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Kalki, Revanta, Chandra , Indra , Surya, Khandoba, Ushas, Mhalsa

Kalki&nbsp; is the prophesied tenth and final incarnation of the Hindu God Vishnu. He is described to appear in order to end the Kali Yuga, one of the four periods in the endless cycle of existence (Krita) in Vaishnavism cosmology. The end of the Kali Yuga states this will usher in the new epoch of Satya Yuga in the cycle of existence, until the Mahapralaya (dissolution of the universe). Kalki is described in the Puranas as the avatar who rejuvenates existence by ending the darkest and destructive period to remove adharma (unrighteousness) and ushering in the Satya Yuga, while riding a white horse with a fiery sword. The description and details of Kalki are different among various Puranas. Kalki is also found in Buddhist texts, for example the Kalachakra-Tantra of Tibetan Buddhism. The prophecy of the Kalki avatara is also told in Sikh texts.

Revanta&nbsp;is a minor Hindu deity. According to the Rig-Veda, Revanta is the youngest son of the sun-god Surya, and his wife Saranyu. Revanta is chief of the Guhyakas, semi-divine and demonic class entities &ndash; like the Yakshas &ndash; who are believed to live as forest dwellers in the Himalayas. Images and sculptures of Revanta often show him as a huntsman on a horse, with a bow and arrow. The worship of Revanta was especially common in medieval Eastern India (Bihar and Bengal) with many archaeological finds indicating the existence of a cult dedicated to him that began in the 6th century A.D

Chandra &#39;shining&#39; or &#39;moon&#39;, also known as Soma is the Hindu god of the Moon, and is associated with the night, plants and vegetation. He is one of the Navagraha (nine planets of Hinduism) and Dikpala (guardians of the directions).And Vahana is Horse

Indra is the king of the devas (god-like deities) and Svarga (heaven) in Hindu mythology. He is associated with the sky, lightning, weather, thunder, storms, rains, river flows, and war. Indra&#39;s myths and powers are similar to other Indo-European deities such as Jupiter, Perun, Perkunas, Zalmoxis, Taranis, Zeus, and Thor, part of the greater Proto-Indo-European mythology. Indra is the most referred deity in the Rigveda. He is celebrated for his powers, and as the one who killed the great evil (a malevolent type of asura) named Vritra, who obstructed human prosperity and happiness. Indra destroys Vritra and his &quot;deceiving forces&quot;, and thereby brings rains and sunshine as the saviour of mankind He is also an important deity worshipped by the Kalash people, indicating his prominence in ancient Hinduism. Indra&#39;s significance diminishes in the post-Vedic Indian literature, but he still plays an important role in various mythological events.

He is depicted as a powerful hero, but one who constantly gets into trouble with his pride, drunken, hedonistic and adulterous ways, and the deity who disturbs sages as they meditate because he fears self-realised human beings may become more powerful than him. According to the Vishnu Purana, Indra is the title borne by the king of the gods, which changes every Manvantara &ndash; a cyclic period of time in Hindu cosmology.

Each Manvantara has its own Indra and the Indra of the current Manvantara is called Purandhara. Indra is also depicted in Buddhist (Inda in Pali) and Jainamythologies. Indra rules over the much-sought Devas realm of rebirth within the Samsara doctrine of Buddhist traditions. However, like the post-Vedic Hindu texts, Indra is also a subject of ridicule and reduced to a figurehead status in Buddhist texts, shown as a god that suffers rebirth. In Jain traditions, unlike Buddhism and Hinduism, Indra is not the king of gods, but the king of superhumans residing in Svarga-Loka, and very much a part of Jain rebirth cosmology.

He is also the one who appears with his wife Indrani to celebrate the auspicious moments in the life of a Jain Tirthankara, an iconography that suggests the king and queen of superhumans residing in Svarga (heaven) reverentially marking the spiritual journey of a Jaina. Indra&#39;s iconography shows him wielding a lightning thunderbolt weapon known as Vajra, riding on a white elephant known as Airavata. In Buddhist iconography, the elephant sometimes features three heads, while Jaina icons sometimes show the elephant with five heads. Sometimes, a single elephant is shown with four symbolic tusks. Indra&#39;s abode exists in the capital city of Svarga, Amaravati, though he is also associated with Mount Meru (also called Sumeru).

Surya is the sun as well as the solar deity in Hinduism. He is traditionally one of the major five deities in the Smarta tradition, all of whom are considered as equivalent deities in the Panchayatana puja and a means to realise Brahman. Other names of Surya in ancient Indian literature include Aditya, Arka, Bhanu, Savitr, Pushan, Ravi, Martanda, Mitra, Bhaskara, Prabhakara, Kathiravan, and Vivasvan.

