Vedic Gods

 

Sanatana Dharma/Hinduism has 33 Supreme Gods. According to Vedas there are 33 Gods/Devas. These Gods are separated in the following pattern : 12 + 11 + 8 + 2.

Adityas (personified deities) correspond to the 12 Solar months and represent different attributes of social life. The Vedic sages especially venerated the Adityas and Vedas are full of hymns dedicated to Indra, Agni, Surya, Varun and the like. These are:

• Twelve Ādityas (personified deities) – Vishnu, Aryaman, Indra (Śakra), Tvāṣṭṛ, Varuṇa, Bhaga, Savitṛ, Vivasvat, Aṃśa, Mitra, Pūṣan, Dakṣa. 

8 Vasus are attendant deities of Indra and comprise of eight elemental gods that represent the different aspects of Nature. They are:

• Eight Vasus (deities of material elements) – Dyauṣ "Sky", Pṛthivī "Earth", Vāyu "Wind", Agni "Fire", Nakṣatra "Stars", Varuṇa "Water", Sūrya "Sun", Chandra "Moon"

11 Rudra (/ˈrʊdrə/; Sanskrit: रुद्र) is a Rigvedic deity associated with 'the roarer'. In the Rigveda, Rudra is praised as the 'mightiest of the mighty'. Rudra means "who eradicates problems from their roots".

• Eleven Rudras, consisting of:
• Five abstractions – Ānanda "bliss", Vijñāna "knowledge", Manas "thought", Prāṇa "breath" or "life", Vāc "speech",
• Five names of Śiva – Īśāna "revealing aspect", Tatpuruṣa "concealing aspect", Aghora "destroying aspect Bhairava", Vāmadeva "preserving aspect", Sadyojāta "creation aspect"

ASHWIN, a Sanskrit word meaning "possessor of horses" meaning Prana.

• 2 Ashwini Kumaras

Indra: Indra is the chief deity in the Rigveda. Indra is the lord of the heavens. He is the most popular and powerful of the Vedic deities. He is described as the god of the blue sky. He rides a white elephant called Airavata and wields the dazzling weapon of lightening called Vajrayudh made by another god Tvastur. He fought many battles to drive the demons away and ensure victory to the gods. He also destroyed many cities of his enemies. His most famous achievement was slaying of Vratasura. He killed the demon of the dark skies (symbolically the clouds) with his weapon (the lightning) and released the cows (waters) that were held in captivity by him. Prone to drinking soma, often losing control over himself, mighty and sensuous, always concerned about his survival and status as the leader, at times scheming and at times troubled, Indra is more like a king upon the earth than of heavens. 

Surya: often identified with Aditya, Savitr and Pusan is another important Vedic deity. He gives light, produces day and night, gives power and strength to the living beings, makes them active and destroys their laziness and disease.

Surya is the blazing sun. He is one of the Adityas, god among gods, the light that is most excellent, golden colored, who rides the skies in his golden chariot, drawn by seven bay horses, who are described in the hymns as the daughters of heaven. He is said to be extremely brilliant, with radiant hair, who files in the skies like a bird and shines brightly like a jewel. Giver of power and strength, destroyer of laziness and darkness, with bright light radiating from him, he knows all that lives. Before him, the constellations pass away, like thieves, together with their beams. Swift and all beautiful , Surya is the maker of the light, who illumines the radiant realm, who goes to the hosts of Gods as well as to the world of mankind with his light. like Varuna, he is ever watchful. Because of his power and golden color, he is also depicted as provider of good health, who removes the heart disease and takes away the yellow hue (jaundice) to be given to the parrots, starlings and haritala trees. In the Vedic symbolism, Surya symbolizes Brahman. The world of the sun is frequently mentioned as the place where the immortal world of Brahman is located, which the liberated souls reach upon their departure from the earth travelling by the northern path. In the Vedic theology, the sun represented the highest and the best. He is eulogized as the source of prana, who keeps the world alive by brining light and vigor.

