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Indian resource Manual

India in Al-Qadim

a resource guide

** Note: The links on this page do not work!, Most of them did not work at the original site. The information here is also geared to 2e as far as mechanics are concerned, but the rest is great information for a Near Eastern setting. **

Well much of this comes from the Al-Qadim mailing list and it is all in reference to what can be used in an Al-Qadim type setting for a fantasy Role Playing game and is in no way a historical or accurate account of India past, present or future.

Here is an email address to the owner of the list: owner-al-qadim@lists.MPGN.COM
Here is a link to the archive of the lists: ftp.mpgn.com
Archives of the daily digests will be made available on the MPG-Net Gaming Archive in the directory /Gaming/ADND/Worlds/Al-Qadim/MailingListArchive
I have to thank those that contributed to this, by way of the mailing list or emails to me and hope people will be able to use this in anyway they see fit. I ask only that the credit be given to those that have spent so much time and effort to give you this information.
Enjoy
Xavier Gonzalez

INDEX of Page
Where is India on the map? ..................................... Suggestion where such a place may be on a world map.
Thoughts .................................................................. Suggestions or ideas by other people on this setting idea.
What is in a name?................................................... The suggested name for things in such a campaign setting.
Indian Mythology...................................................... Largely taken from the Legends and Lore book from TSR.
The Aryans
Late Vedic Beliefs
Deities and Gods ...................................................... The listed Deities in the Legends and Lore book by TSR.
Brahman (greater god)
Indra (intermediate god)
Varuna (intermediate god)
Yama (intermediate god)
Agni (intermediate god)
Surya (intermediate god)
Savitri (intermediate god)
Soma (intermediate god)
Ushas (intermediate god)
Siva (intermediate god)
Kali (intermediate god)
Brihaspati (intermediate god)
Rudra (intermediate god)
Puchan (intermediate god)
Ratri (lesser god)
Vayu (lesser god)
Tvashtri (demigod)
Hanuman Information by Gurfetah (Phil)
Question of station or caste .........................................The order of things, social hierarchy.
Question of Kits ...........................................................What kind of Kits should there be.
Ascetic Characters
Martial Arts ................................................................... Fighting styles of this part of the world.
Optional Rule: Dharma, Karma, and Reincarnation ....Tables and explanations on it's use.
What new creatures will be encountered?...................Ideas on what kind of creatures you would find in such a game world.
Adventure Ideas ..........................................................Just like it says.
An Indian epic............................................................. Developed by Jean Johnson, New York University. (page discovered by Ragboy

