Devatas in Gita

Krishna too, considered to be an avatar by the Hindus, did not deny the existence of devatas. Several times in the Gita, there is reference to the devatas. Let us see where and in what words Krishna has talked of the devatas. Coming from Krishna’s mouth, it is extraordinary that he talks about the devatas. We say this because all through the Gita, Krishna has propagated the concept of One Absolute God over all else and has ridiculed the worship of lesser beings, as was the norm during those days where Vedic deities i.e. the devatas were being worshipped as gods. The force with which Krishna was propagating the concept of Absolute God, he should have altogether rejected the role of devatas. But the fact that he didn’t do so confirms that the devatas have a place under the Absolute God, even as per Krishna’s teachings. This also confirms that the devatas are truly there and certain scholars who have denied their presence and translated the Vedas taking material things as the meaning are on the wrong. Devatas truly have a role in this universe of the Absolute God; what role they have will be known as we read further.
Before we give various verses from the Gita, we wish to tell that all the translations of Gita that we have used in this book are taken from Nataraj Guru’s translation and commentary in English, which is available in the libraries.
The following verses are very similar to the verse from Rig Veda that we used earlier, in which the devata was described to be all creating and one who bestowed blessings and wiped away our sins. Certain Vedic and Upanishadic hymns have talked about Prajapati as well and we know clearly that Prajapati is not the Absolute God but the name of a devata. However, creation of peoples is attributed to Prajapati in Gita as well. Moreover, Gita’s words clearly state that growth and multiplication of races are attributed to a sacrifice. Devatas are the ones who are responsible for meeting our desires and it is through them that we reach the supreme merit. Supreme merit can only be reference to salvation. Also, it is said that if somebody eats without giving a portion of his food to the devatas, he is a thief. These are the clear words of the Gita. See for yourself:
In ancient times, having created the peoples, with sacrifice as pertaining to them (necessarily), Prajapati (the Lord of the peoples) said: “By this shall you grow and multiply: let this be to you the milch-cow of all desires.
With this do you gratify the devatas and they the devatas gratify you; thus gratifying reciprocally you shall reach to supreme merit.
Those devatas shall bestow on you all gratifications you desire: one who eats what is given to them without giving in turn to them, he is a thief indeed. (Gita.III.10-12)
Gita has called that person a thief who eats without giving a portion to the devatas. Let us ponder who a thief is? Thief is one who takes a thing rightfully belonging to another one, without the permission of the owner. This verse indicates that the food we eat rightfully belongs to the devatas. The words of Gita clearly state all those who eat without giving back a portion back to the devatas are thieves. What would you call us, who do not even know the true position of the devatas? Dacoits or what?
See, Gita that talks of the Absolute God all through is not devaluing the devatas. It is, in fact, upholding their importance. Yes, it is true that Gita is strongly against deification of devatas as lesser gods as there is just one Absolute God who even created the devatas (see extracts from Paingala Upanishad and Brhad Aranyaka Upanishad, given later, as confirmation to this claim.)
We know from the Vedas and Upanishads that Prajapati is not God. Yet Gita talks of Prajapati creating the people. Very strange indeed! There are certain Upanishads too that confirm Prajapati’s role in creation of several things. Can there be a duality in the teachings of two authentic scriptures? Can there be duality within Gita’s teachings itself? This mystery won’t be solved unless you conclude that the Absolute God, referred to by Gita, created the devatas like Prajapati and others, who in turn created the peoples, the food that we eat and all else. It is through the devatas that one attains the supreme merit and it is they who bestow to us all our desires. Yet they are not gods, as commentators and translators have wrongly translated.
The earlier example from Gita had said that the sacrifice was made necessary for the ancient people so that they could fulfill their desires through them. The following verse from Gita says that if we devote our sacrifices to the devatas, the results are quick, thus leading to our desires getting fulfilled.
Desiring the benefits coming from actions and thus sacrificing to the devatas, quick indeed are the results born of works in this world of men. (Gita. IV.12)
Unfortunately the man of modern times does not even know the identity of the devatas. How would he sacrifice to them? If our prayers are not getting heard these days, Gita has already told the reason.
