 The “Lord of Speech” divinities typically emerge as creator divinities, e.g., Brahmā, Bṛhaspati, and Brahmaṇaspati, and the word brahman which earlier refers, with differing accents, to the creative incantation and the priest, eventually comes to assume in the Upaniṣads the meaning of the creative force behind the entire universe. While the Vedic hymns were looked upon as being crafted by particular poet-sages in the earlier period, gradually a rising perception of their mysterious power and their preservation by the successive generations led to the emergence of a new conception of the scriptural texts. Already in the late parts of the Ṛgveda (10.90.9), we hear that the verses (ṛk), the songs (sāma), and the ritual formulas (yajus) arose from the primordial sacrifice offered by the gods. They arose from the sacrificed body of the cosmic person, the ultimate ground of existence. This tendency of increasingly looking at the scriptural texts as not being produced by any human authors takes many forms in subsequent religious and philosophical materials, finally leading to a wide-spread notion that the Vedas are not authored by any human beings (apauruṣeya), and are in fact uncreated and eternal, beyond the cycles of creation and destruction of the world. In late Vedic texts, we hear the notion that the real Vedas are infinite (ananta) and that the Vedas known to human poet-sages are a mere fraction of the real infinite Vedas.