vedas from my eyes:

there are two states of god one is aatma , another is purush. 
aatma is nirgun ( having no characteristics ). niraakaar ( no shape ), nirvikaar ( no deformations ), sachidananda ( always in state of delight ), nitya ( eternal ), shudh ( pure ). it is aatma which always exists in same form as always. from aatma emerges prakriti, the causal form of universe. prakriti consists of three characteristics , gunas. those are satva, raj, tam. aatma being consciousness, imparts consciousness in prakriti (which is itself unconscious ). this is also ardhnaarishwar form. aatma can also be called shiv, and prakriti , shaivi. 

thus, this combined form is entire universe and is purusha. purusha is everything which we know or we don't know. this can also be called vishnu. entire universe is visible form of purush and is a universal set. different characteristics or parts or limbs of purusha are devtas. devtas are so called because they are giver of gifts. 

man is best model of that purusha. it is same as purusha. it can be also called mini universe. as different parts of this man also has origin in different stars. and powers of universe which are devtas can be realized in this body. thus instead of finding god outside one should look inside. body as temple, and aatma in shahastraara chakra. one should seek to attain that state of delight and wish to be immortal by that. aatma considers the body as it's own and limitation arose by making ahankaar in body. when one shifts this ahankaar to that, it merges with it. this is to be felt by "aham brahmasmi", or "so aham". 

vedas also talk about "pashu" very frequently. "pashu" is term for the powers by which purusha sees ( pash ). means it feels by these powers. the characteristics of pashus as given in vedas do not match with physical animals, thus we can't consider it to be those. 
like kathopnishad calls senses as "ashva", horses. the entire nervous system is responsible for sensing the world by purusha. thus it can be assumed that nervous system can be called ashva. nervous system is in duality, like twins in our body. it also clears picture of ashvins who are twins and ride on horses. thus ashvins can be considered nervous power of body. 

it is also said that do not harm those ashva which are beneficial for us, but harm those who are dangerous for us. it again may refer to our those sense powers which take our mind to vishaya, vaasna, and drive our body away from delight. these forest ashwas on which we have no control are meant to be killed. agni is asked to do that. shri aurobindo calls agni as illuminated will. it can also be power or energy inside the purusha from which all powers arose. thus it is said for agni, "devo devebhir aagamat", dev come with other devas. 

cows or gau in same way means that which goes. it gives impression of radiance which goes. indra is said as giver of "gaus" after he drink soma. which means after he gets delight, the strength of purusha which is also called as vrishabh, bull in hymns of vedas, is giver of radiance by which one is able to see the inner world and sense the powers. indra is said as milker of gau. that means it derives radiance from it, power for visualization. here also some radiance can be harmful. as energy flows in our kundalini, if it moves in wrong direction in uncontrolled way it may cause harm to the body. thus agni is again asked to curb those forest radiance which could possibly move to wrong direction. 



- yash vardhan