Venus - Shukra

Venus - Shukra
Śukra “clear, pure” or “brightness, clearness”, is the son of Bhrigu, and Guru of the Daityas and Asuras. He is of white complexion, middle-aged and of agreeable countenance.

He is described variously as mounted on a camel, horse or crocodile. He holds a stick, japa-mālā and a lotus and sometimes a bow and arrow.

He studied the Vedas under the rishi Angirasa but he was disturbed by Angirasa’s favouritism for his own son Brihaspati. He then left and went to study under rishi Gautama.

He later performed penance to Lord Shiva and obtained the Sañjīvaṇi mantra (a mantra that revived the dead).

He married Priyavrata’s daughter Ūrjasvatī and they had four sons — Caṇḍa (fierce), Amarka (deathless), Tvaṣṭṛ (designer) Dharātra (support) and a daughter from his marriage to Indra’s daughter Jayantī by the name Devayānī (path of the gods).

Due to the hatred Śukrācārya bore towards Vishnu, for what he perceived as the murder of his mother as she had given shelter to some asura whom Vishnu was hunting, Śukrācārya decided to become the Guru of Asuras.

He helped them achieve victory over the Devas and used his knowledge to revive the dead and wounded among them.

In one story, Lord Vishnu is born as the Brahmin dwarf-sage Vāmana. Vāmana comes to take the three worlds as alms from the asura king Bāli.

Lord Vishnu wanted to deceive the king Bāli, who was the grandson of the great king Prahlāda, in order to help the Devas. The sage Śukrācārya identifies him immediately and warns the King. The King is however a man of his word and offers the gift to Vāmana.

Śukrācārya, annoyed with the pride of the king, shrinks himself with his powers and sits in the spout of the Kamaṇḍalu from which water has to be poured to seal the promise to the deity in disguise.

Lord Vishnu, in disguise of the dwarf, understands immediately, and picks a straw from the ground and directs it up the spout, poking out the left eye of Śukrācārya. Since this day on, the guru of the asuras has been known to be half blind.

Devayānī was the daughter of Śukrācārya, who was rejected by the son of Brihaspati, Kacha. She later marries the legendary Somavanshi king Yayāti.

In times of the Mahābhārata, Śukrācārya is mentioned as one of the mentors of Bhīshma, having taught him political science in his youth.

Its' metal is silver, it's gemstone diamond, the day is Friday and the direction is southeast. Venus rules number 6 in Indian numerology.

Śukra – Venus bīja mantra:

ॐ द्रां द्रीं द्रों सः शुक्राय नमः

oṁ drāṁ drīṁ droṁ saḥ śukrāya namaḥ

Vedic mantra for Śukra:

हिमकुन्दमृणालाभं दैत्यानां परमं गुरुम् सर्वशास्त्रप्रवक्तारं भार्गवं प्रणमाम्यहम्

himakundamṛṇālābhaṁ daityānāṁ paramaṁ gurum
sarvaśāstrapravaktāraṁ bhārgavaṁ praṇamāmyaham

I bow to Śukra (Venus) who is as white and fair complexioned as Jasmine and snow, who is the supreme teacher of the Daiyas who are the enemies of the gods and who knows all the scriptures.

Jupiter - Guru or Brihaspati

Jupiter  - Guru or Brihaspati
Bṛhaspati — "lord of prayer or devotion", also known as Deva-guru (guru of the gods), is considered the personification of piety and religion, and the chief 'offerer of prayers and sacrifices to the gods' (purohita), with whom he intercedes on behalf of humankind.

He is the arch-nemesis of Śukrācārya the guru of the Dānavas (anti-gods) He is also the god of wisdom and eloquence, to whom various works are ascribed, such as the Barhaspatya sutras.

Bṛhaspati is the son of Rishi Aṅgiras and has three wives:

His first wife Śubha gave birth to Bhānumatī, Rākā, Arciṣmati, Mahāmati, Māhīṣmatī, Sīnivali, and Haviṣmati, his seven daughters. His second wife Tārā gives birth to seven sons and a daughter. Through his third wife Mamatā, he has two sons, Kacha and Bhāradvāja.

