Vedas & Vedic Pantheon

1
Vedas the Vedic Pantheon
2
(No Transcript)
3
Vedic Religion Hinduism
4
Vedic Religion Hinduism

• The Religion of the Vedic period (1,500 to 500
  BCE), or of Brahmanism, though significantly
  different from it, is a historical predecessor of
  modern Hinduism. The term Hindu is originally a
  geographical nomenclature and refers to the
  inhabitants of the Indian subcontinent, the land
  across the Sindhu or Indus river. Al-Hind was,
  therefore, a geographical identity, and the
  Hindus were all the people who lived on this
  land. The term Hindu became a term of
  administrative convenience when the rulers of
  Arab, Turkish, Afghan and Mughal origin-all
  Muslims-had to differentiate between the
  believers and the rest.
• Historically, religions like Buddhism and
  Jainism can claim greater antiquity than the
  Hinduism of today. It can be said that many of
  the religious aspects of Hinduism began in Vedic
  Siddha Harappan civilization of the Dravids,
  known as Aseevaham (Ajivika). The religion we
  know today as Hinduism is of a much later origin.
  Hinduism began to take a systematic form from the
  time of Adi Sankara (8th cent. CE). It is now
  argued that Vedas are the foundation of the
  Sanatana Dharma and that Hinduism is the oldest
  religion in the world, with a tradition going
  back to the very beginning of what we know of as
  history over 5,000 yrs. ago. However, some argue
  that modern Hinduism has drifted miles away from
  the Vedic faith and no noticeable continuity of
  Hinduism exists from the religion of the Vedas.
• The Vedic people not only did not call
  themselves Hindus, but also did not possess the
  essential characteristics of the Hinduism of
  today. In addition, the gods and goddesses of
  Hinduism differ considerably from the deities of
  Vedas. Much of the modern Hinduism is
  Pauranic-Upanishadic Hinduism. For most Hindus
  of today, scriptures like the Bhagavad Geeta,
  Ramayana, Mahabharata and Puranas are more
  attractive and appealing than the Vedas. The
  influence from some elements from the Vedas may
  be considered as one of the many factors
  influencing modern Hinduism. The Vedanta school
  also may have received a part of the inspiration
  from the Vedas. For the rest of the Hindu
  philosophical schools and religious sects, the
  influence of the Vedas is nominal.

5
Vedic Religion Hinduism

• Gods like Indra, Varuna, Agni, Soma and the
  like, whom the Vedic people worshipped, hardly
  have any significance in present day Hinduism.
  The gods and goddesses important to the Hindus of
  today are Rama, Krishna, Kali, Ganesh, Hanuman,
  Shiva, Brahma, Vishnu, Shankar and the respective
  consorts of the last three, viz., Saraswati,
  Lakshmi and Parvati said to be forms of Shakti.
  None of these deities figured prominently in the
  Vedic pantheon and some of them are clearly
  non-Vedic. The major gods of Hinduism like
  Vishnu and Shankar, are non-Aryan in origin.
  Though they may have belonged to the Vedic
  tradition, they did not play major role in the
  Vedas.
• Hindu sects like Vaishnavism, Shaivism,
  Shaktism and so on did not have a Vedic origin,
  but came into existence in comparatively recent
  times. Originally, Shankar and the cult of the
  Mother Goddess belonged to the religion of the
  Indus Valley people. The substance of the Vishnu
  and Shankar cult is a melting of at least two
  cultures, if not three, namely, the pre-Aryan
  culture of the Ganges Valley (probably
  indirectly), the Indus Valley culture and the
  Aryan culture. Vedic worshipper did not use
  temples and idols as Hindus of today do. For
  them, the sacrificial rituals were more important
  than temple or idol worship. The major Hindu
  feasts of today are based on the epic feats of
  Rama and Krishna and the Pauranic lore pertaining
  to god Shankar and the Goddess Durga.
• Belief in reincarnation, central to Hinduism of
  today, is not really attested to in the Vedas,
  though Rig Veda speaks of two paths for the souls
  of the deceased, viz., the path of the gods
  (Devayana) and the path of the manes (Pitriyana).
  The theory of Avatara (descent) of gods is
  non-Vedic. The caste system, so integral to
  Hinduism, was also not practiced in the Vedic
  times. The Vedas, however, speak of various
  classes of people, based on the names of
  professions, and they were not hereditary. The
  Purusha-sukta hymn of the Rig Veda (X.90), often
  referred to in order to give a religious sanction
  to the caste system, is considered by some a
  later day interpolation. It was precisely because
  the cow was a sacred animal that the authors of
  the Vedas sacrificed cows and ate beef on special
  occasions.

6
Vedic Scriptures Philosophy
7
(No Transcript)
8
Vedic Scriptures

• The Vedic scriptures are divided into two
  categories Shruti (which is revealed) and Smriti
  (which is believed). Shruti contains Vedas (which
  gives light or knowledge) Smriti contains Manus
  Code, Itihasas (such as Mahabharata, Ramayana and
  Bhagavad Geeta) and Puranas, written to help the
  common people to understand the culture of Vedic
  people.
• There are four Vedas Rig, Sama, Yajur
  Atharva. Each Veda has been sub-classified into
  four major text types 1. Samhitas or Mantras-
  collection of hymns, prayers, charms, litanies
  and sacrificial formulas. The Samhitas are four
  Rig Veda Samhita (a collection of Hymns), Yajur
  Veda Samhita (White Yajur Veda contains hymns
  of prayer and sacrificial formulas Black Yajur
  Veda consists of texts to be recited by the
  Atharva priests in connection with the more
  important sacrifices), Sama Veda Samhita (mostly
  melodies responsible for the development of
  Indian music) Atharva Veda Samhita (dealing
  mostly with charms, magic and spells which are
  believed to be used to overcome enemies, win over
  friends and gain worldly success). 2. Brahmanas-
  massive prose of text, which contains the
  meanings of the hymns. It gives precepts for
  their application, relates stories of their
  origin in connection with that of social rites,
  and explains the secret meanings of the latter.
  3. Aranyakas and Upanishads embody philosophical
  meditations of hermits and ascetics on soul, god,
  man and cosmos. 4. Aagamas- commandments. The
  Samhitas, Brahmanas and Aranyakas are preoccupied
  with ritualistic worship to appease the diverse
  deities all rather uncertain elements who
  require frequent and fervent propitiation.
• Upa-Vedas and Vedangas are necessary for reading
  and understanding the Vedas for the purpose of
  offering sacrifices. Upa-Vedas deal with Ayur
  Veda (medical science), Dhanur Veda (military
  science), Gandharva Veda (music and art),
  Sthapatya Veda (architecture) etc. There are six
  subjects in Vedangas Sutras Shiksha
  (pronunciation), Chhandas (metier), Vyakarana
  (grammar), Nirukta (explanation of words),
  Jyotisha (astronomy) and Kalpa (ceremonial).