The following verses too are important as they exclude and prohibit the worship of all but the One Absolute God. Yet due to some reason, upon which we will elaborate at some other place, the worship of the devatas is still upheld, though it is stated that it is unorthodox way of worship. One thing is clear from these verses here as well: that there is some relationship between the devatas and God and God considers the worship of other devatas, with faith, as His own worship. Again, we ask the question, who are the devatas? Are we not in complete darkness regarding such important personalities?
See what God, who is doing the talking in Gita, says of the devatas in Chapter IX of Gita.
Those persons who meditating on Me to the exclusion of all else, worship Me, to those ever established unitively I bring that solace of the unitive way of yoga.
Even those who, devoted to other devatas, worship them with faith, they in fact worship Myself, O Son of Kunti (Arjuna), though not conforming to orthodox rules. (Gita.IX.22-23)
It is clarified in the Chapter X that the relationship between the God, who is doing the talking in the Gita, and the devatas too is that of the Creator and the created. The devatas owe their origin to God and upon creation of the devatas, the God entrusted the job of creating the peoples, the food and rest of the activities in the hands of the devatas like Prajapati. So much power was bestowed on these devatas that they are called the fulfiller of desires; it is through them that people attain supreme merit i.e. salvation and it is they who provide us food and happiness. See the words of Gita:
Neither the hosts of the devatas nor the great sages know My origin; for I am indeed in every way the source of the devatas and the great sages. (Gita.X.2)
We have said a little earlier that God is doing the talking here in Gita and devatas were actually a creation of God. This is evident from the verse given above. However, if you go through the Gita, you will find that one who is doing the talking in first person (note the words like ‘My origin’, ‘I am the source of the devatas’) is also talking about the Absolute God in third person, thereby suggesting that there is one power that is the creator of the devatas but the Absolute, Non-Manifest, Invisible God is at an even higher stage.
By this logic, we have seen that three powers can be derived from Gita itself. First is the Absolute God, the next is the power that is the creator of devatas, who is talking in first person in the Gita, and the third are the devatas, who are the creators of peoples, to whom all the food belongs, who bestow the riches and lead us to salvation, but were themselves created. Is this the trinity? Yes, this and this only is the concept of trinity among the Hindus and we will show time and again that this and nothing else comprises the trinity.
Remember, Kabir’s words we gave a little earlier as per which Brahma, Vishnu and Mahesh are not three distinct identities but three stages of the same process. Kabir said:
“Brahma, Vishnu and Mahesh are the names of the three states of the same soul – animation, calmness and sloth.”
We will see later (through our study of the Upanishads) that Brahma, Vishnu and Mahesh are not three distinct identities but three stages of the same process, as said by Kabir. This process, you will see, is very much like the concept of big bang propounded by the scientists, as per which there was an Absolute God and nothing else, who was formless, devoid of any shape and all powerful. This Absolute God created a material power (referred to as the Manifest Self of the Absolute God or Paramatma) which further created the 14 Manus or devatas (you will see that the Manus and the devatas created prior to the creation of man are one and the same). As this ‘big bang’ process continued to expand, more beings were created but now the devatas too got involved in the rest of the creation.
Thus, the Absolute God is the Absolute Creator, the sole object of all worship, who created the Manifest Self or Paramatma, a material power, who is doing the talking in first person in the Gita, saying that the human beings ought to worship the Absolute God though the Manifest Self or Paramatma too could be worshipped and this Manifest Self or Paramatma is the creator of devatas, whose worship has not been prohibited but termed as unorthodox. A clear example that substantiates this can be seen in the following verses of the last chapter of Gita, in which the Manifest Self who is doing the talking in first person is telling the path to identity the Absolute.
How he who has ascended to perfection thereby obtains the Absolute, that supreme consummation of wisdom, that do you learn from Me, O Son of Kunti (Arjuna), in brief. (XVIII-50)
And says:
Becoming the Absolute, blissfully serene in the Self, he neither despairs nor hankers; equal-minded towards all beings, he attains a devotion to Me supreme (in character).