  Where is India on the map?
Well there is no official place set aside for it but your choices are many. One suggestion is in the area of the Crowded Sea. Another area is to be found in the Al-Qadim supplement of Ruined Kingdoms. It is given only a cursory coverage in Ruined Kingdoms but they focus mostly on the Dihliz-Kadarasto area and neglect 'al-Afyal. They basically leave the details of Afyal up to you but yes; it is "Moslem India". Thus in Afyal, that could be a good place for an India style land
Tim Martin wrote:
I only have a very vague map and it not on computer. I placed Bharata as an island continent all to itself, east of Zakhara and south of Kara-Tur. As I noticed in my readings on Kara-Tur the southern regions of that continent had a strong Indian influence (some areas having a caste system and worshipping Hindu deities), I thought it best if "India" was relatively near both continents.
Any DM of course can place I where he or she wishes.
A freind of mine, Petteri Sulonen, has a wounderfull write up of an indian style campaign for use in his Al-Qadim campaign world, check it out:~psulonen/isfastan/" Isfastan Just look under the heading Geography and read the section on Harmenjab
  Thoughts
Allot of stuff has been done on this subject in various Dragon magazines and part of the Oriental Adventures setting touches on a "Ceylon" like island, but a product line would be even better. Some concepts in Al-Qadim have an Indian "feel". These could be tied to the Mugal Empire of India, which had its origins in North-eastern Turkey. Some of the artwork in the Al-Qadim products also blends in the Indian culture. Other ideas have been left untouched such as the cast system, karma, and the Indian Gods. A blend between Oriental Adventures, Al-Qadim, and regular AD&D could be used to develop a fine Indian campaign setting. Maybe TSR would consider a one shot?
Vashnaar Q Mithruin
vashnaar@rr1.net
THESE TSR LINKS ARE BROKEN, but at least you know where I once found them :)
There is an article ("Think big") in Dragon #177 about the care and use of elephants in campaigns. There are also articles for an Indian flavoured campaign in Dragon #189. The articles are online in the back issue section of the TSR web site in the Dragon back issues section at
http://www.tsr.com/Dragon/Backissues/189jan93/189RhinosArmorTigersClaws.txt
(NOTE FROM XAVIER, I have set up this article in a HTML format for the purposes of making it, easier to read and use. Þ
Also you will find the Dragon #177 article in HTML format also, again fr ease of use.) Þ
There was also some work done on this on The Genie's Lamp web site in the Odds & Ends section at:
http://www.zakhara.com
This site is a very good site and the the home base for Al-Qadim :) If there is any other material available, please let us know.
The actual article is called "An India for us all" by Tim Martin
Note of Thanks to Frank for the info.
If I recall correctly the Three Princes of Serendip, from an Arabian Nights story went out looking for treasures and found wonders, not what they were looking for, but wonders nevertheless. Our word serendipity comes from this. I've heard Serendip identified as Ceylon.
Lyndon the map-redrawer
  What is in a name?
I have a nice dictionary on the same web site of Arabian terms, perhaps you could consult that. It includes terms relating to food, drink, clothing, cities, regions, and such. It all depends on how much you once to emphasize culture and how exotic you wish to make it. Some players' eyes glaze over at that, while others can't get enough. No offence to any potential players, but better educated and more intelligent players tend to appreciate details of culture and history, at least from my experience.
Tim
tf_martn@bellsouth.net
Note: this site can be accessed from The Genies Lamp web site, in the Odds and Ends section. Also for more research on the subject, visit this site: Internet Indian History Source book

  Indian Mythology (As per the official TSR product Legends & Lore)

I meant the TSR book "Legends and Lore". It has a big section on Indian mythology (from Vedic sources); pp. 123 to 137. Definitely non-specific and, as I said, very inspiring. I might eventually stage some adventures for my campaigns in that setting, but not right now.
Petteri Sulonen
psulonen@helsinki.fi
The Legends and Lore (This link is also broken) can be down loaded from TSRs web site or from a link in the Web Pages of ~dgh/"The Genie's Lamp.
What follows is an excerpt from Legends and Lore book: If you want statistics and other specifics you will have to download the file of TSR web site, listed above. This is just for those interested to get an idea and feel for the various Indian style Deities and mythology and for use in my own campaign. I have left the introduction and history for I feel it will give you a good feel for such a culture and also helps put thing in perspective.
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 practised 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, warlike 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. Its 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.
  The Aryans
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 artefact 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.
  Late Vedic Beliefs
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.

  Deities and Gods
Here are some Deities for you including their Avatars, if you use such things, including some of their statistics and powers etc. Also you will find listed their priest duties for each Deity and a few statistics such as Alignment etc. Again this can all be found in the Legends and Lore, found on the TSR web site.

