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# '''Personification of Nature''': Natural phenomena, the Sun, Moon, Rain etc., inspired sense of reverence in man giving rise to the concept of "presiding deities" in them. Nature stood as a never ending perplexity to them due to its power and sublimity. Various aspects of nature stimulated their aesthetic consciousness and gave rise to personification of the powers of nature into devatas.  With sense of awe and wonder they worshiped the hostile forces of nature. Hence, all the phenomena of nature were the objects of reverence and became devas and devis.

# '''Personification of Nature''': Natural phenomena, the Sun, Moon, Rain etc., inspired sense of reverence in man giving rise to the concept of "presiding deities" in them. Nature stood as a never ending perplexity to them due to its power and sublimity. Various aspects of nature stimulated their aesthetic consciousness and gave rise to personification of the powers of nature into devatas.  With sense of awe and wonder they worshiped the hostile forces of nature. Hence, all the phenomena of nature were the objects of reverence and became devas and devis.

# '''Presence of supernatural Powers''': The seers identified that different powers had exceptional capacity to grant specific wishes. The Rigveda deals with a number of nature gods of varying importance. Such as, Agni, Indra, Surya, Rudra, Visnu, Pusan, the Asvins, the Maruts, Savitr, Varuna, Usas, Parjanya etc. Praised for their mighty deeds, their greatness and beneficence extolled in mantras, the deities, in turn, helped their worshippers with their sustenance, wealth, offspring, prosperity, long life, victory, cattle, so on and so forth.

# '''Presence of supernatural Powers''': The seers identified that different powers had exceptional capacity to grant specific wishes. The Rigveda deals with a number of nature gods of varying importance based on their supernatural powers, such as, Agni, Indra, Surya, Rudra, Visnu, Pusan, the Asvins, the Maruts, Savitr, Varuna, Usas, Parjanya etc. Praised for their mighty deeds, their greatness and beneficence extoled in mantras, the deities, in turn, helped their worshippers with their sustenance, wealth, offspring, prosperity, long life, victory, cattle, so on and so forth.

# '''Number of devatas''': A belief in '''many devatas (Bahudevatavada or polytheism)''' was very common. We find many devatas having supernatural powers being amply praised. Next we find the concept of worshipping '''one devata (Ekadevatavada or monotheism)'''. According to them there is only one devata, Agni whose abode is on the earth, Vayu or Indra whose place is in the air and Surya, whose place is in the sky. And the many devatas mentioned are different manifestations or descriptions of one Supreme. They emphasized that all natural phenomena were the various facets of one all-pervading Supreme being. Hiranyagarbha, the primordial "golden" germ or Prajapati, the creator is an example of such Supreme being from where the whole creation sprang forth. Gradually, the seers realized the underlying all-pervading divine principle, The Infinite, into which the nature and universe, their individual attributes are absorbed and dissolved.

# '''Number of devatas''': A belief in '''many devatas (Bahudevatavada or polytheism)''' was very common. We find many devatas having supernatural powers being amply praised. Next we find the concept of worshipping '''one devata (Ekadevatavada or monotheism)'''. According to them there is only one devata, Agni whose abode is on the earth, Vayu or Indra whose place is in the air and Surya, whose place is in the sky. And the many devatas mentioned are different manifestations or descriptions of one Supreme. They emphasized that all natural phenomena were the various facets of one all-pervading Supreme being. Hiranyagarbha, the primordial "golden" germ or Prajapati, the creator is an example of such Supreme being from where the whole creation sprang forth. Gradually, the seers realized the underlying all-pervading divine principle, The Infinite, from which arose and into which the nature and universe, their individual attributes are absorbed and dissolved.

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|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Usas and Ratri

|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Usas and Ratri

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity.

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity.