CONCEPT
OF DEITIES IN THE VEDAS.
अचिन्त्यस्याप्रमेयस्य
निर्गुणस्य गुणात्मनः ।
उपासकानां सिद्ध्यर्थं
ब्रह्मणो रूपकल्पना ।
Statue worship is only meant for the laymen, who are not capable of
understanding the science associated with the concept of Brahma. The statue of
a Deity is not pure imagination, but includes deep science behind it.
देवताः द्विविधाः
प्रोक्ताः श्रौताश्रौतविभागतः । श्रौतधर्मैकनिष्ठानां श्रुतिसिद्धाः हि देवताः ।
अश्रौतधर्मनिष्ठानां
श्रुतिसिद्धाः न देवताः । अश्रौतधर्मनिष्ठानां अश्रौत इव देवताः ।
There are two types of Devata: those conforming to the Vedas
and those not conforming to the Vedas. People who do not accept Vedas, do not
accept Vedic Deities – they have their own other Deities.
In Vedic parlance, GUNA (गुणम्) is properties or features of something perceptible. All perceptible
objects and their features are describable. Everything describable are subject
matter of thought. Where the mind
cannot reach – beyond imagination (यतो वाचो
निवर्तन्ते। अप्राप्य मनसा सह) - it is NIRGUNA (निर्गुणम्). Where we can superimpose
characteristics to some abstract entity, it becomes SAGUNA (गुणत्वभावनया सगुणं भवति). When our mind extends these
characteristics to make it gross (सगुणान् मनः स्थूलं भवति),
it becomes a form. The concept of Deity comes from Atharvan Veda (9-4-2). Also
this is one of the 16 special intelligent
discourses (षोडशतापिनी – ताप + “अतइनिठनौ” 5-2-115 इति इनि)
of the Atharvan Veda. Other specialized texts include Narada Shilpa Shastra,
Twashta Shilpa Shastra, Shilpakashyapa, etc.
From symbolism, we get symbolic
forms (प्रतीतात् प्रतीकः). Perception through superimposed symbolism (प्रतीतम्) leads to imagination of symbols (प्रतीक) and then to form (प्रतिमा). These
are indescribable (अव्यक्त), expressed (व्यक्त) and physical
manifestation (प्रकट) respectively. For example, when we look at the
Sun and imagine the force that sustains the solar system (ज्योतिमण्डलान्तर्गत ब्रह्म), that
is Perception through symbolism (प्रतीतम्). When we describe that
through simile (अङ्गुष्ठमात्रः
पुरुष), then it is imagination of symbols (प्रतीक). That which gives us a feeling of nearness to
that form (सपर्यायामानन्दं प्रददाति), is called Deity (प्रतिमा). The sculpture leads to form Deities (शिल्पात् प्रतिमा जायन्ते). With the Deity, our devotion grows (प्रतिमायाः श्रद्धा सञ्चरति). From devotion,
grows sincerity (श्रद्धातो निष्ठा). Sincerity is a type
of meditation, which leads to knowledge (ततश्च ज्ञानम्). Knowledge leads to liberation from bondage (तस्मान्मोक्षो भवतीति). These are the five steps of VAASTU (पञ्च वास्तुसोपानानि).
For the laymen, devotion to the Deity leads to gradual
perception of the concept behind it (प्रतिमायास्तत्त्ववोधो
जायते). From realization of the general concept, grows focus on the
specific concept behind the Deity (तत्त्ववोधात् देशवद्धश्चितस्य धारणा). This leads to propagation
of different events related to the concept (धारणाया गाथा, कथा
प्रसरति लोके). Such history helps the sculptor to put the thought into
shape (गाथाया रूपाण्युत्पादयन्ति स्थापकाः). Thus,
the concept is the essence of the form (रूपस्य भावो मुख्यः ।
भावात् प्रेरणा प्रसरति ।).