  Brahman (greater god)
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 (fighter, wizard, priest, and rogue 20)
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.
Statistics are in the original article
#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).
Duties of the Priesthood
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 later.
  Indra (intermediate god)
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 favour. 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 honours 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 (fighter 18, druid 14)
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.
Statistics are in the original article
#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 armour 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.
Duties of the Priesthood
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 (intermediate god)
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 (priest 20)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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.
  Mitra (intermediate god)
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 (warrior 16, wizard 14)
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.
Statistics are in the original article
#AT 2 THAC0 5 Dmg 1d10 (sword) + 7
Special Att/Def: The avatar’s sword of light cuts through any armour 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).
Duties of the Priesthood
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
  Yama (intermediate god)
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 judgement seat. After Yama has considered the spirits deeds in life, he decides what form the spirits new body should take. When Yama’s judgement 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 judgement. 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 judgement, 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 judgement of the dead; SY red mace.
Yama’s Avatar (necromancer 16)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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 (intermediate god)
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 (fighter 16, priest 10)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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 (intermediate god)
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 colour 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 (wizard 14, fighter 14)
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.
Statistics are in the original article
#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 petrifaction or be blinded for 1d10 turns. The sword automatically dispels all illusion and darkness spells within 20’.
Duties of the Priesthood
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 (intermediate god)
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 (fighter 16, priest 14)
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.
Statistics are in the original article
#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 armour contacted by Savitri’s fire sword must save versus magical fire or fall off.
Duties of the Priesthood
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 (intermediate god)
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 (illusionist 18)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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 (intermediate god)
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 colours 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 (priest 16)
Ushas’ avatar takes the form of a beautiful woman. She can draw upon the all, charm, healing, protection, and sun spheres for her spells.
Statistics are in the original article
#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.
Duties of the Priesthood
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 petrifaction or flee; TU turn (as if 5 levels higher than actual level).
  Siva (intermediate god)
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 (fighter 20, wizard 15)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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).
  Kali (intermediate god)
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 (fighter 16, thief 16)
Kali’s avatar is a beautiful, four armed woman of dark complexion and voluptuous proportions. She is rarely seen during daylight.
Statistics are in the original article
#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.
Duties of the Priesthood
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 travellers 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 (intermediate god)
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 (priest 18)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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 defence 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 (intermediate god)
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 (thief 15, wizard 10)
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.
Statistics are in the original article
#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.
Duties of the Priesthood
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 (intermediate god)
Puchan is the god who guides, watching over travellers, 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 travellers, he often comes into conflict with Kali, whose priests prey on travellers 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 travellers that seems likely to be attacked by the thagnas.
Statistics: AL ng; WAL ng; AoC relationships; SY golden lance.
Puchan’s Avatar (fighter 15, wizard 10)
Puchan’s avatar takes the form of an aged, itinerant traveller. He can draw upon the enchantment/charm, alteration, and greater divination schools for his spells.
Statistics are in the original article
#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.
Duties of the Priesthood
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 (lesser god)
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 (thief 14, bard 10)
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.
Statistics are in the original article
#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).
Duties of the Priesthood
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 (lesser god)
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 (wizard 14)
Vayu’s avatar is a flying lizard, similar in appearance to a small, grey dragon. He can call upon the alteration and invocation/evocation schools of magic for his spells.
Statistics are in the original article
#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.
Duties of the Priesthood
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.
  Tvashtri (demigod)
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 (wizard 20, priest 15)
Tvashtri’s avatar looks much like Tvashtri himself. He can call upon any sphere or school of magic for his spells.
Statistics are in the original article
#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.
Duties of the Priesthood
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.