Soma or Moon: Soma is the god of inspiration, the intoxicant who stirs the minds, lures the gods and brings them to the place of worship. One of the most popular gods of the Rigvedic hymns. Known as Indu or Soma Pavamana, he brings joy into the lives of people, cures them from diseases and leads them to the worlds of bliss and immortality. He gives strength not only to mortals, but to the gods as well. Because of him, Indra was able to slay Vrata. Because of him Agni maintains his sway. 

He is also known as Lord of the speech (Vachspati), because of his intoxicating influence on the movement of speech. On the physical plane Soma is some kind of intoxicating juice.

Hymns from the Rigveda on Soma

"Indu as, Indra's Friend, pour on us with a stream of sweetness, like Parjanya sender of the rain." (The coming of rain is uncertain. So is the extraction of soma.)

"May they in flowing give us wealth in thousands, and heroic power, these Godlike Soma-drops effused like coursers by their drivers urged, they were poured forth, for victory, swift through the woolen straining-cloth, noisily flow the Soma-drops, like milch-kine lowing to their calves they have run forth from both the hands." (The prayer is for soma to flow swiftly and noisily through the cloth.)

" THE pressers from the Soma-press send forth thy juice for rapturous joy the speckled sap runs like a flood. With strength we follow through the sieve him who brings might and wins the kine, enrobed in water with his juice. Pour on the sieve the Soma, ne'er subdued in waters, waterless, and make it pure for Indra's drink. Moved by the purifier's thought, the Soma flows into the sieve. By wisdom it hath gained its home. With humble homage, Indra, have the Soma-drops flowed forth to thee, contending for the glorious prize." (Note the emphasis on the need for the purity of the juice for Indra's happiness.)

Agni: In Rigveda, Agni is depicted as God of fire. Most hymns are devoted to God Agni in describing and praising him, he is often considered as supreme God the creator, the sustainer and all pervading universal spirit. His manifestation is in the form of fire, lightening and air on earth. In the Dyuloka (heaven) his manifestation is Surya (Sun). He often acts as a mediator between men and God. He is known for its power and mercy. Though he is immortal he lives among people fulfilling their needs and dispelling their difficulties.

Agni is the chosen Priest, God, minister of sacrifice, the hotar, who lavishes wealth and dispels the darkness. Sapient-minded priest, truthful, most gloriously great, ruler of sacrifices, guard of Law eternal, radiant One, no sacrifice is complete without his presence. His presence verily ensures the success of a sacrifice, because whatever sacrifice he accepts goes to the gods. Agni is the messenger, the herald, master of all wealth, oblation-bearer, much beloved, who brings the willing Gods from the heavens and makes them sit on the grass with him near the sacrificial altar. 

In some of the hymns, Agni being elevated to the status of a supreme god, " Agni is the Vaivashnara the center of all people ... He is in the sky as well as at the center of the earth." A similar notion can be found in this hymns also. "Commingling, restless, he ascends the sky, unveiling nights and all that stands or moves, as he the sole God is preeminent in greatness among all these other Gods."

Varuna: the one who encompasses the whole world" is one of the oldest Vedic deities. He is the personification of the sky and is also associated with clouds and water, rivers and ocean. He sustains lives by giving rain and crops. He has thousand eyes and oversees the whole world.

In Varuna we see the earliest signs of an omniscient, omnipresent, omnipotent and compassionate God. Varuna is the ruler of the worlds, the ordainer and enforcer of law and upholder of the world order. In one of the Rig Vedic hymns he is described as the Lord of the earth and heaven who sustains the tree that has its roots in heaven and branches down below.

