The Antiquities of Orissa v1.c11.75

v1.c11.75

**Saktaism :** It has been already said that in the earliest period of the Vedas, the gods were conceived, doubtless on anthropomorphic ideas, with their respective consorts; but this was done without assigning to the ladies any divine rank corresponding with that of their lords. Agni, Vāyu, Indra and Sūrya came into being, and obtained their respective dominions, but their wives did not share with them their glory. The "three and thirty gods" of the earliest pantheon were all males, and they claimed the allegiance of the Aryans to themselves, and themselves only. Indrāṇī, Lakṣmī, Sarasvatī and others are named in the *Ṛgveda Saṃhitā*, but not as objects of worship for the faithful. According to Dr. Muir, "excepting Pṛthivī, Aditi and Uṣas, most of the other goddesses mentioned in the *Ṛgveda* are of very little importance. Agnāyī, Varuṇānī, Aśvinī and Rodasī, the wives of Agni, Varuṇa, the Aśvins, and Rudra respctively (*Nirukta*, IX. 33 f; XI. 50; XII. 46), are only alluded to in a few passages, RV. I. 22. 12; II. 32. 8; V. 46. 8; VI. 50. 5; VI. 66. 6; VII. 34. 22. No distinct functions are assigned to them and they do not occupy positions at all corresponding to the rank of their husbands, with whom in fact they are never associated. The insignificance of these goddesses forms a striking contrast to the prominent place assumed by the spouses of Śiva and Viṣṇu, especially the former in the later mythology."³⁰ In course of time, however, sensuous and mundane ideas prevailed, the necessity of providing the gods with becoming wives was gradually felt, and the heaven was peopled with a numerous host of goddesses, some of whom came to the front, and claimed the adoration of mankind like their lords. Umā was the foremost among these. Poetically or mythologically she was the embodiment of the beautiful in nature. Even as Rudra was the impersonation of the terrible aspect of the snow-capped peak, of the desert wild, of frantic wrath, of devastating storms, of all violent commotions, so was she the embodiment of all that was charming and lovely and beautiful in mountain scenery. To the Aryans of India, the Himālaya presented the most terrible aspect of nature, and Rudra, therefore, was its most appropriate lord, while the beauty of that king of mountains, for it is not without beauty of a highly ennobling character, yielded a fitting maiden and becoming bride for such a lord.