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Ashta Dik Palakas
They
are the eight deities ruling over the eight quarters of the universe. Though
frequently mentioned, they are rarely worshipped. They are mostly represented
on the central panel of the ceiling in the Mahamarylapa (chief pavilion) of a
temple.
Indra,
Yama, Varurya and Kubera are the deities that rule over the east, south, west
and north.
The
intermediate directions are ruled by Agni (south-east), Niqti (south¬west),
Vayu (north-west) and Isana (north-east).
Niqti
is said to be the chief of the demons. He may be shown riding on a donkey, a
lion or a man and surrounded by the demons and seven apsaras.
Kubera,
the king of the Yakshas (a kind of demigods) is famous as the lord of wealth.
He is often depicted as riding on the shoulders of man or in a carriage drawn
by men. Ram or elephant also can be his mount. Two Nidhis (personified
treasures) are shown by his side. Isana is an aspect of Siva.
The names of the Dikpālas vary slightly, but
generally include the following:
|
Name
|
Direction
|
Weapon
|
Consort
|
Graha (Planet)
|
||
|
Kubera
|
North
|
Oṃ Shaṃ
Kuberāya Namaḥ
|
Gadā (mace)
|
|||
|
Yama
|
South
|
Oṃ Maṃ
Yamāya Namaḥ
|
Daṇḍa(staff)
|
Maṅgala (Mars)
|
||
|
Indra
|
East
|
Oṃ Laṃ
Indrāya Namaḥ
|
Vajra (thunderbolt)
|
Sūrya (Sun)
|
||
|
Varuṇa
|
West
|
Oṃ Vaṃ
Varuṇāya Namaḥ
|
Pāśa (noose)
|
Śani (Saturn)
|
||
|
Īśāna
|
Northeast
|
Oṃ Haṃ
Īśānāya Namaḥ
|
Triśūla (trident)
|
Brihaspati (Jupiter)
|
||
|
Agni
|
Southeast
|
Oṃ Raṃ
Agnaye Namaḥ
|
Śakti(Spear)
|
Śukra (Venus)
|
||
|
Vāyu
|
Northwest
|
Oṃ Yaṃ
Vayuve Namaḥ
|
Aṅkuśa (goad)
|
Chandra (Moon)
|
||
|
Nirṛti (some times Rakṣasa)
|
Southwest
|
Oṃ Kṣaṃ Rakṣasāya
Namaḥ
|
Khaḍga (sword)
|
|||
|
Nadir
|
Chakra (discus)
|
|||||
|
Zenith
|
Oṃ Hriṃ
Brahmaṇe Namaḥ
|
Padma (lotus)
|
Directions in Hindu
tradition
Directions in Hindu tradition are called as Diśa, Disha or Dik. There are
four primary directions and a total of 10 directions.
|
English
|
|
|
East
|
Pūrva,
Prāchi, Prāk
|
|
West
|
Paścima, Pratīchi, Apara
|
|
North
|
Uttara,
Udīchi
|
|
South
|
Dakshina,
Avāchi
|
|
North-East
|
Īśānya
|
|
South-East
|
Āgneya
|
|
North-West
|
Vāyavya
|
|
South-West
|
Nairṛti
|
|
Zenith
|
Ūrdhva
|
|
Nadir
|
Adho
|
Lokapālas
In Hinduism the Guardians
of the four cardinal directions are called the Lokapālas (लोकपाल). They are:
§ Kubera (north)
§ Yama (south)
§ Indra (east)
§ Varuṇa (west)
Images of the Lokapālas are usually placed
in pairs at the entrance to tombs. As Guardians they can call upon the spirits
of the next world to help them protect the tomb if necessary.
Kubera
- North
Kubera (Sanskrit: कुबेर, Pali/later Sanskrit: Kuvera), also
spelt Kuber, is the Lord of Wealth and the god-king of the semi-divine Yakshas
in Hindu mythology. He is regarded as the regent of the North (Dik-pala), and a
protector of the world (Lokapala). His many epithets extol him as the overlord
of numerous semi-divine species and the owner of the treasures of the world.
Kubera is often depicted with a plump body, adorned with jewels, and carrying a
money-pot and a club.
Originally described as the chief of evil spirits
in Vedic-era texts, Kubera acquired the status of a Deva (god) only in the
Puranas and the Hindu epics. The scriptures describe that Kubera once ruled
Lanka, but was overthrown by his demon stepbrother Ravana, later settling in
the city of Alaka in the Himalayas. Descriptions of the "glory" and
"splendours" of Kubera's city are found in many scriptures.
