The culture of historic India is one of the oldest and most constant that has ever existed on Earth. In 2,500 BC, merchants from India’s first civilization sailed the Arabian Sea, trading with such ancient and distant Mesopotamian cities as Agades and Ur. By the time Greece entered its Golden Age in the fifth century BC, the Rig Veda, the foundation of Hindu philosophical thought, was nearly a thousand years old. Despite its great antiquity, however, India’s culture remained intact and as vibrant as ever when the sun set on the great British Empire. Hinduism is still practiced by 500 million people or more.

Geographically, India is an arrow-shaped peninsula located on the southern side of the Asian continent. It is large, with an area of over a million square miles. On the north, it is bordered by high, wall-like mountain ranges on all sides: the Hindu Kush on the northwest, the Karakoram on the north, and the Himalayas on the northeast. Its pointed tip is protected by the Arabian Sea on the west and the Bay of Bengal on the east. It’s climate ranges from temperate in the north and arctic in the mountain ranges to tropical in the south. India has a wide variety of terrain: mountains reaching 25,000 feet in altitude, tropical jungles, barren deserts, and fertile tablelands, river valleys, and coastal plains. In the spring, much of the land is baked by a fiery, merciless sun, and in the summer it is flooded by unending monsoon rains.

Around 4,000 BC, the first Indians to inhabit this wild land gave up the nomadic life of hunters and gatherers. On the banks of rivers close to the mighty Indus, they founded many small farming villages. By 2,500 BC, they had created the Harappan Culture, India’s first civilization. The Harappan Culture had two important cities, Harappa and Mohenjo Daro, each a masterpiece of urban planning. They also had dozens of smaller farming and fishing villages scattered over an area of 200,000 square miles. At the port of Lothal was a brick shipyard over 700 feet long, capable of loading merchant ships at both high and low tides.

About 1,500 BC, the Harappan Culture began to suffer a decline, probably due to working their land until it was barren, the resultant increase in monsoon flooding, and perhaps even the geology of the region, which, over the course of a thousand years, was slowly moving their sea and fishing ports away from the sea.

Whatever the reason for the decline of the Harappan Culture, the death blow came when Aryan tribes began filtering through the Khyber, Bolan, and other passes (“ghats”) of the Hindu Kush. Coming from the steppes of Central Asia, these fierce nomads invaded and settled in Asia Minor. Persia. and India.

Armed with swift, horse-drawn chariots, the Aryan tribes quickly captured and destroyed Harappa and the northern cities, ravaging everything in their path. The Aryans were wandering herdsmen who spent only slightly less effort on intertribal warfare than they did on inter-cultural feuds. Cows and bulls, from which came their food and clothing, were the measure of their wealth. In their hands, the complex urban culture of Harappa and Mohenjo Daro faded into oblivion, along with its writing, craftsmanship, art, and architecture.

The Aryans did leave one artifact that was to prove more important to India than all of the cities and art works of the Harappas. The Aryan priests built up an exhaustive record of their religious beliefs and practices. Composed in a complex poetic style passed along by memory and recitation for a thousand ages, these hymns were compiled in four great books called the Vedas. This period in Indian history, from 1,500 BC to 500 BC, is called the Vedic Age. It was during this period that the fundamental principles of Hinduism, principles that endure to this day, were laid down.

During the Vedic Age, the lifestyles of the Aryans themselves underwent many changes. As they pushed south, fighting each other and conquering the non-Aryan natives of India, the Aryans began to trade their nomadic ways for agricultural lifestyles. The shift to a more stable economic base did little to change their essential character, however. They remained a fearless people of enormous pride, utterly convinced of their own racial and social superiority over those they conquered. The Aryans forced their conquered victims to live in clusters outside their villages, treated them with nothing but contempt and scorn, and banned them from participating in Aryan religious rites.

The principle of segregation also extended to the Aryans themselves, however. They divided their citizens into classes. At the top of the order were the hereditary nobles, from whom the raja (chief) was chosen. The priests, who were responsible for religious teaching and observances, came next and third were the ordinary tribesmen. Below all of these classes, of course, were the conquered peoples.

As the Aryan agricultural communities became more stable and victor and vanquished fused, the Aryan class system underwent many changes. The chiefs became hereditary, power-hungry kings, and their communities became kingdoms of varying size and power. The classes became subdivided and even more rigid, and moving from one class to another became even more difficult.

The greatest change came in the relationship of the priestly class to the nobles. By giving a new meaning to religious ritual, the priests managed to raise themselves in status even above the kings. Over the years, the priests had developed enormously complex rituals out of the ceremonies of the Rig Veda (the first Veda). As the Aryan kingdoms were taking shape, they began to teach that if a ritual were performed incorrectly, the cosmic order (called “rita”) would be upset and catastrophe would follow. Of course, the priests were the only ones that could perform the rituals properly. Therefore, they became exalted even above the kings.

By the close of the Vedic Age, the Aryans had transformed themselves from simple nomads into the caretakers of a vast and complex civilization. Their rajas were no longer tribal leaders, they were hereditary kings commanding vast areas throughout India. Their family life was based upon religious concepts of divinely ordained, hereditary classes, with the brahmins (priests) at the top, followed by the kshatriya (kings and warriors), vaishyas (merchants, artisans, etc.), and finally the shudras (serfs). Their everyday actions were ruled by a multitude of proscriptions and restrictions. Religion had become a complex series of painstaking rites based upon concepts beyond the comprehension of common people, and priests were the most powerful members of the communities.

The power of the Vedic priests lay in their intellectual prowess, so it should come as no surprise that they developed a long tradition of philosophical compositions regarding the Vedas. One of the most important of these, the Upanishads, contained many of the themes that inspired the originators of Buddhism, Jainism, and many other less popular religions. Since Legends & Lore is concerned primarily with the Vedic pantheon and its later mythology, these religions will not be discussed — except to note that their origins can be found in the concepts developed toward the end of the Vedic Age.

In addition to planting the seeds of Buddhism and Jainism, the Upanishads provided the foundation of the most popular religion in India to this day, Hinduism. Legends & Lore makes no attempt to translate modern Hinduism into AD&D game terms, but the transition between the beliefs of the late Vedic Age and those of early Hinduism is so smooth and gradual that it is impossible to describe one without touching on the other. Many of the concepts discussed below will unavoidably have an Hinduistic echo to them.

In searching for the meaning of life and the fundamental truth of the universe, the Upanishads accepted the many gods of the Vedic pantheon. But they also sought to unify the multiplicity of the world. They achieved this by postulating the existence of the Brahman, a single world spirit that enfolded all of existence. The importance of this concept to Indian culture cannot be underestimated, for it allowed the Vedic priests to exert their influence over the worshipers of (literally) millions of different gods. Instead of converting those who worshipped deities different than their own, the priests simply sanctioned the worship of these diverse gods as different aspects of the one truth, the Brahman.

