Deities according to Nighantu & Nirukta

The vedic mantras (stanza) which enumerates appellations of deities to whom stutis (praises) are
primarily addressed is called Daivatam. The following is the detailed examination of the deities.
A particular mantra is said to belong to a deity to whom a seer addresses his stuti with a particular
desire and whom he wishes to obtain his object.

Durga, the commentator on the Nirukta states that praises of devtas is of four kinds:

1) Their names
2) Through their relatives and friends
3) Through their work or accomplishments
4) Through describing their form or beauty
If any mantra has the above Stutis for any devtas then that mantra is considered to be belonging to
that devta only. Every Mantra must have a devta and Rishi.

There are three types of Rks (mantras)

1) Parokshakritaha – Indirectly addressed

2) Pratyakshakritaha- Directly addressed
3) Aadhyaatmikyaha – Self Invocations

1) Parokshakritaha- The indirectly addressed mantras are in all the cases of nouns but the verb of
the third person only- Pratham Purusha in Samskrita.

E.g a) Indra rules over svarga and prithvi b) O singers, sing praise of Indra with high voice
c) Sing Sama for Indra. d) Without Indra no Jyoti-Sthana (place of light) is sacred e) I will now tell
the great deeds of Indra. f) In Indra all the desires are stable.

2) Pratyakshakritaha- Directly addressed mantras are in the second person and are joined with the
word "thou"or "You" as the pronoun.

E.g. a) O Indra, you are produced from Strength b) O Indra, kill our enemies.
The devtas are addressed here or spoken to.

3) Aadhyaatmikyaha- Self invocation mantras are in the first person and are joined with the word
"I" as the pronoun. E.g hymn of Indra Vaikuntha, Hymn of Lava etc. The Devi Suktam starting with
"Aham Rudrebhirvasubhischraami" which means "I move with Rudras and vasus". The devta
himself speaks here.

In such a way Yaaska has divided the hyms as per the person/Purusha of the verbs or Aakhyaata.
Indirectly and directly addressed Rks are by far most numerious. Self invocations are few far
between.

1) In some verses only devta is praised and there is no mention of desire. E.g Now I shall describe
or tell the great deeds of Indra.
2) In some verses there is desire also and not praised. E.g I shall see clearly with my eyes, May my
face glow beautifully, May I listen properly with my ears. This is mostly in Yajurveda mantras
(Adhvaryu) and sacrificial formulae.
3) Sometimes there is pledge/oath and also self curse. E.g If I'm a illusory demon then I should die
today only.
4) Sometimes there is a desire to describe a particular state e.g At that point of time there was
neither death nor immortality. b) Earlier only darkness was hiding the darkness.
5) Sometimes knowledge is produced in some particular state. E.g That beautiful devta should fly
today in such a way that he shall not return. b) I don't know that I'm here only.
6) Sometimes there is praise and dispraise. E.g One who eats alone is a sinner. b) The giver's (of
say food-or money-cloth) house seems a pond full of lotuses. Similarly there is censure of gambling
and praise of agriculture in the die-hymn.

In this way in all Mantras, the Rshis have different different intention. In this manner and with
various intentions seers have visions of their poetic compositions (mantras).

With reference to this, the following is the ascertainment of the deity of those stanzas whose deity is
not specified. Such stanzas belong to the same deity to whom that particular sacrifice or a part of
the sacrifice is offered.

Other than the sacrifice, they belong to Prajapati according to the rituals and Narasamsa according
to the etymologist.

Deity may be optional one or even a group of deities. It is indeed, a prevalent practice in everyday
life in the world to dedicate things in common, including what is sacred to gods, to guests and to the
Pitris.

Sometimes gods are the individual limbs of a single soul. As people say seers praise objects
according to the multiplicities of their original nature as well as from its universality. They are
produced from action (karma) they are produced from the soul. Soul is even their chariot, their
horse, their weapon, their arrows, souly indeed the all in all of gods.

