This post continues our series of selections from Sanatana Dharma: The Eternal Religion which we publish, following the previous article of Brahmanda, the Cosmic Egg. Having considered the vast structure of the cosmos, we now turn to the living powers that operate within it: the devas, the shining intelligences associated with the forces of nature; the asuras, whose opposing energies also serve a purpose in evolution; and the relationship between human beings and these subtle orders of existence.
In the Hindu vision, the universe is not a dead mechanism, but a living, ordered whole. Nature’s powers are governed by conscious intelligences, and human life unfolds within a larger network of visible and invisible cooperation, law, sacrifice, and spiritual purpose.
Humans and Devas
Those who seek for material prosperity need their continual co-operation, and this co-operation is granted under quite definite laws.
It may be obtained by a scientific knowledge of their methods of working, man falling in with their activities and thus sharing the result. Or it may be obtained from them by what is literally exchange, man supplying them with objects which facilitate their work, or which they enjoy, and they, in return, directing their energies, the energies of “nature,” to suit his ends–as a strong man may help a weak man in the performance of a task.
Or their increased co-operation may be won by prayers, accompanied by such acts as they approve, such as feeding the hungry, clothing the naked, etc. Or their services may be commanded by great rishis and yogis who by purity, knowledge and austerity have risen above them in the scale of being.
Sometimes a man wins the favor of a deva by some service done in this or a previous birth, and then all his efforts prosper, and he succeeds where others fail, and he is called “lucky.” “Good luck” is the result of the working of devas, and as their working is invisible, men think the result is a chance, or accident. But it must be remembered that all devas work within law, and not by arbitrary fancies. The sacrifices and offerings prescribed in the Vedas form a great occult system for obtaining and regulating this co-operation between devas and men, whereby the work of both is carried on with the largest results.
The Vedic Relationship Between Sacrifice and Nature
“May you foster the gods by this, and may the gods then foster you. Then, each the others fostering, you shall attain the highest welfare. The gods, fostered by sacrifice, will give you desired enjoyments” (Bhagavad Gita 3:11-12).
And the reason is given:
“From food all beings are produced, and from rain all food is produced. From sacrifice there comes down rain” (Bhagavad Gita 3:14).
“Longing for success in action, in this world men sacrifice to the gods” (Bhagavad Gita 4:12).
Why Deva Worship Is Considered Temporary
But the benefits obtained from them are transient: “Temporary is the fruit” (Bhagavad Gita 7:23). Hence the worship of the devas is not practiced by men whose hearts are set on higher, spiritual things. They worship Ishwara, rather than His ministers, either as Brahman, or as revealed in the Trimurti, or in the Shaktis, or in such a deva as Ganesha for learning, or in the avataras. But this will be further dealt with in Part Two, Chapter Five.
Devas of the Elements and the Four Quarters
The devas of the elements–ether, air, fire, water and earth–Indra, Vayu, Agni, Varuna and Kubera, are the Five Devarajas, Deva Kings, of these great departments of nature, Indra being the Chief Ruler. Under them are divided the great hosts of devas. Thus the sadhyas, vasus, adityas and apsaras are specially connected with Indra; the maruts with vayu; the yakshas, gandharvas, vidyadharas, and kinnaras with Kubera. Some have charge of the animal kingdom, as the nagas and sarpas of snakes, the suparnas of birds, etc.
Four great gods rule the four quarters: Indra, Yama, Varuna and Kubera, as the protectors of mankind. Yama is the Lord of Death, the wise and gracious deva who instructed Nachiketas in the Katha Upanishad.
The Asuras and the Role of Resistance
The asuras, the beings who are opposed to the suras, or devas, in their activity, embody the destructive energies of nature; they are as necessary and as useful as the constructive, though on the surface opposed to them. They hinder and obstruct evolution, embodying the very essence of matter, the tamoguna, inertia, resistance, and by that very resistance make progress steady and durable.