Kubera has also been assimilated into the Buddhist
and Jain pantheons. In Buddhism, he is known as Vaisravana, the patronymic used
of the Hindu Kubera and is also equated with Pañcika, while in Jainism, he is
known as Sarvanubhuti.
Yama
- South
Yama or Yamarāja, also called Imra, is a god of
death, the south direction and the underworld, belonging to an early stratum of
Rigvedic Hindu deities. In Sanskrit, his name can be interpreted to mean
"twin". In the Zend-Avesta of Zoroastrianism, he is called
"Yima". According to the Vishnu Purana, his parents are the sun-god
Suryaand Sandhya, the daughter of Vishvakarma. Yama is the brother of
Sraddhadeva Manu and of his older sister Yami, which Horace Hayman Wilson
indicates to mean the Yamuna. According to Harivamsa Purana her name is Daya.
There is a temple in Srivanchiyam, Tamil Nadu dedicated to Yama.
In the Vedas, Yama is said to have been the first
mortal who died. By virtue of precedence, he became the ruler of the departed,
and is called "Lord of the Pitrs".
Mentioned in the Pāli Canon of Theravada Buddhism,
Yama subsequently entered Buddhist mythology in Tibetan and East Asian Buddhism
as a dharmapala under various transliterations. He is otherwise also called as
"Dharmaraja".
In Hinduism, Yama is the lokapala ("Guardian
of the Directions") of the south and the son of Brahma. Three hymns in the
10th book of the Rig Veda are addressed to him. He has two dogs with four legs
and wide nostrils guarding the road to his abode (cf. hellhound). They are said
to wander about among people as his messengers. He wields a leash with which he
seizes the lives of people who are about to die. He is also depicted as riding
a buffalo.
According to Hindu mythology, Yama is the son of
Surya and Saranyu. He is the twin brother of Yami, brother of Shraddhadeva_Manu
and the step brother of Shani.
Indra
- East
Indra (Sanskrit: इन्द्र) is a Vedic deity in Hinduism, a
guardian deity in Buddhism, and the king of first heaven called Saudharmakalpa
in Jainism. His mythologies and powers are similar, though not identical to
those of the Indo-European deities such as Zeus, Jupiter, Perun, Thor, and Odin
(Wotan).
In the Vedas, Indra is the king of Svarga (Heaven)
and the Devas. He is the god of lightning, thunder, storms, rains and river
flows. Indra is the most referred to deity in the Rigveda. He is celebrated for
his powers, and the one who kills the great symbolic evil named Vritra who
obstructs human prosperity and happiness. Indra destroys Vritra and his "deceiving
forces", and thereby brings rains and the sunshine as the friend of
mankind. His importance diminishes in the post-Vedic Indian literature where he
is depicted as a powerful hero but one who is getting in trouble with his
drunken, hedonistic and adulterous ways, and the god who disturbs Hindu monks
as they meditate because he fears self-realized human beings may become more
powerful than him.
In Buddhism, Indra has been a popular deity,
referred by many names and particularly Shakra (Pali: Sakka). He is featured in
Buddhism somewhat differently than Hinduism, such as being shown as less war
oriented and one, paying homage to the Buddha. Indra rules over the much sought
Devas realm of rebirth within the Samsara doctrine of Buddhist traditions.
However, like the Hindu texts, Indra also is a subject of ridicule and reduced
to a figurehead status in Buddhist texts, shown as a god that suffers rebirth
and redeath.[10] In the Jainism traditions, like Buddhism and Hinduism, Indra
is the king of gods and a part of Jain rebirth cosmology. He is also the god
who appears with his wife Indrani to celebrate the auspicious moments in the
life of a Jain Tirthankara, an iconography that suggests the king and queen of
gods reverentially marking the spiritual journey of a Jina.
Indra's iconography shows him wielding a lightning
thunderbolt known as Vajra, riding on a white elephant known as Airavata. In
Buddhist iconography the elephant sometimes features three heads, while Jaina
icons sometimes show the elephant with five heads. Sometimes a single elephant
is shown with four symbolic tusks. Indra's heavenly home is on or near Mount
Meru (also called Sumeru).
Varuna - West
(Sanskrit: Varuṇa
वरुण, Malay: Baruna) is
the Hindu god of water and the celestial ocean, as well as a god of law of the
underwater world. A Makara is his mount. His consort is the Hindu goddess
Varuni. Originally the chief god of the Vedic pantheon, Varuna was replaced by
Indra and later faded away with the ascendancy of Shiva and Vishnu. Arjuna is
the son of Indra/ Varuna in the great epic Mahabharata and it is believed that
if we pray to him we would be protected from thunder and lightning.
