rigved saying?

[Guest guest]

Somewhere I found and lost the rgveda saying something like that Gods came after the creation of this universre or world ????? sure something like this

I am sure it was rgveda.

 

PLease post it by replying. If anyone of u know about that.

[Guest guest]

I think you mean "demigods", rather than God. There can be no such thing as "God-s" in Vedic philosophy, because there is only one Supreme Personality of Godhead. Unfortunately, confusion is created when "devata" is translated as "god". Demigod is a better translation.

 

That said, I'll leave it to someone else to answer whether demigods came after or before "the universe" (material universe) was created.

[maadhav 0]

krishna has said in gita:

 

aham aadir hi devAnAm.

He always was/is /will be.

devtas came afterwards.

 

He also says:

na me viduH sUraganAh

 

even the devatas do not know His origin.

 

gita is 700-verses summary of the vedas with 20,416 verses.

 

[Dravidian 0]

The devatas or demigods were created after to govern over aspects of the universe. They have "jobs" in the universe to fulfill as is there duty or dharma. So God created the demigods. The devatas are part and parcel fo God, just as we are part and parcels also. Even the devatas are trying to realize the ultimate as we are. However, it is said that being human is an advantagious state to reach moksha from. For our existence has the "right" mixture of pain and pleasure so that we may learn what we must to relinquish attachment from both. Where as in the heavens or higher planets the pleasures are so great that even the great devas may become overwhelmed by bliss, if not free from attachment, and become intwined in the pleasures. In doing this they will forget their duties in the universe. This karma causes them to be born as something "lower" like humans so that they may learn to relinquish attachment again and ascend closer to God. The duties of that deva will be filled by another deva or by a being whom has ascended or evolved to that level. This is my understanding of the subject at hand. Please feel free to correct me if I am wrong in this.

 

We meditate on the glory of the Creator;

Who has created the Universe;

Who is worthy of Worship;

Who is the embodiment of Knowledge and Light;

Who is the remover of all Sin and Ignorance;

May He enlighten our Intellect.

[yasodanandana 0]

i think that you are absolutely right.. devas are "temporary jobs", like the first minister, the major, the director of the prison and so on...

 

sometimes there's conditioned souls covering that role, some others there's liberated souls, sometimes, not to leaving a place vacant, there's directly sri bhagavan

[Guest guest]

Vanakkam Yasodanandana...I bow to the divine in thee.

[barney 0]

 

 

--

Of the several Vedic texts, the Rig Veda is most fundamental to Indian thought, the others dealing with more particular matters such as the sacrificial formulas, melodies, and magic. Composed over a long period of time and coming into their present form between 1500 and 1000 b.c.e., the Vedic hymns were eventually attributed to the divine breath or to a vision of the seers.

 

 

--

Creation Hymn

A time is envisioned when the world was not, only a watery chaos (the dark, "indistinguishable sea") and a warm cosmic breath, which could give an impetus of life. Notice how thought gives rise to desire (when something is thought of it can then be desired) and desire links non-being to being (we desire what is not but then try to bring it about that it is). Yet the whole process is shrouded in mystery.

 

 

Where do the gods fit in this creation scheme?

 

 

The non-existent was not; the existent was not at that time. The atmosphere was not nor the heavens which are beyond. What was concealed? Where? In whose protection? Was it water? An unfathomable abyss?

 

There was neither death nor immortality then. There was not distinction of day or night. That alone breathed windless by its own power. Other than that there was not anything else.

 

Darkness was hidden by darkness in the beginning. All this was an indistinguishable sea. That which becomes, that which was enveloped by the void, that alone was born through the power of heat.

 

Upon that desire arose in the beginning. This was the first discharge of thought. Sages discovered this link of the existent to the nonexistent, having searched in the heart with wisdom.

 

Their line [of vision] was extended across; what was below, what was above? There were impregnators, there were powers: inherent power below, impulses above.

 

Who knows truly? Who here will declare whence it arose, whence this creation? The gods are subsequent to the creation of this. Who, then, knows whence it has come into being?

