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GRUNDRISS
DER
INDO-ARISCHEN PHILOLOGIE
UND
ALTERTUMSKUNDE
UNTER MITWIRKUNG VON
A. BAINES-LONDON,
R. G.
BHANDARKAR-PUNA,
R.
M.
BLOOMFIELD-BALTIMORE, J.BURGESS-EDINBURGH,
\V. GEIGER H.
-
O. FRANKE-KONIGSBERG, G. A. GRIERSONH.
GARBEA.
TUBINGEN,
ERLANGEN,
K.
GELDNER-
BERLIN,
CALCUTTA,
E.
HILLEBRANDT-BRESLAU,
C.R. LANMAN-
JACOBI-BONN, J. JOLLY-WURZBURG,
E. LEUMANN-STRASSBURG, (MASS.), R. PISCHEL-HALLE,
KERN-LEIDEN,
B.
KUHN-MUNCHEN,
CAMBRIDGE
R.
LIEBICH-BRESLAU,
E.
A. MACDONELL-
OXFORD,
MERINGER-WIEN,
M. A.
J.RAPSON-LONDON, ALLAHABAD,
J.S. SPEYER-GRONINGEN,
SIR R.
A. VENIS-BENARES,
WEST-LONDON,
OXFORD, TH.
ZACHARIAE-HALLE
HERAUSGEGEBEN
GEORG
BttHLER.
VEDIC
MYTHOLOGY
BY
A.
A.
MACDONELL.
STRASSBURG VERLAG
VON KARL
J. TRUBNER
1897.
das
der
vorbehalten.~\ Uebersetzung,
diesem
Werk
soil
zum
ersten
Mai der
der
Encyclopediaof Indo-AryanResearch
the first attempt concise survey
at
a
gemacht
werden,
einen Gebiete
Gesamtiiber-
complete,syste
vast
iiber die
einzelnen
indpin
zu
Philologieund
Die
Altertumskunde
and
of the
field of
knapper und
Darstellung systematischer
Mehrzdil
der ersten
geben.
damit
Gegenstande wird
Mai eine
zusammen-
art,
of which
a
never
zum iiberhaupt
hangende abgerundeteBehandlung
deshalb fur die trotzdem darf
von
erfahren;
Gewinn
treated in
connected
Though
as never a
dem
erster
reicher
Encyclopedia is primarilyintended
of reference be useful for
to
Wissenschaft
es
in
students,it will
with the much
theless
aus
all connected
India;
results that is
Deutschland,
Indian und diese Auf-
and
Osterreich,
Amerika
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sich
urn vereinigt,
haben
achieved,
new
contain
ein Teil der Mitarbeiter losen, wobei ihre Beitrage deutsch, die ubrigen sie englisch
gabe
zu
and About
further
research. of various
na
abfassen
thirty scholars
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Speyer,Vedische
Bloomfield,The
und
Sanskrit
Syntax.
Atharvaveda.
3b: Rapson, Indian coins. II. 8: Jolly, Recht und Sitte. III. i a: Macdonell, Vedic Mythology. IIL 4: Garbe, Samkhya und Yoga. Til. 8: Kern, Manual of Indian Buddhism. Die
Verlagshandlung.
RESEARCH)
VON
G.
A.
BUHLER.
BAND,
1. HEFT
VEDIC
MYTHOLOGY
BY
A. A. MACDONELL.
STRASSBURG
VERLAG
VON KARL
J. TRUBNER
1897.
15"
GRUNDRISS
DER
ALTERTUMSKUNDE
OF
INDO-ARYAN
RESEARCH)
VON
G.
A.
BUHLER.
BAND,
I.
HEFT
VEDIC
MYTHOLOGY
BY
A.
A.
MACDONELL.
I. INTRODUCTION.
"
the
i.
Religion
one
and the
mythology.
"
in Religion
its widest
sense
includes
divine entertain of the men or conception which on the that of the human of sense other, and, on dependence supernaturalpowers which finds its expression in various forms of wor those welfare on powers with the former side of religion as furnishing ship. Mythology is connected told about gods and heroes and the whole are body of myths or stories which hand which Such describe
their
character
source
and in
origin,their
the
actions the
and
surroundings.
mind, in a phenomena of the conjectural
to
myths
with of
a
have
their
attempt
of
human
and primitive
nature
unscientific which
man
forces and age, to explainthe various is confronted. They represent in fact condition. For
statements amount
science
which in that
the
highly
merely metaphorical, early stage to The intellectual difficultiesraised explanationsof the phenomena observed. of the thunderstorm, of the heavenly bodies, by the incidents by the course by reflexions on the originand constitution of the outer world, here receive basis of these myths is the primitive their answers in the form of stories. The which all entities. attitude of mind nature as an regards aggregate of animated arises when the imagination interprets natural A myth actually a event as the the action of a personified being resembling the human agent. Thus without observation that the moon follows the sun overtakingit,would have into a myth by describing the former maiden been transformed a as following is she Such whom a man an myth enters on the further rejected. by original it becomes the property of people as stage of poetical embellishment, as soon endowed added traits are with creative imagination. Various now according individual the the from mouth of the to to as fancy narrator, story passes mouth. fade The of its natural the out phenomenon begins to pictureas the natural of human passions.When place is taken by a detailed representation with its original unconnected basis of the tale is forgotten,new touches totally from added other When be transferred met even or significance myths. may with at a late stage of its development, a myth may be far overgrown so with secondary accretions unconnected with its original form, that its analysis it be would Thus be hard indeed extremely difficult or even impossible. may
civilised mind
to
discover
of
the
the Hellenic
elements the
in the
characters
or
actions
of
highly anthropomorphic
deities in the
plays
Euripides.
B.
DELBRUCK,
1865,
Ak. der
pp.
Mythenbildung, Berliner
Comparative
Indo-arische
Entwicklungsstufender
51; MAX 123 of Mythology.
"
MULLER,
Selected
Mythology.
1 A.
Oxford
Philolo^ie. III.
III. RELIGION;
WELTL.
WlSSENSCH.
U.
KUNST.
A.
VEDIC
MYTHOLOGY.
Workship, IV2, 155" 201; PhysicalReligion276-8 ; Antike Waldund Feldkulte, Mythologie; MANNHARDT, in preface to MANNHARDT'S Mythologische ForBerlin 1871, Preface; MULLENHOFF schungen, Strassburg 1884; LANG, Mythology. Encyclopaedia Britannica; GRUPPE, Die Culte und Mythen. Introduction; BLOOMFIELD, JAOS. XV, 135"6; F. B. griechischen IEVONS, Encyclopaedia; Introduction to the History of Religion, Mythology. CHAMBERS' Essays. I; Chips from
SCHWARTZ,
Der
a
German
der
Urspfung
London
"
a
2.
Characteristics
to
very
important positionin
presents
of
us an
Vedic mythology occupies mythology. Its oldest study of the historyof religions.
"
source
evolution
on
the
and personification
monument
worship
world. germs the
phenomena,
be
the
this oldest
the
modern
traced
the
only branch
has
not
the
Indo-European
of
in which
its
ago
been The
centuries
by
faith.
one
time
supposed1,
the process
a
but of
to
enable
us
to
see
not gods, apparent in other phenomena process less than the is The stilltransparent literatures. language, mythology, no the connexion both of the god and his name to show cases enough in many with a physicalbasis; nay, in several instances the anthropomorphism is only the dawn, is also a goddess wearing but thin veil of Thus a incipient. usas, the the and when of agni, fire, designates god, personality personification; the element. the deity is thoroughly interpenetrated physical by which Vedic foundation The on mythology rests, is still the belief, that all the objects and remote a antiquity, survivingfrom phenomena of is and with animate divine. which are man nature surrounded, Everything that impressed the soul with awe or was a regarded as capable of exercising a direct might in the Vedic age stillbecome good or evil influence on man, object not only of adoration but of prayer. Heaven, earth, mountains, rivers, divine powers; the horse,the cow, the bird of omen, as plantsmight be supplicated and other animals be invoked; even objects fashioned by the hand might of man, the war-car, the drum, the plough, as well as ritual im weapons, and the sacrificialpost, might be adored. plements, such as the pressing-stones This lower form of worship, however, occupies but a small space in Vedic of the human Veda are religion. glorified beings, in QThe true gods and born but immortal. motives like men, They spiredwith human passions, almost without exception the deified representatives of the phenomena are or The have of which to agencies of nature 2.] they degree anthropomorphism of the god is the the name attained, however, varies considerably. When that of his natural basis,the personification has not advanced same as beyond the rudimentary stage. Such is the case with Dyaus, Heaven, Prthivi, Earth, whose character of double the Surya, Sun, Usas, Dawn, names represent natural and of them. the phenomena "~ presiding over Similarly persons in the case of the two great ritual deities,Agni and Soma, the personifying of the imagination is held in check by the visible and tangiblecharacter of fire and element the sacrificial draught, called by the same of names, which the divine of the they are the name deity is embodiments.JWhen different from that of the physicalsubstrate,he tends to become dissociated from the latter, the anthropomorphism being then more developed. Thus the Maruts or from than Vayu, Wind, their origin Storm-gods are farther removed
natural
poets
are
of the
connexion.
of
a
Finally,
when
a
addition
to
the
difference
the
conception
god
dates
from
2.
CHARACTERISTICS
OF
VEDIC
MYTHOLOGY.
3.
SOURCES
OF
V. M.
pre-Vedic period,
case
the
severance
with
Varuna,
so
in whom
the
an
have become complete. Such may connexion can only be inferred from earlier
s
is the
mytho
has
proceeded
in
a
of
abstraction of the
that
divine
monotheistic
in Vedic characteristic
exalted attained
type.
to
Personification
nowhere
mythology
of the
the The
morphism
few
Hellenic
gods.
attributes and shared features, while many distinguishing are powers very alike. This is due that all the fact the to of nature partly departments by have in much which often their while they represent common, anthropomor the activity of a thunder-god, of phism is comparatively undeveloped. Thus the fire-godin his lightning be de form, and of the storm-gods might easily function in the eyes of the Vedic scribed in similar language, their main poets be doubted that various Vedic being the discharge of rain. Again, it cannot
deities have
started
from
the
a
same
source3,, but
with the
have
become
differentiated
an
particularattribute
is the
case
gods.
the the
There
is,more
about
often deeds
not
want
of
clearness
in the
statements
Vedic
poets
the
are
of the related
pected
in
such
character
can
poets, whose
literature,myths thorough consistencybe ex it is remembered that they are a productions extend over pro
BRI.
2
--
XIII
ff.; P.
v.
"
BRADKE,
v.
Dyaus
in
Asura,
R.
Halle
670.
ORV.
on
Works arischen
3 L. 591"4Vedic Mythology
S'CHROEDER, WZKM.
general:
ROTH,
40,
25.
der
Gotter
and Sanskritworter6, 67 ROTH, 77; 7, 607; BOHTLINGK j.MUIR, Original Sanskrit Texts on the Petersburg 1852"75; Origin and History of the People of India, their Religion and Institutions, 5 vols., vols. 42 revised Worterbuch zum especially (1873) and 53 (1884);GRASSMANN, Rigund erlauternden Veda, AnLeipzig 1873; Rig-Veda iibersetzt und mit kritischen W. D. and versehen, 2 vols., Leipzig 1876"7; Oriental merkungen WHITNEY, der Geschichte Linguistic Studies, 2, 149 ff.; JAOS. 3, 291 ff. 33 iff.; P. WURM, indischen A. BERGAIGNE, La Religion, Basel 1874, pp. 21"54; Religion Vedique du A. Der d'apres les Hymnes LUDWIG, Rigveda, 3 vols., Paris 1878"83; die der Zum Brahmana. Male ersten Rigveda oder heiligen Hymnen vollstandig ins Deutsche iibersetzt. Mit Commentar und Einleitung. Prag, Wien, Leipzig F. MAX Lectures the of Religion, MULLER, 1876"88; on Origin and Growth London 1878; A. KAEGI, Der Rigveda, 2nd ed., Leipzig 1881 ; English Translation Boston The 1886; A. BARTH, by R. ARROWSMITH, Religions of India, London Is : Die des Herabkunft Feuers 1882; A. KUHN, und Mythologische Studien. des Gutersloh Indiens Gdttertranks, Litteratur und Kultur, 1886; L. v. SCHRODER, P. D. CHANTEPIE der ReLehrbuch DE LA Leipzig 1887, pp. 45 SAUSSAYE, 145; Vedische ligionsgeschichte, Freiburg i. B., 1887, I, pp. 346 69; PISCHEL and GELDNER, Studien. vol. I, Stuttgart 1889, vol. II, part I 1892; A. HILLEBRANDT, Vedische und verwandte Le Gotter, Breslau Mythologie, vol. I, Soma 1891; P. REGNAUD, Rig-Veda et les Origines de la Mythologie indo-europeenne, Paris 1892 (theauthor follows principles of interpretationaltogether opposed to those generally accepted). E. HARDY, Die Vedisch-brahmanische Periode der alten Indiens, Religion des i. W. Miinster Die Berlin OLDENBERG, 1893; H. Veda, Religion des 1894; P. DEUSSEN, der besonderer BeriickAllgemeine Geschichte Philosophic mit Veda auf bis die sichtigung der Religionen, vol. I, part I, Philosophie des The and Upanishad's Leipzig 1894; E. W. HOPKINS, Religions of India, Boston London 1895.
"
Volker,
,
ZDMG.
buch,
7 vols.
St.
"
"
of Vedic Mythology. By far the most important of India, the Mythology is the oldest literarymonument of coordinate Rigveda. Its mythology deals with a number nature gods of the influence of an varying importance. This polytheism under increasing
" 3.
Sources
"
source
of
Vedic
i*
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
Rigvedic period,exhibits in its latest and even of monotheism signs of pantheism. the beginningsof a kind book with view to the sa been collection a of this composed having The hymns furnish Soma the of t hat a offering, disproportionate crificial ritual, especially The great gods who presentment of the mythological material of the age. in the worship of sacrifice and the Soma at an important position occupy with spirits, forth prominently;but the mythology connected the wealthy, stand
tendency
to
abstraction
at
the
end
of the
with
with witchcraft,
death,
the
is almost of
blank,
Soma
for
these
spheres
of
belief have
the character
completely illustrated in these hymns, which their them addressed to attributes,their deeds, with the ex are far less definitely described. It is only of their a re leading exploits, ception
is very extol and natural that
a
poetry
the
rite. Moreover,
while
collection
of
a
matter,
of
should
supply
The
but
sacrificial poetry containingvery little narrative of this side scattered and fragmentary account information
and the
mythology.
defective
given by
reference
the
rest
of
the
RV.
re
garding plied by
fate of the the
lesser spirits,
demons,
Thus
future
is life,
only
very
even
partially sup
here the
to
some
hardly
of dead
any
is made
to
the
of the wicked
death.
Beside
and
from distinguished
as
adoration
extent
gods,
the of
worship
inanimate
ancestors,
finds
a
well
as
deification
objects,
place in
the
of religion
the
Rigveda.
the which in do not occur containingbut seventy-fiveverses in the of Vedic importance study mythology. deals mainly with The dom more popular material of the Atharvaveda estic and magical rites. In the latter portion it is, along with the ritual text of the Kausika and demon sutra, a mine of information in regard to the spirit On world. the Atharvaveda deals with notions of this lower side of religion the of the Rigveda. But those on higher side of greater antiquitythan advanced it represents a more religion stage. Individual gods exhibit a later abstractions are deified, while the general new phase of development and some character of the religion is pantheistic1. of in individual gods Hymns praise the of a number invocation of simultaneous are comparativelyrare, while in which is characteristic. their essential nature is hardly touched upon, deities, The deeds of the gods are in the same extolled in the manner as stereotyped and AV. the be said to supply any RV.; can hardly important mythological
The
Samaveda,
no
RV., is of
is not
to
be
found
in
the
older
collection.
Yajurveda represents a still later stage. Its formulas being made for the ritual, but addressed who not the are to are directly gods, shadowy beings having only a very loose connexion with the sacrifice. The most salient features of the chief mythology of the Yajurveda are the existence of one of an god, Prajapati,the greater importance ofVisnu, and, the first appearance old god of the Rigveda under the new of Siva. name Owing, however, to the subordinate here in position comparison with the occupied by the gods this Veda ritual, yieldsbut little mythologicalmaterial.
Between it
and
the
the
most
important
of
which
The
are
the
is
no
essential difference.
sacrifice
main
object
or as
general character
increased
the
same
the individual traits of the gods have faded, interest, certain deities has been modified, and the importance Otherwise
the RV. and the
reduced.
that of
pantheon
of
the
Brahmanas
is much
animate
objects is
RV.
still
recognized. The
Brahmanas chief
the
the worship of in the AV., and main the mytho difference between
logy
or
of the
and
as
the
is the
the
Father-god
deity in
the
4.
METHOD
TO
BE
PURSUED.
Brahmanas
i,
is said to be the All explicit. Thus ^Prajapati everything (SB. i, 6, 42; 4, 5i 72)lost their distinctive features,there is apparent a and into groups. form the Asuras classes Thus
two
or
(SB.
tend
ency the
on
divide
them
of the
the
period that
or
supernatural
the
one
hand
powers and
Devas The
gods
are
the three
on
other.
gods
divided
into the
of the terrestrial
most
celestial of
sentative triad
shows their lord itself in various of The
significant group
formalism deities
The
the
of
individual of
attributes. and
so
they speak
an
prayer'
Brahmanas
myths
in
illustration of
their
main
referred of these But where not to in the Samhitas. are subject-matter.Some in in the earlier do the Brahmanas literature, occur only as t hey they appear their said older and shed of be to cannot forms, lighton their developments link between the mythologicalcreations as a original forms, but only serve and of the post-Vedic periods, of the oldest Vedic
i
HRT.
153.
"
BRI.
42;
HRI.
182.
"4.
an
Method and
a
to
be
pursued.
of social We with
own.
Vedic climatic
mythology
conditions
here
is the
product
not
of
age
country,
our
and
far removed
to
and with
widely
direct
from differing
statements
have,
the
moreover,
deal
of poets whose imaginative creations of different attitude towards that of the men mental from nature was vastly involved in dealing with material so difficulty complex and re to-day. The is further increased of so a early thought, by the character presenting stage is thus perhaps no this thought is imbedded. There of the poetry in which subject capable of scientific treatment, which, in addition to requiringa certain caution demands and share of poetical insight, sobriety of judgment more has method which Yet the is of stringency urgently. clearly so necessary, this in Vedic the been of To defect, mythology. largely lacking investigation in con less than to the inherent obscurity of the material, are doubtless no due siderable the many and measure great divergences of opinion prevailing Vedic scholars of important mythologicalquestions. number a on large among earlier Vedic there the of studies In a was tendency to begin period end. The research the at etymological equations of comparative wrong then made the startingpoint. These identifications, though mythology were inter continued the have influence to now unduly mostly rejected, the creations the Veda. of of But even pretation mythological apart from theories based have on general etymological considerations, frequently been of evidence, isolated and second impressions rather than on the careful sifting traits thus sometimes receivingcoordinate weight with what is primary. ary of
fact,but
An
one
unmistakable
bias
has
at
the
same
time
shown
an
itself in favour
of
some
particularprinciple of interpretation1. Thus been mythological figures have explained as An or moon a priori bias respectively. sun, partialutilization of the evidence. consciously Such useful being the case, it may poye
view
to
of unduly large number derived from dawn, lightning, of this kind leads
to
an
un
to
suggest
cautious
some
hints
with
On
principlethat
to
encourage scientific
the
student
in
more following
methods.
the
investigationsshould
which Vedic the
the
less
known,
researches of
character
and
actions
proceed from the better known aim at presenting a true picture of the gods, ought to begin not with the meagre
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
comparativemythology, but with the information continuous record which contains a practically supplied by Indian literature, in the RV. down its most ancient source to modern of Indian mythology from times 2. All the material bearing on deity or myth ought to be collected, any before of the and sifted con parallelpassages, by comparison any grouped, form the primary features which the basis In this process clusion is drawn3. later accretions. should be separated from of the personification
and
uncertain
conclusions
of
As
soon
as
person
has
taken
the
to
place
weave a
of
natural of
force
in
the
the imagination,
poeticalfancy begins
be
web
secondary myth,
that has from
into
which
to
the material is not essential features,when too limited, betray his in Indra the Thus iteration. themselves myth fightwith Vrtra, by constant that is perpetuallyinsisted on, while the isolated statement is essential, which
nothing Primary
may do
introduced
the
in
the
course
of
time
material
with
is borrowed
elsewhere.
and
he
strikes Vrtra's
an
mother
with
for
his
bolt
(i, 329)
Indra But
is
clearlya
the
later
touch,
RV.
added
by
individual
doubt
poet
the
dramatic
effect.
Again,
that
epithet'Vrtra-slaying',
in the several
originally appropriate to
to
alone; is
the the of fond
applied
to
god
Soma
also.
it is transferred
statement
from
that
the
Soma Indra
juice
such of
of
which
regularly drinks
before
the RV.
the
fray.
The the
transference
in
because
poets
are
both
share
the characteristic
and exploits
attributes is
be eliminated from the of course acquired must similar remark A essential features. appliesto attributes and cosmic powers in about have which are equal degree, of many predicated, gods. They can in when evidence It is to as no a particular deity4. regard only cogency attributes and in such to an are applied in a predominant manner powers in such dividual god, that they can with any force. it be adduced For case is possible they might have the started from god in question and gradu thus in this in mind The fact must, however, be borne to others. ally extended that some connexion, more gods are celebrated in very many hymns than others. The there frequency of an attribute applied to different deities must fore
as
Attributes
be
estimated
with
Thus often as an relatively. epithetconnected in all probability be more essential to the the latter. For value Indra of is invoked in about
with Varuna
character
ten
of
as
the many
former
of
times
any be affected by the relative antiquityof may A statement occurring for the first time in a late
hymns
Varuna.
The
evidence
it
occurs. re same
present
an
old
notion;
but
if it differs from
what
of
on
course
the
it most earlier hymn, point in a chronologically probably furnishes a later The of the RV.s and tenth the first book the of development. greater part therefore are more likelyto contain later conceptions than the other books.
Moreover,
may book. Soma
the
a
exclusive Vivasvat
connexion
to
of
the
ninth
book
with
Soma
Pavamana
give
different
complexion
and
mythological matter
here with
contained
in another
Trita are the preparationof connected in quite a specialmanner (cp."" 18, 23). As regards the Brahmanas, notions great caution should be exercised in discoveringhistorically primitive in them; for they teem with far-fetched fancies, speculations, and identi
In
to
Thus
fications6.
as can
evidence, due
often
regard
the
should
be
a
paid
the
Their
real
value
only
be
ascertained
by
minute
of ideas
and
complex
consideration
of their
surroundingsand
association
AVESTA
AND
VEDIC
MYTHOLOGY.
7 After careful
which ation
as
connects
what
precedes
of the
and
follows. aided
estim
of
the later
internal
evidence
Veda,
by
such
corroboration
the
sought
it may Indian
new or
from
literature phases of Indian the closely allied mythology the results derived from enable
lightshould
confirm evidence
to
Indian
to
is inconclusive,may
either
decide
attain aid
without like
the
certain The
conclusions further
conceptions. Thus regard to Vedic be impossible to arrive at anything of the god Mitra. originalnature
taken of
step
parativemythology,
heritage from
of that it becomes the
may in order
be
examining
the
results
of
com
to
Indo-European period and what is the the teachings of ethnology cannot heritage.Finally,
originalsignificance be neglected,when
what elements survive still remoter from to ascertain a necessary evidence to all such development. Recourse beyond the range of stage of human the Veda itself must a safeguard against on the one hand assuming that prove
are
of
as as
purely Indian
the very far from
period
be
the all
other
hand
mythological
the truth
as
the
Indo-European
i
language represents
ZDMG.
"
the very
-
beginnings of
XXVI"
Die VIII.
-
OLDENBERG,
48, 542.
49, 51.
173.
"
pvs.
BLOOMFIELD,
des Rigveda I, Hymnen Berlin KZ. 1888; E. V. ARNOLD, HOPKINS, JAOS. 17, 23 34, 297. 344; 92. 6 HRI. WZKM. 183. 194; v. SCHR6DER, 7 ORV. 26"33. 9, 120. liber Methode bei Cp. also LUDWIG, Interpretation des Rgveda, Prag 1890; HILLEBRANDT, Vedamterpretation,Breslau 1895.
4
ZDMG.
HRI.
Cp. OLDENBERG,
"
"
and
Vedic be
mytho language with the dialect is so of the Vedas great in syntax, vocabulary, diction, metre, and general of phonetic laws, whole Avestan poetic style, that by the mere application be word into translated word for stanzas Vedic, so as to produce verses may in the domain The correct not of only in form but in poetic spirit1. affinity reform of Zarathustra so mythology is by no means great. For the religious of mytho brought about a very considerable displacement and transformation If therefore literature old as we logical conceptions. possessed Avestan as that of the RV., the have been much approximation would greater in this in detail,in mythology no less than in cult, respect. Still,the agreements
cannot
Mythology. ignored by
of
--
We student
have of
seen
that
the
the
Vedic
logy.
The
of affinity
the
oldest
form
the Avestan
are
numerous. surprisingly
Of necessary
the
ritual it
Avestan yajna yasna, rta dthravan,fire-priest, asa order, all soma of the Soma haoma, the intoxicating juice plant, in both cults offered main the as libation,pressed, purified by a sieve, mixed with milk, and described the lord of plants, as growing on the mountains, as and as brought down by an eagle or eagles (cp. " 37). It is rather with the concerned. In both striking correspondences in mythology that we are is the term ahura the religions asura applied to highestgods, who in both conceived are as mighty kings, drawn through the air in their war chariots in character by swift steeds, and benevolent, almost entirely free from traits. Both the Iranians and the Indians guile and immoral ob served the cult of fire, though under the different names of Agni and Atar. The invoked Waters, dpah by both, though not frequently2. dpo, were The Vedic Mitra is the Avestan Mithra, the sun god. The Aditya Bhaga is vayu, corresponds to bagha^ a god in general; Vayu, Wind a genius of
=
is
here
=
only
terms
connected
with
the
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
air;Apam
and
To and Krsanu
of Waters
are
Apam
napat; Gandharva
Gandarewa
=
Keresani
divine
Trita Aptya
to
correspond
the
two
Indra
Vrtrahan
demon
with soma haoma. beings connected named and Thrita Athwya, mythicalpersonages and Indra the genius of victory Verethragna.
of of Vivasvat, ruler of the dead, is identical with Yima, son son Yama, in in The of not ruler character, parallel though paradise. name, Vivanhvant, of in the
god
i
Varuna
as
is Ahura
Mazda,
GEIGER
the wise
The spirit.
terms Grundriss
two
also religions
=
have
common
designationsof
in
2
druh
der
druj
"
and
ydtu\
SPIEGEL,
ORV.
26
BARTIIOLOMAE
i.
"
"
iranischen
Philologie,
3
vol.
op.
i, p.
cit. 225
33;
griechischen Culte
"33;
HRI,
167"8.
In regard to the Indo-European Mythology. certain ground. Many equationsof name once of discovery and generally accepted, have since enthusiasm
" "
" 6.
Comparative
are on
period
made been
we
far
less
in
the
first
rejectedand
=
Dyaus
of
Ze6;
Varuna
very is the
=
few
of
one
those which
that
can
remain
be
rest
on
firm
foundation.
the range
only
said to
be
beyond
doubt.
possible. The rain-god Parjanya agrees well in meaning with the Lithuanian here still greater. The are thunder-godPerkunas, but the phonetic objections of Bhaga is identical with the Slavonic bogu as well as the Persian bagha, name the Indo-European word but as the latter two words cannot mean only 'god', the of Usas is individual have name radically deity.Though designated any and as Hu"c, the cult of Dawn a goddess is a specially cognate to Aurora of mythological Indian development. It has been inferred from the identity of traits in the the Indo-European thunder-gods of the various branches family, that a thunder-god existed in the Indo-European period in spiteof
the absence of
a common name.
There
are
also
one
or
two
other
not
im
of character probable equationsbased on identity only. That the conception of higher gods, whose connected with light(]A//V, to shine) and nature was heaven arrived at in the Indo-European period,is (div) had already been shown the deivos (Skt.deva-s, Lith. deva-s} Lat. deu-s)}god. common name by The and Greek to Vedic (common conception of Earth as a mother mytho Zsu father (Skt. Dyaus Gk. as a logy) and of Heaven pitar, iraiep, Lat. from For still date idea of the to remoter a Jupiter) appears antiquity. Heaven and Earth being universal parents is familiar to the mythology of and New China Zealand and may be traced in that of Egypt *. The practice of magical rites and the of inanimate in the still objects surviving worship
Veda,
doubtless
came
down
from
an
equally
remote
stage in the
mental
development
cised by the
be
of mankind, of a certain influence exer though the possibility cannot primitive aboriginesof India on their Aryan conquerors
altogether excluded.
1
GRUPPE
op.
cit. I, 97"
121;
ORV.
33"
8; HRI.
168"
9.
2
"
TYLOR,
"
Primitive
Culture
I, 326; LANG,
p.
150
I.
II:
VEDIC
CONCEPTIONS
-
OF
THE
WORLD
AND
ITS
ORIGIN.
the
The Universe, the stage on which the actions of enacted, is___regarded by the Vedic poets as divided into the three domains1 of earth, air or The sky when atmosphere, and heaven2. the above whole forms latter the entire as the the earth, with regarded space universe consisting of the upper and the nether vault (ndkd) of world. The the sky is regarded as the limit dividingthe visible upper the world from
" 7. Cosmology.
are
gods
".
COMPARATIVE
MYTHOLOGY.
7. COSMOLOGY.
is the abode of heaven, which of lightand the dwelling favourite triad of the earth the form gods. Heaven, air, and s"ter S^ or implicitly (8, io6. go6 "c.). The RV., constantlyspoken of explicitly phenomena which appear, to take place on the vault of the sky, are referred while those of lightning, to heaven, rain, and wind belong to the atmosphere.
third
or
place
of
But of
when
heaven
are
designatesthe
spoken
of
as
whole
space
above
the In
a
earth
both
classes
phenomena
=
VS. (4, i43 17, 67) the and heaven the world earth, air, Each of the three worlds
are
forms three
fourth
division 3.
atmo
is also
earths, three
is the universe mentioned; or when six hear of worlds looked of two as or consisting halves, we upon spaces from the loose of the word use (rajdmsi). This subdivision probably arose prthivl 'earth' (i, io89" I0; 7, I0411)4 in the pluralto denote the three worlds (justas the dual pitarau, 'two fathers' regularlydenotes 'father and mother'). earth is variously called the great (ma/iT), The bhumi, ksam, ksd, gmd, the boundless the broad (prthivl or urvi), the extended (apdra), or (uttdna), with the upper the place here (idam} as contrasted sphere (i, 221?. i54T"3). The does conception of the__e_arth being a disc surrounded by an ocean in it the But Samhitas. not was as circular, naturallyregarded being appear (io, 894) and expressly called circular (parimandald) compared with a wheel
spheres,
three
heavens
sometimes
in
the
SB.6
four
The
an
in the substantives AV. as 42") and 'four quarters? (AV. 15, 2 ff.). Hence ^(pradisali)are spoken of (io, i98), with the whole earth also used term a as (i, i64*2), and the synonymous earth is described as 'four-pointed' (io, 58 3). Five points are occasionally mentioned in the middle that (9, 8629; AV. 3, 24^ "c.), when (10,42",), where the speaker stands, denotes the fifth. The AV. also refers to six (the zenith be same even seven being added) and points5. The points may meant by the seven regions (disaJi)and the seven places (dhdmd) of the earth spoken of in the RV. (9, ii43; i, 22l6). Heaven div is also commonly termed or sky, or as pervaded vyoman, with light, the 'luminous (with or without div ah}. Designations space', rocana of the dividing the 'summit' firmament besides the 'vault' are (sdnu], 'surface' (vis expressions 'ridge of the tap},'ridge' (prstha), as well as the compound vault' (i, i255cp. 3, 212) and 'summit Even of the vault' (8, 922)3. a "third three is mentioned of heaven' ridge in the luminous (9, 86 27). When space heavens are they are very often called the three luminous distinguished spaces (frTrocana}) a highest (uttama), a middle, and a lowest being specified(5,6o6). The and pdrya uttara highestis also termed (4, 266; 6, 40 5). In this third heaven or highest or vyomari) the gods, the fathers^ (very often parame rocane and Soma conceived are as abiding. Heaven and earth are coupled as a dual conception called by the terms others (" 44), and rodasi] ksom, dvydvaprthivi and spoken of as the two halves 'with the The the combination (2, 27^). semi-spherical sky causes -R^ notion 'the called of the earth's shape to be modified, when the two two are other' each towards they are (3, 5520). Once (camva) turned great bowls the axle wheels ends of the to two at an (io, 894). compared heaven The between RV. makes the supposed distance reference to no and birds in the such that not soar can even earth, except phrases as vague to the abode 'the that of Visnu But the AV. two 8l8) (io, (i, 1555). says wings of the yellow bird (the sun) flyingto heaven are 1000 days' journey adverbial
io,
compass
are
already
mentioned
in
the
RV.
in
36
14.
io
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
apart'. A
that '1000
similar notion
is found for
a
in the
AB.,
where
it is remarked
(2, iy8)
here'.
days' journey
states
cows
horse the
Another
as 1000
Brahmana
that each
the
world is
21,
as i
this world
standing on
or
other
(antariksd) is and cloud, it sonification. As region is sometimes is described as thought of watery (i, i245 cp. 5, 85 2j and 'black' it is spoken of as (i, 35 2"4'9; 8, 436). The triple dark, when as the three is referred to as subdivision rajdmsi (4, ^or 5; 53 5, 69 x). spaces of then uttama is (3, as or The (9, 225j, parama spoken trtlya, 30 2), highest and Soma the and the waters are the third (9, 746; io, 45 3. I238;, where _"
The air
intermediate
the
space of mists
Agni is produced. The two lower perception,but the third belongs to once to be the 'mysterious' latter seems space
celestial
our
spaces Visnu
are
within
r
the
range
of The
(7, 99
to
referred
i555).
the
(io, io57).
lower
The
twofold
subdivision
of
the
atmosphere
is
commoner.
with heavenly (divyam or (i, 62s; 4, 533). The uppermost stratum, as being contiguous often with heaven (div) in the twofold as well as the tripledivision,seems heaven in the with strict be sense. to loosely employed as synonymous terrestrial (parthiva) is contrasted
the
Absolute
even
definiteness
the
same
or
consistency in
could
not
the
statements
of
different poets
in
or
of
poet
above
reasonably
in the
be
expected
regard
to
such
matters.
The
air
being
the
two
earth
or
threefold
division of the
universe,
above
it also; and
7, So1; lower of
one
the RV.
'terrestrial space' is in
naturally have been three, would regarded that at least (i, 8i5cp. 90 7) clearlyshows verse of this position. Three the however, passages,
been
was
(6, 91;
that
5,
view7
for
the
thought
as
to
lend
themselves the
to
account
the
conceived
under least
earth,to
goes
the
course
the
The
indefinite
of
'fhese
three
on
(5,8i4)
is to
(ubhayatah).
between
This the
sun,
round
more
night
than
nothing
sunrise.
that the
night
view
the
is enclosed
limits of sunset
At
any
rate,
advanced
is,that
shine
statement
(3, 44 *) as to the sun's course luminary shines upwards at night, while it turns
in RV. the that the
in the AB.
to
downwards of
similar
the that
notion
sun's the
may steeds
for
the
draw
is sometimes
bright and
the
sun
sometimes
the
east
no
dark
(i, H55),
to
or
rajas which
to
the
There
being
of
to
rises (io,
the
accompanies 373).
earth, the
balance
seems probabilities
favour
east
view
he
that
supposed
darkened
the
return
towards
the
the
came, becomes
no
conjecture is
of the (samudra) as the abode It is also assimilated the waters. it has to as earth, inasmuch mountains and flow there which streams (i, 322"c.) seven (i, 3212"c.), when the conflict with the of drought takes place. Owing the demon to
a sea
atmosphere
is often
called
celestial
(parvata) thus very often in the to clear enough. The sense figurative being generally word 'rock' (adri) is further regularly in a mythological used for 'cloud' sense as released enclosingthe cows by Indra and other gods9. The rainclouds as containing the waters, as dripping,moving and roaring, are liable to theriomorphism as milk is rain. peculiarly cows10, whose
term
obvious RV.
resemblance
the
'mountain'
refers
the clouds8,
1 2
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in the RV. The first is tem drought,has three principleapplications of One idea the phenomenon precedinganother priority. poral, as involving and the dawns the Thus its is spoken of as generate (Jan) the sun parent. is born herself of Night (i, 1239). morning sacrifice (7, 78 3), while Dawn with is changed, contradictions regard to such relation the point of view As is ascribed the risingof the dawn ships naturally arise (cp. p. 48). When in is be found this notion the of sacrifice the to the Fathers, explanation to in The local of priority.Secondly, a frequently occurs. application space Illustrations which a thing is contained or produced is its father or mother. Thus the quiver is furnished statements. of this are by purely figurative are called the father of the arrows (6, 755) or the bright steeds of the sun after
termed
the
daughters
of
his
car
(i, so9).
This
idea
of
local the
parentage
is
feature called
earth.
Paternityis
and
characteristic is constantly
Dawn
Similarlythe Earth, who produces vegetation earth mother and her a (i, 89 4 "c.). Heaven on (5,84 often found coupled as universal parents, a conception however, more are, fertilizes the earth by the- descent obvious enough from the fact that heaven and and further that both of moisture developed by the observation light, in the form of the nourishment to livingbeings, one rain, the other supply in that of herbage. They are the parents of the gods (" 44). characteristically and often said to have created the latter are heaven As earth, we thus arrive of the Vedic that the children at the paradox produced their own poets for described as instance, being having begotten his father parents; Indra, and mother his own from body (i, i592; 10, 54 3). Again, the raincloud is the mother of the lightning cow calf, or the heavenly waters, as carrying the embryo of the aerial fire,are of the forms of the its mothers, for one is 'Son also 'the of of the steep' waters' (" 24). son to fire-god appears be of lightning in the AV. a name (i, i32'3; cp. 263 and RV. i422). 10,
the 'daughter of Heaven'.
broad bosom
3), is
Thirdly, the
who
notion
of
parentage
most
arises
from
generic point
of
a
of
view:
he
is the
Thus of of the
prominent
member
group,
becomes
their
parent.
father mother
Wind, is father of the Storm-gods (i, I344), Rudra, is or Rudras, Soma, father of plants, while SarasvatI
two
rivers.
are
of the idea of paternity in the applications is languages,an abstract quality quite frequently em ployed in a figurative sense (which is sometimes developed) mythologically the of that to who bestow sons or represent qualityin parent possess eminent Thus in an the (sunavah or degree. general are sons pitrdJi) gods of immortality1 well of skill, daksa as as sons (8, 255; cp. " 19). Agni is the 'son of strength' or of 'force' (" 35). Pusan is the 'child of setting free'2. Indra is the 'son of truth' (8, 58 4), the 'child of cow-getting' (4,32 22), and the 'son of might' (savasah, twice mother his Si '*, being called 4, 24 x; 8, 5. 66 2). Mitra-Varuna the 'children of great might'. Another s'avas'i, 8, 45 are is much less common. father As transmits his qualities application to his a is also occasionally son, his name sur transferred,something like a modern RV. As in the
There
also
minor
Semitic
name.
Thus
son. sense
visvarupa,
the
an
epithet of Tvastr,
name
becomes
the
proper
name
of in
his the
Analogously
of the
of
Vivasvat
is
applied to
his
son
Manu
patronymic
Vatiasvata of
(Val. 41).
originof the universe, involvingneither of the RV., of the latest hymns given in one the well-known details in this myth purusa-sukta (10, 90). Though several point to the most recent period of the RV., the main idea is very primitive,
the manufacture
nor
mythological account
generation, is
8.
COSMOGONY.
as
it
accounts
for
the
formation
a
of
the
world
body
became
of
With
him
his four
the
giant. sky,
the
from
arose
his
mouth him.
Agni,
became the brahmana, his feet the rdjanya or warrior, his thighs the vaisya, and itself is pantheistic,for it is The sudra. given in the hymn interpretation is said 'all both that what has become Purusa and what this, there (v. 2) and the the AV. In shall be'. Upanisads (Mund. Up. 2, i10) (10, 17) is also pantheistically He Purusa interpreted as identical with the universe. is also identified with Brahma (Chand. Up. i, 7 5). In the SB. (n, i, 6 x) he
castes
arms
also
from
mouth
is the
same
as are
creator.
There
last book
of
the
RV. than of
some
hymns
RV. the
which
treat
the
rather philosophically
passages
that
in the
cosmological speculation
of
important agent
moves
generation.
(i, 115*).
Thus
is called such
as
the
soul he
regarded (dtmd) of
is called
all that
and
stands
Statements
that
that his names though one by many 10, ii45 cp. Vol. io2) indicate abstracted that of to a nature was being tentatively god, nearly supreme In this sense the approaching that of the later conception of Brahma. sun
(i, 164^;
of in
the
universe
io,
121. sun -3
under It is
the he
name
of
measures
the
RV.
who In
out
verse
air he of
and
shines
where
the
rises
the
last
Prajapati4,'lord of created
which in
an
god^ of
the
Brahmanas.
occurs same
the
only
epithet of
over
it of the RV. in which passage in the solar deity Savitr,who and other
a 6
rule
what
are
moves
stands5.
There of the
two
as
cosmogonic hymns
of evolution that of the
which
explain
the
origin
universe In
io,
kind
existent (sat)from
the non-existent
(asat).
like
a
72
it is said the
Brahmanaspati
the
smith.
arose
From the
non-existent
existent
was
earth, the spaces, Aditi with born. The There gods then brought forward the sun. were gods were eight she brought him of Aditi, but the eighth, sons to Martanda, she cast away; die (i. be born and rise and be to to e. set). Three can distinguished stages is produced, then in this hymn: first the world the gods, and lastlythe sun. and sublime In RV. abstract a a very more hymn, it is affirmed io; 129, that nothing existed in the beginning, all being void. Darkness and space waters enveloped the undifferentiated (cp. io, 82 6. i2i7, AV. 2, 8). The desire (kama), Then one primordial substance (ekam) was produced by heat. the This is first seed the the bond between of mind (inanas) arose. non existent this emanation into and the existent. the gods came By being. But here the poet, overcome by his doubts, gives up the riddle of creation as unsolvable. short hymn A of three stanzas (io, 190) forms a sequel to the it is stated that from Here more general evolution of that just described. heat then the the the order (tapas) was (rta)-, night, produced ocean, year; in and and heaven creator succession sun (dhdta) produced earth, moon,
succession
air and In ether.
a
forged together this world in Thence produced. Aditi and after the Daksa;
similar
strain to
RV.
io,
Brahmana
nor
passage
nor
declares
that
earth
2,
of
creator, who
is
14
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
not, however,
the is the All. which
always
the who
starting point.
is not
Brahma, personal.
is the
is Prajapati
first seed
here
an
here is Prajapati or gods, men, and demons, but of the desire anthropomorphic representation
creator
The
only
father
of
spoken
of in RV.
10,
129.
In
all these
accounts
the
and creating,or else the point is either Prajapatidesiringoffspring starting floated the cosmic which on Hiianyagarbha golden egg, waters, primeval that desires and the Universe. This is produced the spirit creates whence the of of the contradiction to waters as fundamental priority Prajapatior the theory of evolution the that of result of with be to combining appears
creation.
Besides
this
there
create
are
many
minor
conflicts
of
statement,
the
as,
for
gods account The given in the Chandogya became being; the latter changed into
in two
is
and Prajapati
that
Prajapaticreates
(5, 19)
is that
a
Brahmana
an
egg,
which
after
year
became
heaven
and
Brahma8
the
(cp. Ch.
order of
Up.
3,
was earth; whatever produced is the sun, which in the I91"4). Again, Brhadaranyaka Upanisad
(5,61),
Brahma,
The
evolution
were beginning waters from this was produced the real (satyam)-, produced from the gods. Prajapati, Prajapati as a
is thus
stated:
In
the
All-god appears
creator
in the
AV.
under of
the
new
names
of
life (AV. n, 4), Rohita, Support, Pranaq, and various others I0. The notable of the sun, Kama, Desire, most describes the raising of the submerged cosmogonic myth of the Brahmanas in post-Vedic mythology developed into an Avatar earth by a boar, which
Skambha,
a name
the
breath personified
as
of Visnu.11.
i
OST.
et
vatat
5, 52. Ameretat,
OGR.
"
OST.
5, 175,
note note
6
271;
2.
"
BRV.
3
2, 422
ff.; DARMESTETER,
HRI.
4,
20
"
Haur4
SPH.
"
27"8;
7
208.
"
SPH.
29.
-
"
WEBER,
OST.
5,
48.
"
OST.
ff.;HRI.
"
208-9.
SPH.
69"72.
10
HRI.
209.
MACDONELL,
IS. AIL.
178-89.
WEBER, Kosmogonie der Inder, Allgemeine Zeitung,1873, P- 2373 ff-; Die des Veda; Anschauungen philosophischen und religiosen
"
217; veda
30
der aus Philosophische Hymnen Rig- und Atharvader Die 1887; LUKAS, Grundbegriffe in den Kosmogonien Leipzig 1893, pp. 65"99. I;
SCHERMAN,
Miinchen
" 9.
tained
in
Origin
the Vedas
of
gods
about
and
men.
"
As
most
of
the
statements
con
gods need here be added. In only a brief summary with the originof the gods is mostly connected said to have AV. arisen from (10, 7 25) they are to one cosmogonic hymn (10, 129") they were
the
the
of the origin
have the
element
According
creation
of
the
Heaven
of the children as general described a 2) tripleorigin,apparently (10, 63 passage division of the universe, is ascribed to the gods, correspondingto the triple when been said to have 'born from Aditi, from the waters, from they are the earth' (cp. i, 139"). According no doubt to a secondary conception, Thus the certain individual gods are spoken of as having begotten others. is called Dawn the mother of the gods (i,ii319) and Brahmanaspati (2, 26 3), of seven well as Soma_-(9, as or 872), is said to be their father. A group eight gods, the Adityas, are regarded as the sons of Aditi. In the AV. some gods are spoken of as fathers,others as sons2 (AV. i, 3o2). The rather Vedic are conceptions on the subject of the origin of man but the human fluctuating, race regarded as generally to have been appear from descended first man. The latter is called either Vivasvat's son a Manu, who the first sacrificer (10, 637) and father who is also spoken of as was
Universe.
and
Otherwise
they
one
are
in
Earth.
In
9. ORIGIN
OF
GODS
AND
MEN.
10.
GENERAL
CHARACTER
AND
CLASSIFICATION.
15
is Yama with his he who Vaivasvata, Vivasvat's son, The of when race. produced the human thought origin men, conceived have been to of as going back beyond this first ancestor, seems is of Vivasvat the father the while celestial. once (" 18) primeval twins, as and the water the celestial Gandharva are designated as their highest nymph Men's also alluded to 3; kin (10, io*). relationshipto the gods is sometimes have been the of and must thought of as included offspring men among of all that is said and the exists. Heaven Again, Agni Earth, great parents the have (i, 962-4), and to Angirases, the begotten the offspring of men described his sons. of later priestly families, are semi-divine ancestors as families other Various human are independently descended spoken of as others the from Atri, Kanva, and (i, i399). gods through their founders Mitra divine and the Vasistha (7, 33 JI) was Varuna, miraculously begotten by his mother. different order To of ideas quite a nymph Urvasi having been from belongs the conception of the origin of various classes of men parts of the world (" 8, p. 13). giant Purusa4 Manus
(i,
80
l6); or
SPH.
32.
"
OST.
5, 13 f., 23 f., 38 f.
"
BRV.
i,
36.
"
ORV.
275
"
7.
125-8.
III. THE
VEDIC
GODS.
"
line This is
10.
General lack of
character
and
classification.
the Vedic
"
Indefiniteness
of the
of out
conception gods. the to mainly due to the fact that they are nearer physical pheno which mena they represent, than the gods of any other Indo-European people. Thus the ancient Vedic (Nir. 7, 4) speaking of the nature interpreterYaska1 is not is seen of them that what of the gods, remarks anthropomorphic at the and The natural bases of in of others. the the case Earth, Sun, all,as while the Vedic characteristics, they gods have, to begin with, but few specific share of the attributes of other some belonging to the same phenomena domain. features of being luminous, Thus Dawn, Sun, Fire have the common in The absence of distinctiveness the darkness, appearing morning. dispelling
and
must
characterize individuality
be
one
still and up
common
greater when
same
several
deities have
Hence traits
as
of
the of
phenomenon.
a
different aspects from sprung of each Vedic the character god with
a
only
to
few
essential
combined
number
of
other
all the
gods,
such
Certain
great
cosmical
functions action
to
of
supporting or
that in the
earth
is
so
ascribed described
as
to
them,
darbha
(19, 32)
dozen
are
it is
of
two
having
the
created
to
the
worlds,
Nearly
more
gods
said
to
have
a
produced sky, or to prepared sun, the path for it. Four or five are also spoken of as having spread out worlds. Several earth, the sky, or the two (Surya, Savitr,Pusan, Indra, Prais stationary. and janva, and the Adityas) are lords of all that moves in is because features tend what obscure to common essential, LJSuch of and hymns praisethey naturallyassume specialprominence. Againr prayer in gods belonging to different departments, but having prominent functions are god of common, apt to be approximated. [JThus Agni, primarily the terrestrial fire,dispels the demons with his lightwhile Indra, the of darkness aerial god of the thunderstorm, slays them with his lightning] Into the con the further of his the ception enters fire-god atmosphere. aspect as lightningin The in pairs. assimilation is increased by such gods often being invoked
have have
placed it in the
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
These selves
to
combinations
result in
attributes
the
to peculiar
the
one
be
latter appears to the other, even winner of called Soma- drinker,Vrtra-slayer, when
alone.
cows
Agni
sun
comes
waters,
and
dawns,
The
mon
attributes all
primarily belonging to
of
Indra.
so
indefiniteness
outline
the
distinctive attributes, coupled with to every nearly every power god, renders identification of ones by assigning identifications are Such of fact as a matter one god with another easy. the in Thus exclaims: 'Thou the RV.1 a fire-god poet addressing frequent kindled thou becomest Mitra, in thee, at thy birth,O Agni, art Varuna; when all gods are of strength, O son centred; thou art Indra to the worshipper'
few
many
com
(5, 3 x).
in the
Reflexions of
a
eyes
in
nature to
a
of fire
Agni,
cult,
so on
important a god
his many mani
individual fires on as earth, and on aspects as atmospheric lightningand as celestial fire in the sun, aspects which the Vedic would fond of alluding to in riddles, suggest the idea that various poets are of divine but forms deities are different a single being. This idea is found of the RV. 'The in more than one one being priestsspeak of in passage call it Matarisvan' (i, Yama, they Agni, i644"; cp. AV. many ways; 10, 828. festations
fire in 13, that
his other
4I5J. 'Priests and poets with is but one' (10, ii45). Thus
a
words
make
it appears
the
sun)
Rigvedic
monotheism find there We had been arrived at. polytheistic of not a incipient pantheistic conception deityrepresenting only all the gods but nature well. For the Aditi is identified not as goddess only with all the gods, but with men, all that has been and shall be born, air, is not and heaven all gods, (i, 89 10);and Prajapati god above only the one but embraces all things(10, i2i8-10). This pantheistic view becomes deve fully in and the AV. is explicitly (10, 7*4. *5j loped accepted in the later Vedic
period
even
kind
of
the
literature 2.
gods are often invoked as the The fact conclusion. out to logical that the Vedic be to engrossed in the praise of the poets frequentlyseem particular deity they happen to be invoking,that they exaggerate his attributes the point of inconsistency, has to discussed theory given rise to the much which MAX MULLER and which he has the of Henoto name originated given theism or Kathenotheism 3. According to thistheory, 'the belief in individual gods alternately regarded as the highest', [theVedic poets attribute to the be all the to god they happen addressing treating nighest traits of divinity, him for the moment if he were" as an absolutelyindependent and supreme deity, alone present to the mindj Against this theory it has been urged 4 that Vedic deities are not represented 'as independent of all the rest',since no its and com into religion more brings frequent and varied juxtaposition gods and that even the mightiest made bination, are dependent gods of the Veda others. Varuna Thus and Va on subordinate Indra are to (i,ioi3), Surya and the Asvins runa the Visnu submit of and to Indra, (i, I564), power
but highest, this notion
In
the
older
individual
carried
its
Mitra- Varuna,
It has been
Aryaman,
Rudra
cannot
ofSavitr
(2, 389).
to
further
pointed out
all the the
that in the
the
deities,even
mass
great
of
Vedic
for
the
ritual of
the
Soma
included
not
the but
a
praised in composed
of
exact
almost rela
the
priest could
Even in
god
as
when
god
is spoken
of
as
unique
or
chief (eka),
is natural
enough
laudations, such
statements
THE
VEDIC
GODS,
i o.
