Goddess Aditi, the mother of the Adityas and the Devas, is depicted in the Vedas as Bhumi Mata. In Rigveda, Aditi literally means earth, earth. Where Aditi is mentioned as the representative of universal authority, Aditi is considered as mother of the land. Gautam Rishi considers Dyau, Antariksh, parents, sons, Vishvedeva, Panchajan and all those who have taken birth and will take birth as Aditi.
Aditi is the universal consciousness in the form of unbroken existence as the original source of the Brahmamayi superpower, the adoration of Shaktidhara. This Kali, Durga is the omnipotent form. In the hymns of Rigveda, the story of the female deity Aditi is mentioned in abundance. In Atharvaveda, the concept of superpower, described in Tantra, describes the origin of worship. Atharvaveda has the role of Shaktichar Integrated Tantrachara. A great change has taken place in the Vedic pantheon over time. As a result of this change, Aditi and Vaak become inseparable and they gain prestige in the form of Saraswati. Hemvati of Vedic Soma Kenopanishad becomes Uma and takes the form of Mahadevi in the form of Ranadevi. Goddess Aditi, the mother of the Adityas and the Devas, is depicted in the Vedas as Bhumi Mata. In Rigveda, Aditi literally means earth, earth. Where Aditi is mentioned as the representative of universal authority, Aditi is considered as mother of the land. Gautam Rishi considers Dyau, Antariksh, parents, sons, Vishvedeva, Panchajan and all those who have taken birth and will take birth as Aditi. Here in the view of Sayana, Aditi means earth, that is, earth itself is light, space, parent, son, etc. This fact is also corroborated by Brahmanical texts. Acharya Yasak has accepted the meaning of Aditi as fire, considering him to be the mediator deity who provides the necessary juice. In the Nighantukosh, apart from the earth meaning, Aditi is further read in speech, dyvaprithvi, go meaning. But the use of Aditi in these senses is rare. Therefore it should be considered that Aditi, the mother of the Adityas and the Devas, whose form has not been embodied in the Rigveda, was depicted in the Atharvaveda, Brahman-Granth and Purana-sahitya by taking her as a symbol of Bhumata and incorporating motherhood like the earth in her. Is.
Aditi, Shachi, Usha, Prithvi, Vaak, Saraswati, Ratri, Dhishna, Ila, Sinivali, Mahi, Bharati, Aranyani, Nirriti, Megha, Prishni, Saranyu, Raka, Sita, Sri, etc., are found in the Vedas. Ambika, Indrani, Rudrani, Sharvani, Bhavani, Katyayani, Kanyakumari, Uma, Hemavati etc. are mentioned in Brahmanical texts, Aranyakas and Upanishads, but in terms of independence and pride, Aditi is the mother power. It is also the seer Rishika of the 72nd hymn of the tenth mandala of Rigveda. Aditi is mentioned eighty times in Rigveda. In the Rigveda 1/89/10, instructions are given in the form of an unbroken, bondless, omnipresent Diyaurantrikshrupa Jannatmika Adyashakti in the form of Chinmaya Jyoti. Aditi, in particular, is depicted in the Rigveda as a representative of the Universal Power. In the Atharvaveda, Aditi is depicted cooking Brahmaudan with the desire of a son. At another place in the Atharvaveda, Prajapati is also shown cooking the Odan for the attainment of Brahman. According to scholars, in the Brahmin texts clearly influenced by the Atharvaveda, Aditi conceives by eating the leftover brahmaudan from the achievable gods, and from it Mitra, Varuna, Ansh, Bhaga, Indra, Vivasvan etc. In another Brahmanical text, there is a mention of the birth of Adityas from his womb by eating the ooze cooked from the desire of the people.
Puranic texts explicitly mention Kashyapa as Aditi’s husband, but no such indication is available in the Vedic literature. According to the mythological legend, out of the six Manas sons of Brahma, the eldest son Marichi’s wife, Kala, the daughter of sage Kardam, had two sons named Kashyap and Poornima. The second and third daughter of Manu Prasuti was married to Daksha Prajapati, the son of Brahma. He had sixteen daughters. Of these, Daksha bestowed thirteen dharmas, one Agni, one Pitras and one Shankara. Sixty girls were born from the womb of Asikmani, the second wife of Daksha Prajapati. Daksha Prajapati married thirteen of them to Kashyapa, twenty-seven to Moon, ten to Dharma, Bhoot, Angira and Krishasva with two daughters each, and the remaining four with a Kashyap named Tarkshya. With Kashyapa, thirteen daughters of Daksha Prajapati – Aditi, Diti, Danu, Kastha, Arishta, Sursa, Ila, Muni, Krodhavasha, Tamra, Surabhi, Sarma and Timi were married. There is a difference in their names in different Puranas, but all of them are married to Kashyap. It is from him that the entire animal community has emerged. According to the Bhagavata Purana, twelve sons were born to Aditi – Vivasvan, Aryama, Pusha, Tvashta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, Indra and Trivikrama, who are known as Dvadasaditya. But according to the Mahabharata Adiparva, Aditi had thirty-three sons, out of which twelve are Adityas, eleven are Rudras and eight are Vasus. Some of the names of Dvadasaditya enumerated in the Bhagavata Purana also do not match the Mahabharata. In the Mahabharata, in place of Indra and Trivikram, the creator of Bhagwat, the names of Ansh, Shakra and Vishnu have been enumerated. Of these, the synonyms of Indra and Trivikram are Shakra and Vishnu respectively. The sons born of Aditi were born in pairs of two, according to such Brahmanical texts, such as Dhata and Aryama, Indra and Vivasvan, Ansh and Bhaga. In the Bhagavata Purana, the pair of Bhaga has been made with the creator. In the contexts mentioned in the Puranas about Aditi, the description of Daksha Prajapati, Kashyap, Aditi, Aditya etc., gives them enough resemblance to the Vedic form, but the truth is opposite.
