Vayu

Vayu is the Vedic deity of wind, air, and the vital life force known as prana. He is one of the principal gods in the Rigveda, where he is celebrated in numerous hymns (e.g., Rigveda 1.134, 4.48) as the swift-moving, purifying force that pervades the cosmos. In the Rigveda, Vayu is often invoked alongside Indra, and he is described as the first to drink the soma juice, symbolizing his primacy among the gods. His name derives from the root 'vā' meaning 'to blow', and he is also known as Pavana ('the purifier'), Anila ('the wind'), and Mātariśvan ('growing in the mother' or 'the swift one'). According to the Mahabharata (Vana Parva), Vayu is the father of the mighty Bhima and the monkey god Hanuman, bestowing upon them his immense strength and speed. In the Ramayana, Hanuman is the son of Vayu and the monkey queen Anjana, inheriting his father's ability to fly and change form.

Iconographically, Vayu is depicted with a fair complexion, seated on a deer or antelope, and holding a flag that flutters in the wind. He is sometimes shown with two arms, carrying a goad or a fan. His mount (vahana) is the antelope, symbolizing swiftness and grace. Vayu controls the northwest direction (Vayavya) and is associated with the sense of touch and the element of air. In Hindu cosmology, he is one of the eight Lokapalas (guardians of the directions) and is responsible for the atmospheric region between earth and heaven. The Skanda Purana describes Vayu as the lord of the Maruts, the storm deities, and as the vital breath of all living beings.

His consort is Bharati, the goddess of speech and learning. Regional worship traditions include the Vayu Stuti and the Vayu Suktam, which are recited for purification and health. In South India, Vayu is often worshipped as part of the Pancha Bhuta (five elements) temples, with the temple at Kalahasti dedicated to Vayu as the wind element. His role in Hindu cosmology is to sustain life through breath and to carry the fragrance of offerings to the gods. The Bhagavata Purana (3.6.8) states that Vayu is the presiding deity of the vital airs within the body, regulating inhalation and exhalation. Thus, Vayu is both a cosmic force and an intimate presence within every living being.

The name Vāyu derives from the Sanskrit root 'vā' (to blow), meaning 'that which blows' or 'the blower'. It is cognate with Latin 'ventus' and English 'wind'.

Alternate names include Vāta (from 'vā' with suffix -ta, meaning 'blown'), Pavana ('purifier', from 'pū' to purify), and Anila ('wind', from 'an' to breathe). In the Nirukta (Yaska's etymological text), Vāyu is explained as 'vāti iti vāyuḥ' (he who blows is Vāyu).

The term Prāṇa (life breath) is often synonymous with Vāyu in Upanishadic contexts. Regional variants include the Tamil 'Vāyu' and the Hindi 'Vāyu' or 'Pavan'.

The Rigveda (1.134.1) addresses him as 'Vāyu' and 'Vāta' interchangeably.

Vāyu is a prominent deity in the Rigveda, with several hymns dedicated solely to him (e.g., RV 1.134, 4.48, 10.168). He is often invoked together with Indra (RV 1.2, 4.46). The Rigveda describes him as the first to drink soma (RV 1.134.6), riding a shining chariot drawn by horses.

In the Purusha Sukta (RV 10.90.13), Vāyu is born from the breath of the cosmic being Purusha. The Upanishads elevate him as Mukhya Prāṇa (chief life force); the Brihadaranyaka Upanishad (1.3.8-9) narrates a contest where Vāyu proves supreme among the bodily functions. The Chandogya Upanishad (1.12.5) states that one cannot know Brahman without knowing Vāyu as udgitha.

In the epics, Vāyu fathers Hanuman (Ramayana 4.1.36) and Bhima (Mahabharata 1.114.5). The Puranas, such as the Vishnu Purana (2.2.5), make him a dikpala of the northwest. The Skanda Purana (1.2.5) describes him as lord of the Maruts.

Vāyu is typically depicted with a fair or ash-grey complexion, symbolizing the invisible yet purifying nature of wind. He may have two or four arms. In two-armed forms, he holds a bow and arrow, or a banner and a goad.

In four-armed representations, he carries a noose (pāśa), goad (aṅkuśa), lotus (kamala), and cudgel (daṇḍa), or a banner, water-pot, and varadamudrā. His vahana is a deer or antelope, representing swiftness. He wears white garments and ornaments.

In South Indian bronzes, he is often shown standing with a deer behind him, while in North Indian miniatures, he rides a chariot drawn by horses. The Vishnudharmottara Purana (3.44.1-4) describes his iconography: he should be white, with two arms holding a fan and a banner, and seated on a deer. His palace is called Gandhavatī (fragrant).

In Advaita Vedanta, Vāyu as Prāṇa is a manifestation of Brahman, the ultimate reality, and is the vital force that sustains the body-mind complex. Shankara in his commentary on the Brihadaranyaka Upanishad (1.3.8) explains that Vāyu is the chief prāṇa, without which other senses cannot function.

In Vishishtadvaita, Vāyu is a subordinate deity (jīva) serving Vishnu, as seen in the Ramayana where Hanuman, son of Vāyu, is a devotee of Rama. In Dvaita, Madhva identifies Vāyu as Mukhya Prāṇa, an incarnation of Vishnu's energy, and considers Hanuman, Bhima, and Madhva himself as avatars of Vāyu.

In Tantric traditions, Vāyu is associated with the anahata chakra (heart center) and the element of air, representing movement and touch. The Shaiva tradition links Vāyu with Rudra, as the Maruts are his attendants.

Vāyu appears in Bharatanatyam and Odissi through depictions of Hanuman and Bhima, such as in the dance-drama 'Hanuman Chalisa' or 'Bhima's exploits'. In Carnatic music, the 'Vāyu Stuti' and 'Pavana Guru Stuti' are devotional compositions.

In Hindustani music, the 'Vāyu Raga' evokes the wind. In painting, Vāyu is featured in Pahari miniatures of the Ramayana and Mahabharata, and in Tanjore paintings as a dikpala.

Folk forms include the 'Pavana' songs in Maharashtra. In Southeast Asia, Vāyu appears in Balinese Hinduism as Bayu, and in Thai art as Phra Phayu.

In Japan, the wind god Fūjin is influenced by Vāyu. The Pancha Bhuta temple at Kalahasti (Tamil Nadu) is dedicated to Vāyu as the wind element.