The iconography of Surya is often depicted riding a chariot harnessed by horses, often seven in number which represent the seven colours of visible light, and the seven days of the week. During the medieval period, Surya was worshipped in tandem with Brahma during the day, Shiva at noon and Vishnu in the evening. In some ancient texts and art, Surya is presented syncretically with Indra, Ganesha, or others. Surya as a deity is also found in the arts and literature of Buddhism and Jainism. In the Mahabharata and Ramayana, Surya is represented as the spiritual father of Lord Rama and Karna (protagonists of the Ramayana and the Mahabharata, respectively).

Surya was a primary deity in veneration by the characters of the Mahabharata and Ramayana, along with Shiva. Surya is depicted with a Chakra, also interpreted as Dharmachakra. Surya is the lord of Simha (Leo), one of the twelve constellations in the zodiac system of Hindu astrology. Surya or Ravi is the basis of Ravivara, or Sunday, in the Hindu calendar. Major festivals and pilgrimages in reverence for Surya include Makar Sankranti, Pongal, Samba Dashami, Ratha Sapthami, Chath puja and Kumbh Mela. He is particularly venerated in the Saura tradition found in Indian states such as Rajasthan, Gujarat, Madhya Pradesh, Bihar, Maharashtra, Uttar Pradesh, Jharkhand, and Odisha.

Having survived as a primary deity in Hinduism longer than any most of the original Vedic deities, the worship of Surya declined greatly around the 13th century, perhaps as a result of the Muslim destruction of Sun temples in North India. New Sun temples virtually ceased to be built, and some were later repurposed to a different deity. A number of important Surya temples remain, but most are no longer in worship. In certain aspects, Surya has tended to be merged with the prominent deities of Vishnu or Shiva, or seen as subsidiary to them.

Khandoba Martanda Bhairava, Malhari, or Malhar is a Hindu deity worshiped as a manifestation of Shiva mainly in the Deccan plateau of India, especially in the state of Maharashtra and North Karnataka. He is the most popular Kuladevata (family deity) in Maharashtra and North Karnataka.He is also the patron deity of select warrior, farming castes, Dhangar community and Brahmin (priestly) castes as well as several of the hunter/gatherer tribes (Bedar, Naik) that are native to the hills and forests of this region.

The sect of Khandoba has linkages with Hindu and Jain traditions, and also assimilates all communities irrespective of caste, including Muslims. The character of Khandoba developed during the 9th and 10th centuries from a folk deity into a composite god possessing the attributes of Shiva, Bhairava, Surya and Kartikeya (Skanda). He is depicted either in the form of a linga, or as an image of a warrior riding on a bull or a horse. The foremost centre of Khandoba worship is the temple of Jejuri in Maharashtra. The legends of Khandoba, found in the text Malhari Mahatmya and also narrated in folk songs, revolve around his victory over demons Mani-malla and his marriages.

Ushas is a Vedic goddess of dawn in Hinduism. She repeatedly appears in the Rigvedic hymns, states David Kinsley, where she is &quot;consistently identified with dawn, revealing herself with the daily coming of light to the world, driving away oppressive darkness, chasing away evil demons, rousing all life, setting all things in motion, sending everyone off to do their duties&quot;.She is the life of all living creatures, the impeller of action and breath, the foe of chaos and confusion, the auspicious arouser of cosmic and moral order called the Rta in Hinduism. Ushas is the most exalted goddess in the Rig Veda, but not as important or central as the three male Vedic deities Agni, Soma and Indra.

She is on par with other major male Vedic deities. She is portrayed as a beautifully adorned young woman riding in a golden chariot or a hundred chariots, drawn by golden red horses or cows, on her path across the sky, making way for the Vedic sun god Surya, who is referred either as her husband or her son. Some of the most beautiful hymns in the Vedas are dedicated to her. Her sister is Ratri, or the night.

Mhalsa also spelled as Mhalasa or Mahalasa is a Hindu goddess. She is venerated in two distinct traditions. As an independent goddess, she is considered as a form of Mohini, the female avatar of the god Vishnu and is called Mhalsa Narayani. Mhalsa is also worshipped as the consort of the folk god Khandoba, a form of the god Shiva. In this tradition, she is associated with Parvati, Shiva&#39;s wife as well as Mohini. As an independent goddess, Mhalsa&#39;s chief temples include Mardol in Mardol, Goa in the form of Mahalasa Narayani and a temple in Nevasa as Mhalsa Mohini or Mhalsa Devi, which is considered as her birthplace as Khandoba&#39;s wife. She is worshipped as the Kuladevi (family goddess) of different castes and communities in the region. As the consort of Khandoba, her chief temple - the Mohiniraj temple - is located at Nevasa taluka of Maharashtra, where she is worshipped as a four-armed goddess and identified with Mohini. Mhalsa is often depicted with two arms and accompanying Khandoba on his horse or standing besides him.

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