It is noteworthy that according to Rigveda, Daksha is the father of Aditi as well as the son. The Rishika of a hymn describes herself as Aditi Dakshayani. In another mantra of this hymn, Aditi has been described as the milk of Daksha. At another place in the Rigveda, there is a mention of Daksha being born from the lap of Aditi, describing asat (unmanifested) and sat (manifested) situated in the paramvyom (sky). In another place it is said that at the time of birth (rise) of Aditi and Daksha, a king named Mitravarun appears from them. It is clear from the description of Rigveda that Aditi and Daksha are each other’s father. According to Rigveda 10-72, land takes birth from a king named Uttanapada, from that land, hopes arise, after that Aditi from Daksha and Daksha from Aditi. This otherworldly birth does not seem possible. It is clear from this that this is not human history, but later on the basis of these Vedic words, humans named their children. Due to which a state of confusion has arisen among the people. The Yasakas explain this by saying that they are samnjanma, that is, they are gods born immediately after each other. In another place, while discussing the nature of the deity, Acharya Yasak says that the religion of the deity is opposite to the religion of man, the gods are opulent, while the human being is devoid of opulence. In human beings a son is born from a father and in no case can a son be the father of his father. Whereas in the Vedas a son can also be the father of his father. According to Nirukta, in the present case, Aditi is the mediator deity and Daksha means Aditya because of providing necessary juice. Aditi is already present in the morning sandhi vela due to the necessary rasa being provided, so Aditi is the mother and Daksha is the son. Daksha is the father of Sandhivella in the evening, therefore, at that time Daksha is the father and Aditi is the daughter. Establishing the principle underlying this system, Acharya Yask says that these are karma janma, that is, the moment karma begins, it is the birth time of that deity. It is meant to say that the beginning of action is birth. The Brahmin texts portray Daksha as the father Prajapati. Shatapatha – The brahmin refers to the sun as Prajapati. Rigveda mentions Dulok as father and Prithvi as mother and says that father Prajapati established the womb of Duhita. Aditya Roop’s father is Prajapati Daksha and the great unbroken earth mother is Aditi. In Nighantu, Aditi is counted among the names of the names of the earth. In another hymn, Prithvi is called Duhita and on the other hand Rigveda describes Aditi as milk of Daksha. According to Yaskacharya, the interpretation of Duhita is- dure hita meaning – one who has interest in staying away or one who is situated far away. In this way the earth is the daughter of Daksha, being distant and being a part of the sun. It is the sun that gives birth to plants in the form of medicine etc. from the earth through rain. Therefore, in the Rigveda, the father Prajapati is depicted as the one who establishes the womb of Duhita.
In the Puranas, Aditi is depicted as the Devmata, specifically, the mother of the Adityas. In the Bhagavata Purana, Kashyap’s wives are designated by the word Lokmata. Acharya Yask also calls Aditi by the name Devmata. Some scholars consider the address of Devmata to be the subject of historical-side. The above characteristics of Aditi’s character are also seen in Rigveda. The most prominent feature of Aditi’s character is her motherhood. She is mentioned many times as the mother of Adityas. Somewhere in the Rigveda, she is described as the mother who bears sons, somewhere she has been prayed to come with her son Adityas and give them happiness, somewhere else she has been told to conceive sons as strong as a horse, somewhere in the womb. Mitravaruna, Aryama – She is mentioned as the mother of these princes. Similarly, in some places, Aditeh Putrasah is said to be the mother of the Adityas, somewhere Aditi’s son Aditya is presented as the protector of the life light of human beings. It is also invoked to protect from the wrath of Varuna. At one place, Bhaga is said to be the son of Aditi. In another place, Aditi is called Ashtau Putrasah. Of these, seven sons are living near Aditi, a son named Martanda is depicted as the destroyer of subjects. It is clear from this that Aditi has eight sons. Out of which five sons – Mitra, Varuna, Bhaga, Aryama, Martanda – are mentioned along with their names. Which of the remaining three Aditiputra Vedic sages refer to is unclear. In the Puranas and Mahabharata, in general, twelve sons of Aditi are mentioned with their names, but surprisingly, the eight sons of Aditi mentioned in the Vedas became twelve in the Puranas. In the end, salutations to Aditi in the form of Adi Shraut form of unbroken existence, the universal consciousness, Aditi during the time of Shakti worship.