Varuna is the knower of all and controller of all. He is the supreme God capable of controlling and dispensing justice. "He knows the path of birds that fly through heaven, and, Sovran of the sea. He knows the ships that are thereon. True to his holy law, he knows the twelve moons with their progeny. He knows the moon of later birth. He knows the pathway of the wind, the spreading, high, and mighty wind. He knows the Gods who dwell above. Varuna, true to holy law, sits down among his people; he, Most wise, sits there to govern. all."(R.V)

Mitra: Son of Aditi. Mitra is always mentioned with his twin Varuna. It is said that Mitra presides over the day while Varuna the night. Mitra is considered to be the god of the sun (or light) and Varuna the god of the moon. Mitra is the master of knowledge. He is sleepless as he guards creation. He is the light that dispels darkness and promotes harmony, abundance, happiness and wisdom.

Mitra and Varuna together uphold the law, cause the cows to stream, the plants to flourish, and, "scattering swift drops, send down the rain-flood". Both are Adityas and mostly are invoked together probably because of their close friendship. The watchful twain, most potent, together uphold Rta or the moral order. "Firmly set in heaven is Mitra's home, and Aryaman's and Varuna's. Thence they give forth great vital strength which merits praise, high power of life that men shall praise." We are informed from the hymns that Mitra stirs men to action and sustains both earth and heaven. Both Mitra and Varuna are guardians of the world, who sit in a gold hued chariot from day break and behold the infinity.

Vayu: He is the god of the wind. As the lord of sky he shares his power with Indra. He rides in a chariot drawn by two, ninety-nine, hundred or even thousand horses. He himself is invisible.

Vayu is a described in the Rigveda as a beautiful god, ideally the first partaker of soma juice which he seems to be especially fond of. He is a friend of Indra and a hero who shares the glory of victory with the latter. He is swift as mind, the thousand-eyed and the Lords of thought. He drives a chariot yoked with steeds, whose color vary from from red to purple and the number from two to hundreds and even thousands, depending upon the occasion. He is praised in the hymns as the Intelligence, who illumines the earth and heaven and makes the Dawn to shine.

The dawn spreads her radiant garments in the dark and distant skies. Invisible, he moves in the heavens as well as in the human body as the vital breath, like Rudra. For his sake the cows yield milk, and to him the coward prays for luck. He is a protector of people whom he protects from every world and from the highest world of Gods (their wrath).

Prithvi or Earth:  Pṛthivī is regarded as mother Earth, a bestower of fertility in conjunction with her divine partner Dyauṣ(Sun). she became a mother to the second generation of Gods, Indra, Agni, Usha and others. Both Pṛthivī and Dyauṣ together played an important part in the creation.

Ganga: The purest water descended from heaven from Vishnu to Brahmma to Shiva to Earth. It purifies your bad karmas and soul. Your prayers are heard through ganga to vishnu. She represents powerful flow of ecternal knowledge and descends from heavens.

Ashvinis: The Ashwini Kumaras are usually depicted as two handsome males – always together. In very rare instances they are shown with horse heads. As Divine Physicians serving Devas (Gods), they are invoked to avert misfortune or illness. The Ashwini Kumaras are associated with the twilight of Sunrise and are worshiped on the Dwitiya, or the second day in a lunar fortnight.

The Ashvins are prominently featured in the Rig Veda, where they are also called the Sons of the Sea. This refers to the story that they sprung forth from the sea-of-milk when it was churned by the Devas and Asuras.

The Asvins are considered to be the brothers of Usha, the goddess of dawn and may actually represent twilight, when darkness and light appear intertwined on the horizon just before dawn as well as before dusk. They are praised in the hymns as wonder workers, with nimble hands and miraculous healing powers.

The Rig Vedic hymns describe them as lords of hundred powers, who can make the blind and lame see and walk, the injured recover quickly from their afflictions, help men produce offspring or the cows yield more milk. They can reduce the heat in the human body, cure the septic sores, store the germ of life in female creatures and perform even surgery. Traveling in a chariot with three spokes, they come down to the earth thrice a day carrying with them heavenly medicines.

