[KreweHar - Hinduism] Looking for willing volunteers to review game mechanics material


Product Discussion

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

My name is Will Thompson, and my company, Krewe of Harpocrates Publication, LLC, is producing a new series of advanced gaming topics and box-breaking campaign ideas - this series will be called Farseeker, and in the future will include things like immortality & ascension, spacefaring adventures, high technology and cross-genre fantasy gaming.
Our logo for Farseeker
You can find our products (currently only for The Nymian Beastlands Campaign Setting materials) on Paizo.com and RPGnow.com. We are also on facebook, as you can see from our logo picture. http://facebook.com/krewehar

Our first product in this line is tentatively being called, 'Hinduism & A Pantheon of India,' and will include deity summaries of 25 new deities of India, as well as a mass of new content relevant to GMs (rather than expanding player options), including spells, monsters, and magic items.

I am looking for one or more people willing to volunteer looking over my content with an eye for balance and correcting any mechanical mistakes, prior to publication. Your name will be included in the contributors' credits, and you will be able to say that you were there first. I wish I had more to give, but for now, this is a very small project with a very large goal, and I am looking for avid players who can help me make sure my numbers and goals are practical before it goes out. I don't believe knowledge of Hinduism will be necessary for this purpose, but it wouldn't hurt, either.

Respond here by post, or email me, xidoraven at krewehar dot com.

Thanks, and best wishes.
-will

Silver Crusade

xidoraven,

I would be interested in looking things over. I suppose my only qualification would be that i have been avidly gaming since the early 80's.

I have been to india 3 times. The first time I went I was 10 while traveling with my mother, we were there for 10 days, and did the tourist thing in Dehli, Agra and Jaipur.

A second time, now 12 years ago, I went to India as part of a student exchange program. The student exchange program, The Experiment in International Living, had gotten a grant from Unesco, to put a program to send young adults from across the developed world to India and study some home grown indian ngos. Part of the program involved some sight seeing, doing a homestay with a family, and studying some NGOs. I was the only american in in the group, there were three Japanese students, four Germans, one swiss student, a british student and Irish student. I found i was learning as much from my fellow participants as i was from my host family. In exchange for my scholarship I was to take lots of photographs for the Experiment of the program. I was just starting my photography carrier. Oh the program lasted for 8 weeks. the first two weeks we got to go and see New Dehli Agra and Jaipour. We did our homestay in the town of Patna in Bihar near Calcutta for a month, and finally we spent a couple of weeks in the town of Deradoon in UtarPradesh studying indian NGO.s

The third time, now five years ago, i went to India, i was visiting my brother for a few weeks. He works for the World Bank, and was stationed out there for a few years. Again i had a great time taking photographs. They were able to show me the non tourist side of new Dehli

On my gaming book shelf i have the green ronin campaign setting "mind shadows".

Well anyways, I'm no expert, but I would be happy to take a look at your materiel and share with you my opinion.

Myles Crocker

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

Hi Myles. Would you say you are more suited to reviewing for flavor, or for Pathfinder RP gaming mechanics?

It sounds to me like the former, rather than the latter, but let me know your familiarity with things like creatures, spells, magic items and artifacts, character traits, or anything deity-related, such as the material in Paizo's own, 'Gods & Magic'?

Of the following deities, do you have any relevant knowledge about them?
• Arjuna, archer, son of Indra, companion/ally of Krishna
• Brahma, the Creator
• Durga, the Protector Earth Mother
• Durvasa, a Rishi/sage, aspect of Shiva/Rudra, whose curses were feared and his blessings revered as miraculous
• Ganesha, son of Shiva & Parvati, the Remove of Obstacles
• Garuda, mount of Vishnu, hawk deity, Defender of Law and Goodness
• Hanuman, aspect of Indra (or Vayu), ally to Rama & Sita during Ravana's capture of Sita
• Indra, King of the Gods (devas), Lord of Storms, pleasures and passion
• Kali, the Wrathful Goddess of Time, Destruction, and Asceticism
• Karthikeya, the Warrior God, son of Shiva & Parvati
• Krishna, aspect of Vishnu as one of his Ten Avatars, who recited the Bhagavat Gita (the 'story-song of the lord')
• Lakshmi, wife of Vishnu, Goddess of Wealth & Prosperity
• Narada, the Enlightened Sage, messenger of the gods
• Parabrahman/Shakti, the Oneness & Divine Potential
• Parvati, wife of Shiva, Goddess of Devotion, Virgin Mother, Caretaker of Ascetics
• Rama, aspect of Vishnu in his incarnation to rescue Sita (aspect of Lakshmi) from Ravana's capture
• Ravana, Lord of Demons, bloodthirsty sage, powerful divine asura, and the only divine leader of rakshasas
• Saraswati, wife of Brahma, Goddess of Beauty, Music, and Art
• Shiva, the Destroyer and Transformer of the Cosmos, the "terrible" (Rudra), the divine ascetic and the Shiva-Lingum (a pillar of fire at the birth of the cosmos)
• Soma/Chandra, Lord of the Soma Juice and the Moon
• Surya, a single aspect of the Sun Gods and Goddesses
• Varuna, God of the Oceans and the Celestial Seas (deep space / sky)
• Vayu, God of the Winds & the Akasha
• Vishnu, the Preserver, who incarnates during his Ten Avatars, lord of Garuda and Ananta-Sesha, and who incarnates as Rama and Krishna
• Vishwakarma, the Architect and Craftsman of the Cosmos, creator of the technology of the gods, justice of the laws of Dharma

Also, thanks for the effort. ;)

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

Bump.

Silver Crusade

xidoraven,
I apologize....i got a bit busy. I suppose I would be better able to look at flavor, although i would be happy to share my two cents about content.

Oh i seem to remember someone named Vedicdragon, who was doing some Indian Themed RPG stuff. I remember his answers to my questions were thoughtful and insightful. Perhaps he is someone you might want to ask to take a look at your materiel and share ideas with,

Elyas

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber
ElyasRavenwood wrote:

xidoraven,

I apologize....i got a bit busy. I suppose I would be better able to look at flavor, although i would be happy to share my two cents about content.

Oh i seem to remember someone named Vedicdragon, who was doing some Indian Themed RPG stuff. I remember his answers to my questions were thoughtful and insightful. Perhaps he is someone you might want to ask to take a look at your materiel and share ideas with,

Elyas

Thanks, Elyas - yeah, I don't check these boards very often either. I suspect some people have RSS feeds set up for them... Something I am not yet savvy about.

Any chance you know the thread or venue you were asking questions to Vedicdragon (if it was not on this site)?

Currently, I am in the process of putting together spells, magic items, artifacts, and class-oriented deity-specific benefits for the 25 deities in our sample pantheon. I am definitely still looking for input on much of this, since most of it is still in its roughest form.


1 person marked this as a favorite.
Adventure Path Charter Subscriber; Pathfinder Starfinder Adventure Path Subscriber

What's the time-table for editing the material in question?


1 person marked this as a favorite.

While a relative youngster as far as game mechanics and Hinduism I am very much interested in following your progress.


1 person marked this as a favorite.

Id be interested as well Ive been playing since '79. I have a history degree and a Masters in education. I have been into mythology and the history behind it since AD&D first edition.

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

Alzrius - we have already passed the timetable I had in mind, so at this point, I am going to give it another month. If we get a Kickstarter up and running, possibly a month after that is completed.

BTW, if anyone knows anyone who would be willing to help me put together a small video to play out (Flash, or even just Windows Video Editing software), I could really use the help on this one. I will be recording a script I wrote out soon for audio, and I have some media I would like to display with it. I think some money to pay freelancers to help finish out the rest of the mechanics would also be a good idea - I hate to be "trendy" but that site could really help move this along much more smoothly, as opposed to me doing it all on my own, really.

I am not entirely on the editing stage, as there is still a bit more content to be rounded out. (Spells, Items, Artifacts - as noted above - Pathfinder's Gods & Magic would be a near-necessity for this part, to help guide creative design)

I'm really thankful for the enthusiasm - it's been a heck of a grind trying to do it all by hand, so to speak. It's good to know there is some support here. Jeff Erwin's input has been invaluable, as has another friend of mine in India, Sri Mohan. I had hoped to have it all done by GenCon, but that is a dream at this point in practicality. I am hoping to have it completed digitally before fall, and in print soon after, with a few more extras to back up the main product (maps, freebies).

Please feel free to email me

Spoiler:
xidoraven at yahoo dot com

-will

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

Things recently took a nosedive for me as a publisher, when my computer experienced a very strange setback, and since my backup was not properly configured, my data was lost. Some of it I have been able to recover, and much was still on paper notations. I am going to share that with you here, and in the future, with all things being perfect, hopefully it will be re-composed and published.

Spoiler:
Hinduism in History
Hinduism is a rich, complex, and diverse set of theological traditions that have evolved over more than 5,000 years to become the massive faith still thriving today in India and all over the world. This set of religious traditions comprise both concepts of polytheism or pantheism – consisting of a vast pantheon of divine beings numbering over 300,000 – as well as an ideological and cultural mortar in the concept of universal “one-ness”, also known as monism. However, to believe that this generalization could, in any way, fully define the belief system in totality would be folly. This incredibly intricate tradition is both culturally colorful and spiritually oriented, on both the spiritual advancement of the mortal individual, and their underlying connection to the supreme divine consciousness. This universal consciousness is experienced through a relationship to ‘ParaBrahman,’ the “All-Being”, “Supreme Being,” or the “Universal Intelligence/Potential,” which is experienced through the diversity of all living and non-living things – this masculine abstraction of the ‘impersonal Brahman’ can also be seen as being the counterpart to Shakti, the feminine aspect of this same notion of universal divinity, and both are present in all things. Depending on the tradition, this Supreme Divinity may be a God or a Goddess, a higher ‘self,’ or even a more abstract and less anthropomorphized concept, including even atheistic and agnostic world-views.

Hindu Monism
The Hindus (the word is derived from Indus, referring to the Indus River and its valley system within India), perhaps as an indicator of their ideologies – which evolved over a span of many millennia – created a rich and complex mythology about their gods and goddesses. This came from many generations of cultural interactions, integration, and constantly evolving regional philosophies, the latter of which is often advocated by a ‘guru,’ or holy teacher, and practiced by a ‘sadhu,’ or holy person.

Despite a great number of divine beings, one all-pervasive concept is that all things are but parts of a universal or greater whole of Creation (the physical universe) and its Creator (as well as its own ‘false ego’), called Brahman. Everything and every being—from gods and demons, through humans and animals, to a pebble on the beach or a speck of dust—is part of this universal Oneness. In Hindu scripture, it is said that Brahma reveals, “Aham Brahmosmi”—“I am God; know me.” This idea of seeking out the divinity that is within all things brings Hindu people from all backgrounds together in a spiritual connection to all other people, places, and things within reality.

It is now considered a scientific fact in the modern day, that all energy is only transformed from one form into another; never lost into, nor created from, nothing. Though scientific evidence has only recently acknowledged this fact in the west, Hinduism has professed this concept in many ways for millennia, with all energies being part of the Oneness of Brahma; never lost or created, but always evolving through many cycles, including that of ‘karma’ or “actions.” By acknowledging that all of Creation and Divinity is Oneness, the idea of monism, or in some ways even monotheism (revering a single deity above, and excluding, all others), is promoted despite a seemingly endless list of deities and near-deities, as well as the common mortals we all know and love. Since all mortals, all of Creation, and all of the gods and goddesses are of this Oneness, all of “God” – or in this case, ParaBrahman, or Shakti (most often in the form of Mahadevi) – is the God of Hinduism, and the divine sentience behind all other beings, mortal and divine, which are reflected fragments of endless diversity in its multitude of universal experiences, both objective and subjective. All other things are reflections of this divinity, identifying itself through independent observation, or the subjectivity within physical life, which is where all things come from.

Hindu Polytheism
Though the overall diversity of this belief system is incredibly difficult to generalize, there are some Hindus who consider the various deities not as facets of one ‘Ishwara,’ or deity, but as independently existing entities; these individuals may be considered polytheists. This notion is backed up through the idea in monism that all things are a part of the Creation of Brahman, and are therefore each a sacred and integral part of all divinity throughout the cosmos. In this way, all gods and goddesses throughout Hinduism are given space to rule their individual domains in life, without competing for followers or a spiritual, regional, or philosophical dominion over the others (with some exceptions, such as evil or savage patron/matron deities which wish to wreak havoc upon the Creation and followers of ParaBrahman and the Hindu Pantheon).

In history, as various peoples and tribes were assimilated by others, their deities, beliefs, and traditions would often assimilate into the new culture along with them. Although the focus in Hinduism has moved away from many older and more subordinate ancient deities, such as those of the Vedic Period, they continue to occupy an important place in the affections of individual Hindus, and are considered to exercise great influence on the destinies of man. Often those deities came from literature specifically from a period of Indian history known as the Vedic Period, when the Rig Veda and other Vedic Literature were the standard orthodox writings on ritual, divinity, and worship, and which were heavily influenced by a group of invading tribes called the Aryans, who introduced and promoted these beliefs while the two cultures began to assimilate into one another; the difference between southern and northern Indian traditions continues to this day, and can be seen in a variety of ways. In many ways, newer gods will take on various roles once filled by older gods, and some become avatars, aspects, or relatives of the more currently popular deity or pantheon, while some traditions maintain older beliefs, writings, and folklore more relevant to their own regions, and sometimes describe an older viewpoint, as is the case in much of south Indian traditions. Often there is a link between a deity and its earlier form, and such a story can play out in many diverse and colorful tales or meaningful lore for devout followers. Many of the modern Hindu deities have seen long lifetimes of legends and myths surrounding their activities over many millennia in the mortal realm, often in differing avatars, incarnations, and spiritual facets or named beings, and sometimes even usurping the power or dominion of a previous deity.

Hinduism is unique in having many deities of various levels of rank compared to their deific peers, as compared to other similar pantheons of the world, and one of the most interesting and unique aspects of Hindu tradition is the idea of a mortal or other lesser being ascending beyond their physical bonds to a higher plane of existence, and oftentimes, taking on the mantle of the gods as a ‘sadguru,’ or highly enlightened teacher. Along with these enlightened beings, referred to in this material as Legends, Hero Deities, or Quasi-deities, come a vast array of Demigods, Lesser, Intermediate Deities; these are led by the primal forces behind the Greater Deities, in addition to the universal divinity of ParaBrahman / ParaShakti that governs over, and encompasses them all, as Overdeity. Many of these deities are covered in the included sampling, while some are only mentioned for comparison and perspectives on the cultural background of Hindu beliefs. More on the various levels of divinity (or Divine Rank) is presented below, with the sample pantheon.

Universal Consciousness, and ParaBrahman / Shakti
This concept sees its fulfillment in the idea of reality’s greater manifestation, a supreme consciousness beyond the limit of even the Creator Deity, Brahma, Himself. In its infinite nature, the reality we know is of an intelligent so vast that it is beyond even the understanding of the gods and goddesses that exist within and connected to it. Existing above and beyond the understanding is a conceptual energy that is best referred to as a universal, interacting, dualistic active and receptive pair of forces.

In Hinduism, these primordial cosmological ideals are physically represented through two items represented in Hindu tradition over many millennia. These are the lingum, an object denoting masculine, positive, electric, or active universal energies; and the yoni, an object denoting the feminine, negative, magnetic, or receptive energies. Though these energies are often misrepresented as simple iconic representations of the phallus and womb, being mundane imagery of male and female genitalia, this is entirely incorrect. These symbols represent a much larger cosmological concept of the primary polar, or dualistic, forces of the universe and all of Creation. The masculine, or active, force in the cosmos can be called ParaBrahman, and its opposite and equal, balancing force can be called Shakti or Devi, the feminine, or receptive, force behind the cosmos and all of its underlying laws and forces.

