Limitations of Hindu Gods

Table of Contents

List Of Articles

1. Gods Were Born

We know that deities like Krishna and Rama were born to human parents, while even Vedic deities like Indra and Varuna are believed to have taken birth. The Vedas mention that gods emerged from non-existence and were born after the creation of the universe,

📚Atharva Veda 10.7.25
Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.” (source)

📚Rig Veda 10.129.6
Who verily knows and who can here declare it, whence it was born and whence comes this creation? The Gods are later than this world’s production. Who knows then whence it first came into being?” (source)

📚Atharva Veda 10.7.25📚
Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity.” (source)

📚Rig Veda 10.129.6📚
Who verily knows and who can here declare it, whence it was born and whence comes this creation? The Gods are later than this world’s production. Who knows then whence it first came into being?” (source)

2. Gods Had To Attain Immortality

It is said that Vedic deities were mortal so in order to attain immortality, they drank the Soma,

📚Rig Veda 9.106.8📚
Thy drops that swim in water have exalted Indra to delight: The Gods have drunk thee up for immortality.” (source)

Immortality was also bestowed by other deities,

📚Atharva Veda 4.14.1📚
The Goat was verily produced from Agni. Through sorrow he beheld, at first, his father. Through him at first the Gods attained to godhead, and, meet for sacrifices, were exalted.” (source)

📚Rig Veda 10.167.1📚
This pleasant meath, O Indra, is effused for thee: thou art the ruling Lord of beaker and of juice Bestow upon us wealth with many hero sons: thou, having glowed with Fervour, wonnest heavenly light.” (source)

3. Gods Suffering From Illness

Gods suffer from various diseases and disabilities,

📚Atharva Veda 7.53.1📚
As thou, Brihaspati, from the curse hast saved us, from dwelling yonder in the realm of Yama, The Asvins, leeches of the Gods, O Agni, have chased Death far from us with mighty powers.” (source)

According to the Satapatha Brahmana, Indra is said to have suffered from Jaundice and was treated with Soma,

📚Satapatha Brahmana 1.6.4.9📚
In the same way as the Soma stalk becomes strong (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice…” (source)

According to the Atharva Veda, Varuna is said to have experienced impotence, and his virility was later restored by Gandharvas,

📚Atharva Veda 4.4.1-8📚
Thee, the plant, which the Gandharva dug up for Varuna, when his virility had decayed, thee, that causest strength, we dig up. Ushas (Aurora), Sûrya, (the sun), and this charm of mine; the bull Pragâpati (the lord of creatures) shall with his lusty fire arouse him! This herb shall make thee so very full of lusty strength, that thou shalt, when thou art excited, exhale heat as a thing on fire! The fire of the plants, and the essence of the bulls shall arouse him! Do thou, O Indra, controller of bodies, place the lusty force of men into this person! Thou (O herb) art the first-born sap of the waters and also of the plants. Moreover thou art the brother of Soma, and the lusty force of the antelope buck! Now, O Agni, now, O Savitar, now, O goddess Sarasvatî, now, O Brahmanaspati, do thou stiffen the pasas as a bow! I stiffen thy pasas as a bowstring upon the bow. Embrace thou (women) as the antelope buck the gazelle with ever unfailing (strength)! The strength of the horse, the mule, the goat and the ram, moreover the strength of the bull bestow upon him, O controller of bodies (Indra).” (source)

Krishna performed a penance to please Shiva and seek a son. Shiva, pleased with Krishna’s devotion, granted him a son. Despite Krishna’s divine status, he sought Shiva’s blessing as he could not have a son on his own,

📚Mahabharata 13.14📚
How great is the puissance of the high-souled Mahadeva,–that original cause of the universe,–has been seen with his own eyes by Hari who himself transcends all deterioration, on the occasion of his penances in the retreat of Vadari undergone for obtaining a son. I do not, O Bharata, behold any one that is superior to Mahadeva. To expound the names of that god of gods fully and without creating the desire of hearing more only Krishna is competent…” (source)

4. Gods Dying

Even the Vedic gods experienced mortality and had to face death,

Atharva Veda states that Yama was the first one to die,

📚Atharva Veda 18.3.13📚
Worship with sacrificial gift King Yama, Vivasvān’s son who gathers men together, Yama who was the first to die of mortals, the first who travelled to the world before us.” (source)

📚Rig Veda 10.13.4📚
He, for God’s sake, chose death to be his portion. He chose not, for men’s good, a life eternal They sacrificed Bṛhaspati the Ṛṣi. Yama delivered up his own dear body.” (source)

📚Atharva Veda 2.1.5📚
I round the circumjacent worlds have travelled to see the far-extended thread of Order. Wherein the Gods, obtaining life eternal, have risen upward to one common birthplace.” (source)

According to the Satapatha Brahmana, the gods (Bhagwans) grew weary of constantly fulfilling people’s wishes, leading them to seek refuge in heaven to escape such demands,