Rudra: Rudra (/ˈrʊdrə/; Sanskrit: रुद्र) is a Rigvedic deity associated with 'the roarer'. The Rudra of the Rigveda is a militant god of storms and lightening. Rudra definitely enjoyed his own importance in the Vedic pantheon because of his tempestuous nature, his association with storms and storm gods called Maruts. He is a fierce looking god, well built and golden in color, with braided hair, "of firm limbs, multiform, strong, tawny, who adorns himself with bright gold decorations. The strength of Godhead never departs from Rudra." He wields the thunder bolt, bow and arrow, and sends down streaks of lightening shaking the worlds, making people nervous with fear and trepidation and disturbing the cattle in the cow pens. Intelligent, and benevolent, he protects people from their enemies. 

Svetavatara Upanishad, "O Rudra, harm not either great or small of us, harm not the growing boy, harm not the full-grown man. Slay not a sire among us, slay no mother here, and to our own dear bodies, Rudra, do not harm. Harm us not, Rudra, in our seed and progeny, harm us not in the living, nor in cows or steeds, Slay not our heroes in the fury of thy wrath. Bringing oblations evermore we call to thee. Even as a herdsman I have brought thee hymns of praise: O Father of the Maruts, give us happiness, Blessed is thy most favoring benevolence, so, verily, do we desire thy saving help."

Vishnu: The Vishnu of the Rigvedic times, is a minor god,. He is one of the Adityas. He is a lover and protector of devotees in whose loved mansion all god loving creatures live happily. Vishnu in his incarnation as Vamana, who strode the earth and the heaven in two paces and then crushed the demon king Bali with his third pace, the Vedic Vishnu is also a god of three strides, who upholds the threefold existence, the earth, the heaven and all living creatures and in whose three wide-extended paces inhabit all living creatures.

Savitr: Savitr is an Aditya who is described as golden eyed, golden handed and golden tongued. A solar deity, he is regarded as the sun before sun rise, but sometimes distinguished from the sun. He not only represents the golden sun of the morning, but the hidden sun of dark night also. Riding a golden chariot he comes, looking on everyone.

He moves both ways, upward and downward, and travels along "ancient dustless paths in the air's mid region with two bright adorable bays." From far away he comes to chases away all distress and sorrow, the rakshasas and the Yatudhanas and illumines the worlds. Mounting his golden chariot that is decked with colorful pearls and lofty with golden pole, he goes to darksome regions to illumine them.

Drawing the gold-yoked car with his white footed Bays, he manifests light to all the peoples. Held in his lap all men and all beings attain immortality. The golden-handed Savitar, far-seeing, goes on his way between the earth and heaven, drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region.

The Gayatri mantra is addressed to Savitr of adorable splendor for the enlightenment of human consciousness.Savitr is the most adorable, mysterious and effulgent god of mystic realms, who is considered to be the goal, the purpose and the object of meditation. When he descends into the consciousness, a golden disc with bright pointed rays, the inner world is lit up with the splendor of God and indescribable beauty. 

Pusan: Pusan is the guardian of cattle who shows the way carrying a goad with a horny point to rich meadows where the grass is thick and temperature moderate. He is often associated with Soma as the whole world protectors, one from above and the other from below. Pusan stirs our thoughts, drives away the enemies, inspires the miserly to make generous donations. In some hymns he is also invoked along with Indra, his friend, whom he helps to generate ripe warm milk from the young raw cows. In some hymns he is described as the goat borne and as the god who travels across the oceans in golden ships to meet the Sun.

Usha: Usha is dawn, the daughter of the sky, lady of the light, who rouses all life. Born on a hundred chariots, she yokes her steed before the arrival of the sun and is never late. Loved by the Asvins, sister of gods, she eludes the Sun who is always eager to catch her. She brings not just light to the sleeping mankind, but hope, happiness, riches and all the good things. Goddess of light and beauty, whom the Rishis nvoked for their protection and help, Usha is the gods' beloved sister, whom she brings to the earth for enjoying drops of the soma juice offered by the worshippers. . Some of the hymns speak of not one dawn but many the dawns that have gone before. The hymns addressed to Usha in the Vedas are among the most poetic and beautiful hymns found in the Vedas. The following verses illustrates this point.