He attained his position as the preceptor of the Devas, by performing penances. Lord Shiva granted him this position, as well as his position as one of the Navagrahas (Nine Planets).

Bṛhaspati is considered to be the greatest benefit of any of the planets: it indicates vastness, growth and expansion in a person’s horoscope and life. Bṛhaspati also represents the balance of past karma, religion, philosophy, knowledge and issues relating to offspring.

He is concerned with education, teaching and the dispensation of knowledge. He displays the Varadā-mudra and carries the water-pot (Kamaṇḍalu) rosary (Akṣamālā) and a stick (daṇḍa).

The gemstone of Jupiter is the yellow sapphire. The Jupiter rules number 3 in Indian numerology.

Bṛhaspati – Jupiter bīja mantra:

ॐ ग्रां ग्रीं ग्रों सः गुरवे नमः

oṁ grāṁ grīṁ groṁ saḥ gurave namaḥ

Vedic mantra for Bṛhaspati:

देवानां च ऋषिणां च गुरुं काञ्चनसन्निभम् बुद्धिभूतं त्रिलोकेशं तं नमामि बृहस्पतिम्

devānāṁ ca ṛṣiṇāṁ ca guruṁ kāñcanasannibham
buddhibhūtaṁ trilokeśaṁ taṁ namāmi bṛhaspatim

I bow to Brihaspati (Jupiter) whos is the teacher of Gods and Sages, who is resplendent and lustrous as burnished gold, who is endowed with a lot of wisdom and the lord of wisdom for the three worlds.

Mercury - Budha

Mercury - Budha

Budha is the adulterous son of the Moon by Tārā, wife of Jupiter.

He married Ilā who was the daughter of Manu. Manu was childless and arranged for a yajña to be performed for obtaining a son, but the priest got the mantras wrong and a daughter was born.

Mitra and Varuṇa performed a sex-change and Ilā became a boy who was named Sudyumna. Under a curse of Śiva, Sudyumna again became a woman and married Budha.

Later on she was again transformed by Vishnu into a male and had 3 sons.

Another version of the story has Ilā (Iḍā) as the eldest son of Manu who trespassed upon a grove sacred to Lord Shiva and under a curse was transformed into a woman. Due to his friends supplications Śiva and Pārvatī agreed for him to be male one month and female the next.

Mercury rules the intellect and communication skills. He rides upon a lion and holds a mace (gadā), sword (khaḍga) and a shield (Kheṭaka) and shows the Varadā- mudra or Abhayā-mudra.

The day related to Mercury is Wednesday, while the gemstone related to Mercury is emerald. Mercury rules number 5 in Indian numerology.

Budha – Mercury bīja mantra:

ॐ ब्रां ब्रीं ब्रों सः बुधाय नमः

oṁ brāṁ brīṁ broṁ saḥ budhāya namaḥ

Vedic mantra for Budha:

प्रियंगुकलिकाश्यामं रुपेणाप्रतिमं बुधम् सौम्यं सौम्यगुणोपेतं तं बुधं प्रणमाम्यहम्

priyaṁgukalikāśyāmaṁ rupeṇāpratimaṁ budham

saumyaṁ saumyaguṇopetaṁ taṁ budhaṁ praṇamāmyaham

I bow to Budha (Mercury), who is dark and black, like no other in form and appearance and is very intelligent and wise, being the son of Soma and endowed with sweet and pleasing auspicious qualities.

Mars - Kuja or Mangala

Mars - Kuja or Mangala
Once when Lord Śiva was immersed in deep meditation (samādhi) at his abode, Mount Kailāśa, three drops of perspiration originated from his forehead and fell down on the earth. From those drops manifested a very beautiful infant, who was of reddish complexion and who had four arms.

Lord Śiva handed the child over to the earth goddess, Bhūmi for upbringing and he was thus named Bhauma as he was nurtured and brought up by 'Bhūmi' (earth).

