Folk Deities And Their Reference in Vedas

A common misconception in regards to folk deities is their crude absence from the Vedas, hence their label as 'non-Vedic' deities.

Origin of Vedas

The entire Universe is reverberating. When there is reverberation, there is sound. In other words, the entire cosmos is simply a manifestation of sound energy. The ancient Vedic sages, through penance, were able to download cosmic data directly. They received cosmic truths in the form of sounds that they envisioned. These truths were recited as received and passed on generation after generation.

Various truths downloaded by various ṛṣis gave rise to the ocean of Vedas. Veda Vyāsa later compiled these Vedas and classified them. This is how the 4 Vedas came into existence. Each of these Vedas had many branches. Each branch had 4 components:

(1) saṁhitā
(2) brāhmaṇa
(3) āraṇyaka
(4) upaniṣad

The Abstract Series of Sounds

The Vedas constitute mantras that mostly present truths in an abstract manner. For example, there are many mantras pertaining to Rudra without specification to a standard form.

As per Vedic Saṁskṛta, at least 11 definitions of Rudra are given as per the root sounds (dhātus). To illustrate a few, Rudra is seen as a ferocious aspect who is roary. Rudra is also the very life force that permeates every living being.

                          Video: 11 definitions of Rudra

In our tradition, a devatā's banner is branded upon any entity which carries the devatā's attribute. For example, an entity that resembles divine ferociousness is very well referred to as Rudra.

So Mahādeva is called Rudra when He takes the ferocious form of Bhairava. He is called Śiva when He embodies auspiciousness. Narasiṁha, who is ferocious, is also the manifest Rudra. This explains why 'Rudra' is included as one of the 1008 names of Narasiṁha (Narasiṁha Sahasranāma). Another name on this list is 'Śiva'. Narasiṁha, as a deity embodying auspiciousness, stands as Śiva.

Rudra Praśna and Grāma Devatā

By the same token, the folk deities we worship also carry attributes of various devatās or aspects contained in the Vedas. If we look at the Rudra Praśna of the Yajur Veda Saṁhitā, we find mantras that refer to Rudra as the vanquisher of evil, protector, healer, and as the One who is manifest in a ferocious personality.

Image: A mantra from the first Anuvāka of Rudra Praśna, which describes Rudra as a healer and One who confers protection from evil spirits and harm.

Image: A 300 year old sculpture of Maḍura Vīra Svāmi.

These attributes are manifest in the folk tradition as the guardian deities we worship—be it Muṉiyāṇḍi, Mādasvāmi, or Karuppar

To quote a Sākṣī Pramāṇa, it is Karuppaṇasvāmi  who stands as Rudra, functioning as the Kṣetrapāla Bhairava, in Madurai's Aḻagar Temple

Image: The shrine of 18-aṁ Paḍi Karuppaṇacvāmi at the Kallāḻagar temple, one of the 108 Divya Deśa-s in the Vaiṣṇavite tradition.

Besides playing the role of a protector, the folk deities are known to perform healing when invoked through trance. Even today, in Indian villages, it is common to witness miraculous healings in Muni or Karuppar temples—such as the blind regaining vision, the palsied regaining muscle strength, and terminal illnesses being eradicated when the deity heals through trance.

These deities also embody the role of Rudra as Kāla (synonyms: Mahākāla, Kāla Bhairava). Not widely known, these deities grant boons related to the dimension of time. Many devotees have attained mastery over time management and the effective use of time by praying to Karuppar or Muṉiappan.

Image: Vāḷ Muni temple, Negeri Sembilan. The deity here is famous for His healing attributes, such that He is adorned with a stethoscope by devotees.

No Single Form

Image courtesy: Vedaunion.org

The Rudra Praśna also describes the infinite (thousands by thousands) of Rudras who pervade the world. They come in different forms, encompassing the entire wavelength.

The meaning of this can be experienced at different depths:

1. It refers to the absolute reality/consciousness which pervades the entire cosmos. All forms that we perceive are verily His forms. In the Yajur Vedic Rudra Praśna, this absolute reality is referred to as 'Rudra'. So, every form, including the folk deities, you, and me, are all Rudra. This is why the smṛtis instruct one to 'become' Rudra by attaining oneness with the absolute reality before reciting the Rudra Praśna.

2. It also refers to the truth that there are literally infinite Rudras who are present with us as ferocious embodiments of divinity. This is where our guardian deities become part of it.

Image courtesy: Vedaunion.org

Why don't the Vedas mention Munīśvara or Karuppa specifically ?

I have given the answer to this question earlier, denoting how the Vedas are abstract and most of the mantras ( not all ) do not specify a name or form. I have another explanation to this question too. Let me exemplify.

You cannot expect the Vedas to specifically mention 'Munīśvara' or 'Karuppa' because these terms are colloquial.

The term ' Munīśvara' itself is a modern invention. Initially, these deities under the Muni banner were called ' Muniāṇḍi' ( Muni + āṇḍi) which translates to ' Ruler of Munis ( Sages ) in Tamiḻ. Muni is the short form of 'Muṉivar' ( saint in Tamiḻ ). Muni can also refer to a group of malevolent spirits. People coined names to these deities according to their native language. Recently, the suffix 'īśvara' was added to form Munīśvara - which means the same thing. Is it wrong to start calling them Munīśvara and not Muniāṇḍi? Not for me, as long as it means the same thing. If you go to Karnataka, you see the same deities being called 'Muneśvara'. If you cross seas and go to Trinidad & Tobago, they say 'Munispreen'. Go to a Shaman in Malaysia and he will refer to the deity with the prefix 'Datuk' ( eg. Datuk Misai ).