From: Monsters of Myth and Legend III by Role Aids

  Indian Mythology.
The original gods were Dyaus, Ushas, Agni, and Soma (the moon-plant). Of these, the only one to survive the Aryan invasion and the conversion to Hinduism with all of his godlike attributes basically intact was Agni.
Some malevolent ghosts are clearly historical figures that have become spirits, such as the village gods called Birs.
All Indian gods are sometimes called Animisha, “the non-blinking one.” These non-blinking eyes are characteristic enough to be one of the ways to spot a god in mortal avatar.
The position of the arms and hands in Hindu deities and sculpture is significant and can be a way to read a deity’s mood. Two of the more common poses are fear-dispelling, with palm facing the viewer (like a policeman’s “stop” signal), and boon-bestowing, an open hand with palm up.
The Hindu universe consists of three worlds (tri-loka). These are Dyu-loka (the sky, bright realm), Antar-loka (the atmosphere, middle realm), and Bhur-loka (the earth, being realm). The gods who dominated these realms were Surya, Indra, and Agni, respectively, though rakshasas, nagas, asuras, and other gods frequently challenged this dominion.
Because of the phenomenal success of Buddhist teachings in India, Hindu Brahmans (priests) took a curious approach. Rather than treating Buddha as an adversary, they adopted him as one of their own. Vishnu is said to have appeared as Buddha in order to encourage demons and wicked men toward their own annihilation by rejecting holy scriptures, caste, and the existence of gods.
Hanuman
Exp: 21,500
Frequency: Very Rare
STR: 24 (+6, +12), INT: 20, INS: 21
STA: 22, DEX: 25 (+5, -6), APL: 19
HTK: 250, AC: -2
MV: 21”/36”, AL. N. Good
AT: 3/1, DM: By weapon +12 (x2) or 1D12+12 (x2) (claws),
1D12+12 (bite)
THACO: 2, SZ: S, M, L
Weapons: Boulders thrown 800 yards, 5D20 crushing HTK within 5’ radius; tree (as club), 4D10 HTK.
Spell Abilities: Control Winds (as Skill 12 Druid); Shape Change (size only, two inches to 300’ tall), any number of times; magic-user spells as Skill 15; all healing-related spells as a Skill 8 cleric.
Specials: Fights as Skill 25 fighter; thieving abilities as Skill 20; Immune to Level 2 illusion/phantasm spells; Immune to Beguiling, Cause Fear, Charm Person, Command, Domination, Fear, Forget, Friends, Hold Person, Hypnotism, Ray of Enfeeblement, Scare; Poison save at +2; Regenerates 1 HTK/4 turn.
Reaction Adjustment: +40%.
Awe Power: Up to I HTK Die/Level.
Hanuman is the great monkey god and foe of rakshasas. The son of the wind god Vayu and the nymph (transformed into a monkey) Anjana, Hanuman is as vast as a mountain and as tall as a tower for giants. His name, which means having three jaws, came because of an encounter with Indra in which Hanuman’s jaw was badly broken.
Hanuman’s skin and fur are yellow, glowing like molten gold. His face is red, like a great ruby, while his enormous tail spreads out so far it appears to be without end. He stands on a lofty crag and emits a thunderous roar. As the son of the wind god, he can leap into the air and fly among the clouds with a great rushing noise.
An implacable foe of the demon Ravana, Hanuman helped Rama regain his wife Sita and destroyed the demon Kalanemi. Rama rewarded Hanuman with perpetual youth and immortality. He assists women who wish to have children and is also respected for his powers of healing and knowledge of medicinal herbs.
His skill with wrestling is of great renown, as are his cunning, magic, and learning in general.
Despite his great size, Hanuman is incredibly dexterous. He is invoked to stop whirlwinds, and his brash humour and unflagging optimism supported both Rama and Sita in their darkest hours.
Hanuman and his monkey armies symbolise some important facets of Hinduism. The monkeys are in fact humble devotees of Rama, showing the courtesy and respect due him both as an avatar of Vishnu and as an earthly human king. They fight armed only with rocks and uprooted trees, evoking the qualities of self-denial and self-sacrifice that form the perfect warrior. Their vegetarianism is synonymous in Hindu philosophy with non-violence. Indeed, in The Mahahharata, Hanuman reproaches Bhima for his unthinking rage and violence. Chinese myth credits Hanuman with helping the pilgrim Xuan Zhang obtain the Buddhist scriptures for the Chinese.
Hanuman, like his monkey armies, prefers to fight with rocks and trees — in his case, though, they are quite big.
Legend:
The Ramayana tells how Hanuman jumped from India to Sri Lanka in one enormous leap. After being dragged by his shadow into the sea and swallowed by the female demon Surasa, Hanuman escaped by growing large and then quickly shrinking and shooting out of her ear. He found Sita and promised her an early rescue. Hanuman would undoubtedly have been able to rescue Sita himself at this point, but Sita persuaded him to allow Rama this honour. Hanuman nobly agreed and returned to assist the monkey hosts in building their bridge across the straits, so that they and Rama’s human forces could join the fray.
Once he returned to the demon capital Sri Lanka, however, Ravana’s guards caught him and coated his tail with grease and set it aflame. Hanuman jumped around from building to building, eventually setting the entire city of Lanka on fire.