When Bhauma grew up, he went to Kāśī and did a tremendous penance to please lord Śiva who blessed him by granting him the status of a Graha and appointed him to rule 'Mangala loka' (the Abode of Auspiciousness), which was superior even to the 'Śukra loka' (the Abode of the god of Venus — Śukra).

His weapons are the mace (gadā), trident (Śūla) and śakti and he displays the Abhayā mudra. His vehicle is the Ram representing leadership and being head-strong.

Mangala is considered a malefic of the first order. He rules over the signs Mesha (Aries) and Vriśchika (Scorpio), is exalted in Makara (Capricorn) and has his fall in Karka (Cancer).

Mangala represents drive and physical energy, aspiration, self- confidence and ego, strength, anger, impulsiveness, heroism and adventurous nature. As the God of War he is associated with battle, war and soldiers.

The gemstone of Mars is Coral. Mars rules number 9 in Indian numerology.

Mangala - Mars bīja mantra:

ॐ क्रां क्रीं क्रों सः भौमाय नमः

oṁ krāṁ krīṁ kroṁ saḥ bhaumāya namaḥ

Vedic mantra for Mangala:

धरणीगर्भसम्भूतं विद्युत्कान्तिसमप्रभम् कुमारं शक्तिहस्तं तं मंगलं प्रणमाम्यहम्

dharaṇīgarbhasambhūtaṁ vidyutkāntisamaprabham
kumāraṁ śaktihastaṁ taṁ maṁgalaṁ praṇamāmyaham

I bow to Lord Mangala (Mars) , who is the son of mother earth, who is shining like lightning, who bears a spear and who is kumara , full of power and energy.

Moon - Chandra or Soma

 Moon - Chandra or Soma
Chandra is said to be the son of Prabhākra (the Sun). He is also identified with the Vedic SOMA. Soma = Amṛta the nectar of immortality which alludes to the nourishing, nurturing and invigorating influence of the Moon on all life forms.

He was married to the 27 daughters of Dakṣa Prajāpati which represent the 27 lunar mansions known as Nakṣattras — his favourite wife being Rohiṇī. He seduced the wife of Brihaspati named Tārā and had by her a son — Budha.

He is described as young, beautiful, fair; two- armed and having in his hands a club and a displaying the Varadā mudra, or holding 2 white lotuses.

He rides in a chariot pulled by ten white horses or sometimes just an antelope. The 10 horses represent the 10 iṅdriyas (organs of action of organs of knowledge) and the 3 wheels of the chariot represent the 3 Guṇas.

The gemstone related to Moon is pearl, and its metal is silver. Moon rules number 2 in Indian numerology.

Chandra - Moon bīja mantra:

ॐ श्रां श्रीं श्रों सः चन्द्राय नमः

oṁ śrāṁ śrīṁ śroṁ saḥ candrāya namaḥ

Vedic mantra for Chandra:

दधिशंखतुषाराभं क्षीरोदार्णवसम्भवम् नमामि शशिनं सोमं शम्भोर्मुकुटभूषणम्

dadhiśaṁkhatuṣārābhaṁ kṣīrodārṇavasambhavam
namāmi śaśinaṁ somaṁ śambhormukuṭabhūṣaṇam

I bow to Lord Soma (Moon) who is white like curds – shell and dew, who is born in the milky ocean, who is the jewel on the crown of Lord Shiva and who is the form of nectar.

SUN - SŪRYA NĀRĀYAṆA

SUN - SŪRYA NĀRĀYAṆA 
Sūrya Nārāyaṇa is the personification of the Sun which is daily worshipped by all Hindus. The Sun is the direct manifestation of the Absolute or Brahman. The physical Sun shares some characteristics posited of Brahman —the Absolute Reality.

We speak of the Sun rising, setting being hidden by the clouds etc. In fact he neither raises not sets nor is covered by anything. All of these perceptions of the Sun are conditioned by our time and space bound existence upon earth.