GENERAL
CHARACTER
AND
CLASSIFICATION.
rose
force temporarily monotheistic through the modifications or corThus the a context verse. or even lections supplied by by the same poet should is lord also be like Varuna, of wealth'. It that alone, 'Agni says in pairs, and largergroups, that gods are remembered triads, constantlyinvoked in conjunction with the exalted Varuna one being mostly addressed even in with other in Henoseveral other 6, 67) or gods (as god (as 2, 28). rather than theism is therefore a an an reality, appearance pro appearance due to duced undeveloped anthropomorphism, by the by the indefiniteness Vedic the constant lack of any as god occupying the position of a Zeus of the the natural of the head or priest tendency singerin pantheon, by his and to a god to exaggerate ignore other particular extolling greatness in the unity of the gods (cf.the refrain of gods, and by the growing belief of whom might be regarded as a type of the divine. Heno3? 55)" each the tendency of the term theism might, however, be justified to express as a their RV. towards ^The the earth Vedic
or
kind
of monotheism.
as
Vedic
gods,
has
been
are "Ac
shown,
described This
are
had
they
^th^r
in
beginning in the view of and the offspring of heaven as different generations itself implies
a
in several to expressly referred is also of the first age or spoken of(7, 21 gods "c.). passages (io; 722-3). The AV. (n, 810) speaks of ten gods as having existed before This is expressly stated The mortal 5. the rest. gods, too,, were originally in the AV. of all the gods state this both (n, 5^; 4, n6). The Brahmanas Indra and of the individual (AB. 8, i44), Agni (AB. 3, 4), gods (SB. 10, 4, 3 3) immortal is and not Prajapati (SB. 10, i, 31)6. That they were originally For jmmortality was bestowed them on by Savitr (4, 54 implied in the RV. VS. 33, 54) or by AgnT (6, 74; AV. 4, 23"). They are also said to have it by drinking Soma. is called the prin (Q, io68 cp. io92-3), which obtained of another the of RV. immortality (10, 53'"), (SB. 9, 5^i 8). In ciple passage is not clear. but by what means they are said to have acquired immortality, According to a later conception Indra is stated to have conquered heaven by tapas or austerity(10, I671). The gods are said to have attained divine rank death by con means (TB. 3, 12, 3*), or to have overcome by the same I9 tinence and to have ) and austerity (AV. 11,5 acquired immortalitythrough Rohita the gods are death stated to have overcome (AV. 13, 1 7). Elsewhere (TS. 7, 4, 2 J). Indra and several by the performance of a certain ceremony other gods are said to be unaging (3, 46 "c.), but whether the immortality of the gods was regarded by the Vedic poets as absolute, there is no evi dence show. to According to the post- Vedic view their immortality was only relative, being limited to a cosmic age. The of the gods is anthropomorphic, though only physical appearance in a shadowy it for often represents only aspects of their natural manner; also earlier
2
=
bases
described figuratively
to
illustrate their
activities7. Thus
head,, face,
mouth, cheeks,, breast, belly, arms, hands, fingers,feet eyes, hair,shoulders,, attributed to various individual gods. Head, breast, arms, and hands are are m entioned in connexion with warlike Indra the of and the chiefly equipment
Maruts. his eye is intended rays, and his physical aspect. to The limbs of Agni merely represent tongue and denote his flames. The referred to to fingers of Trita are only in order
arms
The
of
the
sun
are
simply his
as
preparer
of
Soma,
and
the
emphasize
as
his
or
powers of
of that
having
in the
case
three is
so
belly of gods
to
Indra
are
only spoken
easy
understand conceived
whose
outward
shape
was
vaguely
Indo-arische
Philologie.
20
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in the
the
RV.
where .It is
they
are
spoken
that
of
as
probable the gods (cp. pp. 14. 17). to as gradation of rank among in when one (8, 30') it is said It is only a seeming contradiction passage all the are to with reference gods, 'none of you is small or young; you this could zods the on directly for hardly point a addressing poet great'; pt is certain that two gods tower above have expressed himself differently, Indra as the mighty warrior about deities equal in power, the rest as leading
(i, 2713).
Vedic
this statement
and old small, young great and view the settled of represents
poets
and
Varuna
to
as
the
supreme Ahura
moral of
older
form
of Varuna supreme
owing
warrior
when
the
predominance
as
ethical
in
the qualities,
became, god of
into
the
Zoroastrianism
and
appears moral world Taws"~ot the~pKysTcaland supreme held has been It be called a popular god. cannot the
god
of
the
India
Indra
developed
as
Varuna
that Varuna
were
and
the
Adityaswere
Indra the in that
the
highestgods
is at
of any
an
period, but
evidence
subordinate
to
later that
displacedby
Indra
even
rate
show
position. It
a
is true
demon
in the
Avesta. in the
power
to
with
Varuna
the
Mazda
ritual the
background when to Indra and supreme20 (cp. p. 28)."^Next These and deities Agni two along SomaJJ
of
Rigvedic period occupied is the highest god and Indra only But if Indra even possessed coordinate originally Indo-Iranian period, he was necessarily relegated made Ahura the reform of the Avestan religion
Ahura Varuna
come
the
are,
two
great
with
Indra
most
judged by
dedicated
come
frequency
the hymns
fact
addressed
to
them,
the three
popular deities
are
to
that the
the
hymns
to
Agni
and
Indra
always
to
first have
a
while
hymns
Soma
whole
the
ninth, to themselves,
Following
in the
number
hymns
dedicated with
remaining deities,com
mentioned
RV., 2) Asvins, distinguished: i) Indra, Agni, Soma; gods may Maruts, Varuna; 3) Usas, Savitr,Brhaspati, Surya, Pusan; 4) Vayu, Dyavastatistical standard can Visnu, Rudra; 5) Yama, Parjanya22. The prthivl, frequency
names
bined
which
their
five
classes
be
of
course
be in
only
only
with about
over
Mitra)
250
400
about
Varuna
is celebrated
his claim
name over
being
50
mentioned
and
(mostlytogether altogether
are
times,while
times.
Yet
hymns
named
they
cannot
be
said
to
Their the
relative sacrifice
to
as
prominence
deities of
is doubtless
in greatness. approach Varuna with their closer connexion to the Maruts have
to
is due
enter
their association
an
Similar considerations
would
into
an
estimate
of
Such
estimate
involves
relative greatness of other deities in the list. and doubts. considerable difficulties A classification
rank would
according to gradationsof
for
an
therefore not
afford
basis satisfactory
gods. classification, satisfactory might take as its basis the relative age of the mythologicalconception,according as it dates from the period of separate national Indian existence, the Indo-Iranian, or from the Indo-European epoch. Thus be considered Rudra, Visnu may Brhaspati, the creations of purely Indian least is there at no adequate mythology; evidence that they go back It has already been to show earlier age. to an indicated (" 5) that a number of mythologicalfigures date from the IndoIranian period. But as to whether any of the Vedic gods besides Dyaus may be traced back doubt is justified. to the Indo-European period, considerable
account
of
the
Vedic
Another
but
stillless
20
III.
RELIGION,
where It is
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in the
the
RY.
they
are
spoken
of
(i, 2713).
Vedic
It is with
and old small, young great and statement represents the settled view of
as
rank in
among
one
only
seeming contradiction
to
when
the
all are gods, 'none of you is small or young; you this the could on sjods directly point hardly great';for a poet addressing pitis certain that two gods tower above have expressed himself differently, Indra the mighty warrior as equal in power, the rest as leading deities about reference the and Varuna
to
as
the
supreme Ahura
moral of
older
form
of Varuna supreme
became,
owing
the
predominance
as
ethical
in
(
god
into
of the
Zoroastrianism
Mazda,
while
developed
as preeminent only conquering Aryans. Varuna appears moral world laws "ot the "pEysTcaland the supreme are when contemplated, be called and cannot a popular god. It has been held by various scholars older the highestgods of an and the Adityaswere that Varuna period, but is Indra There evidence at rate later to 28). no were (p. displacedby any in oldest subordinate the Indra that show even Rigvedic period occupied a Mazda Indra is the highest god and only position. It is true that Ahura in the Avesta. But if Indra demon even possessed coordinate a originally in the Indo-Iranian with Varuna period, he was relegated necessarily power the reform of the Avestan made when Ahura the to religion background Indra and Varuna Mazda the to two come supreme20 (cp. p. 28).f/Next great These ritual deities Agni and two along with Indra judged by SornaTJ are, the frequency of the hymns addressed to them, the three most popular deities of the RV. dedicated to For, roughly speaking,three-fifths of its hymns are their praise. The fact that the hymns Indra first to Agni and come always have in the family books, while the great majority of the hymns to Soma a this confirms conclusion21. whole book, the ninth, to themselves, Following the number of the hymns dedicated of the remaining deities,com to each
god \yarrior
of
the
in the RV., mentioned are 2) Asvins, Indra, Soma; distinguished: i) gods may Agni, Maruts, Varuna; 3) Usas, Savitr,Brhaspati, Surya, Piisan; 4) Vayu, Dyavastatistical standard Visnu, Rudra; 5) Yama, Parjanya22. The can prthivl, of course be only a partial is celebrated guide. For Varuna (mostlytogether with Mitra) in only about hymns, his name thirty being mentioned altogether about and the named while Asvins claim can over are times, hymns 250 50 in times. Yet be Varuna said cannot to over they approach 400 greatness.
bined
with
the of
frequency
with
which
their
names
five
classes
be
Their
the
relative
as
prominence
deities of
sacrifice
to
is doubtless
is due
enter
their association
an
Similar considerations
would
into
an
estimate
of
Such
estimate
involves
relative greatness of other deities in the list. considerable difficultiesand doubts. A classification
rank would
according to gradationsof
for
an
basis a satisfactory gods. Another but stillless satisfactory classification, might take as its basis the relative age of the mythologicalconception,according as it dates from the period of separate national the Indo-Iranian, or Indian existence, from the Indo-European epoch. Thus be considered Brhaspati, Rudra, Visnu may the creations of purely Indian adequate mythology; at least there is no evidence It has already been to show that they go back earlier age. to an indicated (" 5) that a number of mythologicalfigures date the from IndoIranian period. But as to whether of Vedic the besides Dyaus may gods any be traced back doubt is justified. to the Indo-European period, considerable therefore not
afford
account
of
the
Vedic
CELESTIAL
GODS.
1 1
.
DYAUS.
classification according
rest
on
to
a
the
fore
too
uncertain of
of age foundation.
the
creation mythological
various the deities task of
would
there
stage
the
represent,, might
possible
the
of
classification.
too
But
drawing
open For
clear
demarcation
involve
many bases
whole,
classification of the
the natural
deities least
to
ob
is jection, in
some a
that
founded
they represent.
cases
is,and
wrong
risk
what there be a doubt the to as may is therefore involved of describinga this method and offers
though really
in the
the advantage of bringing together been facilitating comparison. It has therefore cognate various in The the have been phenomena grouped adopted followingpages. itself and adhered to according to the tripledivision suggested by the RV.
place,
deities of
character
thus
by
its oldest
i
commentator. 5, 219;
BRI.
OST.
PhR.
26; BDA.
12"14;
ORV.
100.
2
"
HRI.
138"40.
"
MM.,
ASL. 52;
266. 285. 298 f. 312 ff.; Science of Religion i, 28; OCR. LRV. OO. 00.3,449; BUHLER, 5. 6 f 12 f. 125; 1,227; note Varuna ZIMMER, ZDA. HILLEBRANDT, 19(7), 113; 175;
.
"
WHITNEY,
Classical
5
PADS.,
studies in
Oct.
honour
1881;
ORV.
101;
6
HOPKINS,
Rigveda,
139 "c."
in
of H.
Drisler
SB.
"
(New
i,
York
1894),75"83;
20,41"5;
AB.
9
"
SVL. 14-17;
HRI.
10
134;
OST.
54"8; 357"8.
"
5,
32, 300."
MUIR,
8
"
JRAS.
7, 31;
9.
"
223;
OST. 282.
6, 208; TS.
ORV.
13
i3; 6, 5, 31;
"
187.
ORV.
"
7
"
NIRUKTA
"
347.
BRV.
93.
14i. 7, 6. 7. 5, 18.
4)
" "
WC.
ORV.
238.
BRV.
"
3, 199.
17
is
ORV.
16
OST.
ORV.
97"
on
101
"
7.293"301.
"
KATYAYANA,
and
SarvanukramanT,
RV.
l6
'Indra
Vayu
sons
89.
"
"
are
of
and
21
HRI.
These
classes
are
the
on
statistics fournished
data
below
in
account
given
single gods,
RV.
based
derived
from
LRV.,
GW.,
GRV.
(2,421"3), and
AUFRECHT'S
II2, 668"71.
A.
THE
CELESTIAL
GODS.
of the word most frequent use dyaus is as it occurs sense at least 'sky', in which 500 times in the RV. It also means When 'day'1 about personified 50 times. the god of heaven, Dyaus is generally coupled with Earth in the dual as No of the RV. compound dydvdprthivi^ the universal parents. single hymn is addressed When he is mentioned to Dyaus alone. separately the per sonification is limited almost idea the of to entirely paternity. The name then in the nominative The latter nearly always appears or genitive case. occurringabout 50 times, is more case, frequent than all the other cases with the name of some other together. The genitive is regularly connected is called the of about or In three-fourths deity who son daughter Dyaus. instances of these is his daughter, while Usas in the remainder the Asvins his offspring(napata), Agni is his son are (sunu) or child (si's'u), Parjanya, his sons Surya, the Adityas,the Maruts, and the Aiigirasesare (putra). Out of its thirtyoccurrences in the nominative the name only eight appears times alone, being otherwise with Prthivl or mentioned generally associated with various deities mostly includingPrthivT. In these is he eight passages three times the father styled a father (i, 907. 16433; 4) i '"), once of Indra he is spoken of as rich in seed (suretah)and as having generated (4, 72 3), once Agni (4, 174)- in the remainingthree he is a bull (5, 365) or a red bull that bellows downwards (5, 586), and is said to have approved when Vrtra was slain (6, 723). In the dative the name is found times. In these passages eight
"
ii.
Dyaus.
"
By
far
the
designationof
the
concrete
22
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
he
is mentioned
only
once
three
times
quite alone,
an(*
once
once
being
the
called
the
father'
(1,715)^
TrT~tWoof
the~~four
alone is
in any made
PrthivT, once
(i, 3 14)
that
and said
without
to
'lofty abode' 1^47 7)the accusative with Dyaus is mentioned distinctive statement and (i, i;43), once
him
roar
Agni
have
for
man.
Thus
it
appears
is seldom
is his The
mentioned
independently and
in
not paternity
Prthivl. his
is in fact
paternity.In
as a
few
expressly stated or of the personificationin the RV. Dyaus is called a bull (i, 160^passages
have
a
5,365) that
much is
once as
bellows
(5,586).Here
a
we
touch
of
theriomorphism
earth.
inas
he
roaring animal
steed decked The of
Dyaus
compared
allusion to
bolt of
as
black
obvious with
a
sky.
a
statement
that
(asanimat)
touch
anthropomorphism.
spoken
to
smilingthrough
Such
clouds
the
sky2. lightening
passages
(2, 46), the allusion being doubtless however, quite isolated,the con are,
free from theriomorphism and anthropo ception of Dyaus being practically usually morphism, excepting the notion of paternity. As a father he is most This Earth mother with 3. is indicated combination in of a as by thought the than fact that his
name
forms in
that in a large proportion of the of Prthivl, singularit is accompanied by the name is individualized he not and that when to have sufficiently regarded separately with he is his in Prthivl to praise,though conjunction a hymn dedicated in six. Like celebrated nearly all the greater gods4 Dyaus is sometimes it is used alone its
occurrences
dual
with
that
of
Prthivl
oftener
in
the
called the
asura^
(i, 122
as
x. 131
x; 8, 20*')
20
and
he
is
once
in
(dyaus pitar) along the word dyaus is feminine, some when times even pointed out (" 6) goes personified6. Dyaus, as has been that the is no back to assume reason to the Indo-European period. There the RV. in of that that advanced and a more personification period was type has in this case primitivestage. On the contrary there relapsed to a more Whatever the case. is every to be higher ground for supposing the reverse in of that have been have existed must remote a considerably gods may age more hardly in any instance have been conceived rudimentary type and can
vocative 'Father
In Heaven'
'Mother
Earth'
(prthivi mdtar}.
about
passages
apart from
Earth been of the
deified natural
all other
embraced
who he
Mother have
polytheism. speak because is misleading, age for an this suggests a monotheism and the type of Zeus an incipient had been of neither these extremely remote conceptions period, though arrived at in the earlier Rigvedic times. The word the is derived from root div, to shine, thus meaning 'the brightone' and being allied to deva, god8.
greatest among
the
a
deities of
the
chaotic
him
as
supreme ruler of
god
of
Indo-European
v.
"
SCHRODER.
4
8, 126"7.
5
"
"
PVS.
6
i, ill; 114;
46, 205.
s.
v.
"
HRL
171. IF. 5,
BDA.
n.
"
BDA.
8
86.
"
BDA.
div\ OSTHOFF,
286,
111.
OST.5,2i" 3;OGR.2o9;LRV.3,3i2" S
12.
Cp. KZ. 27, 187; BB. 15, 17; IF. 3, 301. 3;BRV. 1,4" 5;Sp.AP.i6o;JAOS. i6,cxLV. been shown
The
Varun
a.
"
Varuna,
the
as
has
(p. 20),
number
Indra,
to
the
greatest of
not
a
gods
of the RV.
his
praise is
hymns
rank
dozen
celebrate
he would
only
as
third class
the
statistical standard
two
if the
dozen
hymns
CELESTIAL
GODS.
12.
VARUNA.
23
in which he the
he
is invoked
come
along
fifth in
on an
with order
his of
double
Mitra
are
taken
into account,
would Asvins
The
only
and
about
equality with
on
his
anthropomorphism of Varuna's than the physicalside. the moral stress are scanty, more being equipment
an
priority,ranking considerably below the Maruts (cp. p. 20). personality is more fully developed The and descriptions of his person
laid
on
his
activity.He
Varuna
as
has
face,
eats
and
and
feet.
He the
moves
his arms,
regards
face
(ariikaui)of
and of Mitra is the sun Varuna (i, 115 x; eye cp. 87 6). The this The is fact that 6ix. mentioned in the 63 x; 10, 37 x). always 6, 51 x; 7, it is that the of first ideas of that first verse when one a hymn, suggests occur
Agni (7, 88
with which is said Varuna in are thought of. The eye mankind, is undoubtedly the sun. Surya (i, 5o6) to observe Mitra and with Aryaman, Varuna called are sun-eyed (7, 66 10),a is other also. Varuna term far-sighted(i, 255-16; 8, 90 2) gods applied to and Varuna stretch their and out thousand-eyed (7, 34'"). Mitra arms (8, 90 2). (5, 64 2; 7, 62 5) and they drive with the rays of the sun as with arms beautiful-handed Like Tvastr Savitr and (supani). Mitra and Va they are with and feet Varuna treads down their hasten wiles with runa (5, 64 7), up sits on the strewn sacrifice (i, 264; at the shining foot (8, 41 8). He grass 3 "c.). Mitra drink he and other Soma and like Varuna (4, gods 722), 41 5, and mantle robe on a (drdpi) shining (i, wears a golden 251-3). But puts he and Mitra are clothed of ghee with which 62 the shining robe (5, 4; 7, 64') allusion the sacrificial offering of melted is only a figurative butter. to The the same (i, I521) probably mean glisteninggarments which they wear thing. is represented as In the SB. a fair,bald, yellow-eyed old (13, 3, 65) Varuna which is at all prominent is Varuna's The of man1. equipment only part like described the It is his car. sun (i, I2215), as having thongs as shining and for a pole (ibid.), car-seat a a whip (5,62?), and as drawn by well-yoked their car in the and steeds Varuna mount (5, 62 4). Mitra highest heaven that Varuna's he the The earth see car on (i, 25 l3). (5; 63 x). poet prays may is golden and situated abode in heaven Mitra and Varuna's (5, 67 2; sits in his mansions Varuna (j"astydsU) looking on all deeds i, i362) and (i, 2510-11). His and Mitra's seat (sadas) is great, very lofty,firm with a their house thousand columns has thousand doors (5, 68 5; 2, 415) and a his from (7,88 5). The sun abode, goes to the dwellingsof all-seeing rising Mitra of men and Variina to their (7, 60 I"3), and enters report the deeds that the Fathers dear dwelling (i, 1524). It is in the highest heaven behold Varuna the (10, i48). According to the SB. (n, 6, i) Varuna, conceived as lord of the Universe, is seated in the midst of heaven, from which he surveys him1. the places of punishment situated all around The of Varuna sometimes mentioned. are spies (spasaJi) They sit down around him the two worlds; acquainted with sacrifice (i, 24 13). They behold (7, 873). Mitra's and Varuna's they stimulate prayer spies whom they send and wise undeceived (7, 6i3), are separately into houses (6, 67 5). In the AV. (4, i64) it is said that Varuna's descending from heaven, messengers the world; thousand-eyed they look the traverse whole world. The across natural basis of these is assumed be the to but RV. the spies usually stars; in evidence of this view. The there stars said yields no are never support with night. The the spies connected to watch, nor are conception may very well have strict ruler on been earth is a suggested by the spies with whom surrounded2. and Nor Varuna for to also are Mitra, spies peculiar they are attributed to Agni (4, 43), to Soma (9, 734'7. here perhaps suggested by the Mitra and Varuna
hymn Together
a
to
24
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
combated previous mention of Varuna), to demons In one in io8). (io, the passage general to gods That from like (8, IX). a down height look 47 spies connected Iranian
with
by
the these
Indra
Adityas
spies were
the from
said
to
primarily
that the
name
Mitra
also has Veda
and
Varuna
is to
be
inferred
fact
Mithra
as
(spas)
once
in
the
mentioned
Varuna
in the
or
alone,
and
men
who moreover, are, spies, The golden-winged messenger the RV. (io, I236), is doubtless is often with Mitra, conjointly 3. Yama
8
called
Varuna
called He
like
the
other
both
gods
all that
exists (7, 87
with
6).
Varuna Much
27 is also
more a
is
term
generallyapplied to
in association
Indra.
frequently Varuna,
monarch
to
so
alone
or
mostly
Mitra,
is called
a
universal and
is also
applied to
in which
Agni
Varuna twice
few and
times
oftener
Mitra
together are
with Indra.
one
eight or
RV.,
the The
ten
often
Considering that
is dedicated Varuna
only
every in the
epithetmay
attribute of
be
considered
sovereignty(ksatra] is
Varuna.
manner
appro
priatedto Varuna, generallywith Mitra and twice with Aryaman also. Other and the Asvins. wise it is applied only once to Agni, Brhaspati, respectively in four of its five occurrences refers to 'ruler' (ksatriyd) the term Similarly in and The the the Varuna to once or only epithet gods Adityas general. alone with Varuna, or asura accompanied by Mitra, (" 67) is connected of the proportion of than with Indra and Agni; and, taking account oftener Mitra and be said to be applicableto Varuna5. specially hymns, it may lords called and also the noble Varuna (asurd are mysterious arya) among the gods (7,652).
The
word
to
divine
dominion
term
of Varuna
and
Mitra
power,
is often
referred
a
to
with
the
mdyd6.
This
occult signifies
applicable in
demons. almost It has exact an to gods or in a bad sense in its old signification 'occult power, the English word which meant 'craft*, the one hand wile' on art' on and 'deceitful skill, magic', then 'skilfulness, like be the other. that of of The sense asura (which might good mdyd, Varuna with and rendered connected is Mitra, by 'mysterious being') mainly while its bad for demons. is reserved sense standing By occult power Varuna with a measure in the air measures the earth with the sun out as (5,855), Varuna and the sky make the dawns the Mitra send to sun cross (3, 6i7), it with cloud and obscure honied fall and (5,634); rain, while the drops 3heaven or to rain and (ibid. 7) they cause they uphold the ordinances by the occult power the of the Asura so (here Dyaus or Parjanya)?. And Varuna is the to 48 epithetmdyin, 'crafty', chiefly I4; applied gods (6, among
=
7,
284;
In
io, 99 I0.
i475).
with him
marked
contrast
while
order.
much
is said about is
a
has
as
no
myths
of He
related
of
him,
moral
upholder
nature.
physicaland
Varuna and
great lord
in all the
the laws
of
established heaven
and the (8, 42 '). The three heavens the three earths are deposited within him (7, 875). He and Mitra rule over whole the world the two worlds are (5,63 7) or encompass (7,6i4). They 4 heaven the of Varuna law guardians of the whole world (2, 27 "c.)'. By and earth are held apart (6, 70 '; 7, 86 *; 8, 41 10). With Mitra he supports earth and heaven (5,62 3), or heaven, earth, and air (5,69 T-4). He made the golden swing (the sun) to shine in heaven (7, 875). He placed fire in
earth
and
dwells
worlds
CELESTIAL
GODS.
12.
VARUNA.
25 has made
the wide
waters,
sun
in
sun
the
sky,
Soma
on
the
rock
path
the
the
sun
paths for
where
He
Aryaman
which
Varuna
steeds
are
(5, 621).
(7, 8j2). at (vratani) the moon shiningbrightly moves and the but at stars are seen on high day placed night by disappear night, up has embraced (8, 4i3) it is said that Varuna (i, 2410). In another passage has established the mornings (pan sasvaje) the nights, and by his occult power with night than rah). This can hardly indicate a closer connexion or days (us divides that he regulates or night and day (cp. 7, 66 IT). In fact it is the sun with him, and the moon that is usually mentioned not or night. Thus in the is the lord of lightboth by day and by night, while Mitra, as Varuna oldest Veda be judged, appears the god of the celestial light of day only. far as as can Varuna In the later Vedic to be specially comes period of the Brahmanas through By
the breath Varuna's ordinances connected the Mitra from with the
a
air is Varuna'
with and
the
nocturnal the
to
heaven8.
Thus
4,
Mitra
to
have
to
produced
belong
the
to
day
Varuna the
night (TS. 6,
Varuna
and
night
to
(TS.
who
was
2,
was more
day
view be The
have
to
arisen
sun,
desire
contrast
Mitra,
basis
Varuna
two
whose
natural
antithesis which
between that
is is
differentlyexpressed by the SB. (12, 9, 2T2); is Varuna. world Mitra, that (the celestial)
is sometimes referred
to
as
asserts
the regulating
seasons.
He
knows
kings Mitra, Varuna, and Aryaman are month, day and night (7, 66 !I). in the RV. is often spoken of as Even Varuna a regulator of the waters. caused the rivers to flow; they stream He unceasingly according to his ord inance the rivers swiftlypouring into the ocean (2, 284). By his occult power
the said have
months
(i, 258)10;and
the
disposed
autumn,
the
do
not
fill it with is
water
(5,856J. Varuna
connected with in
Mitra
sea
are
lords
Varuna
found its
in the
RV.,
Varuna
rarely,
in the
unimportance
with The
a
collection. in the
going
on
is contrasted
sky, Agni
seven
earth, and
into the the
ocean12.
air
(i, i6iT4)".
as
statement
the
rivers refer
to
flow
jaws
surging abyss (8, 5812), may into the sea (7, 87")13. (sindhum) like Dyaus It is rather aerial waters that he is ordinarilyconnected the with. Varuna ascends hidden heaven to as a ocean (8, 4i8). Beholding the truth and falsehood in the of men, he midst which of the waters moves drop and sweetness clear himself in the clothes waters (7, 493). Varuna are Mitra and the gods most (9, 9o2 cp. 8, 69"' I2). He are frequently among of rain. the in makes Varuna thought of and prayed to as bestowers verted cask the its and to waters (of air, cloud) on heaven, earth, pour and moisten to the ground, the mountains then being enveloped in cloud and kine Varuna have and streams (5" 853'4)- Mitra yielding refreshment skies and flowing with honey (5, 6g2). They have streaming waters rainy bedew the with (5, 685). They pasturage ghee (= rain) and the spaces with honey (3, 62 l6).They send rain and refreshment from the sky (7, 642). Rain from them abounding in heavenly water comes (8, 256). Indeed, one entire hymn of bestowing rain. It is probably (5, 63) dwells on their powers with the waters and owing to his connexion rain, that in the fifth chapter of the Naighantuka Varuna is enumerated the deities of the atmospheric among
Varuna is said
to
of Varuna
into
descend
as are
well also
as
those
of
the
celestial In
world.
In Varuna
the
Brahmanas appears
Mitra-
and
Varuna
gods
of rain14.
the AV.
divested
of his powers
26
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
YEDIC
MYTHOLOGY.
as
universal
of
the the
He As
a
is connected divine
waters
mountains
father
sheds
rain-waters
He is the
(AV.
in the
(AV.
lords
The
of
rain (AV.
of waters,
waters
making
are
7, 83'). he is 5, 24^- sj. jn the YV. his abode within the most of Varuna
overlord
the
child (s'isu)
waters
(VS.
10,
7).
the
wives
(TS.
5,
5, 41). Mitra
and
Varuna
are
(TS. 6, 4, 32j. Varuna's ordinances are constantly said to be fixed, the epithetdhrtawith Mitra. vrata conjointly being preeminentlyapplicableto him, sometimes Varuna's those ordinances follow of Varuna, themselves The or (8, 4i7) gods immortal the Even obstruct Savitr and the cannot gods (10, 36 13). Mitra, Mitra and Varuna and Varuna fixed ordinances of Mitra (5, 69* cp. 5, 63"). of order are the upholders who lords of order are by means (rta) and light, is mostly applied either to them and some of order (1,235). The latter epithet in the cherishers of order times the Adityas or to general. They are gods called sometimes the Adityas are or or guardians of right(i, 2s). Varuna
leaders of waters
order
but
this term
with
is also
applied to Agni
used
and of
Soma.
The
order'
(rtdvari\, predominantly
Varuna and that
Agni,
is also
times
connected power is
Mitra. neither
the
Varuna's
so
great
the skies Varuna
birds
as
the
rivers wrath
the
as
reach the
his
might,
the All
and
his
the
rivers have
He
reached
godhead
and
(i, i5i9).
embraces
and the three earths are beings (8, 4iI"7j. The three heavens knows He the flight is omniscient. of (7,875). Varuna birds in the sky, the path of ships in the ocean, the course of the farall the secret wind, and beholds travelling things that have been or shall be falsehood truth and done (i, 257-9-"j. He witnesses men's (7,49'). No of creature him wink without men's can even (2, 286). The winkings eyes all and whatever numbered are man does, thinks, or devises, by Varuna, Varuna and knows (AV. 4, i62-5). He perceives all that exists within heaven
abodes
deposited in
him
earth, and
all that
is beyond:
man
could
not
escape
from
Varuna
by
is
fleeing far beyond the sky (AV. 4, i64' 5). That Varuna's typicalis indicated by the fact that Agni is compared with him
(10, iixj.
As wrath
a
omniscience
in this respect
moral
is roused
Varuna
stands
far his
above
any he
other
deity.
he
His
of infringement fetters
ordinances, which
which binds
(pasah)
10,
with
sevenfold cast 8524). They are lies, passing by him who speaks truth (AV.4,i66j. Mitra and Varuna furnished with many are barriers, fetters, againstfalsehood (7, 653). Once Varuna, coupled with Indra, is said to tie with bonds formed used of rope not term (7, 842). The pdsa is only once
tells in of
with
another
god, Agni,
It
who
is
implored
to
loosen
the
fetters
worshippers (5, 27). According the tying up of fetters is based the conception of Varuna's on the waters, according to HILLEBRANDT But is seems the fetters of night15. on to be sufficiently the of fetters of accounted for by the figurative application criminals to moral is be Varuna said diswith to a Mitra, guilt. Together and peller,hater, punisher of falsehood (i, 152'; 7, 60?. 6613). They afflict with disease16 those who neglect their worship (i, 1229). On the other hand, Varuna is gracious to the penitent. He and sin unties like a rope removes
is therefore distinctive of Varuna.
to
28
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
heightsof heaven,
whose will is law. The
who
who
wields
with which the phenomena accounts largely connected, originally Varuna is the
as
greatest gods
the difference in
were
for
their
personality.
concerned
with
the law
no
of celestial light,
supreme
as
upholder of
such afforded
well
as
character
as
the
Vedic nexion
Indian
in the elements, was god fighting the warrior of a as sovereign type. Owing to his close con of the thunderstorm, which are with the meteorological so phenomena and traits of than
the
development
the
irregularin time
hand of the below
more
shows
myths
(" 22).
supersessionof
With the
of Indra on the one diversified in feature,the character while the centre the other he becomes on capriciousness, of the RV. The other of ROTH to as deity theory any Varuna in the Rigvedic period, is dealt with by Indra
the the
to
deity, conception of Prajapati(" 39) as a supreme and faded away, as a sovereigngod naturally of the waters, only a part of his original sphere, alone remained he in post-Vedic mythology an Indian ultimatelybecame growth
of the of Varuna
Neptune, god of the Sea. The that Varuna hypothesisrecentlyadvanced by OLDENBERGIS primarily be passed over from the assertion here. cannot representedthe moon, Starting that the characteristic number of the Adityas was and that their identity seven
with
Varuna the five the
Amesaspentas
and
of the
the
moon
Avesta and
were
is
an
assured the
fact, he
believes
that
Mitra
were
sun, not
lesser
Adityas representing
borrowed
in
must
that
they
Indo-Iranian
but were deities, Indo-European skilled from Semitic more a people period character of Varuna when have
astronomy
further
the
Aryans.
of
The
borrowed
have
lost much
its
and originalsignificance
already
lunar deitycould possessed a highly ethical aspect. For otherwise a distinctly thrown who into the sun, understood hardly have Mitra, to be was clearly the
a
shade character in
to
in the
as
Indo-Iranian
account
period,
or
to
for the of
Mazda
seem
the
account
Avesta
and
developed so highly abstract as a moral ruler,of Ahura position, the Veda. not This hypothesisdoes
have
at all well
for
actual
characteristics of Varuna
any
It also
requiresthe
absolute
of rejection
connection
between
already been mentioned period (" 5), for the Ahura Mazda
It has
that Varuna
of the Avesta
goes agrees
back with
to
him
The be though not in name. of Varuna name even Indo-European. may At least,the long accepted identification of the word with the Greek oopavoc, has not though presentingphonetic difficulties, recent been rejected by some authorities on comparative philology21. the word is Indo-European or of a later the formation probably derived from the root var, to cover23, thus meaning 'the encompasser'. Sayana (on RV. it with this root in the i, 89^) connects of enveloping or sense confiningthe wicked with his bonds24, or commen ting on TS. i, 8, i6x, in that of enveloping 'like darkness' (cp.TS. 2, i, 7*). If the word is Indo-European, it have been attribute of dyaus, the an may of 'sky', ordinaryname later becoming the regularappellative of sky in Greece, but an exalted god of the sky in India 2^. But whether is
it period22,
ZDMG.
ZDMG. WEBER, 2 QRV. 18, 268. 286, n. 2, 9, 242; 6, 72; EGGERS, Mitra 54"7; ZDMG. OLDENBERG, 50,48.
"
"
3
--
Cp. ROTH,
OST.
5,60,
CELESTIAL
GODS.
13.
MITRA.
29
"
BDA.
120"1;
"
ORV.
7
v.
163.
6
"
BRV.
"
'
)RV.
BRV. RV.
ii
Cf. BDA.
55.
WZKM.
60.
v.
893;
2,
388;
I4
BOLLENSEN,
TS.
-
i,
I2
8, i6t. ROTII,
und
ZDMG. 48, 499" BRADKE, 501 PW. Varuna; s. v. 5, 70; ROTH, I, 7, id; Sayana on 9 Cf. TB. 10 1894, p. 38. Cp. WVB.
-
Nirukta,
Mitra
Erl.
ZDMG.
ID
"
6, 73. Varuna' s
203 50,
even
"
HILLEBRANDT,
-with
Varuna
later in
"
ORV-
ZDMG. MACDONELL,
61.
dropsy is traced the opposed by BRV. RV., a view l8 J9 Cp. v. SCHROEDER, ORV. 285"98.
" -
Cp. ROTH, 68. T5 Cp. HRI. 67, note. f. and 63 by HILLEBRANDT, p. J7 Cp. OLDENBERG, 3, 155.
70"1.
-
*3
"
"
WZKM.
9,
116
"
28;
20 ZDMG. 6, 69 ff. (cp. OST. ROTH, 5, 72); JRAS. 27, 947"9Studien (Zoroastrische WHITNEY, JAOS. 3, 327; but WINDISCHMANN p. 122) held be Mazda no sees to Ahura 3, introd. iii., purely Iranian, and SPIEGEL, Av. Transl. 18 1. 2I and Mazda Ahura BRUGMANN, Varuna; cp. Sp.AP. similarity between 22 d. gr. Spr. Cp. v. SCHROE Grundriss Etym. Worterbuch 2, 154; PRELLWITZ,
" "
WZKM. v. SCHROEDER, 9"14; 9, 118, KZ. ZDMG. SONNE, 12,364"6; 32, 7i6f.; BB. ZDMG. MM., Chips 42, xxiii f. 11, 329; BOLLENSEN, 41, 504 f.; GELDNER, ZDMG. 25 MACDONELL, JRAS. 26, 628. OLDENBERG, 50, 60. *\ Cp. GVS. 2, 22, note; IS. 17, 212 ZDMG. f.; OST. WEBER, 6, 70"4; ROTH, 7, 607; JAOS. 3, 341"2. und Varuna Breslau GRV. LRV. Mitra, HILLEBRANDT, i, 314"6; 58 3, 34; 75; 5, BRL GPVS. BRV. 16"9; I, 142. 188; -MM-" India 197"200; 1877; 3, 110"49; Der Varuna WC. e gli Aditya, Napoli 1889; BOHNENBERGER, KERBAKER, 98 103; Gott Varuna, altindische 189"95- 202"3. 293"8. 336,11. i; Tubingen 1893; ORV. HRI. ZDMG. 61"72; JAOS. 16, cxLviiiff.; 17, 81, note; FOY, Die 50, 43"68; DER,
n.
WZKM.
9,
127.
--
23
HILLEBRANDT also
i;
HRI.
66,
note;
70;
cp.
"
"
"
Leipzig 1895,
The
P-
80
"
that
so predominant of the RV. alone. to him (3, 59) is addressed single hymn only one but the first verse least at The praise of the god is there rather indefinite, him. contains Uttering his voice (bruvanah) he something distinctive about the tillers with watches unwinking eye brings men together (yatayati) and
"
association
of Mitra
(animisd,said
In who here
to
also
of
Mitra- Varuna
in
7,
6o6).
words
contrast
a
another
'brings men
called Mitra's 'a solar that the
(7,362) almost the same together,uttering his voice', in This seems mighty, infallible guide'.
passage
are
applied to Mitra
Varuna who is
with
character, if
the
we
it is said them'. In
sun-god
verse
Savitr of the
compare 'causes
with
all creatures
to
hear is
him
and
impels
god spoken of as the This epithet (yatayaj-jana) is found men great Aditya 'bringing it is applied to in only three RV. In one of these other of the passages Mitra- Varuna in the dual and Aryaman to Mitra, Varuna, (5,722), in another men (i, i363), and in the third (8,9i12) to Agni, who 'brings together like Mitra'. The attribute therefore have The to seems properly belonged to Mitra. hymn and further adds that he supports heaven to Mitra earth, that the five tribes of men obey him, and that he sustains all the gods. Savitr is once (5,8i4) identified with Mitra elsewhere is because of his laws, and (Val. 43) Visnu said to take his three Mitra. These two steps by the laws of passages appear indicate that Mitra of the sun. to regulates the course Agni who goes at the head of the dawns produces Mitra for himself (10,84);Agni when kindled is Mitra is Varuna, when kindled is Mitra1 born (3, 5 4); Agni when (5, 31). In the AV. in the evening, (i3,313) Mitra at sunrise is contrasted with Varuna and in the morning what has been to (AV. 9, 3l8) Mitra is asked uncover covered Varuna2. These the to by point beginning of the view up passages in the with that Mitra is connected prevailing Brahmanas, day and Varuna with night. That view have arisen from Mitra having been must predominantly conceived allied to the sun, Varuna as 3. by antithesis becoming god of night The Mitra between contrast same as god of day and Varuna as god of night is implied in the ritual literature, when it is prescribed that Mitra should
fifth
_
hymn together'.
Mitra
the
30
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
IA.
VEDIC
MYTHOLOGY.
receive
white
and
Varuna
dark
victim
at
the
sacrificial post
the Veda
of somewhat scanty evidence 91; MS. 2, 57.)4. The is a solar deity, is corroborated Mitra by the Avesta
general.
connected
The often
means
Here
Mithra the
is
undoubtedly
name
sun-god
or
with
etymology
'friend'
to
However,
the
word
also
RV.
the
is
referred
i,
in
in
the the
Veda,
Avesta
Mitra
the of
god
is often
84)7, while
Mithra
the
ethical
side of
the
and
his
aspect of
"
beneficent
nature.
i
"
19.
of
"
67.
is
OLDENBERG 50,
thinks
the
special connexion
BRANDT
u
Varuna
with
night
"
old:
ZDA1G. ORV.
"
64
8
67. 90;
KHF.
ORV. 113"4;
192,
'note.
5
"
Sp.AP. 183;
7
48.
"
HILLEBRANDT
EGGERS
70.
EGGERS
42
3.
HILLE
6"13.
"
6.
13;
ROTH,
ZDMG.
v.
WINDISCHMANN,
Mitra
111"36;
BRI. 17;
WEBER,
arische 71
;
IS. Gott
ORV.
190
"
2;
BOHNENBERGER
85;
WZKM.
Mitra,
Dorpat 1894
46, 241. 287.
v. SCHROEDER, (Dissertation);
9,118; HRI.
OLDENBERG,
hymns of the RV. may be said to be de the of Surya specifically. It is impossibleto say how voted celebration to it being in many of the god occurs, often the name doubtful whether cases is its natural the Since his name meant or personification. phenomenon only the orb of the sun of the solar as well, Surya is the most concrete designates with the deities,his connexion being lost sight of. The luminary never adorable light of Surya in the sky is as the face (amka) of great Agni several times (5, 4o8 "c.), but he do, 7 3). The eye of Surya is mentioned is himself equally often called the eye of Mitra and Varuna (p. 23) or of is said to bring the eye of (7, 773) Dawn Agni as well (i, us1); and once the of the is indicated in a passage and the sun gods. The affinity eye the where dead the eye of is conceived as man going to Surya (10, i63 cp. he is called the 'lord of eyes' (AV. 5, 249) and is 9o3. I583- 4). In the AV. said to be the one of created beings and to see beyond the sky, the eye and the is far-seeing waters (AV. 13, i*5). He (7, 358; 10, 37*), allearth, seeing (i, 5o2), is the spy (spas) of the whole world (4, i33),beholds all beings and the good and bad deeds of mortals (i,50?; 6, 5i2; 7, 6o2. 6ix. their objects and 63 I"4). Aroused by Surya men perform their work pursue
"
14.
Surya.
Ten
entire
(7, 63*- 3). He is the soul or the guardian is stationary or (i, 115*; 7, 6o2).He has which is drawn car a by one steed, called etasa (7, 632), or by an in definite number of steeds (i,ii53;10,373. 497) or or mares by seven (5,298) horses (5,459) or swift called haritah mares (i, 5o89; 7, 6o3) or by seven mares (4, 133). (i, 248; 7, 871) or by the Surya's path is prepared for him by Varuna is his messenger Pusan Adityas Mitra, Varuna, Aryaman (6, 583). (7, 60^).
to
as
their
rouser
produce Surya as well as Agni and the sacri from the lap of the dawns (7, 633). But from another point of view Dawn wife (7, 755). Surya's is_ i9i9; 8,90") _He also bears the metronymic Aditya, son of Aditi (i,5o12. the Adityas or from Aditeya (10,88"), but he is elsewhere distinguished The (8" 3513-15)- His father is Dyaus (10, 371). He is god-born (ibid.). gods raised him of form who had been hidden in the ocean As a Agni (10, 727).
or
The
Dawn
Dawns
reveal
or
fice
He
shines
forth
CELESTIAL
GODS.
14.
SURYA.
31
he of
was
placed by
he In is
the
gods
to
to
another
order
ideas
said
have
(io,90^).
described
are
said
to
produced
Indra
generated him
heaven him shine raised him to to or (2, i24 "c.), caused him Visnu IndraIndra-Soma brought 787). (7, 99'4). generated 8, 442; up (3, raised him to heaven (7, 82 3). MitraSurya with light (6, 722); Indra- Varuna raised
or
(4, i32; 5, 63*- 7). Soma placed light placed him in heaven him to in the Sun (6, 442j; 9, 9741), generated Surya (9, 965. no5), caused him in heaven raised shine (9, 1077). Agni establishes the (9, 637), or him ascend heaven to to on high (io, 32) and caused brightness of the sun fashioned the the sun well as the moon (io, as (io, i564). Dhatr, creator, him ascend the sky (io, 623). to 1903). The Angirases by their rites caused of the the generation of Surya the notion to In all these referring passages doubtless predominates. simple luminary bird traversing space. He In various a as Surya is conceived passages is a bird (io, 177*- 2), or a ruddy bird (5, 47 J), is represented as flying(i, with to be a directly flying eagle (7, 635) and seems igi9), is compared is in called bull well He called a a as one as an eagle (5, 459)1. passage is once in another bird (5, 473) and bull2 (io, I891 cp. 5, 473). He a mottled white and brilliant steed3 alluded to as a brought by Usas (7, 773). Surya's his in number: horses are seven (which 8, 6il6),for the latter represent rays him. called i t is His the mares seven are said, bring (vahanti) (ketavati), daughters of his car (i, 50$). Elsewhere Surya is occasionally spoken of as an inanimate object He is alluded the variegated of the sky (7, 634 cp. 6, 51') and to is a gem as in midst the of heaven stone (5, 473 cp. SB. 6, i, 23). He is a brilliant placed rain (5, 631), with cloud conceal and (ayudha) which Mitra- Varuna weapon Mitrabrilliant of Varuna he is the or a car (pavi) placed in 62*), felly (5, Mitrais wheel Varuna The also called heaven sun a (5, 637). (i, i754; by of the sun' is spoken of (4, 282; 5, 2910). the 'wheel 4, 3o4) or and (7, 631), for men gods (i, 50$). He Surya shines for all the world with his darkness rolls the He a as (io, light dispels 37+). up the darkness skin into skin (7, 631). His throw off the darkness the waters a as rays witches and triumphs over (i, I9i8"9 cp. (4, i34). He beings of darkness allusions to the sun's burning heat three are or only two 7, ic"424). There in RV. is not maleficent for the the (7? 34I9j 9) I0720); sun a power4, and this for and the literature from the AV. aspect of the luminary only passages of the Brahmanas be quoted5. can the days (i,5o7) and Surya measures prolongs the days of life (8,487). drives away He and evil dream sickness,disease, (io, 374). To live is every rise the Sun to see (4,25*; 6,52s). All creatures depend on Surya (i,i6414). and the sky is upheld by him (io, 851). The epithet 'all-creating' (visvakarmari) is also applied to him (io, 170^; cp. " 39). By his greatness he is the divine priest (asuryah purohitatj) of the gods (8, 9o12). At his rising he is prayed to declare sinless to Mitra- Varuna and other men gods (7, 6oT. 622). He is said, when rising,to go to the Vrtra-slayerIndra and is even with Indra invoked styled a Vrtra-slayerhimself when (8, 82*4). The told about is that Indra vanquished him (io, 435) only myth Surya and stole his wheel allude the obscuration of to (i, i754; 4, 30*). This may the sun by a thunderstorm. In the Avesta, the sun, hvare of which (= Vedic surya6 is a desvar,
Varuna
,
2-
32
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
YEDIC
MYTHOLOGY.
to
which
of
Gk. Ahura
7,
is allied)has TjsXios?
Surya, and
3
the
eye
Mazda8.
"
Cp. ZDMG.
"
475"6.
BRV.
"
Otherwise
"
HVM.
5
I, 345,
note
3.
"
"
Cp.
i,
ZDMG.