  Question of station or caste
We could probably modify the rules for station -- instead of your initial station being based on your class, it's based on your caste, and improvements to station only has an effect within your own caste, or possibly only within your own sub caste (i.e. class).
I never agreed with the random roll social class chart TSR put in the 1st edition Unearthed Arcane book. Largely because of how it was supposed to be used (sorry Fred, I know you're the best at playing clerics in the group, but your social class roll says you have to run a thief).
However, it did work in reverse -- roll up a character and then look at the chart for the average social class members of that character classes have. Similarly, a player about to run an Indian character could roll the character up, then pick a caste based on what class he decided to run.
(All this just off the top of my head, no guarantee of coherency.)
Leah
I agree that the character's caste should be linked to their class and possibly modified by their kit. I worked something like this out roughly as follows;

Class	Base Rank
Priest	10
Warriors	8
Wizards	8
Rogues	4

Psionicists, if used, should fall into the priest caste as gurus or spiritual purists.
I think kits should follow the similar outlines of the current AQ kits.
As stated above I think the caste should reflect the kit/ profession of a character. The more acceptable incurring a bonus and the less reputable incurring a negative.
For example;
Noble Warrior, Faris, Askar -- +4, +2,+1
Merchant Rogue, Beggar Thief -- +2, -2
Keep in mind this is just a rough draft and it will be allot easier when we all figure out the various kits.
Vashnaar Q Mithruin
The caste system needs elaboration. Each class/kit needs to be placed in its proper caste/sub-caste. I've heard lots of different versions re the cast system, but the basic division is Brahmin (Priest), Kshatriya (Warrior), Vaisya (farmer, merchant), Sudra (artisan, menial), and Paria (outcaste). Sub-castes within each should be researched/developed.
From ~psulonen/isfastan/"Petteri Sulonen:
  Question of Kits
There should probably be a strong emphasis on clothing, foodstuffs, and services that will help to "flesh out" the flavour of the setting.
What kits or subclasses should be allowed? (One of the things I like most about AQ is the unique kits available to the setting.)
A Merchant class or kit would be really useful I think, but it should have more variables that take into account the ability to make a profit (or take a loss) than others that have been presented before. I keep thinking about "Assassins of Kali" as well. I don't know much about them, but they do seem rather interesting as well as the "Ismaeli Assassins" that I've read about.
Re the Thagna   (Kali cult): they're not at all like the Ismaeli Assassins. The latter were a political, religious, and military power -- they killed to advance the faith and keep it pure, and to advance their political goals. (Maalouf: "Hassan Sabbah had forged himself the ultimate weapon. It was perfect defensively, since no army could hope to capture Alamut. It was perfect in offence, as he could kill anyone in the Muslim world.") The Assassins' victims were always carefully chosen. The Thagnas killed to honour their god; their victims were chosen completely arbitrarily -- they were mostly lonely travellers caught outside at night.
From ~psulonen/isfastan/"Petteri Sulonen:
  Ascetic Characters
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.
  Optional Rule: Dharma, Karma, and Reincarnation
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):
Reincarnation Table

karma points 2d6 roll	2	3-5	6-8	9-11	12
0	Slug	Kobold	Goblin	Orc	Gnoll
3-5	Kobold	Goblin	Orc	Gnoll	Human
6-10	Goblin	Orc	Gnoll	Human	Human*
11-15	Orc	Gnoll	Human	Human*	Human**
16-20	Gnoll	Human	Human*	Human**	Human***
20+	Human	Human*	Human**	Human***	Nirvana