Brahman cannot be defined exactly. It is the Divine essence which is hidden in all beings, and of which all beings are a part. Everything that exists — the gods, men, animals, plants, even rocks — is simply a manifestation of the Brahman. The spirit that animates each person (and god, animal, plant, etc.) is an imperceptible part of the Brahman called the “Atman.”

The only way for an individual to attain a state of bliss, according to this mode of thought, is to experience the essential unity between the Atman and the Brahman. Until an individual succeeds in doing this, he is doomed to be reborn again and again. Thus, reincarnation is one of the fundamental concepts of ancient Indian thought.

The nature of the individual’s reincarnation depends upon the second fundamental concept: “karma”. Simply stated, karma is a form of cause and effect. It postulates that a good result, will follow a good action, and a bad result will follow a bad action. Those leading a good life will be rewarded by a better position in their next reincarnation. Those leading a bad life will be punished by receiving a lower position (perhaps even as an animal) when they are reborn. Each man’s position in life is a direct and unavoidable consequence of his actions in his last life. Note that this doctrine reinforces the rigid class structure adopted in the late Vedic Age.

Dharma, the third basic concept of ancient Indian thought, helps a person achieve good karma during his lifetime. Dharma is the duty to which a man is bound by his station in life. If he does as his dharma dictates, performing his duties according to his station in life, then his karma in the next life will be good. If he fails to follow his dharma, then he might find himself reincarnated as a beggar, slave, or worse.

Another important concept to the Vedic priests (“Brahmins”) is their concept of time. In the western view, time is a steady, linear progression. Once an event has occurred, it is in the “past” and will not reappear in the “future:’ To the Vedic mind, however, time is cyclical. Everything that has happened in the past will happen again, and it is impossible for anything to happen that has never happened before. They view time as a revolving circle that binds together everything in the universe, including the gods. Therefore, when they perform a ritual, they are mystically repeating some event crucial to the continuation of the universe, such as its death and rebirth.

One of the basic Vedic doctrines is that in order to achieve unity with the Brahman, it is necessary to release worldly desires. In accordance with this line of thought, many people shunned worldly pleasures and devoted themselves to meditation, hoping to achieve some spiritual intuition that would allow them to join the Brahman. Often, they took their efforts to the extreme, forsaking family, friends, possessions, and even food. Although such efforts may seem peculiar to western minds, it must be noted that these “ascetics” achieved many remarkable insights that allowed them to perform seemingly impossible feats and produce an incredible understanding of the true nature of the world.

Player characters who forsake their worldly possessions and devote themselves to spiritual enlightenment may become ascetics. Ascetics are always dual-class characters (even if they are human). A character who wishes to become an ascetic gives away all of the trappings of his or her class (such as weapons, tools, magical components, etc.), saving only the clothing on his or her back. (Note: these items must truly be given away, not merely entrusted to another member of the party for safekeeping.)

From that point forward, the ascetic must meditate four hours per day, cannot possess any item other than a begging bowl and the clothing on his back, and must deny himself all pleasures of the flesh (such as eating fine food, drinking expensive wines, the taking of a hot bath, etc.).

In return, the ascetic advances as a priest, using the priest hit point, combat, and saving throw tables. However, the ascetic casts wizard spells instead of priest spells, and gains new spells as if he were a wizard of the appropriate rank. Through his long hours of spiritual devotion, the character learns more and more about the true nature of the cosmos. He can use this knowledge in much the same way that wizards use their spells, except that he never needs material components to cast a spell and does not need to record the spells he knows in a spell book. Instead, his daily meditation serves to refresh these spells in much the same way that a priest’s daily prayer restores his powers. Generally, the ascetic chooses two schools of magic from which he can cast spells. He has access to all spells within those schools.

As with any dual class character, the ascetic retains his former abilities and can use them as he pleases without gaining any experience. Any items that the ascetic used while performing as a former class must be immediately returned or given away, however, or the ascetic reverts permanently to his former class and loses all benefits of being an ascetic.

As ascetics advance, they earn several other benefits — and suffer one additional detriment. First, each time an ascetic advances a level, he loses a point of Strength because of the physical deprivations to which he is subjecting himself (though he never falls below a Strength of 3). But he also gains a point to put into either Wisdom, Constitution, or Charisma (his choice). In this way, an ascetic can raise any or all of these ability scores to a maximum of 19 (but never more).

More importantly, the ascetic gains the following powers:

1st Level: Turn undead

3rd Level: Endure heat/Endure cold

5th Level: Levitate (self only)

8th Level: Telekinesis

12th Level: Heal (self only)

15th Level: Ignore death

18th Level: Immune to all non-magical damage

20th Level: Reach unity with Brahman

The ascetic has the ability to continue functioning normally for 1d10 rounds after reaching 0 hit points. During this time, any manner of healing magic may be used to restore the character to life by bringing his hit points back to a positive value.

Ascetic characters who attain the 20th level have acquired an understanding of the universe so exact that they become one with the Brahman and are thus retired from play. A more worthy or noble end for a character is hard to imagine.

Indian society is founded upon the concepts of dharma, karma, and reincarnation. If you wish to incorporate these concepts into your campaign, you may want to use the following optional rules.

A PC’s dharma is a combination of character class and alignment. In order to follow his dharma, a character must behave according to the alignment guidelines given in the Player’s Handbook. These tenets must be followed strictly, or the character will suffer a karma penalty (see below). For example, a Lawful Good character who participated in the theft of a magic sword would be violating his dharma, for he would be breaching his duty to respect the laws of the land.

In addition to alignment, each class carries with it certain dharmic duties. The duties for the standard AD&D character classes are summarized below, but if your campaign incorporates nonstandard or highly specialized character types, you may have to define your own dharmic duties:

Fighter: Fighters must always be brave, never allowing fear to dictate their actions. They must never hide from danger or flee while a friend or ally fights on.

Ranger: The requirements for Rangers are the same as they are for Fighters, but rangers must also show reverence to nature, never killing an animal or plant without reason.

Paladin: The dharma of a paladin is also much the same as that of a fighter, but the paladin must never tolerate evil. Further, the paladin must always help the weak or poor and be quick to give alms to beggars.

Wizard: Wizards must never pass up an obvious opportunity to learn about the forces that shape the world or the magic with which it is infused.

Specialist: Although basically the same as if is for wizards, the specialist gains an additional duty of the DMs devising that is related to his or her field of study.

Priest: The priest must devote himself to the worship of his god and must never allow an insult to his faith to go unavenged. He must try to recruit followers for his god whenever possible. Specific religions might place additional demands on these characters.

