Astrology - Nakshatras

Ketu has an ugly face and rides on a vulture. In his two arms he exhibits a mace and the Varadamudra or Abhayamudra.

Rahu is usually described as having only a face and Ketu is depicted like a serpent's tail. Iconographical works, however, describe them differently. Rahu may be shown riding a black lion or as seated on a Sirhhasana (throne) or in a silver chariot drawn by eight horses. He may have two hands, the right hand carrying a woollen blanket and a book, the left hand being shown empty. If four hands are shown, they can carry sword, shield and lance, the fourth one being in Varada-mudra

Sani rides in an iron chariot drawn by eight horses. He is more often shown as ridIng on a vulture. A buffalo also may be his mount. He holds the arrow, bow and javelin in three of his hands, the last hand being in the Varada Mudra.

Sukra is also seated in a golden chariot drawn by eight horses or in a silver one drawn by ten horses. He has two hands holding a Nidhi (=treasure) and a book. Some¬times he is shown with four hands holding the staff, rosary and waterpot, the fourth exhibiting the Varadamudra.

Brhaspati, being the Guru, is shown holding a book and a rosary in his two hands. His chariot is golden and is driven by eight horses

Budha also has four hands, three of them wielding the weapons sword, shield and mace. The last hand shows the Varadamudra. He rides on a lion or a chariot drawn by four horses.

Mangala or Kuja has four hands, carrying the weapons mace and javelin in two, showing the Varada and Abhaya Mudras with the other two. He rides on a ram

Soma or Candra has only a face and two hands but no body. He is shown holding white lotuses in his two hands. He rides on a two or three wheeled chariot drawn by ten horses.

The image of Surya must always be placed in the centre of the planets, facing east, with the other Grahas fixed around him, each in a specified direction. He has two hands, holding a lotus in each. His chariot has one wheel, is drawn by seven horses and has Aruna (deity of the dawn) as the charioteer. 

Soma,called as Indu or Soma-Pavamana, is one of the most important deities in the Rgveda. The entire ninth Mandala is devoted to his praise. He is the presiding deity of the Soma creeper whose juice is often used in sacrifices as offering and also drink. He is sometimes praised as the Supreme God. He cures the mortals of their diseases, gives them joy and leads them to immortal blissful worlds. It was because of the power he bestowed that Indra was able to do wonderful deeds and slay the demon Vrtra. He rules over the mind and activates speech. Hence he is sometimes described as Vacaspati, 'lord of speech'. It is he who makes ordinary mortals Rsis, wise sages. He creates the worlds, rules over mountains and rivers. The name Soma has been used in the Rgveda for the deity that animates the Soma creeper, the juice of the creeper itself, as also the moon. In later literature, Some has been practically identified with the moon itself. Scholars opine that the deity Homa o

Yama is one who restrains, who curbs, who controls. He was the first of men to die and to depart to the celestial world. He is the god of the dead and so the spirits of the departed dwell with him. He has two very fierce dogs, with four eyes and wide nostrils, which guard the path of the departed souls leading to Yama's kingdom. In the mythological literature he is described as the god of death and the judge, Dharmaraja, meting out re-wards and punishments to the souls of the dead brought to him. In this he is ably assisted by Citragupta, the recorder. He is the ruler of the southern quarter, is green in colour, wears red garments, has a mighty mace and noose, and rides a he-buffalo.

Vayu is the god of, or personification of, wind, air or lifebreath (PraI) a). As the lord of the sky (Antariksa) he shares his power with Indra. He rides in a chariot drawn by two, ninety-nine, hundred or even thousand horses, (the number perhaps, depends upon his wish to produce an ordinary wind current or a storm or a cyclone!) His chariot announces his arrival with terrific roars. However, he himself is invisible. Like Indra he is also fond of the Soma juice. It is he who is the basis of all life here. Inside our bodies he works as the five vital airs (Pancaprana). Like Rudra, he is also a physician and can effect wonderful cures. In mythology he is the ruler of the north-western quarter. He is described as blue in colour and as holding a fan and a flag in two hands, the other two hands showing the Abhaya and Varada Mudras (indicating protection and granting of gifts).

Indra, undoubtedly, is the chief deity in the Rgveda. Almost a quarter of its hymns, is devoted to praising him. He is the most important deity in the sky. Armed with the thunderbolt (Vajrayudha) and riding in a chariot whose speed exceeds that of the mind, he travels everywhere. His valour is awe-inspiring. His exploits are many. He killed the demon Vrtra and released the waters imprisoned by him. He clipped the wings of the mighty mountains and made them behave. He recovered the cows of the gods that had been abducted by the demons. He is fond of Soma-drink. Being a war-lord, he became a symbol of the royal power. Hence warriors worshipped him before going to the battle-field. Indra has often been equated with the Supreme God. His love and affection for his devotees has been eulogized. Scholars opine that Indra may: just represent the natural phenomenon of rain being released from the dark clouds as a result of being "bombarded by lightning and thunder"! Indra&#

Surya or the sun, often identified with Aditya, Savitr and Pusan, is another important Vedic deity. He is extremely brilliant and rides in an exquisitely beautiful chariot drawn by seven horses. He is compared to a bird that flies in the sky and is described as the jewel of the sky. He gives light, produces day and night, gives power and strength to the living beings, makes them active and destroys their laziness and disease. Savitr is the aspect of the sun before sunrise. He is golden all over. He establishes people in their respective places. He gives life and energy and guides people in the right path.  The famous Savitr. GayatrI Mantra is dedicated to this Savitr. The nourishing and life-supporting aspect of the sun is personified and praised as Pusan. He is exceedingly beautiful. He destroys the evil ones with the discus he wears. He looks upon all with an equal eye. He is extremely generous and ever ready to protect.  

Since the religion of the Rg-veda was mainly sacrificial, Agni, the god of fire, naturally got the pride of place. A maximum number of hymns are devoted to describing and praising Agni. He is often eulogised as the Supreme God, the creator, the sustainer, the all-pervading cosmic spirit. All other gods are his different manifestations. He manifests himself as fire (Agni) on this earth (Prthvi), as lightning or air (Indra or Vayu) in the sky (Antariksa) and as the sun (Surya) in the heavens (Dyuloka). He acts as a mediator between men and gods by carrying the offerings of men to gods. He is all-knowing and all-powerful. He is all-merciful too. Though an immortal, he lives among the mortals, in every house. He protects them by dispelling their difficulties and giving them whatever they pray for. Without him, the world can never sustain itself. . In later literature, Agni is described as the lord presiding over the southeast quarter. The image of Agni in temples, represents hi

Varuna, the one who econompasses the whole world,' is one of the oldest Vedic deities. May be he is the personification of the sky; but he is also associated with clouds and water, rivers and ocean. He is sometimes clubbed with Mitra and praised (Mitravaruna). Varuna is the king of the universe and lives in the highest world. His knowledge and power are unlimited. He has thousand eyes and oversees the whole world. Hence he is the lord of the moral law. He punishes those who transgress this law but forgives them out of compassion if they repent and pray. By activating Vayu, the lord of the wind, he sustains life by giving rain and crops. Though Varuna was the chief deity in the beginning, he seems to have yielded his place later on to Indra and Prajapati. In the subsequent mythological literature Varuna is described as the presiding deity of the western quarter and as the lord of oceans, water and aquatic animals. In some of the temples he is depicted as riding on a croc