The R Gvedic Deities And Their Iconic Forms

Illustrations: Numerous B/w Illustrations Description: India's cultural traditions have their origin in diverse sources embedded in the life style of various pre- and proto-historic communities occupying different parts of the sub-continent in the various periods of their existence. Despite high antiquity of several archaeological finds, one has to admit that the earliest recorded references of India's cultural philosophy and ideological concepts are found only in the textual data of Rgveda, which show an already developed stage of thought. The importance of Vedic philosophy and religious concepts especially those defining the form of divinities lies in the fact that they preserve in them the seeds of later Hinduism to a considerable extent. The Rgveda contains references to various types of divinities which have been classified into three broad groups viz., (i) Terrestrial deities like Prithvi, Soma, Agni, (ii) Atmospheric gods like Indra, Vayu, Maruts, Parjanya, and (iii) Heavenly divinities like Varuna, Dyaus, Asvins, Surya, Savitr, Mitra, Pusana and Visnu. Of these last five were regarded as different phases of sun's movements. Varuna, who has been extolled in many hymns, is also associated with the concept of Rta, i.e. the cosmic and moral order. The Rgveda mentions some goddess too like Prthivi, Usas or the dawn, ratri, Ila Bharati or Sarasvati. A few gods like Dyava-Prthivi (i.e. the sky and the earth) are vitally significant for later iconographic development. To propitiate these gods the Rgvedic people made offerings of milk, ghee grains, etc. through sacrificial oblations and chanted hymns in their praise which, undoubtedly, suggest presence of the elements of Bhakti (deep devotional urge) in the Vedic religion. The present work is conditioned by a kind of unconventional approach to the study of Vedic elements of iconic forms and concepts especially those mentioned in Rgveda, She feels that all gods of Hinduism are basically the gods of the Rgveda which changed their forms from time to time to meet the demand of the people. In her view these developments are well attested to by the literature of historical times, e.g. the Smrtis and the Puranas. According to Chawla the early idea of image-making can be traced back in the hymns of the Rgveda particularly in the poetic imagery of early Vedic seers. She agrees that most of the Vedic deities, no doubt, originally represented the forces of nature but in the course of time, during the Rgvedic age itself, she feels that iconic concepts in regard to at least some divinities had already come into vogue. The author had also located and analysed certain Vedic terms preserving in them clues pertaining to bodily features of some deities. The representation of form as reflected in the expressions like rupani pimsatu and rupam sukrtam, is an indication of some kind of artistic activity in Rgvedic times. Perhaps emergence of the concept of Tvastr, the divine craftsman/artist, was a result of constantly growing creative urge of Rgvedic societies. Dr. Chawla views the whole growth of Hindu iconography as a continuous process of development from the period of the Rgveda onwards under the cover of religious philosophies. Yet, she does not deny the role of Indus civilization and external mythological import. Jyotsna Chawla further invites our attention to the Iconographic parellelism between the concept of Dyava-Prthivi, the eternal parents, and the one reflected in the unified form available in the Puranic iconography of Ardhanarisvara. She traces the growth of the iconic forms of Rgvedic deities like Siva, Surya, Soma, Yama, Asvins, etc. in the later periods when the Puranas were compiled. She has beautifully analysed the Vedic symbolism and the attributes held by various gods in the form of vajra, pasa, danda, sruk and sruva in a logical manner.

Home to one of the ancient civilizations of the world, India is also the birthplace of a dizzying array of gods worshipped by millions of Hindus living in India and across the globe. Over the centuries many of these gods rose to power and became the object of utmost devotion, only to fall from grace and lose their standing. These deities shared a peculiar trait: they were never perfect. In this multivolume series entitled, The Galaxy of Hindu Gods, Sach takes you on an extended journey to meet with the gods and share their tales with you. Among the multitude of deities, the most ancient are the Vedic gods, which include luminaries like Indra, Surya, Varuna, Agni, and others. Today a minor deity, the Vedic Indra was once the ruler of the three worlds who, under the influence of a mysterious power drink, fought with the demons and vanquished them. His reign did not last long. His comrades Surya and Varuna also had their glory days but were overthrown by other gods of the pantheon. Yet, after thousands of years, gods like Indra, Surya, and Varuna are still household names and honored in Hindu rituals and traditions. If you know little or nothing about Hindu mythology, this is your ideal starting point where you will meet the overwhelming array of Hindu gods and learn about their wonderful stories.