"She, like a dancer, puts her broidered garments on: as a cow yields her udder so she bares her breast, creating light for all the world of life..."

" The Gotamas have praised Heaven's radiant Daughter, the leader of the charm of pleasant voices."

"Bending her looks on all the world, the Goddess shines, widely spreading with her bright eye westward. Waking to motion every living creature, she understands the voice of each adorer. Ancient of days, again and again born newly, decking her beauty with the self-same raiment, the Goddess wastes away the life of mortals, like a skilled hunter cutting birds in pieces."

" In pride of beauty like a maid thou goest, O Goddess, to the God who longs to win thee, and smiling youthful, as thou shinest brightly, before him thou discoverest thy bosom. Fair as a bride embellished by her mother thou showest forth thy form that all may see it. Blessed art thou O Dawn. Shine yet more widely. No other Dawns have reached what thou attainest."

Both night and dawn are sisters, dutiful in their movements. " Akin, immortal, following each other, changing their colors both the heavens move onward. Common, unending is the Sisters' pathway; taught by the Gods, alternately they travel. Fair-formed, of different hues and yet one-minded, Night and Dawn clash not, neither do they travel."

Maruts: Maruts are powerful and destructive storm gods, who lash the world from end to end, make the mountains rock and reel, rend the forest-kings apart, make the earth tremble, and drench the earth with heavy rains. They are considered to be the progeny of Rudra, the bulls of heaven, radiant men in serried rank and free from spots and stains. But no one truly knows from where they sprang, for they only know each other's birth. Bright is their spirit and wrathful their minds.

Mighty and well-armed, impetuous in their haste, decked in glittering gold ornaments, they send their windless rain even on the desert places. When they inundate the earth they spread forth darkness even in day time, with the water filled rain clouds. Loud roarers, giving strength, devourers of the foe, they make the winds and the lightning with their powers.

Restless shakers, they drain the udders of the sky, and ever wandering around, fill the earth full with milk. The Maruts are positively destructive forces of the heave, ferocious but not wicked. They are divine beings, who work for the welfare of the world and men, though they do it in their quite noisy way. The Maruts give strength to the worshippers to make them invincible in battle, bring wealth to the people, increase their progeny and prolong life.

Eight Vasus: Dhara (the earth), Anala (the fire), Apa (waters), anila (the wind), Dhruva (the pole star), soma (the moon), Prabhasa (the light) are the eight vasus who are described to be attendants of Indra, the lord of the heavens. In course of time these deities attained popularity in different areas. Dhruva became a symbol of austerity, determination and a popular name in the Hindu pantheon because of his association with the polestar. The earth became a mother deity, bearing the burden of the beings, a symbol of patience and fortitude. Soma came to be associated with soma juice and attained popularity because of his significance in the Vedic rituals.

12 Adityas: "Bright and pure as streams of water, free from all guile and falsehood, blameless, perfect," these are gods of light, with many eyes (rays) corresponding to the 12 months of the year and described as the 12 spokes of the wheel of time. The Adityas are upholders of Laws. " Upholding that which moves and that which moves not, Adityas, Gods, protectors of all beings, provident, guarding well the world of spirits, true to eternal Law, the debt-exactors," they illuminate the world, drive away darkness, nourish the beings, regulate relationships and personify the laws of the universe and mankind. "Golden and splendid, pure like streams of water, they hold aloft the three bright heavenly regions. Ne'er do they slumber, never close their eyelids, faithful, far-ruling for the righteous mortal." Originally six in the Rigveda, their number increased to 12 during the later Vedic period. The 12 Adityas are: Mitra, Varuna, Aryaman, Daksha, Bhaga, Amsa, Tvastr, Savitr, Pusan, Sakra, Vivasvat and Visnu. We have given a general description of some of the Adityas already above.

