their own (Vedic
gods) powers replaced them. The new gods took over and the old gods were
virtually forgotten.
*Ganapathi:*
The elephant-faced god Gaņapathi emerged out of some aspects of the Vedic
god Brahmaņaspati. Ganapathi is therefore evoked by the Vedic rik
associated with Brahmaņaspati (*Jestha rajam brahmanaam Brahmanaspathi*…).
The word Gaņapathi means the lord of *gaņas* or hosts. In the Rig-Veda, the
*gaņās *or hosts of Bŗihaspathi/Brahmaņaspathi are the chants, the *riks *and
the *stomas*, the words of praise (RV. 4.50). They have little to do with
the lower vital levels. However, in the *purāņas*, the hosts (*gaņas*) are
the beings of the vital world and Gaņapathi is their lord. Ganapathi thus
initially appeared on the scene as a *tāntrik *god of a lower order.
Ganesha emerged as a distinct deity in clearly recognizable form in the
fourth and the fifth centuries during the Gupta period. His popularity rose
quickly. The son of Shiva and Parvati; Ganesha with an elephantine
countenance, a curved trunk, pair of big ears and a pot-bellied body of a
human is now the Lord of success and destroyer of evils and obstacles. He
is the god of education, knowledge, wisdom and wealth. Ganesha also became
one of the five prime Hindu deities (Surya, Vishnu, Shiva and Durga being
the other four) worshipped in the *panchayatana puja*. A new tradition
called *Ganapathya *thereafter came into existence. With the spread Indian
trade to the Far- East, by around the tenth century, Ganesha a favorite
with the traders and merchants reached the shores of Bali, Java, Cambodia,
Malaya, Thailand and other islands.
Ganesha appears in Jainism too. A fifteenth century Jain text provides
procedures for the installation of Ganapati images. Images of Ganesha
appear in the Jain temples of Rajasthan and Gujarat; the earliest of which
is dated around eighth century.
In Buddhism, Ganesha appears not only in the form of the Buddhist god
Vināyaka, but also as a Hindu demon form with the same name (Vināyaka). As
the Buddhist god Vināyaka, he is the dancing N ṛ tta Ganapati. Ganesha
traveled to other countries along with Buddhism. In northern China, the
earliest known stone statue of Ganesha carries an inscription dated 531 CE.
In Japan, the Ganesha cult was first mentioned in 806 CE.
*Brahma:*
The concept of Brahma as the creator in the *purāņa *is derived from the
Brahmaņaspati/Bŗhaspati of the Rig Veda where they are the creators through
the power of the Word. *Puranas* however denied Brahma proper worship.
Between these two stages, Brahma is associated with the power to give a
verbal identity to a thought. He is the creator and gives form to the
formless. He represents Word. That word reaches sublime heights and becomes
an intelligent tool for communication when it is associated with
intellectual purity and excellence of *Vac*– the speech.
*Vac (Sarasvathi).*
How the Vedic goddess Vac (speech) transformed into Sarasvathi the Puranic
goddess of learning, wisdom, culture and intellect; is very interesting.
In Rig Veda, Vac is the goddess associated with speech, a concept of
central importance to the Vedas. Vac, the speech gives a sensible
expression to ideas by use of words and is the medium of exchange of
knowledge. She gives intelligence to those who love her. She is the power
of the rishis. “*She is the mysterious presence that enables one to hear,
see, grasp and then express in words the true nature of things. She is the
prompter of and vehicle of expression for visionary perception, and as such
she is intimately associated with the rishis and the rituals that express
or capture the truths of their visions*.” (Rig Veda).
In a passage of the Rig Veda, Vac is praised as a divine being. Vac is
omnipotent, moves amongst divine beings, and carries the great gods, Mitra,
Varuna, Indra and Agni, within itself. “*All gods live from Vac, also all
demigods, animals and people. Vac is the eternal being; it is the
first-born of the eternal law, mother of the Vedas and navel of immortality*.”
The reason, the Vedic rishis paid such glowing tributes to Vac was perhaps
because they attached great importance to intelligent communication through
speech and to its purity.