This book presents a complete and accessible description of the history of early India. It starts by discussing the origins and growth of civilizations, empires, and religions. It also deals with the geographical, ecological, and linguistic backgrounds, and looks at specific cultures of the Neolithic, Chalcolithic, and Vedic periods, as well as at the Harappan civilization. In addition, the rise of Jainism and Buddhism, Magadha and the beginning of territorial states, and the period of Mauryas, Central Asian countries, Satvahanas, Guptas, and Harshavardhana are also analysed. Next, it stresses varna system, urbanization, commerce and trade, developments in science and philosophy, and cultural legacy. Finally, the process of transition from ancient to medieval India and the origin of the Aryan culture has also been examined.

Vaisnavism Played A Very Significant Role In Socio-Religious And Artistic Expressions Of Kashmir In Ancient And Medieval Periods. Vaisnavism Carved Its Due Place In The Minds Of The People In The Valley With Equal Amount, If Not More Than That Of Buddhism And 'Saivism. In General, The Religion Of Vishnu In The Kashmir Valley Shared The Pan-Indian Notion, Yet In Certain Aspects, It Maintained Its Individualistic Approach. Such Differences Are Noted In The Texts As Well As In The Artistic Expressions Of The Valley. The Present Book Deals With The Various Facets Of Vaisnavism In Kashmir With Particular Reference To The Vaisnava Icons And Art. The Book Deals With Para, Vyuha And Vibhava Aspects Of Vishnu As Well As With Composite And Syncretic Aspects Of The God. Attention Has Also Been Paid To The Minor Vaisnavite Deities Including The Personification Of Vishnu'S Attributes. There Has Been A Dearth Of A Comprehensive Study On Vaisnava Art And Iconography Of Kashmir And This Book Is Likely To Fill The Gap

This text brings out the spiritual character of the Veda applying Sri Aurobindo's method of esoteric interpretation and following the lead of Sri T.V. Kapaly Sastry. The question arises of whether the gods of the Veda are simply nature elements deified by a primitive society, or are they essential divine powers and personalities of a Supreme Godhead in manifestation.

The Hindu pantheon comprises such a multitude of gods and goddesses that even the most devout can find it difficult to remember their names and characteristics. This self-contained volume presents a comprehensive picture of the gods and goddesses commonly worshiped in India; their origins, and their related myths and legends. It covers the deities from both the Vedic and Puranic literature, as well as demons, sacred birds, and other lore, all accompanied by excellent illustrations from traditional sources.

Dr. Agrawala S Present Work Largely Represents His Ph.D. Thesis (Approved By The Banaras Hindu University) In A Revised Up-To-Date Form. He Has Brought Out A Most Comprehensive And Thorough Analysis Of The Material On The Worship Of Goddesses In The Proto-Historic And Vedic Periods Of India. A Vast Amount Of Archaeological Evidence Is Carefully Sifted And Analysed By Him In A Truer Cultic Perspective As Throwing New Light On The Role Of Mother-Goddesses In The Protohistoric Cultures Ranging From Small Agricultural Communities Of Baluchistan Foothills To The Highly Developed Harappans. Dr. Agrawala Has Also Identified And Discussed In A Systematic Manner Varied Motifs And Concepts Of Fertility Cultus In The Rgveda And Later Vedic Texts Which Were Subsequently Formulated Into Definite Images, Personifications And Attributes. He Has Marshalled In A Fully Objective Treatment All Those References In The Vedic Literature That Go Now To Reveal Numerous Fresh Aspects Of This Hitherto Unexplored Subject. One Is Able Indeed To See Through The Present Work How The Rgvedic Goddesses,Mostly Abstractions, Later On Assumed Mythical Definitions In The Pantheon And How The Folk Culture Of India Exercised Its Far-Reaching Influences On Higher Priestly Religion Not Only By Contributing Its Own Share Of Goddesses But Also Through Their More Concrete Identification With The Already Existing Ones In Myths And Cult Rituals.