9
Vedic Tradition
The Vedas

• Veda means sacred spiritual knowledge. This
  knowledge was obtained, through education,
  devotion and meditation, by several hundred sages
  for years. It was orally handed down from
  generation to generation and compiled to book
  form over a period of time. The Vedas honour the
  Divine as One (not as one god), recognizing a
  common Self and Being in all beings. Yet the
  Vedas also honour the Divine as many, seeing the
  many as different forms and functions of the One.
  The Vedas honour the Divine as both pervading all
  nature (pantheism) and as transcending all
  manifestation in time and space (as the
  Absolute). The Vedic view has a place for monism
  (unity of all), monotheism (oneness of the
  creator), polytheism, pantheism and other
  approaches to truth. Yet, it cannot be defined
  according to any one of these alone.
• The Vedas approach Unity through a comprehensive
  vision of the sacred presence pervading all of
  life. The Vedas emphasize wholeness and
  completeness, instead of singularity and
  exclusion. Their supreme deity is not a one God
  opposed to other Gods, but a unity of truth that
  encompasses all Divine powers and principles, and
  is both behind all names and forms and beyond all
  names and forms. The Vedic deities can be equated
  with one another, but have specific roles as
  well. They represent a difference of function,
  not one of reality.
• The Rig Veda, which is the oldest religious
  document, contains 1,028 hymns that speak much of
  the religious ideas and deities of the Vedic
  religion. Various deities are described, which
  are personifications of phenomena in nature, upon
  whom Divinity is imposed. Often these beings are
  depicted in wholly or partially anthropomorphic
  forms, complete with a set of unique and complex
  iconography in each case. Vedas describe the
  ceremonies for each of them, intended to procure
  related material benefits to the worshipper. The
  exact nature of belief in regards to each of
  personal gods (Ishvaras) varies between
  differing Hindu denominations and philosophies.

10
Vedic Tradition
The Vedas

• Vedas are assemblies of poetic hymns devoted to
  gods, and also explanations of essences,
  according to which, transcendental gods are
  connected with people and impact the physical
  world. Vedas, as Mantric poetry, may claim
  several levels of meaning including meanings
  that are hidden or esoteric, or very different
  from their literal import in which ordinary
  objects can take on cosmic connections. The Rig
  Veda itself mentions four levels of speech, three
  of which are hidden in secrecy. As part of such
  secret meanings, the Vedas have several
  well-defined traditional levels of interpretation
  that we find mentioned in later Vedic texts,
  reflecting such multiple types of meaning that
  exist simultaneously.
• Vedic Sanskrit is one of the most ancient
  languages of mankind. Theologians and researchers
  of Indian philosophy approve that human speech is
  source of Vedas. Names of gods in Vedas can be
  compared with phonetic ordering of language and
  acoustic parameters of human speech, and in
  essence the hierarchy of gods in Vedic mythology
  can be correlated to letters of alphabet.
• Vedas can thus be considered as a source of
  knowledge about language by means of which the
  first man names and realizes phenomena of world
  around, and also, phonetic ordering of alphabet
  can be considered as an acoustic matrix of sounds
  or phonemes, which form comprehensive essence of
  phenomena.
• Vedas comprise the entire microcosmic Universe,
  and all its live essences. Some of the Vedic gods
  are clearly of astronomical inspiration, but
  there are some amongst these that represent
  cognitive categories, and others that have both
  astronomical and cognitive function. The
  functions of the Devas are not clearly
  delineated. This shadoweyness is owing to the
  mutual interconnections that also are a fact of
  cognitive function.

11
Vedic Philosophy

• Vedic Philosophy primarily begins with the later
  part of the Rig Veda, which was compiled before
  1,100 BCE. Most of the philosophy of the Rig Veda
  is contained in the sections Purusha Sukta
  and Nasadiya Sukta. Major philosophers of this
  era were the rishis Narayana, Kanva, Rishabha, Vam
  adeva and Angirasa.
• Ethics in the Vedas are based on the concepts
  of Satya and ?ta. Satya is the principle of
  integration rooted in the Absolute, whereas ?ta
  is the expression of Satya, which regulates and
  coordinates the operation of the universe and
  everything within it. ?ta is the ultimate
  foundation of everything it is the supreme. It
  is the expression of the primordial dynamism that
  is inherent in everything. Conformity with ?ta
  would enable progress, whereas its violation
  would lead to punishment. The term Dharma was
  already used in Brahmanical thought, where it was
  conceived as an aspect of ?ta. The concept
  of Yajnas- sacrifice is also enunciated in the
  Purusha Sukta, where reaching the Absolute itself
  is considered a transcendent sacrifice when
  viewed from the point of view of the individual.
  In Hinduism, the Devas are expansions
  of Brahman into various forms, each with a
  certain quality.
• The Hindu Samskaras or sacraments go back to a
  hoary antiquity. The Vedas, Brahmanas,
  Grhyasutras, Dharmasutras, Smritis and other
  treatises describe the rites, ceremonies and
  customs. The Worshipping Rituals developed in
  such a way that a formal distinction was
  maintained between Shrauta rites (rites using the
  Vedic hymns), which were necessarily performed by
  priests, and Griha (domestic) rites, performed by
  the Aryan householder himself but both the
  latter and the former were subject to priestly
  influence. Some Griha rites became almost
  indistinguishable from the priestly Shrauta
  sacrifices and, even where older ceremonies were
  retained, they were usually interwoven with
  elements of the priestly ritual.