Through devotion he comes to know Me, how far comprehensible I am and which, in accord with first principles; then, having known Me philosophically, he immediately enters into (Me).
Although still continuing to do all actions (in life), treating Me as his refuge, by My grace he obtains the everlasting undiminishing status.
Mentally renouncing all actions into Me, regarding Me as the Supreme, resorting to unitive understanding, have Me wholly filling your (relational) consciousness.
(Thus with) consciousness filled with Me, you will overcome all obstacles by My grace, but if, from egoism, you will not listen, you shall come to ruin. (XVIII-54-58])

Now see how from talking in first person, the subject changes to third person and Lord (the Absolute God) is talked about in XVIII-61-62:
The Lord dwells in the heart-region of all beings, O Arjuna, causing all beings to revolve through the principle of appearance (maya) (as if) mounted on a machine.
Seek refuge in Him alone in all ways, O Bharata (Arjuna); by His grace you shall obtain the peaceful abode, supreme, everlasting.
And in the very next verse, the speaker (Manifest Self or the Paramatma) starts talking in first person again and says that the greatest of the secrets has been conveyed. This and nothing else is the greatest of secrets. See XVIII-63-71:
Thus has wisdom more secret than all that is secret been declared to you by Me; (critically) scrutinizing all, omitting nothing, do as you like.
Listen again to My supreme word, the most secret of all; because you are greatly beloved of Me, therefore I will tell you what is for your good.
Become one in mind with Me: be devoted to Me: sacrifice to Me: bow down to Me: you shall come to Me alone: I promise you (in) truth: you are dear to Me.
Abandoning all duties, come to Me, the One, for refuge; I shall absolve you from all sins; do not despair.
This is never to be spoken about by you to one (spiritually) undisciplined, nor to one devoid of devotion, nor to one indisposed to listen, nor again to one who denies Me.
He who gives this supreme secret to My devotee (thereby) doing for Me supreme devotion, shall doubtless come to Me.
Nor is there besides such a one among men any who is the highest performer of dear acts, nor shall there be for Me another dearer on earth.
And he who will study this dialogue of ours conducive to righteousness, by him (in effect) I shall have been worshipped through the wisdom-sacrifice; so I hold.
And the man who may merely happen to hear, endowed with faith and uncarping, even he, liberated, shall attain to the good worlds of those who perform meritorious deeds.
Another clear example which will show you how subject of conversation changes from ‘I’ in first person, who is the Manifest Self, to ‘He’ can be seen from the following verses of Chapter III of Gita:
Know that action arises from Brahma and that Brahma traces his being to the Imperishable. Therefore the all-pervasive Absolute is eternally bound up with sacrifice. (III.15)
‘Imperishable’ is reference to the Absolute God; thus Krishna confirms that Brahma is not God.

There is nothing in the three worlds that I am obliged to do, O Partha (Arjuna), nor anything unaccomplished to be accomplished, while still remain active (in principle). (III.22)

If I should not remain active (in principle) never relaxing, men in every walk of life, O Partha (Arjuna), would take to my way. (III.23)
This verse further says why it is essential for all to act, even if they have realized the Self and attained union with God. What’s more, acts are essential even for the Manifest Self of God (the Paramatma).
These (various) worlds would fall into ruin should I refrain from activity and I would become the agent of evolutive confusion (samkaraa) killing in effect the peoples. (III.24)
It is taught (in ancient tradition) that the senses are beyond (transcendental); beyond the senses is the mind, beyond the mind is reason and beyond reason is He (the Absolute). (III.42)
This is the exact concept of triad or trinity that we have found in the Hindu scriptures. As you progress reading, you will find innumerable examples from Puranas, from Upanishads and from Vedas to substantiate this view.
The concept of triad or trinity exists in some form or other even among the Buddhists and Christians. As you read further, we will discuss their teachings as well, in detail and see how far these religions differ on this. Muslims have denied the concept of trinity altogether. All commentaries of Quran and several other books ridicule this concept tooth and nail and attack the Christians and Hindus for this belief. However, by the time you end reading this book, we will prove from Quran and other sources that a similar if not same concept exists, which the Muslims have been unable to understand till now. But first let us return to Gita and see who is doing the talking in Gita and what else is said there about the devatas.