Self-luminosity is that which reveals itself and throws light on other objects. The earth and the moon both come from the Sun but neither is self-luminous, it is the Sun that reveals both the earth and the moon —all of this is akin to what we conceive of in Brahman.

The Sun is both the material cause and the efficient cause of his satellites; he originates them and sustains them but himself does not undergo any change. Brahman projects the universe into being, sustains it but is never Itself modified.

The Sun rides a chariot drawn by 7 horses which are the 7 colours of the spectrum. He carries the Śankha and Cakra — conch and wheel, the symbols of creation through sound and order.

He’s often depicted displaying the Varadā and Abhayā mudras as well. Sometimes he is shown just holding two lotuses as symbols of unfoldment.

Sūrya has four wives:—

1. Suvarcala —the Resplendent, illumination or knowledge
2. Chāyā — Shade
3. Jyoti — Light
4. Aiśvarya — Sovereignty

His charioteer is Aruṇa, the red-light of dawn and his companion is Uṣā —the dawn itself.

The gemstone related to the Sun is the ruby - the metal is gold. The Sun rules number 1 in Indian numerology.

Sūrya - Sun bīja mantra:

ॐ ह्रं ह्रां ह्रीं ह्रौं सः सूर्याय नमः

oṁ hraṁ hrāṁ hrīṁ hrauṁ saḥ sūryāya namaḥ

Vedic mantra for Sun:

जपाकुसुमसंकाशं काश्यपेयं महाद्युतिम् तमोऽरिं सर्वपापघ्नं प्रणतोऽस्मि दिवाकरम्

japākusumasaṁkāśaṁ kāśyapeyaṁ mahādyutim
tamo'riṁ sarvapāpaghnaṁ praṇato'smi divākaram

I bow to the Lord Surya (Sun), who is the colour of the china rose (Hibiscus), who is the son of Rishi Kaśyapa, Who is supremely resplendent. Who is the destroyer of darkness and the remover of all sins.

The Navagrahas — Planetary Deities

The Navagrahas — Planetary Deities

The Nine planets (Nava-Grahas) are the “Lords of Karma” and are the mediators of Karma – Action — it’s causes and its effects. Everything in the world is ruled by one or other of the Grahas.

The external Macrocosm is known as Brahmāṇḍa and the internal Microcosm of the individual is known as Piṇḍāṇḍa — both are mutually related to each other:

For example the Sun in the solar system is homologous with the Self (jīva) in the individual. The Moon is homologous with the emotions in the individual etc. etc.

Yama — Regent of the South

Yama — Regent of the South 

Yama (the Binder) is the god of death, the sovereign of the infernal regions. The wrathful one, who judges the dead, whom his messengers drag before his throne. He is the embodiment of righteousness (Dharma) and the king- of-justice (dharma-rāja). He is, however, compassionate.

In the Vedas, Yama is the First Ancestor and the king-of- Ancestors (pitṛi-rāja). He rules over the kingdom of the dead where the Ancestors dwell. He is also the king-of- ghosts (preta-rāja).

The word yama means "binder, restrainer." It is Yama who keeps humankind in check. "He binds, he decides what are the actions of the living beings that bear or do not bear fruit"

Yama is punishment (daṇḍa), the Eternal Law on which the universe rests. He is Death (Mṛtyu) and the End (Antaka), Time (Kāla), the Finisher (Kṛtānta), the Settler (Śamana). As the ruler of the southern direction, Yama is called lord of the south (Dakṣiṇā-pati).

Yama is the son of the resplendent Sun god —Vivasvat (Rig Veda 10.14.5), the embodiment of social morality represented as one of the aspects of the Sun and envisaged as the progenitor of humankind.

Yama's brother is the Lawgiver, Manu, who shares with him the title of progenitor of humankind.

Yama's twin sister is Yamī, who loves him passionately, though he is sometimes said to have resisted physical union with her (ibid. R.V.10.10).

After his death she mourned him so bitterly that the gods created Night (Yāminī) to make her forget. Yamī later appeared on the earth as the river Yamunā.