12
Vedic Tradition
Vedic concept of Sacrifice

• The concept of Sacrifice plays an important
  role in Hinduism. The Vedic scriptures dictate
  the rules of sacrifice and priests follow highly
  structured methods of incorporating sacrifice
  into worship. In Hinduism, sacrifice, or Yajna
  means to consecrate, to worship, to convert the
  profane into the holy. Hindus use it to achieve
  a limited Moksha, which is liberation of the soul
  from the cycle of rebirth. It is intended, among
  other things, for the attainment of the
  heightened pleasures of the heaven of Indra. It
  also provides a separation between everyday
  activity and worship. Theories on the purpose and
  function of the sacrifice arrange over many
  explanations, such as homage to a communion with
  the gods, catharsis, renunciation, rejuvenation
  and social legitimacy.
• Vedic rishis conceived of Yajna as a symbol of
  creation. Yajna was given by God himself at the
  beginning of the creation to human beings. It is
  a link between the gods and the human beings.
  Agni as the deity supervising over the elemental
  fire, is looked upon as the carrier of the
  offerings of oblation to the various Vedic
  deities like Indra, Prajapati etc. Man approached
  gods through Agni, who invoked them on their
  behalf, and was known as Hota.
• Following the Rig Veda, Brahmin priests use
  grains, vegetables and ghee in sacrificial rites.
  The belief behind sacrificial rites is that these
  please the gods and preserve Dharma. Although
  priests perform these sacrifices in a temple
  setting, many Hindus perform these at home as
  daily rituals.
• Prajapati was described as the embodiment of
  sacrifice, identifying himself with the universe.
  Sacrifice is the food of the gods. "May this body
  of mine be fit for sacrifice for the purpose of
  creating the world," he desires. Purusha Sukta in
  Rig Veda presents the whole process of creation
  as Yajna. It says Through that sacrifice,
  Purusha offered everything that he had, including
  the Rig, Sama, Yajur Vedas and the Chhandas
  (sacred writings). Thus, did all kinds of animals
  of the sky, forest and country, including
  sprinkled ghee (which represents the original
  sacrifice), originate.

13
Vedic Tradition
Vedic concept of Sacrifice

• In the ancient times, there was no place for
  animal violence during the Yajna. The concept of
  Bali or animal sacrifice came in much later
  period, due to different impacts like the
  political pressure, the poverty of Brahmanas and
  mainly the changed meaning of Vedic words. For
  instance, Aja is the name of a type of grain used
  as oblation. It means the flame of Agni, the ray
  of sunlight that leaves apart or demolishes the
  darkness amongst the people. But, it also means
  the goat!
• During the Vedic period, three different kinds
  of sacrifices were in practice 1. Nara (human)
  medha (body), 2. Go (cow) medha, 3. Ashwa (horse)
  medha. The sacrificial cow has now become a
  sacred cow. In most of the Hindu temples, there
  is a pillar big or small in front of the temple
  called Yupa Stambha meant for tying the
  sacrificial animal, and there is an altar to burn
  sacrificed animal to ashes. The Trishoola was
  used to position as well as to turn the animals
  body on the altar, because the altar should not
  be trampled by anyone. Now, this has been kept
  standing in front of the temple, and the Yupa
  Stambha in some places has become the flag-mast,
  and the stone image of the sacrificial animal is
  also kept by the side of the altar.
• There is a Hindu belief that there are demons
  who have great powers and satisfying their desire
  for blood is a way of keeping them happy. Within
  Hinduism there is a history of blood sacrifice,
  particularly in the worship of the goddess Kali
  she is the slayer of evil and has an appetite for
  blood. Some 200 years ago in Calcutta's Kali
  temple, a male child was sacrificed daily. In
  some parts of the Hindu world, animal and human
  sacrifice still exist. Assamese, Nepalese and
  Balinese Hindus still practice animal sacrifice,
  and its practice continues during special
  occasions in some cases. Most Indian Hindus
  disapprove of the tradition, because many believe
  in non-violence and don't eat meat. Devotees
  flock to the Kali temples, but pumpkins instead
  of people are now used in the sacrificial rite.

14
Vedas describe the Microcosm
15
Vedas describe the Microcosm

• The Vedas are the foundation, upon which, most
  world religions are based. They essentially
  relate to the description of the Microcosm
  during the Kali-yuga. The Microcosm is the region
  of creation in which the Jivatma- soul, in its
  present state of bondage, can traverse in
  accordance with the constitution of its current
  Kali-yugi Sutratma- soul-string, stretching from
  the Guda chakra to Kali, reposing above crown of
  human head. Although still connected with the
  Supreme Divine, the souls connecting links are
  in a stage of dysfunction. It is only when it
  receives the impulse of a living perfect Master,
  can it become free to traverse the entire
  Macrocosmic creation.
• Kali (Isis, Mary) is the deity at
  ashta-dal-kanwal, the 8 petalled lotus in the
  Astral. This dark plane, mistakenly, considered
  by many religions to be Aadi- eternity, is the
  Christ plane (the cave where Christ is born)
  and the void (Shunya). It is the equator of
  Brahmand and forms the womb of nirguna Shakti,
  the feminine deity of the Astral, falsely taken
  to be the mother of jivas. It is Mahar Loka,
  where with the Big Bang, creation comprising
  lower triple worlds (the lesser 3-fold worlds
  Bhu, Bhuvah, Swah Lokas) and their gods and
  beings takes place. One who reaches here becomes
  a Siddha, having acquired the magical
  supernatural powers, the Riddhi-Siddhis.
• Being a representation of Shakti- power or
  force, Kali is the powerhouse generator of
  (inert) physical forces, the products of Big
  Bang creation Heat, Sound, Light, Electricity,
  Magnetism, Gravitation, Cohesion, Affinity, etc.
  She is the powerhouse that provides energy to
  these worlds through Bijli- the thunderbolt.
  Above this plane is the luminous sun, and below,
  the night-sky of the nether-world created by
  the Astral light (let there be light). The
  Dhruva Pole star here has 7 companions, the
  Sapta-rishis enshrined in the Great Bear
  constellation, the various representations of
  manifestations of nature water, fire, flame,
  heat, thunder, lightning, wind, dawn etc. 6 of
  Sapta-matrikas are the Pleides, the 7th
  Arundhati staying with Alcor in Great Bear.

16
Sapta-rishis Sapta-matrikas
17
Jain
Nordic
Hindu
The Triple Worlds
Buddhist
18
Mahar Lok - Ashta-dal kanwal (Kali)
Manomayi Kosha (lower) Swarga Lok Heaven
7. Sahasrara chakra
6. Ajna chakra
Pranamayi Kosha Bhuvah Lok Atmosphere
5. Kantha chakra
4. Hridaya chakra
3. Nabhi chakra
Annamayi Kosha Bhu Lok Earth
2. Indri chakra
1. Guda chakra
THE MICROCOSM HUMAN SUTRATMA DURING KALI-YUGA
19
Vedic Tradition
Vedic concept of Sound