These two energies represent themselves in all functions and facets in life, and incarnate through the gods, their intermediaries – devas, and asuras – through mortals, creatures, and all matter of reality in all possible dimensions. The Trimurti and Tridevi are incarnations of this dualistic energy, as well as all other deities through them and the many connections that originate from these energies. Though they may seem opposing and polarized, these energies are in fact a dualistic representation of the unifying oneness that the cosmos and all of creation embodies, as though all things are merely mirrors reflecting the original image of a unified field of consciousness. We as mortals are only barely able to comprehend such things, but through the use of meditation, reverence for deity and guru, we are able to take on the mantle of the seeker, and achieve connection with this underlying unity.

Greater Deities, the Trimurti and Tridevi
The Trimurti, or Divine Trinity, of Hinduism are the gods, Brahma, Vishnu, and Shiva, and these represent the cosmological forces of Creation, Preservation, and Destruction, respectively. Their consorts, known and revered equally among believers, are often divine patrons of the followers of Brahman and the laws of dharma; these are Saraswati, wife of Brahma, Lakshmi – wife of Vishnu, and Parvati, wife of Shiva. Mahadevi, a more personal aspect of Shakti (above), can also be seen as a greater deity, having as much sovereign power as of these deities, and self-born; this would reflect the nature of goddess worship in much of modern rural India, and a significant population of Hindus throughout history.

Perhaps even more confusing, these deities – much as many of the deities can do – can incarnate as, or within, another mortal. These identities, both separate from, yet still identified as, the deities who imbue them with their power, are known as avatars. Many deities throughout the pantheon create or imbue their power and sentience within these avatars. These “lesser” beings are both their own persona and identity, as well as connected to the ‘greater’ divinity from which they sprang forth.

Intermediate Deities
While there are a large number of deities possessing powers less than that of the Trimurti, some of these potent and popular deities include Durga, Ganesha, Indra, Kali, Varuna, and Vayu. While Indra, Varuna, and Vayu also occupy places among the Loka Palas (see below), their stature, history, and function make them more powerful divine beings among the pantheon than the other Loka Palas, which are a majority of Lesser Deities.

Durga is best known as a benevolent Mother-Earth goddess and a fierce warrior who fights demons. Another of the potent devi aspects, Kali, is the destructive goddess of all-consuming Time and Death. Kali is sometimes likened to a trickster deva, intent on misleading devotees of goodness, and whose own devotees see her aspect as being a necessary function of reality. Others view the Devi and her followers as wild-minded maniacs – as fervent as those who follow Ravana (see below). Both of these goddess aspects are presented in full below, along with unique domains and favored weapons respective to their separate devotees. While many followers of various philosophical sects see Kali and Durga as being equal in power and stature, many righteous and good-aligned devotees of Durga maintain that Kali is a lesser aspect if at all. A few even denounce Kali as not existing at all – this latter group of devotees is also well-known for claiming that Time itself is an illusion. Opponents of Kali and philosophies based on her worship point to her devotees’ often despicable and gruesome practices, such as animal sacrifice or other taboo activities as proof of such claims.

Ganesha, one of the most loved, cherished, and distinctive gods of the Hindu Pantheon, is a patron of guardianship and protection. He is worshipped as the remover of all obstacles from the paths of those who seek his glory. An elephant-headed god, his own head was decapitated by his father, Shiva, while protecting his mother, Parvati. Please note that in some texts a god can be born in differently described ways, or even from different parents – these tales are largely subjective to the methods, lore, and objectives of the specific cultural traditions that promotes them. In most tales, Ganesha is born from Parvati as a virgin birth (or other purposeful creation), but is not the son of Shiva; sometimes, he is the brother of Karthikeya or others, depending on the lore and tradition, and is even called the ‘Lord of the company of the Maruts’ (ganapati) – for more on the marutas, see the Bestiary section.
Indra, God-King of the Heavens and the God-Mind of the Hindu Pantheon, has certainly always been a force to be reckoned with and in a past era even sends down his avatar (human incarnation) as Arjuna the archer (see below). Emblemized through the vajra, a symbolic item denoting the power and forcefulness of lightning, Indra is a storm-god and controls mortal and celestial storms of many forms. Like Varuna and Vayu, Indra also occupies a place among the Loka Palas, patron deities who govern and watch over the sacred directions (the four cardinal and four intermediate directions of our compass – see below). For this reason, it might be easy to distinguish him as being a lesser deity, while his reputation and dominion certainly deserves that of a higher being.

Varuna is lord of the seas, including the celestial ocean of space and the waters of chaos from which our reality was born. Though he is also a Loka Pala, his power is great and far-reaching, and his dominion over other divine beings can be found to be quite powerful as he commands the respect and reverence of many. Vayu, another of the Loka Palas, is the god of air, the winds, and the akasha, the latter of which is also the breath [of life] as well as the space, or ether, behind our physical reality. As Loka Palas, Indra is the lord of east; Varuna is the lord of west; and Vayu is lord of northwest.

Lesser Deities & Demigods
Agni is the deific personification of fire in all its divine and mundane manifestations, including its destructive, life-giving, healing, and purifying properties. He is one of the Loka Palas, along with (above) Vayu, Varuna, and Indra – and (below) Yama, Surya (sometimes a minor deity of terror named Nirriti rules this direction), Kubera, and Soma (sometimes Shiva or Ishana rules this direction); Agni rules over the southeast in this system.

Garuda is the vahana, or mount, of the god Vishnu, and appears very similar to a giant eagle with a pair of humanoid arms, and clad in golden armors and decorative garb of reverence, such as garlands of flowers hanging from his neck. Garuda is a protective and benevolent being who, in some ways, represents an extension of Vishnu’s own divinity. It is said that his wings continuously chant the Vedas as he flies through the air, often carrying Vishnu where he is needed (also, see Ananta-Shesha in Vishnu’s description, for Vishnu’s other popular vahana-mount).

Kubera is a minor deity of wealth, good fortune, and abundance within life, who is often associated with the direction of north in the Loka Palas. He is often worshipped by those reverent souls simply seeking abundance and plenty in life, or even those are consumed with earnings, bounty, and profit, such as merchants, thieves, and pirates. While minor, it is for this reason that his divinity is often spread to the commonwealth, along with his standing as guardian of the north.
Another minor and similar deity to Kubera, Bhaga, governs over the sharing of bounty, and good luck between close friends which act together. Also among the minor deities, Aryaman, guards over the close relationship of best friends, as well as bridal exchange and wedding vows; while these minor deities do not stand in strong position among the others by viewing their divine power alone, they are certainly popular among the commonwealth for their functions in society.
Mitra, although a minor deity, and often considered an aspect or avatar of Varuna (mentioned often as Mitra-Varuna) or sometimes Surya, is a well-established lesser deity, and mentioned on his own within the Rig Veda, along with other verses where his relationship to Varuna is also conspicuously mentioned. He, along with Varuna, represents a guardian of celestial order, and specifically of the order between men, such as contracts, negotiations, and other lawful dealings. As Mitra-Varuna, he represents a powerful divine force, and a chief among the Adityas in the Rig Veda; in at least one tradition (primarily in the Indian state of Gujarat), Surya (below) is described with Mitra qualities, such as his life-nourishing properties.

Rudra is a terrifying aspect of Shiva, one which represents the most infuriated, destructive, and vengeful of the deity’s transformative energies. Sometimes he is included in the Loka Palas in place of Soma representing the direction of northeast.

Soma is a lunar deity, and the patron god of a divine sustenance called the “soma juice” and in many ways similar to a deific ambrosia, or ‘nectar of the gods.’ He rules over the lunar orbs of many worlds, guiding their tidal motions and often their calendars as well. In the Loka Palas, Soma presides over the direction of northeast. Also presented in the text below, is the manifestation of the Earthly avatar, Chandra, god of the moon as a celestial body, known as Graha.
Surya is the god of the sun in its highest form, although there are many aspects of the sun during its different times of the day. Surya rides a great chariot of flames across the sky each day, giving life and warmth to the world, and coming out of darkness each year to replenish nature and abundance. Many other names and aspects of the solar deity exist, including Savitri, Ushas, and others. In the Loka Palas, Surya rules over the southwest, however, in some practices, this direction is ruled over by Nirriti, a minor goddess of ill repute, treachery, and sinister intentions.

Yama is the once-mortal god of death, and the first human to die; now governing over the passage into death and judgment of one’s karmic debts, which affects one’s future incarnations in the mortal world. Yama’s vahana is a great water buffalo or bull, and he is assisted in the task of assessing the dead for their karmic debt by another deva called Chitragupta. As one of the Loka Palas, Yama rules over the direction of south.

Legends, Hero Deities, and Quasi-deities
Arjuna, the brave ally of Krishna, was the spiritual son of the god, Indra, and an archer of near-epic renown. Sometimes called the “Shining One,” Arjuna is thought to bring light, enlightenment, and guardianship into one’s life. Present as Krishna recited the Bhagawat Gita, he is known as a great hero-deity and divine archer.

Durvasa was one prominent and respected Rishi, or “seer,” among many who helped to compose the original Vedas through deep meditation and the achievement of a blissful state, ananda, which is reached when one is connected with the unity of universal consciousness, or ParaBrahman. His blessings – aashirwad – and curses – shaap – are very potent and well-noted in scripture such as the Ramayana. As well as being highly-learned and wise earthly ‘saints’ of sorts, rishis were also the spiritual patrons of certain kings, or rajas, as well as the royal families.

Although this rishi is notable as an embodiment of Rudra, a terrifying and destructive form of the more compassionate Shiva, noteworthy in the overarching beliefs of Hinduism is the well-known ability of all mortals to achieve higher states of consciousness, including those states associated with the higher divinity of the gods themselves. The Rishi, Durvasa, can be seen as one of many examples of this sort of elevated consciousness turning toward the more potent divine abilities attributed to Divine Rank in gaming. Countless other possible examples of this lower level of achievable divinity by mortals could be conceived, including the mighty warrior, Parashuram – an incarnation of Vishnu, whose might in war was more than notable enough to retain his standing as a divine avatar of the Trimurti God. Perhaps even a player character, creature, or non-player character could find themselves achieving this enlightened state of the wise and ancient rishis.
Hanuman, spiritual brother of Arjuna (as the son of Indra), is one of the closest allies to Rama and Sita, and one of the most revered of the vanaras, a race of monkey-folk. He is incredibly popular among worshippers, who view the deity’s loyalty during Sita’s capture as worthy of reverence, and find his divinity inarguable. Also dear to him is Krishna, Rama’s close friend.

Kamadeva is a minor deva, who, like the Greco-Roman, Cupid (or Eros), is a cherub-like divine being who governs human love. He carries a bow and arrow, capable of striking a person and imbuing them with the love for another, much like his European counterpart. While not incredibly powerful in any other deific way, Kamadeva remains vastly popular for his amorous nature among many races and peoples.
Karthikeya (also known as Skanda, Subrahmanya, or Murugan) is a powerful deity of war, strength and victory in battle, as well as potent leadership. He is the brother of Ganesha, Lakshmi, and Saraswati, and son of Parvati. He is the patron deity of the land of Tamil Nadu, and the Tamil people of southern India.

Krishna is an avatar of Vishnu, and by far one of the most popular among the commonwealth, a near and dear friend of Arjuna, to whom he spoke the Bhagavat Gita, the ‘Song of the Lord,’ one of the most reverent and profound narratives in modern Hinduism. A youthful musician, charming, and amorous, he is much loved and revered, both individually, and as an aspect of the greater deity, Vishnu.

Narada is a potent ascendant being, and a dear companion to Vishnu and a divine sage and musician. He plays the tampura (sometimes he plays a veena or sitar) in worship and reverence of his lord, Vishnu, to whom he sings, prays, and chants mantras in devotion. He is a wise sage capable of traveling to other lands, worlds, and planes of existence, and regarded as a saintly being, said to be born of the “mind of Brahma.”
Ravana is a powerful rakshasa, a potent magical being, and devoted worshipper of a greater deity (often Shiva or Vishnu, depending on the story or philosophy). While some regard him as an evil and destructive being, many others proclaim him to be a reverent and honorable being, worthy of worship even among non-evil beings.

Rama and Sita are both minor divine beings, and considered aspects of Vishnu and Lakshmi, respectively, and the central figures in the Ramayana, which tells the tale of how Sita was taken by Ravana, and how Rama, with the help of Hanuman and others, fought and defeated the demon king in order to reclaim his wife from Ravana’s kingdom of Lanka. Through the epic tale of the Ramayana (or “Rama’s Journey”), Rama is shown to be the “perfect man” by adhering to the laws of dharma through his journeys, with wife, Sita, illustrated as the embodiment of the “perfect woman.”

Vishwakarma is a unique divinity sometimes associated with a little-known Vedic divinity called Tvashtri (or Tvashtar), who is associated with craftsmanship, artisans, laborers, professionals, and even the creation of the universe, or more popularly, the technology, weapons, and implements of the deities of the pantheon. He is seen in an abstract way sometimes, as being the ParaBrahman consciousness, and more personally, as a divine being which watches over those who value architecture, engineering, the sciences, the arts, and even the divine architecture of the cosmos.

Hindu Sacred Texts
The religious texts of Hinduism are incredibly varied, and even more so as one goes further along the timeline of native India. Covered here are deities and ideas considered traditionally Hindu, and not those attributed to other Indian faiths, such as Jainism, Buddhism, or Sikhism, for example. Sacred texts of Hinduism are split into two categories: ‘smriti’ – that which is seen or remembered, such as an historical account of events – and ‘shruti’ – that which is heard, or divine revelation handed down through visions or spiritual awakenings. The oldest of these is the Rig-Veda, which was composed around 1700 to 1100 BCE, during an era known as the Vedic Period, and after which is often called the Post-Vedic Era, and much of the modern scriptures were written during this huge span of time.

Vedic Scriptures: These are the most ancient and traditional scriptures of Hindu origin, and include the following: Rig-Veda, Yajur-Veda, Sama-Veda, and the Atharva-Veda. These documents cover a variety of topics, and are split into multiple sections each: the Samhita, or body of the Vedic proper, and the portions of these texts considered commentary on the Vedic text itself, known as the Upanishads, Brahmanas, and Aranyakas. Also considered Vedic texts are certain Sutras, such as the Shrauta Sutra. The Vedas are so divine and potent that they sometimes have even been written to have appeared as their own divine beings, judging even the Trimurti for their status of omniscience and righteousness compared between them!

Mahabharata: One of two literary epics, along with the Ramayana (below), the Mahabharata contains an account in sacred prose of the great nation of Bharat, or India. Contained within this text is a segment often written and known individually as one of the most popular and revered scriptures, the Bhagawat Gita (below). Like the Ramayana, the Mahabharata tells many tales of the deities, legends, and mortals of India, as well as the history and lore of these beings. This is the longest epic of Hinduism, and even longer than the well-known western epic, Beowulf. Many of these tales give both moral precedent and mystical symbolism of the underpinnings of the universe and multiverse.

Bhagawat Gita: The ‘Story/Song of the Lord’ referring to Lord Krishna, who speaks it within the context and accounts of the Mahabharata. This is one of the most well-known, holiest, and revered writing within modern Hinduism, spoken by one of the most loved and compassionate deities of the traditional and modern faith. The virtues and legacy told in this writing continue to make their mark on a vast number of Hindus, as it describes the relationship between divinity and the mortal world.