2,
J.
cp.
I,
7
26, 9.
ZDMG.
6; 2, 2. BRUGMANN,
EHM,
Yama i, 218.
134.
8
"
"
KZ.
12,
358;
"
Grundriss
Sp.AP.
190
i;
14"16;
HVM.
145;
BRV.
I, 7;
50, 49. BRI. GKR. OST. 55"6; 20; 5, 151"61; ORV. HRI. 240"1; 29"30; I, 45; HVBP.
KRV.
54"5.
40"6.
and
nine
in
whole in eleven Savitr is celebrated hymns of the RV. " 15. Savitr. about mentioned his of name 170 times. Eight or being others, parts
"
family books, while all but three of those to Surya Savitr is preeminentlya golden deity, nearly all tenth. in the first and are He is goldenand his equipment being described by that epithet. his members all these (i, (6,71^ golden-tongued 359' 10)" eyed (i, 358), golden-handed He has him. arms (6, 71*- 5; 7, 452), and golden being peculiarto epithets is broad-handed (3,336j. He is also pleasant(2, 38*) or beautiful-handed called iron-jawed (3, 5411),and is once tongued (6, 7i4) or beautiful-tongued of attribute also. and Indra He is an (10, Agni I391), (6, 7i4). yellow-haired with He has He car a a a golden golden tawny garment (4, 532). puts on all (i, 3 5 3), just as he himself assumes pole (i, 352- 5), which is omniform is drawn forms (5, Si2). His car by two radiant steeds or by two or more brown, white-footed horses (i, 352" 5; 7" 451)and mighty attributed to Savitr, Mighty splendour (amati) is preeminently him he This stretches only (3, 388; 7, 381). splendour golden splendour to
of these
are
in
the
out
or
diffuses. He
illumines
vault of
the
of
the
earth, the
heaven
and earth, the world, the air,heaven (i,357' 8; 4, i42. 534; 5, 8i2). He which
he
spaces
raises
golden
to
the
his
arms
is
beings (2,382;4, 533'4;6,'ji*-5; 7,452). The for the action of other gods is compared characteristic,
arms,
arouses
with
blesses
and
all
ends
of the
earth
raise his arms extend like Savitr (i, 95'); the dawns is and raise to (7, Brhaspati implored light 792), hymns of He his in his golden car, seeing all arms moves (i, i9"D3). praiseas Savitr and downward an a upward path (i, 352- 3). He impels the creatures, on of the Asvins shines after the before dawn car (i,3410). He path of the with
it.
as
Agni
is said
to
Savitr his
arms
dawn
has
measured and
out
the
earthlyspaces,
with the
rays of
he
goes
sun
to
the three
heaven
is united
the
The
the
epithetsurya-rasmi
the the
is used
in the RV.
it is
his
thrice surrounds
the
air,the
them he
three the
bright realms
air
are
of
(4, 535:
to
cp.
ancient
paths in
dustless and
traverse,
besought to protect his worshippers (i, 3511). He is prayed to convey the the righteousdwell bestows immort to where departed spirit (10, i74). He the well of life He also bestowed alityon as on man gods as (4, 542j. length immortalityon the Rbhus, who by the greatness of their deeds went to his house evil dreams (i, no23). Like Surya,he is implored to remove (5,824) and sinless (4, 543). He to make drives away evil spirits and sorcerers men
(i, 35'";
Like laws
7,
387).
other observes fixed (4, 53*). He gods Savitr is called asura and the wind (4, 534; 10, 348. I393). The waters are subject to his or dinance (2, 38*). He leads the waters and by his propulsionthey flow broadly other (3) 336 cp. Nir. 2, 26). The gods follow his lead (5,8i3). No being, not even Indra,Varuna, Mitra, Aryaman, Rudra, can resist his will and independent many
CELESTIAL
GODS.
15.
SAVITR.
33
by the Vasus, Aditi, (2, 387. 9; 5, 82 2). His praisesare celebrated Like and Pusan and Surya, he is lord of Aryaman (7,38^- 4). Varuna, is He lord of all desirable things, and is which moves that stationary(4,536). sends and blessings from heaven, air, earth (if 243; 2, 38"). He is twice spoken of as 'domestic' (damunas), an epithet other (i, i233; 6, 7 14) even other almost wise gods, he is a supporter entirely limited to Agni. Like He the whole world the of (4, 544). He sky (4, 53*; 10, I494). supports in made and firm the with bonds the rafterless space earth fixed the sky (10, I491). (i, 226) called 'child of Waters' Savitr is at least once (apdm napdt], is It otherwise to exclusively probably also applied belonging Agni. an epithet Yaska 2. in him (Nir.10, 32) commenting on this verse to regards 10, i^g2 Savitr here he as region (or atmosphere) because belonging to the middle (Aditya, who is in heaven) is also called causes rain, adding that the sun Savitr's paths are Savitr3. It is probably owing to this epithet and because in the said that this be the to once atmosphere, deityoccurs (i, 35") among
dominion
Mitra
gods
of
the
middle
region
said that
to
as
well the
as
among
those
of
heaven
in the
Nai-
ghantuka. Savitr is once (12, 3, 51) people are (i,6, 41) it is stated
Savitr
becomes is alone lord
called
prajapati of the world (4, 532). In the SB. in the TB. identifySavitr with Prajapati j and
movements
beings as
and all
Prajapatibecoming Savitr and by his vivifying power Pusan Pusan (5, 825). in his vivifying power a guardian (10, I391). In two consecutive
of
are
verses
(3,629-I0) Pusan
of Pusan who thought and is is the in Savitr sees invoked, second, besought to stimultae beings desire to think of the (cp. Pusan, p. 36) the thoughts of worshipperswho is the celebrated brilliance of god Savitr. The excellent latter verse Savitrl,
as
Savitr
of
connected.
In
the
with
which
Savitr
said
was
at the
beginningof
his laws
Vedic
5. study
Savitr
seems
is also sometimes
become
Mitra
by
reason
of
(5, 82'- 3; 7, 38*- 6) to be only an epithetof Savitr. The is indeed often added to that of Savitr so benefits) bestowing as good god Savitd form the singleexpression Savitd6. to other In Bhagah or Bhagah from Mitra, Pusan, and Bhaga. In texts, however, Savitr is distinguished several Savitr and be spoken of indiscriminately to Surya appear passages denote the same Savitr has 'God to raised aloft a deity. Thus poet says: his brilliance, for the whole has making light world; Surya shiningbrightly and air with his rays' (4, 14*). In another and filled heaven earth hymn of in terms (7" 63) Surya is (in verses i. 2. 4) spoken (e. g. prasavitr, viviSavitr is apparently fier) usually applied to Savitr, and in the third verse mentioned the as same god. In other hymns also (10, I581"4; i, 351"11. I241) it is hardly possible to keep the two deities apart. In passages such as the following, Savitr is, however, distinguished from Surya. 'Savitr moves between both heaven and the sun' earth, drives away disease,impels (veti) sinless to the C1* 359)- Savitr declares men sun (i, 123^). He combines with the rays of the sun (5,81*)or shines with the rays of the sun (10,139* cp. i8i3; i, 157^ 7, 358-I0). With Mitra, Aryaman, Bhaga, Savitr is besought the worshipper when the sun has risen (7, 664). to vivify the time of Savitr's appearance is According to Yaska (Nir. 12), 12, when darkness has been removed. RV. remarks that be Sayana (on 5, 81*) fore his rising the sun is called Savitr, but from his rising to his setting, Surya. But Savitr is also sometimes and spoken of as sendingto sleep (4,536;7,45I), therefore be connected must with evening as well as morning. He is, indeed,
identified with
the latter word is here
Indo-arische
Philologie.
III. 1
A.
34
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
extolled
that
an
as
the of the
settingsun
hymns
them
to
in
one
hymn
to
(2, 38);
are
and
for and
there
are a
indications
most
addressed
He
him
meant
either
evening
and
sacrifice7.
brings all
cp.
4, at
man
two-footed
four-footed
He
morning beings
his
or
to
rest
awakens wanderer
and
was
(6, ;i2
rest;
to
533;
7, 45
1).
unyokes
the work
steeds,
rolls
brings the
his command
night comes;
his unfinished
him
weaver
the
wont to
skilful
(2,38^ 4).
the east
of
to
be
(SB.
of that
3, 2,
as 3l8),
Agni
Indian
and
The
the
name
south
Soma.
has all
Savitr This
formation.
is borne
being
word
purely
which
the root
it is derived, is
in the
same
RV.
Some
action
the
in
root
connexion
along with it in a manner would nearly always be used other god. In the case any
also several
unique
only is
and
derivatives
(such
prasavitr
These a perpetual play on the name8. prasavd) constituting frequent the has that of show combinations the root sense clearly stimulating, arousing, few A examples may here be given in illustration of this peculiar vivifying. aroused 'God Savitr has (prasavlt)each moving thing'(i, I571). usage. 'Thou alone art the lord of stimulation' (prasavasya: 5, 8i5). 'Savitr bestowed has arisen to arouse 'God Savitr that on (dsuvai) immortality you' (i,uo3). boons from (savaya) us' (2,381). 'Thrice a day Savitr sends down (sosaviti) the sky' (3, $66). 'Do sinless' (4, 54^). thou, o Savitr,constitute (suvatdf] us Aditi through the influence (save)of Savitr being sinless towards 'May we 'Send all boons' (para sava) evil dream, send away (5,826). possess away all calamities,bestow (asuvd) what is good (ib.4* 5). 'May Savitr remove (apa savisat) sickness' (10, ioo8). With this verb Savitr is speciallyoften of su wealth (2,566 "c.). This use is almost to besought to bestow peculiar three times applied to Surya (7,6$2- 4; 10, 37*). It but it is two or Savitr; also occurs with lisas (7;77I)) with Varuna with the Adityas (8,i8T), (2,289), with Mitra, Aryaman and This with Savitr (7, 664). employment coupled being so frequent, Yaska (Nir. 10, 31) defines Savitr as sarvasya prasavita, 'the stimulator of everything'. fact that in nearly half its occurrences is accompanied by The the name show is has of an that lost the nature to not seems deva, god, epithet, yet 'the At stimulator god'. to be an meaning epithet rate, the word any appears of Tvastr of the in two the juxtaposition (3,5519; 10, io5),where passages words
that devas
tiastd
savitd
vih'arupa and
Tvastr.
the
collocation
with
deva
indicate
Savitr is here
identical with
of Indian therefore conclude that Savitr was We an originally epithet may in the motion as origin applied to the sun great stimulator of life and the world, representingthe most all dominates which movement important in the universe, but others differentiated from that as Surya he is a more of the Vedic of abstract deity. He is in the eyes poets the divine power the sun while Surya is the more concrete personified, deity,in the conception of whom of the sun-body is never the outward form absent owing to the with that of the orb (cp. i,359. I241). of his name identity of development generally OLDENBERG9, reversingthe order recognized,
thinks that
that
Savitr
of
represents
the
sun,
an or
abstraction
of the
sun
of
the
idea
of stimulation
and
the
notion
in
direction,is particular
only
secondary in
1
his character10.
44.
a
-
HRI.
cp.
4,
v.
BRADKE,
in.
"
ZDMG.
4
rev.
40.
Nirukta
5
Erl.
WHITNEY
in
143; COLEBROOKE'S
OST.
96.
WEBER,
ed. 2,
355; Omina
in.
"
HRL und
6
48.
BRV.
--
Cp. ROTH,
"
"
Portenta
386. 392.
7
essays,
3, 39.
HRI.
36
111. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
is applied to epithet
him
in
another As
called
sin'
vimocana,
'deliverer'.
the paths is prayed to disperse foes and make (AV. 6, ii23). Pusan the paths good, and to lead to remove foes, to make lead to booty (6,534), from He is invoked harm his path to 8). on (i, to 427protect good pasture is He the and to an path (10, auspicious 597J. guardian of (6, 549) grant lord of road He is and the a (6,531). guide (prapathya] path (6, 49*) every is starting roads on (VS. 22, 20). So in the Sutras, whoever a journey on and RV. 6, 53; makes to an Pusan, the road-maker, while reciting offering whoever loses his way, turns to Pusan (AGS. 3, 78-9; SSS. 3, 49). Moreover, in the morning and to all gods and beings,Pusan the roadevening offerings the of the house threshold maker receives his on (SGS. 2, 149). As
to
knower
of He
passage Cp. 3, 3, 91) said to in secret lost and hidden found the king who have was (probablySoma), and in So the him like lost beast. is sacrificed asked to a Sutras, Pusan bring it is characteristic of when to anything lost is sought (AGS. 3, 79). Similarly, that he follows and protects cattle (6, 545- 6- I0. 58" cp. 10, 263). He Pusan into a pit, brings them from unhurt, them home injuryby falling preserves His back the lost directs cattle and drives goad (6, 547- 10). (6,539). straight of guiding straight is the notion that he with the idea Perhaps connected also protects horses directs the furrow (4,577). Pusan (6, 545) and weaves and of Hence smooths the said to be beasts (10, 266). are sheep clothing and is called sacred he the cattle Pusan of to (i, 51'2), (MS. 4, 37; producer nnd
(6,48*5).
he ways is in one
can
make
hidden
goods
J5
manifest
TS.
and
easy
(i, 23^-
TB.
when
prescribedto be recited 9). pasture 3, with Pusan has various attributes in common other gods. He is called is He asura (5, 51"). (6, 5 48), strong (5, 439)" vigorous (8, 415),nimble powerful (i, I381), resistless (6, 48*5). He transcends mortals and is equal is a ruler of heroes to the gods in glory (6,48 19). He (i, io64),an uncon and and assists in battle defender (i, 895), querable protector (6,48 19). He He is a protector of the world is a (10, 173 cp. 2, 40'). seer, a protecting of old, of every suppliant(10, friend of the priest, friend born the unshaken liberal5 (2,31^). His bounty is particularly 265- 8). He is wise (i, 425) and often mentioned. He all abounds wealth (i,896), in wealth (8,415), possesses of wealth is increase bountiful beneficent gives (6, 584; (i,895), (i,I382), bestows all blessings (i,426). He is the strong friend of 8, 4l8), and abundance, the strong lord and increaser of nourishment (10, 267- 8). The distinctive of the Asvins, is a few times (1,42*; term dasra, 'wonder-working', 6, 56^) applied to him, as well as dasma, 'wondrous' (i,42 10. I384) and said of Agni and Indra. (6, 584), dasma-varcaS)'of wondrous splendour' usually is also twice (i, io64; 10, 643) called He Narasamsa 'praisedof men', an is l imited He otherwise to once epithet Agni. exclusively spoken of as 'allis termed He pervading'(2,4o6). 'devotion-stimulating' (9,883),is invoked to quicken devotion (2,4o6), and his awl is spoken of as 'prayer-instigating' (6,538; cp. Savitr, p. 33). vimoconnected with Pusan The are epithets exclusively dghrni, ajds'va, vimuco and anastaonce "tw3\pustimbhara, 'bringing prosperity', napdt, cana, no no cattle',anastavedas, 'losing goods', karambhdd, 'eating pasu, 'losing been Pusan for despising to have gruel'. The latter attribute seems a cause mentioned three times in the RV., by some (cp.6, 56*; i, i384)6. Karambha, is Pusan' s Indra's distinctive food, being contrasted with Soma as (6,572). it in shares the Indra, however, (3,527),and only two passages in which the
i, 7,
cows
24).
are
In
the
Sutras
verses
to
Pusan
are
driven
to
or
stray (SGS.
CELESTIAL
GODS.
17.
VISNU.
37
it appliesto the libation of gruel' occurs, receives the the (3, 52'; 8, So2). only god who epithet cattle' in (6, 582) directly(and not comparisons). pasupa, 'protector of is invoked Pusan The conjointlyin the dual are only deities with whom brother he is once called Indra Soma (6, 57), whose (6, 558). (2, 40) and is addressed with these Pusan most Next frequently to Bhaga (i, Qo4; two, SB. u, (1,90^; 4, 3^; KSS. 5, 13') and Visnu 4, 3o24; 5, 41*. 462; 10, 125"; cp. in all these RV. of the name i o, 66s), his 46^; 6, 2i9; 441; 7, passages 5, addressed with various being in juxtapositionwith theirs. He is occasionally karambhin adjective
'mixed Indra Piisan is other
with
deities also.
The
evidence
of
adduced
nature.
does But
a
not
show
clearly that
Pusan
represents
of passages large number quoted at the with the sun. Yaska, too, beginning point to his being closely connected 'the the Pusan be all beings', of to sun (Aditya), explains 9) (Nir.7, preserver the sun. in post-Vedic literature Pusan of and occasionally occurs as a name
phenomenon
The
path
and
of the
the
sun
which
leads
from
earth
to
heaven,
the
abode
of
the
gods
for a solar deity being both a con pious dead, might account of departed souls ductor a (likeSavitr) and guardian of paths in general. would latter aspect of his character The explain his special bucolic features which form a a guide and protector of cattle, as part of his general nature as a promoter of prosperity. Mithra, the solar deity of the Avesta, has the traits of increasing cattle and bucolic bringing back beasts that have strayed7. word the means Etymologically 'prospered as derived from the root/z/f, thrive'. This side in his is conspicuous both 'to cause of his character to epithets visvavedas, anastavedas, puruvasu, pustimbhara, and in the frequent invocations wealth and to bestow to him protection (6, 4815 "c.). He is lord of wealth, a heap of riches of great wealth, a stream (6, 55- 3). But the is in the the of Indra, Parjanya, and case prosperitiyhe confers not, as with which is emphasized by his ex rain, but with light, Maruts, connected clusive which bestows results from the welfare he epithet 'glowing'. The he and his extends from and cattle to men protection on earth, guidance of bliss in the abodes of the world. Thus the to men next conception which
seems
to
underlie
the
a
character
of Pusan,
is the
beneficent
power
of
the
sun
manifested
i
chieflyas
KRV. GW.
note ; LRV.
pastoral deity.
"
120.
is. 5, 186.
34, and
190. BRV.
"
GGA.
1889, p. 8.
FW.
--
OST.
5, 'Son
to
"
175;
of
4,
444; der
originalmeaning
ORV.
'Sohn differently);
the
unyoking): ROTH,
on means
232;
I-1RI.
cloud':
Sayana
\VZKM.
GRIFFITH
RV.
I, 421.
according
o
192"3,
'active, zealous'.
51.
JAOS.
55;
5,
i,
"
Letture
82; BRY.
2,
230"3
(cp.WZKM.
252); PERRY,
Drisler
50"3.
Visnu, though a deity of capital importance in the mytho His subordinate but Brahmanas, logy a position in the RV. occupies time personality is at the same more important there than would appear from the statistical standard be a deity only alone. According to that he would of the fourth rank, for he is celebrated five whole in not than hymns more times and in part of another, while alto about his name 100 occurs only fre in Visnu the the RV. The are gether only anthropomorphic traits of strides which he takes, and his being a youth vast in body, quently mentioned who is no is of his character essential feature longer a child (i, I556). The that he takes (generallyexpressed by Ti-krani)three strides, which referred are about times. to dozen His and a urukrama, epithets uritgaya, 'wide-going'
"17.
Visnu.
"
of the
38
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
which 'wide-striding',
action.
also
occur
about
dozen
With' these
three
steps Visnu
is described
the
same or
earth
The brightrealm of heaven. highest the of place highest regarded Agni, for place of and the third the Visnu place Agni (10, i3) Agni with the highest, guards Visnu the clouds: mysterious cows (probably loftiest station of guards Visnu of the is liberal like in fixed The seen an by highest step eye 5, 33). is where and his dear It where men abode, pious rejoice heaven 2220). (i, the gods rejoice(8, 297;. of honey is a well (i, I545), and where there and is the dwellingof Indra and Visnu, shines down This higheststep brightly the many-horned swiftly where are moving cows2 (probably clouds),and these three footsteps all the singer desires to attain (i, i546). Within which full and of because they are honey (i,i544),probably beings dwell (x, I542), most the third and important is full of it3. Visnu guards the highestabode is else (3, 5510) and (pdthas)^,which implies his favourite dwelling-place In another be stated to so where (i, (7, ioo5) expressly 15 4s). passage said to dwell far from this space. He is once Visnu is less definitely spoken of (i,i565) as having three abodes, trisadhastha,an epithet primarilyappro priateto Agni ($ 35). of the sun is The opinion that Visnu's three steps refer to the course But what did they originally unanimous. almost represent? The purely favoured naturalistic interpretation by most European scholars5 and by Yaska's the rising, (Nir.12, 19) takes the three steps to mean predecessorAurnavabha The of the and alternative which sun. view, setting prevails culminating, Vedas, the Brahmanas, as well as post-Vedic litera throughout the younger supported by Yaska's predecessorSakapuni and is favoured by ture, and was and the present writer8, the three steps as the course BERGAIGNE of interprets the former With the solar deitythrough the three divisions of the universe. is at variance the fact that the third step of Visnu shows no trace interpretation the contrary is identical with the with sunset, but of being connected on higheststep. The alternative view does not conflict with what evidence the RV. and is supported by the practically itself supplies, unvarying tradition in India beginning with the later Vedas. is said to bear
7, he
visible to men, Two of these are but steps or spaces the terrestrial spaces. of the birds mortal ken is or flight beyond (i,i555; the third or higheststep notion seems to be same mystically expressed (i, I553) when 992). The his third
name as
in the
of Visnu
is
identical with
That
the
idea
of
motion
three
is characteristic
of
Visnu
is shown
by other
Svide-
expressions besides
are striding'
the
steps.
The
and epithets'wide-going'
entirelylimited to Visnu, as well as the verb vi-kram. employed in allusion to the sun, spoken of as the varie gated stone placed in the midst of heaven, which took strides (5,47 3). Visnu is also swift esa of Brhaspati) said only once or (otherwise 'swift-going* evaya, (otherwiseconnected only with the Maruts). Coupled with the con evayavan idea of swift and is that of regularity. In taking motion stant far-extending his three strides Visnu observes laws Like other deities (i, 22l8). typicalof is of the 'ancient germ regular recurrence (Agni, Soma, Surya, Usas), Visnu order', and an (like Agni, Surya, Usas) is both ancient and ordainer, who the sun-god Savitr (5, 8i3), he is words recent as (i,i$62~*). In the same said (i, I541; 6, 4913) to have this the earthlyspaces. With measured out
almost
The latter
is also
may with
also the
be
sun
compared
the Visnu
statement
that Varuna
one
measured
out i,
the
spaces
scribed with
as
is in like
a
passage
(i, I556
cp.
164*- 4b) de
motion
their four
(=
steeds
to
CELESTIAL
GODS.
17.
VISNU.
39
solar
on sun.
days.
In the
In
the
AV.
(5,26?) Visnu
Visnu's head
is
besought
cut
to
bestow
Brahmanas
when
off becomes
of Visnu's is a rollingwheel8 post-Vedic literature one weapons which is represented like the sun (cp.RV. 5, 63*), and his vehicle is Garuda, is of brilliant lustre like Agni, and is also called garutmat chief of birds, who terms and suparna, two already applied to the sun-bird in the RV. Finally has been the post-Vedic kaustubha or breast-jewelof Visnu explained as the is no Thus with though Visnu longer clearly connected sun by KUHN?. a evidence the natural the inference that he to justify phenomenon, appears in his general character, but as the conceived the sun, not as was originally the whole swiftlymoving luminary, which with vast strides traverses personified This universe. would be borne derivation the from the out by explanation which in is the used often RV. and 'to root z'/V10, tolerably primarilymeans would be the 'active one' be active' (PW.). According to this,Visnu as re OLDENBERG, however, thinks that every definite trace presentingsolar motion. is lacking in Visnu, that he was from of solar character the beginning con of wide and ceived only as a traverser that natural concrete no con space, the three The number of the ception corresponded to steps. steps he attri butes for triads in mythology. simply to the fondness Visnu's highest step, as has been indicated, is conceived as his distinctive The abode. would sun naturally be thought of as stationary in the meridian rather than find the name in Yaska else. So we of the zenith to anywhere be vimupada, the step or connected of the Visnu. with place same Probably of ideas the and 'mountainare (giriksit) epithets'mountain-dwelling' range abiding' (giristha) hymn (i, i542' 3); for in the applied to Visnu in the same called 'the two next undeceivable hymn (i,155') Visnu and Indra are conjointly who summit have stood with the of the (sanuni) mountains, as it were on ones,
an
This
would
allude
to
the
sun
mountains12
that Visnu
(cp.5, S;4).
is later
It is
the such
3,
called
'lord
(TS.
4,
5')The
reason
secondary trait. He distress (6, 49 13);he traversed for man earth the the it on bestow for a dwelling (7, ioo4); he traversed to man earthly spaces for wide-steppingexistence (i, i554); with Indra he took vast strides and existence stretched the worlds for our out (6, 69$- 6). To this in the RV. Visnu's feature dwarf in traced the of be myth ultimately may intermediate carnation which The stage in,the Epic and the Puranas. appears is found in the Brahmanas (SB. i, 2, $$; TS. 2, i, 31; TB. i, 6, i"),where Visnu the of a the form already assumes by artifice to recover dwarf, in order earth for the gods from strides his three I3. the Asuras by taking The most prominent secondary characteristic of Visnu is his friendship for Indra, with whom This is he is frequently allied in the fight with Vrtra. indicated the two to whole by the fact that one hymn (6, 69) is dedicated in the deities conjointly, is coupled with that of Visnu and that Indra's name dual the with the of latter often that of as name occurs as Soma, though is also indicated of their alliance The closeness vastly oftener in the RV. the is fact that in hymns extolling the only other deity Visnu by alone, Indra associated with him either incidentally explicitly(7, 995" 6; i, i552) or im his three strode (7, 99*; i, i546. i55T; cp. i, 6i?)14. Visnu plicitly steps by tha energy is described in the preceding verse (ojasd) of Indra (8, i227), who as slayingVrtra, or for Indra (Val. 43). Indra about to slay Vrtra says, 'friend stride with out Visnu, Visnu, Indra slew Vrtra vastly'(4, i811). In company
thrice traversed
his
three
steps is
in
40
III.
RELIGION,
Visnu
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
(6, 2o2).
bara's
and
Indra and
togethertriumphed
hosts
over
the
accompanied by his friend opens the (i, 1564). (5,5, 51) Indra is described as shooting him while Visnu follows the thunderbolt at Vrtra, (cp.TS. 6, 5, i1). Visnu is with Indra in various singleverses also invoked (4, 24. 554; 8, io2; 10, 664). Visnu dual shares When associated with Indra Indra's powers as a divinity, his Soma well Indra victories of drinking as as (7,994~6), (6,69) conversely of striding in Visnu's participating (6, 69$; 7, 996).To both conjointly power air and of spreading out action of creating the wide is attributed the the and of and (6, Surya, lisas, Agni (7,994). 695) producing Owing spaces this friendship Indra drinks Soma beside Visnu to (8, 3*. i2l6) and thereby drank the Soma his strength (8, 38; io, H32). increases Indra pressed by
Indra's
cows' friend stall In the SB. Visnu in three cups and
99 intimate
castles
of
Varcin
(2, 22
a
cp. 6, of
17"),
also
which
filled with
or 100
cooks
buffaloes
milk
(8, 66TO
Indra
Visnu's
three
buffaloes
(8,i59). songs the Maruts, are also drawn Vrtra-fight, into association with Visnu. the exhilerating When Visnu favoured Soma, the Maruts The like birds sat down beloved altar their Maruts are on (i,857)15. invoked of the swift Visnu at the offering (2, 34" cp. 7, 405). They are the bountiful ones of the swift Visnu (8,2o3).The Maruts supported Indra, while Pusan is the ordainer Visnu cooked Visnu buffaloe? for him 100 I711)(6, associated with the Maruts will the w hose Varuna Asvins follow and (mart/fa), 4(i, i564). Throughout one verses 5) he is associated hymn (5,87, especially with the Maruts, with whom, when he starts, he speeds along16. in the RV. be mentioned to Visnu one Among stray references may in 'Do which forms of: of Visnu conceal different (7, ioo6) not are spoken
Maruts,
celebrates in Indra's
constant
ATaruna, and
with
attendants
the
from
us
this form,
be
a
since thou
didst
of
assume
another
form
in battle'.
He
is
further said to
other Khila
deities to
embryos protector of the conception (io, 184'). In the third verse promote after io, i8417, Visnu to is, according to one reading, called upon
womb male
a
(7,36$) and
is invoked
along with
to
male with
are
child with
Visnu's
most
child
most
traits of Visnu
applicableto
and
ficent
(i, 1565),
is innocuous
bountiful
is undeceivable
sustains
and (i,22l8),
the threefold the world
innoxious
and
deliverer and
He
(world),heaven
all about
fastened
with
pegs
(7,993).
Visnu
is conceived
3, i,
as
taking his
These three
three
steps in earth,
are
heaven
(SB.
i, 9, 3?-, TB.
27).
strides
imitated
earth and
sun
who sacrificer,
with
takes
for that
three
is the
Visnu
strides
safe
ending
(SB.
the A
i,
heaven19,
of
goal, the
of
is the
earth
three
are
steps
the
Amsaspands
in the
constant
to
sphere
the Two
the
special feature
sacrifice.
sun, of the
imitated similarly
Brahrnanas is the
with
to
the
the
source
of
which Visnu In
can
be
traced
Brahmanas.
in alliance with
the
Indra the
as
is in
described
as
vanquishing demons.
as
Brahmanas not,
have
gods
in
and
demons
two
often
They
therefore
CELESTIAL
GODS.
17. the
VISKU.
41
recourse
to
to
recover
supremacy. stride in
In
the
AB.
(6, 15}
latter
the
that
Visnu
could
over
three
two accordingly strode over belong to the Asuras SB. (i, 2, 5) tells how Vedas, and speech. The having overcome The the gods began dividingthe earth. gods placing Visnu, the sacrifice,at in the earth. The and asked for a share their head, came Asuras agreed to lie much who could Then the gods as a was on. Visnu, dwarf, give up as with Visnu, who was equal in size to sacrifice, gained the whole by sacrificing three mentioned The earth. not here, but in another passage (SB. steps are Visnu is said for the have the to 1 acquired gods all-pervading 9? 3")? power which It is further they now by striding through the three worlds. possess, stated in TS. 2, i, 3T, that Visnu, by assuming the form of a dwarf whom he the worlds three TB. had introduction The of 6, conquered (cp. i5). seen, i, Visnu is dwarf of the be accounted to for as a a disguise as naturally
"
deities.
Visnu
stratagem
the
to
avert
to
the the
suspicionof
myth
of
the
Asuras21. Dwarf
This
Brahmana in
story forms
transition
Visnu's
Incarnation
post-Vedic
literature 22. has its originin two of the myth of the Brahmanas passages Their is Visnu that drunk and Soma (i, 6 1 7; 8, 6610). having purport buffaloes and a brew of milk belonging being urged by Indra, carried off 100 the boar the (cloud) mountain, to (= Vrtra), while Indra shooting across This is slew the fierce (emusam) boar. in TS. the (6, 2, 42- 3) developed myth follows. A as boar, the plunderer of wealth, kept the goods of the Asuras hills. Indra side of seven the other of kusa on plucking up a bunch grass and these slew the the boar. carried hills, sacrifice, through Visnu, piercing the goods of the boar off as a sacrifice for the gods. So the gods obtained In the Asuras. the of the Kiithaka corresponding passage (IS.XL p. 161) is called Emusa. is told in the boar The same story with slightvariations the Caraka Brahmana (quoted by Sayana on RV. 8,6610). This boar appears in a in the SB. (14, i, 211) where under character the name of cosmogonic Another RV. Emusa he is stated
to
have
raised
boar,
of TB.
the earth from the waters. In the TS. up which raised the earth from the primeval
form
is further
expanded
and the of of
as
in
the
of the Prajapati. This modification the In (i,i,35). post-Vedic mythology boar which raises the
myth
of the
one
Ramayana
of the The
manas,
Puranas,
Visnu.
two
the
other
Avatars
are
to
Brah SB.
yet
connected
The
fish which
the
from the flood, Jipjsears in the Mahabharata a (i, 8, i1).^deliversMann as incarnation in the Puranas of Visnu. of Prajapati,becoming In the an SB. (7, 5, i5, cp. 11A. i, 233) JPrajapatiabout becomes to create a offspring tortoise in this tortoise is Puranas In the the an moving primeval waters. various Avatar of Visnu, who this form to recover assumes objects lost in the deluge 23. The SB. (14, i, i) tells a Visnu, the sacrifice, by first myth of how issue eminent the the of the became most comprehending sacrifice, among the gods, and his head, by his bow how off and cut startingasunder, was became this story the TA. the sun (adityd). To (5, i, i 7) adds the trait that the Asvins of the sacrifice and that the as physicians replaced the head in offer it able its form heaven to gods now (cp. PB. conquered complete form
"
7,
(i, i) Visnu
as
the
locallyhighest
of
the
gods
is contrasted
42
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
with
same
Agni
his
the
other
deities
RV.
i,
being placed
1561,
where is the
Stars
in
between
them.
The
BiTihmana
(i, 30)
the
in
quoting
by
friend opens
i
'Visnu
The
"
moon
others.
-
Cp.
7
BRV.
according to 2, 416.
MAX
33. Otherwise
"
according
FaW. and
"
PW.,
others.
HVBP.
"
and
100. 6
SIEG
8
"
(Leipzig 1896), 97
"
WHITNEY,
"
MULLER,
HAUG,
KAEGI,
DEUSSEN,
KHF.
222.
BRV.
2,414"5.
!
MACDONELL,
derivations
note
JRAS.
" ORV580, BB. 21,205. 228"30. note 13 2. MACDONELL, JRAS. 27, 188"9. JRAS. 27, p. 174, 2; 230, l6 MM., SEE. 32, p. 127. 133"7. u 15 BERGAIGNE, Ibid. 184. JA. 1884, p. 472." *8 19 HlLLEBRANDT, RV. II2, 687. WiNTERNlTZ, JRAS. 27, 150"!. i? AUFRECHT, 20 of the Avesta French Tr. f. und DAKMESTETER, XeuVollmondsopfer, 171 2r A. KUHN, Otherwise ORV. Entwicklungsstufender Mythenbildung, 227. I, 401;
!6.
10
Other
9
"
Entwicklungsstufen,
" "
J2
Cp. ORV.
"
"
"
"
"
"
12g. Omina
"
22
JRAS.
27, 168
"
177.
"
23
Ibid.
166"8.
226
WHITNEY,
und
JAOS.
Portenta
3,325;
338;
IStr. 2, 298; WEBER, 087.4,63-98. 121"9. PAOS. BRV. 8; ORV. 227 2, 414" 30; HOPKINS,
"
1894,
cXLViif.;
HRI.
56 f.
vat.
singlehymn of the about there as occurs times, generally thirty Vivasvat, five RV., but his name is the father of the Asvins (10, i72) and of Yama also as Vivasvat. He times (10, 1 4s. 17 T). As in post-Vedic literature he is already also in the Vedas
"
1
8. Vivas
"
Vivas vat
is not
celebrated
in any
the
father
of called
Manu
(" 50),
(=
the
ancestor
of p.
human
race,
who
is
once
(Val. 41)
Vaivasvata
progeny
once
Vivasvat
Vaivasvata,
12)
receives
the
patronymic
the also
in the of
Men are AV._and the SB. Vivasvan Adityah (TS. 6, 5, 62; SB.
3, i,
(10, 63'). Vivasvat's (janima) of Vivasvat spoken of as the offspring wife is Saranyu, daughter of Tvastr (10, ij1-2). It was well as Matarisvan that Agni was first manifested to Vivasvat as is once (i, 31"). Vivasvat's messenger (6,S4) stated to be Matarisvan, but said to be is otherwise Agni (i,58 x; 4, 7^; 8, 39 3; 10, 2i5). Agni is once his from the of Vivasvat as (5, ii3). produced parents (the fire-sticks) sage The is of The five Vivasvat mentioned times. seat (sadana) gods (10, 12 7) and Indra delightin it (3,5i3) and there singersextol the greatness oflndra is notion (10, 75 l). Perhaps the same (*"53l" 3" 347) or of the waters referred is in Vivasvat be said to when to new as a hymn (i, I391) placed a centre (iiabha). with Vivasvat in several passages Indra is connected oftheRV. He rejoices in the prayer of Vivasvat beside Vivasvat his and treasure (2, (8,639) placed With the from heaven o f Indra the Vivasvat ten1 out I36)(fingers) pail pours of Vi (8, 6i8, cp. 5, 536). Indra being so closely associated with the abode there. And Soma indeed is in the ninth book to be vasvat, Soina is likely dwells with Vivasvat (9,264) brought into intimate relation to Vivasvat. Soma and is cleansed by the daughters(= fingers) of Vivasvat (9, 14 5). The prayers of Vivasvat urge the tawny Soma sisters (= waters) to flow (9,99 2). The seven
urge the flow
wise
Soma the
on
the
course
of
Vivasvat
Soma
producing
The
the
sieve
obtained
of and
Asvins
At
with Vivasvat
of
are car
besought
the and
to
come
to
the
offering
(i, 46 13j.
and
r
the
two
daughter
of
the
sky is born
night) of
and shows the
a
Vivasvat
(10,39 12;
an
cp. SB. of
10, 5,
24).
is also mentioned
In
Vivasvat the
along with
that
Varuna
gods
as
object
arrow
Vivasvat
the
the missile,
44
HI.
WELTL. .RELIGION,,
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
are
identified
with
the
twelve
months.
In
post-Vedic
to
an
literature
they
are
twelve regularly
sun-gods,evidentlyconnected
and the
months,
Vismi
being
tioned
is
name a
one
of them
2,
greatest2.
a sun
In
addition termed
Brahmanas
in RV.
common
27*, Surya is
for the
few
times
name
in the
later.
been in
Under
the
of
Agni, Surya
is said to
once
placed by
an enumer
the
gods
with the
8811). sky_(io,
four of
Savitr is also
mentioned
AdityasBhaga, Varuna, Mitra, Aryaman (8,iS3). the Adityas was regarded by the poets of the RV. to the have been the seventh, the eighth been have must sun definitely seven, and Aditi throws back whom Martanda (10, 728-9) probably brings away sun. being the setting Injthe AV. (13,29-37) the sun is called the son of and moon Aditi, the sun Adityas (8, 2 I5),and_Visnuis invoked in an enu meration containinggods who in the RV. are Adityas: Varuna, Mitra,Visnu, of the Adityas is here besides Vivasvat mother (n, 62). The Bhaga, Amsa the be but said Aditi not to (9, i 4) once golden-hued Madhukasa, daughter
ation
If there fore number of the Vasus. Indra
is,however, in
the the
as
the_RV. once
coupled
I2
in
the
dual
as
an
with
Varuna
chief of the
fourth
in Val.
47
he
is
Aditya directly
Indra of Aditi, but in is a son Aditya. In MS. 2, i from the 12 Adityas. When the SB. one (n, 6, 35) he is distinguished god is mentioned alone as an Aditya, it is generallyVaruna, their chief; but in the alone hymn in which Mitra is celebrated (3,59), that deity is called an well and When two as are Aditya, as mentioned, they are Varuna Surya. invoked Varuna and Mitra, once Indra; when three, Varuna, Mitra, and Aryaman :\: when the case, the same three five,which is only once together with Savitr and Daksa the six above. in mentioned enumeration of occurs Bhaga. only The
Adityasare
often
invoked
as
group,
the
names
of
Mitra
and
Varuna
the same time. at being generallymentioned frequently They also appear (" 45) Vasus, Rudras, Maruts, Angirases, Rbhus. along with other groups Visvedevas. The in a wider used term not to be Adityas seems infrequently for the Their class in. as an nature as a equivalent sense, gods generally4. fact resembles that of the gods in general,not being specifically characterized like
are
of
their two
Mitra chiefs,
and
Varuna.
In
the
aggregate
The
moon,
as
sense
they
of
of celestial
as
without light,
moon,
representing any
and
manifestation particular
sun,
stars,
and
or
dawn. sun,
hypothesisof
and the five
OLDENBERG
the
on
abstract
nature
names
(such
number
Bhaga. Amsa,
which
that be
the
number
their characteristic
is seven5,
to
Iranian
Amesaspentas6.It
is here
noted
the
an
have in common, two Mithra not a not even singlename being groups in number Amesaspenta; that the belief in the Adityas being seven _isnot characteristic and old 7; and that though the identity of the Adityas distinctly and Amesaspentas has been generally accepted since ROTH'S essay8,it isAvestan scholars9. rejected by some distinguished In some of the hymns of the RV. in which the Adityas are celebrated in 2, 27), only the three most mentioned (especially together,Mitra, frequently is distant is near What to be Varuna, and Aryaman, seem meant. to them: is stationary, and they support all that moves as gods who protect the uni verse and what is good hearts and evil in men's (2,273-4). They see
the distinguish
are are
honest falsehood
man
from
the
deceitful
(2, 27^;
7,
8, i815).
66
haters
of
and
punish
52 2. 6o5.
besought
to
5),
to
avert
its consequences
to
CELESTIAL
GODS.
19.
ADITYAS.
45
transfer
Trita Aptya (5, 52 2; 8, 47 8). They spread fetters for their to (2, 27l6), but protect their worshippers as birds spread their wings their young (8, 47 2). Their servants are so protected as with armour, over ?" strike them distress shaft ward and off sickness can that no (ib. 8). They various boons such as light, long life, guidance offspring; (8, i810), and bestow (", 27; 8, i822. 56'5-20). them The are : bright (s'uci), epithets which describe golden (Jiiranyayd), many-eyed (bhuryaksa), unwinking (animisd),sleepless(asvapnaj), far-observing vast (uru\ deep (gabhira), kings, mighty (ksatriyd), (dirghadht). They are inviolable (arista), (dhrtavrata),blameless having fixed ordinances (anavadya), sinless (avrjina\ pure (rtdvan). (dhdraputa), holy is clearly a metronymic formation The from that of their mother name This is also one of the they are naturally often invoked. Aditi, with whom three derivations given by Yaska (Nir.2, 13, cp. TA. i, I41). have The dealt with already been greater gods belonging to the group the but lesser best Adityas having hardly any individuality separately, may them
enemies
be
described
here
in
succession.
about times in the RV. is so destitute 100 though mentioned Aryaman10 in that the in the of individual characteristics, Naighantuka he is passed over is in he mentioned with list of gods. two other Except always passages, with Mitra and in the great majority of cases Varuna. In less than deities, the word has only the appellative senses dozen of 'comrade' and a passages which connected with also Thus the are occasionally 'groomsman', god. Agni with the words: addressed 'Thou when is once art (the wooer) of Aryaman derivative maidens' (5, 32). The adjective aryamya, 'relatingto a comrade', a as once occurs parallel to mitrya, 'relatingto a friend' (5,85 7). Thus the conception of Aryaman that of the differed but little from to have seems The back to the Indo-Iranian name greater Aditya Mitra, 'the Friend'. goes in the Avesta. period, as it occurs One to the praise of Bhaga11, chiefly hymn of the RV. (7, 41) is devoted it other deities invoked in of the are as though some well; and the name The word and appears over means god occurs sixty times. 'dispenser, giver' in this sense in several be used than of times attributively, to more a score is conceived in the with the name The of Savitr12. also cases god regularly Vedic distributor with of wealth, comparisons hymns as a Bhaga being generally intended of India's and to glorification Agni's bounty. The word express with the sense about of 'bounty, bhaga also occurs twenty times in the RV. is sometimes in one and the Thus wealth, fortune', ambiguity played upon. where distributor is it stated (7, 41 2) Bhaga is called the (vidharta), passage that men say of the god, 'May I share in Bhaga' (bhagam bhakst). In another he is termed the 'dispenser' verse (5, 46 6) in which (vibhaktd, derived from the same is he full of be invoked root to bhaj), bounty (bhagavdn) to his worshippers. Dawn is Bhaga's sister (i, 1235). with rays Bhaga's eye is adorned (i, is62), and hymns rise up to Visnu as on Bhaga's path (3, 54 14). Yaska describes Bhaga Iranian the forenoon as (Nir. 12, 13). The presiding over form of the name is bagha, 'god',which an occurs as epithetof Ahura Mazda. The
as
word
is in the
even sense
Indo-European13, since
of in
it
reason
occurs
in
to
Old
Church that it
Slavonic
bogu
more
any
a
individual
god
suppose
designated
attained
than
more
merely
The
'bountiful word
cannot
have
it meant
Amsa,
which
occurs
dozen
times
in
the
RV.,
is
46
almost
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
portion*and
of his
of 'share, sense bhaga, expressingboth the concrete 'apportioned. It is found but three times as the name of these statinganything about him besides a passages god14, only one said be is here to Amsa,, a bountiful (bhdjayii) god at the name. Agni
synonymous
with
that
of
feast'
(2, 1 4).
Daksa15 is
name
mentioned
of
a
hardly
The word
more occurs
than
more
half
dozen
as
times
an
in the
as adjective god. frequently applied to Agni (3,147) and meaning 'dexterous,strong, clever, intelligent', of 'dexterity, Soma (9, 6il8 "c.), or as a substantive in the sense strength, of the personification therefore name cleverness, understanding'.The appears 'clever' god. the 'dexterous' or mean to Excepting the verse (2,27*) which the six Adityas,he is mentioned enumerates only in the first and tenth books. he referred in another and is to with other Adityas, In one (i, 89 3) passage (10, 64 5) with Mitra, Varuna, and Aryaman, Aditi also being spoken of in his birth. with In a cosmogonic hymn is said connexion (10,72^5) Daksa when added it is from Aditi that have Aditi, to immediately sprung sprang is his daughter,the gods being born and In another afterwards. him from in the womb verse (10, 5?) it is stated that the existent and non-existent were
RV.
the
of
Aditi, in
Aditi their
of
the and
own
birthplace of
Daksa
as
Daksa.
Thus
the The
last
regard ducing
the
universal
been
parents.
shown in which
two
to
pro
to
parents has
RV. The
manner
(p. 12)
it
came
to
be
to
not
unfamiliar
applied in this poets follows. be The to seems as case are Adityas spoken of as 'gods particular father' for the their who have (6, 5o2), intelligence epithet (daksapitard) being in the same also appliedto Mitra- Varuna, who verse (7,66 2) are called 'very clearer (sudaksa). The expression is made intelligent' by another passage termed Varuna 'sons where of Mitra(sunu daksasya) are intelligence' (8,255), well as 'children of great might'(napata savaso as mahaJi). The juxtaposition is here not that daksa shows but the of the latter epithets a personification in Agni'sepithets used 'father of skill' (daksasya abstract word as pitr: 3, 2 7 9) 'son of strength' or ("" 8, 35). This conclusion is confirmed by the fact that called sacrificers are daksdpitarah, ordinary human 'havingskill for their father" of the (8, 5210). Such expressionsprobably brought about personification his association the father of the Adityas and Daksa In the with Aditi. as in the SB. (2,4, 42) TS. the called daksapitarah,and gods in general are Daksa is identified with the creator Prajapati.
the be
i
BLOOMFIELD,
ZDMG. 9,
122.
"
note;
vSPH.
31.
s. v.
"
OST.
-
4,
5
117
"
21. v.
"
BOL-
LENSEN,
WZKM.
*
Aditya.
Cp.
SCHROEDER,
et
see
"
DARMESTETER,
7
Haurvatat
Ameretat
"
i (Paris 1875),
f. ; BARTHOLOMAE,
"
AF.
3, 26.
ZDMG.
Cp. MACDONELL, JRAS. 27, 948. 6, 74; "ROTH, ZDMG. JA. 1878(11), 129 ff.
"
"
"
ROTH,
1. c.;
WC.
11
"
12;
BAYNES,
"
of the 8th Oriental Congress, II, I, 85 Bhaga. Transactions Biography 9; 12 HRI. 13 v. s. v. 53"6. bhaga. SCHROEDER, WZKM. Cp. GW. 9, 127. ZDMG. J5 OST. BRV. M ROTH, 6, 75; BRI. 19. 5, 51"2; 3, 93. 99; W7C. 45. OST. MM., SBE. 32, 252" 4; ORV. 185"9. WHITNEY, JAOS. 3, 323"6; 5, 54"7; 286" 7; ZDMG. 50, 50" 4; SBE. 48, 1 90; HOPKINS, JAOS. 17, 28; IF. 6, n 6. 49, 177"8; The of
-
"
"
"
S
of the name,
never
20.
Us
as.
"
Usas, goddess
mentioned
more
of
Dawn,
is celebrated
in
about the
20
hymns
RV.
and
than
the of dawn is but personification the being absent from the poet's mind, when goddess is addressed. Usas is the most graceful creation of Vedic poetry and there is no more in the of any other literature. The charming figure descriptive lyrics religious nor brightness of her form has not been obscured speculation by priestly has the imagery as a rule been marred by references to the sacrifice. Arraying
of identity
CELESTIAL
GODS.
20.
USAS.