• Sound embodies the organizing power of
  intelligence that creates. Speech is a vibration
  of the Akasha, a vibration of space itself. It
  refers to the structuring intelligence of nature,
  lively in its own organizing power. There is
  something in speech of a universal, cosmic
  character, something more than the vibration of
  air molecules, a movement or flow of a deeper
  broader field, called the Being, the pure field
  of Self-referral Unified Wholeness. Sounds of the
  entire Vedic Literature were the structuring
  dynamics responsible for the creation of human
  physiology, and there is comprehensive one-to-one
  correlations between the structure and function
  of the different branches of Vedic Literature,
  and the various fibres and components of the
  human nervous system and anatomy.
• In the discovery of Veda and Vedic Literature in
  human physiology is the recognition of a sequence
  of sounds which create the human physiology, and
  correspondingly create the whole universe. The
  human physiology (including the DNA at its core)
  has the same structure and function as the
  holistic, self-sufficient, self-referral reality
  expressed in Rig Veda. The specialized
  components, organs, and organ systems of the
  human physiology, including all the various parts
  of the nervous system, match the 40 branches of
  Veda and the Vedic Literature one-to-one, both in
  structure and in function. This exact
  correspondence between the structure and function
  of the human physiology and the structure and
  function of Veda shows that Veda is the blueprint
  of creation the blueprint that evolves into
  physical creation.
• The human nervous system is made of Natural Law,
  made of the principles of organizing power of
  Nature that are expressed in the various
  disciplines of Vedic Literature. The infinitive
  creative power of nature is present in the
  structure of the human nervous system. When the
  human nervous system thinks, acts and speaks,
  total natural law is made functional. In the
  process of thinking, speaking and acting, the
  human nervous system puts sequentially in motion,
  in principle, all the laws of nature, all the
  various mechanics of evolution and creation,
  which have given rise to the whole universe.

20
The 50 or 52 letters (with 33 consonents)of
Devanagari script represent the Chakras
of Microcosm
Human language can merely describe the Microcosm
Note In the 52 letter system, instead of the
2-fold Ajna chakra, 4-fold Antahkaran chakra is
included.
21
Vedic Religion
22
Vedic Religion

• The Aryans of the Vedic era were herdsmen, but
  rather than propitiate rural deities, stressed
  upon the adoration of more fundamental and
  abstract conceptions and natural phenomena, such
  as the sun (Surya) and fire (Agni). Most Vedic
  deities were to a large extent visualized as
  having human or animal forms, although in varying
  degrees. Image worship started from the Vedic
  period and later the images were multiplied
  during the period of early Puranas and
  Shilpa-shastras. But the emergence of a common
  place of worship the temple, was of later
  origin. There is a school which believes that
  totemism also led to development of a formal
  place of worship at a later stage.
• The Vedic godheads represent an interdependent
  reality, where all is One and One is All, as
  various manifestations of the same light and
  consciousness. The formed world is a symbolic or
  a visionary manifestation of the formless world.
  That is why the main Vedic deities are powers of
  light and only vaguely anthropomorphic in their
  attributes. The human side of their imagery is
  outweighed by their other natural
  correspondences. They are universal forces, not
  simply a projection of the human psyche onto the
  realm of nature.
• When Aryans were yet a primitive civilization,
  they had no gods other than the prominent
  phenomena of nature in order to fulfill their
  basic needs. Indra, lord of the sky was invested
  with highest attributes as its light and clouds
  were resplendent, its thunder and lightning
  inspired terror and constant changes in it
  inspired feelings of awe. The involvement of the
  layman increased the awesomeness of the Vedic
  deities like Varuna- guardian of the cosmic
  order. All these deities were essentially nature
  or Jada- inert deities.
• With the passage of time, Rig Vedic gods went
  through a phase of transformation and change in
  the Atharva Veda. Most present day Hindu gods
  were not so important in Rig Vedic period. The
  Vedic texts have a different understanding of
  properties which gods have, from Hindu gods.

23
Vedic Religion

• The Mode of Worship comprised the worship of the
  elements like fire and rivers, worship of heroic
  gods like Indra, chanting of hymns and
  performance of sacrifices. The priests performed
  the solemn rituals for the noblemen, Kshatriyas
  and wealthy commoners, Vaishyas. People prayed
  for abundance of children, rain, cattle (wealth),
  long life and an afterlife in the heavenly world
  of the ancestors.
• The Vedas are said to be apaurashaya, meaning
  uncreated by man, which further reveals their
  eternal non-changing status. The Vedic liturgy is
  conserved in the mantra portion of the
  four Vedas, which are compiled in Sanskrit. The
  religious practices centered on a clergy
  administering rites of worship. The Vedas record
  the liturgy connected with the rituals and
  sacrifices to be performed by the 16 or 17
  Shrauta priests and the purohitas.
• This practice involved recitations from the
  Vedas by a purohita, for prosperity, wealth and
  general well-being. This mode is largely
  unchanged today within Hinduism. However, only a
  small fraction of conservative Shrautins continue
  the tradition of oral recitation of hymns learned
  solely through the oral tradition, and the
  primacy of Vedic deities has been seconded to the
  deities of Pauranic literature.
• Texts dating to the Vedic period, composed
  in Vedic Sanskrit, are mainly the four Vedic
  Samhitas, but the Brahmanas, Aranyakas and some
  of the older Upanishads (Brhadaranyaka,
  Chhandogya, Jaiminiya) are also placed in this
  period. According to traditional views, the hymns
  of the Rig Veda and other Vedic hymns were
  divinely revealed to the rishis, who were
  considered to be seers or hearers (Shruti means
  what is heard) of the Veda, rather than their
  authors.
• The followers of the ancient Tamil Aseevaham
  claim that Vedas were taught by god Shankar, the
  first Siddha, to his four disciples, and were
  later incorporated by the Aryans into their
  culture.

24
Vedic Religion

• Of the 1,028 suktas in Rig Veda, about 250
  relate to Indra. Next in importance were Agni and
  Varuna. There are no references of Devi or Linga
  worship in the Vedas. The Rig Vedic deities of
  Agni, Indra, Surya, Savitur, Pushan, Varuna,
  Purusha, Prajapati, Brahma, Vishnu, Vayu, Rudra,
  Maruts, Ashwins, Soma, Yama, Brahaspati, Ushas,
  Aditi and Prithvi continued to survive in the
  later literature and art.
• Some of the rituals and sacrifices of the Vedic
  religion were - The Soma rituals, which
  involved the extraction, utility and consumption
  of Soma, - Fire rituals involving oblations
  (Havir), - The oblation to Agni (Agnihotra), a
  sun charm, - The royal consecration (Rajasuya)
  sacrifice, - The Yajna dedicated to the glory
  and prosperity of the nation or empire
  (Ashvamedha), - The rituals and charms in
  the Atharva Veda are concerned with medicine and
  healing practices.
• With Aryan penetration into the Gangetic plain,
  deities often lost and gained importance, as a
  result of absorption of traditions of local
  inhabitants. In the Atharva Veda era, almighty
  Indra of Rig-vedic era had to yield to Prajapati,
  who was then believed to be the creator and the
  preserver of the universe. Local Pashupati merged
  into Rig Vedic Rudra, then into Shankar. Varuna-
  guardian of cosmic order rose to prominence due
  to the social requirements.
• Animal sacrifices arose with the desire for
  communion with totem spirits. Sacrificial
  enclosures and caves became temples. Brahmins
  became sacrificers, with power to intervene
  between gods and men. Stones in cylindrical and
  ring forms merged with Rig Vedic Sthuna (pole) to
  form Linga-Yoni. Images and idols were meant to
  facilitate Bhakti- devotion, earliest being those
  of minor deities like Yakshas (tree spirits) and
  Nagas (serpent gods).