In the later parts of the Rig Veda, Brahman (one of the three distinct
voices in the Soma sacrifices) is associated with word without which speech
is not possible. Brahma (word) and Vac (speech) are partners working
towards good communication, spread of knowledge and for the fulfillment of
the devotees’ aspirations. If word is flower, speech is the garland. If Vac
is the weapons, it is Brahman that sharpens them. In Rig Veda the
Vac-Brahman relation is a “growing partnership” (RV 10.120.5, and 9.97.34)
In the early Rig Veda, Sarasvathi is the river vital to their life and
existence. Sarasvathi is described as *‘nadinam shuci*; sacred and pure
among rivers. It was, however, in Krishna Yajurveda, that Vac (speech
personified, the vehicle of knowledge) for the first time is called
Sarasvathi. The Aitreya Aranyaka calls her mother of Vedas. From here on,
the association of Vac with Sarasvathi gets thicker.
Sarasvathi is invoked with Ida and Bharathi. The three, Ida, Bharathi and
Sarasvathi are manifestation of the Agni (*Yajnuagni*) and are
*tri_Sarasvathi*. The goddess Sarasvathi is also the destroyer of Vrta and
other demons that stand for darkness (*Utasya nah Sarasvati ghora
Hiranyavartanih / Vrtraghni vasti sustuition*).
As the might of the river Sarasvathi tended to decline, its importance also
lessened during the latter parts of the Vedas. Its virtues of glory, purity
and importance gradually shifted to the next most important thing in their
life — speech, excellence in use of words and its purity. Emphasis shifted
from the river to the Goddess With the passage of time, Sarasvathi’s
association with the river gradually diminished. The virtues of Vac and the
Saraswati (the river) merged into one divinity- Sarasvathi; and she was
recognized and worshipped as goddess of purity, speech, learning, wisdom,
culture and intellect. The Rig Vedic goddess Vac thus emerged and shined
gloriously as Vac-devi, Vedamatha, Vani, Sharada, Pusti, Vagishvari,
Veenapani , Bharathi and Sarasvathi.
The association of the intellect and purity (Vac, Sarasvathi) with the word
(Brahma) acquired a physical representation in the Puranas.
*Vishnu:*
(the pervader) Vishnu initially had a lower position to that of Indra. He
is the younger brother of Indra. In the Rig-Veda Vishnu is described as
living and wandering on the mountains. He is one of the celestial gods and
one of the *Adithyas*. He resembles Surya and has rays in his appearance.
He later evolved into the most signifificant God and Godhead. The ‘*Vishnu
Sukta*‘ of the Rig Veda (1.154) mentions the famous three strides of
Vishnu. It said that the first and second of Vishnu’s strides (those
encompassing the earth and air) were visible and the third was in the
heights of heaven (sky). The second mantra of the ‘*Vishnu Sukta*‘ says
that within the three vast strides of Vishnu all the various regions of the
universe live in peace.
Yaskacharya, in his *Nirukta*, defines Vishnu as ‘*Vishnu vishateh*; one
who enters everywhere’, and ‘*yad vishito bhavati tad vishnurbhavati;* that
which is free from fetters and bondages is Vishnu.’ Vishnu is also
characterized, as ‘*veveshti vyapnoti vishvam yah;* the one who covers the
whole universe, or is omnipresent. In other words, Vishnu became the
omnipresent dimension of the supreme Lord.
With the advent of the golden age of the puranas in the Gupta period, the
transformation of Vishnu into a supreme Godhead was complete. The virtues
and glory of the Vedic Indra and Surya were transferred to puranic Vishnu.
At the same time, the Indra was demoted to a demigod, stripped of his power
and glory. Indra’s status in puranas is pathetic and he is flawed by envy,
greed and other human failings. How sad!
In this process, Vishnu, in place of Indra, became the lord of the
universe. The attributes and titles that once applied to Indra were now
employed to describe Vishnu. Now, Vishnu (not Indra) is the omniscient and
omnipresent Godhead; he is ‘*ashrutkarna*; whose ears hear all things; and “
*Svayambhuva*” meaning ‘Self-existent’ or ‘Self manifested’
The Bhagavata Purana states that Yajna (Indra) took incarnation as
Svayambhuva Manu. That Indra was Vishnu (as *Svayambhuva*). Vishnu in turn
becomes Dhanvantri the divine healer, Prithu the King and the Rishis such
as Kapila. His later Avatars are celebrated in various Puranas. On his
association with Narayana, he is The Supreme Lord of the universe.
