4. 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.
Vedic Religion & Hinduism
5. 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.
…Vedic Religion & Hinduism
6.
7.
8. 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 Manu’s
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).
Vedic Scriptures
9.
Vedic Tradition
‘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.
The Vedas
10.
Vedic Tradition
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.
…The Vedas
11. 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, Vamadeva and Angirasa.
Ethics in the Vedas are based on the concepts of Satya and Ṛta. Satya is the principle of
integration rooted in the Absolute, whereas Ṛta is the expression of Satya, which regulates and
coordinates the operation of the universe and everything within it. Ṛta 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 Ṛta 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 Ṛta. 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.
Vedic Philosophy
12.
Vedic Tradition
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.
Vedic concept of Sacrifice
13.
Vedic Tradition
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 animal’s 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.
…Vedic concept of Sacrifice
14.
15. 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 soul’s 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’.
Vedas describe the ‘Microcosm’
18. Mahar Lok - Ashta-dal kanwal (Kali)
1. Guda chakra
2. Indri chakra
3. Nabhi chakra
4. Hridaya chakra
5. Kantha chakra
6. Ajna chakra
7. ‘Sahasrara chakra’
19.
Vedic Tradition
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.
Vedic concept of Sound
20. The 50 or 52 letters
(with 33 consonents)
of Devanagari script
represent the
Chakras of
Microcosm
Note: In the 52 letter system,
instead of the 2-fold Ajna chakra,
4-fold Antahkaran chakra is included.
Human language can merely
describe the Microcosm
21.
22. 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.
Vedic Religion
23. 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 (Brhadāranyaka,
Chhāndogya, 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.
…Vedic Religion
24. 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).
…Vedic Religion
25.
26. 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 Devatās) 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.
Vedic Pantheon
27. 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).
…Vedic Pantheon
28. Deities that represent phenomena of Nature:
o Father Dyaus- the radiant god of the upper region
o Mother Prithvi- Earth
o Varuna- the all-comprehending sky
o Indra- the god of Thunder and Rain
o 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
o Rudra- god Shankar
o The two Ashwins- the morning and evening stars
o The Maruts- the Wind gods attending on Rudra
together with Vayu and Vata
o Parjanya- god of rain and water
o Ushas- goddess of Dawn
Domestic Deities:
o Agni- Fire
o Soma- Cerebro-spinal fluid
RigVedic Pantheon
Abstract Deities:
o Dhatr- creator
o Vidhata- ordainer
o Vishvakarma- creator of cosmos
o Prajapati- lord of creatures
o Shraddha- faith,
o Manyu- wrath
o Rta- truth
o Hiranyagarbha- the Implicit
o Brahmanaspati- Lord of prayer
o Virat Purusha- Oversoul
Minor Deities:
o Rbhus- aerial elves
o Apsaras- water nymphs
o Gandharvas- aerial spirits
o Adityas- sons of primeval goddess,
Aditi
o Savituh, the diety of the Gayatri
Mantra is not just sun (Surya). ‘Sa’
stands for (half) moon & ‘Ha’ for
(6’clock) sun at ashta-dal-kanwal.
o Celestial or Heavenly deities: Surya, Dyaus, Ashwins, Savituh, Mitra, Pushan, Soma etc.
o Atmospheric deities: Indra, Vayu, Maruts, Vata, Rudra, Parjanya etc.
o Terrestrial deities: Agni, Prithvi, Brahaspati etc.
31. 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.
The Astral Brain
33. The Brain ‘Holy Trinity’: The astral {6} —{5 or 1000} —{4} petalled lotuses: The pituitary gland—thalamus—pineal gland or
heaven (Indra)—in-between(Yama)—hell (Vritra), form 1st —2nd —3rd persons: Father—Son—Holy 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. Pituitary Thalamus Pineal
Indra
Yama
Vritra
Ganesha Kartikeya
{4} Lotus
Naraka
{6} Lotus
Swarga
{5} Lotus
Pitri Loka
Holy Spirit Son Father
The Trinity & the ‘Fourth’ in
Astral Q-IV:
Deities & Brain parts
Garden of Eden, Tunnel, Cave,
Womb of Shakti. Zurvane Akarne-
Time Eternal, Wisdom Immortal.
Fertility goddess at Shakti’s 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’.
1st Person
2nd Person
3rd Person
Turiya- the ‘Fourth’
{8} Lotus
Ashta-dal
Ishwara Maheshwara
Sadashiva
35. 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.
Vedas describe Human Physiology
36.
37.
38. 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.
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.
The four chapters of Yoga-Sutras
39. RED - The emergence and flow of the cerebrospinal fluid
LIGHT BLUE – Brain
ORANGE - Choroid plexus – resembles Shiva’s string of Rudraksha beads
GREEN: Hypothalamus – represents the moon on Shiva’s head
DARK BLUE - Brainstem
The 3 directions of Ganga’s 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.
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.
44. – 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.
Vedic Deities of the Brain
45.
46. 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 Earth’s
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.
The 33 main Vedic gods
47. 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 Ātman (soul). As wind-gods, Rudras
represent the life-breath.
…33 main gods
48. 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 Prajāpati, 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’).
…33 main gods
50. 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
The Heavenly Adityas
12 gods created by Prajapati
(Consonents)
Infinity of heavenly space
The sphere of consciousness
51. 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
Atmospheric or air Rudras
(or Maruts)
11 gods created by Tvastar
(Vowels)
Cosmic light of heavenly gods
The sphere of individuality
52. 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
Terrestrial Vasus
8 gods
Cardinal points of the world
The sphere of feelings
53. The Ashwins (or Nāsatyas)
"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