 

Whence this creation has come into being; whether it was made or not; he in the highest heaven is its surveyor. Surely he knows, or perhaps he knows not.

 

 

 

 

--

To Agni (Fire)

 

Agni, the god of fire, whose name is the common word for fire, is a terrestrial deity, only loosely anthropomorphic. He is most often compared to animals, with wood for his food and melted butter for his drink. He is the mouth by which the gods consume those items during the sacrifice. He is born from wood (as two sticks are rubbed together), but then devours his parents. As "Lord of the House," he is a guest in human dwellings in the form of the domestic fire.

 

 

How is Agni supposed to "bring the gods here"?

 

 

 

 

--

I call upon Agni, the one placed in front, the divine priest of the sacrifice, the invoker, the best bestower of gifts.

Agni is worthy of being called upon by seers past and present: may he bring the gods here!

 

Through Agni may one obtain wealth and prosperity day by day, splendid and abounding in heroic sons.

 

O Agni, the sacrifice and work of the sacrifice, which you encompass on all sides--that alone goes to the gods.

 

May Agni, the invoker who has the powers of a sage, true and most brilliant in glory, come here, a god with the gods!

 

Whatsoever favor you wish to do for a worshipper, Agni, that favor of yours surely comes true, O Angiras [member of a priestly family].

 

O Agni, you who gleam in the darkness, to you we come day by day, with devotion and bearing homage;

 

to you, ruler of the sacrifices, keeper of the Rta [cosmic law], brightly shining, growing in your abode.

 

So, be of easy access to us, Agni, as a father to his son. Abide with us for our well-being.

 

 

 

 

--

To Indra

 

Indra is a sky god and a war god who holds the earth and the heavens apart, on occasion making the earth tremble. As the counterpart of Zeus for the Greeks or Jupiter for the Romans, he is the god of the thunderstorm, who vanquishes drought and darkness. He is the most frequently mentioned god in the Veda, the most nationalistic, and the most anthropomorphic. The serpent which he slew was a demon of drought, who had bottled up the streams; but Indra shattered the mountain, releasing the streams like pent up cows. "The lowly Dasa color" whom he has "put in hiding" presumably refers to the indigenous peoples of northern India who had been overcome by the Aryan invaders and either moved into the forests or migrated southward.

 

 

What is Indra supposed to do for the weary, the weak, the needy priest (a Brahman, of course) and the singer?

 

 

 

 

--

The one who is first and possessed of wisdom when born; the god who strove to protect the gods with strength; the one before whose force the two worlds were afraid because of the greatness of his virility: he, O people, is Indra.

The one who made firm the quaking earth; the one who made fast the shaken mountains; the one who measured out wide the atmosphere; the one who propped up heaven: he, O people, is Indra.

 

The one who, having killed the serpent, released the seven rivers; the one who drove out the cows by undoing Vala, (1) the one who generates fire between two rocks, victor in battles: he, O people, is Indra.

 

The one by whom all things here were made moving; the one who put in hiding the lowly Dasa color; the one who, like a gambler who has won the stake, has taken the enemy's possessions: he, O people, is Indra.

 

The one who is the terrible one, about whom they ask "Where is he?" and they say of him, "He is not!" He diminished the enemy's possessions like stakes [at a game]. Put your faith in him: he, O people, is Indra.

 

The one who is the impeller of the weary, of the weak, of the Brahman seeking aid, the singer; the one with goodly mustaches who is the helper of him who works the stones, who has pressed the Soma (2): he, O people, is Indra.

 

The one in whose control are horses, cows, villages, all chariots; the one who has caused to be born the sun, the dawn; the one who is the waters' leader: he, O people, is Indra.

 

The one whom the two lines of battle, coming together, call upon separately, the nearer and the farther, both foes; even the two who have mounted the same chariot call upon him individually: he, O people, is Indra.

 

The one without whom people do not conquer; the one to whom, when fighting, they call for help; the one who is a match for everyone; the one who shakes the unshakable: he, O people, is Indra.