Yama married ten of the daughters of Ritual-Skill (Dakṣa), who are the powers born of the ritual sacrifice. Some texts state that his two beloved consorts are shroud-of-smoke (Dhūmorṇā) that rises from the funeral pyre and Victory (Vijayā.)

Yama is sometimes shown with another 2 wives, — Golden-Garland (Hema-mālā), Good-Behaviour (Suśīla).

Yama's city is the City-of-Bondage (Samyamini). Manifold-Secret (Citra-gupta) is his scribe. His ministers are Wrath (Caṇḍa) and Terror (Mahācaṇḍa). Yama's charioteer is Sickness (Roga). He is surrounded with demons who are personifications of the different diseases.

But there are also many sages and kings who assemble in his court to pay him homage. Musicians and heavenly dancers charm his visitors. At the door of the judgment hall is a guard called Legality (Vaidhyata).

Yama owns two four-eyed dogs with wide nostrils, who were born to the Fleet-One (Sārama), the bitch who guards the herds of Indra. They watch the path of the dead.

Symbols

Yama is of dark green complexion with glowing red eyes. He dresses in blood red garments. His hair is tied on the top of his head and he wears a glittering crown. In many stories he’s described as a handsome man.

The virtuous and the sinners see Yama in different forms. To the virtuous he appears beautiful and compassionate like Viṣṇu. To the sinner he appears wrathful and terrifying.

He holds a pāśa (noose) and a daṇḍa (staff), and also carries an paraśu (axe), a khaḍga (sword), and a dagger. He rides a black buffalo and sometimes appears himself in the form of a buffalo. The buffalo being the symbol of Tamas —darkness, inertia, ignorance.

Chitra-gupta- the Scribe of the Lord of Death

Chitra-gupta- the Scribe of the Lord of Death  

Brahmā having completed his work, meditated upon the Supreme Immensity. Suddenly, while he sat in meditation, a man of divine appearance sprang forth from his body.

This man held in his hand an account book and a pen. He came to be known as Manifold-Secret (Citra-gupta). Dwelling near the king-of-justice (Yama), he was instructed to write down an account of the good and bad deeds of all living beings.

He is the patron deity of all scribes, accountants and others involved in secretarial work.

Nirṛta — Regent of the South-West

Nirṛta — Regent of the South-West  

The regent of the south-western direction is Misery (Nirṛta). Misery is the son of Vision (Kaśyapa) and Fragrance (Surabhi). He is also one of the eleven Rudras (Padma Purāṇa, Sṛṣṭi khāṇḍa, ch. 40).

He is the lord of elves (nairṛta), ghosts (bhūta), and night-wanderers (Rākṣasa) and also the lord-of- the-directions (Dikpāla).

People worship him to gain victory over their enemies. In Vāstu his direction is the place of the rubbish heap or re-cycling bins as he presides over decay and rot.

A legend says that once there was a virtuous king of the criminal tribe of the Śabara named Yellow- Eye (Piṅgākṣa). One day in the forest he heard people crying for help. He ran and found travellers being looted by a group of savages (dasyu).

He fought them and was killed — being killed in the defence of strangers is equal to a Vedic Yajña and as a reward he attained godhood and was made the regent of a direction.

The nairṛtas are the descendants of Nirṛta and are represented as a kind of elf associated with Kubera.

NIRṚTI -Goddess of Misery

NIRṚTI -Goddess of Misery

Nirṛti, the Goddess of Misery is a sinister goddess representing suffering, poverty, disease, and death.

As the Embodiment of all sins, she appeared at the time of the churning of the ocean before the goddess of fortune, Lakṣmī. Hence she is the older sister of Lakṣmī known as Alakṣmī.

Her abode is the sacred fig tree, the Pipal, where, every Saturday, Lakṣmī comes to visit her. To her realm belong gambling, prostitution, sleep, poverty, disease, and all the forms of trouble.

She is the wife of Sin (Adharma), the son of Varuṇa. Her sons are Death (Mṛtyu), Fear (Bhaya), and Terror (Mahā-bhaya).