Ishana
– North East
(Sanskrit- Īśāna) - Name of aspect of Shiva.
The name Ishana is also mentioned in Shiva
Mahapurana as one of five names of the god. Īśāna has its roots in the word
"ish", which means the invisible power that governs the universe. The
wielder of this power, or this power itself, is "Īśāna". It is
synonymous with Ishwar, which means "The Lord". In Hindu Scriptures
this is a name given to Shiva. As per Hindu scriptures Shiva has five heads,
each denoting one of the five tattvas (elements) namely Fire, Earth, Air, Water
and Ether (also called as Sky-element or akash-tattva in sanskrit) that make up
the universe. This fifth head of Shiva faces the upward direction, towards the
sky. This has grown to become a common Indian name and now many English people
have this name, like Ishan who has a bunk bed in this room with blue painted
walls.
Īśāna signifies the subtle and ethereal form of
Shiva that represents transcendental knowledge. This dimension is reinforced by
Vaastu Shastra, which says that Ishanya-disha (north-eastern direction)
represents Prosperity and Knowledge. So Īśāna also has a symbolic meaning. In
Hindu customs, north represents wealth and happiness while the east symbolizes
knowledge and peace; Īśāna is a combination of both. It is also considered to
be the name of the god of Vastu Śāstra. The Brahman splits into male
(Parashiva) and female (Parasakti) and manifests the universe. The Parashiva
has five aspects:
1.
Sadyojata-west aspect that propagates manifest Brahman-associated with brahma -
represents earth.
2.
Vamadeva - north aspect that sustains manifest Brahman - associated with Vishnu
- represents water
3.
Aghora - south aspect that rejuvenates manifest Brahman - associated with Rudra
- represents fire
4.
Tatpurusha - east aspects Rishi, Muni, Jnani, yogi - represents air
5.
Isana - internal aspect that conceals - associated with all that exist -
represents ether
Agni – South
East
(Sanskrit:
अग्नि) Means fire, and connotes the Vedic fire god of
Hinduism. Agni also refers to one of the guardian deities of direction, who is
typically found in southeast corners of Hindu temples. In classical cosmology
of Indian religions, Agni as fire has been one of the five inert impermanent
constituents (Dhatus) along with space (Akasa), water (Ap), air (Vayu) and
earth (Prithvi), the five combining to form the empirically perceived material
existence (Prakriti)
In
the Vedic literature, Agni is a major and oft invoked god along with Indra and
Soma Agni is considered as the mouth of the gods and goddesses, and the medium
that conveys offerings to them in a homa (votive ritual). He is conceptualized
in ancient Hindu texts to exist at three levels, on earth as fire, in atmosphere
as lightning, and in the sky as sun. This triple presence connects him as the
messenger between gods and human beings in the Vedic thought. The relative
importance of Agni declined in the post-Vedic era, as he was internalized and
his identity evolved to metaphorically represent all transformative energy and
knowledge in the Upanishads and later Hindu literature. Agni remains an
integral part of Hindu traditions, such as being the central witness of the
rite-of-passage ritual in traditional Hindu weddings called Saptapadi or
Agnipradakshinam (seven steps and mutual vows), as well being part of Diya
(lamp) in festivals such as Diwali and Aarti in Puja.
Agni
(Pali: Aggi) is a term that appears extensively in Buddhist texts, and in the
literature related to the Senika heresy debate within the Buddhist traditions.
In the ancient Jainism thought, Agni (fire) contains soul and fire-bodied
beings, additionally appears as Agni-kumara or "fire princes" in its
theory of rebirth and a class of reincarnated beings, and is discussed in its
texts with the equivalent term Tejas.
Vayu – North
West
Vāyu
(Sanskrit, Sanskrit pronunciation: [ʋaːju]) is a
primary Hindu deity, the lord of the winds, the father of Bhima and the
spiritual father of Hanuman. He is also known as Vāta, Pavana ("the
Purifier"), and sometimes Prāṇa ("the breath").
The
word for air (vāyu) or wind (pavana) is one of the classical elements in
Hinduism. The Sanskrit word 'Vāta' literally means "blown", 'Vāyu'
"blower", and Prāna "breathing" (viz. the breath of life,
cf. the *an- in 'animate'). Hence, the primary referent of the word is the
"deity of Life", who is sometimes for clarity referred to as
"Mukhya-Vāyu" (the chief Vāyu) or "Mukhya Prāna" (the chief
of Life).
Sometimes
the word "vāyu," which is more generally used in the sense of the
physical air or wind, is used as a synonym for "prāna". Vāta, an
additional name for Vāyu, is the root of the Sanskrit and Hindi term for
"atmosphere", vātāvaran.