 

 

 

 

--

Purusa, the Cosmic Person

 

This is one of the latest compositions in the Rig Veda, as it suggests a sort of pantheistic philosophy. Purusa is a cosmic giant, of whom the gods and the cosmos itself are composed; yet he is also the object of the sacrifice to the gods. From him then are derived the gods in the heaven and, from the remainder, all the rest of what is, both the living and the non-living.

 

 

The top four castes are supposed to have been derived from Purusa: the Brahmans, the Rajanya (or Ksatriya), the Vaisya, and the Sudra. Which body parts are associated with each group, and what seems to be the significance of those parts?

 

 

 

 

--

Thousand-headed is Purusa, thousand-eyed, thousand-footed. Having covered the earth on all sides, he stood above it the width of ten fingers.

Only Purusa is all this, that which has been and that which is to be. He is the lord of the immortals, who grow by means of [ritual] food.

 

Such is his greatness, yet more than this is Purusa. One-quarter of him is all beings; three- quarters of him is the immortal in heaven.

 

Three-quarters of Purusa went upward, one-quarter of him remained here. From this [one-quarter] he spread in all directions into what eats and what does not eat.

 

From him the shining one was born, from the shining one was born Purusa. When born he extended beyond the earth, behind as well as in front.

 

When the gods performed a sacrifice with the offering Purusa, spring was its clarified butter, summer the kindling, autumn the oblation.

 

It was Purusa, born in the beginning, which they sprinkled on the sacred grass as a sacrifice. With him the gods sacrificed, the demi-gods, and the seers.

 

From that sacrifice completely offered, the clotted butter was brought together. It made the beasts of the air, the forest and the village.

 

From that sacrifice completely offered, the mantras [Rig Veda] and the songs [samaveda] were born. The meters were born from it. The sacrificial formulae [Yajurveda] were born from it.

 

From it the horses were born and all that have cutting teeth in both jaws. The cows were born from it, also. From it were born goats and sheep.

 

When they divided Purusa, how many ways did they apportion him? What was his mouth? What were his arms? What were his thighs, his feet declared to be?

 

His mouth was the Brahman [caste], his arms were the Rajanaya [Ksatriya caste], his thighs the Vaisya [caste]; from his feet the Sudra [caste] was born.

 

The moon was born from his mind; from his eye the sun was born; from his mouth both Indra and Agni [fire]; from his breath Vayu [wind] was born.

 

From his navel arose the air; from his head the heaven evolved; from his feet the earth; the [four] directions from his ear. Thus, they fashioned the worlds.

 

Seven were his altar sticks, three times seven were the kindling bundles, when the gods, performing the sacrifice, bound the beast Purusa.

 

The gods sacrificed with the sacrifice to the sacrifice. These were the first rites. These powers reached the firmament, where the ancient demi-gods and the gods are.

 

Translated by Michael Myers

 

 

[barney 0]

First Mandala

 

(1) MAHO ARNAHA SARASWATI PRA CHETAYATI KETUNA |

DHIYO VISHWA VI RAJATI ||

 

-------------(3/12, Rigveda)

 

 

Only education can help us to understand the knowledge of the universe, which is alike, an ocean. It enlightens everyone's minds.

 

It is because of education that one can absorb knowledge. The best method to imbibe maximum knowledge is reading and self study and as a result of knowledge, the mind becomes enlightened. We should regularly study books having a lot of knowledge because it is through study only that the mind is filled with good thoughts, that inspire us to seek good company which is equally beneficial in acquiring knowledge. This is the sure way for growth of the mind and also to acquire eternal happiness and peace.

 

(2) ASMANTSU TATRA CHODYENDRA RAYE RABHSTHAVAHA TU VIDYUMNA YASHSTHAVAHA ||

 

---------------(9/6Rigveda)

 

 

O radiant! Inspire the diligent and the successful only to yearn for wealth.

 

Those who are industrious and successful only, earn wealth. Those who try, definitely acquire wealth. One who is having, their aims fixed are the ones who are prosperous, wealthy and successful. They should realise that efforts never go in vain.