It is common knowledge that the background of Gita is the war of Mahabharata. Krishna is the charioteer who has taken the chariot of Arjun in between the standing armies of Kauravas and Pandavas and the two are engaged in conversation while arrows fly past them. It is unfortunate that the commentators of Gita have failed to realize the importance of this conversation; why the need to talk when the war had already begun.
If you read our commentary of Gita, you will find that we have given proofs that the war was not fought for possession of the kingdom of Hastinapura, as it is widely believed. If that is so, why would have Krishna said to Arjuna, that even if he dies or wins in this battle, he would be victorious if he is on Krishna’s side. Material benefits can be enjoyed only one is alive.
The true transformation of Arjuna that happened somewhere around the tenth and eleventh chapter of Gita is regarding knowledge about the true position of Krishna in relation to the devatas, the Manifest Self and the Absolute God.
Initially, Arjuna is speaking to Krishna, the man he knew since childhood. As conversation progresses, Arjuna realizes that it is not Krishna who is doing the talking but the Manifest Self of God is doing the talking and Krishna’s body, owing to its purity, had become the means through which the Manifest Self talks to Arjuna. When Arjuna realizes this, his tone, his behaviour, everything changes and the person who had thrown away his arms and shown unwillingness to kill his kith and kin in the opposite camp, even said that it was better to become a hermit than kill one’s close relatives, picks up the bow and arrow and fights a war to kill, even if it meant killing his cousins and respected gurus. To know the reason why this Manifest Self wanted Arjuna to fight, read our commentary of Gita.
Remember, this was the time when the devatas were being worshipped as gods and we have already seen that the Manifest Self upheld this worship but called it unorthodox. Attempt all through the Gita is to tell that higher than the devatas, there is the Manifest Self or Paramatma and the invisible Absolute God is even higher than the Paramatma. Gradually, Gita takes Arjuna to realize this. All of Gita is either an attempt to make us realize this relationship or to tell that all this knowledge is useless unless we learn to rule over our own self so that it does not succumb to the vagaries of our organs of senses and action. Knowledge of the aforementioned relationship of man with the Absolute God and good actions while keeping remembrance of God in mind is prerequisite for salvation.
Now see more verses from Gita that talk about the devatas. Two different verses of Chapter XI further establish the relationship between devatas and Manifest Self, who is referred to as the Lord of the devatas. Arjuna has been shown an image and the effect of seeing that image is that he realizes that the Manifest Self was above the devatas. Arjuna calls the Manifest Self or Paramatma as the Lord of devatas, container of the world.
Having seen Your mouths fearful with teeth like time’s devouring flames, I lose my spatial bearings and find no joy; be gracious, O Lord of devatas, Container of the world! (Gita.XI.25)
You are the first of the devatas and the Ancient Spirit; You are the Supreme Basis of the Universe; You are both the Knower and the Knowable; You are the (transcendent) Beyond and the (immanent) Receptacle (here); the universe is pervaded by You, O One (capable) of Limitless Form. (Gita.XI.38)
Manifest Self has been called as one capable of Limitless Forms, who created the devatas and eventually the human beings were created. Muslims too will have to understand this relationship. Unless the Muslims too come to believe in the presence of the Manifest Self, it will not be possible for them to explain why, when the Absolute God mentioned in Quran has been described as formless and invisible, there are innumerable authentic sayings of Prophet Mohammad which describe the God sitting on a throne in heaven and talk of God having hands and feet, thus attributing a form to the God. Even Prophet Mohammad is described in the Quran to have visited that highest throne, where he was face to face with his creator. If the God is formless and all-pervading, what was the reason for Prophet Mohammad to go to a certain place to come face to face with Him? Quran’s wordings clearly suggest that the meeting was of a physical nature, as certain gardens that he passed through, are also named. Is there a secret here that the Muslims are yet to understand?