25
Vedic Pantheon
26
Vedic Pantheon

• Vedic Pantheon In the Rig Veda it is stated
  that there are 33 deities associated with sky or
  heaven (Dyu), earth (Prithvi) and the middle
  realm (Antariksha), though several other deities
  are also mentioned. Gods are called Devas (or
  Devatas) and goddesses are called Devis. The most
  prominent deities are Indra, a heroic god,
  slayer of Vritra and destroyer of the Vala,
  liberator of the cows and the rivers Agni, the
  sacrificial fire and messenger of the gods
  and Soma, the ritual drink dedicated to Indra.
• Invoked in groups are the Vishvedevas (the
  all-gods), the Maruts, violent storm gods in
  Indra's train and the Ashwins, the twin horsemen.
  Also Invoked are several group-deities Ribhus
  (divine craftsmen), Tushitas, Abhaswaras, Anilas,
  Maharajikas, Sadhyas etc. There are two major
  groups of gods, the Devas and the Asuras. Unlike
  in later Vedic texts and in Hinduism, the Asuras
  are not yet demonized, Mitra and Varuna being
  their most prominent members. Aditi is the
  mother, both of Agni and of the Adityas or
  Asuras, led by Mitra and Varuna.
• Surya is the personification of the sun,
  but Savitr, Vivasvant, the Ashwins and the Rbhus,
  semi-divine craftsmen, also have aspects of solar
  deities. Other natural phenomena deified
  include Vayu (the wind), Dyaus (Dyeus, the chief
  god of the Proto-Indo-European religion)  Prithvi
  - Heaven Earth, Ushas (the dawn, the most
  prominent goddess of the Rig Veda) and Apas (the
  waters).
• Rivers play an important role, deified as
  goddesses, most prominently, the Sapta-Sindhu and
  the Sarasvati River. Yama is the first ancestor,
  also worshipped as a deity, and the god of
  the underworld and death. Vishnu and Rudra, the
  prominent deities of later Hinduism (Rudra being
  an early form of  god Shankar) are present as
  marginal gods.

27
Vedic Pantheon

• Each Vedic deity has different roles and
  functions according to the level of approached
  involved. These are 1. Adhyatmik- relating to
  the self or the individual being, the
  psychological level, 2. Adhidaivik- relating to
  the gods, deities or cosmic powers, 3.
  Adhibhautik- relating to the elements of nature.
  A fourth level is often added to this primary
  three, which is Adhiyajna or relative to the
  Vedic sacrifice. The Vedic Yajna or the way of
  worship is twofold, as outer (Bahir Yajna) and
  inner (Antar Yajna).
• For instance, take Agni, which is generally
  identified with the natural phenomenon of fire to
  the modern mind. Agni has many forms. At the
  Adhyatmik or individual level, Agni is identified
  primarily with speech (Vak), our main form of
  expression. At the Adhidaivik or cosmic level,
  Agni is primarily the sun, the light of heaven,
  not merely as a material force, but as the Divine
  light. On the Adhibhutik level, Agni is fire as
  an element, the fire that we use in our daily
  lives.
• The retinue of Indra, king of heaven, consists
  chiefly of the Devas, Gandharvas, considered in
  the epics as the celestial musicians
  and Apsaras- lovely nymphs, who are frequently
  employed by the gods to make the pious devotee
  desist from carrying his austere practices to an
  extent that might render him dangerous to their
  power. Narada, an ancient sage (probably a
  personification of the cloud, the water-giver),
  is considered as the messenger between the gods
  and men, and as having sprung from the forehead
  of Brahma. Kamadeva (or Ananga), the bodyless, is
  the god of love.
• Lokapalas or Regents of Earth Indra, the chief
  of the Devas, was the regent of E. Agni, the
  fire, was associated with SE Yama, lord of death
  and justice, with S. Surya, the sun, with
  SW Varuna, originally the representative of the
  all-embracing heaven (atmosphere), now the god of
  the ocean, with W Vayu, the wind, with
  NW Kubera, the god of wealth, with N. and
  Soma with the NE. In some traditions, Ishana- an
  aspect of Shankar is regarded as the regent of NE
  and Nirrti the regent of SW. Dikpalas or
  Guardians of Cardinal Directions Sudhanva (E),
  Shankhpad (S), Ketuman (W) Hiranyaroma (N).

28
RigVedic Pantheon

•  
• Celestial or Heavenly deities Surya, Dyaus,
  Ashwins, Savituh, Mitra, Pushan, Soma etc.
• Atmospheric deities Indra, Vayu, Maruts, Vata,
  Rudra, Parjanya etc.
• Terrestrial deities Agni, Prithvi, Brahaspati
  etc.

• Abstract Deities
• Dhatr- creator
• Vidhata- ordainer
• Vishvakarma- creator of cosmos
• Prajapati- lord of creatures
• Shraddha- faith,
• Manyu- wrath
• Rta- truth
• Hiranyagarbha- the Implicit
• Brahmanaspati- Lord of prayer
• Virat Purusha- OversoulMinor Deities
• Rbhus- aerial elves
• Apsaras- water nymphs
• Gandharvas- aerial spirits
• Adityas- sons of primeval goddess, Aditi
• Savituh, the diety of the Gayatri Mantra is not
  just sun (Surya). Sa stands for (half) moon
  Ha for (6clock) sun at ashta-dal-kanwal.