Druid: The druid character must act in a way that is always complimentary to the natural world around him. He must never harm or destroy plants or animals without good reason.

Rogue: Rouge characters must attempt to accrue wealth (usually for his own benefit, but occasionally for a cause or to help another). They can never leave a potential victim or inviting fortune untouched.

Thief: Thieves have the same dharma as rogues, but must rely on cunning, stealth, trickery or something other than brute force to accomplish their goals whenever possible.

Bard: A bard must serve to entertain and enlighten. He must pursue knowledge in the form of tales and songs, not in the rigid manner of a wizard. He must pass up no chance to tell others of the wonders he has seen and the tales he has heard.

If a situation occurs which pits the dharma requirements of a character’s alignment against those of his class, violating the requirements of either is still a breach of his dharma and results in the karma penalties outlined below. If a multi- or dual-class character has conflicting dharma requirements, the same rule applies.

Each time a character goes up a level, he receives a point of karma. In addition, a character who does a truly outstanding job of role-playing his character according to the dharma requirements, such as finding a clever way to meet the conflicting demands of alignment and class dharma, may receive an additional point of karma (never more than one per session). If a character significantly violates his dharma (such as a lawful good character engaging in theft), he loses a point of karma (there is no limit to the number of points that may be lost in this way).

After a character’s death, the player does not roll up a new character. Instead, he consults the row matching his number of karma points on the reincarnation table below, then rolls 2d6 to see what he comes back as (ascetics modify their roll by +2):

Slug: The character is removed from play and the player must roll up a new one.

Kobold, goblin, orc, gnoll: The character is reincarnated as a monster of the type listed. See rules for creating new PC races in the Dungeon Master’s Guide. The Intelligence, Wisdom, and Charisma of the old character are transferred to new one (making any necessary adjustments for race) and all other scores are rerolled.

Human: The player transfers his old character’s Intelligence, Wisdom, and Charisma to his new character. All other attribute scores are rerolled. Character begins at level one in the same class(es) as the previous character.

Human^*: The player transfers his old Intelligence, Wisdom, and Charisma to the new character and rerolls all other attributes. The new character retains the old one’s class(es), but begins at 1d4 levels lower than the previous character.

Human^**: The player transfers all old ability scores to the new character, and begins one level lower in the previous character’s class(es).

Human^***: The player may add 1d4 points to any single ability score of his old character (to maximum 18), and then transfer all of the old character’s scores to new character. The new character begins at the same level as the old one and retains the previous character’s class(es).

Nirvana: The character achieves unity with the Brahman and is retired from play. A completely new character is generated to replace the old one, but the new character receives +2 modifier on all of its saving throws.

The reincarnation appears within a day’s time, having only vague memories of his previous life. All karma points from the previous character are lost, and the new character starts over at 0 karma. If a raise dead or similar spell is used on the previous character’s body, both the reincarnation and the old character die and are removed from play.

Brahman is also known as Hiranyagarbha, Prajapati (both used in the early Vedic Age), and many other names. Here, Hiranyagarbha and Prajapati are used interchangeably. Brahman is the world spirit that enfolds all of existence and the divine essence that is hidden in all beings, and of which all beings are a part. Everything that exists — the gods, men, animals, plants, even rocks — is simply a manifestation of the Brahman.

According to legend, in the beginning there were only the waters. From the waters was formed a golden egg (Hiranyagarbha). Prajapati was hatched from the egg, speaking the sounds “bhur,” “bhuvah,” and “svark,” thereby forming the earth, the air, and the sky. Prajapati/Brahman has every power that any god or mortal in the Indian mythos possesses, for all things are a part of him. In his true form, Brahman has a face on each side of his head. There is also a vacant spot on the top of his head where a fifth face was burned off by the gaze of the god Siva.

Role-playing Notes: Though he sees and hears all, Brahman is an aloof god and will involve himself in the affairs of men only when existence itself (i.e., Brahman himself) is threatened.

Statistics: AL n; WAL any; AoC everything; SY four-faced head.

Brahman’s avatar can take any form, but most often appears as a four-armed, four-faced man. He can call upon any sphere or school of magic for his spells. In his four hands, he carries four different weapons, each doing 1d10 damage: a scimitar, a dagger, a mace, and a short sword.

Str 21 Dex 21 Con 21

Int 21 Wis 21 Cha 21

MV 20 SZ any MR 50%

AC -5 HD 20 HP 172

#AT 4 THAC0 -1 Dmg 1d10 (any weapon) +9

Special Att/Def: Brahman’s avatar can only be harmed by magical spells or weapons. The attacker also suffers any damage or spell effect inflicted upon the avatar (because the attacker is part of the Brahman).

Brahman has no priests in the normal sense, for he is usually worshipped through one of his manifestations as another god. However, all ascetics seeking true spiritual enlightenment may be considered priests of Brahman, so anybody wishing to worship him directly must become an ascetic. The requirements for becoming an ascetic are discussed in the introduction to this section.

Indra, also known in earlier Vedic times as Parjanya, is the god of the atmosphere, storms, and battle. He is the embodiment of aggressive action, a great lover of war, and was the leader of the Vedic gods when the Aryans first entered India. Indra always watches any battle with great interest, and often cannot resist sending his avatar down to participate on the side which has shown him the most favor. He has the power to raise those slain in battle, as well as complete control over anything occurring in the air, such as storms, rain, wind, and especially thunder and lightning. Indra’s true form is that of a muscular man with unusually long arms and red skin. His celestial abode is located atop Mount Meru, but he is more often seen riding through the air on his huge white elephant.

Role-playing Notes: Indra is arrogant, selfish, jealous, and completely amoral. He is also prone to gluttony (especially where drink is concerned) and loves all other pleasures of the flesh. When a worshiper who regularly honors him with riotous feasts is about to enter a desperate battle, there is a 5% chance that Indra will send his avatar to help. Omens from Indra come in the form of storms, lightning, or wind

Statistics: AL ce; WAL chaotic evil, also fighters; AoC weather, battle; SY white elephant.

Indra’s avatar takes the form of a red-skinned warrior with gangling arms. He can call upon the elemental or weather spheres for his spells.

Str 20 Dex 18 Con 18

Int 16 Wis 18 Cha 18

MV 18 SZ 6’ MR 30%

AC -3 HD 18 HP 144

#AT 2 THAC0 3 Dmg 1d12 + 5 (sword) + 8

Special Att/Def: The avatar carries a flaming sword +5 that is can be used to ignite objects just as a flame tongue can. He wears magical golden armor that protects him from all non-magical missile attacks. He also carries a bow from which he can fire lightning bolts that do 2d10 points of damage and have a range of 1,000 yards. The magic of this bow eliminates all negative modifiers for range.