Image: Muneśvara Svāmi, Bengaluru, Karnataka with His rum.

Forest Amman-s

To quote another example, we have many deities who are the Devata-s of the forest region. For instance, Kāṭṭēri

 Ammāṉ ; Kāṭu ( forest ) + eri ( lake ) = Kāṭṭēri.

Image: Kāṭṭēri Ammāṉ in the famous Bodyguard Munīśvara temple, chennai

In the Ṛg Veda, we find a portion in the 10th Maṇḍala, 146th Sūkta, which speaks about an āraṇyānī Devī without specifying a name or form for Her. āraṇyānī means forest. Any deity who resembles the primitive energy of the forest or who dwells in the forest fits under the banner of 'āraṇyānī Devī'.

āraṇyāni sūktam, ṛg Veda 10th Maṇḍala,146 sūkta recitation by my Student Kum. Shravanthi.

Image: Stone worship as nadukkal finds reference in the Tamiḻ Saṅkam literature which is more than 2500 years old. These stones are arranged and deitified by smearing bhasma, sandal paste and kuṃkuma. There was no 'Munīśvara' as a term back then. The deities were called 'Muniāṇḍi' or 'Muniappaṉ'

For example, in colloquial tamizh - Mahadeva is called 'Peyāṇḍi' ( Ruler of spirits). So it is logical that we cannot find ' Peyāṇḍi' as a word in the Vedas. That  does not mean that 'Peyāṇḍi' ( Mahadeva ) is a non-vedic deity right ?

The Trinity in Tamizh: Mahādeva is called Peyāṇḍi. Lord Viṣṇu is called Māyāṇḍi and Lord Brahma is called Virumāṇḍi.

The Worshiper and The Worshiped Are No Different

Tantra is the Vedas applied. Here, the worshiper and the worshiped are non-different.

This truth of oneness in worship is referenced in the Vedas. We have to look at the Nārāyaṇa Sūktam, which comes as a part of the Taittirīya Āraṇyakam of the Yajur Veda.

This verse means that the person who is meditating on Nārāyaṇa is also Nārāyaṇa . It is Nārāyaṇa who is meditating on Nārāyaṇa .

Video: My student Shravanthi and I reciting the complete Nārāyaṇa sūktam. Meanings included in video.

This truth is directly applied in Tantra. If you approach a Bhairava Upāsaka, he will identify himself as Bhairava. In fact, the worshipers of Bhairava are called 'Bhairava'. They go beyond their bodily consciousness and attain complete oneness with the deity.

यत् देवं अर्चयेत् त्वात् तद् देवं आत्म भावन

yat devaṃ arcayet tvāt tad devaṃ ātma bhāvana

Meaning: Whichever deity one worships, he must transform into the deity.

The same is applied in Śaivism also. In Śaiva Tantra, an initiated disciple must perform his daily pūjā before commencing any other work. An important component of this pūjā is nyāsa, where the devotee uses mantras to energize his entire body into Śiva.

No Śaivite ritual is possible without attaining oneness with the deity.

So the key idea here is, whether we say Bhairava, Viṣṇu, or Śiva, it is not specific to only one form. Anyone who reverberates and possesses that complete attribute comes under the banner of the mentioned deity.

Names That Are Not Found in the Vedas

The Purāṇic names do not necessarily find reference in the Vedas. So if you find Lalitā Tripurasundarī being glorified in the Brahmāṇḍa Purāṇa, you don't call her a non-Vedic deity just because you do not find the word 'Lalitā' in the Vedas. She has infinite names. Our focus should be on the attributes carried by the name 'Lalitā'.

Lalitā is seen as the manifest absolute reality in Śrī Vidyā. The Devī Sūkta of Ṛg Veda is a popular portion that speaks about the feminine absolute reality, the queen who is the source of everything. As per this sūkta, the entire cosmos is empowered only by Her grace.

Video: Shravanthi and I reciting Rig Veda's Devi Sūkta. Meanings included.

So whether we call her Amma, Lalita, Devi or Gāyatri, the context lies in revering Her as the absolute reality.

There is a beautiful analogy I always use:

Vedas quote a truth in this manner - 

1+1 = 2

The smṛti-s illustrate the same truth as -

Ali has an apple. Abu has an apple. There are two apples in total.

Arguing about the presence of a specific name is like arguing about the mention of apple. Whether an apple or mango, the purpose is just to illustrate a crude truth. Someone can story the equation using an apple and another can use mango.

Image: Khaṇḍobā Svāmi, a folk deity in Northern India. Saw Him presiding a shrine in Mumbai. He has another name - Mārtāṇḍa Bhairava.

Folk Form of Hindu Gods

We cannot deny the specific mention of singular deities who have a very specific form in the smṛti-s. This includes the Purāṇa-s, Itihāsa-s, and Tantra.

The folk deities are simply a localised version of the scriptural deities.

Muni + āṇḍi. When we refer to Muniāṇḍi as the Lord of the Sages, I can relate Him to Dakṣiṇāmūrti.

Karuppaṇasvāmi, the dark god, simply links my bhāva with Kāla Bhairava. Mahākāla translated loosely is Periya Karuppu.

(In Keralite Tantra, Karuppaṇasvāmi is literally worshiped as Kāla).

Paccaiyammaṉ, the green-hued Devī, links my bhāva with Śyāmala or Mātaṅgī.

Aiyaṉār, as the very folk form of Ṣaṣṭhā.

Mādacvāmi, Māḍu (bull) + Svāmi (Lord), as the folk form of Nandī.

Image: Mādacvāmi. Notice His bovine ears, resembling a cow / bull.

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(1) Description of Forest Devi in Rig Veda