Ramayana: The second literary epic integral to Hindu tradition is the Ramayana, which tells the lore of the journey of Rama, and how his actions depicted duty to his personal relationships with others, especially displaying the ideal characteristics of the perfected servant, brother, husband, and king. It tells the tale of Sita’s capture and imprisonment by Ravana, and her eventual freedom by Rama.
Others: Although not integral to all sects and philosophies within Hinduism, and certainly not as old as the aforementioned texts, these scriptures compose some of the rest of the doctrine which have affected Hinduism since its ancient roots. The Puranas, Agamas, Darshanas, Harivamsa, and Dharmashastras have influenced the core of Hinduism is major ways, and record various philosophical and historical contexts, practices, rituals, and ceremonial beliefs demonstrated through many millennia of worship and traditional reverence.

Spirituality, Divinity, and Other Beliefs
So unique among Hindu traditions is the underlying concept of a form of universal divinity attainable by every living creature in achieving unity with the cosmos, this idea is emphasized in few belief systems as it is within traditional Hinduism. The ability of the human consciousness to connect with its spiritual core, to achieve enlightenment (called Samadhi, and sometimes attached to the notion of ‘bliss,’ ananda, or an ‘eternal’ or ‘limitless bliss,’ called sachidananda) and liberation from the cycles of karma and reincarnation (or samsara), stands alone as one of the most unique and divinely-oriented goals within the common potential of mortals throughout the universe. This underlying divinity which is both within and separate from humanity on Earth is seen as nothing more than a challenge to our ability to overcome such separation from our divine origins. The obstacle of achieving enlightenment, sometimes described as a unified, cosmic consciousness, and eventual divinity, is nothing more than a test of wits against the most dedicated, honorable, and motivated individual.
Many examples stand in Hinduism of mortals achieving enlightenment, liberation (or moksha) from the cosmic cycles, and even a veritable amount of divine power; so that no mortal should ever believe that they are somehow separate from, or incapable of, such divinity. While many obstacles may come in our path to lead us away or toward enlightenment or liberation, it is ultimately the duty and choice of the individual to either seek or ignore it, and to their own spiritual and eternal benefit or detriment. This comes in the form of karma, which is like spiritual credit and/or debt that fashions the future actions and opportunities that our lives hold. Karma is the power that makes sure that everyone gets what they deserve, so to speak. It is the energy of action and subsequent reaction, inherent in all things and in our mortal lives.

By living many mortal lives, or incarnations, our eternal souls are able to experience far more challenges to its evolution and progression towards enlightenment; this is known as reincarnation, or living many lifetimes with a single soul. When our karma is good, it presents us with good opportunities to express our spiritual selves, and allows us to achieve enlightenment and liberation from reincarnation sooner than other mortals. When we accrue bad karma, like accumulates like a spiritual debt, meaning that we will need to reincarnate more times in order to learn our important spiritual lessons, before we can be released, or liberated, from the cycles of reincarnation and karma. When a mortal lives a life accruing mostly negative karma, this will translate into their future incarnations in ways which force the individual to confront and resolve these issues – or else further progress them down a path of futility and materialism with progressively worse punishments, including being born as animals, insects, and other less glamorous life-forms.

As with all religions which outline a way of life and dutifulness for mortals, so too does Hinduism hold a standard of duty and ethical behavior, known as the laws of dharma. These tenets can be different for each individual, based on their age, social class (or caste), occupation, and gender, as well as the paths or practices (yogas) upheld or taken to reach moksha. Reverence for divine beings which can help to build upon these tenets can be held for higher deities, lesser deities, devas, and avatars; so long as the path taken is in accord with the individual’s dharma. The methods and practices employed vary by region, revered divinities, and individual philosophies, which play an integral role in traditional Hinduism. For these reasons, Hinduism is often regarded as the most singularly complex organized religion on Earth in our modern era.

To make the challenge of understanding this faith immensely more difficult, deities can incarnate in many ways, including taking on mortal forms, known as incarnations, embodiments, or avatars, and while many other deities throughout other world mythology and faiths are often linear, clear, and defined, Hindu deities are not always so, and in many cases are more confusing than most mortals can comprehend. They can manifest themselves in a variety of forms, and are in few ways limited in their ability to achieve the impossible both in physical reality, and in the many realms of the multiverse in our infinite cosmos of limitless possibilities.

Deities and elemental spirits of all things, living and static, often interact with the mortal world, whether through miracles surrounding their statues, temples, shrines, or followers, or through direct interaction in the form of an avatar, aspect, or even a shamanic oracle. While rural indigenous practices are not commonplace, they do occupy a significant portion of Hindu traditions to mention them. In such communities, there is often a wise person, a man or woman who is directly connected with the deities and spirits of nature, who acts as doctor and priest to their community – often a rural village or town, very separate from a larger population center. These shamans act as psychopomp (a spiritual guide for the soul) and host for the divine spirits to take over their body (enacting rituals and performance to summon the deity or spirit), and often take on the mind of the divine spirit – from Durga and Kali, to Shiva, Indra, or even the spiritual persona of a nearby river – to both communicate with and observe mortal life. In this form, they can choose to communicate great revelations, prophecy, healing, or take no action at all, becoming more of a passive observer of their worshippers. Also somewhat common is the sadhu, a wandering ascetic, who can often provide the same or similar benefits, but who is less attached to a single settlement or setting – also similar, but not always the same, is the yogi (a practitioner of Yoga, one of various paths to moksha/liberation).

While humans maintained a central focus of Hinduism on Earth, they are not the only human-like or sentient race known to the mythology of India; such other humanoids included the vanaras – of which, the individual Hanuman rose to divine prominence, as an aspect of Indra (or Vayu) – and other races. Divinity through enlightenment and liberation is not limited to humanity, as is the case with many other Earth religions, and in Hinduism it is expected that all things carry with them their own dharma, or way of living, each capable of achieving unity with the universal divinity, or ParaBrahman. While this might seem incredibly empowering for the individual, another aspect of post-Vedic Hindu tradition is that of social castes, which directly limit and affect all mortals, and especially humans.

During a period in Indian history after that of the Vedic Period (approximately 1700 BCE to 500-150 BCE), the Post-Vedic Age saw the birth of the Mahajanapadas Period, approx. 700 to 300 BCE, and the establishment of the Empire of the Mauryan Dynasty, 322 to 185 BCE), a more strict and unyielding system of social castes (or ‘varnas’) was developed, in order to better utilize the karmic restraints on a person’s birth, activities, and niche within society as a means of assigning them to a specific stature in life. While the ethical considerations in our own cultures remains controversial, the system of social castes within Hindu tradition can be quite strong, and remain a centrally defining characteristic of those settings which utilize these traditions. Such social castes in Indian tradition include the following general segments (and Greek accounts seem to suggest a slightly different ancient structure, consisting of seven castes):
• Shudras, the lowliest of the castes, is a menial caste always in service to the three other castes, performing duties such as agricultural labor (but not trade), cleaning waste and sewage, picking up dead bodies, and tending to animals
o Harijans, sometimes referred to negatively as “the Untouchables” of society, are sometimes considered outside of the castes entirely, but in some ways are a subset of the lowest tier of the Shudras; these people may even be diseased or cursed, and may live in exile
• Vaishyas, the merchant and business caste consists of those involved in trade, import/export, monetary handling, and other mercantile activities, including skilled and educated laborers
• Kshatriyas, a warrior caste which encompasses all those who are charged in the protection of others, such as soldiers, rangers, and local guards
• Brahmins, the elite caste of priests, these social, religious, and political hierophants occupy those highest positions held sacred; these priests cater to the spiritual needs of a community, as well as the practical needs, such as ceremonies for birth, death, and marriage, as well as general education of the community members – especially in Vedic tradition or its doctrinal descendents

Social caste seems to have been an element of Indian culture preceding the end of the Vedic Period, ancient commentaries and evidence seems to prove that the stricter traditions were not always so concrete. The social caste known commonly as the ‘Untouchables’ (Shudras) were not historically prevented from listening to readings of the sacred Vedas, nor from taking part in rituals, which has changed over time in a more limiting manner. It could be that the moral and ethical codes put in place by the sage, Manu, known as the Manusmriti, helped to solidify the social structure and edicts that would further prevent the Shudra caste from taking part in religious or sacred activities, but it likely developed from multiple circumstances – genetics and lineage, moral codes and social practices, and even the occupation of the Colonial British have all been pointed out as possible catalysts.

This practice of social castes, often based entirely on birth into a given family or environment, is incredibly unfair and contradictory to a lifestyle of free will, attainment of the highest divinity, and social equality. In many ways it can allow for the creation of a ‘slave class,’ as well as that of a class of elite, such as leaders, philosophers, priests, and scholars – and when this happens, it can become incredibly difficult, if not outright impossible, for someone of a lower social caste to achieve a higher stature within society. These social castes, within the context of Hindu ideology, are directly related to the individual’s past karma, their current dharma, and the social structure within which those two paradigms exist; they are a means of utilizing karma to affect positive, productive, or orderly change to a society based on the religious institution of reincarnation and trans-incarnation karmic debt. For example, in such a society, a person born into a royal family is expected to have accrued positive karma in their past lives, while someone born into a family of peasants or indentured servitude is thought to have committed many negative acts in past lives, and carried with them the karma which delivered them to such a birth in this life.

These characteristics do not alone define Hindu traditions across the vast span of diverse subdivisions, but they do provide some of the most popular and well-understood spiritual and psycho-social notions necessary to comprehend this intricate religious institution, as well as related folklore.

Ceremony – Performing Puja
The most widely accepted and practiced method of worship involves the reverence to an idol, a statue of the deity called a murti; this can be done to one or a wide number of deities, performed individually or all at once. A statue made to represent and harbor the spiritual energies of the deity is crafted or purchased, and placed at the location of a temple or shrine, or even a site of natural power. Once the statue has been blessed and consecrated, a ceremony known as puja can be performed to it on a daily, hourly, monthly, annual, or other timely schedule, as dictated by the deity itself to the priests and devotees, and agreed upon by the priesthood.

While the ceremony of puja can differ for each deity, follower, or sect, the general guidelines of acts and offerings generally follow a singular course, as outlined below. During this procedure, the devotion, passion, and sincerity of the devotee is the source of the puja’s strength, and the more fervent the worshipper, the more auspicious and unifying the ceremony becomes. The statue, or murti, is seen both as a vehicle for the deity’s energies, as well as an embodiment or aspect of the deity, and is treated with as much respect and care as any typical mortal host. General themes of the process involve hospitality, respect and reverence, and compassion to the deity’s murti, temple/shrine, and followers. By worshipping the deity, the actions which will result in liberation are manifested and promoted in the presence and watchfulness of the deity through its murti and presence in the community.
Puja ceremony generally follows the guidelines below, with offerings, prayers, and other activities being unique to each deity, at their discretion:
1. Invitation
The deity is welcomed into the temple or shrine, to be seated and rest in the murti statue, and take its place for the reverence the devotee wishes to give, and the deity is expected to take up residence in the murti only when it is truly pleased to do so. Like an important guest to the occasion, the deity’s spirit is treated kindly, and its chanted name or mantras and prayers are like the invitations to the event. Chanting and breathing are thought of interchangeably, since the core of the activity is the sharing of breath between the devotee and the natural world, which is thought of as “the rest of the Cosmos (ParaBrahman),” and this activity of sharing one’s breath with the universe forms the conscious idea of unity which is necessary for such divine beings to properly interact with their worshippers.
2. Hospitality
When it is decided that the deity has joined the ceremony, the murti is offered a drink of water to quench the deity’s thirst, and ceremonial water is used to bathe the idol’s feet; this sacred water is exclusively used for this purposes, and never fed to the deity once their feet have been washed in the water – it can, however, be used to consecrate other items, including clay or stone reliefs of the deity’s feet which are also used in worship. The deity is then bathed or sprinkled with water, perfumes, colored or scented pastes, incense, or even ceremonial ashes, always accompanied by chants. After this, the murti is clothed or adorned in cottons, silks, and garlands of flowers – or even a single cotton thread to symbolize these things.
3. Offerings
While the earlier offerings were used to prepare, cleanse, and consecrate the deity for the ceremony, at this time, the deity’s murti is offered many various gifts, edibles, and for some evil deities – even ritual sacrifices. Other more traditional offerings include flowers, food, harvested goods, scented pastes or oils, incense, light (from candles or the sun), water, and of course, recited mantras, prayers, and sometimes the simple chanting of the deity’s name, over and over. These things are offered as gifts without the expectation that the deity will enjoy or consume them, since that portion of activity does not take place until the later stage, when the prasadam, or offered consumable goods, is given to deity to partake of each offering which is laid out at this time. Offerings made during this stage are less restricted, and can be of many different types, including those not normally relevant to the deity’s preferences.
4. Performance & Reverence
In more compassionate and community-oriented traditions, prasadam may be consumed by the deity at this time, and those gifts offered earlier may be distributed to devotees as prasadam, or they may be left at their offered location until the final preparations. At this stage, dancing, singing, reciting special hymns and prayers, and offering other gifts such as burned incense or clarified butter (ghee), flowers or grains, ornaments, or even clothing are given to the deity for future use – these items are retained by the priesthood for future ceremonies as well. The primary purpose of this stage is to show and express gratitude, devotion, and surrendering oneself to the deity, as well as to experience the presence of the deity as an active participant of the ceremony. Offerings made during this stage tend to be much more restricted to those that are relevant to the deity, and which the deity beckons of its followers.
5. Cleansing & Blessing
During the final stages, consecrating prayers are spoken or sung, and a sacred flame is offered before the deity (aarti), and the offerings of food and other consumable goods (prasadam) is distributed to devotees, or sometimes only to the priesthood, depending on the tradition. The deity is given blessings to send it on its journeys, and asked to return upon the next given puja or ceremony, and any final ceremonial procedures are completed, with the intended result being that of the deity returning to its place of origin, going to sleep, or otherwise resting from its activities which take place during the puja. Only those offerings which are directly relevant to the deity, and beckoned by the deity according to the priesthood, are given to the murti at this stage; those which are not asked for by the deity as usually seen as blasphemous during this stage, and it may cause the deity to leave or otherwise blight those in attendance if they are uncompassionate.
6. Preparations & Farewell
Finally, the murti is cleaned and its clothes removed – the deity’s energies no longer occupy the idol, and the sacred space can be physically cleaned and spiritually cleansed, with all offerings and ritual items can be put away. While the ceremony is over and the strictures of activity are less severe, it is respectful to treat the deity’s murti like a living creature, being careful not to harm or dishonor it with those actions seen as irreverent to the deity. In most Hindu traditions, the practice of taking off one’s footwear is encouraged as a sign of respect, as well as to help the devotee to be better in touch with the divinity within the Cosmos, through being more inter-connected to the world around us – wearing such attire in the sacred space is frowned upon, even after a puja is complete.

Sovereign Court Contributor

xidoraven wrote:

Things recently took a nosedive for me as a publisher, when my computer experienced a very strange setback, and since my backup was not properly configured, my data was lost. Some of it I have been able to recover, and much was still on paper notations. I am going to share that with you here, and in the future, with all things being perfect, hopefully it will be re-composed and published.

** spoiler omitted **...

I was wondering what happened. Email if you need any files you shared with me.

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

I appreciate it, Jeff. Actually, I had just emailed many of the written documents to a friend, and they are mostly intact. What I lost more of was my artwork, including many original files for my logos and almost every deity symbol I had worked on for this project.

I am hoping to recover from it, but it's going to take time. In the meanwhile, I figured there is no better way to advertise than to give away all the info I had worked up until this point, and try to re-establish my documents once again, rebuild artworks, etc. Paizo would never do it this way, but then, I am not Paizo. I'm hoping that, if anything, it will raise some more awareness in the project in general, while I get my stuff back on track.