Priests of Indra are expected to take an active part in many battles and must never shy away from a chance to engage in combat.

Requirements: AB standard; AL ce; WP any; AR a; SP combat, elemental, guardian, healing, summoning; weather; PW 10) raise dead on any individual killed in combat (before rolls for reincarnation are made); TU turn.

Varuna is the guardian of rita (cosmic order) and the lord of the sky. As the upholder of the physical and moral order, he is the protector of oaths and the divine judge. A constant observer of human actions, Varuna is so vigilant and stern in executing his duties that beings violating their dharmas are sure to suffer for their indiscretions, making Varuna the most feared of all gods in the Vedic pantheon. He has the power to see what any being is doing at any time. By looking into a being’s heart, Varuna always knows whether the individual is being completely honest and whether or not he is violating his dharma. In his true form, Varuna is the sky.

Role-playing Notes: Varuna sees and hears all, so it is impossible to keep anything secret from him. He especially loathes lawful oath-breakers and never fails to punish them for violating their dharma, but this does not apply to oathbreakers of chaotic or neutral alignments. Omens from Varuna generally take a celestial form, such as the appearance of a comet, ball of fire, or eclipse.

Statistics: AL In; WAL In; AoC cosmic order, dharma;

Varuna’s avatar is a stern-faced man carrying an ebony face. He can call upon the all, charm, combat, divination, guardian, protection, sun, and summoning spheres for his spells.

Str 19 Dex 18 Con 18

Int 19 Wis 20 Cha 18

MV 18 SZ 6’ MR 25%

AC-2 HD 20 HP 160

#AT 1 THAC0 1 Dmg 1d10 (mace) + 7

Special Att/Def: Any being struck by this avatar’s mace loses 1d4 points of karma (assuming that this optional rule is being used). In addition, any non-lawful creature approaching within 10’ of the avatar must save versus spells or flee from the avatar in fear.

Priests of Varuna often serve as judges or lawmen. On pain of losing their priestly status, they must always keep their word. They may never participate or condone any sort of rebellion against established authority.

Requirements: AB standard; AL In; WP mace, hammer, fail; AR a; SP all, astral, charm, combat, divination, guardian, healing, protection, sun; PW 5) know alignment; 10) detect lie (no saving throw); TU nil.

Like Surya and Savitri, Mitra is one of several Vedic solar deities. He embodies the beneficial aspects of the sun, providing light and warmth, and making plants grow. Mitra also helps Varuna safeguard the rita (cosmic order) by shining his light on all that occurs on earth, and by presiding over friendships and ratifying contracts. He has the power to shine his light anywhere on earth, to provide warmth when it is cold, and to make plants grow. In his true form, Mitra is the warmth and light of the sun.

Role-playing Notes: Like Varuna, Mitra’s primary concern is with rita, the cosmic order of the universe. During the daylight hours, he is constantly watching for any dharma violation which will upset the order. He is especially concerned with contractual promises and the duty owed by friends to each other, and will often cast a white hot light on any person committing an act which violates these duties.

Statistics: AL lg; WAL lg; AoC friendship, contracts, warmth, light, growth; SY plant inside the sun.

Mitra’s avatar takes the form of a three-armed man made of heavenly light (thus his resistance to normal weapons). The avatar can call upon the abjuration, conjuration/summoning, and invocation/evocation schools of magic for his spells.

Str l9 Dex 18 Con 18

Int 19 Wis 18 Cha 17

MV 15 SZ 6’ MR 25%

AC 0 HD 16 HP 128

#AT 2 THAC0 5 Dmg 1d10 (sword) + 7

Special Att/Def: The avatar’s sword of light cuts through any armor as if the wearer’s AC were no better than 5. He cannot be hit by anything but magic or magical weapons. From his eyes, the avatar can shoot two beams of intense heat doing 3d12 fire damage (save versus breath weapon for half damage).

Priests of Mitra are expected to cultivate large gardens and to keep a lamp or candle lit in their homes at all times. They must be loyal friends, and are often called upon to serve as judges in contractual disputes.

Requirements: AB standard; AL lg; WP any fire, club, staff; AR a; SP all, charm, creation, divination, elemental, healing, plant, protection, sun; PW 1) light; 10) detect lie (always active); TU turn

As the first man to die, Yama became the lord and judge of the dead. His palace (Yamasadena) and his city (Yamapura) are located in the far south. Between the land of the living and his kingdom flows the bloody river Vaitarani, which all spirits must cross on their way to Yama’s judgment seat. After Yama has considered the spirit’s deeds in life, he decides what form the spirit’s new body should take. When Yama’s judgment is complete, the spirit goes to its new body in the world of the living. (Sometimes, in the cases of the very wicked, this journey takes the spirit through 21 hells of fire, filth, icy winds, thorns, etc.) Only those who have achieved unity with Brahman escape Yama’s judgment. Yama has the power to see a man’s entire history at a glance. In his true form, he is a green-skinned man with copper-colored eyes. He is usually dressed in red and is often seen riding his giant water buffalo.

Role-playing Notes: Yama’s duties as judge of the dead keep him too busy to interfere in human affairs. No amount of praying or beseeching on the part of a mortal will influence his judgment, though he will often listen to another god’s opinion in regards to the fate of a dead person. Those who are likely to die soon often receive visits from one of his four-eyed dogs, an owl, or a pigeon.

Statistics: AL ln; WAL ln; AoC judgment of the dead; SY red mace.

Yama’s avatar is young man with a slightly greenish complexion. He wears red robes, and can call upon the necromancy school of magic for his spells.

Str 18/76 Dex 16 Con 18

Int 18 Wis 18 Cha 18

MV 15 SZ 6’ MR 20%

AC 0 HD 16 HP 128

#AT 1 THAC0 5 Dmg 1d4 (dagger) + 4

Special Att/Def: Anyone struck by Yama’s dagger must save versus death or die. His robes protect him from any attack based on fire, heat, light, or electricity.

Those worshipping Yama are responsible for preparing the spirits and bodies of the dead for cremation. They may never leave a dead intelligent being uncremated or they risk the temporary loss of their spell abilities.

Requirements: AB standard; AL In; WP axe; AR a; SP all, creation, divination, elemental, healing, necromantic; PW 1) affect normal fires; 3) produce flame; 8) speak with dead; 15) trace any reincarnated spirit to its new body; TU command.

Agni is the god of fire, condemned to consume everything he touches. By burning away the taint of past guilt, he is also the god who dispenses immortality to those who have achieved unity with the Brahman. He functions as a mediator between men and gods by serving as the altar fire in sacrifices. Agni has the power to create fire anywhere on earth he wishes, and to control any flame anywhere. Agni can change his true form at will, but he always has red skin. Sometimes, he has one face, three legs, and seven arms and tongues. Other times, he has up to seven faces, three arms, and two legs.