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.
What new creatures will be encountered?
I've got one heck of a twist for hose of you wanting Asian Indian style settings. Look over the info at the link below and after getting off the floor and catching your breath, consider it seriously.
Halflings, nice cuddly little folk who don't look to hurt anyone right? Not anymore!
I propose an Asian Indian style civilization of halflings. Using the map from the Ruined Kingdoms boxed set I think I'm going to establish a large halfling empire from the Al Zilla River to the Al Iltifat River. No cities are really marked and it works with the military units I have developed for them.
I figure the rational for this placement is that they migrated from the Kara-Tur area. Where the Orient and Arabian collide, the Indian developed. I'll develop the civilization and post it as I go. Rest assured, I'll post new updated here for any interested parties.
Note, the Monstrous Compendium entry for Halflings indicates that they are Lawful. I don't agree with the Good generalizations so I'm allowing the *empire* to include Good, Neutral and Evil tendencies. No culture is wholly good or evil thus it adds variety while maintaining the structure.
It's a weird way of going about this but the only write-ups on halflings make them out to be nice little hobbit folk. I think it's time they struck back.
Here's the link:
http://www.rr1.net/users/vashnaar/justice/modules/brigade.htm
Let me know if you like, hate or would like more info on this idea. Also check out the other stuff on my Archive. I posted the Yikaria Forgotten God with his Avatar statistics and other stuff too.
Vashnaar Q Mithruin
vashnaar@rr1.net

Although some new creatures would definitely be appealing, I think that there should be a concentration on which ones from the manuals should be used here as well. I mean like tigers, elephants and bears are already incorporated in the game, but it would be really cool to give them the "native" names and really make them come alive in the setting.
Are the Jungle Book's names for them accurate? Like Sha'ir Khan, Balu, and such? If so, we've got several of them already chosen for their names I think. Some of the creatures like Rakasta had a very strong "Indian" feel to them as they appeared in the original module (X1 The Isle of Dread).
Encounter charts would be a great addition too, I think. Maybe for the different terrain's at least. What about adding in some sort of connections with the Realms as sort of an outside influence like the British for the Crusades or as described in the Jungle Book movie?
The city of monkeys would be an awesome addition, and I'm thinking lots of "spirits" and "demons" would need to be pulled into it too.
Just some of my thoughts.
Jesse.
vanquer@softhome.net
ICQ. 8004143

Adventure Ideas
I am sure there are many ways to incorporate Indian style game into a campaign, depending on what type you are running; Kara-Tur, Al-Qadim, Toril, or something different. Some ideas;
-A Sinbad like adventure across the sea and through many island chains, leading eventually to India.
-A trade mission or diplomatic mission to Bharata, the PCs might accompany it or if high enough level and well placed enough even lead it.
-Pure accidental discovery - shipwreck? storms? sea serpents?
-Where ever the PCs are based, the encountered individuals from this continent, thus leading them there.
From ~psulonen/isfastan/"Petteri Sulonen:
The Adventure Ideas were quite promising. Other adventure backgrounds could be:
1 In an area of Enlightened domination (a moghulate or maybe just a trading post), the natives are getting restless -centred around some cult (good or evil?) they are rebelling against the "oppressors". Maybe an avatar is involved?
2 Missionary expedition to Enlighten a rajah/village/town/something else?
3 Variation: a missionary expedition gone bad. Since the cow is sacred to the Unenlightened, some enlightened zealots got the bright idea of throwing cow's heads into all the town wells. Now the townsfolk can't drink the water -- except by converting. Unfortunately they cow's heads also rotted the water in the wells, so now nobody can drink it. The people don't like it much either. (This really happened, btw.)
4 A town at the edge of the jungle is under assault by the Raksasha. Why? How can they be made to stop?
5 An ancient, forgotten temple inhabited by undead presided over by a nasty high priest (Raksasha? avatar?) has just been discovered in the jungle.

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