ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”


Aryaman or Aryama. He is the third son of Aditi. He is one of the solar deities meaning God of fathers. His path in the sky is the Milky Way. The authority of this deity is related to the Sun.

The Rig Veda names Aryaman as one of the 33 most important gods of the Hindu pantheon. On that basis alone, it is worth looking into the esoteric symbolism surrounding the ancient deity to determine what lessons modern man can learn from ancient civilisations.
Aryaman, or Aryama, is said the be your best friend and is invoked with Mitra and Varuna, which I established in a previous article represent the conscious aspect of the ego and shadow self. In accordance with Sigmund Freud’s model of personality, Aryaman is the voice of reason – although sometimes he doesn’t say much. He is very much a live-and-let-live type of guy.

However, he is Truth – the voice of expressive knowledge that will deliver joy and power when merited. The Vedas refer to him as a “guard of the Sacred Laws”. The cosmic laws of consciousness.

In true alchemical fashion, Aryaman is associated with chivalry, honour and nobility that govern the rules of society. He is the disciplinarian that orders us to do the right thing – to carry out your dharma in the way your consciousness is ordained.

The Hindu god could be said to be the power and determination that enables us to transcend above the whims of the ego, the immatured mind that is all about wanting and desire. And he is. But Aryman also sits on the fence and allows us to make the same mistakes then sits back to watch the Aswins karma twins kick your ass.

There is an ancient shamanic expression about two wolves that reside within us. One of the wolves is a mellow, friendly wolf, and the other is an angry, pedantic wolf. The wolves fight a lot. The wolf that wins is the one you feed the most. And that is the wolf that is reflected in your nature.

Fighting wolves

Aryaman (Sanskrit: अर्यमन्‌, romanized: Āryaman) is one of the early Vedic Hindu deities. His name signifies “Life-Partner”, “close friend”, “Partner”, “play-fellow” or “companion”. He is the third son of Kashyapa and Aditi, the father and mother of the adityas, and is depicted as the mid-morning sun disc. He is the deity of customs, and rules over the customs that rule the various Vedic tribes and peoples.

Aryaman – Vedic God in Hindu Tradition
Aryaman is a Vedic God mentioned in the Vedas. He is rarely worshipped today in Hinduism. Today, He is only invoked during rare vedic yajna performed in Hindu religion and also during Shradh. He is one among the Adityas and is associated with chivalry, honor, nobility and rules of society. The name Aryaman means a ‘devoted friend’ or ‘Gentleman.’ There are several verses dedicated to Aryaman in the Rig Veda. He is the son of Aditi.

Aryaman maintains the code of conduct in the society. He protects the honor of men and women in the society. He has the last word in marriages and in the maintenance of tradition, custom and religion in the Vedic society.
All rituals, relationships created and maintained in society are governed by Aryaman.

As all social relationships were governed by Aryaman, he was considered as the great ancestor. He was the king of ancestors. Offerings are made to him as part Shradh rituals. A part of offerings made to ancestors reach Aryaman.

Aryaman, third of the four great solar godheads, is the least prominent of them all in the invocations of the seers. No separate hymn is addressed to him and, if his name occurs not unfrequently, it is in scattered verses; there is no strong body of Riks from which we can construct firmly our idea of his functions or recompose his physiognomy. Most often he is simply invoked by his bare name along with Mitra and Varuna or in the larger group of the sons of Aditi, almost always in adjunction to other kindred deities. Still there are half a dozen or more half-Riks from which his one chief and characteristic action emerges accompanied by the usual epithets of the Lords of the Truth, epithets expressive of Knowledge, Joy, Infinity and Power.

In the later tradition the name of Aryaman is placed at the head of the Fathers to whom as their appropriate offering is given the symbolic food, the piṇḍa of the Puranic funeral and memorial rites. In the Puranic traditions the Fathers are of two classes, divine and human, the latter being the ancestors, the Manes. But it is in connection with the Fathers as the souls who have attained to heaven, to immortality that we must think of Aryaman. Krishna in the Gita, enumerating the chief powers or manifestations of the eternal Godhead in things and beings, speaks of himself as Ushanas among the seers, Bhrigu among the Rishis, Vyasa among the sages, Vishnu among the children of Aditi, Aryaman among the Fathers. Now in the Veda the Fathers are the ancient illumined ones who discovered the Knowledge, created and followed the Path, reached the Truth, conquered Immortality; and in the few Riks in which Aryaman’s separate personality emerges, it is as the God of the Path that he is hymned.