• Deities that represent phenomena of Nature
• Father Dyaus- the radiant god of the upper
  region
• Mother Prithvi- Earth
• Varuna- the all-comprehending sky
• Indra- the god of Thunder and Rain
• The Sun worshipped in five forms - Surya, as
  source of light
• - Savita, as source of fertility - Mitra, as
  beneficent energy- Pushan, as source of plant
  life and agriculture - Vishnu, as the swift
  moving Sun
• Rudra- god Shankar
• The two Ashwins- the morning and evening stars
• The Maruts- the Wind gods attending on Rudra
  together with Vayu and Vata
• Parjanya- god of rain and water
• Ushas- goddess of Dawn Domestic Deities
• Agni- Fire
• Soma- Cerebro-spinal fluid

29
Prithvi
Prajapati
Chandra
Soma
Usha
Surya
Indra
Agni
Vishwakarma
Dyaus
Rudra
Yama
Vayu
Varuna
Tvasthri
Deities
Vedic
30
Vedic Deities of the Brain
31
The Astral Brain

• The higher Vedic deities pertain to the Brain,
  in the region above eyebrows, representing last
  quarter of the Astral plane. The region upto the
  eyebrows is the Physical plane, comprising 6
  chakras.
• The Brain is an enlargement of front end of
  neural tube into bulb-shaped Fore, Mid Hind
  brain constituting heaven, atmosphere earth.
  Two cavities- lateral ventricles are continuous
  below with a 3rd ventricle, between two large
  masses of nerve cells at the base of the
  Fore-brain, called Thalami. Mid-brain is small,
  consists of nerve tissue branching out into two
  and connecting the two cerebral hemispheres with
  hind brain. A passage, Aqueduct of Sylvius, runs
  thru the mid-brain connecting 3rd ventricle in
  fore-brain with 4th ventricle in hind-brain.
  Upper part of Hind-brain forms the Pons, a bridge
  of transversely running nerves connecting two
  brain hemispheres of Cerebellum. Lower part of
  hind brain is Medulla Oblongata, which is
  continuous below spinal cord. It contains
  centres, found in grey matter forming the floor
  of 4th ventricle governing vital heartbeat and
  breathing functions. It rests on the Occipetal
  bone and projects thru the first part of spinal
  canal. 8 of the 12 pairs of nerves, including
  Vagus nerves, carrying messages from the centres
  to the organs take origin here.
• The respiratory tract is under the control of
  the Vagus nerve which has two sets of fibres
  Afferent or Sensory and Efferent or Motor. They
  have their nerve endings in Thalamus (Agni) and
  Corpus Stratum (Surya). Thalamus has a strong
  influence on the activities of the Anterior
  Pituitary, while the Corpus Stratum exerts its
  influence on the Posterior Pituitary. They
  regulate the emotional activities and serve as an
  axis between physical and etheric bodies.
• The Cerebellum has two fairly well defined
  lobes. The white matter in the centre of the
  Cerebellum spreads out from a central stem like
  the branches of a tree (Tree of Life), to which
  grey matter appears to form leaves. It is
  concerned with balance. It receives all messages
  from muscles that do not enter consciousness. It
  sends out messages, which travel down the stem of
  the Tree of Life and the spinal cord to the
  muscles by way of the spinal nerves.

32
The Brain 
Brain as Trinty
Brain as Mt. Meru
33
The Triple-worlded Brain 
The Brain Holy Trinity The astral 6 5 or
1000 4 petalled lotuses The pituitary
glandthalamuspineal gland or heaven
(Indra)in-between (Yama)hell (Vritra), form 1st
2nd 3rd persons FatherSonHoly Spirit , the
void at 8 being Turiya- fourth. These are
symbolized by the triple belt stars of Orion
constellation the triple pyramids of Gizeh in
Egypt.
34
Ganesha
Kartikeya
Ishwara
Maheshwara
Sadashiva
8 Lotus Ashta-dal
Turiya- the Fourth
Holy Spirit
Son
Father
Garden of Eden, Tunnel, Cave, Womb of Shakti.
Zurvane Akarne- Time Eternal, Wisdom Immortal.
Fertility goddess at Shaktis womb, Celestial
Virgin, Oceanus, Ourounos, Savituh, Aadi Kanya,
Aditi, Parvati, Kali, Durga, Isis, Mary, Astarte,
Gaia, Hathor, Kuan Yin, Celestial Cow, whose
male counterparts are Mithra, Christ, Bacchus,
Dyaus-pitar (Zeus-pater, Jupiter),
Brahma-Prajapati, Vishwakarma, Lord God. Aadi of
Buddhists, Siddhas and Naths. Adam-Eve Earth.
4 Lotus Naraka
6 Lotus Swarga
5 Lotus Pitri Loka
Pituitary
Thalamus
Pineal
The Trinity the Fourth in Astral
Q-IV Deities Brain parts
Yama
1st Person
2nd Person
3rd Person
Indra
Vritra
35
Vedas describe Human Physiology

• Human physiology is an expression of the
  fundamental structures of Natural Law, which not
  only underlie the structures and orderly
  functioning of the body, but also underlie and
  govern the orderly functioning of the entire
  universe. These laws exist in an unmanifest form
  in an unmanifest field of intelligence or Atma.
  Modern quantum field theory describes this field
  of intelligence as the Unified Field of Natural
  Law.
• Human physiology, including the DNA at its core,
  has the same structure and function as the
  holistic, self-sufficient, self-referral reality
  expressed in the 40 branches of Veda and the
  Vedic Literature. Each of these can be located in
  both structure and function in the human
  physiology. A precise relationship exists between
  the structures and functions of the different
  aspects of the Vedic literature and the
  structures and functions of the human physiology.
• The sounds of Veda are the intelligence at the
  basis of the physiology. As the laws of nature
  express themselves in material creation, they
  first emerge as waves. These dynamic waves in
  their subtle expression are available in the
  sounds of Veda and the Vedic literature. From
  this perspective, all matter, including cells,
  tissues, organs and the entire physiology are
  based on these vibrations of Natural Law.
• The principles describing the transformation of
  one condition of the physiology into another
  condition are also available in the Veda and the
  Vedic literature. These principles explain that
  at the level of the field of pure intelligence,
  the transformations of one sound into another are
  the mechanics of the transformations of Natural
  Law responsible for evolutionary processes in
  nature.
• Using the knowledge of these principles and of
  the specific sounds of Veda and the Vedic
  literature corresponding to specific parts of the
  physiology, the expert enlivens the intelligence
  at the basis of that part of the physiology to
  transform disorderly functioning into orderly
  functioning.