Role-playing Notes: Agni is a beneficent god and is willing to be a guest in even the poorest home. When beseeched by one of his worshipers, there is a percentile chance equal to the worshiper’s karma points (or a flat 5% if you are not using the optional karma rules) that Agni will send his avatar to aid the worshiper. Abuse of the god’s kindness is certain to earn Agni’s wrath. Omens from Agni are always seen in fires

Statistics: AL cg; WAL cg; AoC fire, messages; SY flames.

Agni’s avatar is a large red-skinned man with seven faces and three arms. In addition to his red axe, he carries a fan he can use to create winds (as a gust of wind spell). The avatar draws upon the elemental sphere (fire spells only) to cast his spells.

Str 19 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 18 SZ 7’ MR 20%

AC 0 HD 16 HP 128

#AT 2 THAC0 5 Dmg 1d12 (axe) + 7

Special Att/Def: Anyone hit by Agni’s glowing, red axe must save versus paralyzation or burst into flames. Those failing their save suffer an additional 1d10 points of damage each round and cannot cast spells, fight, or do anything but roll on the ground until the flames are put out. The flames can only be quenched through magical means; ordinary (or holy) water has no effect on them. The avatar can breathe fire once per turn for 5d10 damage.

Priests of Agni must keep a fire burning in their homes at all times. They can never leave a beggar hungry, and must aid the poor whenever asked.

Requirements: AB standard; AL cg; WP torch, axe, bow; AR a; SP all, combat, creation, elemental, healing, protection, sun; PW 1) produce fire; 5) turn undead; 10) immune to non-magical fire damage; 15) hear anything that is said within earshot of a fire (must specify location of fire); TU special.

Surya is the god of the rising and setting sun. He is charged with bringing an end to night and regulating the end of the day. He is often called upon to heal diseases and to bring luck to the people. Surya has the power to put any number of beings of less an 20th level to sleep (save versus spells to negate). He can so see any event that occurs under the sun’s light. In his true form, Surya is a man with dark red skin and long golden hair. He has a third eye in the middle of his forehead and four arms on his torso. He is often seen riding his one-wheeled chariot, which is pulled by seven horses (each a different color of the rainbow).

Role-playing Notes: Surya is generally a beneficent being who occasionally (1% chance) grants a worshiper luck in the form of an opportunity to repeat a critical die roll. Surya has no use for thieves, murderers, and others who benefit by conducting their business in the dark. Omens from Surya generally arrive at dawn in the form of an illusion.

Statistics: AL lg; WAL lg; AoC morning and evening; SY half sun.

Surya’s avatar is a golden-haired youth with a third eye in the middle of his forehead. He often keeps his extra arms hidden beneath his robes, and can call upon the illusion/phantasm and alteration schools of magic for his spells.

Str 19 Dex 18 Con 18

Int 18 Wis 18 Cha 18

MV 16 SZ 6’ MR 15%

AC 0 HD 14 HP 112

#AT 2 THAC0 7 Dmg 3d8 (light sword)

Special Att/Def: Any being within 10’ of the avatar’s unsheathed sword of light must save versus petrification or be blinded for 1d10 turns. The sword automatically dispels all illusion and darkness spells within 20’.

Surya’s priests must rise at dawn and may not retire until after sunset. Most of them serve the community as healers.

Requirements: AB standard; AL lg; WP spear; AR a; SP all, charm, divination, healing, protection, sun; PW 3) immunity to disease; 5) cure disease; 10) sunray; TU turn.

Savitri is the god of the day long sun. He causes all things to move and work, the tides to ebb and flow. Like his complement Surya, he sees all that occurs under the sun’s light. Unlike Surya, however, he is not always a gentle god; what he sees sometimes angers him and causes him to shine down with unmerciful intensity, or to hide his glorious face from the world. He has the power to bestow life upon any inanimate object (including a dead body), to drive away rot and decay, and to move any object at will. In his true form, Savitri is a man with golden eyes, hands, and tongue. He is seen every day riding his golden chariot across the sky.

Role-playing Notes: Savitri is generally a beneficent god, but he has a bad temper and is quick to punish transgressions with oppressive heat. Like Surya, he despises thieves, murderers, and others who conduct their business in the shelter of the night, and will never aid such a character — even if it means leaving more worthy individuals to their fates. When one of his worshipers dies, there is a percentile chance equal to the worshiper’s karma points (or a flat 5% if you are not using the optional karma rules) that Savitri will restore the dead individual to life.

Statistics: AL ng; WAL ng; AoC life, light; SY full sun.

Savitri’s avatar is a handsome youth with golden eyes, hands, and tongue. He can call upon the all, creation, elemental, and sun spheres for his spells.

Str 20 Dex 18 Con 18

Int 16 Wis 16 Cha 18

MV 16 SZ 6’ MR 20%

AC 0 HD 16 HP 128

#AT 2 THAC0 5 Dmg 2d10 (sword) +8

Special Att/Def: Any weapon striking Savitri’s avatar must save versus magical fire or be destroyed. Any armor contacted by Savitri’s fire sword must save versus magical fire or fall off.

Priests of Savitri must always keep a light shining in their homes. They must always help those who have been victimized by thieves, murderers, and other criminals.

Requirements: AB standard; AL ng; WP any; AR a; SP all, combat, creation, divination, elemental, healing, protection, sun; PW 1) continual light; 10) raise dead (before reincarnation checks are made); 15) fire breath (3d10 damage to range of 30’); TU turn.

Soma is the god of soma-juice and the moon, as well as the lord of the stars and plants. Soma manifests himself in the soma plant, which provides a powerful juice that causes men to see hallucinations. At one time, all classes of men drank soma-juice, but when it was realized that the drink provided divine power, long life, and insights to the future, this privilege was reserved by law for the priests, kings, and noble classes. Individuals drinking at least one serving of soma-juice a week receive two benefits: they are immune to any form of non-magical disease and their Constitution is raised by one point. These effects fade at the end of the 7th day without Soma-juice, but are regained as soon as the individual drinks another helping. In his true form, Soma is the moon, though he can manifest himself in many different shapes (such as a bull, giant, or bird).

Role-playing Notes: Although generally beneficent, Soma is rather vain and proud. He is a great collector of beautiful things, as he believes these items reflect well upon him. When dedicated worshipers drink soma-juice, there is a 5% chance that the resulting hallucination will contain some helpful communication from Soma himself. Omens from Soma always come in the form of soma-induced illusions.

Statistics: AL cg; WAL cg; AoC moon, plants, prophesy; SY moon.