Historical information is posted up above - coming soon, I will be putting up: Deity sample pantheon, Bestiary critters & races, Spells & Magic Items, and Hinduism in Your Campaign (including most PC options). Since some of these are incomplete (excluding paper notations I had been accumulating in the last stages of the work I was doing), I will be revising them with future posts here, and compile it all once again when it is more completed.
-will

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

I cannot seem to make my planned second posting. I have contacted the webmaster to figure out what is wrong. I am hoping that this one posts fine, but will be curious to why, if it does so. ....And it did. I will attempt a different strategy.

Lantern Lodge

Pathfinder Adventure Path, Rulebook, Starfinder Adventure Path, Starfinder Maps, Starfinder Roleplaying Game, Starfinder Society Subscriber

So, here goes post #2, which includes the deity sample pantheon material. Each deity has the full stat block, but any deity's information which was too partial to be called complete was left out. Similarly, each deity should have a paragraph entitled, 'Magic,' which covers the spells and special magical abilities granted to devotees, but since much of that material is incomplete or paper notations, I have left it out of all deities until it can be better revised and recovered.

Here goes.

deity basics:

A Sample Hindu Pantheon
Although the true historical pantheon of Hindu deities is vast and extensive, those presented below showcase some of the most popular, powerful, influential, or culturally colorful. They are presented in their more traditional aspects here, rather than the fantasy genre specifically; however, they are vibrant examples of personable and powerful deities which you can use in your home campaign, or even in the PFRPG default setting in those regions where these deities are known and revered. In many ways, the religion is directly tied into the culture, and those weapons also presented in this article can be found among the followers of these beings, as well as dispersed in other segments of the culture, such as the local palace guards or hired protectors of temples and shrines. See the segment, ‘Indian Weapons,’ for more information on new gear, some of which is mentioned in the entries which follow.

The following deities are outlined below for use in the Pathfinder Roleplaying Game, and while this pantheon sampling does not include other important facets (such as Yama, the god of death & the underworld, for example), it does include the most socially relevant, popular, and well-symbolized of the many thousands of possible Hindu deities. If you have need for a deity not included here, their inclusion to the pantheon should not be seen as uncommon or distinctive unless the GM deems the deity is too rare or unknown for common knowledge among society. Likewise, many regional deities – including mortals posing as incarnated deities or enlightened sages – may in fact be validly worshipped, with all the usual benefits; mortals or incarnated deities see this not only as proof of their own divinity, but of the divine power which includes them and all of Creation, seen and unseen.

These deities are covered in the pantheon below:
• Arjuna, archer, son of Indra, companion/ally of Krishna
• Brahma, the Creator
• Durga, the Protector Earth Mother
• Durvasa, a Rishi/sage, aspect of Shiva/Rudra, whose curses were feared and his blessings revered as miraculous
• Ganesha, son of Shiva & Parvati, the Remove of Obstacles
• Garuda, mount of Vishnu, hawk deity, Defender of Law and Goodness
• Hanuman, aspect of Indra (or Vayu), ally to Rama & Sita during Ravana's capture of Sita
• Indra, King of the Gods (devas), Lord of Storms, pleasures and passion
• Kali, the Wrathful Goddess of Time, Destruction, and Asceticism
• Karthikeya, the Warrior God, son of Shiva & Parvati
• Krishna, aspect of Vishnu as one of his Ten Avatars, who recited the Bhagavat Gita (the 'story-song of the lord')
• Lakshmi, wife of Vishnu, Goddess of Wealth & Prosperity
• Narada, the Enlightened Sage, messenger of the gods
• Parabrahman/Shakti, the Oneness & Divine Potential
• Parvati, wife of Shiva, Goddess of Devotion, Virgin Mother, Caretaker of Ascetics
• Rama, aspect of Vishnu in his incarnation to rescue Sita (aspect of Lakshmi) from Ravana's capture
• Ravana, Lord of Demons, bloodthirsty sage, powerful divine asura, and the only divine leader of rakshasas
• Saraswati, wife of Brahma, Goddess of Beauty, Music, and Art
• Shiva, the Destroyer and Transformer of the Cosmos, the "terrible" (Rudra), the divine ascetic and the Shiva-Lingum (a pillar of fire at the birth of the cosmos)
• Soma/Chandra, Lord of the Soma Juice and the Moon
• Surya, a single aspect of the Sun Gods and Goddesses
• Varuna, God of the Oceans and the Celestial Seas (deep space / sky)
• Vayu, God of the Winds & the Akasha
• Vishnu, the Preserver, who incarnates during his Ten Avatars, lord of Garuda and Ananta-Sesha, and who incarnates as Rama and Krishna
• Vishwakarma, the Architect and Craftsman of the Cosmos, creator of the technology of the gods, justice of the laws of Dharma

Each deity is presented in the format described here:

Deity Name
Epithets and Titles
Deity Level (by Divine Rank, see below)
Symbol: A description of the dominant symbol(s) associated with the deity, including any special materials used
Alignment
Domains: Five major domains (regardless of Divine Rank); Subdomains Any relevant subdomains (*new domains or subdomains found in this guide) – note that domains should be notated R (Pathfinder Roleplaying Game Core Rulebook) and subdomains should be notated A (Pathfinder Roleplaying Game Advanced Player’s Guide) for their source origins, unless otherwise noted by another publication notation
Favored Weapon: Standard weapons (and any specific named weapons), and some alternatives
Portfolio: Any elements of mortal life or divinity that the deity rules over
Worshippers: Any typical worshippers, both real-world and fantasy

Lore: Traditional dogma and folklore about the deity, often deeply generalized to cover many possible variant traditions

Relations: Notable interactions between the deity and any others in the pantheon; intermediary beings such as proxies and emissaries sent via magical affects of only traditional origins are presented here, although there is a limitless spectrum of beings which might be sent to devotees via spells or effects such as summon monster, which are not listed out in full (for example, creature types from any bestiary are not covered, and left to the individual GM’s discretion)

Magic: Any relevant spells, abilities, and divine favors granted by the deity to characters and creatures in your campaign (also, see sidebar – New Domains, Subdomains & Spells)
In Your Campaign: The easiest and most useful ways to consider and implement these deities into your campaign, or one oriented on Indian/Hindu traditions, including any alternatives, such as specific aspects, root-deities, or avatars related to the primary deity

\\Sidebar: New Domains, Subdomains, & Spells
Where space provides, we have placed new spells, domains, subdomains (which are first covered in the Pathfinder Roleplaying Game Advanced Player’s Guide), which serve to directly support certain deities, plus we have placed a large selection of these same resources in the section following this sample pantheon, Hinduism in Your Campaign – most new material is included in this section, and any new content found in this guide is always marked with an asterisk (*), though it may be placed along with a deity, or in the segment noted above. In general, the Pathfinder Roleplaying Game places a lot of strength in material which expands core player options, and where possible, we have tried to show as much of this content as possible, as with the following information on druid domains, and providing relevant subdomains in the stat block for each deity (in many cases, these may not include all of the subdomains included under an umbrella domain, since some were less relevant to the deity’s overall concept than others). We encourage the GM to accept or deny any new material at their own discretion, and in many cases, new materials are presented as alternatives to core material, in case your campaign is not as welcoming to such new variations on rules mechanics.

Animal & Terrain Druid Domains
Presented in Pathfinder Roleplaying Game Ultimate Magic for the druid class, the following domains also apply to the sample pantheon below.
Aquatic: Lakshmi, Narada, Varuna, Vishnu
Arctic: Brahma, Narada, Vayu
Cave: Durga, Kali, Narada
Desert: Vayu, Narada, Shiva
Eagle: Garuda, Karthikeya, Vishnu
Frog: Brahma, Soma, Varuna
Jungle: Brahma, Shiva, Narada
Monkey: Hanuman, Indra, Surya, Vayu
Mountain: Indra, Shiva, Narada, Vayu
Plains: Arjuna, Krishna, Narada
Serpent: Kali, Soma, Vishnu
Swamp: Brahma, Durga, Narada
Wolf: Durga, Indra, Kali, Karthikeya

Deities & Divine Rank
While the Divine Rank system is not popularly used to any degree in the Pathfinder Roleplaying Game, it nonetheless does exist, and can have a mechanical difference in any campaign which utilizes divinity, godhood, and spiritual power, especially in relationship to player characters, creatures, or villains. For now, these deities have not been assigned any specific numerical Divine Rank, or related qualities – which has more influence on presenting the deity (specifically, its avatar) in a practical combat encounter, than on the setting or most typical and relevant PC interactions – and the deities included in the following sampling are organized by their general Divine Rank titles, as presented below.

Table: Deity Divine Rank and Titles
Divine Rank Title Indian Example Greek Example
0 Quasi-deity, Legend, Hero Deity Shakuntala Achilles
1-5 Demigod Sita Heracles
6-10 Lesser Deity Nirriti Pan
11-15 Intermediate Deity Kali Hermes
16-20 Greater Deity Mahadevi Ares
21+ Overdeity Adi Shakti Chronos
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Arjuna to Durga:

Arjuna
The Shining Archer
Quasi-Deity
Symbol: An archer standing on a vajra, often silver and ivory
Alignment: Lawful Good
Domains: Community, Glory, Nobility, Strength, War; Subdomains Family, Heroism, Honor, Leadership, Resolve, Tactics
Favored Weapon: Shortbow (“gahndeeva”), and longbow
Portfolio: Archery, guardianship, service/devotion to others, chariots & charioteers, companionship, nobility, honorable battle, diligence, adherence to duty
Worshippers: Archers, bodyguards, honorable warriors

Lore
The dear friend and ally of Lord Krishna, as well as one of the Pandavas – the sons of Pandu, who was a mortal king, along with his brother, Kuru, and the battle heroes of the Mahabharata War – Arjuna is renowned as an agile and ambidextrous archer, patron of guardians, and a spiritual son of the deity, Indra. His mortal mother’s name is Kunti, who received divine boons from six celestial beings, and begetting them sons; these were Yudhistra (spiritual son of Yama, lord of death), Arjuna (son of Indra, lord of the heavens), Bhima (son of Vayu, lord of wind and breath), and the twins, Nakula and Sahadeva (sons of Aswini Putrau, divine messenger and magician) – the mortal sons of Pandu – as well as one son born out of wedlock, and prior to her marriage to Pandu: Karna (spiritual son of Surya, lord of the sun). Arjuna is best known for his journeys and events covered in the Mahabharata, and Arjuna was present as Krishna recited the Bhagawat Gita before the Battle of Kurukshetra, and Krishna led Arjuna into battle as his charioteer and strategist.

Relations
Arjuna is the spiritual ‘brother’ of Hanuman, despite living in different times and circumstances, as they were both the spiritual sons, and embodiments of the divine energies of Indra (or Vayu in some traditions). His closest ally is Krishna, and he maintains close ties to all of his mortal brothers, the Pandavas, or sons of Pandu. He fought against his half-brother, Karna, in the Mahabharata War, killing him in battle; Karna is also known as Radheya, or son of Radha, who raised him. Arjuna is said to have an amsha, or spiritual element, of the sage, Narada. He married four wives, named Subhadra, Draupadi, Chitrangada, and Ulupi.

Arjuna In Your Campaign
Archers are sure to have some respect for Arjuna as a patron, and warriors who protect others as guardians may worship him exclusively or as part of their individual pantheon. Arjuna’s alliances to other divine beings in the pantheon described here could make for excellent plot hooks involving the introduction of his followers into environments in which other deities hold dominion. Arjuna’s ties to mortals throughout his own mortal life mean that he may more soft spots for the affairs of mortals than some of the other more “lofty” deities. His temples may offer instruction on classical archery, magic bows, arrows, and related hobbyist and combat gear. Sacred warriors are likely to focus almost exclusively on archery combat, including mounted and/or aerial archery. Intelligent giant eagles or other sentient avians may choose to fight on the side of a follower of Arjuna, as well as any sentient monstrous race which has an aspect or personality of guardianship to others.

Brahma
The Creator and Source of the Cosmos
Greater Deity
Symbol: Devanagari letter, Omkara (), inside a blue and pink lotus flower with many petals (often 7 or 49 petals)
Alignment: Neutral
Domains: Artifice, Glory (or Creation*), Healing, Magic, Knowledge; Subdomains Arcane, Construct, Divine, Honor, Memory, Restoration, Resurrection, Thought
Favored Weapon: Unarmed strike (or mundane implement, see Exotic Fighting Style, below)
Portfolio: Creation, passion, innocence, indulgence in pleasures, divine potency, false ego, illusions
Worshippers: Nature worshippers, planar travelers, and minority groups (Brahma’s worship was once outlawed by Vishnu and his followers because of his indiscretions, passions, and pleasure-seeking)

Lore
Brahma was born of the Golden Egg, Hiranyagarbha, which came out of a lotus blossom growing from the navel of Vishnu (also called Prajapati, in this form). It is said that he is thus self-born, or born of Vishnu, and Vishnu is sometimes referred to as his father, protector, or sheaf. Brahma’s intention, curiosity, and deep meditations produced the cosmos as we know it, and all possible realities inside and outside of it. Brahma was protected by Vishnu the last time Shiva destroyed the universe, and cyclically re-manifests the universe from destruction. He is also the source of knowledge relating to creation, including art, architecture, physics, and the knowledge of the cosmos. He is also known by other names, including Prajapati, Brihaspati, and Brahmanaspati, as well as Dhata (“the One who gives”) and Vidhata (“the Supreme”).
Many stories abound of the Trimurti, and not all of them are linearly placed in time or space, nor do all of them agree with the other versions of the same tale. Worshippers often choose which version of the tale works best for them in that time or circumstance, or those that best fit the morals and philosophies of a believer or teacher. One such story is that of the divine argument between the Trimurti, as follows:
Vishnu outlawed the direct and exclusive worship of Brahma alone, because of his indiscretions regarding a feminine divinity (or devi) which he created, and then became infatuated with her, to the detriment of the entire rest of Creation. While this is only one version of the tale, it often ends with Brahma’s worship being outlawed in favor of Vishnu, Shiva, or another one or many deities favored in his place.
Another version of the same event states that Brahma came down to the Material Plane to tell his worshippers that among the Trimurti, he was the greatest and the highest – his followers listened and agreed to his wishes. When Vishnu heard the worshippers stating that Brahma was the highest and greatest of the Trimurti, he came to investigate, and a divine argument ensued as to the height and grandeur of the divinity of each of them, with the worshippers merely watching on in awe. It was then that the Vedas – the four divine archival teachings of enlightenment and liberation – appeared as four celestial beings, which came to state their own case.
“We feel,” they told Brahma and Vishnu before their worshippers, “that Shiva is the highest and greatest, for he would never come so low as to bicker and argue like mortals, for that was not the way of the gods.” It was at this time that Shiva arrived, unknowing of the intentions of all these divine beings among mortals, and asked what the commotion was all about – and after he was told, and the celestial beings (Vedas) told their opinion to him, he stated that we was in fact the highest and greatest, for he was all that was sublime, auspicious, and transcendent.
Vishnu would no longer argue, and proclaimed that Shiva was the highest, while Brahma would not do any such thing – and the two of them battled, ending in Shiva severing one of Brahma’s five heads, leaving his with four heads, but completely dead. Shiva mourned for his actions, and revived Brahma with only four heads, how he remains depicted until today – the fifth head always ends up in some other place in any version of the story; in one, is becomes stuck to the hand (hoof) of Nandi, the divine bull of Shiva.
Abstractly, Brahma can be seen as many things, and in the Material Plane he symbolizes the principle of rest, with all motion being that which emerges from a state of rest. Alternatively, Brahma as Prajapati is shown through an ‘unknown quantity,’ or “Ka,” and in this unknown and un-manifested form, Brahma transcends time and space. This process describes Brahma’s attainment and transmission of enlightenment to and through mortals, and mirrors much of the same transcendent and sublime qualities of Shiva (see below). Incidentally, ka is also the first of the consonants in Sanskrit alphabetical order, and this can be shown as a form of un-manifested potential even in a linguistic and etymological frame of reference. Brahma can also be invoked through the universal sound, “Om/Aum,” (or Omkara) which invokes all divinities in Oneness – the original Oneness of the cosmos before manifestation and the subsequent exponential divisions and complications.