All perceptions can be divided into two categories: directly
perceptible or macro objects (भावप्रत्यय) and
indirectly inferred or quantum objects (उपायप्रत्यय). The
latter has two divisions: quantum mechanically observables (देवाः) and beyond quantum (प्रकृतिलयाः). Devaah means observables (दिवति भासति इति देवम्, दिव्यति यत् क्रीडति सर्गादिति, दिव्यत्यनेनेति - दिवुँ॒ परि॒कूज॑ने, कूजँऽ
अव्य॑क्ते॒ शब्दे॑). Astral bodies are known to emit sounds. These make
others visible through emitted radiation (इरावती धेनुमती हि भूतम् – इरावती
उपदर्शितवती - ईरँ॒ गतौ कम्प॑ने च, धेनुमती – विकिरणवती). Up to quarks, all
quantum observables are covered under the category DEVAAH (देवाः).
If we analyze the etymology further, we will find that they
are basically a combination of dispersing and moving forces that operate in
ways conducive to the natural principles of evolution. The word Devaah has also
been defined to mean that which gives, radiates, heats up, posited in space, a
body with the above characteristics (दिवुँ
क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिग॒तिषु॑).
This can be explained as follows:
1) क्रीडा –
The one who consider life as a play is DEVA
2) विजिगीषा –
The one who has winning attitude is DEVA
3) व्यवहार –
The one who is excelled in communication, conducts, commerce, customs, civility
is DEVA
4) द्युति –
The one whose life is bright is DEVA
5) स्तुति –
The one who can praise others (humans, animals, nature) genuinely is DEVA
(Genuine praise is very vital part of positive psychology! Those who have
studied HR subjects, must be knowing this)
6) मोद – The
one who is constantly working for establishing delight in society/ecosystem
7) मद – The
one who is able to take pride of self and at the same time can sacrifice it.
8) स्वप्न –
The one who has dream/a lofty selfless goal to be meditated on for betterment
of mankind
9) कान्ति –
The one from whose life, spiritual splendor is constantly radiating.
10) गति – The
one who is constantly changing, गमनशील.
Aitareya Braahmana says “यज्जायते
तदाभिर्देवताभिः” – the constituent causes of all objects in the universe
are Devataa. Similarly, Paashupata Sootra says, “शक्तिप्रचयोऽस्य विश्वम्”
– the universe is the totality of the different forces. Thus, Devataa stands
for the constituent causes for all matter and energy in the universe.
As described in Vedas and in Shatapatha Braahmanam, there are 33 categories (कोटि here means type or category
and not 10 million) of Devaah. These 33 categories are related to fundamental “particles”
of Nature. Of these the first 8 are the gluons of modern particle physics (अग्निश्च जातवेदाश्च। सहोजा अजिराप्रभुः। वैश्वानरो
नर्यापाश्च। पङ्क्तिराधाश्च सप्तमः। विसर्पेवाऽष्टमोऽग्निनाम् । एतेऽष्टौ वसवः क्षिता।). The next 11 are varieties of electromagnetic
forces: स्वानभ्राट् । अङ्ग्धारिर्बम्भारिः। हस्तः
सुहस्तः। कृशानुर्विश्वावसुः। मूर्द्धन्वान्त्सुर्यवर्चाः। कृतिरित्येकादश । The next 12 are types of nucleic radiation that
constitutes stars and galaxies (आदित्य - आददानां यान्ति).
They are: विवस्वान्, अर्यमा, पूषा, त्वष्टा, सविता, भगः,
धाता, विधाता, वरुणः, मित्रः, शक्र, उरुक्रमः. The last two are the neutrino-antineutrino pairs: नासत्यौ, दस्रौ ।
अर्थमिच्छन्नृषिर्देवं यं
यमाहायमस्त्विति । प्राधान्येन स्तुवन्भक्त्या मन्त्रस्तद्देव एव सः ।
When any person, desirous of any object, does STUTI by
collecting the particles required for that object, the product becomes its
Devataa. The Vedas describe the manner of getting the desired results through
STUTI, which has been wrongly interpreted as prayer and Yajna. STUTI has been
defined as: classification and nomenclature, physical characteristics, chemical
interactions and interactive potential (स्तुतिस्तु नाम्ना
रूपेण कर्मणा बान्धवेन च ।). Yajna implies assimilation through
confinement (य॒जँ॑
देवपूजासङ्गतिकरणदा॒नेषु॑).