(Here Yask's rejoinder to the objection that non-deities are praised like deities. The so called non-
deities, says Yaska are but different manifestations of the same single soul. In other words Yaska
here profounds the doctrine of pantheism.

There are three deities only say the etymologists.

1) Agni whose sphere is Earth.

2) Vayu or Indra whose sphere is atmosphere
3) The Sun whose sphere is Heaven

Of these each receives many appellations (names) on account of his superenience (mahabhagya) or
the diversity of his function, just as a priest, although he is one is called the sacrificer (hotr), the
director of the sacrifice (adhvaryu), the possessor of the sacred lore (Brahma) and the chanter
(Udgatr). Or else they may be distinct, for their peneegries (stuti) as well as their appellations are
distinct.

Deities according to the Nighantu & Nirukta

If one receives many appellations on account of the diversity of functions, it may be remarked that
many men also can do the actions having divided them among themselves. Community of
enjoyment is seen in the following i.e. the enjoyment of earth by cloud, together with air and the
sun, and of the other world together with Agni. There everything is like the kingdom of man also.
Apperance of the Gods (Aakaar Chintanam)

1) Anthropomirphic limbs for their panegyries as well as their appellations are like those of setient
beings. More over they are praised with reference to anthropomorpic limbs.

O Indra, the two arms of the mighty one are noble. Or Indra, come with thy team of two bay steeds.

There are also praised with regard to anthropomorphic actions.

Others say that they are not anthropomorhic (AparuShavidhaaha), because whatever is seen of them
is unanthropormorphic, as for instance fire, air, the Sun, Earth, the moon, etc.

As to the review that their panegyries are like those of sentient beings- reply is that inanimate
objects, beginning from dice and ending with herbs are likewise praised.

As to the views that they are praised with reference to anthropomorphic limbs, reply is that this
treatment is accorded to inanimate objects also.

(As sacrifice is that of a sacrificer. This is the well considered opinion of those who are well versed
in legendary lore).

Shares & companies of three classes deities

There are only 3 devtas. Now we shall discuss about them in detail.

1) Agni- Who lives in Prithvi or this world. Its division/share is this world (Prithvi), Early morning
time, Vasanta Rtu-Spring season, Gayatri Chandas- 3 fold hymn and the devtas who are considered
as general and women (goddess) like Agnaayi, Pruthvi and Ilaa. The main purpose of Agni is to
carry the havis and to bring the devtas to the place of yajna. Whatever objects is seen is because of
Agni only or function of vision is only because of Agni. The devtas worshipped along with Agni are
Indra (leader of devtas), Soma, VaruNa (rain god), Parjanyaha (cloud) and Rtavaha (seasons).

Further Agni & VishNu, Agni & PooSha are given havis together but there is no example of such
Stuti or verse in Rg veda. There are only reference of separate Stutis.

2) Vaayu or Indra- Who lives in Antariksha or space. Its division/share is AntarikSha loka,
Afternoon time, GriShma Rtu-Summer season, TriShtup Chandas- 15 fold hymn, the devtas
considered medium place and women (goddess). The function is to release Rasa/water and to
kill/slay Vrutra. Whatever is related to Bala or Strength is related to Indra. The devtas worshipped
along with Indra are Agni, Soma, VaruNa, PooSha, Brahaspati, Parvat, Kutsa, ViShNu and Vaayu.

Further Mitra with VaruNa, Soma with PooSha & Rudra, PooSha with Agni & ParJanya with Vaayu
are given havis together.

3) Surya/Aaditya - Who lives in Svarga or Dyu loka. Its division/share is other world (Svarga-Dyu
loka), Evening time, VarSha Rtu-Rainy season, Jagati Chandas- 17 fold hymn, the devtas
considered highest place and women (goddess). His functions draw out the Rasa and hold it in its
rays. Whatever is secret in meaning is the work of Aaditya (Sun).
Their Stuti or worship is done along with Chandrama, Vaayu, and Samvatsara.