Relations
Brahma is part of the Trimurti, a deific trinity which is composed of himself, Vishnu, and Shiva; in this way, they are peers, divisions of the cosmos, and processes within reality. They also have untold amounts of lore relating to their relationships to one another in a very mortal manner, which in some ways describe physical or philosophical principles, or simply convey morals through a contextual mythology. Brahma is the creator, Vishnu the protector, and Shiva is the Destroyer or Transformer. Vishnu once outlawed the worship of Brahma (see above), and he is seen as the wise, ascetic, and least powerful of the Hindu divine trinity.

Brahma In Your Campaign
Brahma works best as a divine focus of nature groups, druids, or creation worshippers, and especially among ascetic followers (those who give up material wealth and personal belongings). He is a passive and neutral deity, and does not often interfere in the activities of mortals or even many other divine beings. His followers tend toward simple lifestyles, scholarliness, archiving and literature, or the lifestyle of a hermit or solitary arcane or clergy practitioner, and monks who revere him often forsake all manufactured weapons – sometimes replacing their use with that of mundane implements (see sidebar, Exotic Fighting Style, below).

\\Sidebar: New Feat: Exotic Fighting Style (Combat)
Not every cloister monk wields a sword or other armament – most who are concerned with the day to day activities of the monastery or temple have no such need for weapons; however, these devotees can most certainly find the inspiration to fight opposing forces, often with the most mundane of objects. Clerics of Brahma may choose to wield the serving spoon for holy water as a dagger, a metal bowl as a chakram (see Indian Weapons*), or a lamp stand as a greatclub; they are considered proficient with all of these items for the use of this feat. Items which hold other substances, such as powders, oils, ghee, and foods like fruit and nuts, can be used with the dirty trick combat maneuver (see Pathfinder Roleplaying Game Advanced Player’s Guide, Chapter 8) to affect foes negatively.

Exotic Fighting Style. Select one specific type of normally innocuous object. You may treat such objects as a specific light, 1-handed, or thrown exotic, martial, or simple weapon with which you are proficient. For example, you may use this feat to treat ale mugs as maces, silk scarves as longswords, or playing cards as shuriken.
Source: Owen K. C. Stephens / Super Genius Games, Microfeats
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Durga
Mother Goddess of Strength and Compassion
Intermediate Deity
Symbol: A fearsome woman with many arms (some holding powerful weapons), riding a tiger and fighting demons
Alignment: Chaotic Good
Domains: Earth, Healing, Protection, Strength, War; Subdomains Blood, Caves, Defense, Ferocity, Metal, Purity, Restoration, Resurrection, Tactics
Favored Weapon: Scimitar
Portfolio: Fighting demons, protection, innocence, strength in battle, compassion
Worshippers: Nature groups, feminists, the general commonwealth

Lore
Durga (Maa Durga, Annapurna, Karunamayi) is the warrior aspect of the Divine Mother (devi, or shakti), and specifically in both the higher realms and on the Earth, she is the Adi Shakti, or the “original power” aspect of the goddess energies. Along with her aspect, Kali, she is one of the ten facets of the Mahavidyas (“Great Wisdoms”), aspects of devi, followed by the goddesses Tara, Shodashi, Bhuvaneshvari, Bhairavi, Chhinnamasta, Dhumavati, Bagalamukhi, Matangi, and Kamala. She is also known as Mahishasurmardhini, or “slayer of [the demon] Mahishasura,” who was able to destroy both man and god with the powers bestowed upon him by ParaBrahman. Brought forth by the Trimurti from a radiant pool of light, she claimed to be manifested from her own lila – a claim meant to show it was her divine purpose to protect the realms of gods and men from this demon, as if it is her sport, or “play.” Depending on one’s background, Durga and Kali may be the same, aspects of the same being, or completely different and separate from one another. One tradition of Parvati maintains that Durga was a skin shed from Parvati during the time of her need (see below).
Durga has many arms (between four and eighteen, depending on the custom), which she uses to hold many weapons, as well as a conch shell, symbolic of the protective nature she embodies, and rides a tiger or lion as her vahana-mount. She is fearless, fierce, eternally compassionate, patient, and has an almost meditative sense of humor, which she can maintain even during fierce and bloody battles. As an embodiment of the divine feminine force (Shakti), Durga’s state of existence is one of self-sufficiency, known as svatantrya (independence and separateness from the universe and anything or anybody else). In this way, she is the force which brings forth all aspects of Mahavidya/devi, or in other traditions, another aspect of this Greater Goddess. She is also broadly associated with the earth and nature worship in many customs.

Relations
While Durga is attributed as a husband of Shiva in some beliefs, it is generally thought that this goddess is the evolution of an earlier pre-Vedic-era earth and fertility goddess, who presided above and beyond that of the gods. Sometimes her aspect, Kali, is portrayed as an entirely separate individual, and even another wife of Shiva, and both of them might be tolerated or despised by Shiva’s primary consort, Parvati, depending on your campaign’s needs. She maintains good relations with the other non-evil deities, and even some evil deities, including Kali (see below).

Durga In Your Campaign
Durga is a wise, powerful, and ancient, mother-earth goddess of rural agriculture, fertility, and civilized life. She is often worshipped among the general commonwealth as a benevolent and caring creator-god, and represents one of the more passive deities, except in one regard: her protective nature concerning the slaying of demons who threaten mortals. For this reason, some of her strongest and bravest holy warriors often take up the task of slaying demonic incursions into the Material Plane, leading inquisitions against demons or their followers, and protecting well-known gateways and planar breaches where they enter the mortal realms. Clerics, paladins, and inquisitors of Durga are known for being compassionate in life with other mortals and holy beings, and vicious in battle against the demonic hordes.

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Post #2 for second section, deities (Durvasa to Kali).

Durvasa to Kali:

Durvasa (Rishi)
The Ever-Angry Rishi, The Rudra Sage
Quasi-Deity
Symbol: A long pen shaped like an arrow, writing on parchment, with different sky on each side (cloudy storming rain, and bright shining sunlight)
Alignment: Lawful Neutral
Domains: Knowledge, Law, Luck, Rune, Trickery; Subdomains Archon, Curse, Fate, Inevitable, Language, Memory, Thought, Wards
Favored Weapon: Unarmed strike, or quarterstaff
Portfolio: gurus, scribes, scholars, Vedic priests/monks, curses, blessings, ritual activities, appeasement, etiquette, respect, awareness, manners, flattery
Worshippers: Sages, scholars, scribes, Vedic priests and monks, followers of Shiva/Rudra

Lore
While Durvasa is one of a vast many possible rishis, or earthly saint, he is by far one of the most notorious and memorable, commanding the reverence of mortals he blessed or cursed, and by those who wish to appease the divinity which gives the rishi his divine power. Durvasa is a mortal man born to Atri and Anasuya, and is remembered as a very ancient sage; Rishis are also known to have acted as medical doctors and spiritual advisors to the rajas and maharajas of ancient India, in much the same way as medicine shamans in more rural areas do for a small community. While accounts differ on his birth and lifetime between various texts, the major threads of his folklore both follow that he was a manifestation of the divine energies (an avatar) of Shiva, or the destruction god’s “terrible” side, Rudra.
Durvasa as a mortal can be seen as personifying this facet of Shiva, whose name (Rudra) also means ghora, or “terrible/horrific.” As the god of destruction and transformation, the Rudra aspect of Shiva can be thought of as wreaking havoc, being difficult to live with, and generally negative from a subjective, experiential viewpoint. Many tales of Durvasa describe interactions with individuals of importance in various points of history, each tale having one or more moral or socio-religious statements being made through the events portrayed, often involving properly respecting, flattering, or otherwise appeasing the sage (and by extension, the Supreme Divine). More so than with divine beings who do not often interact with mortals or within the context of the Earth’s history, the tales of Durvasa tend to vary greatly by region, text, and contextual purpose of the tales surrounding his life activities, and in one town a certain story might speak of the same event portrayed in another story from a town several miles away, but each might vary greatly in the details, including the era portrayed in actual history, or the details of the eventual outcome.

Relations
Durvasa was unique in his ability to bless or curse mortals and deities alike (aashirwad, “blessings,” and shaap, “curses”), and commanded a respect, hospitality, and reverence that few others could get away with, and his fame (or infamy) often preceded his arrival in various regions which knew and spoke of his activities. Because of this too, the gods and goddesses of the cosmos also showed him this reverence, and mortals everywhere were expected to satiate his needs when he traveled to their homes.
As a general rule, rishis are often shown great respect and hospitality, with most commoners willing to go to great lengths to show respect to wise people and elders whose life purpose and current activities may be much more important and higher in a spiritual sense than they might fathom. While hospitality as a rule is much a part of the Hindu mindset, these gurus and sadhus are often shown a much higher sense of reverence, and they may even occupy very special and reserved positions in society as doctors, spiritual scholars, or political advisors. Durvasa’s relations with others – particularly mortals – are defined almost entirely on whether the person was blessed or cursed by the sage, and how they may or may not have redeemed themselves; a few examples are outline below.
Durvasa is the son of Atri and Anasuya as a divine son and aspect of Shiva/Rudra, and according to one text (the Bhagavata Purana), he is also the sibling of Soma (aspect/son of Brahma) and Dattatreya (aspect/son of Vishnu). Durvasa’s actions are the subject of both traditional folklore and performance art such as plays, and occur across a vast spectrum of time that seems illogical when studied collectively, and some of these accounts vary widely, but some of the following mortals and gods have been blessed or cursed by Durvasa:
• Duryodhana, a mortal who is asks Durvasa to visit the Pandavas, whom he reviles
• Draupadi, a mortal who is blessed by the sage when she gives him cloth to wear
• Kunti, the mortal mother of the Pandavas, who is granted the boons for several children of the gods, Surya, Yama, Vayu, Indra, and the twin Ashvins
• Lakshmana, a mortal brother of Rama, who is exiled because of a tricky situation involving the sage
• Shakuntala, a mortal ( whose apathy at Durvasa’s arrival enraged the sage to curse her
• Ambarisha, a mortal devotee of Vishnu (Narayana) who angered Durvasa, but ended up saving him from the demon he had created to kill Ambarisha
• Indra, the god-king may have been cursed by the sage, which indirectly resulted in the birth of known creation during ‘the churning of the ocean’
• Vishnu (as his divine aspect, Narayana), whose followers enraged the cursing sage to doom an entire congregation to terrible reincarnations, but when Narayana intervened, the sage instead softened the curse, allowing Vishnu to become incarnated as the saint, Swaminarayan

Durvasa and the Rishis In Your Campaign
Rishis (fem. rishika) are most likely to be encountered either as a wandering sage – often an ascetic who seeks out new levels of enlightenment or altered states of consciousness, writing down these experiences as well as their rational musings on information gleaned in such states – or as a sort of family doctor and spiritual advisor for a leader, emperor, or elite community member.
Their connections to religious scripture might make them stable members of a religious or monastic community, leading like-minded philosophers and seekers of enlightenment, but often they can be found having considerable influence on royal, elite, or simply rich people, their families, and affiliations. While this is the perfect setup for a twisted advisor villain archetype, it is nearly impossible for such a ‘true’ rishi to have malicious intents; it is said that a fundamental element of the rishis is satyavac (“one who speaks truth”) while composing religious scripture, and also generally, since a rishi is thought to speak only truth, as they are a part of the higher divine consciousness of the gods. And although this means that it is quite difficult to deceive both mortals and divinities, it is not impossible – a very believable devotion to deity is enough to secure the position of the enlightened sage as a medical and spiritual advisor to a rich land-owner, and over the years slowly take control of the puppet strings. This is understandably rare, and should not be the general persona of such a sage, since the highest such sages are thought to exist within the Divine Mind (Paratman) of Oneness, and would likely be discovered and punished by their patron deity, or ishvara. In an altruistic campaign such as this, there should be few if any such enlightened sages who can deceive the deities themselves, however, it may be in your campaign that they are able to pretend to be in reverence of the laws and traditions of dharma and righteousness – all the while, secretly plotting selfish and power-hungry conspiracies from behind the curtain of perceived innocence and dutifulness.
Perhaps, instead of the living influence of the rishis, their influence has come and gone, and only lesser sages exist in the modern world, the enlightened sages of the past, whose doctrine has lasted the centuries, are all gone – having ascended into the heavenly realms to exist with the gods as One.

Ganesha
Remover of Obstacles, Patron of Mercy
Intermediate Deity
Symbol: An elephant head, or elephant-headed and seated Ganesha, with a tiny mouse at his feet
Alignment: Neutral Good
Domains: Community, Good, Healing, Liberation, Protection; Subdomains Agathion, Angel, Archon, Azata, Defense, Family, Freedom, Home, Purity, Restoration, Resurrection
Favored Weapon: Handaxe, or heavy mace
Portfolio: Protection, guardianship, mercy, liberation, removing obstacles to self-realization
Worshippers: The general commonwealth, those who need protection, or to have obstacles removed

Lore
Ganesha is widely-known as the elephant-headed god of Hinduism, with multiple arms much like other Hindu deities, and while there are many differing versions of how Ganesha got his unique visage, one of the most popular, widely-known, and potently allegorical tale comes from a document called the Shiva Purana. It goes something to this effect:
Parvati, the wife of Shiva, wished to take a bath in her home, but Shiva was away and there were no attendants to keep her privacy safe and intact. She created a strong and resilient child out of turmeric paste, infusing him with life, giving birth to her child, Ganesha. Parvati then took her bath, after ordering the child to watch over and guard their home while she did so. During this time, Shiva returned, and seeing that he could not enter his own home, confronted by this single boy who persisted in keeping him out. Shiva told the boy that he was Parvati’s husband, the mighty Shiva, and demanded to be let inside – but Ganesha would not allow him passage, since he was protecting his mother, and would only hear her command. Shiva became impatient and infuriated, using his trident (triloka) to sever the boy’s head, and did so in such a powerful fashion, that the head flew away such a distance that it could not be found.
When Parvati returned from her bath, and witnessed Ganesha’s decapitated body at Shiva’s feet, she was infuriated, and began to weep for her son. She demanded that Shiva return him to life, but neither of them could find the boy’s missing head. Shiva asked Brahma what he could do to remedy the situation, and Brahma instructed to take the head of the first creature he found lying down, with its head facing north, and replace Ganesha’s own head with that one. Shiva and his celestial armies (Gana) went out, and found a dying elephant lying with its head to the north, and as it died, they took it and brought it back to Parvati and the boy’s body.
Shiva attached the elephant head to the boy’s body, and brought him back to life. Ganesha received many boons for his loyalty to Parvati, and righteous protective nature, and through this event, he even earned one of his many names; Ganapathi, leader and general of the celestial armies of Shiva. While there are many variations of this story, and even many other conflicting tales denoting the event in other ways and methods, there is no denying that Ganesha’s elephant head is unique and distinctive, and often portrays some allegorical function of his nature and/or activities.
Ganesha is sacred for his brave and righteous protection of his mother from what he believed to be a valid danger to her wellbeing, and for this he was rewarded in divinity, and continues to be revered among many people from all walks of life. It is said that beckoning his mercy and abundant gifts will bring the removal of obstacles blocking one’s path to success and continuing abundance in life. For these reasons, he is widely known and worshipped for his mercy, protection, and benevolence. He is known to be eternally compassionate, reverent, and forgiving to all who beckon his mercy and abundance.