 

 

(3) ELA SARASWATI MAHI TISRO DEVIRMAYO BHUVAHA BARHIHI SEEDANTVA STRIDHAHA ||

 

-------------(13/9, Rigveda)

 

The 3 goddesses Earth, Saraswati and Vani are the givers of happiness who never become less. They are seated on their seats.

 

One should regularly worship your motherland, the basic culture and the mother tongue because they are givers of happiness. That person who has a humanistic approach towards his land, civilization and Vani realises the greatness and he acquires all the happiness. He should indulge in those types of deeds that make the motherland, the culture and language proud.

 

(4) GARHAPATYEN SANTYA RITUNA YAGYANIRASI ||

 

---------(15/12, Rigveda)

 

The householders who can do good work only if he remains like seasons.

 

If a person (householder) moulds himself alike a season and indulges in the Karma of householder then only shall he acquire happiness. One should understand the meaning of seasons and should love his family. As a result he shall benefit monetarily and materially. A householder who practices restraint in taking care of his family only shall acquire family happiness and achieve higher social status.

 

(5) DEVAN DEVYATE YAGYA

 

---------(15/12, Rigveda)

 

 

 

A person who desires godliness should worship gods.

A person who desires godliness should respect scholars. By doing so they can attain some knowledge and can be inspired to do good Karma. By attaining godliness one shall be blessed with happiness and growth.

 

(6) YUVAKU HI SHACHINAM, YUVAKU SUMATINAM BHUYAM VAJADANNAMA ||

 

(14/4, Rigveda)

 

May all our energies become one and may all the good thoughts come together and may we become the greatest amongst the mighty.

 

Scholars who are intelligent, valiant who are brave, and businessman who donate food, if come together and have no difference of opinion then the nation shall grow.

 

The intelligent on the basis of their knowledge shall become mighty and great as a result of the fusion of food and energy.

 

(7) YASMADRUTE NA SIDDHYATI YAGYO VIPASHRIT SHRANA SA DHINAM YOGAMINVATI ||

 

(18/7, Rigveda)

 

 

May that divine knowledgeable person inspire us without whose inspiration the knowledgeable does not attain complete knowledge.

 

Without the blessings of the knowledgeable even the knowledgeable shall cease to attain complete knowledge. It is knowledge only that enlightens our mind. It is well known that, the president of the league of scholars himself is very knowledgeable and it is this authenticity which proves that the knowledgeable has attained total knowledge.

 

Only scholars can decide whether the knowledgeable has imbibed complete knowledge or no.

 

(8) DATA RADHANSI SHUMBHATI |

 

---------(22/8, Rigveda)

 

The sun, the giver of all Siddhis (powers) is rising. The rising sun is the giver of Energy, heat and is the giver of all powers. In the same way you also alike the rising sun (Sun God) give all equal knowledge and inspiration by which we benefit. Alike the energy and heat of the sun which beneficial, you also can realise the importance and be blessed by happiness and prosperity.

 

(9) SADYO DASHUSHE KSHARASI

 

------------(27/6, Rigveda)

 

You bless the donor instantly with wealth.

 

One who donates definitely gets something or the other in return. By imparting knowledge there is a rise in knowledge. So one definitely benefits by donation. Only after giving does the feeling of gaining something come to the mind, By performing Karma we do Shram Dan meaning donation of hard work. The benefits or returns of hard work are relative to the good or bad deeds performed, which one shall definitely gain sooner or later.

 

(10) TVAMAGNA URUSHANSAAYA VAGHATE SPARHA YAD REKNAHA PARAMAM VANOSHITAT ||

 

----(31/14, Rigveda)

 

You give good and anticipated wealth to those who worship, praise you with devotion.

 

When a person chooses a deed and performs it with devotion, he as a result of that benefits accordingly. He who yearns with mind and soul for his aim or goal, attains totality and attains his objective. In true worship a good objective is priorly determined and accordingly good Karma is performed to result in its fruits.