Vashistha: Vashistha is not a god but a sage, or the head of a particular class of brahmin priests, who is described in a hymn as born to Urvasi and Varunamitra out of their conjugal love. He is also described as born from grass and as a fallen drop, whom gods in heavenly fervor laid in a lotus blossom. He is also described as the leader of the Bharatas, who brings the Saman. Indra has a great respect for him, whom he probably helped with this prayers and blessings or with his clan in the battle of ten kings.

Brihaspati: Brahmanaspati, popularly known as Brihaspathi is eulogized in the Vedas as Indra's lovely friend who gives wisdom, the healer of disease, protector of bodies, who gives wealth, increases the agricultural produce and protects the heroes in the battle field from enemy heroes. He is the priest of heaven who makes the oblation prosper. He promotes the course of sacrifice. Without Brahmanaspati, no sacrifice is complete. He is the leader of the songs and also the Law maker, whom both gods and mortals listen. He inspires the heroes with his gifts and his blessings.

Addressed as the father of all sacred prayers, Brihaspati was invoked by the Vedic Aryans, through prayers and sacrifice, probably during war times, to quell the foe, slay demons, cleave the stall of kine, and find the light. He is the upholder of justice, who protects the worshippers from the evil-minded, arrogant, rapacious man and would not allow the unworthy to ascend to the heavens. The consumer of the foe, the sin's true avenger, he tames the fierce enemy and protects his worshippers from the ambush and their enemy's deadly blows. 

Bhaga: He is also an Aditya, son of Aditi, a god of bright light. He is a giver and supporter and bestower of bliss, who discovers treasures and whose gifts are faithful. Since he grants boons, horses and heroes, he is approached by the rich and poor alike for abundance and happiness. 

Rta: Rta is the rhythmic pattern of the universe. It is the orderly way in which the world regulates itself. Rta determines the usual paths by which the heavenly objects, the sun, the moon, the stars, the nine planets, conduct themselves. Rta is responsible for many other things: the manner in which the seasons (ritus) come and go, the way the rains fall upon the earth, the way the crops are harvested, the way the people live and die, and the cattle yield wealth through milk and progeny.

The Vedic people believed this universal order to be the work of gods. They uphold Rta by virtue of their strength, unity and upholding of the Law that governs the heaven and the earth. The battle between god and demons was basically the battle between order and chaos, between light and darkness, truth and falsehood. The order prevails because of the strength and will of gods, especially the Adityas, Indra, and Agni. In course of time the concept of Rta gave way to the concept of Dharma and God as the upholder of dharma.

Rbhus: The Rbhus are wise and skilful craftsmen, dexterous-handed, deft in work and gracious, who are said to be the sons of Sudhavan. They were generally believed to possess special powers with which they were able to make a cow out of a hide, give youth to their old parents, shape tawny steeds for Indra and make four wondrous cups out of a single chalice for gods. Rbhus bring prosperity and were probably associated with the craft of chariot making and the earlier methods of fire making. The hymns addressed to Rbhus generally mention the names of Rbhu, Vibhvan, Vaja and speak of their craftsmanship and how they were promoted to the rank of gods because of their skills and their "cunning".

Heaven and Earth: In the hymns addressed to heaven and earth, they are referred as two great mothers. Between them the God, the effulgent sun, travels by fixed decree. These two, the Heaven and the Earth bestow prosperity on all and sustain the region. They are holy, wise and the spirited. They keep the truth of all that stands and all that moves and were made beautiful by the sun with his garment of light.

Kapinjala: Kapinjala is a bird of good omen with sweet and flute like melodious voice whose sounds are compared to the utterances of a Sama-chanter. The invokers of this bird of heaven pray for the protection of the bird from the attacks of falcon, eagle and hunter's arrows. Associated with good luck and happy omens, there are at least two hymns in the Rigveda addressed to this mystic bird of melodious notes.