Soma’s avatar usually appears in the form of a large, silver-skinned giant. He can draw upon the illusion/phantasm school of magic for his spells.

Str 18 Dex 19 Con 19

Int 19 Wis 18 Cha 18

MV 15 SZ 8’ MR 25%

AC 0 HD 18 HP 144

#AT 1 THAC0 3 Dmg 1d4 (dagger) + 2

Special Att/Def: Anyone struck by the avatar’s dagger must successfully save versus death or believe that they have died. This misconception lasts 1d10 turns, during which the character is effectively out of the game. Every time an attacker strikes Soma’s avatar, he must successfully save versus spells or believe his attack failed to inflict any damage.

Priests of Soma are the cultivators and guardians of soma-juice. By law, it is their duty to keep all but the priests, kings, and noble classes from drinking soma-juice. For a good cause, however, they have been known to violate this law.

Requirements: AB standard; AL cg; WP sickle, spear, axe; AR a; SP all, animal, charm, divination, healing, plant, protection; PW 1) plant growth; 10) find the path; 15) programmed illusion; TU nil.

Ushas is the goddess of dawn, the bright and ever-young daughter of the heavens. Every morning, she drives away the evil spirits that have gathered in the night, awakens the gods and all living creatures, and then opens the gates of the sky to allow Surya into the world. After Surya has brought the rising sun and delivered it to Savitri’s one-wheeled chariot, Ushas leads Savitri’s horses across the sky. No evil thing may stay or approach within 100 miles of Ushas. She also has the power to reincarnate any dead being into a new body of her choice, awaken any creature from any type of sleep, and to open any door or gate, regardless of how it is locked. In her true form, Ushas is a beautiful, light-skinned woman.

Role-playing Notes: Ushas is a beneficent deity who protects humankind from evil spirits, especially those associated with the night. There is a 5% chance that she will send her avatar to aid anyone (except thieves) needing help while fighting supernatural evil beings. Omens from Ushas generally occur in the form of vibrant colors in the dawn sky (e.g., red for impending violence, black for evil to come, gold for a hero’s approach, etc.)

Statistics: AL lg; WAL lg; AoC light, wakefulness, locks; SY rising sun.

Ushas’ avatar takes the form of a beautiful woman. She can draw upon the all, charm, healing, protection, and sun spheres for her spells.

Str 18/76 Dex 18 Con 18

Int 18 Wis 19 Cha 20

MV 15 SZ 6’ MR 20%

AC 2 HD 16 HP 128

#AT 1 THAC0 5 Dmg ld8 (staff) +4

Special Att/Def: Any intelligent being within 10’ of Ushas’ avatar must save versus spells or be charmed (as per the spell) by her incredible beauty. The avatar can also fire a brilliant ray of golden light from her staff up to a distance of 100’. This ray always hits its target, inflicting 4d8 points of damage. Those hit must also save versus paralyzation or be blinded for 1d10 rounds.

Priestesses of Ushas must be women. They greet the arrival of the new day with songs and music, and may never retreat from evil.

Requirements: AB standard, but Charisma of 16 or more; AL lg; WP staff; AR a; SP all, charm, creation, divination, guardian, healing, protection, sun; PW 1) light; 15) all evil beings within 10’ of the priestess must save versus petrification or flee; TU turn (as if 5 levels higher than actual level).

Siva should not to be mistaken for the Hindu god “Shiva the Destroyer,” which is a composite of many older gods. Siva is such an important manifestation of Rudra (the destructive god of storms and diseases) that he can be regarded as a separate deity. Siva is power incarnate, a fierce ascetic who repeatedly brings the world to the brink of annihilation by dancing in fire. He is the negative force of the cosmos, destroying whatever he touches in order that it may be reincorporated into unity with the spirit of the cosmos. Anything that Siva touches is utterly annihilated and can never be reconstructed, raised, or reincarnated. In his true form, Siva is a man with four arms and three eyes, usually wearing a tiger skin and a snake collar.

Role-playing Notes: Though determined to destroy all of existence, Siva does not consider himself evil. He is merely attempting to return everything to unity with the cosmic spirit. He is an impersonal god who seldom answers prayers, but he occasionally sends his avatar to defend one of his temples.

Statistics: AL ne; WAL ne; AoC destruction; SY cobra head.

Siva’s avatar takes the form of a very large, four armed man with three eyes. As he walks, the ground beneath his feet disappears. He can call upon the alteration school of magic for his spells.

Str 21 Dex 18 Con 18

Int 19 Wis 19 Cha 18

MV 18 SZ 7’ MR 25%

AC -4 HD 20 HP 160

#AT 2 THAC0 1 Dmg 2d10 (sword) +9

Special Att/Def: Anything hit by the avatar’s scimitar, or that touches the avatar, must save versus disintegration (items) or death (beings). Failure means the item or being has been disintegrated and cannot be reconstructed (raised or reincarnated). The avatar may use his extra arms to cast one spell per round, even while engaged in melee. His third eye shoots a beam of annihilation up to 100’ that hits as a missile weapon and has the same effects as a blow from his scimitar.

Priests of Siva are noted for their monthly fire dance. After scouring the countryside in search of sacrifices (which includes everything from furniture to living beings), the priests spend several hours dancing around a huge bonfire. They end the ceremony by throwing everything they have collected into the fire.

Requirements: AB standard; AL ne; WP any; AR a; SP all, combat, divination, elemental, necromantic, sun, weather; PW 1) immune to fire damage; TU control (upon reaching 10th level).

Also known as the Black Mother, Kali is a strange and terrible goddess nearly as ancient as India itself. She is the embodiment of energy, both creative and destructive. In that she is a creator of life, she is similar to the mother goddesses of many cultures. But she also eats her own sons and destroys the life that she creates, and is almost unique in this aspect of her being. Kali radiates a peculiar charm (as spell) over men, and is beloved as the beautiful, horrible, life-giving, life-taking mother. Kali has the power to create living beings from non-animate matter, and the power to kill any creature with a mere thought. In her true form, Kali is a four-armed woman with red eyes, a skeletal face, and a blood-smeared body. She seldom wears any clothing but a skirt of severed hands.

Role-playing Notes: Kali delights in both killing and creation, for both are expressions of the essential energy she embodies. She is equally likely (5%) to send her avatar to aid a woman in childbirth or a murderer in danger. Omens from Kali often come in the forms of terrible visions or blissful dreams.

Statistics: AL ce; WAL ce; AoC life and death; SY skull.

Kali’s avatar is a beautiful, four-armed woman of dark complexion and voluptuous proportions. She is rarely seen during daylight.