 

[Guest guest]

idaM viSNurvi cakrame tredhA ni dadhe padam

samULhamasya pAMsure || RV 1.22.17 ||

 

trINi . vi cakrame viSNurgopA adAbhyaH

ato dharmANi dhArayan || RV 1.22.18 ||

 

 

As you can see, these mantras name Vishnu as the preserver of the world, and indicate that He traversed the whole world, which is collected as the dust in His footprints. All attributes of a Supreme Deity, wouldn't you say?

 

 

tad viSNoH paramaM padaM sadA pashyanti sUrayaH

divIva cakSurAtatam || RV 1.22.20 ||

 

This states that the seers see always that "Supreme Abode" of Vishnu. Hmmm, "supreme abode..." does that, like, mean He's God or something?

 

tad viprAso vipanyavo jAgRvAMsaH samindhate

viSNoryat paramaM padam || RV 1.22.21 ||

 

And yet another reference to the "Supreme Abode" of Vishnu. Is it me, or do you see a trend here?

 

Now here is a reference to Vishnu as the creator of the three worlds:

 

viSNornu kaM vIryANi pra vocaM yaH pArthivAni vimamerajAMsi

yo askabhAyaduttaraM sadhasthaM vicakramANastredhorugAyaH || RV 1.154.1 ||

 

Hmmm, so not only is He the preserver, but also the creator? All functions of a supreme Deity, wouldn't you say?

 

 

pra tad viSNu stavate vIryeNa mRgo na bhImaH kucaro giriSThAH

yasyoruSu triSu vikramaNeSvadhikSiyanti bhuvanAni vishvA || RV 1.152.2 ||

 

Now this says that the three worlds abide in Vishnu's three paces. So, again, we have an explicit reference describing Lord Vishnu as the maintainer of the three worlds. That hardly sounds like the function of an administrative devata. Or maybe you think such a position can be applied for?

 

 

pra viSNave shUSametu manma girikSita urugAyAya vRSNe

ya idaM dIrghaM prayataM sadhasthameko vimame tribhirit padebhiH || RV 1.154.3 ||

 

And another reference to Vishnu, "who alone made, by three steps, these three worlds." Gee... He did that all by Himself with three steps? Does that make Him, OMNIPOTENT or something? And what is one of the qualities of a Supreme God?

 

yasya trii puurNaa madhunaa padaanyakShiiyamaaNaa svadhayaa madanti ya u tridhaatu pR^ithiviim uta dyaam eko daadhaara bhuvanaani vishvaa || RV 1.154.4 ||

 

And yet again, Vishnu as the maintainer of the three worlds. Hey, Atlas only held up one world. Vishnu holds up all three!

 

tA vaM vAstUnyushmasi gamadhyai yatra gAvo bhUrishRN^gAayAsaH

atrAha tadurugAyasya vRSNaH paramaM padamava bhAti bhUri || RV 1.154.6 ||

 

And yet again, the "Supreme station" of Vishnu. Hey, who does this Vishnu guy think He is living in that Supreme Station? Oh wait, He's the Supreme God. That's right.

 

agnirvai devAnamavamo viShNuH paramaH || aitareya brAhmaNa 1.1.1 ||

 

Oh wait, that says that among devatas, Agni is "lowest" and Vishnu is "highest."

 

aniravamo devatAnAM viShNuH paramaH || taittirIya saMhitA 5.5.1 ||

 

Err, wait a minute! That's also saying the same thing, that Vishnu is the highest devata!

 

asya devasya mILhuSo vayA viSNoreSasya prabhRthe havirbhiH

vide hi rudro rudriyaM mahitvaM yAsiSTaM vartirashvinAvirAvat || RV 7.40.5 ||

 

This makes it abundantly clear that Rudra derives his power from worship of Vishnu!

 

Rig Veda: 10:136:7

vAyurasmA upAmanthat pinaSTi smA kunannamA

keshIviSasya pAtreNa yad rudreNApibat saha

 

Vayu Sukta of Rig Veda which says that Lord Vayu powdered the Visha, most hard to break, churned out of the ocean and gave it to Rudra and drank it along with Him.

 

Devi or Ambrani Sukta of Rig Veda says that Devi makes whom she wants as Brahma, Ugra, a Rsi or a wise man.