The Shatapatha Braahmanam goes on to explain other Deities
as different expressions of the same principle. Since the creation reflects God’s
image, all powers on Earth must exhibit the same principle that is inherent in
Him. Let us take the example of electricity, which is also a force. Sometimes
we call it power because we get things done through it. We have not seen
electricity just like we have not seen God. All we see is the effects of
electricity. Electricity in itself can be of no use unless we attach specific
gadgets to tap its power to our advantage. If we want light, we attach a bulb
to electricity. If we want heat, we use a heater. If we want fresh air, we use
a fan. If we want ice, we use a freezer. Each of these functions could be
performed only when a specially designed implement is attached in a specific
way to the electricity supply point. Mere availability of electricity without use
of the implements will not serve our purpose. Similarly, we use different forms
of secondary Gods (implements) and perform the different types of worship
(attach the implements in a specific way) to the Absolute God (to the
electricity supply point). This is the only scientific way of getting His
blessings. Different Deities are like different gadgets for getting the desired
results.
Just like we have atoms, molecules and large compounds in physics, the
forces representing Deities also come in various forms. Of these, those who
appear in groups are called GANADEVATAA (गणदेवता). There are 8 groups of GANADEVATAA, out of which, three categories (वसु, रुद्र, आदित्य) have already been
described above. The others are: 10 विश्ववसवः, 36 तुषिता, 64 आभास्वरा, 49 अनिलाः, 220 महाराजिक, 12 साध्याः. Of the 49 अनिलाः, Ganapati (गणपति) is the first and Hanuman (वजरङ्गबली हनुमान) is the last. They are various types of gravitational interaction,
spreading all over the universe.
Before constructing a Deity, various aspects are kept in mind like: the
stone on which the Deity is to be carved (शैलम्), the compositional diagram (खिलपञ्जर), the carving mechanism (शैलभेदनम्), the disposition of limbs or parts (अङ्गप्रयोग), the determination of the characteristic (भावनान्यास), and synthesis of all the above (सम्बन्धप्रबोधन).
The general principles of form creation revolves around imitating the
Nature through universal principles (यद्देवाः अकुर्वन् तत् करवाम). Just like Earth is the
base for all life forms, the background panel forms the base for the Deity.
Then a central point is chosen, which represents the vital point (मर्म). It represents a unitary principle – full, but
undifferentiated whole of the universe. From it emanate various rays akin to
solar radiation that sustains life. Through that point, a vertical line is
drawn. Around this line, two over-lapping circles are drawn to represent
Purusha and Prakriti. All limbs or parts are drawn with reference to these
circles. When the limbs of the Deity are drawn fron the central point, they
become harmonious. All limbs are drawn to achieve harmony. The creation of the
image starts from the navel. Circles indicate Tejas (तेजः) and squares indicate water (अप्). Diagonals represent winds (वायुः). A rhombus shape represents Earth (पृथ्वी). Other lines also have symbolic representations. It represents a
unitary principle – full, but undifferentiated whole of the universe. For clay
images, these are not necessary.
The conception of the composition is most important. This is akin to
conception of creation (प्रजाकामो वै
प्रजापतिः स तपोऽतप्यत, स तपस्तप्त्वा मिथुनमुदपादयत्, रयिश्च प्राणश्चेति. एतौ मे
वहुधा प्रजाः करिष्यत इति). According to the
differences of mental modifications differences arise in the conception of
divinities (वृत्त्या दैवचिन्तने भेदः
सञ्जायते). These are manifested by the sculptor. Here 9
aspects are considered: Composition, ornamentation, gestures, weapons,
postures, vehicles (vAhana), secondary divinities, enemies and devotees (न्यासोऽलङ्कारमुद्राऽऽयुधबाध्रकक्ष वाहनोपदेवारिस्तुवक
क्रमेण रूपनवाङ्गम्). There are four parts of the Deity: base or constitutional part (पार्थिवाङ्ग), the vital part (जैवाङ्गम्), the living or breath principle part (प्राणाङ्गम्) and the divinity part (देवताङ्ग).