Str 19 Dex 19 Con 18

Int 18 Wis 12 Cha 19

MV 15 SZ 6’ MR 20%

AC -2 HD 16 HP 128

#AT 2 THAC0 5 Dmg 1d10 (sword) + 7

Special Att/Def: Any man kissing Kali’s avatar falls under her complete and total domination — there is no saving throw. This effect lasts until the avatar is destroyed. If the avatar should attack while remaining undetected (either hidden or disguised), the victim suffers a -5 modifier to his surprise roll. One member of a surprised group will be singled out and must save versus death or be immediately strangled to death when the avatar slips a knotted cord around his throat. Anyone hit by Kali’s sword must also save versus death or be killed.

Kali’s priests are all members of the secret, murderous thagna cult. They are all prominent and well respected members of their community who lead double lives, stealing out at night to prove their devotion to Kali by strangling innocent travelers with their knotted cords.

Requirements: AB standard, but must also meet requirements for thieves; AL ce; WP knotted cord, club, any bloodless weapon; AR g; SP all, charm, combat, creation, healing, necromantic; PW 1) move silently and hide in shadows as a ranger of the same level: 10) turn invisible: TU turn.

Brihaspati is the teacher of the gods, the lord of prayer, and the heavenly priest. He is wisdom incarnate, and it was he who taught Indra the arts of government so that he could lead the gods when the Aryans first entered India. In order to teach his fellow gods the virtues of secular life, he wrote a treatise on married life, and he personally guided the hand of the worldly priests who wrote ancient law code that bears his name. In his true form, Brihaspati has seven mouths, a set of sharp horns, a hundred wings, and is usually armed with both an axe and a bow.

Role-playing Notes: Brihaspati is primarily concerned with teaching men to live well and wisely. He often sends his avatars to act as advisors to worthy rajas. Brihaspati has also been known to send an avatar to particularly cruel or inept rajas, hoping to teach them the error of their ways. Omens from Brihaspati come in the form of sudden insights and realizations.

Statistics: AL lg; WAL lg; AoC wisdom, worship; S) quill and scroll.

Brihaspati’s avatar takes the form of an ancient sage. He can draw upon any sphere for his spells. If attacked, the avatar will not defend himself, for he will only use his weapons in order to defend a mortal being who is under attack.

Str 18/00 Dex 18 Con 18

Int 19 Wis 20 Cha 18

MV 15 SZ 6’ MR 15%

AC 2 HD 18 HP 144

#AT 1 THAC0 3 Dmg ld8 (axe) +6

Special Att/Def: Brihaspati’s avatar carries a bow that fires arrows of brilliant light which render his targets blind for 1d10 days (save versus paralyzation to negate). While carrying his axe, Brihaspati cannot be hit by any creature with a Wisdom of less than 16.

Brihaspati’s priests serve as teachers or, when possible, noble advisors. They must uphold the laws of their community, even when those laws are created by evil men for evil purposes (though, in such cases, they are expected to use every legal means at their disposal to show the evil lawmakers the errors of their ways). They may only take up arms in the lawful defense of another being.

Requirements: AB standard; AL lg; WP axe, bow; AR a; SP all, charm, divination, healing, protection; PW 1) know alignment; 10) foresight; TU nil.

Rudra is the god of storms and disease, the bringer of death, and the malevolent deity who feeds on the corpses of those slain in battle. Because he has the power to cause disease, however, he also has the power to cure it — though he utilizes this ability far too rarely. Rudra is also a lord of the animals, with the ability to spread disease or vitality among them as well. He carries a large black bow which fires invisible arrows of disease. He has the power to create a storm at will. In his true form, Rudra is a red-skinned man with a blue neck.

Role-playing Notes: Rudra delights in spreading disease. When he is not terrorizing some part of India with a terrible storm, he is busily firing his invisible arrows of disease at hapless mortals. If properly worshipped, by sacrificing a cow upon waste land, Rudra may be persuaded not to fire his arrows at a particular community. Omens from Rudra often take the form of illness or an unexpected storm.

Statistics: AL ne; WAL ne; AoC storms, disease; SY black bow.

Rudra’s avatar takes the form of a pariah with a terrible skin disease. He can call upon the alteration or illusion/phantasm schools of magic for his spells.

Str 18 Dex 19 Con 18

Int 18 Wis 16 Cha 16

MV 15 SZ 7’ MR 15%

AC 2 HD 15 HP 120

#AT 1 THAC0 5 Dmg ld8 (sword) +2

Special Att/Def: Any being touching the avatar must successfully save versus disease or contract a rotting disease that permanently reduces the victim’s Charisma and Constitution by 1d4 points per round. A cure disease will halt the disease, but will not restore lost Charisma or Constitution points. Rudra’s avatar carries a bow which fires arrows causing the same effect.

Unlike most priests, Rudra’s clerics are seldom interested in invoking their deity. Instead, they spend most of their efforts in performing rites designed to sate their god so he will stay away and leave their homes alone.

Requirements: AB standard; AL ne or ng; WP bow, club; AR a; SP all, animal, divination, elemental, protection, weather; PW 5) immune to all magical or mundane diseases; 10) cure disease; TU turn.

Puchan is the god who guides, watching over travelers, ushering the dead to Yama’s realm, leading men to wealth or away from trouble, and showing herdsmen where to find good pastures for their cattle. He also brings all things into proper relationship with one another, blessing marriages, protecting men from those would exploit them, and determining what shall be food and who shall be the one to eat it. As the protector of travelers, he often comes into conflict with Kali, whose priests prey on travelers in order to perform their bloody rites. In his true form, Puchan appears to be a normal man, often carrying a golden lance.

Role-playing Notes: Puchan is a beneficent god who tries to help mortals by setting them into the proper relationships with their environment. He is especially disturbed by Kali and her worshipers, whom he considers twisted manifestations of the cosmic order. In areas plagued by Kali’s sects, Puchan’s avatar is often found begging for passage with a group of travelers that seems likely to be attacked by the thagnas.

Statistics: AL ng; WAL ng; AoC relationships; SY golden lance.

Puchan’s avatar takes the form of an aged, itinerant traveler. He can draw upon the enchantment/charm, alteration, and greater divination schools for his spells.

Str 18/76 Dex 18 Con 18

Int 18 Wis 18 Cha 16

MV 15 SZ 6’ MR 15 %

AC 2 HD 15 HP 120

#AT 2 THAC0 5 Dmg ld8 + 5 (lance) + 4

Special Att/Def: Puchan’s avatar can only be hit by magic or magical weapons. His golden lance always hits its target, and returns to his hand on the same round if he throws it.

Puchan’s priests are often called upon to perform marriages, since it is known that Puchan himself will watch over marriages performed by his clergy. They are also asked to perform funeral rites, and are consulted before herdsmen move their cows. One of the most important duties of Puchan’s priests, however, remains highly secret: they are often the ones who organize resistance against unjust nobles and rajas.