47
decked her form by her in the east, and unveils her light the maiden appears withholds she from in her neither small nor light beauty peerless Effulgent she from charms her a bath, showing 6). Rising resplendent as great (ib. the darkness with light,driving away (5,80 s-6). She is young, being comes uniform hue, she born again and again, though ancient; shining with an she in mortals has life of As shone former the (i, I0). days, wastes 92 away in immortal will shine shines and she future, never aging, (i,ii313-15). now so before all the world maiden The (i, i232). Ever coming again awakes she shines that have forth, the last of the dawns shortening the ages of men, Like she revolves come1 of those wheel the first a to (i, I242). always gone, awakens have and She that feet makes the creatures anew (3, 6i3). ever s life of everything (i, 48 she is the breath and birds to fly up: 49 3). She motion waken The Dawns awakens to (i, y;1). being 929; living 7, every in
I0-
like attire,
dancer,
she
displaysher
she shows
bosom
mother
the
sleeping and
(4, 5 1 5).
forth, the fly up from their nests, nourishment waken seek and (i, I2412). She reveals the paths of men, men manifests tribes life She and all bestows the five new 79')(7, beings ing '"" drives evil Trita She dreams She to 10). (7,So1-2). Aptya (8, 47 away the black of night(i, ii314). She dispels robe the darkness removes (6, 643. dis evil and hated darkness wards off the She She (7, T). 2). spirits 65 75 concealed darkness and them distributes closes the treasures bountifully by awakes she (i, 92"). (i, i234'6). She illumines the ends of the sky when 15. She doors of of the She the heaven (i, H34). 48 gates opens opens their stall (i, 924). Her like radiant beams darkness the cows as appear is visible afar, spreading out herds cattle (j"asuri) of cattle (4, 522~4). She it were (i, 92 12). The as ruddy beams fly up, the ruddy cows yoke them their web of old (ib.2). Thus weave (of light) as selves, the ruddy dawns 'mother called of kine'2 Usas to be (4, 52 comes 3; 7, 772). the Day by day appearing at the appointed place, she never infringes and of order of the gods (i, 92 I2. I239. i242; 7, 765); she goes ordinance loses her direc along the path of order, knowing the way she never straight tion (5, 80 4). She service the renders to good gods by causing all wor kindled and the sacrificial fires to be (i, ii39). She is shippers to awake liberal worshipper, leaving the un and besought to arouse only the devout however (i, I2410; 4, 51 3). Worshippers are godly niggard to sleep on instead of being awakened sometimes spoken of as wakening her by her claim with their have her first wakened (4, 52 4 "c.), and the Vasisthas to is once asked not not to hymns (7, So1). She delay, that the sun may is scorch her thief She a an or as (5, 799). besought to bring the enemy gods to drink Soma (i, 48 T2). Hence probably, the gods are often described as 'waking with Usas' (i, i49 "c.). which Usas is borne is shining (7,78*), brilliant (1,237), on a car well-adorned (3, 6 1 2), (i,49 2),all-adorning "c.), (7, 75"),massive (i,48 bright and spontaneously-yoked (7, 784). She is also said to arrive on a hundred chariots (i, 48 7). She is drawn are by steeds which ruddy (7, 75 6 "c.)" guided (3, 6i2), regularly-yoked (4, 5i5), or is said to be resplendent easily with steeds as (5,79 1~I"). She is also described being drawn by ruddy kine bulls (go: i, 92 2. 124"; Both the horses and the or cows 5, So3). but the probably represent the ruddy rays of morning light cows are generally 3; distance in The the dawns explained as the red morning clouds. traverse is a day 30 yojanas (i, I238).
motion lisas
2" 10
urge When
the
living,the
shines
two-footed birds
and
the
four-footed,
to
48
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
is closely associated with the sun. She has She the of the H3l6). (i, brings gods eye opened paths She shines white with the horse beautiful the 773). (7, leads and on light of the sun (i, ii$9), with the lightof her lover (i;92"). Savitr shines after maiden man a the path of Usas (5, 8i2). Surya follows her as a young desires her (i, i2310). She the god who is the wife (i, i is2). She meets the wives of the Sun are of Surya (7,755); the Dawns (4,5 X3). Thus as his she conceived wife is mistress. But in the as or followed by sun, space As is to be
expected, Usas
to
for
Surya
travel
in time she is occasionally thought of as his mother preceding the sun has She sacrifice, (7, 7 8 3). She has been Surya, generated A gni 35). (cp. p. and of arrives with a for the Savitr, (savdya) production produced (prasutd) the Usas the of sister is Aditya Bhaga (i, i235; bright child (i, H3I"2). the kinswoman (i, I235). She is also the (jdmi) of Varuna cp. p. 45) and the elder sister (i, I248) of Night; and the sister (i, ii32-3; 10, 127 3) or dual and often as of Dawn are a (usdsdnames conjoined compound Night in the sky (7,75*); and the place of is born naktd or naktosasa}. Usas in the RV. : she most her birth suggests the relationship frequentlymentioned also is constantly called the daughter of heaven (i,30 "c.)4. She is once beloved heaven of the of as T). (i,46 (priya) spoken kindled sacrificial fire being regularly The at dawn, Agni is naturally without a sidewith Usas in this connexion, sometimes often associated not of manifestation which with the the at Agni simultaneously glance sun, appears with the kindling of the sacrificial fire (i, 124'or "c.)5. Agni appears the Dawn. before Usas causes Agni to be kindled (1,1139). He is thus called her lover sometimes like the sun (i,69 x; 7, lo1, cp. 10, 3 3). He goes she comes, the shiningUsas to as meet asking her for fair riches (3,6i6). is naturally also often connected with the twin gods of the earlymorning, Usas the Asvins her (i, 44 "c.). They accompany (i,i832) and she is their them friend (4, 522-3j. She is invoked to arouse (8, 9 17j, and her hymn is is yoked, the awakened Asvins' said to have them When the car (3,581). with the the born of associated is is (10, 39 12). Usas once "daughter sky before the dawns which anew as harbinger of being born ever moon, goes day (10,85'9). Various gods are described as having produced or discovered the dawns. is characteristically Indra who of light, winner is said to have a generated 7 also hostile to her, or "c.). But he is sometimes lightedup Usas (2, 12 her wain made the dawns (" 22). Soma being described as shattering bright the constituted them at their birth (6, 39 3) and wives of a good husband the Dawn, the sky (6, 44 23), as Agni does (7, 65). Brhaspati discovered darkness the with light(10, 68 9). The ancient (svar), and Agni, repelling Fathers, companions of the gods, by efficacious hymns discovered the hidden lightand generated Usas (7, 764). The the worshipper or on goddess is often implored to dawn bring to him wealth and children,to bestow and long life (i, 30". 48 "c.), protection of the poet (5, and glory on all the liberal benefactors to confer renown 79", ask Her from her her riches be adorers desire and to as to cp. i, 48 4). soul of the dead man to a mother and sons to the sun (7, Si4). The goes Usas to in whose (10, 58s),and by the ruddy ones lap the Fathers are said be seated, the Dawns to doubtless meant are (10,15?). Besides the in the sixteen enumerated has Naighantuka (i,8) Usas other epithets. She is resplendent, shining, white, ruddy, goldenmany bright,
as
22 IX 2 x
hued,
She is
of
in
law,
most
bountiful characteristically
ZDMG. (inaghonr.
CELESTIAL
is derived
GODS.
21.
AS'VINS.
root
to
49 shine and is
The
name
of
Usas and
"
from
the
vas
radically
cognate
*
to
Aurora
i,
GVS.
265"6.
where p.
Cp. KUHN,
rays
of Ibid. dawn
5
quoted above,
5, 190;
KRV. cp.
the
21.
"
3
or
See
cows.
the
"
passages 4 OST.
above
191.
6
"
Ibid.
193
"
4.
"
SONNE,
KZ.
10,416.
WHITNEY,
52"4;
JAOS. 3, 321"2;
BRV. i, 241"50;
OST.
5, 181"98; Usas
BRANDES,
MM.,
LSL.
"
the with
21.
Asvins.
are
"
the
are
they
in
Indra, Agni, and Soma, the twin deities named prominent in the RV. judged by the frequency invoked. in more entire than They are celebrated fifty
Next
to most
hymns
400
parts
of
several hold
a
others, while
distinct connexion
their
name
occurs
more
than
times.
Though
they
positionamong
with any
the
deities of light
and of
definite phenomenon
has been nature a lightis so obscure, that their original puzzle to Vedic earliest times. This it makes from the interpreters probable that obscurity is in of be Vedic these the origin to a sought period. They are gods pretwins sole of one (3, 39 3; 10, i;2) and inseparable. The hymn purpose with different twin objects such them as hands, (2, 39) is to compare eyes,, birds going in pairs, and such as dogs and goats feet,wings, or with animals 9and swans or 3; 8, 35 7 eagles (cp. 5, 78* I0). There I0, io62 are, which however, a few passages perhaps point to their originally having may been they are spoken of as born separately (ndnd: 5, 734) separate. Thus here and there (ihehd), one and born as being called a victorious prince, and the son of heaven the other also quotes a passage (i, i8i4). Yaska is the called of night, the other the son of dawn' son statingthat 'one (Nir. in another 'the alone RV., moreover, (4, 36) mentions 12, 2). The passage both encompassing Nasatya', a frequent epithet otherwise only designating
" " "
Asvins The
as
in the Asvins
dual.
are
(7, 62 5). of 6), golden 10, 93 brilliancy and forms honey-hued (8, 266). They possess many (i, ii79). They beautiful (6, 62 5. 63 x) and are wear lotus-garlands(10, i842; AV. 3, 22*; SB. 4, i, 516). They are agile(6, 63 5J, fleet as thought (8, 22l6), or as an eagle (5,784). They are are strong (10, 244), very mighty (6, 62 5), and several times called 'red' wis (rudrd, 5, 753"c.). They possess profound dom distinctive most two (8, 82) and occult power (6, 63s; 10, 937). The and is almost frequent epithets of the Asvins are dasra, 'wondrous'., which limited to them, and is generally explained to mean entirely nasatya, which
youngest
same
the
of
(7, 2,
the
7 2) even time
them describing
ancient
(8, 2214;
'not untrue'
been
other word
no
such etymologies2,
occurs as
as
'the
a
savers' in
have the
the
name
of it.
demon
two
sheds
further
lighton
names
These Asvins4.
epithets
The attri
times
became
the
separate
rudravartani
used
only gods called (twice) of rivers.6 Of all the gods7 the Asvins with most are closely connected honey in many (madhti),with which have they are mentioned a They passages. skin filled with honey, and the birds which draw in it (4,45 3"4). them abound They poured out 100 jars of honey (i, n76). Their honey-goad (x,122 3. with which the sacrifice and the worshipper8, i574) is peculiar they bestrew them. to is described of the Asvins Only the car as honey-hued (madhuvarnd) or 'honey-bearing' said to be fond (madhu-vdhana). They only are
Indo-arische
peculiarto them, and they are the 'havinga red ( hiranyavartani), an epithet otherwise 'golden-pathed' only
proper path'5 is
of the
Philologie. III.
IA.
50
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
priestto (inadhuyu, mddhvi) or drinkers of it (tnadhupa). The is called honey-handed (10, 41 3). They give invited to come are \vhom they compared with bees (10,io610). cp. 10, 4o6) and are honey to the bee (i, 112 fond of like other Soma (3,587"9"c.) and are gods, They are, however, and HILLEBRANDT with Usas Surya (8,35'). (VM. 1,241), invited to drink it
of honey
2I
however,
The
finds
circle of the
car
Asvins
were
at
first excluded
from
the
of
as
the
Asvins
is sun-like
(8,82)
are
or
wheels, axle,
rays
reins fellies,
(i,119') or ornaments and some threefold, having three wheels, three fellies, construction, being It is swifter than nS1-2 moves other "c.). lightly (8,Q8), parts triple(i, the of than an twinkling (8,62 2). It was eye thought (i;ii72"c.) or which fashioned by the Rbhus (10, 39 I2). The Asvins' car is the only one
thousand One
the
name
(4,444" 5), and all golden (i, 180'; 8, 529. 22s). (8,8"- I4). It is peculiarin
golden
is three-wheeled. Asvins
The
came
of
its wheels of
is said
to
have
been
lost
when
the
to
Asvins'
to
wedding Surya (10, 85 15; cp. " 37). impliesonly the possession of horses, there being
that
no
evidence Their
car
6
show
they
horses
are
so
called
because
they ride
on
horses10.
(i, ii72"c.), more commonly by birds (pi, (4,45 4),eagles(i, n84), bird steeds 6, 63 "c. or patatrin,10, i435), swans described drawn as by a (6, 63 7) or eagle steeds (8,5'). It is sometimes buffalo (kakuha) or buffaloes (5,73 7; i, i843 "c.) or by a singleass (rdsabha: i, 34". n62; 9) the Asvins are said at the 8, 747). In the AB. (4, 7 have in a car drawn and Soma race won a Surya to by asses11 marriage of and Sayana'scomm.). Their car touches the ends of heaven (cp.RV. i, n67 the five countries round heaven extends and over (7,63 2"3). It moves heaven earth and in It traverses a single day (3,588), as the (i,i8o10). and of Usas that of the sun (4,5i5) are also said to do. It (i,us3) car
is drawn
by
"
goes made
round
the
course
sun
in the
distance
(i, ii2I3j.
Frequent
mention
is also
which word with one a (vartis], exception is applicable The several word is round' times connected to them parijman, 'going only. with the Asvins or their car, as it is also with Vata, Agni, and Surya. afar of the Asvins is variously from described. The They come locality and heaven from heaven heaven and from earth (8,87), (i,44 5), (8,53"), the and from from air air (8, 84. 92), ocean (8,lo1), (8,83), earth, heaven, air, from far and near (5,73 J). They abide in the sea of heaven (8,26 17), in the floods of heaven, plants, houses, the mountain top (7,7o3). They above their locality Sometimes from come behind, before, below, (7,725). about if unknown72 is inquired as (5,74 2'3; 6, 63 T; 8, 62 4). They are once three invoked (8,823) said to have three places (j"adant), possibly because times a day. is often said to be the earlydawn13, when The time of their appearance the 'darkness still stands ruddy cows' (10,6i4) and they yoke their among and receive the offerings of worshippers(i,22 to descend to earth car "c.). them Usas awakes (8,917). They follow after Usas in their car (8,52). At the their relative time yoking of their car Usas is born (10, 39 T2). Thus
of their
2
seems
to
have
car
been
between before
and
sunrise.
But
Savitr
is
once
said to
set
their the
in motion
of
sunrise
are
to to
be
come
invoked
appearance of dawn, and sacrificial fire,the break spoken of as simultaneous (i,157*; 7, 724). The Asvins to the offering not only at their natural time, but also
or
in the
evening (8,2214)
of the
at
appearance
Asvins
at
the
sunset
(5,763).
have
The
may
been
the
52
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
they released
to
from
his him
:
his life,restored
him the
him of
was
youth, rendered
his A
wife
and
made
husband
5, 143).
is Kali
detailed
in the and
story of how
SB.
Cyavana
him when
Asvins
given
also he
youth
wife
or
taken
car
(i, ii219)
been
wife
(i, n6T)
spouse
named of
to
Kamadyu
have
the
beautiful
a
Purumitra
the
(i. n;20;
397). They
commentator
restored
son
was
Visnapu, like
Krsna
lost
animal,
10, most
was
sightof their
to
worshipper Visvaka,
the
ocean rescue
of
(i, n623.
The of
ii77; story
who
6512),who
often in and In
according to
is that of the who the
his
father.
son
referred
of
Bhujyu, udre] or
invoked
Tugra,
of him
abandoned
midst
tossed
ocean
(samdarkness
in the
the
water-cloud
the
aid
about
in
which
is without
rescued four
a
home
hundred-oared traversed
ship. They
the
him
animated,
an
air, with
ships,
wellas
with
feet
animated
and
yoked clingingto
for ten drawn
chariot
three
hundred
their
passage the
Bhujyu
of the
is
described
The
in
midst
waves22.
sage
waters
malignant,overwhelmed
as
in the
nightsand
out
as
nine
days,abandoned
is raised with
Soma
calamity and restored him to him up from a raising pit in which he lay hidden away as one dead (io,398) the sage or 7)24. They succoured restoringhim from decrepitude (i, ii96in his Atri Saptavadhri who with a companions was along plunged burning pit by the wiles of a demon. They brought him a cooling and refreshing draught,protected him from the flames, and finallyreleased him in youthful also from darkness. said to have delivered him When strength. They are is rescued of the Atri from heat as (10, 30^)^ Agni having spoken meaning probably is that Agni spared him through the intervention of the Asvins 2s. The
Asvins
To and
one even
dead, was by the Asvins revived and from They delivered Vandana ii25. 116". the lightof the sun (i, ny5. n86),
a
ladle 2^.
rescued
from had
the been
jaws
of
wolf
quail which
invoked
their aid26.
Rijrasvawho sheep
the
and
blinded
to
a
giving them
the
hundred one by his father for killing his she-wolf to devour, they restored
eyesightat
of blindness battle
and cured (i, u6l6. ny1?- l8); Paravrj (i, ii28). When Vispala's leg had been cut off in she-wolf
like
the
wing
of
bird, the
Asvins
gave
her
an
iron
one
instead27.
she was They befriended Ghosa when growing old in her father's house by 6. 40$). To the wife of a eunuch giving her a husband (i, n;7; 10, 39 called Hiranyahasta (i, n6T3. they gave a son n;24; 65/627; 10, 397); who called The had left of Sayu, which is, however, once cow Syava (10, 6512). off bearing they caused to give milk (i, n622"c.). a They gave to Pedu swift,strong, white, incomparable, dragon-slaying steed impelled by Indra, which unbounded him of the family won spoils (i, 116" ".). To Kaksivat of Pajra they granted blessings in abundance,, causing a hundred jars of wine sieve (surd) or of honey to flow from a a strong horse's hoof, as from
"
or
miraculous
a
deed
on
of
theirs is connected
son
with honey
who
horse's the
head
Dadhyanc,
are
of
Atharvan,
then the
them
where
to
was
mead
(madhti) of
others
Tvastr
Besides
suc
above,
the of
many
mentioned
112 were
having been
"
by
Asvins
actual
in RV.
persons
i,
and
116 saved
19.
or
These
cured
may
be
largely the
names
who
in
CELESTIAL
GODS.
21.
ASVINS.
53
remarkable
to
manner.
Their
rescue
or
cure
would
easilyhave
been
attributed
Asvins, who having acquired the character of divine deliverers and with such mira all stories connected healers, naturallyattracted to themselves The of BERGAIGNE and others the culous that various miracles opinion powers. attributed to the Asvins of solar phenomena are anthropomorphized forms thus from man meaning the release of the sun (the healing of the blind lack probability -5". At the same time the legend of Atri to darkness), seems be a reminiscence of a myth explainingthe restoration of the (cp. " 56) may
the vanished As
sun.
the physical basis of the Asvins, the language of the Rsis is so themselves do not understood to have what seem they phenomenon vague deities The other of the these represented. gods morning, the night-dispelling more Agni, the man-waking Usas, and the rising Surya are much vividly ad called dressed. be because of the latter are horses, They may possessors of of the sun's. But what light, especially symbolical rays they actually re the oldest commentators mentioned That presented puzzled even by Yaska. remarks scholar Earth and Heaven (Nir.12, i) that some as regarded them (as does also the SB. 4, i, 5l6), others, as Day and Night, others, as sun and writers' while the 'two kings, performers of took them to be 'legendary moon, acts'. holy thinks Yaska's ROTH he means Indra and the own opinion is obscure. he that the from darkness transition which GoLDSTtiCKER, to means light, sun, inseparable dualitycorresponding to their twin nature, and agrees represents an This is also the opinion of MYRIANTHEUS with this view. well as of HOPKINS, as considers it probable that the inseparable twins represent the twin-lights who before that of them could be or twilight dawn, half dark, half light, so one of alone the of Other the scholars*1 favour as son spoken Dyaus, bright sky.
to
that
the
identification and
of
the
Asvins
with
sun
and
moon.
OLDENBERG
following
believes the natural basis (ZDMG. 41, 496) of the Asvins be the morning star, that being the must only morning light beside fire,dawn, and sun. The the course of time, the luminous nature, and the Asvins round the heavens suit,but not their duality. The indeed morning star would naturally be thought of in connexion with the evening star, but they are eternallyseparate, while the Asvins are of the RV. two joined. The latter are, however, in one or spoken passages of separately; and though the morning in Vedic worship is so important, while sunset nevertheless sometimes plays no are part (5, yy2), the Asvins invoked The and (8, 22*4; 10, 391. 404) of Asvins, sons evening^. morning drive across the sky with their steeds and have Dyaus, who a sister, possess famous horsemen of Greek a of Zeus parallel in the two mythology, sons (Aid? xoupoi)34j brothers Lettic God's of Helena, and in the two who sons their steeds come the daughter of the sun, either for them to riding on woo selves the In the Lettic or moon. myth the morning star is said to have the daughter of the sun Asvins come to look at 35. As the two wed the one Lettic wed the of the Surya, so the two one daughter god-sons they sun; too the ocean, are from the daughter (like the Aiooxoupoi) rescuers delivering of the sun himself*6. the sun character If this theory is correct, the or of the Asvins idea have as derived from the of the been rescuers morning may star being a harbinger of deliverance from the distress of darkness. WEBER is also of opinion that the Asvins stars, the twin constellation represent two of the Gemini 37. thinks that the Asvins do not Finally GELDNER represent natural but saints of phenomenon, any are simply succouring (Notheilige) purely Indian origin38. MANNHARDT^2
BOLLENSEN
54
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
and twilight
the
not
morning
not
star
theory
seem
the
most
probable.
In
it appears
character
date from
the
Indo-European
period in
i
though
to
According
"
PVS.
note.
BRUNNHOFER,
BRV. 172.
"
variously interpreted by others; cp. BRV. I, 56"8; 3, 38 in Gothic from nasyan),Vom Aral bis zur 1/~nas ('savers'
434; PVS. HRI.
I,
Ganga, p. 99;
4
2,
"
83.
55.
" "
"
"
3 6
Sp.AP. PVS.
207;
COLIXET,
BOR.
3, 193.
"
KRV.
note
5 7
of the ZDMG.
Asvins.
HVM.
I, 237.
morning
dew;
41,
56"7, gives a list of the epithets 8 According to this refers to OLDENBERG, IQ GGA. 1875, p. 93. HAUG, BOLLENSEN,
"
On
2,
the 105.
"
car
and
*3
JAOS.
2, 432.
15,
"
269"71.
15
"
12
pvS.
"
OST.
*7
"
ORV.
18
208.
16
HRI.
83.
21
"
cp. HOPKINS, 82. HRI. H BRV. 5, 238"9; Cp. IS. 5, 183. 187; EHNI, ZDMG.
"
steeds
of the
Asvins
33, HRI.
WEBER,
5,
IS.
5.218.
"
20
OST.
248"9.
in
MYRIANTHEUS
"
p. 93
(=
OST. HVBP.
v.
SCHRSDER,
SEE.
WZKM.
9, 131;
XXVI,
set
restored KZ. 5,
H2.
22
References
5, 244"5;
112.
--
SOXNE,
23
10,335"6;
246; BENFEY,
"
BENFEY,
OO. 3,
MYRIANTHEUS
158;
174;
OST.
263"4.
v.
BRADKE,
ZDMG. BAUNACK, KZ. Ibid. 268; SONNE, 25 331 10, 26 MM, LSL. ZDMG. 4. 45, 482
"
50, 264"6.
(Atri
100"12;
sun);
OST. PVS.
2S
"
"
2,525"6;
5,
248; MYRIAN
"
THEUS
name
78
of
"
81.
a
"
27
OST.
5, 245;
MYRIANTHEUS
i, 171
(Vispala,
149 f
" .
racing mare).
"
MYRIANTHEUS
HVBP. OO. 29 BENFEY, 185. 142"3; 2, 245; MYRIANTHEUS 113. HVM. H2. 3" OST. 31 LRV. i, 535 (againstZLMMER, 5, 248; HVBP. 3, 334; f. slav. Philol. 2, 669 ff.); 32 Zft. f. Ethnologic Archiv HVBP. 7, 312 f. 47"9212 35 ORV. 34 HRI. 33 BRV. n. 78. 80; JRAS. 27, 953"4. 2, 500. 3. KRV.
note
" -
"
"
36
v.
SCHRODER,
2,
WZKM. cp.
i.
38 GVS.
31
9, 133"1. xxvii.
37
WEBER,
3,322;
IS.
MAX
5, 234;
Rajasflya100.
LSL,
2,
ROTH, ZDMG, 4, 425; OO. OST. BENFEY, 2, 245; Die Asvins MYRIANTHEUS,
"510;
HRI.
WHITNEY,
JAOS.
MULLER,
607"9:
i, 150; 2, 431
GOLDSTUCKER, Dioskuren,
47"
KRV. 80-6.
49"52,
notes
180; HVBP.
209"
15;
B.
THE
ATMOSPHERIC
GODS.
"22.
His
Indra.
is
"
Indra
god
^250
of the Vedic
Indians. his
one-
importance
more
indicated those
in
by
of
the
fact
to
that
about
hymns
and very
celebrate
greatness,
fourth of he
than
devoted
hymns
he
in
god
with
nearly
If the
which "into
praised or
the
which is
is associated
to at
"
"
the name, As least 300. brought up of uncertain meaning, does the Indo-Iranian period and is .not designate any phenomenon of nature, the figure of Indra has become surrounded anthropomorphic and much by mythologicalimagery, more very of his indeed than that of any The other god in the Veda. so significance -character is,however, sufficiently clear. He the thunder-god,the is primarily of drought or darkness and the consequent liberation conquest of the demons 'Of the waters Se the winning of lightforming his mythologicalessence. or is the god of battle, who aids the victorious Aryan in the condarily |Tndra inhabitants of India. ] conquest of the aboriginal is the dominant He deity of the middle region. He pervades the air He the occurs (i, 5 12). gods of the air alone in the Naighantuka among of the air in the triad Agni, Indra (or Vayu), (5,4), and is the representative
-which
aggregate
"
of
Indra's
and
hands his
connexion
with
has a body, a He mentioned. physical features are is often His (2, i62; 8, 853). spoken of in belly is compared It of (2, i62 "c.). drinking Soma powers
ATMOSPHERIC
GODS.
22.
INDRA.
55
when
full of
are
Soma
to
lake
(3, 36s).
His
of
sipra)
often
referred
is violently agitated when is exhilerated he or puts is tawny-haired (10, 96s- 8) and (2, n17; 10, 231). He is tawny, the changes being tawny-bearded (10, 23*). His whole appearance that word in entire hymn of on (Jiari) (10, 96) with verse an rung every Indra. reference is a few times to He described as golden (i, y2; 8, 5 5 3), attribute distinctive of Savitr (p. 32), as an (7, 34*), and as golden-armed iron-like (i, 563; 10, 96*- 8). His arms the thunderbolt are men as wielding often. They tioned particularly are long, far-extended, great (6, 19^; 8. 3210. beautiful the most 701),strong and well-shaped (SV. 2, 1219). Indra assumes and the ruddy brightness forms of the sun different (10,ii23) and takes many beard himself in motion forms
at
almost
siprin,'fair-
will
(3,48*. 538; 6,
I
It is the
The
thunderbolt
have the
made
it and
exclusivelyappropriate to Indra. stroke (cp.p. 59). It is lightning (i, 32" "c.), but Kavya by Tvastr given it to him (i, i2i12; 5, 342).
"
said to have are gods who provided Indra with ocean (8,899). Its place is below enveloped in water that of the sun (10, 2721). It is generally described as dyasa or metallic (i, 52* "c.), but sometimes as golden (i, "72 "c.), tawny (3, 44*; 10, 963) It is or bright(3,44s). four-angled (4,222),hundred-angled (4,i710), hundredand jointed (8,66"c.); thousand-pointed(i,8o12"c.). It is sharp (7,i8l8"c.). it like a knife or Indra whets bull his horns2 as (i,130*. 55'). It is spoken a of as a stone (as'man)or rock (parvata-. 7, io419). The bolt in Indra' s hand is compared with the sun in the sky (8, from comor 59 2).Epithets derived with of which pounded vajra, some are frequent, are almost entirely very limited to Indra. with the bolt', the bolt',vajrivat, 'armed Vajrabhrt, 'bearing and vajradaksina^'holding the bolt in his righthand' are applied to him while vajrabdhu or -hasta, 'holdingthe bolt in his arm exclusively, or hand', and the commonest derivative vajrin, 'armed with the bolt',otherwise occur attributes of Rudra, the Maruts, and each as Manyu only once respectively. Indra is sometimes said to be armed with a bow and arrows (8, 454. 666" "; 10, io32" 3). The latter and are golden, hundred-pointed, winged with thousand feathers a also carries a hook (ankusa) with (8, 667- "). He which he bestows wealth he uses (8, i710; AV. 6, 82 3) or which as a weapon (10, 449). A net with which he overwhelms all his foes is also attributed to his bolt. It lies in the him
In
the
(4, i)
it is
(AV. 8, 85~8).
Indra is borne
on a car
which
is
golden (6,292"c.)
and
is swifter than
The
car
in
epithet 'car-fighter' (rathestha)is exclusivelyappro is drawn two by tawny steeds (/ian)*, a term very the referringto Indra's great majority of instances
a
In
few
mentioned hundred are (2, 18*-?; 4. 463; 6,47**; sun-eyed (i,i6T-2).They snort and neigh (i,3ol6). They have flowing manes (i, io3 "c.) or golden manes (8,3229.8224). Their hair is like peacocks' feathers or tails (3, 45'; 8, i25). They swiftlytraverse distances and vast Indra is transported by them an as eagle is borne by its wings (2, i63; 8, 349). They are yoked by prayer (2, i83 "c.), which doubt These 8, i9-24). steeds
are
thousand
passages eleven or
greater number
than
two,
up
to
hundred
and
less said
means
that be drawn
invocations
bring Indra
of his for
to
the
sacrifice.
Indra those
or
is
few
times
to
by
has
the
horses
22*~6), and
Vayu
Indra
of Vata his
(10,
car-corn-
56
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
car once
and
said
his
to
steeds
be
were
fashioned with
a
provided
of
33")-'
Soma
even
drink
among (3, 484; 8, him in this respect4. It is his favourite only Vayu, his companion, coming near is nutriment (soma-pa,-pavari) frequent epithet 'Soma-drinker' (8, 4"). The characteristic of him, being otherwise only applied a few times to Agni and besides to Vayu alone. associated with Indra, and once Brhaspatiwhen
one men
44). He
is the
Soma-drinker
gods
and
(8,24),
Soma
is
as
sometimes
said
to
stimulate and
Indra
actions
But it
such
sky
him
or
exhilarates characteristically
to
carry
his warlike
slaughterof the
foes
(2,I51. ig2; 6, 47
essential
on
2)
or
the
(6, 27;
it to
gave
7, him
is Soma
to
Indra
he
drank
it
the
very
day
he have
of
(3,482"3" 329-10;
lakes5
a
singledraught entire lakes the One of beverage (8,66*). hymn (10,119) consists of thirty his Indra describes sensations in which after a draught of Soma. a monologue much Soma is said to produce disease in men, Indra him But just as too so from excessive indulgence in it and self is described as having to be suffering cured ceremony6. Indra also drinks milk by the gods with the Sautramani 7 with honey mixed (8,48). time eats the flesh of bulls (10,283),of one He at the same (10,272), of twenty buffaloes (6, 17"; 8, 6610), or 300 (10, 8614), or of a hundred buffaloes roasted by Agni (5,297). At the sacrifice he also eats an offering of cake (3, 527- 8),as well as of grain (3,35^. 434; i, i62),and the latter his steeds are supposed to eat as well (3,357. 52?). Indra is often spoken of as having been Two whole hymns (3, born. 48; the with of his birth. he is deal Once iS12) (4, represented 4, 1 8) subject as wishing to be born in an unnatural through the side of his mother8. way This trait may breaking from possiblybe derived from the notion of lightning the born the side of the storm-cloud. illuminates On he being sky (3, 444). bom he in the wheel of the motion set a sun Scarcely (i,130"). He was warrior as soon irre born as (3, 5i8; 5, 3o5; 8, 454. 661; 10, ii34) and was sistible from birth (i, io28; 10, I332). Through fear of him when he is born, the firm and earth At his birth are mountains, heaven 6i14). (i; agitated heaven and earth trembled all the fear of wrath his and (4,1 7 2) through 3 feared him gods (5,305)9. His mother is often mentioned (3, 48'- "c.)10. She is once he being her calf; and he (4, i810) spoken of as a cow (grsti), is spoken (10, n i2) of as a bull, the offspring of a cow (gdrsteyd).He is called the of whom once (10,101^) son NistigrI, Sayana regards as synony with Aditi (cp." 41). According to the AV. mous (3, io12- '-)Indra's (and is Ekastaka, daughter of Prajapati. has the same Indra father Agni's)mother as Agni (6,592),who is the son of Dyaus and Prthivi (" 35). According to in a hymn of a verse one interpretation (4, i74) in which his father is twice
mentioned,
verse
the slaughter of Vrtra 6, 4o2; 7, 983). For and said to is even ne 6, i7")" (5,2Q7 cp.
drank drunk
of
Soma
the
latter is Dyaus.
similar
inference
hymn (io,120') where it is said that was the highest from which this fierce (god) was other (cp. 6, 30$; 8, 364 with io, 543, and passages
an
in
Indra
may that
be
drawn
the from
i,
from
'among
worlds
a
born', and
io,
few
I386
with
164").
in
His
father is said to
have
as
made fashioned
his thunderbolt
is elsewhere
generally described
by
Tvastr
(" 38).
drank
Soma
ATMOSPHERIC
GODS.
22.
INDRA.
57 his mother
at
the He
house drank
of Soma
his
father, where
in and the house
it
was
given
Soma,
crushed widow
to
him
by
(3, 48 2).
his birth
(4, i83),
drank
Indra it in
having
overcome
Tvastr
having
by
his inferred
Indra
same
seizing
verse
his
father made be
who
to
mother that
slays in order to is Tvastr11 in of the gods, who obtain the Soma, (cp. i, So1*). The hostility said have is to are con (4, 30^) fought againsthim, perhaps one passage of his trying to obtain Soma nected with the notion forcibly.12.
it is
clearly
Indra's
father
A
to
few been
different
accounts
are
given
of the
a
originof
Indra.
He
is said
destroyer of fiends (3, 49 T), but is doubt in here the figurativesense of 'to con the verb fan no is Soma the stitute' (cp. 2, i35; 3, 5 18). once spoken of as generator of Indra other and some gods (9,965). In the Purusa hymn Indra and Agni are said mouth from the of the have to (10, 9o13). According to world-giant sprung the SB. (u, i, 614) Indra, as well as Agni, Soma, and Paramesthin, is said to created from TB. that Prajapati been have Prajapati. The (2, 2, io:) states last of the gods. created Indra (6,592)and Pusan is also his brother (6.555). Agni is Indra's twin brother
have
generated by
the
The
sons
of
Indra's
brother
-are
once
mentioned
(io,551),but
who
are
meant
by
Her
them
Indra's
name
times
referred in which
to
with
hymn in a contain few other which occurs (10, 86"- I2) and passages of goddesses (i, 2212; 2, 328; 5, 468). The SB. expressly states enumerations wife (14, 2, i8). The be Indra's AB. Indrani to (3, 227), however, mentions
Indra Prasaha and Sena MS. of
as
is Indrani
she
Indra's
3,
wives
*3.
These PISCHEL
two
are
identified
with
Indrani Saci is
8";
4,
12') '4in
to
an
(VS.
as
2,
52)
as
thinks 'that
Indra's
wife
the
RV. Asura
well
in
post-Vedic
drew Indra that
litera down
en
female
who
Kathaka
Indra
the
Asuras,
assuming
Indra
are
form
is associated
females and of a male males. among among various other His chief friends allies and gods.
in innumerable him described are as assisting Maruts, who passages in his warlike with these deities is so close that exploits (" 29). His connexion the epithet marutvat, 'accompanied by the Maruts', though sometimes applied other gods, is characteristic of Indra, this epithet,as to well as marudgana 'attended him host', being sufficient to designate by the Marut (5,426; 9,6510). With with any than Agni Indra is more frequently coupled as a dual divinity is natural, as is a form is other god (" 44) l6. This of fire. Indra lightning said also between have have two to stones produced Agni (2, 12^) or to found is further often coupled in the waters (10, 32fc). Indra Agni hidden with Varuna and Vayu, less frequently with Soma, Brhaspati, Pusan, and Visnu attends (" 44). The latter is a faithful friend of Indra and sometimes him in his conflict with the demons I7. ("" 17. 44) Indra is in three four passages less distinctly identified with or more or Surya18.Speaking in the first person (4, 26') Indra asserts that he was once Manu and Surya. He is once directlycalled Surya (10, 89*); and Surya and Indra both in another invoked the same are verse (8, 824) as if they were receives In one Indra the epithetSavitr (2,30*). The SB. person. passage with the sun, Vrtra identifies Indra (i, 6, 4l8),too, once being the moon. the The
giganticsize
of
Indra
is dwelt
upon
in many
passages.
When
Indra
58
III.
RELIGION,
the
two
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
but a handful to him worlds, they were (3, 3o5). air and The worlds two earth, (3,46^). greatness heaven, surpasses him half of Heaven and earth do the but (6, 30 T; 10, 119')are equal to earth were times as large, suffice for his girdle (i, I736). If the ten not had hundred heavens and be equal to it (i, 52"). If Indra would Indra a him thousand would both worlds not hundred suns nor equal a earths, a (8, 59s).
grasped
boundless
He
in
His
no
greatness and
been
parallel among
or
are or
lauded
to
in the born
most
unstinted
No
terms.
He
has
or
be be
(4, i84).
one,
celestial
has terrestrial,
shall
god
nor nor
man,
recent waters
born, like to him (7, 322J). No one, equals him (6,3o4). Neither former, later,
his valour limit of his
to
attained
the
to
the
nor one
men
like
rival him born, past or present, can gods; no one among All the him the in He to 1 (3, (i, 659). 46$). gods yield gods surpasses and Even the former subordinated their gods might strength(8,5i7). powers to his divine glory and to kingly dignity(7, 2i7). All the gods are unable and counsels Varuna frustrate his deeds and Surya are sub (2, 324). Even (i, ioi3 cp. 2, 389 p. 16). He is besought to destroy ject to his command of Mitra, Aryaman, foes Varuna and the (10, 89"-9) and is said to have acquired by battle ample space for the gods (7,983). Indra alone is king of world lord of all that moves and is the the whole breathes (3,46 2). He he is the (i, ioi5). He is the king of thingsmoving and of men (5,3o5); of all and leader He is the of human that sees moves (10, io212). eye and divine (3,342). He is several times called a universal monarch races (4, i92 "c.) and still oftener a self-dependent sovereign (3,461"c.;cp.p. 24). He is also said to rule alone his (ekd) by might as an ancient seer (8,641). few A times he the epithetasura receives (i, 174*^8, 796). Indra bears several characteristic attributes expressiveof power. Sakra 'mighty'applies about times and to Indra only about five times to other gods. Sacwat, 40 fifteen times and other deities only 'possessedof might' describes Indra some twice. The 'lord of epithetsacipati might',occurring eleven times in the RV. the Asvins as 'lords belongs to Indra with only one exception (7,67s),when of might' are besought to strengthentheir worshippers with might (sacibhih). In one of these passages invoked as (10,242) Indra is pleonastically 'mighty lord of might' (sadpatesaclnam). This epithet in survives post-Vedicliterature of Indra of 'husband in the sense of Sac!' (a sense claimed as a designation
him
is known
for
it
by
a
PISCHEL
even
in
the
RV.).
The
very 60
frequent
times
in
attribute RV.
satafyratu,
is with
two 'having powers', occurring some limited to Indra. In the great majorityof instances satpati, exceptionsentirely lord' is appropriated to Indra. Indra's 'strong strength and valour are also described with various other He is nimble (nrtu), epithets. strong (tavas), victorious (turd), force (i,n4. iQ26),of irresistible heroic (sura), of unbounded might (i,842). He is clothed in might like the elephant and bears weapons like the terrible lion (4, i614). He is also (i, n4 "c.) and unaging young well as ancient (purvyct). as (ajard), come Having dealt with Indra's personaltraits and his character,we now
hundred
the
to
the
great myth
which
is the
the
basis
he
of
his nature.
enters
Exhilerated
the of
by
Soma the
and
Maruts
upon the
name
fray with
Vrtra,
when who
chief
called frequently
often Heaven
styledahi
and
2, nq-
the
by or 'Serpent'
with
earth
tremble
strikes
the
(i,80";
forged
60
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
literal
name
(abhra "c.) it
can
hardly be denied
that; as
under extent to a considerable they figure mythologically udder cask well (utsd), as (udhar), spring as (go: " 61), clouds the rainThus others. meant and are probably (kosa) that the
cows
of
cow
(kavand/ia\ pail
when it is said
(8,594). giri: p. 10) that they appear (jxirvata, the mountains which the demons in the Indra on are (i,32*) They myth. down them from which he dwell casts or (i, 322; 2, I211), (i,130?; 4, 30**; from these mountains 6,265). Indra shoots forth his well- aimed arrow (8,6 66). release cleft wide the mountain He the cows to (8, 453"). Or the cloud is
roared
at
the
as
birth of Indra
It is however
rather
mountains
rock
encompasses
the the
cows or
cows
and and
were
which
the
Indra
cows
moves
from
to
its
loosened
the
rock
made
easy
obtain
(10,
cp.
ii28).
He
released
which
mountains
the
to
stone
(6, 433
the would
rocks cloud 5, 3o4). The rainless clouds seen stationary rather be the
represent
cows
moving
that
to
and
cloud
OLDENBERG
as
(ORV.
the rivers
i4of.)
in
thinks
the
well
were
as
the
In
Vrtra-myth are
and
at
a
terrestrial, though
admits
as
that
they
originally
period also very the clouds fre mythical imagery of the thunderstorm the fortresses (flirah)21 of the aerial demons. quently become They are spoken of as ninety,ninety-nine, in number hundred or a (2, i46.iQ6; 8, i;14. Sy6). These fortresses are autumnal 'moving' (8, i28), (i,1307. 1311 174^ 6, 20'"), of metal made Indra shatters them (2,2o8) or stone (4,3o20)22. (i,5i5"c.), and so the epithet'fort -shatter er' (purbhid) is peculiarto him. In one verse (10, in10) he is spoken of as a fort-shatterer and lover of waters at the time. In another the various features mentioned same of the myth are he slew the channel for the rivers,, together: Vrtra, broke a castles, made the cows pierced the mountain, and made over to his friends (10, 897). Owing to the importance of the Vrtra-myth the chief and specific epithet of Indra is Vrtrahan, 'Vrtra-slayer' 23. It is applied about 70 times to him in the RV. The only other deity who receives it with any frequencyis Agni; but this is due to Agni's frequent association with Indra dual divinity, as a few The also clearly secondary applicationsof the epithet to Soma are (" 37)24- Though Indra is sometimes expresslystated to have slain Vrtra his own by might alone (i, i658; 7, 2i6; 10, I386) other deities are very often associated with him in the conflict. The gods in general are said to have in the for action battle placed him van or (i,55^; 6, i78),or the of Vrtra have increased his vigour slaughter (8, i222).They are also said to for the fray with Vrtra infused might or valour into to have or (10, ii38), him (i, So'S; 6, 2o2; 10, 483. i2o3), or to have placed the bolt in his hands (2,2o8). But most frequentlyhe is urged on and fortified by the Maruts "c. (3"324; 10, 731when the other gods terrified by Vrtra " 29). Even fled away (8, 857 cp. 4, iS11; AB. 3, 20), they stood by him; but the Maruts themselves in one said to have him deserted are (8, 731)- Agnir passage Soma, and Visnu often also allied with in the fightwith Vrtra. Indra are Even earth sometimes in his com on associate themselves with Indra priests bats (5"3"8; 8, 5 111; 10, 449). The worshipper (jarita) is said to have placed the bolt in Indra's hands (i, 63 2), and the sacrifice is spoken of as having assisted the bolt at the slaughterof the dragon (3, 32 12). Hymns, and prayers, worship, as well as Soma, are also often described as increasing (Yvrdh) the vigour of Indra 2s.
understood such.
*
aerial
later
the
Besides
Vrtra,
Indra
engages
in
conflict with
many
minor
demons
also
ATMOSPHERIC
GODS.
22.
INDRA.
61
of these, Urana, mentioned (2, 14*) is described only once {" 69). One and while six-eyed another, Visvarupa, is three-headed having 99 arms, as of with his them bolt. Thus does He one not them, 996). always slay (10, Some with ice his with crushes foot he or (i, 51"; 8, 3226). pierces Arbuda, in general. Thus he is said Indra is described times as destroying demons with his wheel the Raksases the Asuras to (8, 859), to consume away sweep the druhah his bolt fire a dry forest (6, i810) and to with overcome or as (4, 23". 282). malignant spirits is connected the winning of light,sun, With of the waters the liberation Indra dawn. and (3, 348). The god is in won light and the divine waters slain the win When Indra had and the Vrtra to voked y84). (8, light slay his with metallic the he Vrtra for waters bolt, releasing placed dragon man, the sun (i, 5i4. 528). Indra, the dragon-slayer, set in visiblyin the heavens the motion flood of waters to the generated the sun, and found the sea, the and the after slaying the demons waters He sun (2, i93). gained cows chief When Indra slew the of the dragons and released the (3, 348"9). from the dawn the mountain, he generated the sun, the sky and waters (i, blew forth when Indra the shone the dragon from sun 324; 6, 3o5). The is usually the prize of the air (8,3*"). Though the conflict,it also sun appears
as
Indra's
burns
to
the Vrtra
demon
with
the
the
434)
the
in the He
to
darkness
4,
i64).
Indra
is
generator
of
the
sun
(3, 494).
sun
placed
shine
the
brilliant
in light,
it mount (8,36.Sy2), and made in it in the (i, ioo6- l8;3, 349) or found gained the sun it abode darkness in which it for a (3, 39s) and made (10, path in3). Indra well the sun as as (2, 12 7. 2i4; 3, 31 l5; 32 8. produces the dawn made dawns shine has and the sun the has to 494). He (3, 442). He with dawn and the the steals the sun opened the darkness (i,625). He dawn which mentioned with the with The sun cows are (2, 20$). along and dawn alone sun (i, 73; 2, i93; (i, 625; 2, 12"; 6, i75) or with the sun by Indra, probably 3, 349; 6, i73. 322; 10, i382) as found, delivered, or won do much the waters25 the not so or rainclouds, as morning beams represent (BRV. i, 245) and others, the red clouds (" 61) or, according to BERGATGNE of dawn. The waters are probably meant by the ruddy watery (apya) cows in the following passages. clouds The (9, io86), but the morning beams or dawns he became the lord of the on him, when seeing Indra went to meet he overcame Vrtra he made visible the cows cows (3, 3 14). When (dhenah} of the nights (3, 343 cp. BRV. is in some spoken of 2, 200). Dawn passages in expressions reminding of the winning of the cows. Thus 'Dawn the opens darkness their stall' (i, 924). Dawn doors the of the firm rock as cows opens towards low the dawns (7" 794)- The cows (7,757). The Angirases burst the cowstalls of Usas dawn is sometimes the heights (6, 655). The on open said have in the same been in to produced along with the sun passages which the conquest is celebrated of the waters (i,32x-24; 6,3o5; 10,13s1-2).
made
Thus of the
sun
there
sun
appears
after
to
be
confusion of the
at
the
notion
and the
of
the
restoration
the
darkness of
an
from
most
the
darkness
night
The
myth
Thus
Indra's he
extension
former.
more
thunderstorm the
is sometimes
have of the
created
waters
directed
With
action Vrtra
with fight,
the
winning
of
the
cows
is
62
III.
RELIGION,
that
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
connected
sun,
When
Indra
drove forth
and
(Soma,
hechose
became
the dragon from the air, fires, (8,320). After his victoryover After he became
demon,
mead
out
his drink
(3, 368J.
demons,
Soma drove
Soma
property
disclosed He
won
(7,985j;he
the
at
the
juice pressed
the
same
with time
Soma
the
cows
the hidden in heaven the nectar found (6,4423). He found (i" 3212)- He in The the raw cow ruddy cow (usriydyam: 3, 396). goes honey accumulated all sweetness, is accumulated which Indra with ripe milk, in the ruddy cow placed there for enjoyment (3, 3o14). Indra places ripe milk in the cows which are raw (8,787) black or red (1,629),anci for which he opens (8,3225), These to have seem the gates (6, 17"). primarilyat least a mytho passages in describes the most cases to rainclouds, as the context logical reference
great cosmical
Indra 10,
actions
of Indra. have
text
is said to
later
settled the
Indra is
quaking
said
to
mountains
have
cut
wherever alighted they pleased and thus made the originally thunder the clouds (MS. i, lo1^). This wings became in post-Vedic literature. PISCHEL is a favourite myth (VS. i, 174) traces its Indra also fixed E.V. the the brightrealms of of (4, 545). originto a verse and the sky (8, 149). He propped the sky (2,i;5"c.). supported the earth wheels and asunder earth as two heaven He holds are kept apart by the and heaven earth (8,36) like a hide (8,65L stretches axle (10, 894). He out and earth is the generator of heaven He (8, 364 cp. 6, 47*). He generated that which is and shall be by his great secret name (10,552) and made the non and supporting existent into the existent in a moment (6,245).The separation the result of Indra's victory and described earth sometimes of heaven as are demon he was born over a (5,29*),who held them together (8,617).When for the Vrtra fight, Indra spread out the earth and fixed the sky (8, 785). he opened a path for visible to heaven, when The earth made dragon-slayer have he found heaven is said the streams and earth to (2, i35). Similarly have them with hidden which and waters to won were or (8,85l6) along light (3"348)- Possiblythe effect of lightextending the range of vision and seeming and earth to apparentlypressed together by darkness, may separate heaven have such of been the starting conceptions. point Indra, the wielder of the thunderbolt, who destroys the aerial demons in battle,is constantly invoked by warriors (4,242 "c.). As the great god of battle he than other is more deityas the frequentlycalled upon any with the conflicts in their enemies. of He helper Aryans earthly protects the and Aryan colour subjects the black skin (3, 349; i, i3o8). He dispersed and of the black their citadels (4, rent race i613). He subjected the 50000 Dasyus to the Aryan (6, i83) and gave land to the Aryan (4,262).He turns from of the Dasyu in the land of the seven the Arya the weapon rivers away referred to (8,2427). Other deities are as only occasionally protectors of the Aryas, as the Asvins (i, ii72I)"Agni (8, 92'), or the gods in general (6,21"). More generally Indra is spoken of as the one compassionate helper advocate of his worshippers (i,84*9; 8, 55'3. 691), as the deliverer and their strength (7,3i5), and as a wall of defence (8,697). His friend (8,8520j, as is never slain or conquered (10, I521). Indra is very often called the friend of his worshippers27, sometimes brother (3, 535),a father (4,i717; even a in one father and mother also the friend of a (8,8711). He was 10, 48 ') or the fathers in the olden time (6,2i8cp. Kausika which 7,334),and the epithet The
ATMOSPHERIC
GODS.
22.
INDRA.