In this world all those who are born with a handicap, in the families of thieves or evildoers, and yet are virtuous and kind are especially protected by Nirṛti.

Varuṇa — Regent of the West

Varuṇa — Regent of the West  
Varuṇa (the Coverer or Binder), the personification of the Mysterious Law of the Gods presides over the relationship of humans with the gods.

He is the ruler of the "other side," of the invisible world. He represents the inner reality of things, higher truth (Ṛita), and order in their transcendent aspects, beyond understanding.

His absolute power is felt during the night and in all that is mysterious, while man-made laws, represented by Mitra, rule the day. Although usually linked with Mitra, Varuṇa is occasionally invoked alone.

He is everywhere, in the universe and around it, pervading all things as the inner law and order of creation. He established and maintains natural and moral laws, expressions of the cosmic order. His laws are unassailable and rest upon him as on a mountain.

As the King, Varuṇa is the Justice-giver, whose duty is to punish the guilty. He catches the evildoers and binds them with his noose.

In the later mythology Varuṇa came to be relegated to the position of a god of death. Indra, the ruler of the sphere of space, took precedence over him, as the ruler of the sky.

In the Mahābhārata (2.9) and all later texts Varuṇa appears as the lord of the waters, the ruler of the sea or the subterranean waters. He is the giver of rain and has been the owner of the soma.

He is the regent of the Western direction. His domain is the Western Ocean. He is rich and happy. He also rules over one of the lunar mansions (nakṣatra).

The name Varuṇa may be derived from the root vr, meaning "to surround, envelop, cover." It refers to all that veils or covers, all that is mysterious, cryptic, hidden.

Varuṇa is also the lord of the causal waters that surround the world. It can also be derived from the root vr, "to restrain," "to check," referring to the god's character as the enforcer.

His city, the most beautiful in the world, is called Starry-Night (Vibhāvarī), or Earthly-City (Vasudhā-nāgara), or Joyful (Sukha).

He has two wives the junior being Prosperity (Riddhi), and the elder wife Vāruṇī, is the goddess of liquor. She is sometimes called Gauri, the Fair One.

His sons are:—Nourisher (Puṣkara), Strength (Bāla) and a daughter Liquor (Surā). Another son, Wrong-Deed (Adharma), married Misfortune (Nirṛti). Her sons are are:—Ill-omens (nairṛta) and demons (rākṣasas), Fear (bhaya), Terror (Mahā-bhaya), and Death (Mṛtyu).

Symbols

Varuṇa appears as handsome and well-dressed. He rides upon the Makara — a mythical sea-monster sometimes associated either with a shark or a crocodile. His right hand shows the Abhayā-mudra — gesture of removing fear. In his left hand he holds a nāga-pāśa — noose made of a serpent.

Kubera — The Regent of the North

Kubera — The Regent of the North  

The Regent of the northern direction is Kubera the god of wealth, the chief of the genii, called the mysterious- ones (yakṣā) or the secret-ones (guhyaka), who guard the precious stones and metals stored inside the earth.

Kubera's half-brothers were Roarer (Rāvaṇa), the powerful king of Śrī Laṅkā, Jar's-Ear (Kumbhakarṇa), and Terrific (Vibhīṣaṇa), who became Rāma's ally. Their sister is Sharp-Nails (Sūrpaṇakhā). Rāvaṇa drove Kubera away from his capital in Lanka and took over.

Kubera's wife is Auspicious (Bhadrā) and his sons are Reed- Axle (Nalakubera), who is also called "son of Mayu rāja” (the king of animals resembling men)," and Bejeweled-neck (Maṇi- grīva), who is also called Colourful-Poet (Varṇa-kavi). His daughter is Fish-eyed (Mīnākṣī).

Kubera is shown as a white dwarf with a large belly. He has three legs which represent the three principle desires — putreṣa (desire for offspring) vitteṣa (desire for wealth and power) and lokaiṣa (desire for fame and recognition).