Relations
Ganesha is the son of Shiva and Parvati, however in some versions of the tales about him, he is instead mothered by Durga, Saraswati, or other devi (goddesses). His vahana is Mushika (a mouse). In some tales, he is the brother of Karthikeya and Saraswati, as well as other deities like Durga, while in others, these beings have different origins – use what works best for your own storylines, and the local traditions of your setting.

Ganesha In Your Campaign
Much like other deities with the Healing Domain, Ganesha is widely-known and –worshipped, and often finds a place among the devoted in a party of adventurer’s, often acting as a healer and faithful explorer, and finding reverence in their work for the deity’s good name. These clergy are often helpful, benevolent, and concerned for the welfare of others. Paladins of Ganesha are not always quick to smite, and instead favor abilities which encourage mercy above violence. Mushika is so small and inconspicuous that he makes a wonderful messenger and spy for Ganesha – a wonderful plot device to introduce the actions, goals, and involvement by the divine being; your adventurers will likely never suspect the tiny mouse is a messenger for a great and powerful divine force until it starts speaking and flinging powerful cleric spells around.

Garuda
The Eagle of Splendor, Chanter of the Vedas
Lesser Deity
Symbol: A heraldic eagle with a golden crown and garlands of flowers, holding snakes in its talons, sometimes includes a blue/gold discus of Vishnu
Alignment: Lawful Good
Domains: Air, Glory, Knowledge, Protection, Strength; Subdomains Cloud, Ferocity, Heroism, Honor, Purity, Resolve, Thought, Wind
Favored Weapon: Punching dagger (katar), or starknife (alternatively, Tri-blade Katar – see Indian Weapons*)
Portfolio: defaults to Vishnu’s portfolio; also air & the akasha, eagles & avians, dominance over serpents, knowledge, strength, and glorious/righteous war
Worshippers: Primarily worshippers of Vishnu, but also sentient avians, tengus, and giant eagles

Lore
Known primarily as being the vahana of Vishnu, Garuda is also emblematic of the spiritual power and potency of the Vedic scripture, as well as personal dominance over snakes/nagas, poisons, and other harmful things. He is said to be the “bringer of nectar from heaven to earth,” and in this way is also a benevolent divine being – this is mostly due to his directives from Vishnu, more than his own will and intention. Garuda is a loyal and devoted companion to Vishnu’s divine leadership, and shows immense dedication to idealism and confidence. He also has some elemental characteristics of both air and fire. He represents violent force, speed, and the spiritual presence of a great warrior, and he is the embodiment of the Vedas themselves – his wings are said to chant the Vedas while he flies.

Relations
Vishnu is the lord and commander of Garuda in all ways; Garuda is Vishnu’s vahana, delivering Vishnu to wherever he is needed. Garuda is the enemy of nagas, for he alone can control them beyond the scope of all others, lending to Vishnu his dominion over the serpents. It is assumed that Garuda and Ananta-Sesha, the infinite serpent (see below), maintain good relations as the two most popular and interchangeable mounts of Vishnu.

Garuda In Your Campaign
Monsters have a wonderful love-hate relationship with Garuda; he maintains dominance over many devas and other lesser divine beings, serpentfolk of any form, as well as many other sentient reptilian races, tend to have an immense distaste for Garuda and his followers, while tengus, giant eagles, avian angelic beings, and rocs all tend toward reverence for the great winged deity. If it suits your campaign, you might optionally consider exchanging Garuda’s above domains for the following, depending on his more courageous and war-like nature – symbolizing Vishnu’s potent, righteous, and glorious wrath: Fire, Glory, Protection, Strength, and War. Reptilian humanoids and relatives of beings such as nagas and serpentfolk might even revere him out of fear, and such beings may also choose the Scalykind* domain.

Hanuman
The Monkey God, Devotee of Rama
Demigod
Symbol: Simian humanoid with golden crown/helm, revering Rama/Sita, sometimes holding a large golden club or mace (the weapon of Indra or Vayu, depending on the tradition)
Alignment: Lawful Good
Domains: Community, Good, Law, Knowledge, Protection; Subdomains Agathion, Angel, Archon, Defense, Family, Home, Inevitable, Thought
Favored Weapon: Heavy mace, light mace, or greatclub (the favored weapon of Indra or Vayu), or net & hook (alternatively, Vajra – see Indian Weapons*)
Portfolio: Vanaras, devotees of Rama/Vishnu, bodyguards, messengers, paladins, alliance, friendship, companions, loyalty/devotion, artists/inventors, strength
Worshippers: Primarily worshippers of Rama, and vanaras, as well as Shaivites (as a Yogi), and wrestlers (for his strength)

Lore
Hanuman (also called Hanumat, Anjaneya, Maruti, Pavanputra, Arbiter, Anjaniputra, and Bajrang Bali), a great general among the vanara ape-men, is hailed as a divine god-king among vanaras and humans alike. Hanuman’s birth solidified his place in destiny, and so too did his actions – most notably as a devotee and loyal companion to Rama, helping he and Sita to escape Ravana’s capture (from the epic tale, the Ramayana).
While accounts differ on his birth, one popular tale is that Hanuman was born from the power of Shiva in his Rudra aspect, and taught by Surya (who acted as Hanuman’s guru) in the ways of dharma, after the monkey god chased the sun (thinking it was a ripened mango), battled the Eclipse (Rahu) to attain in, and caused a divine upheaval among the gods, Indra and Vayu in particular. Other tales say that Hanuman is the aspect of Vayu, god of the wind, while the above version has underlying tones that both connected and unified both Vaishnavites and Shaivites through his birth and lifetime.
In all these tales, Hanuman is granted many boons by a diverse array of deities, which help allow him to attain his destiny in helping the eleventh avatar of Vishnu, Rama, liberate and defend his love, Sita – aspect of the goddess, Lakshmi. In this tale, the Ramayana – one of the great epics of India and Hindu tradition – Hanuman’s life and times are covered in a section called the Sundara Kanda, the fifth book of the Ramayana; in it, his adventures and devotion to Rama and Sita play out in spectacular ways. Fighting rakshasas and sea monsters, masking his identity with illusions granted as divine boons, and growing to many times his own size in order to carry a mountain; Hanuman’s life as the devotee and ally of Rama is almost as monumental as any other divine being in the pantheon.

Relations
Hanuman is the loyal and reverent companion of Rama, an incarnation of Vishnu, who acts as both his patron god (who masks and embodies the powers of the greatest and highest gods) and his closest friend and ally in the face of great danger. The pursuit of greatness and righteousness that Rama’s rescue of Site embodies in Hindu ideology is one of the highest ideals; one of risking life, health, and destiny to defend, liberate, and honor the innocent and the under-trodden – by default, Hanuman’s choices along his own path of destiny show him to share the same heroic traits, as well as many other philosophical and common-sense wisdoms. Rama and Sita are therefore his closest allies (aspects of Vishnu and Lakshmi, respectively), and Ravana is his enemy – though he holds no open hostility, as a sign of his humility. Surya is Hanuman’s guru, and through the divine nature of the deities and their incarnations (esp. at the time of Hanuman’s life), he is related or allied, either directly or by proxy, to most of the other deities in the pantheon. Hanuman is a passive enemy of the deity of eclipses, Ruha, and lends protection to those who might otherwise be prone to curses or other grotesque or unnatural phenomena related to eclipses.

Hanuman In Your Campaign
By and large, the most notable use of Hanuman’s lore relates to the race of vanara3, most of which should have at least an inkling to the nature of Hanuman, if they are not outright devout worshippers. By extension, since Hanuman revered Rama/Vishnu, many vanaras are Vaishnavites, and some of these are of the most brave and noble paladins to be noted among humankind. Most vanaras and worshippers of Hanuman are well educated, or at least have the ability to read and write, and most prefer to explore, collect, and share lore both religious and secular, philosophical and practical. Clergy of Hanuman tend to keep clear and accurate records of many subjects, keep vast libraries and study centers, and work as scholars in their own community, or those near to them. If your campaign includes hominids other than humans (such as Neanderthals or Pygmies), these primitive races tend to worship Hanuman, even sharing their lore with reluctant strangers.

Indra (Incomplete)
God of the Storm, God-King of Heaven
Intermediate Deity
Symbol: A storm cloud with crown and lightning, over a regal white elephant, often bearing additional tusks, heads, or trunks
Alignment: Neutral
Domains: Charm, Nobility, Strength, War, Weather; Subdomains Blood, Ferocity, Leadership, Lust, Resolve, Seasons, Storms, Tactics
Favored Weapon: Heavy mace (alternatively, Vajra – see Indian Weapons*)
Portfolio: kings, emperors, generals, leaders, nobility, royalty, grandeur, pleasures, soma juice, alcohol, strength, dominance, divine right to rule
Worshippers: political and military leaders, the commonwealth (who pray for a leader’s continuing wisdom), old Vedic traditionalists

Lore
Among the deities of the Vedic Period, before the Trimurti had established dominance in the religious traditions, Indra was chief among the gods, leading over all celestial beings of the heavenly realm of Svarga-Loka. Along with powerful beings such as Rudra, Varuna, and Vayu, the celestial plane’s inhabitants enjoyed powerful leadership and regional strength, which emanated down to their followers in the mortal realm. While Indra’s strength and resolve in battle proved him worthy of reverence, and his coordination of the chief Vedic deities was honorable and just, this divine playboy is also known as a prominent drinker, reveler, trickster, and seducer of women, especially in the Puranas, post-Vedic texts which portrayed him with more human characteristics and behaviors. Before his battle with Vritra (see below), he is noted as having consumed a large amount of Soma Juice in preparation, which is said to be intoxicating, exhilarating, and purely divine, like the Ambrosia of ancient Greece, and Indra is often found partaking in such intoxicants.
Indra is also called Sakra, and most often simply known as the King of the Gods, even among those who revere another deity more than him. He is most well known for having defeated the terrible asura, Vritra, and freeing the river waters, which Vritra had stolen along with all the water in the world – an alternative story surrounds Indra freeing sacred cows (representing the dawn sun, Ushas) from the Vala (a cave or stone), where they had been imprisoned by the Panis, which are demons mentioned in the Rig Veda. Following the Vedic Period, he is also considered the mold for leaders, a prototype of kings (rajas) – even despite his many vices – and he stands among the guardians of the directions, the Loka Palas, as guardian of the east.

Kali (Incomplete)
Goddess of Time, Destruction, and Wrath
Intermediate Deity
Symbol: Garland of skulls with fiery eyes and lolling tongues
Alignment: Chaotic Neutral
Domains: Death, Destruction, Earth, Madness, Trickery; Subdomains Catastrophe, Caves, Deception, Insanity, Murder, Nightmare, Rage, Undead
Favored Weapon: Bastard sword (alternatively, Khanda – see Indian Weapons*)
Portfolio: time, death, destruction, chaos, madness, tantric practices, earth, devi energies (Shakti)
Worshippers: …

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Post #3 of the second segment, deities (Karthikeya to Vishwakarma)

Karthikeya to Narada:

Karthikeya
God of War and Triumph
Demigod
Symbol: Red-skinned man with many heads and arms, riding a peacock, which steps upon a serpent
Alignment: Chaotic Good
Domains: Chaos, Healing, Liberation, Strength, War; Subdomains Blood, Azata, Ferocity, Freedom, Protean, Resolve, Restoration, Resurrection, Revolution, Tactics
Favored Weapon: Javelin (“Vel”), spear, or shortbow (alternatively, Khanda, Otta, Urumi, or any Indian Weapon* at GM’s discretion)
Portfolio: divine birth, warfare, honor, heroism, protection, good, sovereignty, independence, freedom
Worshippers: military leaders, the commonwealth, healers/medics, anyone who needs courage and bravery in the face of adversity

Lore
Karthikeya is also called Murugan, Skanda, Kartikeyan, Subrahmanyan, as well as many other names, and is a patron deity of the Indian state of Tamil Nadu, where his worship as Murugu pre-dates many Vedic texts and traditions, and he even retains his own form of worship and priests (called Velan) whose traditions originate in the Sangam literature, where he is described as a nature spirit who is revered through dancing which introduces a hypnotic trance in his devotees, called Veriyaattu. Even in the oldest lore about Murugan, he is said to possess Vel, a divinely magical javelin or spear, whose might is even still commonly worshipped on its own as a symbol of strength and purity. Vel is nearly always a gift from Parvati, representing her Shakti, and which he uses to defeat the asura, Soorapadman, as well as many other triumphs of good over evil, described in the Puranas and related texts. While Soorapadman was in the form of a mango tree, Karthikeya used his mighty Vel to split it in two, forming a rooster and a peacock; the latter, named Mayil, is the majestic vahana of the deity, and the rooster (called Seval) is featured on his flag during battle.
While the worship of Karthikeya is old and widely diverse throughout history, his modern traditions are more clear and documented. He is described as a son of Shiva, born of the Ganga river goddess during an unfortunate interruption of the ascetic god’s tantric practices caused his seed to spill upon the river. Karthikeya was born to Shiva directly from the river’s goddess energies, and is often regarded as a bastard son, even by Parvati – who eventually came to accept him as her own. In another tradition, Shiva’s isolation from the world in deep ascetic meditation is interrupted by Kamadeva with the help and guidance of the other deities, to cause Shiva’s third eye to open, destroying a terrible asura (called Tarakasuran) – the aftermath of this event left everything ablaze in flames, and in the blazing stars (the Pleiades) was born this divine child. Many other texts, including the Vedas, Puranas, and the Mahabharata, all describe other facets of Karthikeya’s life and characteristics, often with very different behavior and origins.
Murugan is worshipped broadly as a deity of strength, courage, protection, healing, and a patron of honorable warfare, especially in protection of the regions of the commonwealth. He rides a vibrant blue peacock as his vahana (named , and is often portrayed with red skin, eternally youthful, a bachelor, and ever-watchful over his devotees, especially in times of need or emergency. He is a master of weaponry, and is often described with many faces or heads, and countless pairs of arms; he has many similarities and functions like Durga, including themes of asuras which need to be destroyed by the heroic god (or, as in the case of the earlier origin story, destroyed by his father Shiva, and causing his subsequent birth).

Relations
Depending on the region and tradition, Karthikeya may have widely different parentage, siblings, and interpersonal relationships with other deities, but he is primarily a son of Shiva (and by proxy, Parvati is his step-mother), often born of virgin/divine birth, or by the River Ganges; in some traditions, he is the son of Durga or Mahadevi, born directly of the cosmos. Often, his siblings include Ganesha, Lakshmi, and Saraswati, as the children of Shiva and/or Parvati. He is often seen riding his peacock vahana, and stepping on a cobra or other serpent, and many nagas have a lote-hate relationship with this deity, similar to their relations with Garuda and Vishnu, sometimes described as a fearful reverence, or “fear of god.” He maintains good relationships with deities and mortals alike, and is widely loved and revered as a youthful deity similar to Krishna.

Karthikeya In Your Campaign
Because holidays, traditions, lore, and even his tales of origin differ so widely, it can be difficult to generalize any specifics in a practical way, but he is popularly associated with other celebratory events, including Durga Puja, or holidays related to other goddesses, such as Lakshmi, Kali, and Shakti, as well as holidays or rites dedicated to Shiva or honorable battle. As a healer and protector of the commonwealth, he is a popular patron deity to people of many backgrounds, and specifically more so in regions in which his historical devotion has been strong for many millennia. As a patron of temples dedicated to martial arts such as Kalari Payattu, the disciples and monks would maintain devoted knowledge and practical expertise in the use of many diverse weaponry, and would have an eternal and unspoken duty to protect the commonwealth. While most typical paladins are forbidden to worship such chaotic and independent deities like Karthikeya, those non-lawful PCs who uphold justice and fairness, as well as the integrity of any individual to be sovereign and free, find that the deity consistently empowers them to do well in the world in the name of honor alone.