63
favoured the family of particularly Kusikas28. Indra does desire who offers the not the friendship of him he the pious bestows libations (10, 424). But on no goods and wealth is implored not to be diverted (2, 19*. 223; ^ 27 3), and man by other his his 18^ All share benefits "c.)29. (8, 547). Both men worshippers (2, full of riches is a hands wealth filled with are (7, 373). He treasury shower his worshippers as wealth a can on (10, 42 2). He satisfying with hook shakes and down fruit Gods from a tree man ripe a (3, 454). mortals can no more wishing to give than a terrific bull (8, stop him is an lead of riches (i, 5iT)" and all the paths of wealth ocean 7o3). He him the rivers to the sea to as (6,i95). One entire hymn in particular (10,47) he
once
receives
(I,IOTI), impliesthat
he
dwells the
on
the which
manifold
wealth
which
Indra is
bestows.
most
Cows asked
to
and
horses
are
goods
Indra, like
other
gods,
often
bestow
(i,i69.
it is chieflyto him that the epithet 14 "c.), and 10 gopati, 'lord of cows' is 'desire of cows' are applied. His combats frequently called gavisti,literally his and result considered the of victories are (8,245"c.) (4,1710-11"c. : gifts Indra children also wives bestows male (4, i7l6) and 2, 178). cp. BRV. is so characteristic that the very frequent attribute (i,535"c.). His liberality entirelymonopolized by him in the RV. (cp. maghavan, 'bountiful' is almost in and remains his exclusive epithet. The literature post-Vedic epithet p. 48) vasupati, 'lord of wealth',is also predominantly applicableto Indra. main the is his combat with Vrtra, Though myth concerning Indra stories attached various other themselves the to him as performer of heroic deeds. struck Usas Some down with passages the wain describe Indra Dawn slow
as
(anas) of
rent
conflict
with
Usas. wain
He of
shattered
the
his bolt
at
and of
her
(steeds) with
his
swift (mares: 2,
i56).
her wain (10, I385). Indra Indra, Usas abandoned and performed the manly exploit of striking crushingthe female medi tatingevil,Usas, the daughter of the sky; her wain lay shattered in the river of the fled in terror obscuration Vipas and Usas (4, 3o8~ 1X). The away dawn thunderstorm this of is basis the by a myth. usually regarded as Indra who that it is not Against such an interpretationBERGAIGNE urges obscures the sky but a demon, and that the application of the bolt, Indra's concludes characteristic weapon, He need not be restricted to the Vrtra-fight. that the sunrise dawn overcoming the delaying (cp.2, i56; 5, 79") is here
Terrified
the
bolt
heroic
conceived Indra
run
as comes
victoryof
in swift steed
Indra
bringing the
the who
sun
sun
3".
conflict with
in the draws
obscure and
myth
the
about
race
sun by a Etasa, car, His is hindered The car yellow steeds. sun by Indra. being ahead loses caused been in some a to have wheel, a loss which by seems way Indra (" 60 D). With that Indra the statement this myth is probably connected with stopped the tawny steeds of the sun (10, 928). Indra is also associated the myth of the of Soma. that the eagle brings the For it is to him rape is not often mentioned draught of immortality(" 37). Another myth which and the details of which in 108) is that of occur (10, chiefly a singlehymn the capture by Indra These Panis of the of the demons, who (" 67). cows here the mythical representatives seem to be of the niggards who withhold from the pious sacrificer, cows which herds of cows they keep hidden possess in a far away river. cave the a Sarama, Indra's beyond Rasa, mythical
between
the
drawn
his
the
cows
and
asks
for them
in Indra's
another have
pierced
the
ridge
of
as
have
overcome
Panis.
Elsewhere
spoken
confined
by
the
demon
64
Vala In
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
without various
reference the
to
the
Panis, and
driven
out
by
Indra in
(" 54). made enumerations, are frequently to Fragmentary references, Dasas human foes are over or the victory of Indra Dasyus. These primarily noseless are skin is black (i, i3oH cp. 2, 2o7), who whose (5, 29"), are god elements do sacrifice. Though doubt largely not are no less and mythological his of individual the foundation the account Dasas, victoryover mingled in human. For while Vrtra terrestrial and is slain to be of these myths seems
often in for whom of who of the
Angirasesare associated passages and the cows his releasing strongholds, shattering
with
Indra
good
or
of
man
in
general,individual
overcame
human Dasa
beings
or
are
mentioned
These
for
with
are
whom
not
as
Indra
a
Dasas.
are
proteges
Indra
seem
rule
ancestors
but priests
to
have
been
historical.
his Dasa
Divodasa
of Kulitara being Sambara, the son ddsa the from when the is whom to But term (" 69 B). applied dragon (ahi), the three-headed the waters wrests Indra (2, n2) or to six-eyedmonster struck off Indra's Trita combats whom (10, 996) or to Vyamsa who jaws An of Namuci account (4, i89),it unmistakably designatesregular demons. and Dasas other vanquished by Indra will be found in the chapter on demons. have but to be A to seems no myth which general significance simply of a later poet of the RVV is that of Indra and the invention Vrsakapi, the details of which This are given somewhat hymn obscurely in RV. 10, 86. Indra and his wife Indram about the monkey describes a dispute between Vrsakapi, who is the favourite of the former and has damaged the property and escapes, of the latter. Vrsakapi is soundly threshed but afterwards returns, when reconciliation takes place, v. BRADKE considers the story a satire, a under the of Indra and Indran! certain in which names a prince and his the famous
king Sudas,
wife
are
intended 32.
stories preserving historical traits is that of Indra Among having safely Yadu the Turvasa and rivers across (i, i749 "c.). They are the brought connected heroes of which two Aryan tribes, closely eponymous are, however, sometimes mentioned This varying attitude by the poets in a hostile sense.
is
a sure tolerably
indication
the
of of
historical matter.
Here In
the another
national
passage
warrior
Indra
god
patron
to
Aryan
accounts
migrations.
twenty
of character.
have
crushed
their 60099
warriors
have have in
with
all
fatal the
chariot
wheel. of
a
The
conflicts of Thus
Indra
king
Sudas
helped
answer
historical
of his the
ten
is said to aided
battle of
the
prayers
have whom
him
Vasistha
is
his foes in the river Parusm prominent),and to have drowned (7, i89" I3). the of RV. relates how maiden named a a (8, 80) Finally, hymn Apala beside a river and having found Soma having pressed it with her teeth, de dicates it to Indra who she receives as a reward approaches and from whom the fulfilment of certain
as a
desires33.
the
whole
attributes of Indra
over
of
dominion
the
characteristic of him, while passive sway is distinctive of Varuna. Indra is universal monarch, not the applier of the eternal laws of the universe nor as
as a
mighty arm wins victory, bestows the highest inexhaustible liberality goods on mankind, and who in the exhileration of magnificentSoma confers rich re delighting sacrifices, wards the hosts of priests officiating in his worship. The on numerous
as an
moral
ruler,but
irresistiblewarrior whose
whose
hymns
which
celebrate
him
dwell
on
these
features
in
more
or
less stereo-
ATMOSPHERIC
GODS.
22.
INDRA.
65
the Soma and He offering.
typed
is not Varuna.
terms
and
are
seldom
as
free
from
references moral
to
usually described
There
are,
possessingthe
several
are
elevation
ascribe
grandeur
later
of
however,
character
characteristic of Varuna34.
in which fessed
or an
There
passages also a
which
to Indra
actions
few, mostly
to
in the
books,
is
con
ethical
is attributed faith in
him
and
the
realityof
attained
existence
being
Once
austere
sometimes
he is said
expressed as
in
a
againstthe
of the
disbelief of
RV.
to
late
passage
have
by
are
fervour To due
(10, 167*
the
more
nature
certain
sensual
are
at
variance
to
with
elsewhere perfection
attributed
essential
the
character
be accounted for by different passages cannot gods. This incongruity different stages in the development of his char chronologically representing
Vedic
acter, for
the In the
same one
of
the
same
poet, sometimes
excessive fondness
even
in
with
to
his hear
for Soma.
zeal
vigorous draught.
which power. cessive Indra It
and see everything,viewing belly is described as full of the entire hymn (10, 119) consists of a monologue in of his greatness and capricious with Soma, boasting
next
verse
his
indicated
that
he
once
suffered
from
the
effects
of
ex
is even represented as having drinking (" 69). His love of Soma driven him to parricide (4, i812). In judging morally of Indra's immoderate indulgencein Soma, it must be borne in mind that the exhilaration of Soma in the eyes character of the Vedic partook of a religious poets and that the itself led to its being regarded as the drink influence of Soma intoxicating is of immortality.It is probably from the latter point of view that Indra conceived his cosmical such as as grandest feats, fixing having performed heaven and
the the
influence effect
sympathy
moral
of the
standard
the
absent entirely
trace
from
even
Amorous
of
Soma
the
evident
reflects the
and he is
is
of
such of
Brahmanas,
paramour
Ahalya
Soma
wife
except of Gautama36.
have dwelt
spoken
natural
only
that of
poetry of the
nature.
should offering
the
thirsty aspect
been
maintained
by
RoTH^7
as
followed
by
an
(JAOS. 3,327)
of view
preeminence
of the
of Varuna
belonging to
transferred
gods
was
in the
course
Rigvedic period
to
Indra.
is based
partly on the fact that not a singleentire hymn in the tenth book is addressed to Varuna, while is celebrated in forty-five. Indra There two are, however, with in which is lauded other Varuna hymns (126, 185) of book two X, is invoked of that book Varuna Adityas, and in many or re single verses ferred to along with other deities. The from number of the hymns argument is not in all the earlier books far more of the RV. hymns cogent, as very addressed are Indra book Varuna. In to than III to to no hymn is devoted Varuna but in book and II there is only one 22 to Indra, and to Varuna to Indra. books added 23 considerably Moreover, these two together are shorter than the tenth alone. is much less It is, however, true that Varuna
mentioned frequently in the
seems
last book
to
than
in the and
earlier books
decisive of of
a
of
the
RV.
Beyond
session
be
no
direct
proof
RV.
by
Indra
during
the
composition
form
the
(4, 42)
earlier
dialogue
5
rivalry
Indo-arische
Philologie.
Ill,
66
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
between
Indra
and
Varuna
has, however,
transition from conclusion
2,
been
an
a indicating acteristically
older is
of
on
portance
statements
of the of time
401)
that
regarded (GKR. 27) as char period in the relative im perhaps hardly justified by the the last book (10, i24)38. At
the
one
the
to
same
it must
be
remembered
hand in
Varuna the
seems
have important occupied a more period,while on the other, Indra in chief of the Indian epics has become tion
to
positionthan
the Brahmanas and heaven
Indra
Indo-Iranian
in the
maintains
of
course
this
posi
under
the
Puranic
triad Brahma-Visnu-Siva,
had become Thus AV.
though
must
them39. the
Varuna of the
meanwhile
divested
there
by
time
of popularity graduallyincreasing
Indra Cacus
even
(OO.
with
i,
48) and
rather
BREAL
have to superseded the with regard to the Indo-Iranian maintained Trita b e probability greater Trita RV. mentioned in the For is there described as Aptya. though rarely the the same as performing exploitsas Indra, occasionally appearing even in the myth (" 23). more important personage of Indra The name occurs only twice in the Avesta40. Beyond the fact but his character there his is uncertain41. of being no god, only a demon, in the distinctive Vedic Indra's in the Avesta also occurs epithet vrtrahan
sidered
Rigvedic age. By is con 101) Indra in the Vedas ancient Dyaus. This may perhaps
in the
form
of
thunderstorm
with Indra is, however, unconnected verethraghna, which the of God myth, designating merely Victory42. Thus
or
the
it is
probable that the Indo-Iranian periodpossesseda god approaching to the Vedic of the Vrtra-slaying Indra. form It is even that beside the thundering possible the of have known heaven, as a distinct con god Indo-European period may and in a drinker,who slays ception a thundergod gigantic size, mighty eater bolt4^. the dragon with his lightning The etymology44 of Indra is doubtful, is connected but that the root with that in indu, drop, seems likely.
i
ZDMG.
--
32,
HVM. 2,
"
296"7;
i,
WZKM.
"
i,
3
67.
119.
ROTH
9, 232. Nir. 5, on
--
HVM. KHF.
AIL.
i, 44,
note.
"
"
ZDMG. 5, 5, 49;
1 1 ;
138"9.
275.
"
6 7
SB.
3, 2, cp.
HVM.
i,
266;
ZIMMER,
and
HVM.
238.
244.
53;
--
LANG,
10
58"62;
FIELD,
PVS. ZDMG.
"
i, 44.
"
Religion i, 183; 2, U3f. ^ ibid. 2, 51"4; MACDONELL, JRAS. 27, 183. 12 ibid, i, 211. X3 Cp. ibid. 2, 38, note i.
Myth,
Ritual
"
BRV
H
3,
"
"
BLOOM-
48, 549"51.
*7
"
15 18
Ibid. HRT.
AV.
548.
92.
"
16
"
MACDONELL,
passages
HVM.
"
JRAS. 25,470"1;
i, So4"
27,
4, AIL
24
I7S.
Ibid. Also
27,
175.
"
19
"
Other
20
M;
21
13,441.
;
i, 313.
2, 13-1; ZLMMKK,
-
22
Kalhaka
IS. 12,
"
161
MACDONELL,
JRAS.
"
30
BRV.
note.
"
2,
"
193;
31
23 ZDMG. 8, 460. 27, 181. 26 AUFRECHT, ZDMG. 13, 5, 91"2. 28 QST. 27 OST. 5, 104"5. 5, 348"9. MM. KZ. Chips 2, 10, 416"7; cp. SONNE,
JRAS.
"
"
f.; ORV.
"
169; HRI.
172"4. 3,
34
77,
BRV.
2, 209; 4,
HVM.
i,
96. 107.
"
32
ZDMG.
33
AI-FRECHT, IS.
OST.
"
i"8;
--
BRV. Akad.
143.
--35
1887, p. 903.
"
37
3"
PW.
"
cp. BRI.
40
27.
"
3^ ORV.
5, 121"6.
195; ZDMG. OST.
39
ZDMG.
note
6, 77;
212.
--
25,
41
5. 121,
-
Av.
42 Sp.AP. 48, 422. 43 ORV. i; 195. 134; 34, note SCHRODER, WZKM. 44 YN. RV. BENFEY, i, 34; 10, 8; Sayana on 9, 230. OO. MM., LSL. I, 49; ROTH, PW.; (1891)2,543, note; 'OGR. 218; AR. 396; OS T. BB. ZDMG. 208; GW.; 5, 119, note. i, 342; BRV. 2, 166; BOLLENSEN, 41, 505"7; JACOBI, KZ. 31, 316; IF. 3, 235. KHF. ZVP. 8; ROTH, ZDMG. DELBRUCK, i, 72; WHITNEY, JAOS. 3, 319"21; OST. 1865, 277-9; BRI. 12"3; 108; LRV. 5, 77"139; 4, 99 40"7; 3, 317; KRV. BRV. PERRY, Indra in the Rigveda, JAOS. 11, 117 2, 159"96; 208; HILLEBRANDT,
HILLEBRANDT,
"
"
"
Literaturblatt f. Or.
1884"5,
60"80;
p.
108; Die
ORV.
Sonnwendfeste
ZDMG.
in Altindien 49,
(1889),
HRI.
134-75;
174"5;
9, 230"4.
68
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
to
bring wealth
the
sun
in
stream
on
the
summit (sdnu) of Trita the dwells the the bull that on out mountains, stalk, They press (9,374). him is the he summit; on hymns as like purified a buffalo, accompany who, in the is When who Varuna cherishes ocean Trita like) (him (9,95*). roars; of Trita (9, 8620). the mead, he calls up the name Soma pours caused
along
with
the
sisters to
shine
on
the
There
as
are
several passages
nature. original
no
from Thus
which his
name
little or
occurs
nothing can
in
some
be
gathered
to
Trita's
furnish
enumerations
which
(5,4
In
1 9-
I0)
the
one
in whom
(2, 3i6; 5, 4i4; 10, 643). In two other verses is to be interpretation uncertain, as the text seems corrupt. of Varuna Trita is described in the middle a as one hymn
information is centred, as the have harnessed this steed
and the
nave a
(8,4i6).In
fashioned
another
passage
sun
is said to
from said
to
the
be
and
given by Yama,
Yama,
the dozen about passages
being
in the
followingstanza
secret
identical with
The half
Sun,
of
with Trita
AV.1
'by
which
mention
definite
information
whom
him.
They
bestower
as
suggest
of
guiltor
Trita
dream
as a
is transferred
TS.
a
describes trait2
The Ekata
long
one
is the
no
doubt
the
preparer
as
Soma,
from
a
of of
on
Trita
of three
3, 2, 810-
Agni
RV.
and i, 105
are
born
the
waters
quotes
three
story of the
cast
which
other
the
two.
three is
brothers that
Rsis, Trita
the
once
being
names
into
a
well
by the
sense.
It
clear
here
have
numerical
along with Trita (8,47l6) and once alone and (5,i82) apparentlyidentified with Agni. The of list of deities in the Naighantuka. Trita is mentioned in the not name Yaska in wisdom' to (Nir.4, 6) explains the word mean Very proficient it from to the three brothers Ekata, (deriving ytr\ or as a numeral referring Dvita, Trita. In another passage (Nir. explainsTrita as 'Indra in 9, 25) he three abodes' e. (i. heaven, earth, air). In examining the evidence of the RV. Trita in find that Indra and we three or four passages Trita perform the same a demon. feat, that of slaying in one is impelled by Indra, while in another and Indra is inspired Trita; by
twice
the
Dvita
the RV.,
Indra
is said to in the
takes abode
as
have
acted
for Trita.
Further, Trita
he finds
is associated
with
in of
Maruts and
thunderstorm.
up
Moreover,
in human hidden,
heaven,
his abode
and of Soma
Agni.
book
a
His Trita
is remote
preparer
and
the ninth
is
the Soma.
divergesmore
to
Indra,
we
only
drinker is
a
of
man
Corresponding
becomes in
Trita
in
the Avesta
who 9,
is once Indian Epic). He (= Soma) for the prepared Haoma (Athwya Aptya being the second) and once (Vend.20, 2) the first healer who from Ahura as received Mazda thousand ten healing the white Haoma, the tree of immortality. Thrita plants which grow round, is also called the son of Sayuzhdri in two (Yasht 5, 72; 13, 113) in passages of which he is said to have dwelt in Apam one 3. on earth) napat (as a locality This shows that Trita was with Soma connected the Indo-Iranian as early as other side of Trita's activity, period. The the slaughterof the three-headed find in the Avesta six-eyeddemon or transferred to a cognate dragon we the fiendish serpent (Azi dahdkd), the threeThraetaona, who slays personage, in mouthed, three-headed, It is noteworthy that Thraetaona six-eyeddemon. the
(as Trita
as
Thrita, (Yasna
the
third
=
man
who
ATMOSPHERIC
GODS.
24.
APAM
NAPAT.
69
seek
to
his
expeditionagainstDahaka
him the The it
was
is word
meaning
RV. and collocation
of
'the
beside
it of Dvita
by
the invention of
beside
these
two
same (RV. 9, 102^; 5, i1) points of the RV. (6, 4423)6 the word trita highly probable that in one passage 'third'. in the plural means Trita's regular epithet Aptya seems derived from to be dp, water, and in be to to Apam sense hence equivalent practically napat7. Sayana (on RV. epithetof Trita, 8, 4715) explains it as 'son (putra) of waters'. Another is formed like a patronymic and once (10, Taibhuvasa,) which only occurs
direction.
it is
46 3) may
The
a
be
connected
with
Soma8.
the perhaps justify
above of
evidence
the of fire, originally the middle aerial form or lightning, of natural of the triad Agni, Vayu member or a Indra, Surya. By process this in ousted Indra have a lmost identical to selection seems god originally with obscure character himself, with the result that Trita occupies but an in this Trita's RV. the If be even interpretation correct, original position would with Soma of Soma from heaven the connexion signify bringing by (as in the Soma-eagle myth: " 37). The paucity of the evidence lightning need of these be mentioned has led to many Only some divergentviews9.
god
may third
conclusion
that
Trita
was
here.
ROTH
BRANDT10 be
1
2,
224) considered
as a
Trita
water
wind
god.
HILLEhim
to
deity of
than of
the
brightsky.
PISCHEL and that of
sea
believes
god
storm,
older
Indra11. the
'a god be to 86) thought him (GGA. 1894, p. 428) expressed the healer who
i
opinion
Trita
human
was
later
WHITNEY'S
"
deified.
AV.
HARDY
thinks
s.
Trita
v.
"
is
moon
2
god12.
Otherwise
See
Index
verborum,
"
Trta.
"
PISCHEL,
5 BRUGMANN, Grundriss 3 SP. AP. 4 SP. AP. 271. 1894, p. 427. 2, 229; 193. meant according to FICK, Vergleichendes Worterbuch originally 14, 63. 229, Trita 6 ORV. IF. 4, 136. 7 Cp. JOHANSSON, sea. 183, n.; cp. POTT, KZ. 4, 441. 8 date in JRAS. to 9 Stated JRAS. 25, 450. 25, 4, 19 143. up 23. " 10 " und Varuna Mitra HVBP. 35"8. 94"5. JAOS. n, 142"5. the The To authorities here MACDONELL, god Trita; JRAS. 25, 419"96. be added: LRV. KRV. 112 d; BRI. 82, quoted may II; BDA. 33, note 3, 355"7; n. cxxiii; LUDWIG, 1894, cxix AJP. 1 1, 341 ; PAOS. 71 ; BLOOMFIELD, 3; Sp.AP. 262 1894, CLXXIV; FAY, PAOS. Rgveda-Forschung AJP. 17, 13; ORV. 117"9; 143; SEE. 46, 406; I1RL OERTEL, JAOS. 18, 18"20. 104;
GGA.
"
"
"
"
"
"
"
"
The Apam deity called Apcam napat is celebrated in napat. of a hymn to the waters hymn (2, 35), is invoked in two verses and is times mentioned (10, 30^- 4), nearly thirty by name altogether in the RV. The stood around of waters; the youthful waters the brilliant Son waters desire to give food to him him around the divine females three youthful; go the divine; he sucks the milk of the first mothers (2, 353~5). He, the bull, in and the the he child, sucks engendered them; they kiss him embryo of waters (v. X3);the Son growing strong within the waters, shines forth (v.7). He in lightning fuel in the waters shines without (v.4; 10, 3o4). Clothed the Son of waters the the mounted of has lap slanting (waters); upright him the swift (waters) golden in colour (v. 9; cp. carrying him go around is golden in form, appearance Son of waters and Agni in i, 954- s). The sits down and he food his to colour; coming from a golden womb gives in he shines the with worshipper (v. I0). Standing always unhighest place dimmed the swift waters (splendour); carryingghee as food to their son, fly
"
24.
--
one
whole
70
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY. the
around maidens
in secret
kindle, whose
colour
of
the
Son
of waters, whom
whose his
own
food house
son v.
is
thought carry
with
are
the
of
increases
The has
of
waters
is connected
rivers
(nadya\
branches
I). The
of
of
waters
merely of the Apam last stanza napat hymn, the deity is be identified with him. Conversely Agni is in some of as Apam napat (cp.VS. 8, 24). Agni is spoken engendered
He But
all
beings,who
him
as
(v. 2- 8). In
the
must
invoked
Agni
waters
and
to
hymns
the
a
addressed
of
him,
Son
is the
Son
of
waters
who
sat
down
on
earth
as
dear
(3,9T)priest(i, I431).
of waters, with the Son Agni, accordant distinguished. unites here with the Vrtra (6,i33). The Son of waters The asuhejnan, 'swiftly epithet body of another as it were (2,3513). speeding'1, used applied three times to Apam napat, is in its only other occurrence of Agni. in various enumerations,especially with Aja Apam napat is mentioned and Ahi Savitr budhnya (i, i865; 2, 3I6; 7, 35'*), ekapcad (2, 31*; 7, 35^), (2, 3 16; 6, 5o13). The epithet is directlyapplied to Savitr at least once Savitr represents another of Agni. form fertilizing (p-33); perhaps because in who clothed is is in the d wells Apam golden, lightning, highest napat, in of the waters, concealment, shines forth, is the offspring place, grows down is identified with Agni, appears comes to earth, and to represent the in the cloud. form of Agni which is concealed For lightning Agni, besides also is the called termed Apam being directly embryo (garbha) of the napat, he has been waters (7, 93; i, 7o3). As such dwellings deposited in human (3, 53), his abode is in the waters (8,43^) and the two fire-sticks engender Agni who is the embryo both of plants and of waters (3, i13). Agni is also called the 'son of the rock' 20? (10, can hardly refer to cp. 6, 48$), which which issues from the cloud As mountain. con anything but the lightning trasted with his celestial and terrestrial forms, the third form of Agni is de scribed as kindled in the waters, the ocean, the udder of heaven, the lap of the waters (io,45T~3).*n ^act tne abode of the celestial Agni in the waters of the best established points in Vedic is one mythology2. The term Aptya Trita bear similar to to a applied (g 23). interpretation appears creation of Indian mythology, but goes back to a Apam napat is not the Indo-Iranian of the waters, period. In the Avesta Apam napat is a spirit lives in their depths, is surrounded who by females and is often invoked with them, drives with swift steeds, and is said to have seized the brightness * in the depth of the ocean3. SPIEGEL thinks this deity shows indications of considers him to be the an igneous nature in the Avesta, and DARMESTETER bom from the cloud in lightnings.L. v. SCHROEDER with as fire-god agrees this view6; some is of opinion scholars,however, dissent from it. OLD ENBERG7 that Apam water a originally napat was genius pure and simple,who became confused with the water-born Agni, a totally different being. His grounds confers also they are victoryover are, that
one
of
the
two
hymns
nature
in which
he
is celebrated
(10, 30), is
with water,
on
con
nected
even
in the in
ritual with
ceremonies
concerned exclusively
while other
MAX
hand,
MULLER"
the and
I0, thinks
sun or
is the
lightning.
2 FaR. WINDISCH, RV. also Cp. especially 144. 3, I (GVS. i, 157"70); 3 Cp. HVM. 5 7, 494; 10, 96. SEE. 4 Sp.AP. i, 377"8. 192"3. Avesta traduit 2,630, note, 3, 82 (cp. Ormazd 42, LXiii; 1' et Ahriman 34);but see i
"
5"
"52;
"
"
"
HILLEBRANDT,
ZDMG.
48, 422.
--
WZKM.
9,
227"8.
"
ORV.
118"20,
cp.
ATMOSPHERIC
GODS.
25.
1.
MATARISVAN.
357. HVM.
8
_
Cp.
v.
SCHROEDER,
ZDMG.
WZKM.
"
c. ;
MACDONELL,
JRAS.
"
27,
410;
955"6.
NR.
"
I,
365"80;
Revue
RIALLE,
Studien
*o
HVBP.
38 f.
"
Chips, 42,
SPIEGEL'S
WINDISCHMANN
in
500. Zoroastrische
2,
177"86;
3, 45; 25,
SPIEGEL,
pour
36
"
7;
Manuel Die
HRI.
I, 45;
s.
v.
BRV.
17"19.
181;
GRUPPE,
griech. Culte
106.
"
1,89;
82,
note
2;
JRAS.
"
25.
475"6;
Matarisvan.
the in
name
Matarisvan
there of
RV.,
one
and times
is found latest
once
the and
portions
in the
hymn of the any only twenty-seven times, occurring twentyand otherwise that Veda only five times
book. with
on
is not
celebrated
in
in
the
third is
sixth
In
these
or
six
older
Matarisvan
always either
of
identified is based
Agni
the
is the
producer myth
Though
aT Two
can
the
myth
Matarisvan
distinction between
the shows
which personification
to
analysisof
of the
be said
identical.
to
Nothing
in the
even
in
any
later
books
be
show and
clearly that
the
conception
of Matarisvan had
the that
other Veda.
Vedas
post-Vedic period,
of
begun
appear
in
Matarisvan This
end is
is
name
Agni
where
in
the
three
name
passages
occurs
i,
96*).
at the
probably an verse, Agni hymn (9, 88 X9). In another is given, he is spoken of explanationof the name Agni: 'As heavenly germ he is called Tanunapat,
case
also
the
vocative
an
of
where
as one
etymological
the forms of Narasamsa mother
of
he
when
mtta
he
is
born;
when
as
Matarisvan he became
was
fashioned
matari-.
is further said
swift wise
of flight call
being
Matarisvan'
is several
(i, i6446).
times
at
Matarisvan
with
form
of
identified
the is
rite
as
Brhaspati
from distinguished
Agni.
'He
(Agni) being
appeared to Matarisvan' (i, I432). 'Agni first and at the choosing Matarisvan Vivasvat; the two worlds trembled appeared"to" of the priest' (i,3i3). 'Agni being the highestof the luminaries has supported
highestheavens
with
who
his flame
was
the
firmament,
when
verse
Matarisvan
follows
kindled
one
the
oblation-bearer
Agni is directly in contiguous The called Matarisvan. a discrepancy only explanation of that the name of a specific of the same to be verses personi hymn, seems is used fication of Agni in the latter verse as an Agni epithet of the generic the in the former. Matarisvan brought to Bhrgu as a gift gloriousofferer, births who has two the banner the of the~~sacrificiar]gathering~ messenger
concealed'
(3,510).This
in which
such
the
(Agni) from the sky, the eagle wrested (i, 601)..Matarisvan brought the one the rock from other (i, 936). Matarisvan brought Agni the (Soma) Matarisvan adorable (and) the gods (3, 2^). priest,the dweller in heaven for the first adorable the Bhrgus produced, as fashioned Agni, whom (priest) has from afar for the Matarisvan man brought man (10, 46^). Him, god, afar of Vivas vat, brought hither from (i, I282). Matarisvan, the messenger the mighty seized in the lap of the waters (6, 84). Agni Vaisvanara, whom from the hidden afar Matarisvan from friction, by Agni, produced brought the hidden friction the gods (3,1)5). Matarisvan (i,i4i3). Agni produced by in human and i was set up was produced with friction by Matarisvan the dragon and abodes for Trita from (i, 7i4. I481). Indra produced cows delivered the cowstalls to Dadhyanc (10, 482). (and) Matarisvan in late hymns which There few obscure are hardly shed any a passages
further
lighton
the
character
of
Matarisvan.
In
two
of
these
he
seems
to
72
be
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
enjoying Soma
enumeration
once
(9, 6;3X;
Fathers
10,
H41);
whom
and
in
another, he
drank
Soma
of
beside him
s as
Indra
a
(Val. 42).
is in
same a
compared
to
with
with
skilful
artificer (10,
io56),probably
the in
allusion
verb
Matarisvan' is used).
skill in This
producing
of skill
taks
notion
verse
of the
is invoked along with other in a very " Finally, 38). Tvastr, (cp.
wedding hymn (10, 854?), where deities to join the hearts of two
obscure
verse
is
spoken
with
of
as
'boundless'
in the
times
the
used
vdta
and
conception of
Matarisvan
who
at
Matarisvan thus
same
to
be
found
to
in later times.
a
would
the
appear
time
fire from
is
the be
hidden his
natural
from
basis. heaven
Vivasvat
of
of a celestial form personification of as having like Prometheus thought heaven to earth. Hardly anything but This for his being the would account to earth (6,84),just as Agni himself
be
Vivasvat
Matarisvan
is still found
the
of
two
worlds1.
In
the
AV.
generallyin
all the
to
other
a
this conception to a in his mother, became he Matarisvan formed the swift was as 'Agni, when air of in is and the elsewhere as a com wind'2, Agni raging flight serpent the with wind Such have statement a (i, 791). rushing might easily pared the wind. been Matarisvan taken later to interpret as word The matarifvan, which is without a cognate in any other Indoof being a purelyIndian compound European language, has every appearance The durgfbhisvati). (likemdtaribhvari, rjisvan, Rigvedic poet's explanation of the name 'he who is formed in his mother' as can hardly be dismissed in all likelihood dates from as an etymological conceit, since the word a of It in his mother' contemporary phase language. probably means 'growing (YSU, to swell,from which we have sis'u, child,and other derivatives) 3, Agni being also said to grow (Yvrdh) in his mothers (i,i4i5). There is a change of accent from the second to the third syllable, probably due to the influence of numerous words in -van either the (likeprdtaritvaii). By the mother lower aram the thundercloud or might be meant; but the latter is the more from heaven. probable, as Matarisvan Yaska comes (Nir.7, 26), who regards Matarisvan of the as a designation Vayu, analyzes compound into mdtari (= antarikse)and svan to breathe ds'u an to breathe (from svas or quickly),
so as
found
Agni (AV. 10, 8^9- 4"). but and Samhitas, the Brahmanas of The wind. transition designation already quoted (3,29"): passage
to
1
mean
the
122,
a
wind
n. I
that
thinks of BDA.
breathes
the has
in
the
air.
Matarisvan is
ORV.
form
Agni,
of the
foundation, and
Prometheus
i, 27;
51;
Roots 8. 1 4 BRV.
p.
;
176;
ROTH,
108, n. RV.; cp. ORV. SEE. 3 Cp. WHITNEY, OLDENBERG, 46, 306. Nirukta KZ. in IS. I, 416; REUTER, 3; WEBER,
" "
544"5KHF.
s.
OST.
5, 204,
note
SCHWARTZ,
KZ. SEE.
20,
2 10
v.;
KRV.35;
HVBP.
no;
EGGELING,
12,
186,
2;
ORV.
122"3.
--
name
The budhnya. serpent of the Deep, Ahi budhnya, whose solely in hymns to the Visvedevas, is spoken of only twelve times in the RV. and alone. He is associated five times hardly ever with Aja ekapad, three times with three times with the ocean Apam napat, is mentioned and (samudrd), twice with Savitr. There
are
S 26. Ahi
only
three
verses
(5,41 l6;
ATMOSPHERIC
GODS.
26.
Am
BUDHNYA.
27.
AJA
EKAPAD.
73
7,
34l6'I?)
to
in which with
he
is
invoked
alone.
When
only
one
other
deity is
referred
644).
same
When
verse,
him, Apam napat (i, i865) or mentioned budhnya and Aja ekapad are they are always (with the slight exception of
Ahi
most
it is either
The position.
are:
characteristic enumerations
Ahi the
in which
the
is invoked
budhnya, (7, 35I3)j Ahi Apam Aja ekapad, ocean, budhnya, Aja ekapad, Trita,Rbhuksan, Savitr, Apam napat (2, 3i6); the ocean, the "stream, the space (rajas],the air,Aja ekapad, the thunderingflood, Ahi all the Ahi associates gods (10, 66 II). Judged by these budhnya, and would is in be and he enumerated to seem an atmospheric deity, budhnya the divinities of the middle aerial region. the Naighantuka (5,4) among or he is mentioned alone definite than that anything more But it is only where this can information be gathered. In the verse which about him, gives most 'I with the in the poet exclaims: water (abjdm\ praise serpent born songs in the bottom in the spaces' (7, 34l6; cp. 10, (budhne) of the streams sitting and Yaska 935). This indicates that he dwells in the atmospheric ocean, air budhna In the as (Nir.10, 44). verse explains immediately followinghe is besought not and identical these to to injury, give his worshippers over
napat, Prsni
words that
are
addressed is
to
him
in another
in his
passage
also Ahi
(5, 4il6).This
a
suggests
com
there
something
to
hurtful
nature.
is otherwise
waters
term
monly
as
applied
air
Vrtra the
Vrtra them of
enclosing the
or (ibid.)
is described
overflowed the
by
said
waters
lyingin
space
at the
a
bottom
of and
in been
the
raging ahi
(budhna) (i,791)
great
is also
have
produced
be
space
not
(4, ii1).
different from
Thus Ahi
it may
surmised
he
the
Vrtra, though
baleful
is invoked
divine
Apam aspect only being hinted at. In later Vedic is connected texts Ahi with Agni Garhapatya (VS. 5, 33; budhnya allegorically AB. 3, 36; TB. literature Ahi budhnya is the name i, i, io3). In post-Vedic
of
a
resembles
napat, his
Rudra
.
as
well
IS.
as
an
epithetof
ROTH,
41
"
Siva.
s.
v.
WEBER,
3, 24"5;
i,
96;
PW.
name
budhnya;
OST.
5,
2,
205"6.
401;
HVBP.
(as a
This
of the
moon). budhnya,
latter and the latter
ekapad.
occurring five
unaccompanied
of the
times
in
only
by it (10, 6513).
the
deities invoked
thunderingPaviravl
sky,
the
aja,
Sara-
stream, the
oceanic
those
identical with
waters, enumerated
all the in
gods,
the
following
hymn: stream, the aerial space, Aja ekapad, the thundering flood, Ahi budhnya, and all the gods' (10, 66 ll). These two passages suggest that Aja ekapad is an aerial deity. He in the is, however, enumerated the deities the of the Naighantuka (5,6) among celestial region. In AV. Aja ekapada is said to have made firm the two worlds (AV. 13, i6). The TB. (3,i,28) speaks of Aja ekapad as having risen in the east The commen his passage tator defines on kind of and Aja ekapad as a Agni, Durga on
Nirukta
1
2,
as
the
sun.
Yaska
himself
does
not
express
as or
an
opinion
with
as one
as
to
ajana,
drinks
and driving,
ekapad
Ahi the
'he
who
has
any
a
one
foot'
'he
who
protects
foot'. Though
as
hardly
longer an
libation
the
name
well
2,
i52j. In
an
domestic
one
both
of the
Rudras
and
epithet of Siva.
with
RoTH1,
as
genius
74
IH.
RELIGION,
storm,
that
as
WELTL.
WIRSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
of
the
the translating
name 4
as
the he
'one-footed
a
Driver
solar
or
Stormer'.
BLOOMFiELD3
and
'the 'the the
VICTOR
HENRY goes
think
alone'
represents
moon. one
believes
the who be
name
goat who
unborn
one
is the
(a-ja) who
has
only
inhabits
isolated
mysteriousworld.
If
he may
added,
the
name,
of designation
mountains, and
i
a figurative originally 7, was meaning 'the one-footed goat' the 'goat' to its agile swiftness in the cloudalluding lightning, which strikes^'theearth. foot to the singlestreak the one
s. 1
"
PW.
v.
1891,
p.
24.
7, 24"5. 5 HVBP.
i,
--
2 GW. I a/a(cp. OST. s. v. 5, 336). aja\ Nirukta, Erl. 165"6 4 Les hymnes Rohita, Paris 3 AJP. 12, 443 ; SEE. 42, 664.
" " "
41"2.
6
"
BRV.
3, 23.
"
ORV.
71"2;
cp. BRI.
24.
WEBER,
IS.
96. This
28.
Rudra.
god occupies a subordinate positionin the RV., only three entire hymns, in part of another, and in one
his in
name occurs
about the
75
times.
has
a
the
RV.
are
lips (2,337"c.), arms braided hair (i, H41-5). His colour is brown (2, 33s) and (likePusan) wears (babhru\ shape is dazzling(i, H45), and he is multiform 2, 335 "c.). His like brilliant sun, like gold (i,43s). He is arrayed HG shines the (2i 339)' with golden ornaments a (2, 33^) and wears gloriousmultiform necklace1 later Samhitas (2, 334). The (niska: 2, 33in). He sits on a car-seat (espe traits. VS. number of other He is (AV. add a 1 6) cially thousand-eyed u, has a belly, 22- ?, VS. a 1 6, 7). He mouth, a tongue, and teeth (AV. n, 26). His He is blue-necked (VS. belly is black and his back red (AV. 15, i7'8). and is copper-colouredand red (VS. blue-tufted 1 6, 7) (AV. 2, 276). He He is clothed in a skin (VS. 3, 61; 16, 51) and dwells in mountains 1 6, 7). (VS. 1 6, 2-4).
(2,33^;VS.
The
to
16, i),and
firm limbs
hand
beautiful
RV.
often
mentions in his
Rudra's
arm
weapons
of
offence.
He
is
once
said
shaft (didyut) dis (2, 333). His lightning the from earth the sky traverses (7, 463). He is usuallysaid to be charged armed and with a bow which arrows (2, 3310- "; 5, 42"; 10, 125*), are and is He Krsanu swift with the archers invoked and (7, 46 x). (" 48) strong when Indra is compared with the archer to be intended (10, 648);and seems the car-seat on (6, 20", cp. 2, 33 IT). In the AV. he is also called an archer other later Vedic his bow, texts (i, 28'; 6, 93 x; 15, 51""7).In that and club referred 285 or are to (AV. i, bolt, arrow, frequently "c.; SB. weapon,
hold
the thunderbolt
9, i,
i6).
One
of
the
points most
He of
about
2,
Rudra
is his rela
or
to tionship
more
the
Maruts.
(i, ii469;
and
are
33');
from
they
are
frequently spoken
or
his
sons
also
several
times the
called
Rudras udder
the
Rudriyas2. exploitsof
He
is said to
But
have is
for
generated them
does
r
shining
is, with
of Prsni
(2,342) 3.
the
Rudra
never
associated, as
not
Indra in
warlike demons.
Maruts,
common
he
engage
conflict with
the is
to
epithetof
texts
Siva
post-Vedicliterature, in,
seems
in Vedic
him
once
even
in the RV.
to
be
'he who
of
has
three
mothers'
i,
the universe
(cp.GRV.
to
the
threefold
division
the
as occur
Siva's
In
wife,seem
a
first to
of the
passage
RV.
of Siva's post-Vedic name first time in VS. 3, 5, appearing here, however, his sister. Uma and of Parvati, regularnames in the TA. and the Kena Upanisad. (2, i6) Rudra is one of several deities identified
76
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
descend
elsewhere
and
(AV.
n,
He
is
even
said
to
assail with
widepoison8 (AV. n, 26; 6, 90 op. 93). fever, cough, their prey unchewed, also spoken are mouthed, howling dogs, who swallow the afraid of the strung of (AV. 10, i3", cp. VS. 16, 28). Even gods were of Rudra, lest he should and the arrows bow (SB. 9, i, i1- 6). destroy them he cattle of Mahadeva is said the to slay name Under (TMB. 6, 9 ?). In of a compound he is said to have formed been Brahmana another passage terrible substances of all the most (AB. 3, 331). It is probably owing to his and Sutras Rudra is regarded characteristics that in the Brahmanas formidable When the the other attained from isolated heaven, Rudra as gods gods. ritual after offerings behind remained to other (SB. i, 7, 31). In the Vedic Rudra GS. is remainder to not (Gobh. a assigned uncommonly gods, i, 828; with and beast His disease which attack S. and Dh. man hosts, Ap. 2, 423). just as blood death, receive the bloody entrails of the victim (SSS. 4, i98), of the sacrifice9 (AB. 2, 71). their peculiarshare is poured out to demons as Rudra's
,
The
abode
while
of
Rudra that
nature
in of the that
these
other
later
texts
is
commonly
east.
north10,
his with four
gods
RV.
as a
is in the Rudra
dual
It is
regarded as perhaps
once
in the due
to
formidable
another
stanzas.
in the
associated
of
short hymn
the VS., besides many to repeat, several other epithets too numerous he is called a 'robber, Thus mentioned. attributes of Rudra are disgraceful and robbers' (16, 20 i). In fact, his cheat, deceiver,lord of pilferers the various character shown as occurringhere, approximates to epithets by of the post-Vedic Siva. the fierce, nature terrific, impure, and repulsive He is also Rudra is, however, not purely maleficent like a demon. in evil the RV. that the the from the comes to avert or supplicated anger from gods (i, ii44; 2, 337). He is besought not only to preserve calamity but to bestow (i, H41- 2; 2, 336), and produce welfare for blessings (5, 51 13), mentioned with especial and beast are man (i, 436). His healing powers he He commands grants remedies (2,33"), frequency. every remedy (5,42"), and has a thousand remedies (7, 463). He carries in his hand choice reme his hand is restorative and dies (i, ii45). and healing (2,337). He raises is his for he the heroes remedies, greatest physicianof physicians by up remedies his worshipperhopes to live a hundred (2,334), and by his auspicious his worshippers' sickness from \vinters (2, 33 2J. He is besought to remove that all in the and be and favourable to to man beast, (7,462) offspring In free from this be disease connexion well-fed and (i, H41). village may Rudra has two which are peculiarto him, jaldsa^ (perhaps)'healing' epithets and jaldsa-bhesaja, remedies (i, 434; AV. 2, 276). These h ealing 'possessing medicines rains11 sickness are (cp. 5, 53M; 10, 599). That against probably of a hymn in this attribute was essential to his nature, appears from a verse which various deities are characterized without being named (8,295): 'One in his hand'. fierce, bright, possessinghealing remedies, holds a sharp weapon and his remedies also Rudra's lightning mentioned are togetherin another with the Rudras is invoked to be favour verse (7,463). The healing Rudra In
"
able
as
(7. 356).
The
Maruts and
are
verse
associated
with
Rudra of 49;
possessingpure
is sometimes
2,
beneficent
to
(2, 3313).The
Samhitas
healingpower
3, 59;
Rudra AV.
referred
much
in the
(VS.
or
16, 5.
276);
but
his destructive
prescribedfor removing
evidence
of
show distinctly
with
what
physical
ATMOSPHERIC
GODS.
28.
RUDRA.
29.
THE
MARUTS.
77
Rudra is
is connected.
He
is that
missile enemies
maleficent,unlike
of his the
as
directed
to
worshippers.
storm
Rudra and
therefore
originally
side in the
representednot
destructive
and for his with agency
pure
of the
This
or being said to have and been who are lightning and would be based of lightning' healing powers (i, 2312). His beneficent action the thunderstorm of and the and on partly partly fertilizing purifying the de indirect Thus action whom he the of those might slay. on sparing rise to the euphemisticepithet of his wrath (s'iva), 'auspicious' precations gave in post-Vedic which of Rudra's historical successor became the regular name
chief
of the
Maruts
armed
mythology.
with
This in the
IJ
explanation would
RV.
also
account
for Rudra's
close
connexion
Agni
WEBER
deity in the earliest period speci (the plural therefore meaning the and Storm but that the of fire is as analogous, Maruts), ,Firecom roaring and the epithets of the Satarudriya bined to form destruction, a god of rage Fire. Rudra and Storm partly from Agni being derived partly from either that Rudra form of H. H. WILSON was a Agni or thought 'evidently chief of the Rudra the Indra'14. L. v. SCHROEDERIS as regards originally dead souls of the conceived as storming along in the wind (cp. p. 81). is of opinion that Rudra OLDENBERG a god probably represented in his origin mankind10. disease shafts and the of attack of mountain whence forest, is somewhat rudra uncertain as regardsthe The etymology of the word meaning. It is generally derived from the root rud, to cry, and interpreted it is derivation18. By GRASSMANN^ is the This the Howler17. Indian as shine' 'to with of connected rud root a or, having the conjectural meaning would the 'bright' thus mean according to PISCHEL, 'to be ruddy'20. Rudra
the view that this expresses ally designated the howling of the Storm
= =
or
the
'red
i
one'21.
"
2 6, 504. 66"; 120"1. 5, 4215; i, 642- 12. 85"; Cp. PISCHEL, ZDMG.40, is once said to have 3 Vayu generated the (cp. 5, 59 8; 7, 561. 585). is approximated to Rudra in 10, 1691. from Maruts the sky (i, 1344) and Vata 5 Cp. BLOOM4 i, 271" (cp. Nir. 10, 8; Erl. 136); 3, 25; 4, 3 i; 5, 33; 8, 6i3. 6 46. 54; ORV. PVS. Cp. BDA. 4. I, 57; 359, note AJP. 12, 429; FIELD,
8,
2017
"
"
"
"
GELDNER,
the
cause
FaW.
20.
"
BLOOMFIELD,
of AV. and
I,
AJP.
12 as
12,
a
428"9.
prayer
to
as
IS. 4, 405). 9 HRI. WEBER, coughs (otherwise I0 488. 302"3Cp. ORV. 335, note 3. 5- 458250, note 2; cp. ORV. 334" the ii The draught of immortality, remedy is explained by BRV. 3, 32 as Soma, and HOPKINS, and by BLOOMFIELD 83"4, by HVBP. (AJP. 12, 425"9) followed *2 of Rudra). MACDONELL, the mutra PAOS. Dec. s a 1894, CL ff.,as rain (Jala HRI. Dec. PAOS. 38, 1894, p. CLI; 112; HOPKINS, JRAS. cp. KRV. 27, 957;
"
"
note
133.
"
13
IS. 2,
cp.
19"22.
--
J4
io.
"
Translation
15
of the
9,
RV.,
introductions
16
"
to
vol.
i,
26"7.
37"8;
(cp. HOPKINS,
WEBER,
"
PAOS.
vol. 2, 9 1. c.).
"
"
WZKM.
248.
ORV.
216"24
17
18
20
-
OGR. IS. 2, 19"22; MM., TS. 6, I, 310; I, 5, ii; SB. pvS. 120. i, 57; ZDMG. 40, ZDMG.
2, 222;
KZ. Herabkunft KUHN, 2, 278; 177; 3, 335; 61. ZDMG. v. BRADKE, 216; otherwise 40, 359"
YN.
"
10,
21
5;
Sayana
BRI.
on
RV. HVBP.
i,
1141.
"
19
GW.
ROTH,
Studies 152"4;
v.
WHITNEY,
1873, p. 34"
14; Cp. and Oriental JAOS. 3, 318"9; LRV. 2; BRV. 299"363. 420"3; 3,320" HRI. 248"52; 99. 578. 9, 233"8.
83.
Linguistic
3, 31" 8.
"
three with
gana
RV., thirtythem to at least to them conjointly alone, seven hymns being dedicated form and Pusan. with each them and a troop, They to one Indra, Agni sardhas with in connexion used (i,37I-5"c.), them) or (a word generally
29. The Maruts.
--
These
are
prominent
deities in the
78
of
or
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in the AV.
plural.Their
number
is thrice
birth is often
referred
of Rudra (p. 74), being also often called Rudras 575 "c.). They are the sons 7 of Prsni and sometimes (i, 387; 2, 3410 "c.), and Rudriyas (i, 394- "c.) the also often prsnimatarah, receiving epithet 6o5; 6, 663), (2, 34 2; 5, 52l6. Prsni cow 'having Prsni for their mother' (i, 23'" "c.; AV. 5, 2I11). The is their mother (8,83 x) and they bear the epithet or simply a cow ($" S2'6); mother' for their cow (i, 85^, cp. 8, 2o8). This cow a 'having gomatarafa the storm-cloud mottled (""43. 6iB.); and the flaming presumablyrepresents whom they come (2,345), can hardly cows having distended udders with refer from
to
anything but
the Maruts been
to
the
are
clouds
charged with
with
the
or
rain and
fires
Prsni
to
compared
from
said
have
born
Agni
once once
is said
have
fashioned
When born lightning. (6,66 1-3). They are also lightning (i,23 12,cp. 38*).
