This article explores the debate on whether Vedic Gods possess human-like forms. Two perspectives are examined to provide a balanced view of this intricate topic.

Perspective 1: Vedic Gods Have Forms

• Observation of Actions in Rituals: The contemplation of the forms of the gods begins with the observation of their actions in sacrificial rituals.
• Human-like Nature: Some scholars believe that the gods have human-like forms, as observed in various Vedic mantras.
• Praise in Mantras: In several mantras, gods like Agni, Indra, Varuna, and Mitra are praised in the same way a person would praise their teacher or another revered person with a conscious and embodied form.
• Human Interactions: Just as one might say, ‘Devadatta, where are you going? Come, listen to this,’ similar expressions are used in the invocation of the gods, such as ‘Agni, come here to receive this offering’ and ‘You, the elder and the best.’
• References to Body Parts: References to body parts are also found among the gods, such as ‘Taking hold of the arms of the Ashvins and the hands of Pushan,’ and ‘By the hymn, I have grasped the arms of the steadfast Indra,’ indicating the presence of limbs among the deities.
• Connections with Human Possessions: There is a relationship established between the gods and objects used by humans, such as homes, wives, wealth, cattle, and villages. For example, it is said, ‘May your wife bring you prosperity in your home,’ indicating such connections between divine entities and human possessions.
• Human-like Actions: Actions typical of humans, such as asking questions, drinking, and traveling, are also attributed to the gods. For instance, it is mentioned, ‘This oblation is for you, O Maghavan,’ and ‘Indra, drink what has been prepared and embark on your journey.’

These points suggest that Vedic Gods indeed possess human-like characteristics, as demonstrated by their depiction in rituals, mantras, and associations with human life.

Perspective 2: Vedic Gods Do Not Have Forms

• Non-Human Characteristics: Some scholars observe that deities like Agni, Vayu, and Aditya do not exhibit human-like characteristics.
• Metaphorical Praise: Even though it is said, ‘These praises are offered as if addressed to conscious beings,’ this does not necessarily imply that the deities are human-like. If this were the case, then one would have to attribute human-like qualities to plants and herbs as well which are addressed as deities in the Vedas.
• Flawed Associations: For instance, in verses such as, ‘O herbs, protect us,’ ‘Do not harm the hungry one,’ and ‘Let the stone hear,’ there are expressions that appear to treat plants and inanimate objects as if they were conscious beings. This does not imply that these objects are actually human-like.
• Stones and Hymns: When it is argued that deities are praised in a manner similar to humans, this too does not hold up. If so, even the hymns that say, ‘These stones speak like a hundred, they praise like a thousand,’ would require us to consider the stones as human-like, which is clearly not the case.
• Misinterpretation of Rituals: It might be argued that human-like characteristics are implied by the association of divine entities with material objects. However, this argument is flawed. If this were the case, then when a hymn mentions, ‘He harnessed the joyous chariot to the strong steed,’ we would have to attribute a human form to the steed, which is not logical.
• Ritual Involvement: Moreover, the claim that deities are described with human-like characteristics due to the nature of the rituals they are involved in is also unfounded. If this were true, then even the mantra, ‘The officiating priest partakes of the offering first,’ would imply that the priest has some supernatural power, which is clearly not intended.

These points suggest that the descriptions of Vedic Gods are more symbolic and do not necessarily imply that they possess human-like forms.

Conclusion

Are the deities human-like or non-human-like? Are they conscious or unconscious, three in number, one, or many? These debates continue to arise. For those who do not delve deeply into the complexities of knowledge, these questions might seem perplexing. However, for those who are devoted to the study of Vedic science and possess a well-cultivated intellect, there is no room for even a trace of doubt regarding this matter.

In the realm of knowledge, the deities are understood to be of various forms: some are human-like and conscious, possessing twenty-five senses; others are human-like but unconscious; and still others are non-human-like, unconscious, and composed of elements. All these forms of deities are appropriately classified and can be understood in eight different categories:

1. Human-like, conscious, eternal deities associated with humans.
2. Human-like, conscious, eternal lunar deities.
3. Non-human-like, unconscious, eternal solar deities.
4. Non-human-like, unconscious, elemental deities.
5. Deities of association.
6. Deities of mantras.
7. Deities of rituals.
8. Deities of the self.

These deities can be categorized as either perceptible or imperceptible, perceptible-imperceptible, or understood through personal experience. Such classifications give rise to a variety of deities. The specific nature of each of these categories is complex and highlights the diverse forms and characteristics that deities may possess in the Vedic tradition.

Knowledge Bank

Importance of stability of government

ध्रुवा द्यौर्ध्रुवा पृथिवी ध्रुवं विश्वमिदं जगत्। ध्रुवासः पर्वता इमे ध्रुवो राजा विशामयम् ॥Atharva Veda 6.88.1॥ - Atharvaveda highlights the importance of stability in various aspects of life, comparing it to the stability of the Earth, mountains, and the universe. Similarly, the stability of a government is crucial for the prosperity and harmony of a nation. A stable government ensures consistent policies, economic growth, and social order. It provides a sense of security to its citizens, fostering trust and cooperation. Just as the unchanging mountains and the steady Earth support life, a stable government supports the well-being and development of its people, creating a foundation for enduring progress and stability.

Which are the three kinds of desires permitted in dharma?

1. Lokeshana - desire to attain a divine world such as Swarga or Vaikuntha 2. Putreshana - desire to have progeny 3. Vitteshana - desire for wealth to fulfill your duties as a householder.