His name Aryaman, kin etymologically to the words arya, ārya, ari, by which are distinguished the men or peoples who follow the Vedic culture and the Gods who assist them in their battles and their aspirations, is similarly indicative. The Aryan is the traveller on the Path, the aspirant to immortality by divine sacrifice, one of the shining children of Light, a worshipper of the Masters of the Truth, a fighter in the battle against the powers of darkness who obstruct the human journey. Aryaman is the godhead in whose divine power this Aryahood is rooted; he is this Force of sacrifice, aspiration, battle, journey towards perfection and light and celestial bliss by which the path is created, travelled, pursued beyond all resistance and obscuration to its luminous and happy goal.

In consequence, the action of Aryaman takes up the attributes of Mitra and Varuna as leaders of the Path. This Force fulfils the happy impulsions of that Light and Harmony and the movement of infinite knowledge and power of that pure Vastness. Like Mitra and Varuna he makes men travel on the path; he is full of the perfect happiness of Mitra; he is complete in the will and the works of sacrifice; he and Varuna distinguish the path for mortals. He is like Varuna a godhead manifold in his births; like him he oppresses the wrath of the hurter of men. It is by the great path of Aryaman that we shall cross beyond the souls of a false or evil thought who obstruct our path. Aditi, mother of the Kings, and Aryaman carry us by paths of a happy travelling beyond all inimical powers. The man who seeks the straightness of Mitra’s and Varuna’s workings and by the force of the word and the affirmation embraces their law with all his being, is guarded in his progress by Aryaman.

But the Rik most distinctive of the function of Aryaman is that which describes him as “Aryaman of the unbroken path, of the many chariots, who dwells as the sevenfold offerer of sacrifice in births of diverse forms” (X.64.5). He is the deity of the human journey who carries it forward in its irresistible progress which the attacks of the enemy cannot overcome or successfully interrupt so long as this divine Force is our leader. The journey is effected through a manifold movement of our evolution, the many chariots of Aryaman. It is the journey of the human sacrifice which has a sevenfold energy of its action because there is a sevenfold principle in our being which has to be fulfilled in its integral perfection; Aryaman is the master of the sacrificial action who offers this sevenfold working to the godheads of the Divine Birth. Aryaman within us develops our various forms of birth in the ascending planes of our existence by which the Fathers climbed, travellers on his path, and by which it must be the aspiration of the Aryan soul to climb to the highest summit of Immortality.

Thus Aryaman sums up in himself the whole aspiration and movement of man in a continual self-enlargement and self-transcendence to his divine perfection. By his continuous movement on the unbroken path Mitra and Varuna and the sons of Aditi fulfil themselves in the human birth.

Aryaman is a demi god mentioned in ancient Vedas. By worshipping him, he would come with us like our close friend, and helps us in discharging our duties in an easiest way, and protects us throughout our life. He is considered as one of the sons of Aditi, and he is the god of the mid-morning.

Aryaman is one of the early Vedic Hindu deities. His name signifies “Life-Partner”, “close friend”, “Partner”, “play-fellow” or “companion”. He is the third son of Aditi, the mother of the Adityas and is depicted as the mid-morning sun disk. The term derives from Proto-Indo-Iranian *aryamā́, cognate with Avestan airiiaman.

Aryaman is the god of horses and mares. He is called protector of mares. Aryaman represents friendship along with Mitra. He was the third son born to Aditi. He represents the Sun’s dharma and dutiful nature and is representative of the Sun. This is why Aryaman is invoked to witness and administer Hindu marriage oaths. The Milky Way is the path of Aryaman.


Father: Kashyapa
Mother: Aditi
Brothers: Varuna, Mitra, Bhaga, Indra, Amsa, Surya, Tvastra, Pusan, Dhatri, Parjanya, Vishnu (as Vamana)