(6,3s;
i,
71*). Vayu
is
said to
have
engendered
the
sons
they
heroes
are
called
the
of heaven
wombs of heaven (i, I344), and (10, 772), being also referred to as (i, 64! 122*; 5, 54I0j or as the males (niaryah) them of heaven
they
p.
are
said. to
have
the
ocean are
for their
mother,
self-born
sindhumdtarah 5,
51).
none
Elsewhere is eldest
they
said
to
be
for
or 60$), youngest (5,596. they are equal in age (i, I651). They have grown together (5, 565; mind "f one (8, 2O1- 2I). They have the same birthplace 7" S^1) an"^ are and the abode same (i, 165*; 7, 56'). They are spoken of as having (S) S33) heaven on earth, in air, and (5,557) or as dwellingin the three grown
They
brothers
heavens
(5,6o6J.They
are
are
also
once
described
as
in dwelling
the mountains
associated
Sarasvati
with
the
goddess Indram,
who is described
who
86g), and
closest
with
the
connexion
as
is, however,
on
with
their
car
standingwith them
she
simply
her
name
as
(6,
666).
with
In
which
is mentioned
their bride
been to have (cp. i, i674- 5). She therefore appears regarded as (like Surya as the bride of the Asvins). It is probably to this that they owe the epithetbhadrajanayah,'having a beautiful wife' connexion (5,6 14) and their comparison with bridegrooms (5,6o4) or youthfulwooers
them
(10, 786).
referred to. They are golden, constantly of sun-like brightness, like blazing fires,of ruddy aspect (6, 662; 7, 59"; 8, 7 7). They shine like tongues of fire (10, 78^). They have the form or the brilliance of Agni (10, 84*; 3, 26 5), with whom they are compared in fires like (10, 7S2). They are brightness (2, 34*) or kindled fires (6, 662) and are expressly called fires (3,264j. They have the brilliance of serpents (ahibhanavah: i, I721). They shine in the mountains (8, 71). They are almost self-luminous (i,372"c.), an epithet exclusively appliedto them. They are as frequently spoken of in a more general way shining and brilliant (i, 165" "c.). often associated with lightning, They are particularly vidyut (5,542'3'11; The smile down shed their the Maruts earth when on lightnings i, 645). mother ghee (i, i688, cp. 5, 52"). The as a lightninglows like a cow, her calf,when following they shed their rain (1,38 8).They are like lightnings shining with rain (7, 5613). Lightning is so characteristic of them that all
Maruts the five The
brilliance of the
is
compounds
of
vidyut
in the
RV.
are
connected
and,
ATMOSPHERIC
GODS.
29.
THE
MARUTS.
79
excepting
hands Their
singleinstance,
with
them
only. They
and lightnings
hold
cast
in lightnings
their
stone a (5, 543). (rsti)are often mentioned, and that these represent the lightning is shown (i, i68S; 5, 5213).Less by their epithetrstividyut, 'lightning-speared' (i, 372. 883; 5, 33*. 572; 8, 20*), frequentlythey are spoken of as having axes which are (ibid.) golden (S,732). Once they are said to bear the bolt (vajrd), their in hands. Sometimes India's said to be peculiar weapon, they are with and armed bows arrows (5, 534. 572; 8, 2o4- I2), once being termed but in the numerous this trait is rare archers as shooting an arrow; hymns it borrowed addressed be from father Rudra. their Maruts The to them, may with garlands and other ornaments decorated are (5,534). They wear golden mantles (5, 556). Like rich wooers they deck their bodies with golden orna anklets ments (5, 6o4). Armlets or (khddi) are an ornament peculiarto them. shine like with With these the sky like showers from stars and they glitter describes their appearance the clouds verse (2, 342). One more fullythan their shoulders, anklets their feet,golden usual. on on They have spears i n their ornaments on breasts, fiery lightnings their hands, golden helmets their heads (5, 5411)upon ride The Maruts which on cars (i, 881; 3, 5413), gleam with lightning which which have wheels fellies are golden (5,571), golden or (1,64". 885), in which have buckets are (5, 576), and which standing in them weapons which their cars draw coursers are ruddy or tawny (i, 8S2; (i, 87*). The and swift as 574)" 72?), golden-footed (8, thought (i, 85*). These coursers 5" the from are spotted, as appears epithet prsadasva, 'having spotted steeds',
delightin
lances
which
is several
times
and
with
the
Maruts.
More
fre
spoken of in the feminine as in two are (5, 556.586), mentioned passages with the masculine The Maruts asvah. also described are as having yoked the winds steeds to their pole (5, 58?). as The and earth Maruts are great as the sky (5, 5 7 4), they surpass heaven in and others reach (10, 773), are immeasurable no can greatness (5, 582), the limit of their might (i, i679). The Maruts are (i, 642. i652; 5, young divine (asura), vigorous, impetuous, imaging (i, 643). They are 42 l5) and without soil (i,64-- I2) and dustless (6,662). They are fierce (i,19*), irascible (7, 568),terrible (5, 562- 3; 7, 58'), of terrible aspect (5, 56*), of fearful form (i, i95. 642), and are terrible like wild beasts (2, 34*; cp. p. 75). They are calves playful like children or (i, i662; 7, 56l6; 10, 786). They are like black-backed boars swans (7, 597). They are iron-tusked (i, 885); they are like lions (i, 648). noise which is The is often referred to (i, 169? "c.) and they make it is winds called thunder but of the also the (i, 23"); (7, expressly roaring with fear (8, 720). They it were are 56j). At their coming heaven roars as often described to as quake as well as making the causing the mountains earth or the two worlds tremble the fellies of their cars r. With they rend the with is mountains rock when the winds the or they come (i, 64"; 5, 529). It like that they cause rend and mountains the trees to quake (8, 74). They wild elephants devour down before forests bow the forests (i, 395. 64?). The them terrestrial through fear (5, 6o2). Resistless as mountains they cast down and afraid of them celestial creatures (i, 858). are (i,643). All creatures They speed like boisterous winds (10,78^) and whirl up dust (i,64"). They make with the the winds noise the of the winds or (7, 5 63). They come winds (8, 73- *" X7) and take them steeds their as (5,587). One is to shed rain. They are of the main functions of the Maruts
8o
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
and shed rain (1,389). (5,574). They rise from the ocean worlds the with rain (i, blow two through well, they Milking the unfailing 646; 8, 716).Rain follows them (5,5310). They bring water and impel rain the their brilliance with rain (5,591). They cover (5"S^3)- They obscure when with darkness the cloud with create rain (5,595). They eye of the sun they speed with winds (8,7*). they shed rain (1,389).They scatter mist when of the mountains the streams the heavenly pail (5,536.598) and They cause flow A terrestrial the When waters 586). hurry (5, to they (5, 597). on, pour Maruts' 'swelled the its river receives (10,75s), from Marudvrddha, by name, Rudra rain became of the sons of The sweat this action. (5,587). The milk referred is also figuratively to as (i, i663), rain shed by the Maruts said milk and to out are or (i, 64b); ghee they pour ghee (i,853; 10, 784); earth raise with the the honey (5,548)2. They spring (i,85") or to wet from to sea waters sky and dischargethem from the sky upon the earth with which connected waters (AV. 4, 274). The they shed are often clearly rush to the thunderstorm. give water, whirlinghail, violent, they Desiring and winds with their might, with thunder lightnings on (5, 543). They cause the udder, and fill the from earth with milk (i, 64s). milk heavenly gifts The thunders which The milk, (i,646). they sky, the ruddy bull, spring the the stallion to make shed when bellows waters they (5,586).They cause the rain of heaven and shed water (i, 646). They bestow abundantly the of the stallion (5,836). They assume streams a golden colour when they
clothed
with
rain
make of the
water
with when
the
steed
(2, 3413).
The of
streams
resound
with
the
fellies
waters
Maruts,
Indra
they
are
raise the
voice
the
cloud
The (i,i688).
which
by the Maruts' (i,8o4). the Maruts of rain, with their character shedders receive the In connexion as in epithets purndrapsdh (5,57s) or drapsinah (i,642)'abounding drops' and well'. the frequent suddnavah, 'dripping They also avert heat (5,541)- But (7,5620);produce light(i, 8610), and prepare they likewise dispeldarkness the also said to have measured a out path for the sun (8, 78). They are the terrestrial stretched well the out an" as (5? 552); regions as bright realms of heaven, and held apart the two worlds (8, 83q" IX).
marutvatih, 'attended
Doubtless
sheds
called
in allusion to
the sound
of
Maruts
are
several heaven
singers (5,521. 6o8; 7, 35^). They are the sun (S"575)-They sing a song (i, i94. i667J. While singingthey made shine to (8, 29") and while blowing their pipe they cleft the mountain he slew the dragon, they sang a song and pressed (i, 85'").For Indra when Soma In (5,292. 3o6). singing a song they created Indra-might (i, 852). have Though their song must primarily representedthe sound of the winds (cp.4, 224), it is also conceived as a hymn of praise(3,i44). Thus they when addressed to be in the company come of Indra as priests (5,29^ and with first to are the compared priests(10,781). They were perform the sacrifice as Dasagvas (2,362), and they purified Agni in the house of the pious, while the Bhrgus kindled him (10, 12 25). Like the other gods they several times also spoken of as drinkers of Soma are "c.). (2,36*;8, 839" are Being identified with the phenomena of the thunderstorm, the Maruts naturallyintimate associates of Indra, appearing as his friends and allies in innumerable and prowess (3, 359; 6,17"), They increase his strength passages. with their prayers, and hymns, songs3 (i, 165" "c.). "They generallyassist Indra in the Vrtra fight(8;6$2- 3; 10, ii33). They help Trita as well as Indra in slaying Vrtra (8,724). They are besought to sing a Vrtra-slaying (8, 781"3). hymn, They helped Indra in the conflict with the dragon and with Sambara Indra (3,473- 4). With them gains the light(8, 654), found
times
called
singersof
I2
ATMOSPHERIC
GODS.
30.
VAYU-VATA.
Si
the
.all his
sky (7,475). In fact Indra accomplishes 101. (i, 100. 165; 10, 65). Some company in Maruts the these times more independent exploits.Thus they appear strike Vrtra,,assisted by Indra (i, 23") and are even spoken of alone as having rent Vrtra joint from joint (8, 723) or as having disclosed the cows (2,34*)in Indra have their the chief as 238 general) (like gods (i, "c.) and They Indra like Indra to (10, I282). They are sons accompanied by (i,ioo5) are The called his brothers Maruts three and two (i, 170'-). are or are, however in the lurch. said to have left Indra him in the alone times They involved him verse (8,731). One fight with the dragon (i, i656) and they abandoned between of Indra evidence and the the when hostility Maruts, even gives him: dost kill thou seek Indra? kill in to Do not latter say to 'Why us us, the fray' (i, i7o2 cp. i7i6)4.A Brahmana (TB. 2, 7, n1) also refers passage
cows
celestial
the
to
conflict between
When
not
the
Maruts with
to
some are
and
associated
Indra,
extent
occasionally exhibit
maleficent off the
male
nature
volent
traits.
They
Rudra.
nor
then
in the participate
to
of their father
They
to
implored
which
ward them
from lightning
their worshippers
to
(7,s69), and are besought (i, i722), their lightning their and and bolt from cow(7, 561?). Evil can come man-slaying (7, 574), is them deprecated (i, 171'; 7, 58s), and they are said (i, 398j, their anger of the serpent (i,648-9). like their father Rudra, the But the wrath to have Maruts are supplicated to bring healingremedies, which abide in the Sindhu, mountains the Asiknl, the seas, and (8, 2o^~6), and once they are associated in Rudra the of remedies with beneficent possession salutary, and pure, remedies be the waters, for the Maruts bestow to (2"33 13)- The appear several times also said medicine by raining(5, 53 H). Like Agni, they are be pure to or pavaka (7,5612 "c.). purifying, association the constant with lightning, of the Maruts From thunder,wind, and clear that rain, as well as from other traits mentioned above, it seems the According to the native interpreters they are Storm-gods in the RV. and the word the the is Maruts of winds, post-Vedic meaning simply represent in the RV. 'wind'. But and simple, they hardly represent the winds pure
avert
their
arrow
and
they
hurl
as
some
of and dead
their attributes
BENFEYS held and
are
from
to
cloud
A.
KUHN
the with is
be MEYER
of the
(cp.p. 77),
This in
and
v.
stantially agree.
no
origin
furnishes
throw appears with
no
evidence
additional
be hard
mart to
lighton
but whether The of
to
of
'to
it is shine', the
decide.
meaning, however,
in
the BRV.
to
accord
best
description given
i
Maruts
2
the
various 2,
RV.
names
PVS.
op.
BERGER,
"
On
3
for rain
4
in the
5
RV. OO.
8
see on
BOHNENRV.
391."
"
PVS.
i, 59." 9,
1,64.
13;
Indogermanische
KZ. ZDMG.
2,
Mythen
SEE.
I, 218. BDA.
112
7
"
WZKM.
248
40,
"
9.
"
Niruktair,
KRV.
note
GRASSMANN,
16, 161"4;
2, 222;
MM.,
I, 44;
v.
Vedic
Hymns,
32, xxiv"
XXV; KRV.
349"60;
OST.
136;
GRV.
ROTH,
BRV.
WHITNEY,
BRI. 14;
JAOS.
39;
3, 319;
MMPhR.
369"402;
117"25;
--
317"20;
5, 147"54; HVBP.
83"5;
and Vata
BRADKE,
FaR.
ORV.
224"5.
283" HRItwo
names
96~ 9of
Each the
of
the
wind
Vayu Vayu
6
express
both
physical phenomenon
and Vata the
and
its divine
personi
is cele half
fication.
brated
But
Vayu
in
one
is
element.
alone
whole
III. 1
A.
hymn
besides
parts of
others, and
in about
Indo-arische
Philologie.
82
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
dozen
others
with conjointly
Indra. of the
verse
Vata tenth
is invoked
book of
only
the
RV.
in two The
short
names
hymns
of
(168
and
186)
occur
at
the
end
same
both
sometimes
the two the
in the
between
(6, 5o12; 10, 92^). The difference that Vayu alone is as a god associated
often
with
Indra,
was
deities
as so
being
then
invoked
as
Indravayu.
native
This
couple
regarded
of
closely connected
by
the
on
the
ancient
inter
them
triad
deities of the
the other
that
of
Indra.
Different
are applied to the two wind-gods, those belonging to Vata being epithets expressiveof the physicalattributes of swiftness and violence. chiefly The made worlds references said toto Vayu's origin. two Few are are have spoken of as the songenerated him for wealth (7, 90^). He is once is not mentioned in-law of Tvastr (8, 262I~2), though his wife's name (cp. is have he from said the the Purusa of breath In to hymn " 38). sprung is connected with the the world-giant Maruts. He (10, 90^). Vayu is, rarely from the wombs said to have of heaven generated them however, once (i, I344) and to be accompanied by them (i,i4212) as well as by Pusan
is rather indefinite. He personal attributes are is with beautiful (i, 21) and spoken of as touching the sky, swift as is once said to have thousand-eyed (i, 232" 3). He thought, and roaring has drawn team a car ioo2). a or Vayu shining by velocity(10, by a pair steeds. of red His of consists team or (rohita) ruddy (arund) (4,484)r 99 attribute niyutvat, ioo or even 1000 (4, 463) horses yoked by his will. The 'drawn with reference his car, being to Vayu or by a team', often occurs otherwise used only once twice in each case with reference to Indra, Agni, or Vayu's car, in which Indra is his companion (4,462. Pusan, or the Maruts. the sky (4,464). Like the other 482; 7, 9 15),has a golden seat and touches fond is of which he often invited to come is with his to Soma, Vayu gods,
and
the
Visvedevas.
His
Indra
teams
and
the
first
with Indra:
AB.
story of how
reached
in
race
(alsoin com the gods (SB. 13, i, 27"c.)2. which the gods ran for the
as
his share1
Vayu
the
goal
second.
He
is
in the RV.
epithetwhich Indra shares with him. He is also once connected once with the 'nectar-yielding' in steeds, wealth (sabardugha) cow3 (i, 1344). Vayu grants fame, offspring, and for oxen, gold (7, go2- 6). He disperses foes (4, 48*) and is invoked by the weak (i, 13 4s). protection of wind, is celebrated in a more Vata, as the ordinary name concrete
an draught)', manner.
epithetsudpa,
(10, 855)
characteristic
His
name
is
frequently connected
of the
with
the
root
vd, to
blow,
from
hymns devoted to his praise (10, 168) de scribes him as follows. Shatteringeverythingand thundering, his din presses he the dust of the he in the air wanders on; along whirlingup goes earth; his on he is a friend of the paths; he does not rest even a day. Firstborn, he This deitywanders where waters; but the place of his birth is unknown. hears his roaring,but his form one does lists; one not see (cp. i, i6444). He is the breath of the gods (cp. 7, 872; 10, 92^) and is worshipped with
oblations.
which
it is derived.
One
also
of
doubtless
represents
prolongs life,for he has the of wind (10, 186). This healing power of wind character (cp. p. 77). The purifying activity
wafts
healingand
84
with
HI.
RELIGION;
he
WELTL.
WlSSENSCH.
U.
KUNST.
A.
VEDIC
MYTHOLOGY.
(asura) father implored to withhold besought (S" S33' 6). of after shedding it (5,83'"). It is, however, implied that the action rain Parjanya, as well as of the Maruts, in shedding rain is subordinate to that Varuna of Mitra and (5, 6^~6). He is several times said to thunder (5,83). down the whole strikes he world is trees, demons, evil-doers; Thundering terrified at his mighty weapon (5,832). He and Vata are the wielders of (10, 66 10). Parjanya is also associated with lightning, mighty thunder though winds blow The than with thunder. less frequently forth,the lightnings fall, when Parjanya quickens the earth with his seed (5, S34). Parjanya thunders in the also appears with (aerial)ocean (AY. 19, 30-). He to be lightning the in of the RV. the who to thunders Visvedevas, a hymn by god meant, with lightning excites the two worlds, and roars, rich in clouds and water, who them (5,4214). besprinkling in a specialdegree the of rain Parjanya is naturally As the shedder When and of nourisher he vegetation. quickens the earth with producer in his activity his seed, the plants spring up; are plants of every form; he 5* has produced plants for nourishment (5, 83** I0, cp. 6, 526; AV. 4, i52'3'15; and the increaser of plants; protected by the god fructifier He is 721). 8, Reeds and fruit bear (7, ioiI"5). good produced by his action they grass are not (7, I021, cp. 5, 75'5; AV. i, 2T. 31; 19, 3o5). Parjanya places the germ and women (7, io22), and is invoked to only in plants but in cows, mares, is the bull that impregnateseverything: He bestow in fertility (5,83?cp.6,52l6). him stands is the soul of what and moves (7, ioi6; cp. i, H51). He is even described rules the whole as a over self-dependentsovereign,who world, in whom all beings and the three heavens the are established,and in whom flow (7, ioi2-4"5). Owing to his generativeactivity threefold waters Parjanya several times receives the epithet of 'father' (7, ioi3; 9, 82^ AV. 4, i512; is once called 'our divine (asura) father' (5, 836); and in an 12, i12). He other occult of the Asura' 'the refers him. to (5,633-?) perhaps passage power His wife is by implication Earth the (5,834; 7, ioi3, cp. i, i6o3). The AV. (12,i12) states that Earth is the mother, Parjanya the father2,but else where calls Vasa his wife (10, io6). In these respects as well as explicitly the him of his relation as a to theriomorphic conception bull, thunder, and rain, he approximates to the character of Dyaus (cp. io, 454; lightning, he is once called son (7, I021). Parjanya himself is said 2, 46. 2715) whose to of plants (7, ioi1, cp. v. 3; 5, 831), the germ produce a calf (vatsam), who perhaps represents lightning. Soma however, be meant, for his father may, is once (9, 82 3) said to be Parjanya3,and he is spoken of as 'increased by (9, 1133). Parjanya^ Parjanya is associated with various other deities. His connexion is closest with Vata, who, with the singleexception of Agni in one is the only passage, with him also a few (" 44). The Maruts god forming a dual divinity are times invoked with Parjanya (5, 636. 835) and called to are sing his upon celebrated in is with him of one praises(AV.4,i54). Agni two verses hymn in common with the 'rainy' l6;cp. " 44). Indra has much (6,526Parjanya. being compared with him in this respect (8,61). The two gods have in fact much the same natural with which basis, the connexion is,however, much clearer in the case of Parjanya (cp.p. 82). is of uncertain derivation. But it is still usuallyidenti name Parjanya's of character, with that of the Lithuanian thundergod fied,owing to the similarity Perkunas4, though the phonetic difficulties of the identification cannot be ex The plained. freshness of the conception in the RV. renders it probable that
thunder
comes as our
shedding
for
rain-water
divine
He
is
is
ATMOSPHERIC
GODS.
32.
APAH.
85
form
an was
if the
two
names
are
really connected,
that well the in
as
their RV.
Indo-European
the word
name
still an
proper
senses
god
who
actually sheds
the
rain.
of later
both
through dictionaries explain the appellativeas 'thunder-cloud' identified with Indra found the deity is sometimes
survive
i
Brahmanas
into
the
in
and i, KRV.
I, 223.
"
The
TA.
i, 10, 12
--
says
that
Bhumi
Earth
is
the
wife OO.
Sky
ZDA.
is the 19,
husband.
Cp. BLOOMFIELD,
f.;
LRV.
223'; ZIMMER,
139;
OO. RV. HVBP.
"
BUHLER,
302"5 \VC.
42
FaR.
--4
32,
314!".;
24, 14;
ZVP. BRV.
1865,
p.
"
ZDMGBRI.
(on
56 f.;
A
i,
165);
80"2;
OST.
ORV.
5, 140"2;
3, 25
226;
SEE.
are
I1RI.
103-4.
" 32.
pah.
10,
The
Waters,
as
Apah,
as
in
four
verses.
(7, 47.
invoked is
verses personification along many hardly extending beyond the notion of their being mothers, only incipient, and the sacrifice. bestow boons to come wives, and goddesses who young armed Indra follow who the of the (7,473). are path goddesses gods They in channel and them for with bolt the (7, 474. 49'), they never dug out a (7, 473). They are also said to be under the commands fringehis ordinances celestial, as well as flowing in channels, and have of Savitr (p. 32). They are where the gods the sea for their goal (7,49*). It is implied that they abide the sun and is beside and the seat of Mitra Varuna are (io,3ox). They are in their midst, looking is with them and the sun moves (i,23*7). King Varuna falsehood the truth and of men at least, down on (7,49^). In such passages be the the rain-waters But enumerates must meant (HRI. 99). Naighantuka (5,3) the terrestrial deities only (cp. YN. the waters 9, 26). among Agni is often described as dwelling in the waters (p 92). He is said to into have entered them (7,494). As mothers they produce Agni (10, 9i6, called of Waters' of whose forms is 'Son AV. ("24). The i, 331), one cp. 2"; who of the world, equal mothers the wives waters are (10, i710; i,23l6), are fluid in age and origin(io,3o10). They are besought to give their auspicious of all like loving mothers the most (10, 9'). They are producers motherly, is and that fixed moves (6, 5o7). and The cleanse defilement; waters purify; these goddesses bear away cleansed the worshipper comes and of them out (10, They i710). up pure sins invoked the of cleanse from moral are to even violence, cursing, guilt, and io,98). They are remedial (6, 5o7), bestowing remedies lying (i, 23" and contained in them for all remedies, immortalityand healingare long life, in the house health man's (HGS. (10, 95~7; i, 23T9~21). They watch over excellent of boons and wealth and bestow strength and dispose 2, 45). They immortality(10, 95. 3o12). Their blessing and aid is often implored (7, 474. themselves invited to seat they are along with the 49X~~4; 10, 9. 30 IX), and Son of waters the sacrificial grass at the offering of the on soma-priest(10,
49; in
9.
30),
well
in
few with
scattered other
hymns of They
the RV.
are
also
detached
deities. The
30M. 15).
The
waters
are
several
times
associated
mix
their
milk
with
honey
The (i,23l6).
the drink ghee it became Apam napat is besought to give waters rich invoked the wave, to heroic to pour waters are strength (10, 3o4). The in honey and from them released con gladdening the gods, for Indra who which is produced the draught of Indra, which finement; the wave intoxicates,
dripping with
they honey; it exhilarated (7,47T"2)of Indra, whom Indra rich in honey, by which grew honey.
As
wave
with
of
mothers
the
waters
is rich in
86
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in
the
These
were
passages
appear
as
to
show
that
sometimes
at
least
celestial waters
the
regarded
of
seem
containingor
other passages When
identical with
the waters used
the
in
heavenly Soma,
beverage
Indra.
to
In be
bearing appear with the priests, bearing wellghee, milk, and honey, they are accordant in them as for Indra a man delights (io;30^). Soma young pressed Soma who a as in lovely maidens; he approaches them lover; they are maidens the youth (10, 3o5~5). before down bow preparing the
meant. OST.
terrestrial Soma
they
5, 24,
note.
73"4;
WC.
56;
BRV. ORV.
i,
260; DARMESTETER,
242.
Haurvatat
et
Ameretat
C.
TERRESTRIAL
GODS.
" 33.
the
Rivers.
"
Beside
the
RV.
divine
The
whole
hymn
Indus
with
the
exception of
besides mentioned
to
fifth verse,
in which
several
invoked rivers
are
other
as
number
of
other
entire
streams
the
invocation
praise of
than
the
sister
The
is, however,
of of
more
greatlycelebrated
case
But
though
the
to
others,
present
the
are
connexion
the
goddess
poets.
with
goes the
much
river is in the
RV.
minds in
numerous
Sarasvati
verses.
is lauded
in three
always hymns of
Sarasvati, Sarayu, and Sindhu elsewhere (10, 649) (10, 755) Ganga, great others known and unknown, altogether Sutudrl,Parusnl, and Yamuna, Sarasvati, of the addressed. Kings and peoples livingon the banks twenty-one, are iron fort,flows with Sarasvati referred to (7, 96*; 8, 2il8).Sarasvati,an are in greatness; she fertile flood, a stream (sind/iu) surpassingall other waters from alone the mountains, from the (celestial) of rivers appeared pure, flowing with her the ocean (7,95*- 2, cp. 5, 43 II). She tears away mighty waves and of and flood immense her moves mountains, impetuous roaring peaks is distinguished the (6, 6 12* 8). She by greatness among great, she is the and active of the active, is implored not to withhold her milk (6, 6i13). most
RV. invoked
as
and
detached
streams
and
The
poet
prays
that
he
may
seven
not
be
removed
from
her
to
fields which
are
has
of
sisters and
is sevenfold
is the
(6, 6i10-12).She
best of
is
of
streams2
(7,366).She
mothers,
is called pavlravl, an She (applied goddesses (2,4il6). epithet also to tanyatu, 'thunder',in 10, 65^) probably meaning 'daughter of light 3, and is said (6, 49?) to be the wife of a hero ning' (probably Sarasvat). She fills the terrestrial regions and the wide atmospheric space and occupies three abodes (6,6iII"12). from the sky, from the great She is invoked to descend The the three sacrifice last to mountain, (cp. also 7, 952) (5,4311)passages allude like that of Ganga in postseem to of a celestial origin, to the notion Vedic called divine or (7,96Z). The goddess mythology. She is once asurya
rivers,and
of
comes on
to
the
sacrifice
on
the
same
chariot
as
the she
Fathers
must
and
seats
herself
as
the
sacrificial grass
in the
here
be
are
conceived invoked
the
river
from
goddess, for
defilement. She herself is
the waters
to cleanse
streams'
purifier (i,3"). She is besought to (6,526) and, along with the waters, the bestowers
a
come
with 'swelling
of
wealth,
progeny,
TERRESTRIAL
GODS.
33.
SARASVATT.
87
and offspring (io,3o12). She bestows vitality immortality,to grant vitality with deities who assist procreation (10, i842). She (2,4i17) and is associated named Divodasa have is also said to to Vadhryasva (6, 6I1). given a son of kind riches breast AB. Her unfailing d, i6449). She (cp. 4, i) yields every said nourishment bestow is often to (7, 952; 8, 2i17; wealth, plenty, and times receives and the several 'bountiful' i73-9), epithet subhaga, 6732; 10, 9, mother As she (ambd} to the a 6; 2i17). 8, reputation (i, 89^; 7, 954grants and She devotions the of unrenowned stimulates, directs, (2, 41 Ib). prospers is invoked her worshippers (i, 310-xl; 2, 38; 6, 6i4). She along with the goddesses of prayer (7, 37"; 10, 6513). She destroys the revilers of the gods, and is terrible, a Vrtra-slayer(6, 6i" 7). But to her worshippers she affords their enemies and (7, 95^ 5; 2, 3o8; 6, 497). protection conquers with deities. is often other Besides SarasvatI invoked and Pusan Indra, associated with the Maruts she is particularly (3, 541-3; 7, 95. 39s. 4o3) and is said to her friends4 be accompanied by them as (2, 3o8) or to have them in the with She is RV. connected also the the When Asvins. once (7) 96 2)is refreshed him said to have latter aided Indra, SarasvatI (10, i3i5). With the same the gods cele reference to myth the VS. (19, 12) states that when Asvins brated the and SarasvatI sacrifice, as a healing physicians through The VS. even vigour to Indra5. speech (vdca) communicated speaks of the wife of the Asvins SarasvatI as (19, 94). SarasvatI is several times asso ninth in the eighth and ciated of the dpri and verses dpra hymns with the sacrificial goddesses Ida and BharatI she forms (with whom a triad),and
and
sometimes
to
also
with
Mahl of
and the of
This
association
is made Drsadvati
may
to
have
been
due
the
sacred
on
character the
to
Allusion
and
for AB.
on
sacrifice
banks
a
SarasvatI
(2, 19)
the banks
refers of
sacrifice performed
there
were
the
SarasvatI
worship
of the Bharatas, would Bharatas; in that case, BharatT, the personified offering in the AprI litanywhich naturally find a fixed place along with SarasvatI sacrifice7. accompanied the animal Though there is nothing to show (cp. 7, 35") that SarasvatI is distinctly ever anything more, in the RV. than a river goddess, we find her identified in the Brahmanas (SB. 3, 9, i?; AB. 3, i10), with Vac, Speech, and in postVedic has become she goddess of eloquence and wisdom, invoked mythology
as a muse
and the
regarded
above. been much
as
the
wife
of
Brahma8.
to
The found in
transition from
passages the is and
the
older 19,
12
to
later
conception is perhaps
controversy
is
a
be
like VS.
quoted
has the of the
There of
as
to
the
identityof
stream
which
that been
goddess
the latter
SarasvatI
with
have ROTH
Avestan river
river which
first lauded
as
the
SarasvatI10.
and of ZIMMER (PW.), GRASSMANN (GW.), LUDWIG", (AIL. 10) are SarasvatI meant a opinion, that in the RV. originally usually and mighty (SarasvatIbeing the sacred and Sindhu the secular stream, probably the Indus in Madhyadesa, name), but that it occasionally designatesthe small stream
to
which
both MAX
its
name
and
its sacred it to
character be
were
in with
later
trans
ferred.
believes
Drsadvati which the
this
of the
X3 a
river
sacred
SarasvatI, which
formed itself in
boundaries
sands OLDHAM
was
region
in
Brahmavarta
loses
sea.
of
desert, but
survey of
Vedic
times
According
that the
ancient
riverbeds
Sutudrl
evidence
modern
SarasvatI that
a originally
tribu
its
tary of the
(the
Sutlej)14,and
when
the
latter
left
88
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
old bed of
bed
and
the
Sarasvati
continued
to
flow
in the
old
of the
Sutudri.
male have
correlative named
been sung his
Sarasvat,
verses
who of
one
after
the
praises
(7, 96),
goddess
the
in three
hymn
and
is invoked
protectionand
offspring, and his exuberant waters even fertilizing In another (i, i6^2), Sarasvat, here referred to. breast are passage appar with rain. ROTH is the bird of spoken of as refreshing Agni1*, ently a name bestows fertility. (PW.) regards him as a guardian of the celestial waters who
next
three
plenty.
Here
HiLLEBRANDT16
and
HARDY*?
i
identifies expresses
i,
a
Sarasvat
with
Apam
to
"
napat
(=
Soma,
the
moon)
similar view.
"
Cp. BRV.
for her
ocean
"
mother',
BERGAIGNE
3
ROTH,
Cp. Marudvrddha
6
" "
as
the
name
of
river
(ibid.) 'havingthe (celestial) i65f.; FW. ;,BRV. I, 327. 5 Cp. SB. (10, 755). 12, 7, 3 ;
Nir.
"
OST.
"
"
PVS.
2,
12
Buddha II, I7f.; OLDENBERG, 413 f. Cp. Manavadharmasastra 1" 8 HRI. 9 Sp.AP. i, 84; 27, 705. 105 f. 31. Cp. ZDMG. liber Geographic etc., Prag 1875"6, p. 13; AV. und RV. qx 13 JRAS. 25, 49"76. '4 OST, Vedic SBE, 32, 60. Hymns
"
" " "
345. OST.
15
BRV.
i,
144;
2,
47.
i,
"
10
HVM.
I,
380"2.
ORV.
"
17
HVBP. 499;
382"3
ZDMG.
41, 243.
42-3. HVM.
I,
The Earth, PrthivT,being, as has been shown (p.22),. in only one short with Dyaus, is lauded alone conjointly in in and and RV. beautiful the one of three 84) stanzas a (5, long hymn but of the The the i s attributes AV. the in personification slight, (12, i). RV. of the the she those physicalearth. According to goddess being chiefly the burden of the in heights,bears abounds mountains, and supports the of the forest in the ground (ksma}. She trees quickens the soil, for she of heaven shed of her showers from the lightning and the are scatters rain, and firm She is great (ma/it), cloud. (drlhd] shining(arfum}. The meaning of Prthivi is 'the broad one'; and a poet of the RV. (2,i52} he says that Indra upheld the earth (prthivT) alludes to the etymology when it out and (paprathat). The TS. (7, i, 5) and TB. (i, i, 3s) in de spread of Prthivi from the origin of the earth, expresslyderive the name scribing
J"
34.
Prthivi.
"
generallycelebrated
the
root
prath,
to
extend,
of
as
because
she
is extended.
in the dead man Earth', to whom wirh Dyaus,. mentioned hymn (10, i810), is exhorted to go. When Prthivi frequently receives the epithetof 'mother' (cp."" n. 44). Prthivi is
spoken
Mother 'kindly
funeral
BRUCE,
LENSEN,
JRAS. 1862,
41,
ZDMG.
21-
2;
BRV.
i,
4"5;
4,
BDA.
48;
BOL
THURNEYSEN, is
IF.
84.
"35centre
Agni.
the of and
The
as
chief the
primary importance
of ritual the in
terrestrial
poetry
is the
prominent
the
Vedic
several
gods.
besides
is celebrated is invoked
hymns
of
RV.,
As
other
deities.
of fire, the anthropomorphism designation regular is only rudimentary, his bodily parts having a. physical appearance clear reference the phenomena of terrestrial fire mainly in its sacrificial to He is butter-backed (5,43"c.),butter-faced (3,il8"c.) and beautifulaspect. is He butter-haired tongued (i, 147). (8,492), flame-haired (i,456 "c.) or and has a tawny beard tawny-haired (3,21-*), (5,77). He has sharp (8, 493"c.) or burning jaws (i,585 "c.), golden (5,2") or shiningteeth (5,74) and iron is once footless and described headless (4, iix)" grinders(10, 872). He as
his
name
is also the
of
his
TERRESTRIAL
GODS.
34.
PRTHIVI.
35.
AGNI.
89
three heads and
but
elsewhere
he
is said
to
have
burning
is
head
(7, 31)
said
to
or
faces seven rays (i, 146*; 2, 53). He is often mentioned (8, 6il8 "c.). He
tongues
(VS. 17, 79), his steeds also being seven-tongued (3, 62). later given to each of these A name was seven tongues x. Butter is Agni's is he four-eyed (i, 3i13), thousand-eyed (i, 7912), and thousandeye (3, 267); horned bears he (6, i8). In his hand gifts for men (i, 72*). Like many (8, i932). He is called an archer Indra, he has the epithet sahasra-muska (4, 41) or is compared with an archer (i, 7oxi), who sharpens his flame like iron blade of a (6, 35). is often likened He doubtless with various animals, in most to a cases view his functions rather than to indicating representing his personal form. is frequently called bull (i, 585 "c.). He is a strong bull with a mighty He a neck in seed (5, 212). As such he bellows (10, 81), abounds (4, 53), and is with horns which he he provided sharpens (8, 49 Ij), which (5, i8; 6, i639), him difficult to seize (i, 140"). He is many times make shakes, and which is also often com born calf (vatsd). He a spoken of or alluded to when as pared with (i, 582"c.) or directlycalled a steed (i, 149^; 6, i26)2. The tail which he agitateslike a horse When (2, 44) is doubtless his flame. puri fied by sacrificers he is compared with a groomed horse (i, 60$ "c.). Sacrihim in motion like a horse ficers lead set (3, 2''),excite, and (7, 71 "c.). is the horse He direct (2, 5'; 3, 2 7 3). He is kindled and they seek to tame like a horse that brings the gods (3, 27^). is attached He to the pole at places of sacrifice (2, 21) or to the pole of the rite (i, I437). He is yoked in order waft the sacrifice to the gods (10, 5i7). He is also compared to is further likened with (3, 263) or directly called a neighingsteed (i, 368). He horse from to a as to dangers (4,28). conquering (8,9i12) or causing escape is the eagle of the sky (7, 15*) and like a bird. He Agni is,moreover, a divine bird (i, i6452). As the aquatic he resembles dwelling in the waters bird hamsa bird perches ontakes a as (i, 659). He possessionof the wood is is winged (i, 58*; 2, 24), his course tree a (i, 662; 6, 35; 10, 9i2). He with the and he darts a flight(6, 37. 46 "c.), gods (10, 64). rapid flightto is once He described as a raging serpent (i, 791)Agni is besides frequently compared with inanimate objects. Like the he his tongue resembles stretches he out sun, gold (2, 24; 7, 36). When is he times is several like elsewhere also he which (6, 34) com a hatchet, to pared (i, 1273 "c.). He resembles (i, i4i8 "c.) or is directlycalled a car in battle (3, ii5), as bringingriches (i, 583; 3, 155) or as being formidable directed by others, for he is be thought of as (i, 666). He seems to car a conducted to the sacrifice like a laden compared (10,1763). He is even car wealth to (i, 58". 60') or to wealth (i, 731). acquired by inheritance Wood is his beverage butter (2, 76) or ghee (7, 31) is his food, melted his is nourished mouth into (2, 76; 10, 692). He (3, 2ix; poured by ghee is and the forests and chews oil He eats of eater 5, n3"c.) an (AV. i, 72). with sharp tooth with his them (1,1435) or eats and blackens tongue (6,6o10; is all-devouring times three a day 10, 792). He (8,4426). He is nourished and the (4, I21, cp. i, i4o2; 7, 1 1 3). He is sometimes spoken of as the mouth the gods eat the sacrifice (2,iI3tongue by which I4); and his flames are spoons with which he honours the besprinkles or gods (i, 76s; 10, 64). But he is more himself 281"6). Writh to eat the (3, 2I1"4. frequentlyasked offerings he strives after the ghee that is offered (i, 127'), upright,god-ward form Though the regular offeringto him is fuel or butter3, he is sometimes, and then nearly always with other juice (i, 14'", gods, invited to drink the Soma (3, 2o2)
or seven
90
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
199.
11' 3; 2,
5"
364). In
He
one
hymn
he
is called the
somagopd,
'guardianof
Soma'
(10, 45
I2).
as
is invited
down on sitting spoken 1 1 ii2. *, 433). 265; 7) Cp. 5, dwelt He is of brilliant lustre is naturally much upon. Agni's brightness (7, 15" "c.), clear-flamed (2, io2 "c.), brilliant-flamed (6, io3),bright-flamed and (i, 140*; 5, 2 3). He has a golden form (4,31 bright-coloured (8, 433I)" shines like the sun (i, I493; 7, 36). His lustre is like the rays io, 2o9). He of the rain-cloud (io,9i4-5). the lightnings like and dawn and the of the sun the he with shines even sun at night (5,74). Like He dispelsthe darkness and sees is a destroyer of darkness his rays (8,4332). He through the gloom he opens the gates of darkness of the night (i, 945; 7, 92). Kindled (3,51). and in darkness visible when the earth The sky become Agni is enveloped dawn and is the only individual god at born (io, 882). For he is kindled who is described as (though the gods collectively Svaking at dawn', usarbudh receive this epithet). sometimes On the other hand, Agni's course, path, or track, and his fellies are his steeds make black black (i, 1417; 2, 46-7; 6,6'; 7, 82; 8,23*9), and furrows (1,140*). Driven by the wind he rushes through the wood (i,584-5), and the hairs of the earth the forests shears invades (i, 658), shaving the beard earth as a barber a (io, I424). of the sea like the roaring waves His flames are (i,44"). His sound of Heaven the thunder like 2 is like the Wind roars 5s; or (5, 7, 36). He lion the thundering Dyaus (io, 454), or Parjanya (8,9i5), or a (3,211). He of
is often sacrifice (10, 989j and to to come the sacrificial grass along with the gods (3,i42;
bellows fied
cannot at
like
the be
bull
when when
he
invades
the
forest
noise
checked
his
grass-devouringsparks
than the
the birds are terri trees, and arise (i, 9410" IX). He
of
loose, or
the
(8,23'). His His red smoke rises up to heaven smoke (7, 3\ i63). spreads in the of a post (metr), he supports the sky with his sky (6,26). Like the erector the ridge of heaven with his crest and smoke (4, 62). He touches mingles with heaven He his with the rays of the sun (7,21). encompasses tongue in the bright (8, 6il8) and goes to the flood of heaven, to the waters space and above below the sun (3, 223). The Agni of Divodasa spread along mother earth the gods and stood towards the ridge of the sky (8,92 2). on connected 'Smoke-bannered' is a frequent epithet exclusively (dhumaketu) with Agni. that is luminous a car car (3, I41), on Agni is borne on an lightning (i, I4Q1), bright (i, I4i12),shining(5, i11), brilliant (io, iSj, golden (4,i*) beautiful (4, 24). It is drawn or horses4, which are butterby two or more and backed (i, i46),ruddy (rohita^ arusa), tawny ruddy (7, 42-), beautiful (4,22J, omniform mind-yoked (10,70"), active (2,42), wind-impelled(i,94 10), them the He (i, i46). to summon gods (i, i412; 3, 66; 8, 641). For yokes he is a charioteer (i,253 "c.) of the sacrifice (io, 92* "c.). With his steeds he brings the gods on the same his car seated on as car (3,69). He comes the gods (3, 4"; 7, n1) or in advance of them Varuna (io, 7o2). He brings from the air (io, 70"). Indra from the sky, the Maruts to the offering, According to the ordinary view of the Vedic poets, Agni's father is of Dyaus (4, He is the child (sis'u) 1 56; Dyaus, who generated him (io,458).
cannot
the bolt (i, I435). Agni flames upwards (6,i52).Driven and wavers sky (8,43*). His smoke
sound
the
Maruts,
his flames
be
an
army shoot
let
by
the
wind
into
his flame
seized
6,492) and
He is often
is said to
called the
have
son
been of
born
from and
the
belly
of
the
Asura5
(3,291).
10, i2. 27.
Dyaus
Prthivl
92 When
III.
RELIGION,
is called there may
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
he
the be
embryo
a
of
trees
(i, 70*)
the fire
or
of
trees
as
well
as
(2, i1),
friction The the
side-glanceat
trees.
produced
in
forests
plants by the
of
the
boughs
the
of
terrestrial existence
of earth'
'navel
further
indicated
expression appears,
the
passages
on
in which
it occurs,
altar
or
allude
In hollow the
or
to
receptacle of
ritual
uttard
the
excavated
term
redi*$.
the
Vedic
in the
ndbJd
'navel'
is the
technical
designatingthe
use
vcdi,
in
which
Agni
is-
of
term
'navel' RV. of
centre
in
the
the
probably suggested the figure,that of immortality(3, i;4). The only attribute vedisad, 'sitting the altar', on
is often
a
refer to
the
aerial waters
shown
referred distinct
to.
The
'Son
of
waters' the
has
been of
deity.Agni
in of the
is also
waters
the
is
is kindled
in the
5");he
bull
lap
the waters
the dhanu
from
dwelling in 10, the of In such the brightspace Agni must passages of the later hymns of the RV. Some be meant. (10, 51 3. I24)15 tell a and plants and being found by the gods. legend of Agni hiding in the waters in the Brahmanas16. In the AV. the Agnis This legend is also often related the from those that of in the waters are on distinguished lightning path go the celestial Agni with the lightning from or (AV. 3, 2iT- 7; 8, i11) and are dwelt of the RV. also said to have earth (AV. 12, i37). In one on passage SS. and in it is stated that Agni rests in all streams (8, 398, Ap. 5, 21); cp. in the later ritual texts the in is invoked connexion with waters Agni ponds Thus in the oldest Vedic and water-vessels. even period, the waters in which Agni is latent,though not those from which he is produced, may in various have thinks that the been regarded as terrestrial. OLDENBERGI? passages and terrestrial waters in this connexion doubts, whether the meant are chiefly in the first hymn of the third book18. In any lightning Agni is intended even the of Agni in the waters notion is prominent throughout the Vedas.. case, Water is Agni's home, as heaven is that of the sun (5, 852: cp. AV. i3,i5"; also mentioned 1ne often waters are along with the plantsor wood I9" 331)'9 his abode as (2, i1 "c.). is moreover Agni's origin in heaven frequently spoken of. He is born in the highest heavens He existed (i, 143*; 6, S2). though not potentially in the heavens and from was actually highest (10,5'), heaven, from brought afar by Matarisvan (" 25). In such passages Agni doubtless represents lightning; for lightning is regardtd as coming from heaven from the waters well as as in a Brahmana it is spoken (AV. 3, 2iK 7; 8, i11), and (AB. 7, 72) passage of as both celestial (divyd) and aqueous mentioned is (apsumai).When lightning
cloud-island
"
45)
and
be
the
by its
with
proper
name
vidyitt(which
occurs
hardly
and in
to
30
contrast
myth, too,
the actual
descent
of
of
fire from
heaven
earth, due
caused conflagrations by the stroke of lightning, of the celestial Agni and The implies the identity heavenly origin lightning. of Agni is further implied in the fact that the acquisition is of fire by man and of the regarded as a gift gods as well as a production of Matarisvan; the allude of men' Agni's frequent epithet ot 'guest(atithi) same to may notion (5, i9 "c.).
observation
TERRESTRIAL
GODS.
35.
AGNI.
In
other of
as a an Agni, in the bright sky, waking at dawn, the head of light of heaven side of the air and sees all things born heaven the other (3,2^). He was on rising in the morning (10, 886)21. The (10, iS;4'5). He is born as the sun when remarks the AB. 285that (8, sun Ij) settingenters into Agni and is him. identification is from The same probably alluded to in passages produced stating that Agni unites with the light or the rays of the sun (5, 37'; 7, 21), that when men lightAgni on (6, 23), or that earth, the celestials light him (3, 2712; 8, 4429). Sometimes, however, it is difficult Agni shines in heaven decide is intended. whether solar aspect of The to lightning or the sun is often mentioned, the sun not Agni's nature being too individual a pheno be generally conceived form of fire. Agni is usually thought to menon as a of in his terrestrial form, being compared identified with the sun. rather than Thus the poet says that the minds turned of the godly are to Agni as eyes towards the sun time there is frequently a side- glance (5, i4). At the same forms, it being therefore in many which doubtful of his at Agni's other cases
"conception
again, Agni
form of
is to
be is
identified with
undoubted
sun;
belief.
Thus
Agni
is the
aspects is intended.
described, Agni is often regarded as is expressly referred to many passages with some form of the numeral fthree'. This earliest Indian is important, trinity it is based for much of the mystical speculationof the Vedic on age*3. three threefold him Agni's births are or (i, 95^; 4, i/). The gods made is threefold He threefold (10, SS10). light (3,267), has three heads (i, 146'), three tongues, three bodies, three stations (3, 2o2). The epithettrisadhastha, is predominantly connected with Agni24, and the only 'having three stations', in the which word three occurs tripastya,'having (8,398), it dwellings', passage is an attribute of Agni. The triad is not always understood in exactly the same
above in
or
way
mentioned
in
the
same
order. time of
Thus from
us
one
poet
is
says: also
'From
heaven
born, the
vv.
2-
second order
(=
men), thirdlyin
the waters
heaven, earth, one verse (8, 44l6; 10, (i, 953) has the variation: Sometimes the terrestrial Agni comes heaven, waters. ocean, first: 'He first born in houses, at the base of great heaven, in the womb was of this atmosphere' (4, i11); 'the immortals kindled flames of Agni: of three these they placed one and with man, for use, the sister-world' went two to terrestrial Agni in (3, 2"). A Sutra passage a (Ap. SS. 5, i64) distinguishes in the waters, and celestial one in the sun. Occa animals, an aerial one a
waters
3).
The
in
other
passages
terrestrial
Agni
comes
third. is
He
is
one
of
three the
brothers
of
middlemost
brother
lightning(asnaJi) and
third is butter-
(i,164*, cp. i4i2). 'Agni glows from the sky, to god Agni belongs the kindle Agni,. bearer of oblations,lover of ghee' (AV. 12, i20, cp. air, men i3,321; 18,4"). third form The of Agni is once spoken of as the highest(19, i3; cp. that his predecessor Sakapuni 5, 33; i, 722" 4). Yaska (Xir. 7, 28) mentions regarded the threefold existence of Agni referred to in 10, 88 as being in third mani earth, air, and heaven, a certain Brahmana considering Agni's which is in heaven, to be the sun Nir. This threefold festation, (cp. 12, 19). of Agni, so nature clearly recognised in the RV., was probably the prototype not only of the- posterior triad of Sun, Wind, Fire (8, iS19), which is spoken of as distributed in the three worlds (10, 158'; AV. 4, 392) and is implied in' another verse (i, 164^), but also of the triad of Sun, Indra, Fire, which though not Rigvedic is still ancient. Here Vata or Vayu and Indra have
broad
10
94 taken
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
the
place
of
as
the Brahmanas
to
and
commentators
nature
call him.
the transient
the
or
and partlyto the lightning which could lightning, personified triad of Agnis may allusions. The
of of the
are
than
sacrificial fire
into
three
ritual
kept
of the
distinct from
cult in the
domestic
which
essential feature
on
Brahmanas27.
of
Agni
of
the RV.2S
The
three
to
an
period29.
go Thus
back
the
time
RV., possiblyeven
the and
to Agni besought bring gods (yonisu: 2, 364; cp. 5, n2; 10, 105^). receptacles to
is
seat
Doubtless and
the
into heaven
births, being the earth, Agni passages of 6oT. as dvijanman (i, i4o2. i492- "'). An only singlegod spoken upper birth are mentioned and lower (2,9^),his abode in lower and upper spheres a the opposition is generally between terrestrial is referred to (i, i283), and least celestial fire (3,54%- 10, 45 10),though in one and at (8, 4328) passage
the
contrast
is in
and
in the waters.