Krishna (Incomplete)
Lord Krishna, the Youthful and Merciful God
Lesser Deity
Symbol: Black- or blue-skinned Krishna playing the flute with one foot in front of the other
Alignment: Neutral Good
Domains: Community, Good, Knowledge, Nobility, Protection; Subdomains Agathion, Angel, Archon, Family, Home, Leadership, Martyr, Memory, Purity
Favored Weapon: Quarterstaff or longbow (alternatively, Chakram – see Indian Weapons*)
Portfolio: defaults to Vishnu’s portfolio; also negotiation, peace, nobility, lovers, companionship, devotion, bravery, courage in the face of the unknown, protection, and embodiment of divinity
Worshippers: Vaishnavites (Vishnu’s devotees), the commonwealth, traditions/groups which focus exclusively on the Bhagavat Gita

Lakshmi
Goddess of Wealth, Abundance, Prosperity, Generosity, and Good Fortune
Greater Deity
Symbol: Crowned woman in blue and gold robes, standing upon a pink lotus blossom; holding in her four arms lotus blossoms, coins, a paddy sheaf, or other symbols of abundance
Alignment: Neutral Good
Domains: Charm, Community, Good, Healing, Luck; Subdomains Agathion, Angel, Archon, Azata, Family, Fate, Home, Love, Lust, Restoration
Favored Weapon: Unarmed strike (alternatively, Chakram – symbolic of both coins and husband, Vishnu; see Indian Weapons*)
Portfolio: abundance, charm, generosity, grace, good fortune, luck, merchants, prosperity, wealth
Worshippers: anyone involved in for-profit business or trade, worshippers of Vishnu or Devi (goddess), as well as the general commonwealth

Lore
Lakshmi is a beautiful goddess of prosperity, wealth, and abundance, the consort of Vishnu, and a member of the greater goddesses known as the Tridevi. She is closely associated with the lotus flower, perhaps even more so than any other individual goddess, as a symbol of fertility, growth, prosperity, and abundance, as well as the whole of Creation, which is said to reside in a lotus flower whose stems emanates from Vishnu’s navel. Along with her immense charming beauty, elegant grace, and an equally powerful sense of compassion, she is capable of bestowing luck and good fortune on all who appease her.
She is also known as Lakumi, Thirumagal, Mahalakshmi (as an aspect of Shakti/Devi), Prakruti, Narayani, Vikruti, Vidya, and many various other names, often each depicting or defining a particular aspect or philosophical notion surrounding her divine nature(s). As Mahalakshmi, she is also seen as the potent and driving force behind Durga’s manifestation in the universe, in order to drive out and destroy the demon, Mahishasura – an action which was born of the culminated manifestation of all the gods. Lakshmi was born of the churning of the ‘Ocean of Milk’ (Kshirsagar), along with amrit – the nectar of divinity and immortality longed for by the then-mortal gods and demons – when Vishnu incarnated as the turtle, Kurma, in order for the devas and asuras to pinion the great serpent, Vasuki, and churn the oceans to create a great many things born at this time during the birth of the cosmos.
Lakshmi is often depicted with elephants, which signify her royal nature or divine right to rule, and her vahana is often either an elephant or an owl. She is worshipped especially during the whole of the month of October, and Diwali, the ‘Festival of Lights,’ is celebrated in late December, often coinciding with western holidays such as Christmas, Hanukah, and Kwanzaa. During most puja ceremonies in reverence to a deity, a specially-crafted conch shell horn is blown, but since the conch shell is from the ocean, as Lakshmi is herself from the churning ocean – the conch shell is not blown on the evening of Diwali, to give it a day of rest. Diwali gets its name from the practice of Lakshmi devotees, where the goddess comes to visit and bless those who place small oil lamps outside their homes in her honor.

Relations
Lakshmi is the wife of Vishnu, and a member of the Tridevi (Saraswati, Lakshmi, and Parvati). She has many facets, some of which are incarnations – of these, some of the most popular and prolific were her avatars, Sita, the wife of Rama, and captive of the ascending demon-god, Ravana, and Radha, most dearly beloved wife of Krishna (while many traditions claim that all wives of Krishna were indeed manifestations of Lakshmi). In some traditions, she and Durga/Kali/Devi are one and the same, or that she is originated from, or the progenitor of the other – this is not always empirically sound between different sects, such as those that believe either Parvati or Saraswati is the ultimate manifestation of the heavenly goddess’ more pure and abstract form, and hence, the originator of all other goddess entities. She may have peaceful or tense relations with Durga or Kali, but is always thought to maintain good relations with most other deities, and the Tridevi in particular; most often, her actions towards other deities is made in tandem with the actions of her husband, Vishnu.

Lakshmi In Your Campaign
As a popular goddess of goodness and healing, Lakshmi is a great candidate for healer clerics and paladins, while her additional governance over charm, community, and luck make her an excellent candidate for worship from PCs and NPCs of many diverse backgrounds. Aside from heroic, adventuring clergy members, Lakshmi is popular most especially in regions where worship of Vishnu is widespread, and also as the superior matron among the devi, in her aspect known as Mahalakshmi, the devotional worship of Shakti, the feminine creative potential that allows the universe to exist. In regions where devi worship and Vishnu worship are concentrated, Lakshmi is assuredly going to occupy a large place in the hearts and minds of those lands. Because prosperity is a common goal among merchants and for-profit business ventures, Lakshmi’s worship in public markets and mercantile districts is often conspicuous and sincere (mostly sincere, anyway). Since Lakshmi’s devotees are widespread and populous, there are few regions where her followers cannot be found.

Narada
The Transcendent Sage, The Enlightened Messenger
Quasi-Deity
Symbol: a four-sided mandala containing many-petaled lotus and Sanskrit letter, Ham; alternatively, a cloud, holding or carrying a musical instrument (sitar, veena, or tampura)
Alignment: NG
Domains: Good, Knowledge, Liberation, Travel, Water; Subdomains Agathion, Angel, Archon, Azata, Exploration, Freedom, Ice, Memory, Oceans, Thought
Favored Weapon: Sap (alternatively, a mundane implement [one chosen musical instrument] – see Exotic Fighting Style, above; or Otta – see Indian Weapons*)
Portfolio: enlightenment, attainment of spiritual purity, humility, asceticism, music, poetry, musical instruments (veena, sitar, tampura), bards, rishis, messengers, travel between world and planes, mischief (with good intentions) to gods, outsiders, & mortals
Worshippers: ascetics, bards, minstrels, clergy performers, roadside troubadours, travelers, and even outsiders, such as devas and asuras

Lore
Narada (or Narada Muni) is most often worshipped by devotees of Vishnu, but his activities are noted throughout much Hindu literature, and most prevalently the Puranas and related texts – his name means “wisdom-giver,” and he is sometimes called the “water-giver.” He is the divine sage, minstrel, and messenger of the gods, and a primary emissary of Vishnu himself; as divine messenger, he travels to many worlds, planes of existence, and any period in time-space, and visits mortals, demons, and gods alike. He is sometimes represented as an anthropomorphized cloud, showing his nature as the giver of water (and hence, life, vitality, and ultimately – wisdom).
Narada is humble and sometimes mischievous, but always harbors good intentions toward all well-meaning individuals, and in a minor aspect, he can be seen as a trickster god. He represents and promotes transcendence through both life activities and seeking liberation (or moksha), travel of all forms, and some of his aspects deal with the nature of water as life-giver, and transmitter of cosmic knowledge and timeless wisdom. He is renowned for his musical ability and transcendent songs, played on the veena (or sometimes, a sitar or tampura), popular among mortals and immortals.

Relations
Narada’s patron deity is Vishnu, and it is said that he is born directly of the ‘mind of Brahma.’ He is a friend to all rishis, and is well known among deities, immortals, and mortals, alike; even evil deities have a habit of tolerating his presence, as not to harm the messenger of the gods.

Narada In Your Campaign
Narada is one of the few deities of higher power which one might actually meet face to face, since he can transcend space and time, or travel to any plane, world, or alternate reality. While this should indeed be very rare, it is more common than a PC perceiving the physical manifestation of, say, Brahma or Kartikeya. He is also very popular among bards and performers, both as a patron deity, and a subject for tales, songs, or epic ballads. He is often the patron of monks who seek enlightenment and transcendence, and many devotees who are not bards often take up the practice of playing a musical instrument in reverence of the deity.

ParaBrahman / Shakti to Ravana:

ParaBrahman / Shakti
The All-Which-Is-Oneness, and Manifested Universal Potential
Overdeity
Symbol: A circular brush stroke, double helix, sri chakram, or lingum and yoni
Alignment: Neutral
Domains: All*; Subdomains All (*except opposing alignment domains; at GM’s discretion)
Favored Weapon: Unarmed strike (alternatively, Otta – see Indian Weapons*)
Portfolio: All
Worshippers: All Hindu followers, through various sects and philosophies, deities, or methods of enlightenment; demonstrating a relationship, contact, or interaction with, and dedication to, the highest divinity possible

Lore
A great overdeity, or boundless divine individual, ParaBrahman is also known as Shakti (feminine energy), Brahma (to be distinguished from post-Vedic Brahma, a personified divinity), Adi Parashakti (the potential become manifest), or even Devi (or Mahadevi, a Supreme Goddess – see Durga, above), Ishwara (god-being), and Svayam Bhagavam or Maya (universal potential). These named concepts are best made manifest through incredibly abstract and philosophical mediums or symbols, and are not actively participating in the day-to-day activities of most believers, but rather they are the substrate of experience which mortals perceive during this potential, in an effort to best understand the divinity within which we operate. The interaction of the positive and negative forces of the universe (sometimes seen as electricity and magnetism in manifested physical energies), can be seen symbolized in the ritual objects known as yoni and linga. The lingum is often associated as a sublime symbol of the god, Shiva, and is further described in his entry, below; the yoni is a chalice-like receptacle into which the lingum is placed, symbolizing the potential for the unmanifest to become manifest. Without such a platform, the lingum cannot stand, and without the lingum, the yoni is made to look empty. The two symbols used together show the interaction of such infinite and unknowable truths within all the cosmos, both seen and unseen. In Sikhism, another faith outside of Hinduism but sharing its Indian origins and many root philosophies, this entity is called Waheguru, and represents the highest form of guru, or teacher; some Hindu believers or even shamans may refer to this being, even within or outside of Hindu ritual activities, and shamans which operate within the context of Hindu ritual often call upon this energy in their spiritual workings for medicinal patients or observing devotees.

Relations
The Universal Oneness is within and surrounding all things, both perceived and hidden. All deities, or Ishwara, are a part of its faceted Awareness within existence and the infinite, as well as all the creations of Brahma over the infinite span of the multiverse.

ParaBrahman & Shakti In Your Campaign
Representing these deity-forms, or rather, universal philosophical concepts, in any physical or incarnated form is a self-defeating act often avoided, save for perhaps the most twisted and rebellious sects of misinformed or isolated cultists. In most every case of their representation or manifestation in religious activities, it is as the physical objects, the lingum, and the yoni in which it resides. A lingum (or linga) is described in the entry for Shiva, and the yoni is a receptive object often shaped as a bowl or curving platform upon which a lingum is placed, representing both the mundane genitalia designating male and female of humankind, as well as a more sublime and universal concept of the dualistic and perpetually-entwined masculine (or active) and feminine (or passive) energies within all things. In game terms, these could be seen as the most sublime divine sources from which clerics can channel positive or negative energies – however, this would in no way cross over into any other topics regarding gender or tendencies of channeling for worshippers. These manifestations of divinity are meant to be almost above the methods of definition that we as mortals must utilize in our understanding of awareness, which is the universal Oneness, or Atman. The two principles of this belief structure are the Universal Sublime, and the Potential for the Sublime to be Aware or, itself Perceived (the sublime itself being ParaBrahman/lingum, and its potential – yet unmanifest power – is the Shakti/yoni (also, Prakrtri, Devi, Adi Parashakti, or Maya). It should be pointed out that in the Vedas, and among most believers, it is said that the feminine form, Adi Parashakti (or Mahadevi), is the Supreme Being above all, and that even the Trimurti pay reverence to her. Followers of devoted sects, such as some Shaivites and Vaishnavites (followers of Shiva and Vishnu, respectively), would not claim this, but followers of Shaktism most certainly would. Smartism also refers to one of the most monistic or monotheistic belief within Hinduism that there is only one true divinity, of which all other things both mortal and divine are portions, or different facets. There is no physical mortal incarnation of any of the above concepts of Brahma / Oneness / ParaBrahman / lingum / yoni, as with most other deities of Hinduism, since these are more philosophical than practical in nature and general understanding of the universe. They are almost above the level of mortal understanding, in some ways only fully understood by the deities themselves, and being present only through other more abstract and symbolic mediums such as the spiritual linga and yoni objects used during puja ritual worship, or the Sri Chakram geometrically-designed pyramidal object.

Parvati (Incomplete)
Goddess of Power, Fertility, Loyalty, Asceticism, and Fidelity
Greater Deity
Symbol: Standing or seated woman with child, with either white or black skin, a moon in her hair or on her forehead, and robes of either pure white or the starry black sky of the night
Alignment: Lawful Neutral
Domains: Darkness, Knowledge, Magic, Repose, Strength; Subdomains Ancestors, Arcane, Divine, Loss, Memory, Night, Resolve, Souls, Thought
Favored Weapon: Light crossbow, or trident (alternatively, Chakram – see Indian Weapons*)
Portfolio: Love, honor, fidelity, fertility, patience, asceticism, feminine power, passive forces, stabilization of extremes, virgin birth, divine potential
Worshippers: Primarily worshipped by devotees of Shiva or Devi-Shakti; ascetics, wise/practical leaders, and mothers

Lore
Origins (Uma/Brahma and Himavat), birth as Sati, devotion/marriage/self-immolation to Shiva, calm and gentle nature, pacifier of Shiva/Rudra, joined with Shiva becomes Ardhanarishwara
Embodies monogamy over polygamy, potency as Adi Parashakti (and Uma/Prakrti), many names and epithets, control, dominance, and personal power of a woman over her senses, obscured iconography (bare breasts)
as a conglomeration of earlier goddesses – and as mediator who reveals the knowledge of Brahma (including the movement of planets and celestial bodies) to the earlier Vedic deities, Agni (god of Fire), Indra (god of Wind and Storms), and Vayu (god of the Ethers)
relation to the mountains (Himalayan Mountain Range), vahana = mountain lioness, or Shiva’s Nandi (sacred bull), festivals & worship

Relations
As a primary manifestation of Devi-Shakti (universal goddess, or supreme divine potential), it can be said that Parvati is self-created, while other lore states her origins from the god of the Himalayas. In one tale, Brahma is said to have asked the goddess Uma – a personification of Omkara, Parabrahman, or divine oneness – to come forth as a human woman – Brahma’s secret intention was for her to become the wife, consort, and complement of Shiva, who was extreme in his actions, and who sought a life of asceticism far away from the rest of creation. This was Sati (also known as Uma, or Dakshayani, the daughter of the mortal man, Daksha, who disapproved of her singular devotion for Shiva), Parvati’s first incarnation and first wife of Shiva. In other texts, she is the daughter of Himavat, the god of snow, and a personification of the Himalayan mountain range, and sister to Ganga, the deva-goddess personifying the life-giving Ganges River, and another tradition sees her as a sister of Vishnu. She is the powerful wife of Shiva, and an embodiment of the direct power of Shakti/Parabrahman (called Adi Parashakti, or the source of Shakti potential). While she leads Shiva away from his asceticism, so too does she encourage devotees in ways of liberation from materialism, and serves as a patron goddess of ascetics. As a facet of Devi, she is seen as a creative force – the element of Shakti which brings forth its other manifestations, including Durga, Kali, Nirriti, and others. In this way, Adi Parashakti fears few if any other divine beings in existence, while only the most ignorant demons and mortals would dare to dishonor her. Even the tyrannical and maniacal Ravana fears and reveres the powerful queen-wife of his lord, Shiva.