Requirements: AB standard; AL ng; WP lance, bow, club; AR a; SP all, charm, combat, creation, divination, healing, protection, summoning; PW 5) find the path; 10) raise dead; TU turn.

Ratri is the magnificent queen of the night. Although she is the sovereign of darkness and all things that abide in it, she is not a personification of night. Rather, she rules the darkness as a shepherd rules his herd, by watching over it without being a part of it. Ratri has the power to see anything that occurs under cover of night, and to create or dispel darkness at will. In her true form, she is the silhouette of a voluptuous woman. She has an uncountable number of eyes, which shine down on the earth as the stars.

Role-playing Notes: Every night, Ratri parts the clouds of darkness so that Ushas may find her way to the eastern sky and open its gates for Surya, lord of the dawn. As this action might suggest, the Queen of Darkness, Ratri is not necessarily the patroness of thieves, robbers, and murderers. When they pray to her and perform the necessary sacrifices, she sometimes helps them by concealing their activities. But she is also a fickle goddess, and if she is even slightly offended by a denizen of the night, she may cast a revealing light on his nefarious actions. For this reason, she is as much feared by thieves, scoundrels, and murderers as she is venerated. Ratri never sends omens.

Statistics: AL cn; WAL any; AoC night and darkness; silhouette of a woman.

Ratri’s avatar takes the form of a beautiful woman with black hair and eyes and a swarthy complexion. She can draw upon any school of magic for her spells and always carries a golden sitar.

Str 18 Dex 19 Con 16

Int 16 Wis 16 Cha 18

MV 15 SZ 6’ MR 10%

AC 2 HD 14 HP 112

#AT 1 THAC0 7 Dmg 1d6 (sword) +2

Special Att/Def: Ratri’s avatar can create or dispel darkness within a 50’ radius of herself. Any being struck by her sword must save versus paralyzation or be permanently blinded. She can assume the form of an incorporeal shadow at will, once per day When playing her sitar, Ratri can charm any creature (save versus spells to negate).

Priests of Ratri must sleep during the day and conduct normal activities at night.

Requirements: AB standard; AL any chaotic; WP short sword, dagger, sling; AR b; SP all, astral, charm, divination, guardian, healing, necromantic, protection, summoning; PW 1) infravision (60’); 10) darkness, 15’ radius and light; TU nil.

Vayu is the god of the winds, sometimes gentle and life-giving, sometimes terrible and fierce. He was born of the last breath of Purusa, a primeval giant whom the gods sacrificed to create the earth.

Vayu’s most notable power is the ability to give life to any item. Items that are firmly attached to the ground, such as a flagpole, receive only plant-like intelligence and can do little except grow. Items that can be moved without uprooting the earth, such as a boulder, receive animal intelligence. Only items that previously had the capacity for logical thought, such as a human skeleton, receive sentient abilities. Vayu also has the ability to create cyclones and typhoons with winds up to 150 mph. Live beings caught in such winds must save versus breath weapon every other round. Failure indicates that they have been hit by flying debris (1d6 damage for every 10 mph of wind speed). Vayu has no form and can only be sensed indirectly, such as when he brushes past one’s skin or whistles through the treetops.

Role-playing Notes: Vayu is a fickle god, bringing moisture and breathing life into the earth one moment, and in the next wreaking terrible destruction with his angry winds. He sometimes shows special restraint when a village pays him the proper worship.

Statistics: AL cn; WAL cn; AoC wind, life, destruction; SY a sapling bending in the wind.

Vayu’s avatar is a flying lizard, similar in appearance to a small, gray dragon. He can call upon the alteration and invocation/evocation schools of magic for his spells.

Str 18 Dex 16 Con 18

Int 18 Wis 16 Cha 12

MV 20 f SZ 15’ MR 15%

AC -2 HD 15 HP 120

#AT 3 THAC0 5 Dmg 1d8/ld8/2d10

Special Att/Def: Vayu’s avatar can turn invisible at will. He can also breathe winds of 100 mph up to a range of 100’. Anyone caught in such an attack must save versus breath weapon or lose his footing.

Priests of Vayu must live in homes that have at least one opening exposed to the wind on all sides. Their duties consist mostly of performing the proper rites so that Vayu will look kindly upon their village.

Requirements: AB standard; AL cn; WP bow and arrow, blowgun (with poison), whip, spear; AR a; SP all, astral, creation, elemental, healing, plant, protection, weather; PW 10) breath of life (animate any non-living item for 1d10 turns, or use as a raise dead spell on animal and human life); TU turn.

In the early days of the Vedic Age, Tvashtri was a priest of such power that he dared to create a son whom he hoped would deprive Indra of his position as king of the gods. When Indra jealously destroyed this son, Tvashtri created a monster so powerful that Indra had to resort to trickery to defeat it. As this story illustrates, Tvashtri is a gifted inventor, and it is no wonder that he eventually earned the gift of immortality (either through learning its secret or as a gift of the gods). Now known as Tvashtri the Artificer, he is the patron of artisans, architects, and inventors. Tvashtri spends most of his time creating the weapons of the gods, many of which he enchants so that they will never do him any harm. In his true form, Tvashtri appears to be nothing more than an ordinary man.

Role-playing Notes: Tvashtri loves inventions, and there is a 5% chance that he will appear to lend his aid to anybody of good alignment who is attempting to build a particularly interesting or difficult item.

Statistics: AL cg; WAL cg; AoC inventions and creation; SY pinwheel fan.

Tvashtri’s avatar looks much like Tvashtri himself. He can call upon any sphere or school of magic for his spells.

Str 13 Dex 18 Con 18

Int 21 Wis 20 Cha 17

MV 15 SZ 6’ MR 50%

AC -3 HD 11 HP 70

#AT 1 THAC0 9 Dmg 4d4 (dagger)

Special Att/Def: Whenever he roams the earth, Tvashtri’s avatar wears a golden robe which gives him an AC of -3. He carries a long dagger with a triangular blade that causes permanent paralyzation in any being it strikes (save versus paralyzation to negate). Finally, he also carries a pinwheel that negates magic within 100’ when he blows on it (as an anti-magic shell). Tvashtri can heal up to 3d10 points of damage each round by grabbing the air and using it to repair his injuries.

Tvashtri’s priests often serve their villages or companions as engineers. If they do not show resourcefulness in solving their problems, Tvashtri may express his displeasure by refusing to grant them more spells.

Requirements: AB standard, but Int of 16 and Wis of 15; AL cg; WP any, but must be invented by the priest himself; AR c; SP all, combat, creation, divination, elemental, guardian, healing, plant, protection, summoning; PW 10) enchant an item with a saving throw modifier of +4 (usable once per year); TU nil.