The name of Kubera seems to be of unknown origin, though it has been, suggested that it may be derived from ku-bera, the "ill-shaped one," a word similar to kim-purusa, kupurusa, etc.

An offering is made to him at the end of all ritual sacrifices, though he does not appear to have a separate cult. He is now worshiped mainly in Nepal, but is one of the seven divinities of wealth known all over Asia.

Kubera is the giver of jewels, the protector of travellers. He is associated with Gaṇeśa, the lord of categories. Whatever treasures are in the earth, they all belong to Kubera. Only through his kindness do men obtain precious metals and stones from the entrails of the earth.

The Yakṣas, Guardians of the Earth's Treasures

The Yakṣas, Guardians of the Earth's Treasures 

The Yakṣas, with their king, Kubera, were originally anti-gods (asura), but made friendly overtures to the gods and were accepted in their midst.

The term Yakṣa comes from a Vedic word meaning "marvellous" or "mysterious." The mysterious-ones (Yakṣa) are also the secret-ones (guhyaka). They are often mentioned with the night-wanderers (Rākṣasa), or demons. The Yakṣas are also connected with the serpents (nāga).

With Kubera at their head they seceded from the rākṣasas.

Īśāṇa — Regent of the North-east

Īśāṇa — Regent of the North-east 

The north eastern direction according to Vāstu is the most important of all directs being ruled by Lord Śiva in the form of Īśāṇa — “The Ruler”.

He is the embodiment of all learning and the master of all knowledge. Īśāna is connected with the element air, the sense of touch.

The prāṇa enters into the house from the Īśāna corner and exits via Nirṛti corner. In the Īśāna corner one installs the household deity or at least keeps some sacred object.

Some texts state that he should carry a Lute (vīnā) and a skull (kapāla).

LOKA-PALAS / Vedic Deities -Guardian Deities of Space

LOKA-PALAS / VEDIC DEITIES -Guardian Deities of Space
Almost all the original High Gods of the Rig Veda have been demoted in modern Hinduism to Loka- pālas — guardian deities of the directions.

Three relatively minor deities of the Rig Veda were elevated to the modern Trinity — Brahmā, Viṣṇu and Śiva.

The Loka-pālas play a major role in Vāstu and are invoked in all ceremonies involving buildings. In All major yajñas they are also invoked and offerings made to them.

Indra —Regent of the East

Indra —Regent of the East 

Indra is the king of the gods and was one of the major deities of the Rig Veda. A quarter of the hymns of the Rig Veda are dedicated to him and he is the national god of the Vedic people.

His most lauded activity was the destroying of the demon Vṛtra who had imprisoned the cows in the mountainous cave. Using his famed vajra — diamond thunderbolt.

Vṛtra means the obscurer or the “one who conceals.” The cows represent the streams of light or consciousness.

Indra represents the all-pervading electric energy (vidyut śakti), he is the ruler of the storm but also the cause of fertility.

The devas represent various aspects of our psychology and Indra is the king of all the senses and as such represents the mind. Indra assumes manifold forms and shape-shifts as he will. He has all the exuberance of youth and is addicted to pleasure and intoxicants. He has numerous love-affairs and sends Apsarās to disturb the meditation of sages.

Indra lives in the city of Amarāvati (immortality) with his wife is Śacī — (Divine Grace) and by her has 3 sons: Jayanta (victory) Ṛṣabha (excellence) and Mīḍhuṣa (liberality). Indra has two vehicles – an elephant with four tusks names Airāvata (born-of-the-ocean) and a horse named Uchchaiśravās (loud-neighing).

Symbols

Vajra (thunderbolt) — represents diamond like wisdom which destroys ignorance in the form of the demon-who-conceals.

Other attributes of Indra are - Ankuśa (elephant goad), Pāśa (noose), Dhanuṣ (bow), Khaḍga (sword)

Agṇi — Regent of the South-east

Agṇi — Regent of the South-east  

Agṇi was the most important god of the Rig Veda, the mediator between humans and gods and the protector of men and their homes. Esoterically he represents divine illumination.