Parvati In Your Campaign
While her most devout followers will likely be solemn, modest, and helpful individuals with few cares or qualms with others, the unique philosophical notions behind the lore of Parvati can actually make for some interesting storyline ideas. The idea of Parvati giving birth to Ganesha without the help of Shiva means that her followers may, at times, give birth miraculously to un-fathered children – perhaps as a sign of a coming age under her influence or watch. As a patron of ascetics, she will undoubtedly draw many strange individuals from the fringes of society, who wish to give up all worldly possessions and material wants in order to achieve enlightenment, or a continued higher state of consciousness. Monks and paladins who worship her might take vows or oaths of poverty and asceticism, seeking to keep as little material wealth and possessions as possible. Perhaps belief in her has waned through the years, and now all that the world has come to know of her is that this ebony-skinned (or alabaster-skinned, depending on the exotic nature of such choices) is the mother of a virgin birth (perhaps they don’t even know the name of the child, Ganesha, Karthikeya, or Saraswati), with lore so minimal, she is only referred to as “the Virgin Mother.” Followers of Durga, Kali, and other goddesses may see her devotees as a philosophical threat; with many of them being ascetics and caring little for additional weapons and armor to defend themselves, they may be at the mercy of these other followers – by contrast, perhaps their state of enlightenment has granted them amazing powers of the mind and spirit, and they are well prepared for such conflict, should it ever arise.

Rama (Incomplete)
The Legendary Hero, Adherent of the Laws
Lesser Deity
Symbol: Man’s head with blue skin and long black hair, with a vibrant red third eye, a sun, moon, & stars over his forehead
Alignment: Lawful Good
Domains: Charm, Community (or Preservation*), Glory, Good, Law; Subdomains Agathion, Angel, Archon, Family, Heroism, Home, Honor, Inevitable, Love
Favored Weapon: Longbow, shortbow, & crossbows
Portfolio: default to Vishnu’s portfolio; also mortal perfection, humanity, heroism, devotion
Worshippers: primarily devotees of Vishnu and studiers of the Ramayana

Ravana
Demon God of Rakshasas
Lesser Deity
Symbol: A bloody, clawed hand holding several coins or jewels, or a ten-headed rakshasa
Alignment: Lawful Evil
Domains: Charm, Destruction, Evil, Magic, Trickery; Subdomains Arcane, Catastrophe, Daemon, Deception, Devil, Divine, Rage, Thievery
Favored Weapon: Javelin (“yamafang”)
Portfolio: Cannibalism, carnal pleasures, decadence, deception, demons, domination, evil, hedonism, intrigue, lies, pain, personal power, prestige, primal instincts, rakshasas, and tyrrany
Worshippers: Rakshasas and opponents of the Hindu Pantheon – particularly opponents of the Trimurti

Lore
Lord of the devilish beings known as rakshasas, Ravana embodies evil, corruption of spiritual laws (dharma), carnal pleasures, and sacrilege against the rest of the Hindu deities, and particularly the Trimurti and their followers. Ravana is often depicted with ten heads and twenty arms—to exemplify a highly intelligent and evolved mind and a powerful tribal warrior, who could be ten times stronger than the average human. Despite people’s general dislike for this being often portrayed as a demon-god, the ancient scriptures describe Ravana as a well-read individual, who acquired great magical powers by intense worship of Brahma (or Shiva, depending on the tale), as well as a person skilled in music and arts (he could play the Rudra-veena, a stringed musical instrument, and was a gifted singer). Despite these early attributes, Ravana is best known for abducting and imprisoning the wife of Rama, Sita, and battling with Rama over the captured maiden, ultimately meeting his demise at the end of one of Rama’s great arrows.

Relations
Ravana is the enemy of Rama and his wife, Sita, whom was captured by Ravana. Ravana gained his divine power and magical knowledge from worship of Brahma/Shiva. Ravana is generally regarded by Hindus to be a ‘Demon Lord,’ and thus the enemy of all faithful to the Hindu Pantheon. Rakshasas and his followers loyally claim that he is not nearly as sadistic or savage as is claimed by his opponents, and they point to his early devotion to the Trimurti deity(s), often Shiva or Brahma, which led to his gaining magical powers as a mortal, and his future ascension as a divine being. Ravana corrupts, misleads, and disrupts the practices of worshipping Hindus, in an effort to dilute and degrade their worship.

Ravana In Your Campaign
Ravana is one of the most directly useful deities for fantasy role-playing games for a few reasons, most explicitly of which is the veneration by rakshasas as their lord and perhaps as their creator deity. He also serves as a truly evil individual in a pantheon of primarily benevolent divine beings, which means that he makes a great arch-villain, or even the patron deity of your campaign’s villainous members. Stories among rakshasas say that when Ravana incarnates, his avatar takes on a human host body, consuming one’s mortal form, and replacing the mortal form with Ravana’s avatar. This “rakshasa” is generally regarded as being “worthy of sacrifice” to Ravana’s divinity; whatever their original form was, they are called rakshasas.

Saraswati to Vishwakarma:

Saraswati (Incomplete)
Goddess of Learning, Wisdom, and the Arts
Greater Deity
Symbol: A woman in white robes with long, flowing hair, playing a musical instrument (sitar or other traditional Indian instrument), seated on a white lotus blossom
Alignment: Neutral Good
Domains: Animal, Artifice, Charm, Knowledge (or Creation*), Rune; Subdomains Construct, Feather, Fur, Language, Love, Lust, Memory, Thought
Favored Weapon: …
Portfolio: …
Worshippers: …

Shiva (Incomplete)
The Destroyer and Transformer of the Cosmos
Greater Deity
Symbol: lingum (mark of Shiva, or the lingum/yoni), or as Nataraja (circular dancing figure)
Alignment: Neutral
Domains: Death, Destruction, Knowledge, Liberation, Strength; Subdomains all
Favored Weapon: Trident (“triloka”) (alternatively, Tri-blade Katar – see Indian Weapons*)
Portfolio: auspiciousness, asceticism, spiritual potency, druidry, shamanism, hypnosis & altered states of consciousness, meditation, enlightenment, tantric ritual systems, liberation from samsara; for Rudra, add chaos, storms, terror, wilderness & huntsmen
Worshippers: diverse sects – rural and urban, moderate and extreme, liberal and conservative, active and passive, sexual (especially tantric practices) and platonic (meditation and yoga exercises) practitioners of all backgrounds, including druids & shamans, rangers & huntsmen, yogis & mystics, monks & ascetics of all forms

Soma (Incomplete)
God of the Lunar Orb and the Soma-Juice
Lesser Deity
Symbol: Moonlight reflecting on the soma juice within a silvery chalice, and leaves of the soma plants; for Chandra, a lone crescent or full moon and a single star
Alignment: Neutral Good
Domains: Charm, Darkness, Luck, Magic, Plant; Subdomains Arcane, Curse, Divine, Fate, Growth, Love, Lust, Night
Favored Weapon: …
Portfolio: soma juice, the moon, illusions, passionate strength, altered states of consciousness, herbal medicines, potent visions, spirit magic & dark magic
Worshippers: minor lunar cults, astronomers & astrologers, diviners & oracles

Surya (Incomplete)
God of the Solar Orb
Lesser Deity
Symbol: Solar disk or red-skinned figure being carried by a fiery horse-drawn chariot
Alignment: Lawful Neutral
Domains: Fire, Healing, Nobility, Sun, Travel; Subdomains Ash, Day, Exploration, Leadership, Light, Martyr, Resurrection, Smoke
Favored Weapon: …
Portfolio: fire, sun, eclipses, hours of daylight, solar time increments & celestial motions
Worshippers: …

Varuna (Incomplete)
God of the Seas, the Celestial Ocean, and Storms
Lesser Deity
Symbol: Ocean waves beneath a starless sky, reflecting a moon which is Varuna’s eternally gazing eye
Alignment: Chaotic Neutral
Domains: Chaos, Darkness, Destruction (or Void*, including subdomains), Water, Weather; Subdomains Azata, Catastrophe, Dark Tapestry*, Demon, Destruction, Ice, Loss, Night, Oceans, Protean, Rage, Seasons, Stars*, Storms
Favored Weapon: …
Portfolio: lakes, seas, and oceans, the celestial seas (the starry night skies), asuras, darkness, chaos, deceptions, weather & storms; as Mitra, replace chaos and negative elements with oaths, contracts, and lawfulness
Worshippers: …

Vayu (Incomplete)
God of the Wind and Guardian of the Akasha-Shaastra
Lesser Deity
Symbol: Cloud with two mouths, one inhaling and the other exhaling, enclosing the flower of life symbol
Alignment: Lawful neutral
Domains: Air, Healing, Knowledge, Law, Weather; Subdomains Archon, Cloud, Inevitable, Memory, Restoration, Resurrection, Seasons, Storms, Thought, Wind
Favored Weapon: greatclub (or, chakram)
Portfolio: air, breath, the aethers, prana, life-force, wind, weather, storms, akasha & the akashic records
Worshippers: …

Vishnu (Incomplete)
The Preserver and Protector of the Cosmos
Greater Deity
Symbol: Vishnu figure riding a many-headed serpent (Ananta-Sesha, see below), a giant eagle (Garuda’s symbol), or, abstractly – a conch shell with a discus and the letter, Omkara ()
Alignment: Lawful Good
Domains: Glory, Healing, Law, Protection (or Preservation*), Strength; Subdomains Archon, Defense, Ferocity, Heroism, Honor, Inevitable, Resolve, Restoration, Resurrection
Favored Weapon: Light mace (“Kaumodaki”), longbow (“Shaarnga”), longsword (“Nandaka”), and chakram (“Sudarshana”; see Indian Weapons*)
Portfolio: Protection, preservation, stasis, stability, support, strength, compassion, devotion, loyalty
Worshippers: Called Vaishnavites, the devotees of Vishnu are diverse and plentiful among the whole of the commonwealth

Lore
Vishnu is an ancient deity whose form and purpose seems to change from the Rig Veda up through more modern texts; his beginnings seem to stem from a minor deity of light and the sun who accompanies Indra in these texts, and who is more defined as vedic and other texts emerge, shedding more light on the philosophy and divine nature of Vishnu, the Preserver of the Universe. Vishnu has near-countless names and facets, as well as his avatara (below), but the thousand names of Vishnu are known as the Vishnu Sahasranama. Among these, the form of Narayana remains a powerful divine force for enlightenment, liberation, as well as divine knowledge and prescience.
Some traditions see Vishnu as the supreme form of god, or as one of the primary components of the divine pantheon, whether as the Trimurti (Brahma, Vishnu, and Shiva), or Panchayatana (Ganesha, Devi, Surya, Shiva, and Vishnu), as practiced by groups such as Smartist followers of a sect known as Adi Shankara. While the lore and stories surrounding Vishnu may be diverse or counter-intuitive to an empirical expert on the subject, worshippers see this as merely a sign of his sublime and omnipresent nature. While a large enough segment of peoples worship him as the primary godhead, or Parameshwara, for the sake of the pantheon, the following information should be most helpful for considering his role and relations with the other deities.

[The Trimurti, relationships, and cosmological principles]
[Appearance and Incarnations (Dasavatara, or Ten Avatars)]

Relations
Vishnu is one of the Trimurti, and has both good relations with Shiva and Brahma, as well as a healthy competitiveness between them. Vishnu is the lord of Garuda, the great eagle (above), Anaanta-Shesha, the many-headed serpent, and is proclaimed by his devotees to be the lord of all creation. Vishnu has incarnated as several other lesser divine beings, including Rama and Krishna (above). His wife is Lakshmi, the goddess of wealth, abundance, and prosperity, who resides in an auspicious jewel around Vishnu’s neck called ‘Kaustubha,’ which is also represented through the srivatsa mark on his chest. Vishnu is mentioned in the earliest vedic texts with Indra, who was a close companion. All proponents of destruction, chaos, and impurity are his enemies, and upon them, he wields his divine strength with a force and glory unmatched by few other such powerful divine beings.

Vishwakarma
Patron of Laborers and Craftspeople, Architect of the Multiverse
Quasi-deity
Symbol: Figure seated on a lotus flower underneath a great archway (alternatively, a copper disk bearing the impressions of a hammer, chisel, anvil, and archway)
Alignment: Lawful Neutral
Domains: Artifice, Community (or Creation*), Knowledge, Law, Rune; Subdomains Archon, Construct, Home, Inevitable, Language, Toil, Thought, Wards
Favored Weapon: heavy pick (alternatively, chakram, or otta – see Indian Weapons*)
Portfolio: celestial, mundane, and technological craftsmanship, creation of all forms, skill & labor
Worshippers: craftsmen/women, architects, engineers, laborers, general commonwealth of skilled workers

Lore
Vishwakarma is the god of architecture, building construction, and tools, the patron deity of laborers and skilled craftspeople. He is faithfully worshipped annually on his holiday, Vishwakarma Jayanthi (September 17th), when laborers place their special tools of trade on altars or before them openly in reverence to the deity of engineering, structures, and perhaps even the formation of the cosmos. In many ways mirroring the abstract notion of ParaBrahman (as Padmanabha, Brahaspati, Prajapati, Pasupathy, or Purusha) as the originator of the structure and divine architecture of the entire universe and all other universes, Vishwakarma is thought to be the original craftsman and builder of the macrocosmic multiverse. In the Rig Veda, he is symbolized as the Ultimate Reality, and is the origin of Tvastar in the Yajur Veda, related to the “Cosmic Being” in the prolific segment called the Purusha Sukta.
While Vishwakarma is an embodied personification of this abstract notion, he is also considered on a more personal level, being the engineer of the gods, including being the builder of their divine weapons and vimanas (chariot-ships), as well as other wonders, such as the golden island city of Lanka, created for Ravana and the Rakshasas, and Dwarpa, capital city of Lord Krishna in the Mahabharata. He is noted as having created the vajra, the legendary missile-like weapon which also symbolizes the power of lightning, and with the creation of the Triloka, or three-part universe, consisting of the mortal realm, netherworld, and celestial realms. As divine architect of the cosmos, he can also be seen as a hotar, or Universal Father, much like Brahma and the other Trimurti. His vahana-mount is a white swan.

Relations
Vishwakarma does not maintain many relations with other deities, though it is assumed that the Trimurti either allows, created, or was created by Vishwakarma in some way, since his worship and place in the pantheon is not lessened by his lack of interactions with the other deities on an interpersonal level. He is thought to maintain a neutral relationship with all deities, being almost utilitarian through his practical nature, even on a social or deific level.

Vishwakarma In Your Campaign
As the deity of engineering and architecture, perhaps Vishwakarma is best suited in environments which innovation and perhaps even technology appear, and always among the commonplace where labor, skilled trades, and craftsmanship occur. Blacksmiths and craftspeople might have a small altar placed in the workplace, or it may be the celebration of Vishwakarma by workers (Vishwakarma Jayanthi) when people of the commonwealth bring the tools of their trade out into the open markets to show their reverence. Perhaps this holiday is a day of great celebration in small or rural areas, where even the lowliest shoe-shiner can feel like they have a place in the ways of the world, and enjoy reveling in that pride. Temples to Vishwakarma could be composed of masons and innovators, and devotees could be motivators behind technological advancements, or they could even be master artisans, designing powerful magic or psionic items.

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