Ornamentation gives an attractive form to rejoice. From this arises delight,
which leads to contemplation (concept of the specific image). From such
understanding one attains bliss (यथा उपनिषदि –
चक्षुषा रूपग्रहणं श्रोत्रे शव्दग्रहणमित्यादि । अथर्वन् वेदे च – रूपं रूपं वयोवय
इत्यादि).
Hand gestures manifest the emotional attitude of the image (करमुद्रा रूपस्य भावं ज्ञापयति). The weapons
indicate the power of the Deity (बाध्रं बलं ज्ञापयति
रूपे). The
vehicles (vAhana) reveals the nature of the Deity (वाहनं रूपस्य प्रकृतिज्ञापकविशेषः). These are detailed
in Aitareya Braahamanm. The intention to worship is the cause for the
imagination of the particular form of God, which is to be worshipped (सङ्कल्पात् विकल्पः).
Indra causes rain by attracting moistures from all around. Thus, his mount
is Airabata, whose nature is attraction (वृहद्धिजालं बृहतः शक्रस्य वाजिनीवत इति अथर्वणे 8-8-6). Yama extracts
the life of living beings. Hence his mount is the buffalo (प्राणो वै महिष इति शतपथे). Vaishwaanara becomes enkindled by the sacrifices.
Hence his mount is a ram (मेष इव वै सं च
वि चोर्वच्यसे इति अथर्वणे 6-49-2). Rudra propagates Dharma. Hence his mount is
Dharma-bull (वृषभोऽसि स्वर्ग
ऋषीनार्षेयान् गच्छ इति अथर्वणे 11-1-35). Vishnu bestows liberation. Hence, his mount is
the radiative Suparna (द्वा सुपर्णा
सयुजा सखाया समानं वृक्षं परिषस्वजाते इति अथर्वणे 9-9-20). Amba destroys
enemies. Hence her mount is a tiger (एनां व्याघ्रं परिषस्वजानाः सिंहं हिन्वन्ति महते सौभागाय इति अथर्वणे 4-8-7). Ganapati bestows intelligence, thereby removing
obstacles. Hence his mount is a mouse, which knows the nature of even the most
compact solids to cut through it (आखु करीषं सम्भरत
। आखवो ह वा अस्यै पृथिवै रसं विदुः – शतपथ 2-1-1-7). Etc.
By transgressing the grid, the image becomes imperfect. The sculptor
becomes possessed with evil spirit. For example, a Ganapati riding a bike, not
only makes the worship meaningless, but becomes harmful not only for the
organizers, but also the sculptor. This is because, Deity worship is based on a
sequential effect to replicate the universal mechanism.
From Yajna (यज्ञ), emanates Dhwani (यज्ञात् ध्वनिः). From Dhwani arises the Divine attributes (ध्वनेर्लक्षणम्). From this comes the archetype form (लक्षणाद्रूपम्). From this arises the specific nature or bhava (रूपाद् भावः). From this arises quality (भावाद् गुणः). From quality arises action (गुणात् क्रिया). From action arises religious practices (क्रियाया आचारः). From these practices arise methods (आचारादुपायः). From methods come ritual performance (उपायाच्चेष्टा). From this arises doctrines like Sanatana
Dharma, Christianity, Islam, etc. (चेष्टाया मार्गः). This gives rise to different forms (मार्गाद्रूपाणि). This leads to various Deity forms like Vishnu,
Mahavira, Buddha, Christ, etc. (रूपात्
प्रतिरूपाणि). This order of worship is prescribed by the Vedas.
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let noble thoughts come to us from all around