36
(No Transcript)
37
The Navagrahas 
Basal Ganglia
38
Nyaya in the Thalamus A view of the thalamus
with its 16 nuclei and the names of the nucleii
and the 16 aspects of Nyaya to which they
correspond.
Vedic Symbolism Of the Brain
The four chapters of Yoga-Sutras
Vyakaran and the Hypothalamus A cross section
of the cerebral cortex and a highlight of the
anterior hypo-thalamus areas, corresponding to
the 1st and 2nd chapters of Vyakaran. The 4
nucleii in each area correspond to the 4
divisions of each chapter. The other 3 chapters
have been similarly correlated with different
aspects of the hypothalamus.
39
The Ganga
in the Brain
RED - The emergence and flow of the cerebrospinal
fluid LIGHT BLUE BrainORANGE - Choroid plexus
resembles Shivas string of Rudraksha
beads GREEN Hypothalamus represents the moon
on Shivas head DARK BLUE - Brainstem
The 3 directions of Gangas flow the
cerebrospinal fluid flows from the choroid plexus
in 3 directions to right ventricle, to left
ventricle, and through cerebral aqueduct to
fourth ventricle. The cerebrospinal fluid also
covers the whole brain (Heaven). It goes around
the spinal cord area (Earth). It also moves deep
within these structures (subterranean
regions). The 7 streams of Ganga correspond to
the ventricular system inside the brain, which is
a hollow structure with 2 heads (2 anterior
horns) and 4 other horns (the 2 inferior and the
2 posterior horns). The final stream is the flow
that goes in direction of brainstem and spinal
cord, where the 4th ventricle is located.
40
The Rishis in the Brainstem
Jyotish
41
The ventral view of the brain, (the brain
seen from underneath), shows the clear
correspondence between Ganesh and the pons,
medulla and cerebellum. The face of Ganesh
corresponds to the pons. The medulla represents
the trunk of Ganesh. The roots of the trigeminal
nerves represent the eyes of Ganesh. A group of
nerves at the pons represent the tusks of Ganesh.
The cerebellum constitutes the ears of Ganesh.
These structures not only look like Ganesh, but
their functions in human physiology correspond to
the functions and activities ascribed to Ganesh.
42
The Deities
In the Brain
43
Ramayana Deities in the Brain
44
Vedic Deities of the Brain
Agni is Electricity (or Electrons) that powers
the world. Fire is in heaven as the sun, in air
as lightning, and on earth as fire from friction,
latent fire (Vaishwanara) subterranean fire,
fire in trees, fire of digestion etc. In the
brain, it is Thalamus. Indra is Jivatma or
Energy, Cerebrum, controlling the Sensory and
Motor nerves. The energy is fuelled by Soma-
nectar, cerebro-spinal fluid in its ventricles,
described as giver of Pranas and Virya- sperm.
Mitra-Varuna are Proton-Electron (Aryaman being
Neutron), the children of Aditi. Mitra-Varuna
control Ashwin twins- Prana-Apana or
Sensory-afferent Motor-efferent nerves, in
turn, regulated by Surya (Buddhi- intellect).
They are connected to Maruts- Pranas or Sensory
Motor nerves, the sons of Rudra- Pons. The
Adityas are the messengers of Mitra-Varuna, the
12 pairs of brain nerves that terminate at Pons.
Vishnu (Vedic) is Sun (Virat- macro) or Atom
(Vaman- micro), Universal or Nuclear Energy. His
3 steps are 1. Prithvi- Earth or Merudanda-
spinal cord upto Medulla Oblongata (Surya) 2.
Antariksha- Atmosphere upto Thalamus (Agni) 3.
Dyu- Heavens upto Cerebrum (Indra). Surya,
provider of energy to the world, represents its
Prana. Sun is Corpus Striatum, the ganglion
connected to Sensory Motor nerves its 7
horses refer to Gyanendriyas 2 eyes, 2
nostrils, 2 ears tongue, whereby it receives
signals from the environment and passes them onto
Indra or brain. Savita-Savitri are its
static-dynamic aspects. Savitri is solar energy
to earth and Gayatri the returning energy from
earth to the sun. Aditi is Chidakash, the
creative power of Vishnu, located in Central
Sulcus, the lateral fissure of the brain
containing centres of Sensory-Motor nerves. She
gets Karmendriyas (Motor nerves) to execute
messages received by Gyanendriyas (Sensory
nerves). Aditi is matter, Daksha is energy born
from one-another. She is mother of 8 Vasus head,
trunk, limbs, eyes, nostrils, ears, tongue
speech centre (Martanda). Diti is her opposite
her sons are Asuras, Daityas, Danavas etc.
Tridevis, the respective goddesses of heaven,
atmosphere earth are Pingla (Ganga), Sushumna
(Saraswati) Ida (Yamuna), Prana, Vak Manas
being their tattwas. Saraswati is Vak, provider
of Soma from Mansarovar (4 ventricles 2 in
Cerebrum- heaven, in Thalamus- atmosphere
Medulla- earth), to Indra or jivatma.
45
The 33 Vedic gods
46
The 33 main Vedic gods

• There are two sources of creation in the
  universe Prajapati created the heavenly Adityas,
  while Tvastar created the Rudras. Tvastar is the
  first born creator of the universe and the
  visible form of creativity that emerged from the
  navel of the invisible Viswakarman. Each god is
  glorified and given epithets that endow it with
  various characteristics and qualities. A harmony
  between gods of and men is sought to be
  established thereby.
• The concept of Vak or Name personifies knowledge
  and is source of Vedas. Vedas are poetic texts
  composed of hymns (Mantras), devoted to the
  various gods. The 33 gods correspond with sounds
  of human speech and personify the essence of
  language, while Vak personifies sounding speech
  and senses of words. The sounds of human speech
  and the gods are but the image of this divine
  Logos. The hierarchy of gods in Vedic mythology
  is display of universal acoustic system. Vedic
  mythology can thus be correlated to letters of
  the alphabet. 33 gods correspond to letters in
  the Russian alphabet.
• The various qualities of light of heavenly gods
  are incorporated in the spectral palette of the
  atmosphere. Corpuscles of heavenly light are also
  incorporated in the displays of color in the
  Earths atmosphere, and form a visible picture of
  a universe, which is described in Vedas in the
  context of Vedic mythology. The hierarchy of
  Vedic gods corresponds with a phonetic structure
  of human speech that allows us to analyze
  metaphysical senses of words according to
  characteristics of gods.
• The 33 gods of the Vedic pantheon are elements
  of the Microcosmic universe, filling the sky and
  penetrating space between heaven and earth, and
  the human spheres. The heavenly (Swah) Adityas
  correspond with human consciousness, while Rudras
  or Maruts occupy the space between heaven and
  earth (Bhuvar) and correspond with human
  individuality, and terrestrial (Bhu) Vasus are
  Ganas, inferior group deities (attendant upon god
  Shankar), who correspond with human feelings.