The science of fire is the key to all knowledge. The discovery of fire led to the creation of laws, rules and discipline — civilization stems from the correct use of fire.

In the Viṣṇu Purāṇa Agṇi is the firstborn son of Brahmā. In the human world Agṇi ’s father was Dharma (eternal-law) and his mother Vasubhārya (Daughter-of-light). His sister is Medhā (intelligence).

He was married to Svāhā (invocation-at-offering) and by her has 3 sons Pāvaka (Purifier), Pāvamāna (purifying) and Śuci (Purity). His second wife is said to be Svadhā — the invocation of the ancestors.

He is shown having 3 faces — representing the 3 Vedic fires Āhavanīya, Dakṣiṇā and Gārhapatya agṇi.

Symbols

His standard is smoke (Dhūma- ketu) and he rides on a ram (Chāga) one of the main sacrificial animals which also represents leadership and aggression.

He carries a:—

Javelin (Tomara) — same symbolism as a spear — mental focus on the goal

Lotus (Abja) — enlightenment and purity

Axe (Paraśu) — severing the bonds of attachment

Torch (ulkā) — kindling of the fire or enthusiasm for the dharma and enlightenment

Fan (vyañjana) — fanning the spark of knowledge

Oblation spoon (sruk) — converting all action into service of the divine.

The Ten Forms of Agṇi

The Ten Forms of Agṇi

There are ten main forms of fire, five natural forms and five ritual forms.

The five natural forms are:—

1. Agṇi is the earthly or common fire, either visible or potential, that is, hidden in fuel.

2. Indra (or Vāyu), the power of the lightening which dwells in the clouds, is the fire of space, of the intermediary world. It is the source of conflagrations and of the dreaded bush-fires (dāva-agṇi ').

3. Sūrya (the Sun), the fire of the heavenly sphere which illumines the world, is known as the celestial-fire (divya-agṇi).

4. Vaiśvānara (the all-pervader) is the power of digesting, found in all things, all beings. It is the support of life.

5. Vāḍava Agṇi - The fire of destruction, Agṇi 's most fearful form remains hidden under the sea, ever ready to destroy the world.

The five forms of ritual fire are:—

6. Brahmā-agṇi — The fire-of-the- Immensity is said to appear spontaneously during the ritual of sacrifice at the sound of the magic formula (the Arani-manthana Mantra that is uttered while the fire stick is revolving. This is the fire born of the world.

7. Prājāpatya-agṇi — The fire-of-the-lord-of-progeny is handed over to the unmarried student when he is invested with his sacred thread. In this fire he is to perform the daily ritual offering known as Agṇi hotra. He is pledged to preserve this fire, worship it, and feed it with offerings, till the day when, at the approach of old age, he abandons his home to retire into the forest.

8. Gārhapatya-agṇi — The house-holder's fire is brought into the house after the marriage ceremony and is the centre of family rituals. It is to be kept ever alive and all the offerings of the married man should be offered into it.

9. Dakṣiṇā-agṇi — The Ancestors' fire or 'Southern fire' in which offerings are made to Ancestors. The rituals of exorcism (abhicāra yajña) are to be performed in this fire. During the great ritual sacrifices a fire lighted from a 'Southern fire' has to be maintained outside the southern gate of the sacrificial-pavilion (yajña- maṇḍapa). This fire is expected to burn away the obstacles which would otherwise arise to prevent the completion of the ritual.

10. Kravyāda-agṇi — The funeral-fire which is lit on the funeral pyre and into which the body is offered as the final oblation.

Elsewhere the ritual fire is shown under six forms:—

the fire of the householder, gārhapatya-agṇi , the fire of Vedic rituals, āhavanīya-agṇi , the fire of the Ancestors, Dakṣiṇā-agṇi , the fire of the assembly, Sabhya-agṇi , the fire of the Sacrifice (Agṇi hotra), Āvasathya-agṇi , the fire of divine service, Aupāsana-agṇi .