*Rudra:*
In Rig Veda, Rudra is one of the intermediate level gods (*antariksha
devata*) and is celebrated in three or four hymns and described as a
fierce, armed with bow and arrows. He is endowed with strong arms, lustrous
body and flowing golden hair. He is not purely benefic like other Rig Vedic
gods, but he is not malevolent either. He punishes and at the same time
rescues his devotees from trouble. He is the Shiva the auspicious one.
In Puranas, he becomes one of the Trinity and is the destroyer. He is the
Lord of the universe, the cosmic dancer, the Supreme yogi and master of all
yogis.
Vedic Rishi Vamadeva merges into to become one of five faces of Lord Shiva
and the aspect of *Vama *or “preserver” associated with the element of
water.
He is at his benevolent best when his consort Uma accompanies him. He is
*Sowmya* (*sa uma*)
***
“The Indian mythology was (is) not a static affair, neither was it a
luxury. It was linked with the vital spiritual urges and needs of the
people, who projected their most haunting dreams, hopes and cravings into
their mythys.The changes were not wrought overnight nor was it easily. From
the earliest times, the pantheon is the product of a continual clash and
friction, not only with gods of other ethnic groups, but among those of
various clans and families of the Indian society. Each family seems to have
had its preferences for its own set of gods. Those gods who could represent
larger segments of life and experiences, who could mobilize greater
strength and significance, and later, who could annex other gods by virtue
of their greater potentialities grew, while others faded out.
The very fact of the gods changing — growing or diminishing in significance
— is a proof of the continual influx of new ideas and a creative conflict
with existing ideas.
…..In this period of transition, popular sectarian gods were gradually
replacing the older Vedic gods. This new approach to the gods remodeled
their characters. The gods which adopted themselves best to the changing
needs of times survived. One way they did was by shedding their Vedic
characteristics which were rather unsuitable. And, another was by aligning
with tutelary gods that were already being worshipped.
Only those gods could adapt themselves who had been ‘minor’ in Rig-Veda,
who did not have a detailed profile, i.e. those whose personalities were
rather sketchy and suggestive, and could be filled and enriched with
suitable traits. Gods like Asvins whose characters , functions and
achievements had been too vividly described in Rig Veda to afford
introduction of new traits were found unsuitable and quietly dropped by the
Purana (epic) literature. On the other hand, gods who were too
transparently the personification of natural phenomena could not be
transformed into popular powerful gods. Thus, Agni, Vayu, Mitra, Varuna,
Parjanya, Surya, Soma, Savitr and Ushas had to give place to the new gods.
Similarly, gods whose profile was too dim and had little potential for
growth just faded out: E.g. Pushan, Bhaga, Aryaman, Daksha, Amsha, Dayus,
and Vivastvat etc.
Only those Vedic gods whose characters were not explicitly known, and who
offered significant traits to be developed into rich and complex mythology
survived and flourished. For instance; Vishnu and Rudra were minor gods,
but their profile indicated traits which could be expanded and enriched
veraciously. Let’s take the case of Vishnu; he had the nucleus of ‘
*tri-pada-vikrama’* the collasal figure of measuring the universe with his
three enormous strides; his solar nature; lustrous body; his friendship
with Indra; vague references to his unparallel valor;– all these were
excellent material for developing him into concrete mythological supreme
god…From Indra he imbibed the demon-killing valor; from Surya and Savitr
the brilliance and sheen associated with gold; from Mitra the kindly ,
compassionate and benevolent attitudes towards all existence; and , from
Bhaga the fortune bestowing generosity. From solar gods in general he
inherited associations with *Devayana;* and consequently his roles as a
savior……The component Vedic gods disappear one after another, after
bequeathing their virtues to their successor. They last only so long as
their living trait remains relevant to the spiritual needs or material
aspirations of the society. “
K RAJARAM IRS 3024 4924
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