Agni
is
sum
thence to the lower ones 7) and comes he is brought from When the highest father he rises into the plants (8,6415). as (i, 1 4 14). Here Agni is conceived coming down in rain and then entering he of which is the plants,out again produced. The fires,like water, after (i, i6451). On this distinction of descending to earth again rise to heaven of fire are such based forms that Agni should sacrifice to two as prayers descend that he himself (10,76),that he should should bringAgni (7,395),or the sacrifice (3, 69 "c.). Allied to this distinction is the with the gods to notion kindled by the gods as contrasted that Agni was with men3" (6, 23). latter notion is due The to the assumption that celestial fires must be kindled and sacrifice like men one gods must (cp.AB. 2, 34). by some another From births (10,5'). point of view, Agni is said to have many This multiplicity doubt fires kindled no on primarilyrefers to the numerous For terrestrial altars. said to abide in every Agni is very frequently family, house, or abode (4,68. 71- 3; 5, i5. 6s "c.). He is produced in many places bodies (10, 9810). Scattered in many (3"5419) and nas many places, he is in many and the same one king (3,554). Kindled places, he is but one branches to him to a tree (Val. io2). Other fires are attached as (8, i933). Thus be he comes invoked with the to Agnis (7, 3T; 8, iS9. 49'; io, i4i6) all the Agnis (i, 26"; 6, i26). or The involve accounts sometimes given of Agni's abodes or birthplaces divisions. Thus his brilliance in heaven, earth, air, waters, and plants cross is referred to (3,222) or he is said to be born from the heavens, the waters, of a similar kind stone, woods, and plants (2, i1). Longer enumerations elsewhere occur occasionally (AV. 3, 21; 12, i19; Ap. SS. 5, i64). When Agni is said (i, in dwell rock is to the reference a 7o4, cp. 6, 48 5) (adrau) probably the lightning to latent in the cloud (cp.p. io). The is probably the same when he is said (2, i1) to be produced from case stone a (asmanaK) or to have been two stones 12 generated by Indra between (2, 3); but here there lurk allusion the of heat is of to fire from flint. Animal an production may be when meant in the heart of man course Agni is said to (io, 51),or in beasts, horses, birds, bipeds and quadrupeds (AV. 3, 2i2; 12, i19. 233; XS. and 4, 6, 1 3). As being the spark of vitality so widely diffused in nature,
moned
from
(8,1
TERRESTRIAL
GODS.
35.
AGNI.
95 is
Agni naturally
comes
to
be
described exists
as
stationaryor moves The rise to of Agni gave triple nature of sacrificial (i, I641); while the multiplicity of Agni's elder brothers idea who are spoken
of number of these is later stated Hotrs
once
and
all that
the
(garbha) 5, 257).
of have
of
what
notion
three
brothers
to
be of
three
probably
where
meant
by
the
four is be
the
suggested the (10, 5i6). The plural The same are 6, 61).
the first three died Else
spoken
twin brother other
a
of
Agni's brother
(4, i2).
his with
associated the
Agni
with
than
only god
to
whom
Agni
any forms
(6,592)32. Indra is indeed oftener exceptions, god and is,with two slight dual divinity(" 44). It is doubtless
owing
heat
this
association
and
that
hymn
and
vanquishing the
is also
is
burstingthe
(7, 63).
In
rock
one
with entire
coupled
Agni
Mitra33
is
identified occasionally
Varuna
when the sacri he goes to (2, i4- 3, 54- ^ I23). He is Varuna is Varuna when Mitra fice (10, 8s). He he is born and when he is kindled (5, 31). Agni in the evening becomes Varuna, risingin the morning he be the air,becoming Indra he illumines comes Mitra; becoming Savitr he traverses the sky in the midst of the RV. (AV. 13, 3^). In one (2, i3" 7) ne passage is successively with identified dozen about a gods besides five goddesses. He various divine forms assumes (3, 387) and has many names (3, 20^). In him all the surrounds whom he are a comprehended as 31), gods (5, fellythe spokes (5, i36). What is probably the oldest function of fire in regard to its cult,that evil spirits hostile magic, still survives of burning and and in the dispelling 34 Veda. the with his drives and receives 1 light (3, 5 "c.) Agni goblins away the kindled he consumes epithet raksohan, 'goblin-slayer' (10, 87')- When with heat with iron teeth and scorches the sorcerers the goblins well as as (10, 87 5- 14),protectingthe sacrifice with keen glance (ib.9). He knows the races of the sorcerers and destroys them (AV. i,84).Though this function of dispelling terrestrial demons is shared with Agni by Indra (as well as by Brhaspati, the Asvins, and especiallySoma), it must primarily have belonged aerial demons is to Agni alone, just as, conversely, that of slayingAsuras or transferred This is borne to Agni (7, 13') though properly peculiarto Indra. out by the fact that Agni is undoubtedly more prominent as a goblin-slayer than Indra, both in the hymns and in the ritual 35. with life than other human Agni is more closely connected god. any His association with the dwellings of men is peculiarly is the intimate. He the only god to whom frequent epithet grhapati, 'lord of the house', is He dwells in abode applied. (7,i52), never (8,49*9). leaving his home every The attribute 'domestic' (damunas) is generally connected with him (i,6o4"c.). This household of ideas; for in the deity probably represents an old order
r 2'
later other
elaborate
two
ritual of
the
three
eastern
sacrificial and
fires, the
one
from
which
the
is called
the
it is
traces
to interesting
of
the
(4, 93. I51), strides round three times (4, 64- 5. i52);
he is led He He is
a
or southern) were taken, belongs to grhapati. In this connexion that even as early as Rigvedic times there are been For Agni is led round transported36. having round the sacrifice the offerings(4, i53) or goes
the daksina
that
which
and
as
soon
as
he
is released
from
his
parents,
to
the
east
and
again
to
the
west
(i, 3i4).
is further
guest in
in human abodes. (atitht] constantly designated a 'guest' house (io,9i2), the first guest of settlers (5,82). For every
96
he any has the
III.
RELIGION,
immortal
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
is
an
(a
who
or
term
much taken up
more
commonly
abode
human
to
applied to Agni
mortals
than
to
other
been
god),
has
his
established
settled among
caused mortals
domestic
a
Agni
who
(8, 6oT). He among habitations (3, 5 3; 4, 62). It is is a leader settle (3, iI7j. He
the
epithetvispati,'lord
kinsman
of
man
of
8, 49
with
be
him. the
nearest
called
(7, 15';
is oftenest
kinsman (i, 2 63 "c.) or a friend (i, 75* "c.). But he also father brother as a as a (6, i5 "c.), sometimes
and
eyen seem as a son
(2, i9)
to
an
or
mother order of
(6, i$),
of
his
Such
terms
to
point
older of
when things,
an
domestic
the
life,produced
in
in the house of Agni's presence continuity the ancestral than other him more god with the past. Hence closely any is of Agni with his worshipper (i,7i10) probably more typicalof friendship the forefathers kindled, is the god whom him than of any other deity. He is made of an Agni of Bharata mention (2,7*; to whom they prayed. Thus of Divodasa of Devavata of (3,233), (8,922), Vadhryasva (10,69*), 7,84"c.), The sometimes of ancestors identified and of Trasadasyu (8, I932J38. names of the RV. in part those of families to which be with Agni are composers had have historical of like to Some seem a Vasistha, origin, these, longed. while others, like Angiras (" 54) and probably mythical Bhrgu (" 51), are (cp.S 58). Agni is further brought into close relations with the daily life of man in the sacrifice. He is,however, not merely a passivereceiver of the offering, transmits the oblation heaven and earth. He but is an intermediarybetween do not to the gods, who get exhilarated without him (7,n1). On the other hand, he brings the gods (3,i42) to the sacrifice as well as takes it to them them the seats strewn on (i, 31 17; 8, 443), to eat the (7, ii5). He grass He the on IIT"C.). offering (5, paths leading both to the gods (10,98") goes and to earth (8, 72),knowing these paths (6, i63). He is therefore constantly called knows and who the paths and a characteristically (dutct), messenger who all sacrifice visits flies swiftly the abodes (i, or (4, i8); 727) conveys between heaven and earth (10, 64), moving (4, 78. 84; 10, 42), or the two who has been appointed by the gods (5,86"c.) men (4, 22-3); races, gods and and oblation-bearer by men (10, 4610), to be an (havya-vah or -vdhana, connected with and the hymn of the wor terms to announce always Agni) shipper (i,274) or to bring the gods to the place of sacrifice (4,82). He is the messenger of Vivasvat of the gods (6, i59) and (p.42); but as knowing of heaven, as the sacrifice, the innermost and bringing recesses conveyingof men. the the gods (4, 78. he is considered be to 8J) mainly messenger A later text states that Agni is the messenger of the gods, and Kavya Usanas or Daivya that of the Asuras (TS. 2, 5, 85. n8). Another describes Agni not as the messenger of, but as the path leading to, the gods, by which the summit of heaven be reached (TB. 2, 4, i6). may In consequence of his main of officiating function in the Veda at the celebrated as the divine counterpart of the earthly to be sacrifice, Agni comes the 'priest' priesthood.He is therefore often called generically viprd) (rtvij^ the and or 'domestic more specifically priest' (purohitd], frequently constantly, in fact than by any other name, is who the 'offerer' (hotf)or chief priest, He is a Hotr (8, 491; 10, 7s) poet and spokesman in one. appointed by men and of Hotrs eminent by gods (6, 16'). He is the most adorable, the most
TERRESTRIAL
GODS.
35.
AGNI.
97
is also termed He an adhvaryu (3, 54) and (likeBrhaspati, brahman (4, or a 94). He combines in himself Indra) Soma, prayingpriest human of the various the functions, in a higher sense, priestscalled by the and other specific above names (i,946; 2, i2"c.). He is constantly invoked honour to or worship the gods (3, 25'; 7, n3 "c.), while they in their turn said to honour are Agni three times a day (3,42). He is the accomplisher of the rite or sacrifice (3,33.272), promoting it by his occult power (3,277), and which he causing the offering making the oblations fragrant (10, i512), is the father (3,34), the king (4,31), protects to reach the gods (i, i4). He the ruler (10, 63), the superintendant (8,4324), the banner (3, 33. io4; 6, 23; is sacrifice. it related of In that Agni grew 1 one (io, 5), hymn 51) 10, his and refused fulfil of the sacrificial service but on to offices, being weary he required from the gods, continued to act as granted the remuneration high priestof men3?. Agni's priesthood is the most salient feature of his
(10, 21.
9 and
18).
character.
He
is in fact of
the
as great priest,
Indra
is the from
great warrior.
the
But
though
the end
this
of the
phase RV.,
due endless
Agni's character
it is of those
course
is
from
so a
beginning to
view
compara
tively recent,
led
to
to
mystical sacerdotal
speculationswhich
later ritual texts.
ultimately
From the
the
sacrificial
symbolism
the
of
(havya-vah or -vdhana) is offering the form distinguished 'corpse-devouring' (kravyad: VS. three forms, as the Agni who devours distinguishes rawcp. " 71). The flesh (amad\ the corpse-devouring or funereal,and the sacrificial Agni (VS. The TS. (2, 5, S6) also distinguishes three, the Agni that i, 17, cp. 1 8, 51). bears the oblation the (havyavdhana),as belonging to gods, the Agni that bears the funeral offering as (kavyavakand), belonging to the Fathers,and the Agni associated with goblins(saharaksas)as belonging to the Asuras. Agni is a seer (rsi) as well as a priest(9, 6620); he is kindled as an eminent seer (3, 2i3); he is the most (6, i42); he is the first gracious seer
of conveys Fire which is called
seer
ordinarysacrificial
Agni
who
Angiras (i,31').
He
is the
divine
one
(asurd)
among
the
sages
(3,34).
the sacrifice exactly (io, no11) and all rites (io, I222). knows Agni knows the rectifies which he mistakes the commit seasons Knowing men proper the ordinances of sacrificial of the through ignorance gods (io, 24- 5) He of heaven (4, 82- 4). He knows everything (io, n1) by (10,913). He has all wisdom (3,i1?; io, 2i5), which he embraces the fellythe wheel as born as (2,53)and which he acquired as soon (i,96x). is 'all-knowing' He and the of all (vis'vavid); epithets'possessed knowledge' the intelligence and 'possessing of a sage' (kavikratu) (visvavedas), (kavi), 'sage' He bears the epithet are to him. predominantlyapplicable jdtav"fas, exclusively which is there (6, i513) ex and times in the RV. occurs upwards of 120 knows all generations' plained as meaning 'he who (visva veda janima)*0. He knows the divine ordinances and of men the generations (i, 70'- 3). He knows and all creatures hears the invocations sees (3, 55'"; io, i874) and addressed to him (8, 43 23). Agni is also a producer of wisdom (8, 9i8). Wisdom and arise is him from He an (4, n3). (io, 465), inspirer prayers inventor of brilliant speech (2, 94), the an first inventor of prayer (6, i1). He is also said to be eloquent (6,44) and a singer (jaritf). with a of his worshippers. He Agni is a great benefactor protects them hundred iron walls (7, 3?. i610, cp. 6, 488; i, i892). He them from preserves calamities takes calamities in them the or across sea as ship over (3,2o4; a is a who friend of the man deliverer (8, 495) and 5, 4"; 7, i22j. He a entertains him a as guest (4, 410). He grants protectionto the worshipper who sweats fuel (4, 26), He watches with a thousand to bring him eyes the
recesses
knows
the
his wisdom
Indo-arische
Philologie. III.
1 A.
98
man
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
brings him food and nourishes him with oblations (10, 795). He enemies like dry bushes (4,4*) and strikes down worshippers' is (6, the malevolent tree 85, cp. AV. 3, 21 "c.). a as destroyed by lightning in which he leads the van in battle invoked is therefore He (8,4321), (8,738). in food whom he and The man protects and inspires battle wins abundant him as branches issue from from be overcome (1,277). All blessings never can (i,i3.3i10. tree (6, 13*). He gives riches, which he abundantly commands a in and him he door All collected the of are (10, 66) treasures 36*). opens all riches in heaven and earth riches (4, 511) or in (i,6810). He commands (7, 67; 10, 913). He gives rain from heaven (2,6s) earth, heaven, and ocean is therefore constantly and is like a water-trough in the desert (10, 41). He boon: of bestow kind deliverance from food, riches, besought to every poverty, The demons41. boons which enemies, and are childlessness, Agni bestows and for the most while Indra rather domestic prosperity, welfare, offspring, sin42 committed glory. Agni also forgives victory,and part gives power, before Aditi makes (4,i24; 7, 93?, cp. p. 121), and averts guiltless through folly, frees from wrath Varuna's even (4, i4). He by a man's guiltcommitted mother father and (AV. 5, 3o4; TB. 3, 7, 12*- 4) (samrdj), strong as Indra (7,6 *). His Agni is a divine (asura] monarch that of heaven mighty (i,595).He is greater than heaven greatness surpasses
who
consumes
his
and
all the worlds, which he filled when born earth (3, 62; 10, 8814), than (3, 310). He is superiorto all the other gods in greatness (i,68 2). All the he abides in darkness (6,97). He gods fear and do homage to him when is celebrated and the all the gods and Maruts, worshipped by Varuna, Mitra, tremble (3,98. 14*; 10, 69q). Agni performed great deeds of old (7,62). Men his
at
mighty
deeds
(8,923). In
from
curse
battle he
and
he
delivered
them
attribute of Soma). He the drives away an (sahasrajit: more commonly Dasyus from the house, thus creatinga wide lightfor the Arya (7, 56). He is a promoter of the Arya (8,92')and a vanquisherof irreligious Panis (7,63). He receives with the of and two some or frequency epithet 'Vrtra-slayer', three
'fort-destroyer' {puramdard), attributes primarilyappro priateto Indra (p.60). Such warlike qualities, though suitable to Agni in his lightning he form, are doubtless derived by him from Indra, with whom is so frequently associated (p. 127). he is nevertheless called of Heaven and Earth Although Agni is the son the generator of the two worlds does his ordinance, which (i, 96^ cp. 7,57)" and earth (7, 54). He stretched not perish(2,83),being followed by heaven them his like two skins (6, 83). With out out (3, 65; 7, 54) or spread them flame his he supported the vault of heaven smoke or (3,5'";4, 62). He kept asunder the two worlds with true (6, 83). He supported earth and heaven is the head of the world of the hymns (i, 67^). He stands at the head or earth at night (10, 885- 6), but he is also the head and summit (kakud) of the sky (i,592; 6, 7*; 8, 44l6). He measured the air and the touched out vault of heaven with his greatness (6, 82). He measured out the aerial spaces and the brightrealms of heaven caused the sun the to ascend (6, 77). He the The notion that of exercised sky (10, i564). a kindling magical Agni influence on the sunrise seems in the RV.43. Such absent to be not entirely the meaning of the poet when to be he exclaims: 'Let us light appears Agni, that thy wondrous brand shine in heaven' (5,64). This notion is clearly may stated in a Brahmana sunrise he produces him before 'By sacrificing passage: (the sun), else he would not rise' (SB. 2, 3, is, Cp. TS. 4, 7, 133). Otherwise the kindling of Agni and the sunrise are represented merely as simultaneous
of
r
times
that
ioo
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
and
improbable52.It
in wood and
seems
to
mean
'son
to
of
himself',, as
father 53.
to
spontaneously
as con
cloud.
According
of the Narasamsa
BERGAIGNE'S
it interpretation,
son'
divine
Tanunapat
'the
Matarisvan
and
is said
be
divine
embryo' (3, 29 ll).The dawns are said to kiss Agni 'the domestic of the ruddy one' (10, 92 2, cp. 5, 58"). Tanunapat is beautifulTanunapat tongued (10,no2). He is besought to take the sacrifice to the gods (i,i32; distributes the sacrifice rich in ghee and mead he (i, 142% cp. 10, no2); honour times him three The a day, Varuna, Mitra, Agni, every i882). gods (comparing 9, 5*) identifies Agni Tanunapat with day (3, 42). HILLEBRANDTS* of form to be a special Agni Somagopa or the lunar Fire, which he assumes 55. Agni Narasamsa which is given as an somewhat The more frequent epithet and in the Naighantuka (5,3) is unaccompanied by independent appellation of Agni in the RV., is not restricted to Agni, being twice connected the name its fixed place in with Ptisan (i, io64; 10, 643)56. It has the third verse as in which and second those called the the Apr! hymns are technically Apra. is 'four-limbed' (10, 92") and of a is the 'lord celestial wife Narasamsa honey on his tongue and in his hand, he performs (gndspati: 2, 3810). With times a day he besprinkles the sacrifice the sacrifice (i, i33/ 5, 52). Three three heavens He the and the anoints with honey (i,I423). gods (2,32). of the gods and makes for them the sacrifice pleasant He comes at the head (10, ;o2). Through his sacrifices worshippers praisethe greatness of the gods
(7, 22).
one
Soma
is
said
to
go
between
Narasamsa
which between the to mean, seems (9,8642), Agni. As contrasted with Tanunapat and Matarisvan, Agni is called Nara when he is born samsa (3,29"). In one hymn to Brhaspati(10, i822) is for in invoked and he is spoken of as the Narasamsa another protection, sacrificer of the seat of heaven in these two passages (i,i89). He thus seems nttra-sdmsa is apparently an im identified with Brhaspati. The word to be compound (in which the m of the genitivepluralhas disappeared), proper in two and accent having a double having its parts separatedby particles As the and devdndm naram (9, samsa 86*2; 64^). expressions passages 10, calls Agni samsam samsa occur (2,346; i, 141") and a poet once dyoh, 'Praise of Ayu' (4,6"), Narasamsa 'Praise of men' in the to mean appears of 'he who is the object of men's the sense praise'.BERGAIGNE expresses that the exact of of that is opinion57 aspect Agni representedby Narasamsa, human of second like a a god Brhaspati. prayer,
i
and
Mund.
Up.
5
i, 24;
cp.
"
ZDMG.
3
35,
104;
425
"
6; SEE.
"
ORV.
552. SEE.
"
46, 144.
indische
2, 2,
Tieropfer77
PVS.
"
52;
2,
50.
"
510.
JOLLY
ZDMG.
in
37-9;
12
ROTH,
16
6 SCHWAB, altDas ; OLDENBERG, 8; ROTH, Indisches Feuerzeug, ZDMG. 7 BRV. 43, 590 5. 8 ROTH, and Nirukta, Erl. 120; PW. s. v. yuvati tvastr\ OO. *o this Encyclopaedia II, 8, p. 25. KHF. ed. Schrader (1889) " KHF. note HRI. 18; KRV. 35, 561. 121; 107.
" " " " -
ZDMG.
i, 143;
50, SEE.
43,
15
"
593;
17 112.
ORV. ORV.
"
121.
"
*3
Cp. Cp.
HVM. GVS.
i,
179
note
4.
"
14
AB.
-
2, p.
OLDENBERG,
21
39,
18
68"72;
MACDONELL,
i,
JRAS.
"
LRV.
2.
--
are 3, 144; 8, 565; 10, 88 passages AV. 22 OST. 13, 113; TS. 4, 2, 94. MACDONELL, 5, 206; BRV. i, 21"5; ORV. 23 Cp. HRI. 24 See GW. 106; SEE. 25, 468"70; 46, 231. 105. 26 ORV. 25 LRV. 27 Cp. SB. 3, 356; BRV. i, 23. 348. 2, i and 28 SEE. HRI. LING, 12, 274 ff. 29 BRV. 106; cp. LRV. i, 23; 3, 356.
" "
note
5, 504. 20 ibid.
157"70.
19
ORV.
JRAS.
s.
v.
"
"
"
"
EGGELRV.
i, 103.
"
"
"
30,
32
"
3" BRV. 46, 362; ORV. 348. Cp. Sayana; ROTH, Nirukta, Erl. 140; MM., x, note
i;
"
LSL.
-
2,
614.
"
33
Cp.
BRV.
3, 134 f.
34
BRV.
2,
217.
"
35
ORV.
128.
36 SEE.
46, 361.
TERRESTRIAL
GODS.
36.
BRHASPATI.
101
37
ORV.
132"3.
"
38 OST.
"
i,
4"
"
348"9;
OST.
cp.
SEE.
46,
42
DONELL, and
43
"
JRAS.
i,
26,
140
"
12
22.
"
WHITNEY,
41
AJP. 3, 409;
5, 218.
" "
"
39
MACI, 94
-
PVS.
299
"
BLOOMFIELD,
JAOS.
16, 16.
Cp. ORV.
"
300.
view of KHF. SEE. The 44 69 ff. ff.; ORV. 46, 330. 109; FaR. ORV. 48 PW.; 46 45 ORV. MM.PhR. 102. 47 KNAUER, 64. 103. IF. 5, 222. 49 BRV. 117 (cp. KIRSTE, WZKM. 7, 97); rejected by BARTHOLOMAE, Nir. Erl. 7, 19. 5" ROTH, 51 ROTH, Nirukta, Introd. 36 f.; Erl. 117"8. 153"6. 52 ROTH, MM.ASL. IS. 10, 89"95; GRV. Nir. WEBER, 463"6; 121"4; i, 6. SEE. 53 BRV. Erl. 117; cp. OLDENBERG, 54 HVM. 46, 10. i, 339. 2, 99 f. Erl. 56 ROTH, 6. 55 Ibid. 330 57 BRV. i, 305"8. 209 f. 117 f. ; cp. Sp.AP. LRV. KHF. 1 JAOS. 3, 317"8; OST. 105; WHITNEY, 199"220; 3, 324"5;
Cp. BRV.
"
"
"
"
"
"
"
"
"
"
"
"
KRV.
35"7;
v.
BRV.
SCHROEDER,
i, 11"31. KZ.
38"45.
29, 193 HVBP.
70"4.
ff.
100"
i.
139"45; 19,
9"11;
Sp.AP. 225"30;
(cp. BB.
ORV.
230);
144"203.
252"302;
63"8;
102"33;
105"12.
in the
a
RV.,
and of
pair with
the
times forms
god occupies a positionof considerable pro entire hymns being dedicated to his praise. He in two occurs hymns (4, 49; 7, 97). His name form of Brahmanas pati about 50 times besides.
alternate in different
verses
two
of
the He
4,
same
hymn
is
seven-
in 2, 23). The of Brhaspati are few. physical features and mouthed seven-rayed (4, 5o4),beautiful-tongued(i, 190*;
(e.g.
50*),sharp-
horned
(5, 4312), hundred-winged (7,977)- He is golden-colouredand (7,977), ruddy (5,4312), bright (3, 62"- 7, 977),^pure and clear-voiced has is the rite a (7, 975). He bow, the stringof which (rfa), and good arrows (2, 248; cp. AV. 5, i88-9). He also wields a golden iron axe, which and is with an hatchet armed Tvastr (7, 977) sharpens (io, which slays 539). He has a car (10, 103*) and stands on the car of the rite, wins is drawn the goblins, bursts the cowstalls,and the light(2, 23^). He steeds (7, 976). by ruddy and with heaven from first born Brhaspati was great lightin the highest darkness thunder (ravena) drove (4, 5o4; cp. 10, 6812). He is the off away been is also said to have of the worlds but two 978), (7, spring generated is the father Tvastr On he of the gods called the other (2, 231?). by hand, forth the births of the gods like a black (2, 263); being said to have blown smith (10, 722). Brhaspati is a domestic priest1(2, 249; VS. 20, n; TS. 6, 4, 10; AB. ancient almost seers placed peculiar to Agni (p.96). The 8, 264), a term him at their head (puro-dha) (4, 50*). He is Soma's purohita (SB. 4, i, 24). is also a brahman He once or probably in the prayingpriest2(2, i3; 4, 5o8)_, the brahman is In later Vedic technical texts Brhaspati sense (10, i4i3). called the prayer or priest(in the technical sense) of the gods3. He is even the devotion (brahmd) of the gods (TS. 2, 2, 91 "c.) Brhaspati promotes (i, i87). As yoking of devotion, and without him sacrifice does not succeed of feast the the to gods (2, 236-7). a good the access pathmaker he makes awakens him the gods obtained their share of sacrifice (2,23'). He From even the hymn in which himself pronounces the gods with sacrifice (AV. ig} 63 x).He Indra, Varuna, Mitra, Aryaman, the gods take pleasure (i,4o5). He sings heaven chants metre (i, i9o4) and to (10, 36s). His song (sloka) goes (chandas)belongs to him (MS. i, 92). He is associated with singers(7, io4; (10,67^),by whom sings with his 'friends that cry like Hamsas' 10, 1 43). He mentioned in the preceding verse the Angirases4 (" 54) to be (io,672) seem said is also be He to meant. accompanied by a singing (rkvatY host the reason (gana: 4, 5o5). This is doubtless why he is called ganapati, 'lord also (io, ii29). Indra of a host' (2, 231), a term once applied to Brahmanas the name As pati shows, the god is a 'lord of prayer'. He
blue-backed and
(10, i552),
io?
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
famous the
is also sages
described
as
the
king
of
of
the
prayers, rite he
the
most
sage
of of
(i,i9o2), priest ')ord of speech', a vdcaspati a term applied to Brhaspatias god of specially (MS. 2, 66,cp. SB. 14, 4, i2-3), in post-Vedic literature.6 eloquence and wisdom identified with in which several passages There Brhaspati appears are is invoked Mitra' like handsome lord of 'the Thus Agni, prayer, Agni. identified with other i3 (2, ff.)Agni, though (i, 38*3). In another passage with Brahmanaspati, as connected intimately gods as well, is clearly more in vocative. In the verse one these are names (3, 262) both Mlitwo only the the wise the to and seem tarisvan swiftly-moving' priest, guest, 'Brhaspati be seems to be an epithetsof Agni, while in another (i, ipo2) Matarisvan who takes is his of blue-backed, Brhaspati, Brhaspati. Again, by up epithet is golden-colouredand ruddy (5,43 12), in the house, shines brightly, abode In be other verses two (i, i819; io, i822) Brhaspati meant. seems Agni must as Narasamsa, a form of Agni (p. 100). Like Agni, Brhaspati to be the same is called 'Son of strength' is a priest, (i,4o2) and Angiras (2,23l8)as well burns and the him to exclusively), (the epithetangirasa belonging goblins also of is as spoken (io,io34). Brhaspati (2, 2314) or slays them ascending abodes to heaven, to the upper (io, 6710). Like Agni, Brhaspatihas three of houses the is he adorable abodes one (7,97s),and 'lord of the (4,So1); 7 called sadaspati, i,2i5). sadasas pati (i,i86; Indra-Agni are once dwelling', the other On kavi, 'sage of prayer' (6,i63") hand, Agni is called brahmanas and heaven earth favourable is besought (2, 2 7) to make and by prayer is much from Agni But more (brahmana). commonly Brhaspati distinguished named or (2, 253; 7, io4; io, 689), chiefly by being invoked along with him in enumerations (3,20$ "c.)8. Like Agni, Brhaspati has been into and firm has obtained drawn a the Indra the of The in of mountain release the cows. footing yielded myth when the Angiras,opened the cowstall and with to his splendour, Brhaspati, Indra his companion let loose the flood of water darkness as by enveloped (2, 23l8, by his singing host (cp." 54) he cp. i, 56s. 899). Accompanied with a roar rent Vala; shouting he drove out the lowing cows (4,5o5). He and the and treasures won waters desiring light, great stalls full of cows; the irresistible Brhaspati slays his foe with flames firm What was (6,733). what he he drove was the cows, was out loosened, strong yielded to him;
He and of the gods (2,233-8). prayer communicates and (i, 405) He utters prayer later to be called he comes (io, 9827)- Thus cleft Vala
is the
enemies
with
Brhaspati piercedwith might, honey, that the celestials drank, while out they poured together abundantly the fountain When (2,24-^4). watery Brhaspatiwith fiery gleams rent the defences of Vala, he revealed the treasures of the cows; if splitting as open eggs, he drove the cows of the mountain; he beheld out the honey enclosed by the he it cloven forth he with his smote stone; brought out, having (Vala) roar; it the of Vala as were and drove the cows marrow out (io,684~9). He distributed them in heaven (2, 2414). Brhaspatifetched the cows out of the the cows of Vala, he took rock; seizing possessionof them (io,685). His of Vala is characteristic that it became so conquest proverbial(AV. 9, 32). Being in the clouds (abhriyd)he shouts aloud after the many cows (io,6812, mentioned the which cows cp. 673). These are represent waters, expressly may (2, 23l8; 6, 733) or possiblythe rays of dawn (cp. io, 675. 689). In releasing the cows Brhaspati seeks lightin darkness and finds the
the
stone-mouthed
prayer; well
he
covered
up
and
made
heaven
visible;
filled with
TERRESTRIAL
GODS,
36. BRHASPATI.
103
and the darkness light; he found the Dawn, light, (10, Agni, and dispelled found the fort, he the Dawn, the Sun, the Cow 684' 9). In shattering (10, hid or the darkness and made visible the light (2, 24$; 675). He dispelled to comes acquire more general warlike traits. He 4, 5o4). Brhaspati thus full of riches and penetrated the mountain splitopen the strongholds of Sambara (2, 242). Brhaspati Angirasa, the first-born holy one, cleaver of rocks, bull at the two roars as a worlds, slaysVrtras (prtrdni\ shatters forts,over foes (6, 731- '). He comes disperses foes and wins victory(10, 103^). No him in great fight or small overcome one can (i, 4o8). He vanquishes the in battle is in combats be He invoked (2, 23"). to (2,^313) and is enemy a praised in conflict (2, 249). priest much and Being the companion ally of Indra (2, 23l8. 24'; 8, 8515), he is invoked with that often is a somahe deity (4, 50 "c.). With Indra drinker like (4, 49^. 50*") and, him, is styled maghavan, 'bountiful' (2, 2412). he forms Indra, too, is the only god with whom a pair (2, 2412; 4, 49T~6). he comes Thus to be styled vajrin, 'wielder of the bolt' (i,4o8) and to be the bolt, the Asura-slaying described missile (AV. n, as^hurling lo1^). He is with the Maruts time also invoked Indra at the same as (i,40*) and is once he be Mitra, Varuna accompanied by the Maruts, whether besought to come Pusan he is said to have heard the prayer of (10, 98')- In one or passage in a well and Trita buried have him to delivered (i, 105*7). who offers prayer the Brhaspati favours the man (2, 251) but scourges of hater He the from all 23^). man (2, pious dangers prayer protects and and calamities,from curse malignity,and blesses him with wealth and of all desirable (i, 18^; 2, 231" I0). Possessed prosperity things (7, 10*. 97*), he is opulent, a procurer of wealth, and increaser of prosperity an (i, i82). is a prolonger of life and He of disease (i, i82). Having such a remover benevolent traits he is called a father (4, 5"D6; 6, 731)is asurya, 'divine' (2, 232), belongs to all the gods (3,624; 4, 5o6), He is the most and god-like of the gods (2, 243). As a god he widely extended and embraces all things (2, 24", cp. 8, 6il8). the to gods Mightilyhe holds asunder ends his roar the of the earth with (4, 5oT). It is his inimitable deed that sun and is also spoken of rise alternately(10, 6810). He moon t he of Later as growth plants (10, 97^- ^j. Brhaspati is brought stimulating into connexion with certain stars. Thus in the TS. (4, 4, lo1) he is stated to be the deity of the constellation Tisya9, and in post-Vedic literature he is regarded as the regent of the planet Jupiter. forms of the name occur Brhaspati is a purely Indian deity. Both throughout the older as well as the later books of the RV. But since appella tions formed with pati (like vacas pati, vastos pati, ksetrasya pati} to designate deities presidingover be must a as particulardomain, comparatively recent of this reflexion10, products mythologicalcreation can hardly go much further back than the beginning of the Rigvedic period. The of the accentuation word it to be an The member brhaspdti shows compound. improper prior in -as*1, but the form noun might possibly be a neuter contemporaneous brdhmanas indicates that the poets of of explanation, is a kind pati, which the RV. of a noun root as regarded it as the genitive12 brh, from the same
t
10-
IX
brahman. The
was
an
evidence
adduced
above
as
seems a
to
an originally
aspect of Agni
divine
vis'dm
(unlike other epithetsof pati, grhapati, sadaspati)had attained the beginning of the Rigvedic period, though
aspect which
the
view
independent
connexion
character
by
was
the
with
Agni
104
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
not
severed. entirely
LANGLOIS^,
H.
H.
WILSON
I4, MAX
was
MULLERXS
of
agree
in
sacerdotal
KAEGi17 has
a
ROTH16
opinion
that this
OLDENBERGIS
him
to
be
which
to
the appropriated
of earlier
gods.
lord
considers
Brhaspati
be
Indra,
to
and
a
is followed
Finally,HiLLEBRANDT21
of the As
him
be
moon22,
the
predominantly the igneous side representing to have divine brahman Brhaspatiseems priest,
the
chief of the -Hindu
luminary.
the
proto
of the
type of Brahma,
i
triad,while
of the
note
the
neuter
form
philosophy2^
"
316.
"
ORV. Maruts:
"
396,
ZDMG.
i; SEE.
I,
ORV.
382.
"
ZDMG.
77.
"
i, 77.
8
ii
OST. HVM.
--
5, 283.
T4
"
9
"
72.
249.
16 19
--
i, 409.
Stars, HVM. i, 416; 7 Cp. HILLEBRANDT, Vedaint. "" ZDMG. ROTH, 2, 371. i,
5
-"
6.
"
13
RV.
Trans,
-
i,
254. 578.
RV.
"
Trans,
*7
J5
Hymns,
381"2;
ix; EDA.
22
SEE.
ZDMG.
i, 73;
PW.
2"
KRV.
32.
"
18
ORV. RV.
Vajapeya
23
15.
"
HRI.
i, 404.
-
418"9
BRV.
277); (cp.
cp. OLDENBERG,
49, BRV.
173."
Also
HVBP. KRV.
420.
46"7.
73"4; of the
136. i, 304; HRI. OST. ZDMG. ROTH, i, 72"80; LRF. HVM. BRI. 6; i, 404-25; 15
"
5, 272"83;
i, 299-304;
97"8;
PISCHEL, GGA.
1894, p.
Since
the Soma is
sacrifice forms
the main
feature
god
114
Soma
one naturally
of the most
importantdeities
other
of
that Veda.
to
All
the
hymns
of
the ninth
besides
6 in
books,
are
praise. He is also celebrated in portionsof four or five other with Indra, Agni, Pusan, or Rudra, in about hymns, and as a dual divinity in compounds, occurs six more. The of Soma, in its simple form and name of times in the RV. the standard hundreds of frequency, Soma Judged by therefore of importance among third in order the Vedic comes gods. Soma less anthropomorphic than Indra is much or Varuna, the constant presence of the plant and its juicesetting limits to the imaginationof the poets who describe its personification. form Consequently little is said of his human
dedicated
or
his
action.
The
marvellous
common
and
to
heroic
almost other
to
attributed
to
him
or
are
either
colourless, because
greater gods,
the receive
else
only
secondarily belong
as on over
to
him.
to
Like
come
name
of Indu
as
Soma,
invoked
The
sacrifice and
the
offerings
sung
strewn
grass2.
ninth
book
tangibleSoma
strainer into
grass
to
while
wooden
as
it is
consists of
incantations
woolen
the
vats,
a
which
litter of
IX
in fire (i,9414; 5, 51; beverage, sometimes which The it is subjected "c.) or drunk to 8, 43 by the priests. processes overlaid with the most are varied and chaotic imagery and with mystical fancies often incapable of certain interpretation. In order to make the mythology of Soma, the basis of which intelligible the concrete terrestrial plant and are the intoxicating juice extracted there from it is necessary describe these as well as the treatment to briefly they undergo. The part of the Soma plant which is pressed is called ams'u, 'shoot stalk' (9,672b).The or shoots swelling with their udders give milk like cows from the stalk,the whole Soma (8,9T9).As distinguished to be plant seems intended andhas from by (8, 32*8; io,948 "c.),which is said to have come heaven (9,6i10) and to have been broughtby the eagle(5,459;9,686; 10,1445). The same is applied to the juice also3 and term Indu is distinguished from the god (9, 5 1 3; (which 10, 115^). The juice is also designated by soma
the
gods
TERRESTRIAL
GODS.
37.
SOMA.
105
means
the
plant
as
juice styled mada, 'intoxi with also referred to 'food' (7,98*; catingdraught'4. Soma is occasionally anna, with the Asvins term 8, 412; SB. i; 6, 4s). The madhu, which in connexion of 'sweet to be applied, in the general sense means 'honey' or 'mead', comes milk and but draught',not only to ghee (ghrta), especially to the (payas) Soma is the equivalent of Soma juice (4, 275; 8, 696). Mythologically madhu the latter means when celestial ambrosia the (amrta)s. Conversely, amrta is frequently used as an equivalent of ordinary Soma (5,23; 6, 373 "c.; VS. SB. is Soma when amrta 6, 34; pressed (VS. 19, 72). 9, 5, i8)6. King Another mead' 'Soma expression is somyam madhu, (4., 265; 6, 2o3). Figu the Soma juice is called piyusa (3, 482 "c.),milk (9, io712),the wave ratively of the stalk (9, 968) or the juice of honey (5,43 4). The most frequent figur ative name is indu, the of applied to Soma 'bright drop', another term similar meaning, drapsa, 'drop', less common. being much The extraction of the juice is generally described by the root su, 'to but 'to milk' (3, 366-? "c.). The 62* often also by duh "c.), press' (9, juice is intoxicating madhumat (i, 1253; 6, 17". 2o6) and 'honied', (9, 971*)- The latter expression simply means 'sweet',but as applied to Soma originally have with 'sweetened to meant seems honey", some pointing to passages this admixture (9, i78. 8648. 97". io920)7. As flowingfrom the press, Soma is compared with the wave of a stream called (9,8o5) and directly wave a of honey (3,47*). With reference (9, 64" "c.) or a wave to the juice collected in the vat, Soma is spoken of as a sea (arnava: 10, ii53) and frequently (samudra-. 5, 473; 9, 64" "c.). The as ocean is also called an heavenly Soma well a (utsa),which is in the highestplace of the cows (5,458), which is and placed in the cows guided with ten reins (i. e. fingers:6, 4424), or a well of honey in the higheststep of Visnu (i, i545). The colour of the plant and juice, as well as of the god, is described brown as (babhni) or ruddy (aruna\ but most frequently as tawny (Jiari). Thus Soma is the branch of a ruddy tree (10, 94^); it is a ruddy milked shoot (7, 981); the tawny shoot is pressed into the strainer (9, 921). The colour of the Soma is plant or its substitute prescribed in the Brahmanas which is the price paid in ruddy (SB. 4, 5, lo1); and in the ritual the cow the purchase 9f Soma, must be brown that is Soma's colour or ruddy because SB. 3, 3, i"4)8(TS. 6, i, 6J;
Soma
the
is called
rasa,
fluid. In
one
hymn
(i,187)
it is often
is described
as
with purified
the
hands
(9, 8634), by
maidens who
the
are
ten
fin
(9, 84. i58 "c.), or, figuratively, gers by the ten i7. (9, 65), or by the daughters (naptt]of Vivasvat
sisters
the (9, i45). Similarly, maidens of Trita are said to urge the tawny with stones on one as a drop for Indra drink to is also (9, 322. 38"). Soma spoken of as purifiedor the it is said brought by daughter of the sun (9, i6. 72^. H33)9. Sometimes to be who The Soma purified by prayer (9, 9613. H35). are priests press Adhvaryus10 (8, 4"). The is crushed shoot with a stone (9, 6719) or pressed with stones the is (9, ic"710); plant pounded to produce the Soma draught (10, 853). The its skin (TB. 3, 7, I31). The lie on stones tear stones a skin; for they 'chew him the hide of the cow' the vedi on are (9, 794). They placed on altar (5,3i12): a practice differing or from that of the later ritual11. They held with hands are or arms two (7, 221; 9, 794; AV. arms i10). The n, and the ten fingers the the said Hence stones stone are to 434). (5, yoke be guided by ten reins (10, 948). Being spoken of as yoked, they are com
pared
with
horses
(10,946). The
usual
name
for
the
stones pressing
is adri
io6
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
the
verb
su,
to
verbs
of cognate
tendency
either in
also and
was once
to
than personification12
connected press) or grdvan (generally hence and meaning, showing a greater terms adri). Both nearly always occur
the
singular or
the
called respectively
The stones are plural,and not in the dual. bharitra as'na (3,367), (8, 22), (3,358) parvata The
pressingof
of the
Soma But
by
the the
means
of
stones
method and
to
in the
period
RV.
extraction
of
the
was
juiceby
the
already known
The
which is also sanctioned pestle, the RV. (i, 28T~4); and as this go back
to
by
ritual texts,
method
is in
use
among
Parsis,it may
the
Indo-Iranian
upon it
age.
10
strainer
he very of goes
(9,63
removes
"c.) and
Soma's This
pass
over
the
that
impurity,so
which strainer,
It is called
a
the
feast
of the
is
under filter
skin
ridge (sdnu,
or
as
the top
formed
these The
terms
are am
used
with
without
word
itself is sometimes
ployed
pavamdna
pundna^
passing through the strainer Soma 'flowingclear' (from rfpu). The more of not only applied to the purification
As the
Soma
with
the
The
addition
of
water
and
milk
(9, 86".
9i2).
but much called suddha, 'pure', juice is sometimes oftener sukra This unmixed Soma or ( 8, 3o2). s'uci, 'bright' 2TO; 9, 332; i, 5s. and is offered almost the t o Indra, exclusively Vayu epithetsucipa, 'drinking clear (Soma)' being distinctive of Vayu (p.82). This with the later agrees clear Soma is or ritual, where, in the Grahas draughts for dual divinities, with milk for offered to Vayu and is mixed but Mitra-Varuna, Indra-Vayu, and with honey for the Asvins1-3. After Soma flows into jars (kalafa,9, 6o3 "c.) or passing the filter,
(unmixed) purified
Soma
vats
buffaloes like
a
rush of Soma streams to (drona)**. The flies bird like the a (9,33*. 926); god
the
to
forest
of
the
vats
like
bird
on sitting
tree, the
tawny
in the
the
one
settles in United
he rushes
is mixed with water 9, 7 25). Soma stalk roars bull on Like a (9,745).
the
vat.
with
on
wave,
herd,
vat, into
roaring bull; clothinghimself in waters, Indu rushes around the vat, impelled by the singers(9, y65. icy26). The wise milk him into the waters and with their hands the wool over 794). (9, Having passed in the cleansed the Several he is maidens ten playing wood, (9,65). by other of water with Soma (9, 305. 534. 868-25). passages refer to the admixture The Soma said to spread brightnessin the streams (9, 761). drops are Besides the verb 'to which is the used to cleanse', mrj\ commonly express admixture of water (e.g. 9, 6317),a-dhav, 'to wash', is also employed (8, i17). In the preparationof Soma, the pressing then the mixing comes (~\/~su) first, with water later ritual the the in (7, 326; 8, i17. 318; AV. as just 6, 21), is the bowls Soma In the 'pressure', precedes ddhavana, 'washing'. savana, mixed with milk (9,86 "c.)15,which is said to sweeten l6. In several it (8,23)
lap
the
of
waters,
the addition of both water and milk is mentioned. passages that Soma clothes himself in waters, that streams of water
when he
Thus
it is said after
flow
him,
press
desires to
him
clothe
himself him
in
cows
(i.e.
2,
milk:
as
9,
23-4). They
9, 86?4-5.
in water,
the RV.
him clothing
cp.
as
it were
in cow-garments,
milk
out
of
the
stalks
(8, i17;
36'; 6, 4o2;
three
96^).
Soma
is
milk
kinds
of
admixture
io8
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
sound
vats
or
made
by the
Soma
juice as
it is
It is
rushes
(9,4 13).
is said is
to
But flow
the
referred
with
the
that of rain
sweet
drop
noise
over
the
din of combatants
(9,69").
The
bellow (krand, or constantly designatedby various verbs meaning to roar verb 'to Even the thunder',is used stan, nad, md, ru, vas: 9, 9i3. 954 "c.). stalk' (9, 869) and the wise are described as 'milkingthe thunderingunfailing with connected the in also is verses some purification (9, 726). Lightning
of Soma of
(9,4
the
8;8); this
and may he
in all
have
alludes probability
referred
to
to
the
purifi
of
cation the
the
phenomena
thunderstorm28.
When Soma bull. and
roar
is
commonly
in the wood'
called
bellows
out
bull
he
bellows
shines
are
(9, 26). As the waters, added relation of Soma the called cows, figuratively
with the Sun'
bull the
a
with is
them
of
to
cows
cows.
He
is
bull
967)
cows
or
is lord
or
of
(9, 724).
the He The
He
cows
the
a
cows
bull
cows
(9,7 19)
him
the
like
bull towards
the (9,7i7),
as
bellowing
earth
towards
and
is the
well
of the several
streams
impetuosity of
is also
times
he even comes to comparison with a buffalo (mahisd). Thus the cow-waters, animal (pas'u:9, 8643). Being a bull among Soma is the fertilizer of the waters (10,368, cp. 9, i95). He is also (9,8639) in the an an epithetespecially applied to the moon impregnator (retodha), of fertility YV. he is a bestower (e.g. MS. i,69).Hence (9,6o4. 745). Soma being so frequentlycalled a bull (uksan, vrsan, vrsabhd) is sharp-horned in the RV. is an (tigmasrngd), epithetwhich in five of its six occurrences word drink (manthd) of meaning 'bull'. Thus the brewed accompanied by a Indra is like a sharp-horned bull (10, 86 IS). Soma is also said (like Agni) 3". to sharpen his horns (9, i54. 70?) Soma is swift (i, 47) and, in illustration of the speed with which the pressedjuiceflows, is very often compared with or designateda steed. Thus the ten maidens said to cleanse him like a swift steed (9,6s). The drop are which intoxicates Indra is a tawny steed (9,6317). Soma flowing into the is also sometimes vats to the wood compared with a bird flying (9,72$ "c). Owing to the yellow colour of the juice,the physicalqualityof Soma mainly dwelt on by the poets, is his brilliance. His rays are often referred and he is frequently to assimilated to the sun. He shines like or with the illustrated by be called an
sun or
clothes
sun
himself
stands
in its rays
above
sun
He He
ascends
the
car
of
the
and rays
all
beings like
the
sun31a
fills heaven
and
earth
with
be
brightson, he caused him of the sun (9, i6). purifies he combats the darkness (9, 97),wards the darkness bright light, dispelling
born
(9,6624. ioo8. io812 "c.). Its mysteriouslyexhilerating and that of action, surpassing invigorating ordinary food or drink and prompting to deeds beyond the natural powers, led to Soma life. immortal being regarded as a divine drink which bestows Hence it is mythologically called amrta, the draught of immortality.It is an immortal stimulant (i, 84^),which the gods love (9,85") and of which, when and mixed with milk, all the gods drink (9,109*5); for they pressed by men hasten to exhileration (8, 2l8)and is become exhilerated (8,58"). Soma immortal (i,439; 8, 4812; 9, 3T "c.)j and the gods drank him for immortality
TERRESTRIAL
GODS.
37.
SOMA.