📚Shatapatha Brahmana 2.3.4.4📚
Then as to why he should not approach them. Now in the beginning both the gods and men were together here. And whatever did not belong to the men, for that they importuned the gods, saying, ‘This is not ours: let it be ours!’ Being indignant at this importunity, the gods then disappeared. Hence (it may be argued) one should not approach (the fires), fearing lest he should offend them, lest he should become hateful to them.” (source)

Rama is said to have died by committing suicide,

📚Valmiki Ramayana 7.110📚
When he had proceeded about six miles, the Pride of the Raghus beheld the sacred waters of the Sarayu flowing westwards, eddying and rippling in their course, and he went on further to the Goprataraka Ghata, his subjects thronging round him on all sides. At that momemnt, as Kakutsth was preparing to ascent to heaven. Brahma, the Grandsire of the World, surrounded by the Gods and the illustrious Rishis adorned with jewels, appeared seated in their aerial chariots, and the whole firmament glowed with a transcendent splendour…Thereafter to the sound of a myriad instruments and the singing of the Gandharvas and Apsaras, Rama stepped into the waters, whereupon the Grandsire, from on high, uttered these words: ‘Hail O Vishnu! Hail O Raghava! With thy God-like brothers, now enter thine eternal abode! Return to thien body if thou so desirest, O Long-armed warrior! Occupy the realm of Vishnu or the shining ether…Hearing these words of the Grandsire, the supremely virtuous Rama formed his resolution and entered Vishnu’s abode in his body with his younger brothers…” (source)

📚Valmiki Ramayana 7.110📚
At that time, whosoever entered the water of the Sarayu River, yielding up their lives gladly, their eyes suffused with tears of ecstasy, and, having abandoned their bodies, took their places in a celestial chariot. As for those in animal form, who entered the waters of the Sarayu in hundreds, they ascended to the Third Heaven in divinely resplendent bodies…” (source)

Krishna was killed by a hunter named Jara,

📚Vishnu Purana 5.37📚
Respecting the words of the Brahman, the imprecation of Durvásas, the illustrious Krishńa sat engaged in thought, resting his foot upon his knee. Then came there a hunter, named Jará, whose arrow was tipped with a blade made of the piece of iron of the club, which had not been reduced to powder; and beholding from a distance the foot of Krishńa, he mistook it for part of a deer, and shooting his arrow, lodged it in the sole. Approaching his mark, he saw the four-armed king, and, falling at his feet, repeatedly besought his forgiveness, exclaiming, “I have done this deed unwittingly, thinking I was aiming at a deer! Have pity upon me, who am consumed by my crime; for thou art able to consume me!” Bhagavat replied, “Fear not thou in the least. Go, hunter, through my favour, to heaven, the abode of the gods.” As soon as he had thus spoken, a celestial car appeared, and the hunter, ascending it, forthwith proceeded to heaven. Then the illustrious Krishńa, having united himself with his own pure, spiritual, inexhaustible, inconceivable, unborn, undecaying, imperishable, and universal spirit, which is one with Vásudeva, abandoned his mortal body and the condition of the threefold qualities.” (source)

Frequently Asked Questions (FAQ)

1. What is meant by “limitations of Hindu gods”?

The term refers to instances in Hindu scriptures where gods are portrayed with human-like traits such as emotions, constraints, moral dilemmas, or dependence on boons, curses, or cosmic laws. These narratives are part of mythological storytelling and philosophical symbolism.

2. Are Hindu gods considered imperfect?

In many Hindu texts, deities are shown as powerful yet bound by dharma, karma, or cosmic order. These portrayals are often symbolic and are used to convey moral lessons rather than literal imperfections.

3. Does discussing limitations mean disrespecting Hindu beliefs?

No. Academic and textual analysis does not equate to disrespect. Many traditional Hindu scholars themselves have debated and interpreted these stories for centuries as part of philosophical inquiry.

4. Why do scriptures describe gods with human weaknesses?

Such depictions help convey ethical lessons, human struggles, and spiritual truths in a relatable way. Symbolism plays a major role in Hindu mythology and theology.

5. Are these interpretations universally accepted?

No. Hinduism is highly diverse, and interpretations vary across regions, traditions, and philosophical schools. This article reflects one analytical perspective based on specific scriptural references.

Disclaimer

This article is written for educational and analytical purposes only. It does not intend to insult, demean, or promote hatred toward Hinduism, Hindu deities, or followers of the faith. The discussion presented here is based on interpretations drawn from Hindu scriptures, epics, and traditional narratives as they appear in historical and literary sources, The aim of this content is to examine theological concepts within their textual and cultural context, not to encourage disrespect, misinformation, or hostility. Readers are encouraged to approach the subject with an open mind, awareness of historical settings, and respect for differing beliefs and interpretations.