Müller says, "When these individual gods are invoked, they are not conceived as limited by the power of others, as superior or inferior in rank. Each god, to the mind of the supplicants, is as good as all the gods. He is felt at the time as a real divinity, as supreme and absolute, in spite of the limitations which, to our mind, a plurality of gods must entail on every single god. All the rest disappear for a moment from the vision of the poet, and he only who is to fulfil their desires, stands in full light before the eyes of the worshippers . . . It would be easy to find, in the numerous hymns of the Rig Veda, passages in which almost every single god is represented as supreme and absolute."
The will of these gods is sovereign; no mortal can thwart their designs. They exercise authority over all creatures. In their hands is the life of mortals. They know the thoughts and intentions of men, and whilst they reward the worshipper, they punish those who neglect them.
When the Purānic deities are described, it will be noticed that the representations of the deities of that age are far more clearly defined than those of earlier times. Though the Vedic gods are spoken of as possessing human forms and acting as human beings, there is considerable vagueness in the outline. But as time goes on, this is lost. The objects of worship are no longer indistinct and shadowy, but are so minutely described that their portraits could be easily painted. And as their physical features are no longer left to the imagination, so their mental and moral characters are fully delineated. They are of like passions with those who depict them, only possessing vastly greater powers.
