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Although the significance of sound and speech as the primordial stuff of creation is primarily a post-Rgvedic concept, it is apparent even in the Rgveda that sound, and especially ritual speech is powerful, creative and a main-stay of cosmic ritual order. The goddess Vak, whose name means "speech" reveals herself through (herself) speech and is typically characterized by the various attributes and uses of speech. She is speech and the mysteries and miracles of speech express her peculiar, numinous nature. She is the presence that inspires the rsis and that makes a person of Brahman (10.125). She is truth, and she inspires truth by sustaining Soma, the personification

57 of the exhilarating drink of vision and immortality. She is the mysterious presence that unables one to hear, see, grasp and then express in words the true nature of things. She is the prompter of the vehicle of expression for visionary (experience of the) perception and as such she is intimately associated with rsis and the rituals, that express or capture the truths of their visions. In an important sense she is an essential part of the religious poetic visionary experience of the rsis and of the sacrificial rituals that appropriate those visions. Perhaps reflecting her role as the bestower of vision, "Vak" is called a heavenly queen, the queen of the gods. Vak's character is richly developed in the Brahmanas in a series of myths and images that associate her with creation and ritual. Vak's urge to create. Vak plays a significant role in Vedic literature, not only in terms of being mentioned often but also from a theoretical point of view. Theologically it is suggested that she is co-eternal with Prajapati. Although the Brahmanas are not consistent, sometimes stating that Vak is created by the Prajapati. This is different from the role of Sakti in later Hindu philosophical stator which the male counter part Sakti tends to be inactive. Prajapati is also suggestive of the theory of Sabda-Brahman. (X. 125.1.3, X. 125.6.8)