Dadhivakaran: Dadhivakran is a mighty stallion that was given to Puru by gods. It is swift of foot and shines bright. It is described as the giver of many gifts, who visiteth all people, impetuous hawk, swift and of varied color, like a brave King. Some hymns in the Rigveda are entirely addressed to Dadhivakran.

Rati or Love: There is a hymn in the Rigveda addressed to sage Agastya by his wife Lopamudra as an invocation to Ratidevi to come to the aid of the aging couple and rekindle love in their bodies.

Yama: Yama is the controller, god of justice and ruler of the dead and departed who go to the region of hell. Two fierce dogs, described as Sarama's offspring, with four eyes and wide nostrils, look on men and guard the pathway that leads the world of Yama. Yama is master of knowledge. He taught young Nachiketa the secrets of Brahman, fire sacrifice and immortality. In the Hindu mythology Yama is shown as riding a he-buffalo, carrying a mace as his weapon and holding a noose. He uses the noose to drag the deceased beings to the hells. Sitting on a throne he reviews the deeds of men and accords punishment. He is aided in this task by Chitragupta who keeps an account of the deeds of the mortals when they were alive on earth. He is also the ruler of the southern quarter, wears red garments and carries a mace as his weapon.

The Rigveda describes Yama as Vivasvan's Son, who gathers men together, who traveled to the lofty heights above men and who searches out and shows the path to many. Dark-hued, insatiate, with distended nostrils, Yama's two envoys said roam among the People and keep a watch. "Into the six Expanses flies the Great One in Trkadrukas. The Gayatri, the Trstup, all metres in Yama are contained."

Manyu: There are some hymns in the Rigveda which are addressed to Manyu a war god, wielder of thunder, slayer of foes, of Vrtra, and of Dasyu, of surpassing vigor, fierce, queller of the foe, and self-existent. He is beseeched to bring wealth and health. Manyu is a war god, who is considered to be Indra himself. 

Purusha: The famous Purusha Sukta speaks of the Universal Purusha, of a A THOUSAND heads, a thousand eyes, and a thousand feet who pervading earth from every side fills a space ten fingers wide. "This Purusha is all that yet hath been and all that is to be; the Lord of Immortality which waxes greater still by food. So mighty is his greatness; yea, greater than this is Purusa. All creatures are one-fourth of him, three-fourths eternal life in heaven."

From this Purusha was born Viraj (world soul) and from Viraj again a second Purusha (hiranyagarbha) was born. As soon as he was born, the gods gathered and sacrificed him. From that great sacrifice, from his various bodily parts were born all the animals, the Riks, Sama hymns and Yajus, the sun and the moon and all the four castes, Indra, Agni, Vayu, the earth and the sky and all the regions. 

Prajanya: Prajanya is a rain god, ferocious, whom all life fears, the bull who lays in the plant, the seed, who smites the trees apart with lightning and slays the demons. All life fears him and the sight of his mighty weapon. He is the slayer of demons, who sends the rains down. He made the desert places fit for travel probably by bringing the rains.

When Parjanya fills the sky with rain-cloud, the winds burst forth, the lightning flashes, the plants shoot up, food springs abundantly for all creatures and earth bows low before him. At his command the cattle fly in terror, the plants assume all colors and the floods descend in torrents. Not just a god of rain and thunder, Prajanya is also upholder of law who punishes the sinners and protect the people.

Saraswathi: In the Rigvedic hymn addressed to Saraswathi, she is depicted as a river goddess, who slays the Parvathas with her might, casts down those who scorn the gods and makes poison flow away from the waters. She is the giver of opulence, strength and wealth. She has seven sisters, sprung from three fold source, who is invoked in every deed of might and sought for treasures.

In the hymn addressed to her, she is beseeched to keep flowing gracefully and not to spurn people, so that they would not be forced to go to far away countries. Saraswathi subsequently became a goddess of learning and consort of Brahma. But in the Rigveda, she is a river goddess with seven sisters, who helps the gods, destroys their enemies and provides waters to the five tribes. There is no association with either Brahma or with learning.