Pavan
is also a fairly common Hindu name. Pavana played an important role in Anjana's
begetting Hanuman as her child so Hanuman is also called Pavanaputra "son
of Pavana" and Vāyuputra. In the Mahabharata, Bhima was the son and an
incarnation of Vāyu and played a major role in the Kurukshetra War. He utilised
his huge power and skill with the mace for supporting Dharma.
Nirṛti – South
West
(Sanskrit-निरृति)
Is the Hindu goddess of deathly hidden realms and sorrows, one of the dikpāla
(Guardians of the directions), representing the southwest. The name nirhti has
the meaning of "absence of ".
Nirrti
is a Ketu ruled nakshatra in vedic astrology, strongly associated with Kali in
form Dhumavati. Nirṛti
is mentioned in a few hymns of the Rigveda, mostly to seek protection from her
or imploring for her during a possible departure. In one hymn, she is mentioned
several times. This hymn, after summing up her nature, also asks for her in
departure from the sacrificial site. In the Atharva Veda, she is described as
having golden locks. In the Taittiriya Brahmana, Nirṛti is
described as dark, dressed in dark clothes and her sacrificial shares are dark
husks. In the sacred Shatapatha Brahmana she is associated with the southwest
quarter as her region. But elsewhere in the same text she is mentioned as
living in the kingdom of the dead.
Vishnu – Nadir
Vishnu
is one of the principal deities of Hinduism, and the Supreme Being in its
Vaishnavism tradition. Along with Brahma and Shiva, Vishnu forms a Hindu
trinity (Trimurti); however, ancient Hindu texts also mention other trinities
of gods or goddesses.
In
Vaishnavism, Vishnu is identical to the formless metaphysical concept called
Brahman, the supreme, the Svayam Bhagavan, who takes various avatars as
"the preserver, protector" whenever the world is threatened with
evil, chaos, and destructive forces. His avatars (incarnations) most notably
include Krishna in the Mahabharata and Rama in the Ramayana. He is also known
as Narayana, Jagannath, Vasudeva, Vithoba, and Hari. He is one of the five
equivalent deities worshipped in Panchayatana puja of the Smarta Tradition of
Hinduism.
In
Hindu inconography, Vishnu is usually depicted as having a dark, or pale blue
complexion and having four arms. He holds a padma (lotus flower) in his lower
left hand, Kaumodaki gada (mace) in his lower right hand, Panchajanya shankha
(conch) in his upper left hand and the Sudarshana Chakra (discus) in his upper
right hand. A traditional depiction is Lord Vishnu reclining on the coils of
Ananta, accompanied by his consort devi Lakshmi, as he "dreams the
universe into reality".
Brahma –
Zenith
Brahmā
is the creator god in the Trimurti of Hinduism. He has four faces. Brahma is
also known as Svayambhu (self-born), Vāgīśa (Lord of Speech), and the creator
of the four Vedas, one from each of his mouths. Brahma is identified with the
Vedic god Prajapati, as well as linked to Kama and Hiranyagarbha (the cosmic
egg) he is more prominently mentioned in the post-Vedic Hindu epics and the
mythologies in the Puranas. In the epics, he is conflated with Purusha. Brahma,
along with Vishnu and Shiva, is part of a Hindu Trimurti; however, ancient
Hindu texts mention other trinities of gods or goddesses which do not include
Brahma.
While
Brahma is often credited as the creator of the universe and various beings in
it, several Puranas describe him being born from a lotus emerging from the
navel of the god Vishnu. Other Puranas suggest that he is born from Shiva or
his aspects, or he is a supreme god in diverse versions of Hindu mythology.
Brahma, along with all deities, is sometimes viewed as a form (sarguna) of the
otherwise formless (nirguna) Brahman, the ultimate metaphysical reality and
cosmic soul in Advaita philosophy.
Brahma
does not enjoy popular worship in present-age Hinduism and has lesser importance
than the other members of the Trimurti, Vishnu and Shiva. Brahma is revered in
ancient texts, yet rarely worshipped as a primary deity in India. Very few
temples dedicated to him exist in India; the most famous being the Brahma
Temple, Pushkar in Rajasthan. Brahma temples are found outside India, such as
in Thailand at the Erawan Shrine in Bangkok.
Guruji. A. Sivaguru Swamy
Whatsapp Skype IMO 9963334337 Facetime 9346346956
Skype – sivaguruswamy29
45/2, Opp.Railway Station, Sirkali Tq, Vaitheeswaran Koil,
Naagai Dist, Tamilnadu–609 117
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