47
33 main gods

• The astrological circle or zodiac symbolizes
  the universe comprising the 12 Adityas. They are
  mostly the children of Aditi, the daughter of
  Daksha, himself a descendent of Prajapati, the
  primary god. Adityas can be either solar or lunar
  deities, but are not heavenly bodies as such, and
  in essence personify the sky and light in space.
  They also have qualities of four basic elements
  air (dry), fire (hot), water (damp) and earth
  (cold). Adityas are the beneficent gods, who act
  as protectors of all beings, who are provident
  and guard the world of spirits and protect the
  world. They are bright and pure as streams of
  water, blameless, perfect, and free from all
  guile and falsehood.
• The 11 Rudras (or Maruts) form an atmosphere of
  the Earth according to spectral parameters of
  color and according to their hierarchy.
   Rudras, ones who make cry are forms and
  followers of the god Rudra and are the sons of
  Kashyapa and Aditi. Rudra here identified
  with Shankar was born from the anger of the
  creator-god, Brahma. The furious Rudra was in
  Ardhanari form, half his body was male and other
  half female. He divided himself into two the
  male and female. The male form then split itself
  into 11, forming the 11 Rudras. From the female
  form were born the 11 Rudranis, who became wives
  of the Rudras.
• In the Vedas, two classes of Maruts came into
  existence the white and gentle, friendly and
  beneficent, and the dark and fierce, roaring and
  turbulent the latter grew into the distinct
  group of deities called the Rudras, who were
  associated only with the wild Rudra. They are at
  times identified with the Maruts- sons of Rudra
  while at other times, considered distinct from
  them, as 49 sons of Diti, sister-wife of Aditi,
  and attendants of Indra. Brahma allotted to the
  Rudras the 11 positions of the heart and the
  5 sensory organs, the 5 organs of action and the
  mind. Rudras are associated with the 10 vital
  energies (Rudra-prana) in the body, the 11th
  being the Atman (soul). As wind-gods, Rudras
  represent the life-breath.

48
33 main gods

•   The 8 Vasus personify directions of light or
  cardinal and intermediate points of world, i.e.
  the world space. They are the terrestrial
  displays of the heavenly Adityas. N symbolizes
  cold, S symbolizes heat, W symbolizes sunset,
  while E symbolizes the rising sun. They
  correspond to the zodiac signs related to matter,
  energy, space and time. Vasus, dweller' or
  dwelling' are attendant deities of Indra, and
  later Vishnu. They are 8 elemental gods
  representing aspects of nature, and representing
  cosmic natural phenomenon. They are children of
  sage Kashyapa by Aditi and are full siblings to
  Adityas. Mahabharata makes them to be sons
  of Prajapati, son of Manu, son of Brahma by
  various mothers.
• The wife of Dyaus spotted an excellent cow and
  persuaded her husband to steal it, which he did
  with the aid of Prithu and his other brothers
  the Vasus. The cow was owned by sage Vashishta,
  who cursed the Vasus to be born on earth as
  mortals, but then promised that 7 of them would
  be free of earthly life within a year of being
  born, and only Dyaus would pay the full penalty.
  When the 8th was born, did their father, king
  Shantanu finally oppose his wife, Ganga, who
  therefore left him. The 8th son, Dyaus
  incarnated, remained alive, imprisoned in mortal
  form, and became known as Bhishma.
• The 2 Ashwins (having horses) or Ashwini
  Kumaras are divine or cosmic (space) twins or are
  the brother and the sister, who mythologically
  personify not only the sky and ground, but all
  existing dual phenomena and contrasts of a
  universe, such as even and odd, right and left,
  top and bottom, and particularly, time and space.
  They are represented as humans with head of a
  horse. They are divine twin horsemen, sons
  of Saranya (daughter of Vishwakarma), a goddess
  of the clouds and wife of Surya in his form
  as Vivasvat. They symbolize the shining of
  sunrise and sunset, appearing in the sky before
  the dawn in a golden chariot, bringing treasures
  to men and averting misfortune and sickness. They
  are the doctors of gods and are Devas of Ayurvedic
   medicine. They are also called Nasatya (kind,
  helpful) in the Rig Veda later, Nasatya is the
  name of one twin, while the other is
  called Dasra (enlightened giving).
•  

49
The 33 Main gods of Hinduism
50
The Heavenly Adityas 12 gods created by
Prajapati (Consonents) Infinity of heavenly space
The sphere of consciousness
12 Adityas Description Personification of
Surya Sun A bright and shrill sunlight
Mitra Contract or consent Illuminated and dawned sunlight
Vishnu Universal Radiant and shining light
Pushan Blossoming Clear and transparent light
Ushas Morning light Sparkling light
Aryaman Friendliness or hospitality Vast and gaping light
Savitr Stimulator Pale and dim light
Ansha Part or share Unclear and vague light
Bhaga Donator or happiness Brilliant and crystal light
Varuna True speech Indistinct and vague light
Vivasvat or Martanda Shining or dead born Foggy and gloomy light
Dhatr Founder Indiscernible and disappearing light
51
Atmospheric or air Rudras (or Maruts) 11 gods
created by Tvastar (Vowels) Cosmic light of
heavenly gods The sphere of individuality
11 Rudras (or Maruts) Description Colour Personification
Indra World autocrat - Rules over functions of all gods
Matarishvan Growing in the Mother Yellow Cosmic fire or tongues of flame
Trita Aptya The third Brown Smoke and fume-ashes of fire or steam
Apas Waters Orange Water of the rivers
Apam Napat Grandson of waters Pink Fog
Rudra Roaring Red Electromagnetic eneRigy of sky
Aja Ekapad One-legged goat i.e. lightning Purple Electric dischaRige of lightning
Parjanya Thundercloud Green Thundercloud, water in air space
Ahir Budhnya Serpent of depths Light blue Drops or jets of a rain
Vayau Wind Dark blue Breathing wind, Prana
Vata Wind force Violet Howling whirlwind
52
Terrestrial Vasus 8 gods Cardinal points of the
world The sphere of feelings
8 Vasus Description
Apa Water or pervading
Anila Wind
Dhara Ground or support
Pavaka or Anala Fire or living
Prabhasa Morning dawn or pre-dawn
Soma Moon or soma-plant
Pratyusha Sun or shining light
Dhruva Polestar or motionless
53
The Ashwins (or Nasatyas) "possessing horses",
Cosmic twins of Gemini, Personify duality 2
gods created by Dyaus Prithvi (do not belong
to the 3 classes) The sphere of individuality
54
(No Transcript)