Vishwadevas Viswadevas Visve Devah Visvadevas : the All-gods or all the gods; the universal collectivity of the divine powers.
... 154 [F] Chapter V The Visvadevas. We have now arrived, in the thought of the Sukta, at a stage when the strength & delight supported by the Soma, taken up through the mantras into the understanding, poured into a strong & many-sided mental activity can be utilised for action and poured out on the world. Therefore the next invocation is to the Visve Devah, to whom also three riks are devoted:... like a practical account of a great Yogic internal movement accurate in its every detail. Strengthened, like the Aswins, by the nectar, Indra is to prepare the many-sided activity supported by the Visve devah; therefore he has to come not only controlled by the understanding, dhishnya, like the Aswins, but driven forward in various paths. For an energetic & many-sided activity is the object & for this... functioning of the Visvadevas as they are revealed to us in these three riks of the ancient Veda: “Come,” says the Rishi, “O Visvadevas who in your benignity uphold the activities of men, come, distributing the nectar-offering of the giver. O Visvadevas, swift to effect, come to the nectar-offering, hastening like mornings to the days (or, like lovers to their paramours). O Visvadevas, who stumble not ...
... सप्तिर्न रथ्यो अह धीतिमश्याः (1) Mitra, Varuna, Adityas, Rudras, Vasus. (2) Visve Devah. (3) Indra and the Maruts. (4) Twashtri, the “Gna”s, Bhaga, Brihaddiva, Rodasi, Pusha, Purandhi (Suryâ), A¸cwins. (5) Day & Night, Earth & Heaven. (6) Ahir Budhnya, Aja Ekapad, Trita, Ribhuksha, Savitri, Apam Napat. (7) Visve Devah. त्रिवयाः [ Several blank lines ] शमि उद्यम् in the sense of rising ...
... Chapter VIII The Ashwins - Indra - the Vishwadevas The third hymn of Madhuchchhandas is again a hymn of the Soma sacrifice. It is composed, like the second before it, in movements of three stanzas, the first addressed to the Ashwins, the second to Indra, the third to the Vishwadevas, the fourth to the goddess Saraswati. In this hymn also we have in the closing... forceful speed to my soul-thoughts, O lord of the bright horses; hold firm the delight in the Soma-juice." Page 86 The Rishi next passes to the Vishwadevas, all the gods or the all-gods. It has been disputed whether these Vishwadevas form a class by themselves or are simply the gods in their generality. I take it that the phrase means the universal collectivity of the divine powers; for... sacrifice and support it, bearing it up in its journey to its goal, in its ascent to the gods or to the home of the gods, the Truth, the Vast, medhaṁ juṣanta vahnayaḥ . And the epithets of the Vishwadevas, qualifying their character and the functions for which they are invited to the Soma-offering, have the same generality; they are common to all the gods, and applied indifferently to any or all of ...
... itself a result of the transcendental view of the Universe. Neither should we lend ourselves to the view of some European scholars who see in the Visve devah of the Veda a movement towards the idea of universality in godhead. The description of the Visve devah in the hymns does not support that view. It does not go beyond a special application of the idea that all activities in the world have behind them ...
... Muse or the material river. The first passage in which Saraswati is mentioned, is the third hymn of the first Mandala, the hymn of Madhuchchhanda Vaisvamitra, in which the Aswins, Indra, the Visve devah and Saraswati are successively invoked—apparently in order to conduct an ordinary material sacrifice? That is the thing that has to be seen,—to be understood. What is Saraswati, whether as a Muse... through them to see whether they confirm or contradict our first results will be sufficient. There are three passages, also of three verses each, consecrated successively to the Aswins, Indra & the Visve Devah. I shall give briefly my own view of these three passages and the gods they invoke. The master word of the address to the Aswins is the verb chanasyatam, take your delight. The Aswins, as I understand... every Yogin knows. But he is not content with the inner sacrifice. He wishes to pour out this strength & joy in action on the world, on his fellows, on the peoples, therefore he calls to the Visve Devah to come, A gata!—all the gods in general who help man and busy themselves in supporting his multitudinous & manifold action. They are kindly, omasas, they are charshanidhrito, holders or supporters ...
... transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (visve devah) were indeed acknowledged' to be but different names and forms of one supreme godhead (devah): it is the one god, says Rishi Dirghatamas, who is called multifariously whether as Agni or Yama or ...
... transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (visve devah) were indeed acknowledged to be but different names and forms of one supreme godhead (devah) : it is the one god, says Rishi Dirgha-tamas, who is called multifariously whether as Agni or Yama or ...
... do thou, O Agni, make to increase in truth and join to them their female powers; O sweet-tongued, make them to drink of the sweetness.” Who are these upbearing powers? They are apparently the visvadevas, the gods taken generally & in their collective activity. They are described as ghritaprishthá manoyujah, richly bright of surface and yoked to mind, which immediately recalls the dhiyam ghritáchím ...
... heading “Hymns to Indra-Agni” and Page 725 Suktas 110 – 11 under the heading “Hymns to the Ribhus”. There is no separate heading in the manuscript for Suktas 105 – 7, addressed to the Vishwadevas. Sukta 123.1 – 6 . Rishi: Kakshivan Dairgatamasa. Circa 1913. Heading in the manuscript: “Hymn of Kakshivan Dairghatamasa to Dawn— I.1 23”. Sukta 179 . Rishis: Lopamudra, Agastya Maitravaruni ...
... simple. And this was indeed the outer aspect of the Vedic religion; but when the seers of the Veda left their altars to sit in meditation, they perceived that Brahman was neither the Visvadevas nor the synthesis of the Visvadevas but something other than they; then was the revelation made that is given us in the Upanishads. ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम् । This is what is meant ...
... das. Indra is the God to whom by preference Madhuchchhandas Vaiswamitra raises the Vedic chant. Agni indeed claims his opening homage; the Aswins and Vayu,Mitra and Varuna, Saraswati and the Viswadevas have shared Indra’s praises in the two succeeding hymns; but from the fourth Sukta to the eleventh we have an unbroken series devoted to the mighty God of his preference. It is no small advantage ...
... Sunken Treasures of Dwaraka", 200 fn. Videvdat, 270, 271, 321 Vindhyas, 250, 279 visah, 334 Visanins, 355 Visnu/Vishnu, 337, 394, 395, 398, 399, 400 Visvadeva hymns in the Rigveda, 377 VisVakarman, 414 Visvamitra, 418 von Bradke, 374 von Roth, 339 von Schroeder, 374 votive jar (found at Dwaraka) ...
... family groups were arranged according to the decreasing number of the hymns in each of these books; 2.within each family group the Agni hymns came first, then the Indra hymns and then the Visvadeva hymns (if there were any) and after them hymns to the other deities in due order; and 432. Ibid., p. 156. 433. Ibid., pp. 16-20. Page 377 3. within each devatā sub-group ...
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