Vedic Period:
Que. Throw light on the nature of religion and classification of gods mentioned in the Rigveda. [UPSC CSE-2020]
Approach:
(1) Explain Vedic religion.
(2) Explain the nature of religion in the Rig Veda.
(3) Mention the classification of Vedic Gods.
(4) Mention the Limitations.
(5) Conclude by stating the importance of religion and gods in Rig Veda.
Introduction:
Vedic religion, also called Vedism, the religion of the ancient Indo-European-speaking peoples who entered India about 1500 BCE from the region of present-day Iran. It takes its name from the collections of sacred texts known as the Vedas. The Rigveda, or “Veda of Verses,” the earliest of those, is composed of about 1,000 hymns addressed to various deities and mostly arranged to serve the needs of the priestly families who were the custodians of that sacred literature.
The Rig Veda, the oldest of the Vedic texts, provides insights into the religious beliefs and practices of the ancient Indo-Aryans. It offers a glimpse into their worldview, cosmology, and their interactions with the divine. The nature of religion in the Rig Veda can be understood through its hymns, rituals, and the classification of gods mentioned within it.
Nature of Religion in the Rig Veda:
(1) Polytheism: The Rig Veda reflects a polytheistic belief system, where various deities are worshipped and revered. These deities represent different natural forces, cosmic powers, and aspects of life.
(2) Hymns and Rituals: Religion in the Rig Veda revolves around the recitation of hymns dedicated to various deities and the performance of rituals and sacrifices. The hymns are poetic expressions of devotion, praise, and requests for blessings.
(3) Nature Worship: Many hymns in the Rig Veda show reverence for natural elements such as fire, sun, water, and earth. These elements are considered divine manifestations and are venerated for their role in sustaining life.
(4) Sacrificial System: Religion in the Rig Veda involves a complex sacrificial system, where rituals and offerings are made to the gods to seek their favor, protection, and blessings. Priests play a vital role in conducting these rituals.
(5) Connection to Cosmic Order: The Rig Veda emphasizes the concept of “Rita,” the cosmic order that maintains harmony and balance in the universe. Religious practices are aimed at aligning with this cosmic order.
(6) Mystical and Philosophical Elements: Amidst the rituals and hymns, the Rig Veda contains hints of philosophical contemplation, with some hymns reflecting on the nature of reality, the self, and the divine.
Classification of Vedic Gods:
(1) Indra and Maruts: He is the most frequently mentioned god in the Rigveda. He is vigorous and strong, a great warrior, his weapon is thunderbolt, and he leads the Aryas to victory in battle. Since the Aryas were engaged in wars with indigenous tribes so they worshipped Indra as a god. He was also invoked as a weather god who brought rains. Maruts was the companion of Indra and aided him in the wars.
(2) Agni: He is another important god and represents many aspects of fire the fire of the cremation pyre, the fire that engulfs forest, the fire that burns enemies, the heat generated by tapas (austerity), and the heat of sexual desire. Most important of all, as the sacrificial fire, he is the intermediary between gods and humans. In this role, he functions as a divine priest.
(3) Soma: He is described as a wise god, one who inspires poets to compose hymns, a great god who rules over the earth and all humans. In later hymns, Soma is identified with the moon.
(4) Varuna: He is associated with kshatra (secular power), sovereignty, and kingship. He was the keeper of the cosmic order known as rita. He restricts and punishes evil-doers with the fetters or bonds that he has in command.
(5) Surya, Ashvins, vayu, Rudra: Other deities of the Rig Veda include the sun god Surya, son of Dyaus. Surya drives away the darkness by riding in his chariot across the sky, and is sometimes visualized as a white horse or an eagle. Vayu is the wind god. The Ashvins are twin gods associated with war and fertility. Rudra is a deity associated with great destructive potential. He inspires fear.
(6) Usha: Usha, goddess of the dawn, is mentioned 300 times in the Rig Veda, and 20 hymns are addressed to her. She represents the victory of light over darkness and is invoked by those desiring wealth.
(7) Aditi: ‘Aditi’ which means freedom, is invoked to bestow freedom from sickness, harm, and evil.
In the Rigveda, a triple classification of Vedic gods has been hinted according to which the corresponding three orders are:
(1) Terrestrial (Prithvisthan)
(2) Aerial or Intermediate (Antarikshasthana or Madhyasthan)
(3) Celestial (dyusthana)
Limitations:
But at certain places this classification is overlapping and not very clear-cut, such as Tvastri and Prithvi are assigned to all the three spheres, Agni and Ushas to the terrestrial as well as aerial spheres, and Varuna, Yama and Savitri to the aerial as well as the celestial ones. But the difficulties of determining relative greatness are almost insuperable and only a few tentative conclusions are possible.
For example, Indra, the mighty warrior and Varuna, the supreme moral ruler, stand out preeminent above the rest. Agni and Soma, the two ritual deities should come next, but Indra. Agni and Soma are the three most popular deities, judging by the frequency of the hymns addressed to them.
Conclusion:
Thus, the ancient Vedic worshippers offered sacrifices to those gods in the hope that they in return would grant abundant numbers of cattle, good fortune, good health, long life, and male progeny, among other material benefits. To ensure the efficacy of their prayers, the people came to believe that their offerings could be made more acceptable to the gods if accompanied by songs of praise and other invocations of the gods’ might and power. Thus originated the rites described in the Vedas. Every sacrifice was performed on behalf of an individual, the patron or yajamana (“sacrificer”), who bore the expenses.
