The Vedic Gods, Associated with the Body: An A. I. Answer

 QUESTION to A. I.:

In the Upanishads, various deities are associated with the senses or perhaps the elements of the human body. Can you list these, please?

ANSWER Gemini A. I.:

Yes, the Upanishads often draw profound correspondences between the microcosm (the human being, including senses and bodily functions) and the macrocosm (the universe and its governing deities). This was a way to understand the interconnectedness of all existence and to see the divine operating within oneself.

Here's a list of common associations found in various Upanishads, particularly texts like the Aitareya, Brihadaranyaka, Chandogya, and Prashna Upanishads. Keep in mind that there can be slight variations across different texts or interpretations.

Senses (Indriyas) and Associated Deities:

1. Eye (Cakṣus) / Sight:

   • Āditya (the Sun): This is the most common association. The sun illuminates the world, enabling sight. (e.g., Aitareya Upanishad 1.1.4, Brihadaranyaka Upanishad 3.2.13 - though here it's the Purusha in the Sun)

2. Ear (Śrotra) / Hearing:

   • Digdevatas (Deities of the Quarters/Directions of Space): Sound travels through space from all directions. (e.g., Aitareya Upanishad 1.1.4)
   • Sometimes also generally associated with Ākāśa (Ether/Space) itself.

3. Nose (Nāsikā) / Smell:

   • Ashvins (Twin Vedic deities, divine physicians): They are associated with breath and the nose. (e.g., Aitareya Upanishad 1.1.4 in some interpretations where Vayu entering as breath is linked to them, or more directly Prithvi/Earth as the source of odors).
   • Prithvi (Earth): The earth is the source of most odors.
   • Sometimes Vāyu (Wind), as it carries smells.

4. Tongue (Jihvā) / Taste (and sometimes Speech):

   • Varuṇa (Deity of Waters): Taste is perceived through moisture. (This is a common Puranic and later correspondence, but the Upanishads often link speech here).
   • Apaḥ (Waters): Similar to Varuna.
   • For speech aspect of tongue: Agni (Fire) – see below.

5. Skin (Tvak) / Touch:

   • Vāyu (Wind/Air): The wind is what touches the skin and allows the sensation of touch. (e.g., Aitareya Upanishad 1.1.4 where plants and trees, representing skin/hair, are associated with the tactile world Vayu governs).

Organs of Action (Karmendriyas) and Other Bodily Functions/Elements:

6. Mouth / Speech (Vāk):

   • Agni (Fire): Fire is associated with speech and expression. (e.g., Aitareya Upanishad 1.1.4, Brihadaranyaka Upanishad 1.4.6)

7. Mind (Manas):

   • Chandra (the Moon): The mind is often seen as reflective and cool like the moon. (e.g., Aitareya Upanishad 1.1.4)

8. Breath (Prāṇa) / Nostrils (for breathing):

   • Vāyu (Wind/Air): Prana as the vital breath is directly the domain of Vayu. (e.g., Aitareya Upanishad 1.1.4, Prashna Upanishad 2.9)
   • Prana itself is often elevated to the highest principle, sometimes equated with Brahman, and is considered the chief of all senses/functions, with other deities being subservient to it or aspects of it.

9. Hands (Hastau) / Grasping:

   • Indra (King of Gods, associated with power and action): (e.g., Brihadaranyaka Upanishad 3.2.13 - though here it is the Purusha in lightning/Indra)

10. Feet (Pādau) / Locomotion:

    • Viṣṇu (The Pervader, known for his three strides): (e.g., Aitareya Upanishad 1.2.4, though this is more about where the deity desired to enter, not explicitly the final residing)

11. Heart (Hṛdaya):

    • The seat of the Ātman (Self) or Brahman. While deities reside in functions, the heart is often where the ultimate reality is said to dwell.
    • Chandra (Moon) can also be associated with the heart when the heart is considered the seat of the mind (Manas). (Aitareya Upanishad 1.1.4 links mind to moon and heart to mind)

12. Navel / Apāna (Downward Breath, Excretion):

    • Mṛtyu (Death): The apana is linked to the processes that lead to the decay and dissolution of the body. (e.g., Aitareya Upanishad 1.1.4)

13. Generative Organ (Upastha) / Procreation:

    • Prajāpati (Lord of Creatures): The deity of procreation.
    • Apaḥ (Waters) or Retaḥ (Seed): (e.g., Aitareya Upanishad 1.1.4 links seed/waters to the generative organ)

Example from Aitareya Upanishad (1.1.4 & 1.2.4):

The Aitareya Upanishad provides a vivid account of the Cosmic Being (Purusha) being formed, and then deities seeking an abode in the human form. When the human form was created:

• Fire (Agni) became Speech and entered the mouth.
• Wind (Vayu) became Breath (Prana) and entered the nostrils.
• Sun (Aditya) became Sight and entered the eyes.
• Directions (Digdevatas) became Hearing and entered the ears.
• Plants and Trees (representing sensation on skin) became Hairs and entered the skin.
• Moon (Chandra) became Mind and entered the heart (as the seat of mind).
• Death (Mrityu) became Apana (downward breath) and entered the navel.
• Waters (Apaḥ) became Semen/Seed and entered the generative organ.

These correspondences were vital for Upanishadic practices like the antaragnihotra (internal fire sacrifice) or meditations where one identifies personal functions with cosmic powers, leading to a realization of unity with the divine.