109
confers (9, io68). He immortality on the gods (i,gi6; 9, io83) and on men and imperishable He (i, 9 11; 8, 483). places his worshipper in the everlasting world where him there is eternal light and immortal where glory, and makes
king
lives
(9,ii37-8)32.
also. for a It is medicine naturally has medicinal power sick man Soma the is Hence heals whatever sick,,making (8,6i17). god and the blind to see the lame to walk (8,682; 10,25"). He is the guardian bodies and of men's occupies their every limb (8,489), bestowing length of life in this world Soma (i, 9i6; 8, 484"7; 9, 46. gi6). The draught is even said to dispel sin from the heart, to destroy falsehood and truth. to promote imbibed When stimulates the voice (6,473; 9, 84"*.955. 9732)"which Soma his boat he impels as the rower the reason (9,95 2). This is doubtless why is called 'lord of speech' vdcas Soma pati^ (9, 264. ioi5) or leader of speech, vdco agriya or agre (9, 73. 6225~6. 8612. io610). He is also said to raise his voice from heaven (9,68s). In the Brahmanas 'speech',is described as vac, the price paid by the gods for Soma34. Soma also awakens thought eager 'We have drunk (6,473). So his worshippers exclaim: Soma, we have become have entered into light, have known the gods' (8,48 3). Thus immortal, we we he is also spoken of as a lord of thought and as father, leader, or gener a is a leader of hymns35. He of poets, a ator seer (9, 966). priests among He has the mind of seers, is a maker of seers (9,96 l8) and a protector of (6,523). He is the 'soul of sacrifice' (9, 210. 68), a priest (brahma) prayer the their share of sacrifice gods (9, 96"),and apportions to them among wisdom Soma's thus be to (10, 85 19). comes predominantly dwelt upon36. is a wise He knows the races of the gods (9, 8i2. 952. seer (8, 681). He is a wise man-seeing wave with intelligence (9, 782). Soma 977. io83). He is Hence he creatures (9, many-eyed (9, 265) and thousand71 9). surveys eyed (9, 6oT). Soma stimulated the Fathers to deeds (9, 96"); through him the Fathers found the lightand the cows is also said to be united with (9, 9739). Soma the fathers (8, 4813) or be accompanied by them SB. to (AV. 18, 412; 2, 6, i4, "c.), the Fathers, conversely, being called soma-loving,(somya: 10, i46; AV. 2, 125). The effect of the draught on exhilerating man was naturally transferred main the Soma offered. The to the gods, to whom was applicationof its is in his its Indra effect conflict with the intoxicating stimulating on power hostile powers of the air. That Soma for the strengthens Indra fight with in innumerable the of RV. 8i17 Vrtra, is mentioned (8, "c.). In passages the intoxication of Soma Indra and all foes resist no one can (9, i10) slays him in battle when he is the soul has it (6,47'). Soma drunk of Indra (9?"53), the auspicious friend of Indra (10, 259). whose vigour he stimulates he aids in slayingVrtra (9, 762) and whom (9, 6i22). With Soma as a com the waters and slew the dragon (4, 281). for man panion Indra made to flow Thus Soma is sometimes called the bolt (vajra) of Indra even (9. 727. 77* Indra's a in3). Soma, juice, becomes thousand-winningbolt (9, 473). It is the intoxicating is n forts (9, 482) and draught which destroys a hundred the god Soma Thus is said to be stalk (6, 17"). Vrtra-slaying intoxicating 'like Indra and a to a (9, 884) and comes slayer of Vrtras fort-destroyer' .receive half a dozen times which the pri epithet vrtrahan, 'Vrtra-slaying', marily belongs to Indra37. When drunk caused the sun to rise in heaven by Indra Soma (9,8622). So this cosmic the
sun
action
to
comes
to
be
attributed
caused
to
Soma
independently.
the
He
caused
shine
(9, 28s.
374),
the
of lights
sky
to
shine
no
III.
RELIGION,
WELTL.
WISSENSCH.
u.
K.UNST.
A.
VEDIC
MYTHOLOGY.
(9" ^59), and produced the sun. to rise, impelled it, obtained
He makes
in and
the
waters
bestowed
caused the
sun
to
(9, 45) shine39. the found light(9,594) and wins light and (9, 35'). He lightfor them the sacrificial butter is spoken of as the 'navel heaven (9,32J. Just as even world the whole the which rests of immortality', on (4,581-11), conception of of that be extended universal dominion to a Soma to of comes being is 'lord of the who the who (9, ii32), performs quarters' (9, 8628-*9), great worlds actions of generating the two cosmic (9,901), of creating or estab and earth, of supportingheaven, and of placinglightin the lishingheaven
his
finds
sun
in worshippers participate
in the with Indra conflict with Vrtra, intimatelyconnected He is a victor, Soma to be spoken of independently as a great fighter. comes heroic of unconquered in fight,born for battle (i, 9i21). He is the most victorious of the the fiercest He ever 6 6l6~7). terrible, (9,, heroes, conquers for his worshippers cows, chariots,horses, gold, heaven, water, a thousand reference his warlike boons to (9, 784), and everything (8, 681)- Without
Being
so
character, he
is constantly said
so
to
bestow
all
the
wealth
T
of
heaven
and
earth,food, (SB.
i,
treasure
6, 45). Soma
also
"c.). Soma
wealth foes of
himself
the
gods
He
(10, 257).
other deities but more goblins(9, 495) and, like some frequently, away is the only god who receives the epithetof goblin-slayer (raksohan). Soma is called a slayerof the wicked (9,286 "c.). In the later Vedic literature that Brahmans who drink Soma able to slay at a the statement occurs are (MS. 82)*1. glance 4, is said to have which like a Being a warrior, Soma (9, 96l6), weapons and in his hand hero he grasps which and terrible are (9,y62) sharp (9,613". he is said to have obtained his weapons 9o3). In one by robbing passage with his malignant father of them armed a as (6,4422). He is described shaft bow his swift and is thousand-pointed (9,83s. 864") (9, 9o3). rides in the chariot Indra Soma same as (9,Sy9. 962. 1035). He is Indra charioteer to the car-fighter (AV. 8, 823). He drives in a car (9, 35), which has light(9,8645) or is heavenly (9,in3). He filter for his car a the is He best of charioteers He has (9" 83s). (9,6626). well-wingedmares of his own like Vayu (9,883). (9, 8637) and a team is naturally Soma sometimes with Indra's intimate associates, connected the Maruts. They are said to milk the bull of heaven (9, 108", cp. 54*)
drives
is attended Indra, Soma (6, 475) or the troop of the Maruts by (9, 6622). The Winds, said to be too, are (9, 3i3) and Vayu is his guardian gladdening to Soma forms (10,855). Soma a pair with Agni, Pusan, and Rudra respectively A few 128 times he is mystically indemnified with Varuna (p. 9). (9, 775. 954; cp. 733'9;8, 4i8).
to
and
adorn
the
child when
born
the
Maruts
"
The
which
Mujavat'.
Mount 'produced on in the mountains as dwelling or (giristha)^ growing in the mountains44 (parvatavrdh: 9, 461). Mountains also called 'Soma-backed' are (AV. 3, 2i10), a term which, perhaps by sacri ficial symbolism, is applied to the stones (adraya/i)in RV. 8, 522. pressing All these terms the abode of the Soma to point plant being on terrestrial mountains of the (cp. especially 9,823). This is confirmed by the statement
mean
Soma
RV.
(10,341)
described
as
maujavata,
would
is also
several
times
described
Avesta
that Haoma
grows
on
the mountains^.
Since
the
Soma
plant actually
TERRESTRIAL
GODS.
37.
SOMA.
in
of on mountains, it is probable that this fact is present to the mind grew 'on he that the heaven vault of the poet even when sweet-tongued says bull' (9, 8$l" cp. 954). Terrestrial hills may friends milk the mountain-dwelling has placed Agni in the waters, (5,852), or that 'Matarisvan brought the one (Agni) from heaven, while the eagle carried off the other (Soma) from the rock' doubt, as 'mountain' and (i, 936); but here there is more 'cloud' (p. 10). 'rock' mythologically often mean is a terrestrial plant, it is also celestial (10, n63); in fact Though Soma its true it is said that Thus are origin and abode regarded as in heaven. it has been the birth of the plant is on received high; being in heaven by earth (9, 6i10). The 'intoxicating juice'is the 'child of heaven' (9, 38s), an In one however, he is called epithetfrequently applied to Soma. passage, the offspring (9, 931) and in another Parjanya is spoken of (jdh) of the sun the father of the mighty bird (9, 82^ the AV. In the as origin ii33). cp. is also traced the seed of amrta of Parjanya (AV. 8, y21). When Soma to is called a child (sis'u) this is doubtless simply (9, 96 I7) or a youth (yuvan), in allusion to the fact that, like Agni, he anew46. is continually produced is the milk is Soma of heaven in heaven (9, "c.), purified (plyusa) 51 his dear with flows the heaven 86 He of stream to (9, 832. "c.). places the spaces with his stream (9, i28). He runs across through heaven (9,37). He (9, 859), is in heaven (SB. 3, 4, 3^), or is the lord of occupies heaven bird of heaven heaven earth and regards As he looks down (9, 86 II-33). on all beings (9, yi^). He stands like god Surya (9, 543). above all worlds The been the air,on heaven, from drops being purifiedhave poured from the surface of the earth (9, 6327)47; for he is a traverser of space (rajastur: him surrounded milk fon third rub with the ridge,in 4, 484. io87). Fingers realm heaven' the bright of (9, 8627). His place is in the highest heaven (3,3210; 4, 266; 9, 86'5) or in the third heaven (TS. 3, 5, 71 "c.)"8. 'Heaven', be of the strainer of to however, also seems a frequently mystical name This wool49. is spoken be the when Soma of as to seems sheep's case being 'on the navel of heaven, on the sheep-filter' (9, i24), as traversing the lights of heaven, the sheep-filter (9, 373), as running with Surya in heaven, the filter (9, 27$); or it is said that 'the bull has when on occupied heaven, the king goes strainer' (9, 859 cp. 868). The the term soaring over sdnu, is suggestive of divah sanu, 'the 'summit',so frequentlyapplied to the filter, summit of heaven'. Such would with be connected terms to come naturally the terrestrial Soma, because is the abode heaven celestial Soma of the or amrta (6, 4423). Soma has heaven been brought from (9, 6327.663"). The myth most this belief is and of Soma the that of commonly expressive eagle. It was bird from that highest brought by the eagle (i, 8o2). The brought Soma heaven mead (4, 266). The or (madhu) to Indra eagle brought the Soma swift eagle flew to the Soma (3" 437; 4, i813). The plant (5,45^); the eagle off the sweet tore stalk for Indra The (4, 20"). eagle brought it for Indra through the air with his foot (8, 71 9). Flying swift as thought, the bird broke he through the iron castle (cp. 4, 271), going to heaven brought the Soma for the wielder of the bolt (8, 8gs). The the bore eagle plant from from heaven afar, (9, 68". 772. 8624; 10, n*. 998. I444). The myth is most it is Gayatri, a and fullydealt with in RV. 275". In the Brahmanas 4, 26 of Agni 5 x, that carries off the Soma. In the RV. mystical sacerdotal name the eagle is constantlydistinguished from Indra the Soma to him. as bringing There is only one (unconnected with this myth) in which Indra seated passage also be intended when it is said
on
the
sun
in heaven,
and
Soma
the
22
1 1 2
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
is called an eagle (10, 998). 'Eagle of heaven' is an offering twice said of the Maruts), the term otherwise epithetapplied to Agni (7, i54: with Agni Vaidyuta or lightning (TB. 3, 10, 51 cp. i2,i2), eagle is connected and Agni is often called a bird in the RV. (p. 89). On this evidence BLOOMof RV. interpretations subjectshis predecessors' 4, 27 to a search FIELD, who the much with explains carrying off of Soma plausibility by ing criticism, of the the of the simple phenomenon eagle as a mythological account and causing iron castle) of lightning, descent e. the dartingfrom the cloud (i.
at
the
Soma
the
same
ambrosial
refers Soma
to
are a
fluid Soma
passage of
(i. e.
the
the RV.
water
of
the
cloud).
the
At
the
of fire and
mentioned
bably
as
mere
embellishment
away
the
a
eagle carried
feather
(i, 936) together52. A detail of the myth (pro added by the individual poet) is the trait that the archer KrsanuS3 shot at him Soma, knocking
in which descent
AB. 3,
a
out
(4, 272- 4;
Cp.
25).
feather
This
or a
trait is related
claw
a
with
greater
to
Either
the
is here
stated
have
a
Falling to
tree
salyaka
xion
tree.
it became
with
the
the
ritual54.
most
been is said to have born as important of herbs Soma have Soma their also which said to as are king55 plants(9,ii42), receives the epithetvanaspati, 'lord of the wood' (9, 9718""9).He (i,gi6; is said to have generated all plants(i,9i22). In the Brahmanas 9, 127) and with Soma, connected (SB. 12,, i, i2)50. plants are being styled saumya of his is lord of like Soma other leading often, being Irrespectively plants, is also a king of rivers (9, 892), a king of the gods, called a king57. He earth whole 8610. 872. 109*) a king father of the gods (9, a king or (9,97s8), of gods and mortals and of Brahmans a (VS. 9, 40; TS. i,810; (9,9724), king MS. called is of course often he is a god; but in one passage 2, 69). He (a god pressed for the gods' (9,36described as ?). In the post-Vedic literature Soma which of the moon, is a regularname is regarded as being drunk is the and tillit filled so waning, gods up up by In the is again by the sun. Chandogya Upanisad (5,lo1) the statement found that the moon is drunk of the and is king Soma, the food gods, up
Being
the
lord
of
by them58.
is
Even
in the
Brahmanas
with
the
moon
that the moon already a common-place59. Thus the AB. (7,11) remarks is the Soma of the gods; the SB. (i, 6, 45), that king Soma, the food of the gods, is the moon; and in the Kausitaki Br. (7, 10; 4, 4) the sacrificial is of the plant or juice symbolical moon-god. The mythology of the Brah due the gods and manas to as already explains the phases of the moon Fathers consists of ambrosia60. eating its substance, which Soma, as the in is the YV. also lunar the daughters conceived the as asterisms, moon, having of Prajapati, for his wives61. times the AV., moreover, several In Soma the means of scholars moon (7,8i3'4; n, 67, "c.). A large number agree that even in a few of the latest hymns of the RV. tenth first and the (in Soma is the identified moon62. books) with of them, however, Most already hold that Soma as a god is celebrated in the Vedic hymns only as a per sonification of the beverage, regarding his identification with the moon as the of merely a secondary mythological growth6-3. The most important in which the identification is generallyadmitted,is that which de passages scribes the wedding of Soma and the sun-maiden Surya (10, 85)64. Here Soma is spoken of as 'in the lap of the stars', and it is said that no (v.2), of that Soma one eats which the priests know and which is contrasted with that which of the moon they crush (v.3). The Soma nature being referred
TERRESTRIAL
GODS.
37.
SOMA.
113 it cannot
to
a
as
secret
known The
to Brahmans
only, shows
which the
that
yet have
been
popular
with
notion. the
moon
lesced
celestial Soma
Soma
understand.
continuallythought of as celestial and bright,sometimes the and other hand, it is very often swelling in the waters; on would there called a 'drop',indu (6, 4421)65. Comparison with the moon in is said in the Thus Soma bowls itself. to fore easily one suggest passage in in and like the moon the waters another, (8, yi8; cp. i, I051); appear the drop (drapsd] which Soma as looking being described goes to the ocean, is generallyadmitted with the eye of a vulture (io;i238), to allude to the moon. HILLEBRANDT, however, in his Vedische Mythologie not only claims this
hand,
darkness
identification for
the
number
of
other
the whole of the ninth book Soma (p. 309) and nowhere in fact being a book of hymns to ordinary plant (p. 326), the ninth book he in earliest well latest the the the moon66. as as maintains, Soma, means, hand, and, plant or juice on the one parts of the whole RV., only the Soma the other a on as deity,only the moon (pp. 274. 340. 450). According to his view, the moon and is a receptacle of Soma is the god whom amrta or when he which is part of the the the worshipper means draught, presses ambrosia. HILLEBRANDT this lunar further than even complete iden goes
the RV.,
but
asserts
that
in
tification of Soma
and the
the
moon
He
also and
asserts
that
the
moon-
(p. 277), being the and ruler of the world much than the sun creator more (p. 313), while Indra is the most popular Vedic god only next to the moon67 (p. 315). In oppositionto this hypothesis, it has been argued that, in the vast in the RV., the character of the god as to Soma majority of the references of the plant and On the other a juice is clear and obvious. personification while the identification Soma is of and the hand, moon perfectly clear in the later literature, there is in the whole of the RV. no single distinct and explicitinstance either of the identification or of the conception that the is the food of the gods. It is only in passages the brilliance where moon of Soma, so with connected is the constantly vaguely expressed, that sun, references the moon to be found. At the same time it is possible that can chaotic details of the imagery of the amid the Soma hymns, there may and the moon. Here occasionallylurk a veiled identification of ambrosia
as
god
Soma
forms
centre
belief
cult
and
there
passages such
luminous
a on
nature
of the with
Soma
or
to referring
affords But
swellingof
the few
the late
moon,
certain that to the seers be to generally admitted, it appears is a of the terrestrial plant and god Soma personification juice68. It is, moreover, in whose hardly conceivable that all the Vedic commentators, and the moon believed should be know that day Soma to were not one, RV. the Soma
means
tions
excep of the
the
an
moon
in the fact in
on
RV. that
also69.
It is
undoubted celebrated
Soma,
the
Avestan
Haoma,
was
already
is the
prepared
described Avesta it
a on
and
as
the
Indo-Iranian
or
growing
to
the
a
mountains certain it is
it is said the
rock;
mountain.
skilful
god.
In
the
RV.
distributed from
is
king
of
plants.
7".
placed on the great mountain it is brought by an eagle; in the Avesta mountain it In both by certain auspicious birds. it is a medicine which and gives health,long life,
it is in the
places Haraiti by
removes
death. The
As
Ardvi-sura
Indo-arische
waters,
so
Haoma
was
in
the
an
Q
waters
of
offeringof Soma
already
important
Philologie, III.
ii4
in.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
feature
to
of Indo-Iranian
worship.
are
But
while
three
dailypressingsare
(Yasna
10,
referred In both
in the
RV., only
that
was
two
mentioned
in the
Avesta
2).
it is stated
and
the
stalks
(amsu
milk
dsu}
were
yellow and the terrestrial, from is distinguished of Soma it is home the mythical heaven, whence sacrificial h ad the both the Soma fire) draught (like is vrtrahan, god and is called a king. As Soma
10, the
mixed
with
(Yasna
pressed, that the juice was 13). In both the celestial Soma beverage from the god. In both
comes
down
to
earth.
a
In
already become
so are remove
mighty
Haoma
and
=
casts
missiles (vadare
and
Vedic
=
of the
hvaresd] wicked,
names
wise
(sukratu
bestow
victoryover
preparers
lightwinning (svarsa
celestial world.
Avesta
even
grant steeds
the
one
and
excellent
children.
of
agree
on
of and
ancient
Soma,
Vivasvat
Trita
Aptya
The belief Vivanhvant, Athwya, and Thrita on the other71. of which d ivine the home be was an beverage, heaven, may intoxicating have been If it of must regarded as a kind Indo-European. honey-mead so, As. medii) brought down its guardiandemon to earth from mddhu, Gk. jxsftu, (Skt. by an eagle (theSoma-bringing eagle of Indra agreeingwith the nectar-bring ing eagle of Zeus and with the eagle which, as a metamorphosis of Odhin,
hand,
in
Indo-European, was but have survived into replaced in the Indo-Iranian period by Soma; may the Vedic period,by amalgamating with Soma73. Soma Haoma means Etymologically 'pressedjuice', being derived from the root 'to su hu, press'.
or
=
"
carried
off the
mead)72.
This
madhu
honey-mead,
if
i
=
OLDENBERG,
SB. 32,
12,
ZDMG. 7,
-
42,
241.
"
BRV.
"
i,
5 8
182.
"
HVM.
"
i, 47.
6 9
"
4 Anna
sura
38;
-
ZDMG. ORV.
12
301.
10
"
HVM.
i,
518.
-
KHF. cit.
i,
--
128 182.
15
"
389.
"
HILLEBRANDT,
-
28.
Op.
468 ff.;
"
ir
J3 Op. cit. 206 Op. cit. 151. 7. 16 LRV. 17 HVM. I, 186. 3, 378"9. 20 cit. 195. Op. cit. 256, note 3.
" -
14
WINDISCH,
210.
"
FaR.
i*
HVM.
'9
i,
21
Op.
"
Op.
"
Op.
cit. FaR.
189.
140.
LRV.
25
5, 260. i,
"
23
Otherwise 129.
"
HVM.
142.
27
i, 392"3.
24
WINDISCH,
pyS.
87"8;
26
KHF.
123"4. in i, 399;
29 31
1894,4. 13227; KZ. I, 521 ff.; GGH. 70. 115; WVB. 28 BRV. Op. cit. I, 170; lightningis associated i, 165.
"
HRI. rain
-
with 7, 470.
moon.
5, 843;
-
7,
3"
56^3;
HVM.
I, 601.
"
BRV.
AJP.
of the 192.
10,
"
"
32
KRV.
i,
185;
"
HVM.
35
i, 349.
34 note
ROTH,
2;
"
ZDMG. HVM.
I,
33
IS.
i,
360;
"
i, 79-
BRV.
i, 300,
i, 403.
36 BRV.
"
185"6.
"
37
38 HVM. in HVM. 39 References MACDONELL, JRAS. 25, 472. i, 387"8. 41 ZDMG. 42 VS. i, 388. 7, 511. 7, 331. 375. 4o_Cp HAUG, ZDMG. 3, 61 and 43 Twice, Ap. oS. 12, 5, 1 1 ; YN. 9, 8; cp. AIL. 29; HVM. comm., i, 63 ff. 105;
"
"
"
also
said
of Visnu,
"
once
of
the
Maruts.
Veda-
45 On the habitat of the Soma plant, see interpretation 15. MM., 134"9; 42. Biographies of Words (London, 1888)222
" "
ZDMG.
38,
46
JRAS. 25,437.
47
WINDISCH,
TB. BRV.
I,
FaR.
140.
211;
1
I, 310;
353"60.
"
384;
9;
52
a
3, 322
ff.; PVS.
in IS. 8, 31; VS. i, 23, 10 ZDMG. 5" ROTH, 36, 361, note 3. Revue de linguistique 18, 30. 66; KOULIKOVSKI, HVM. FaR. 149"55; BLOOMFIELD, i, 207"16; i, 278"9;
"
48 Also
49
6, i, 6i; Kath.
i,
HVM.
"
ORV.
-
5i
Cp.
ORV.
to
bB.
176. 180
any
-
KHF. 130 f. 144 f. 172. 3, 9, 410; to thinks there is no reason connexion KHF.
between
see
natural
water
"
agent
in
the
-
bird,
53
or
assume
the 209;
-
Soma WVB.
and
the
of clouds.
Sp.AP.
"
224.
54
I59f.
170.
-
55 Cp. ZDMG. 56 HVM. 1894, p- 557 Op. cit. 25, 647. 4. I, 390, note 58 DEUSSEN, 317"8. 59 WVB. 1894, p. 16"7. System des Vedanta 415 ff. 60 HVM. 61 WEBER, Naksatra ZDMG. i, 296. 2, 274 ff ; OLDENBERG, 49, 470; Soma on dwelling with Rohinl, cp. TACOBI, FaR. 71, note; R. BROWN JR., Academy 62 HVM. BRV. 64 WEBER, IS. 5, 178 ff.; WVB. 42, 439. i, 269. "63 i, 1 60. 1894, p. 34; OST. ib. 49, 227; OLDEN 167"8; 5, 237; EHNI, ZDMG. JACOBI, 33, 66 ib. 478. 65 EHNI, 1. c. MM. BERG, AJP. 14, 491"3; Cp. BLOOMFIELD,
" "
"
--
"
"
"
1 1
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
with the genitive of that which is supported) used (almost exclusively frequently and other Indra of occurs once as an gods, independent name an epithet as other and deities Dhatr (7, Tratr, the 'Protector', 353). Similarly, along with Indra of and, in the plural,of the Agni or mostly employed as an epithet in five passages God' along independentlyas 'the Protector Adityas, occurs deities (i, 106"; 4, 555" 7; 8, i820; 10, i287). In ROTH'S with other opinion, also Bhaga intended and are Savitr especially by this god2. A 'Leader in one three times is invoked two or God' (deva netr) hymn (5,50) as a in life. guide to prosperity of this type, who The besides B. Tvastr. only deitybearing a name
"
Savitr
is mentioned
with
any the
frequency,
is Tvastr.
His
name
occurs
about
65 times
the
in the
as
RV., pretty
well
as
uniformly in eighth),but
to
the
family books
in (though rarely in
seventh
No
tenth.
No
hymn
is,however, devoted
his
the
first and
part of Tvastr's
characteristic described
Tvastr
as
physicalform
him
to
is mentioned
an
except
his
arm
or
hand,
it is
being
once
of
hold
iron
to
axe
in his hand
yoking
his two
steeds
(6, 4719).
He is
is beautiful-armed
to
(sugabhasti\ 6} 499),
him and
3,
beautiful-handed
skilful workman
an
(i, 859;
Savitr). 5412),producing
the
most
various
objects
showing
versed
to
the
skill of
artificer. He
is in fact
craftycontrivances (10, 539). He is several (ytaks) the bolt of Indra. He also sharpens the iron axe formed of Brahmanaspati (10, 539). He a new (i,2o6) which contained cup the food of the asura (i,no3) or the beverage of the gods (i,i6i5; 3,35s). vessels of which AV. thus possesses the gods drink (10, 539). The He out him full bowl describes old of as an man a (9, 43" 6) wealth, bearing a cup From he of Soma. Tvastr the swift horse was and produced (VS. 29, 9), givesspeed to the horse (AV. 6, 921). The RV. that Tvastr all beings with form adorned further states (10, in He womb and the all the is of the forms, no9). developes shaper germ and animal (i,i889;8,9i8;10, i84x). Similar statements human are frequently made he is characteristically in later Vedic texts a (AV. 2, 26% "c.), where of forms creator (SB. n, 4, 33; TB. i, 4, 71)3.He himself is called omniform fashioner of living As (visvarupd)oftener than any other deity in the RV. he and bestowing is described as forms, presidingover generation frequently and wife he is said to have fashioned husband (3,49 "c.). Thus offspring for each other from the womb (10, io5; AV. 6, 782). He has produced and nourishes a great varietyof creatures (3, 5519).Beasts belong to Tvastr (SB. universal is indeed a father,for he produced the whole 3 7) 311- 8, 3"). He world (VS. 29, 9). He is also the ancestor in so of the human far as his daughter race wife of becomes the mother of the Saranyu, Vivasvat, primeval twins Yama and YamI said to be his son-in-law (io, ly1- 2, cp. 5, 4213). Vayu is once (8, 2621). Tvastr begot Brhaspati(2, 23*7). Agni produced by the ten fingers, is the offspring of Tvastr and Earth, the (i, 952), who, along with Heaven the him and inferred is It to be Waters, (io, 2?. 469). Bhrgus, generated that Tvastr also the father of Indra (p.57). Tvastr is especially was a guardian of Soma, which is called 'the mead of Tvastr' (i,ii722). It is in his house that Indra drinks Soma and presumately steals it,even slayinghis father in order it (p.57). The to obtain has a son 'omniform' Tvastr named Visvarupa is directed The is a guardian of cows. of Indra (the Omniform), who hostility in order these win to against the son just as against the father in cows,
in
have
fashioned
ABSTRACT
GODS.
386.
Even
TVASTR.
117
order with
to
gain possession
at
of the Indra
Soma.
Tvastr and is
fear
the
wrath
of
(i, So1*)
he was not even as Indra, inasmuch by Indra TS. had son (2, 4, I21) tells (10, 4910). The assist slain by Indra, refused the latter his sacri allow Soma been to to at and drank off the Soma often by force. The Brahmanas fice,but Indra came relate a similar tale (SB. i, 6, 36, "c.). in the womb4, of his creative agency Tvastr is closely Probably because wives allied with the of the celestial females (gndh, janayak) or gods, who his most mentioned are (i, 229 "c.)5. Tvastr is chiefly frequent attendants with gods of cognate Pusan, Savitr, Dhatr, Prajapati. 'Savitr' is indeed activity, attribute of Tvastr in two the an (3, 5519; 10, io5) in which occurs passages identical savitd collocation devas tvastd visvarupah^^ 'god Tvastr, the omniin both form and the generativeor of which creative faculty of the vivifier', the Kausika In to. deity is referred Sutra, Tvastr is identified with Savitr and in the and Purana, with Visvakarman Prajapati7, and Markandeya is the of twelve one Prajapati. In the later mythology Tvastr Adityas in the Mahabharata and is once and the Bhagavata Purana twice form or a of the The Tvastr's
sun.
RV.
adds
few is
rather said
to
throw
no
lighton
i310) or the first-born who before As of the Angirases a (agrajd} and one (9, companion 59). goes he knows the region of the the to gods (10, 70^), goes place of the gods between earth is heaven and He of blessings (MS. 4, i49). (2, i9) a bestower is possessed of excellent and wealth is supplicated (10, 7o9. 92"). He to riches his and in their to to delight (7, worshippers hymns 3421). grant also confers Tvastr long life (10, i8"; AV. 6, 783). is derived from The word verbal root rare a tvaks^ of which only one nominal in the RV., and the cognate form, besides some occurs derivatives, is found of which, thwaks, in the Avesta. It appears in be identical to with which is the with used the name of Tvastr root meaning common taks, in referring of Indra's bolt. The to the fashioning meaning therefore appears
to
character.
He
be
the Tvastr
'Fashioner' is
one
or
'Artificer'.
obscurest members of the Vedic
of
the
pantheon8.
The
due obscurity of the conception is explained by KAEGi9 to Tvastr, like as and of gods who ousted were others, having belonged to an earlier race thinks Tvastr derived from by later ones; while HILLEBRANDT was a mythical tribes. Different explanations have been cycle outside the range of the Vedic Trita offered A. KuHN10 of Tvastr's
originalnature.
that he
meant
Owing
the him
sun,
as a
to
Tvastr
seems
being
later11 the year,
called
to
Savitr,
with
thought
him
but
have
drawn
BERG
LuDwio12
to
regards
a
god
of
while OLDEN-
be
I3. activity
sun,
not
HILLEBRANDT
a definite characteristic pure abstraction expressing holds earlier view KUHN'S that Tvastr represents the
to
be
probable14.
seem
HARDY
considers
him
a
solar
deity15. It
to
does
indeed
unlikely that
creative
themselves
god,
sun's
in
period
anterior
was
the
case
RV.,
the
aspect
were
nature.
If such
the
of it. The only very dimly conscious name itself would have the of accretions illustrative encouraged growth mythical of creative skill,the desire to supply the pantheon with a regular divine artificer being natural in the same it was supplied with enough. Much way divine priest in the person a of Brhaspati. The of Tvastr has been explained as the 'bowl of the year' or the cup nocturnal conceived full sky. But neither of these could well have been as
1 1
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
of Soma
moon
and
is
more
i
drunk
of interpretation
it
as
the
OST.
12,
s.
v.
395"6;
HRI.
"
V.
HENRY,
n. I.
"
Les
2
Hymnes
ROTH,
5, 229.
"
AJP.
PW. Omina
i,
429"44;
tvastr.
209, Ibid.
"
"
5
"
OST.
8
Rohitas, Paris 1891; BLOOMFIELD, WC. 3 Cp. PW.; 9" 10. cp. GW.; 6 ROTH, Nir. Erl. 144. 7 WEBER,
"
" "
und
"
Portenta
"
2.
"
GGH.
113"6.
"
9 J3
note
131.
"
"
10
KZ.
i,
448.
"
KHF.
12
LRV.
3, 333"5Kultur
233.
22;
HVM.
517.
HVM.
15
HVBP.
ZDMG.
I,
I, 522;
513"35;
304;
BRV.
4"16;
OLDENBERG,
SEE.
A few other abstract deities originating Prajapati. the supreme and all representing in compound god who was being epithets in the RV. the found As the end of the Rigvedic period, are evolved at the and five RV. times in Visvakarman of a god occurs only name always Two whole to his praise. in the tenth book. hymns (10, 81. 82) are dedicated attribute once word also occurs The as an (8, 8y2) of Indra and once (10., is the It Sun allnot uncommon of the as an as creating'. adjective i7o4) it also appears attribute of Prajapati an as in the later Vedas, where (VS.
"39. Visvakarman,
12,
61). The
two
hymns
as
of the
RV.
a
describe
Visvakarman and
thus.
He
is all-
seeing,having
this the Brahma
eyes, of later
well
as
face,
mythology, who
father. He our provided with wings. He is a seer, a priest, of speech (vdcas pati}, swift as thought, beneficent, the source and he alone knows all places and their all prosperity. He beings, gives the highest is wise and energetic, to the gods. He names apparition (paramd samdrk). He is an establisher (dhdtf) and a disposer (vidhdtr),having pro the earth and that the word disclosed the sky. It seems duced was likely in the but later first attached the to as an at Rigvedic epithetchiefly sun-god, of the almost names one given to the one god period became synonymous then being tentatively was evolved, and (10, Si3) the conception of whom who as Visvakarman owing to the name, mainly thought of in his archiwas, in the Brahmanas techtonic aspect1. Visvakarman is expressly identified with the creator (SB. 8, 2, i10. 3^, cp. AB. 4, 22). In post-Vedic times Prajapati conceived the artificer of the gods. he was as of the RV. in one Prajapati occurs (4,532) as an epithetof passage is spoken of as and prajdpati of the Savitr, who a supporter of heaven world2, and in another, as an compared with Tvastr and epithet of Soma
him.)
a
He
is also
is
lord
of
Indra
the
word
is found
The
four
times
as
the
name
of
is invoked (10, deity, always in the tenth book. god Prajapati is besought, along with Visnu, 8543) to bestow abundant offspring (prajdui}, Tvastr, and Dhatr, to grant offspring (10, 184*), and is spoken of as making As cows a prolific (10,i694). livingbeings protector of generation and his
distinct
Prajapatiis praisein
verse.
also the
often
invoked
in the AV.3
In
the this
one name
hymn
only
heaven
devoted
to
RV.
by
in the last
In
this
hymn
and of
is celebrated that
as
the
was
creator
of
and the
one
earth,
lord
one
of
the waters
lives; who
of all
born
(jdtd)as
and the
all that
is, the
and
arms
king
who
all that
breathes and
moves,
the
the with
name
gods;
his
whose
ordinances
beings
heaven
earth;
the supreme
traverses
whole
world
and
is Prajapati
once
the clearly
of he
the
god. Though
only mentioned
in the
RV.
in
this
in the AV. in the and VS., and is commonly regularly sense, the is He the of the chief father recognized as gods, (SB. god.
8,
i, 34
alone
in
the
beginning (SB.
ABSTRACT
GODS.
39.
VIS'VAKARMAN,PRAJAPATI.
as
40.
MANYU,
SRADDHA.
119
(TB. 2, 2, 2^)4. He is also described is identi the first sacrificer (SB. 2, 4, 41; 6, 2, 31). In the Sutras Prajapati as fied with Brahma (AGS. 3, 4, "c.). In the place of this chief god of the later Vedic theology, the philosophy of the Upanisads put the impersonal the universal the Absolute. soul or Brahma, of his A (4, 212) of Prajapati myth is told in the MS. being enamoured transformed herself into a gazelle;whereupon he trans She daughter Usas.
2,
41).
He
created
the,Asuras
well
himself
at
into
the
him,
when
not
shoot
(cp.RV.
(AB.
3,
Rudra make
at
this aimed if he
to
of beasts referred
is several
times
in
Brahmanas
to
a
be
two
passages
seems
the
basis of this myth 8, 2IO)s. The in the incest which (i, 7i5; 10, 6iS~~7) his
of
father
(who
be
an
Dyaus) with
archer
verses
Earth)
In
is referred the
to
to
and of the
refrain
as
first nine
god
interrogative answer Ka, pronoun all beings. This Prajapati alone embraces later led to the employment of Ka not only as an epithetof Prajapati(AB. but used o f as a 227), god (MS. 3, 12$). In by itself, the supreme name, 3, is identified the TS. Ka with Prajapati7. (i, 7, 66) expressly the In first verse of RV. the supreme god is referred to as 10, 121 the 'Germ lord of what of Gold', the one exists. This is Hiranyagarbha, in the the it of the but is several mentioned name RV., only occurrence times in the AV. literature of and the the Brahmana period (cp.p. 13). of the AV. it is (4, 28) where Hiranyagarbha is also alluded to in a passage stated that the waters it was as born, produced an embryo, which was being in the In TS. is a enveloped golden covering. ex (5, 5, i2) Hiranyagarbha pressly identified with Prajapati. In the later literature he is chiefly a desig nation of the personal Brahma8. by
the
is referred
unknown
given
in
the
tenth
verse,
is that
OST.
14, 4,
4,
"
5"n;
3
5, 354-55
See
12, PW.
s. n. v.
AJP.
OST.
493. 45;
"
SPH.
4
33-40.
"
Cp. BLOOMFIELD,
i.
"
Cp. OST.
5, 80"
ASL.
529;
FaB. WVB. DELBRUCK, 1894, p. 34; GELDNER, 24; 6 FaW. 21. 7 SPH. SEE. 46, 78 f. Cp. BRV. 2, 109 f.; OLDENBERG, 27,11.2; 8 ASL. ASL. SEE. 12, 8. 569 f.; OGR. 18; 433; IS. 2, 94; 4, 15 295; OST. 1. c. GELDNER, 5" 352- 355; WC. i; HVM. 141"2; i, 380, n. 50 i; HRI. i;
" " "
SEE.
284,
"
40.
Manyu,
Sraddha
nouns.
"c.
--
We
have
a
yet
to
deal
with
the
deifica
Manyu, personification Wrath, suggested chiefly in two by the fierce anger of Indra, is invoked (10, 83. hymns of the RV. is of irresistible might and 84). He self-existent. He glows like fire,is a is Indra, Varuna, Jatavedas. He god; who slays Vrtra, is accompanied by the and bestows wealth. with like United Maruts, grants victory Indra, and foes. One short Tap as, Ardour, he protects his adorers slays their, the Faith1. hymn of the RV. (10, 151) is devoted to praise of Sraddha, She is said to be invoked and night. Through Faith fire is morning, noon, kindled and ghee offered. Through Faith wealth is obtained. In the Brahmanas Sraddha is the daughter of the Sun (SB. 12,7,3") or of Prajapati (TB. 2, 3, still further worked in the Epics and Puranas. lo1). Her relationships are out Favour twice in the Anumati, (of the gods), occurs as a personification RV. is besought to be gracious and She let her worshippers long see the sun (10, 596) and her protection is referred to (10, i673). In the AV. and VS. she becomes a goddess of love and presides over propagation. The
later ritual before connected her
2.
tions of abstract
with
the
day
full-moon
Aramati,
120
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
in the RV.
earth
as
The
as
name
has
counterpart in the
the
Avestic
Armaiti,
geniusof
to
well
wisdom
3, but
can personification
hardly go
back
the
Indo-Iranian
two
or
period. Sunrta,
times
one
three
in
as a goddess Bounty4, appears to be personified is the RV. (i, 40^; 10, i4i2)- Asunlti, Spirit-life,
in personified
of the RV. (10,595"6J, being besought to prolong passage and nourishment5. Nirrti, Decease, Dissolution, lifeand grant strength appears death. about as twelve times in the RV. a personification presidingover
Other
personifications appear
Kama,
is not, as in post-Vedic (9, 2; 19, 52). all desires. His arrows, with a literature, god of love, but a deitywho fulfils he pierceshearts, are which alreadyreferred to (AV. 3, 251). He is described
as
the
first who
to
was
born
to
(AV.
the
(10, i294), is called 'the first seed of mind'6. Kala, Time, is personifiedas a cosmogonic force in the AV. (19, 53. 54)7, and of the A V. Skambha, Support, an abstraction postulatedby the speculation be the universe created by Prajapati, to comes to uphold praised as the Allgod (AV. 10, 82)8. Prana, Breath, is also deified and identified with Prajaof a like nature abstractions are pati (AV. n, 412 "c.)9. Other personified of found Fortune be in Sri AV.10 or as to a personification Beauty the, first appears in the SB. (n, 4, 31)11the RV.
i
be
traced
9, kama
2I9). The
originof
the
a
which 'desire',
in
519;
BERG,
ZDMG.
"
50, 450 f.
151.
"
ZDMG.
2;
"
Sp.AP.
200"3;
7, HVBP.
3
"
ZDMG.
4
7, IS.
OLDE*5, 4.
224; HVBP.
ZDMG. 5 But JRAS. 2, 460, n. 2. 50, 440. cp. MM., SPH. ZDMG. OST. 76"7. 17, 290; 14, 269; 5, 402; 8 SPH. " HRI. 88. SPH. 9 SPH. 209. 50"9; 35.
" " "
6
"
WEBER,
SPH.
"
"
78"82;
GGH.
14.
"
the as interpreted deity who, if rightly in the those treated of a pure like personification preceding abstraction, is not paragraph, occupies an anomalous positionin the RV. For the name collection. but occurs the limited to the latest portion, This would throughout be in which for by the peculiarmanner the personification accounted came Otherwise this to be correct. about, supposing the explanationoffered below have classed with abstractions of the epithettype (" 39). to be deity would The the subject of any separate hymn, but is often Aditi is not goddess celebrated in the her name incidentally RVV occurringnearly eighty times. alone with her Very rarelymentioned (8, i914), she is constantly invoked the Adityas. sons, She definite physical features. has no is often called a goddess She w ho is sometimes 'intact' (2, 4o6; 7, 4o4). She is widely (devi), styledanarva, She is bright expanded (5,46"), extensive,a mistress of wide stalls (8, 6"712). and (i, I363: otherwise said of Mitraluminous, a supporter of creatures Varuna and Earth). only),and belongs to all men (7,io4: also said of Heaven She is invoked and at morning, noon, sunset (5,693)1. Aditi is the mother of Mitra and Varuna (8, 253; io, 36^.1 326)as well as of called of kings (2, 27% cp. v. x), is the mother Hence she Aryaman (8,479). of excellent sons (3,4"), of powerful sons (8,56"), of heroic sons (A V. 3,8 3; of eight sons said to be the or i11), (10, 728; AV. 8, g21). She is once n, mother of the_ and Rudras, being the daughter of the Vasus (strangeto say) sister of the Adityas (8. 90^), and the AV. (6,41) mentions her brothers as well as her sons. In another of the AV. VS. 21, 5) she is (7,62 passage
"41.
Aditi.
"
There
is
one
invoked
as
the
great mother
of
the
devout,
the
mistress
of
rta" strong in
might,undecaying,widely extended, protecting, guiding.Such passages skilfully and the constant invocation of Aditi along with the Adityas,her sons, show
ABSTRACT
GODS.
41.
ADITI.
121
that
her
motherhood housewife
is
an
essential
and
characteristic
also
trait.
to
Her her
epithet
mother
pasty a,
hood. and of VS.
In mother
the of in
=
(4, 553; 8, 27^) may possibly Epic and Puranic mythology Aditi is the daughter of Daksa the gods in general, and expressly of Vivasvat, the Sun, and
dwarf 7, incarnation. She is said
to
allude
Visnu
his
be
the
wife
of
Visnu
in
(29, 6o
Aditi
TS.
514).
times
distress (amhas), and from spoken of as protecting but she is she is said to grant complete welfare or safety (10, 100; i, 94 15), release from to more (i,24*5), frequently invoked guilt or sin. Thus Varuna free from to guilt against Agni (4, i24), and Savitr (5,826), are besought sin and Varuna Aditi. Mitra, are Aditi, (2, 2714), Aditi implored to forgive bonds and to loosen (the of) sin (7, 93 7). Worshippers beseech Aryaman, sinless (i,i6222); prayingthat by fulfilling Aditi to make them her ordinances without sin towards be and be cut evildoers Varuna that (7, 877) they may may Aditi off from Hence other (10, 87l8). though gods, Agni (3, 5410), Savitr Heaven and Earth (4, 543),Sun, Dawn, (10, 35*' 3) are petitioned to pardon of releasing from it is much with more sin, the notion closely connected fetters that bind sinners Aditi and her son are characteristic, Varuna, whose unties sin like a rope and who and it (p. 26). removes This is nearly allied to the etymology of the name. notion The word aditi is primarily a noun 'bondlessness', from di-ti 'binding' meaning 'unbinding', derived from the root (= Gk. 5=-ai-c), da, 'to bind'. The past passive parti is verb describe 'bound' of this to ciple (di-td)to the employed Sunahsepa stake Hence Aditi is invoked her to release as a goddess (5,27). naturally worshippers like a tied (baddhd) thief (8, 6714). The original unpersonified of the RV. Thus seems to survive in a few meaning of 'freedom' passages 'who that back I to see a exclaims, worshipper gives us great aditi, may father and mother'? The Adityas are (i,241). besought (7, 5I1) to 'place the freedom (adititvef. The (andgastve) and offeringin guiltlessness poet and Earth for 'the the same he prays to Heaven perhaps means thing when and aditi also occurs unlimited secure gift of aditi* (i, 1853). The word is several several attribute
4,
times twice
in of
the
'boundless'. and
more
It
is thus
used
as
an
would
easilyhave
recent
and identifications,
Aditi, the Waters, and Earth (10, immediatelyfollowing,the 'boundless' Sky (dyaur milk. Here there to supply the gods with honied fore she appears identified with the sky2. Elsewhere to be (1,72$;AV. 1 3,1 38) this identification is frequent Aditi seems identified with the Earth, and to be in the TS. and SB. of is given as a synonym In the Naighantuka the name in the of the of Heaven and Earth3. In earth, and, dual, passages many and Earth from Heaven RV., however, she is distinguished by being mentioned (i;8910)Aditi (io,63IO"c.)+. In another separately along with them passage 'Aditi is the Universal of Nature: a personification sky; Aditi is represents the the air; Aditi is the mother, and Aditi is all and gods and father, son; shall be the five tribes; Aditi is whatever has been born; Aditi is whatever born' (p. 1 6; cp. Katha Up. 4, 7). Though according to the older mythology of the RV. Aditi is the mother of Daksa as an Aditya (2, 271), she is in a cosmogonic hymn (10, 72*- s) said to be his daughter as well as his mother generation by the reciprocal
been born from
cosmogonic said to have the gods are In the verse 14). 63 2; cp. p. their aditi), mother, is said
naturallyaffected
more
by
the
portionsof
the
122
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
which
is of
notion
the
not
unfamiliar
book
to
the
RV.
(p. 12;
deities
(5". 645) be the mother of Daksa, but seems rather to be scarcely way of some of the leading him. subordinate to Though Aditi is the mother also. Thus she deities,she plays an inferior part in a few other passages her the with of Savitr sons Varuna, Mitra, Aryaman, celebrates, along praises (7, 38*) and is said to have produced a hymn for Indra (8,i214, cp. 5, 31$). luminous of the Adityas, Aditi is sometimes Probably as the mother for light(4, 25^, cp. 10, 36^), her im is asked with light. She connected is called the face of Aditi lightis celebrated (7, 8210), and Dawn perishable (i,ii319). OccasionallyAditi is referred to in general terms which might she is implored to protect or bless her wor apply to other deities. Thus and their cattle their (8, i86- 7; i, 43 2J. She is prayed to children, shippers, for wealth are (7, 40*), her pure, intact,celestial, imperishablegifts suppli cated (i, i853), and the large blessingsbestowed by the Maruts are com deeds of Aditi (i, i66I2j. pared with the beneficent of RV. the In some (i, I533; 8, 9ol5; 10, n1 "c.) as well as passages in later Vedic texts (VS. 13, 43. 49), Aditi is spoken of as a cow, and, in ceremonial the is commonly addressed Aditi5. Terrestrial cow as a ritual, Soma of Aditi (9, 96^); and milk is compared to the milk be only can of who the Soma meant6 by Aditi he flows to the vat as yieldsto daughter be a similar allusion when with their ten fingers (9, 693). There priests may the lap of Aditi (9, 261. 7i5). said to purifySoma are on review of the evidence indicates that Aditi has two A and only two
hymns
tenth
can
these
that Aditi
prominent
of
a
characteristics.
of
The
name
first is her
motherhood.
a
She
is the
mother
metronymic formation from hers. group main Her second in conformitywith the etymologicalmeaning characteristic, of the name, of releasingfrom is her power the bonds of physicalsuffering and moral lead the name would on to her guilt. Mysticalspeculation being boundless identified with her a as or to plenty, styled cow, representing being gods
represents
the boundless
whose
earth, heaven,
or
universe.
But
how
are
we
to
account
for
so
of such for Aditi abstract idea, and in particular an early a personification ? BERGAIGNE? thinks the transition to Aditi's becoming the mother of the Adityas is to be found in such an expression motherhood as dyaur aditih,the 'bound less sky', the mother who with milk (10,633)- According suppliesthe gods and secondary adjectival to this view, the rare meaning 'boundless' would have of the sky,otherwise characteristically developed from being an epithet regarded into as does this explanation a an father, independent female deity. Nor for the to from seem account satisfactorily conception of Aditi releasing aditeh bondage. Another explanation is possible. The putrdh, expression of Aditi, several times applied to the Adityas in the RV., may sons in the Vedic 'sons of freedom' period have simply meant (like sahasah preputrah, 'son of strength': and describing a prominent qualityof Varuna p. 12) as Such the would lead an to gods. cognate personification easily expression^ of Aditi as mother. SavasT of Indra's evolved a wa? name as a Similarly mother in the RV. itself from his epithet'Son of Might' (savasah: p. 12) and Indra's epithetsacipati,'lord of might',later led to sad being personi fied as the wife of that god, the compound of 'husband as being interpreted Sacf. The of a metronymic Aditya, son formation tend to of Aditi, would the limitation of the group deified personification The comprising her sons. would with the original naturally retain a connexion meaning of existence free from all fetters, but would few additional assume a attributes, fluctuating such from the Adityas. As as mother of the leadinggods of some brightness,
124
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
E.
GODDESSES.
"
Goddesses
occupy
very
subordinate
rulers
positionin
of the world.
worship. They play hardly any part as importance is Usas, who judged by the statisticalstan any dard ranks as a deity of the third class (p. 20). But, unlike nearly all the share in the Soma received Sashe no offering1.Next to her comes gods, with the lowest ranks of class deities. A rasvatl (" 33), who, however, only in other few one Prthivi, hardly sepa hymn each. goddesses are praised short of three from rable stanzas (" 34). hymn Dyaus, is praised in one Like is also in invoked her sister one (10, 127). hymn Dawn, Ratri, Night, is She conceived the the of Heaven. she is called not as dark, daughter shines manifoldly with her eyes. Decked but as the bright starlit night. She she fills the valleysand with all splendour, heights, drivingaway the darkness home like her birds to their nests. with light. At return men approach and the the is invoked wolf She to keep away thief, guiding her worshippers to safety. Night probably became a goddess by way of antithesis to Dawn, she is invoked in several verses with whom as a dual divinity2 (pp. 48. 129). in is celebrated one (10, hymn Vac, personified Speech, 125 cp. 71), in all and she She the describes herself. which accompanies gods supports and Rudra's bow the Asvins. She bends Mitra-Varuna, Indra-Agni, against the unbeliever. Her She all place is in the waters, the sea. encompasses called and In of the another she is beings. (8,89IO"n) gods passage queen In the divine3. the Naighantuka (5,5) Vac is enumerated deities among
belief and
one
only
of
of the
atmosphere;
and
thunder,
or
mddhyamika
vac,
'the voice
,
of the
middle
in the nave (Nir. 1 1 27), may region', terminology of the commentators of about A Vac been the starting the point personification. legend frequently referred is that of Soma to in the Brahmanas being bought back from the Gandharvas the price of Vac into a woman transformed at (AB. i, 27). whose about nine times in the RV., is goddess of name occurs Puramdhi, with BhagaS, two three times or Plenty4. She is nearly always mentioned and also with Pusan and \vith Visnu Savitr,and once Agni. Parendi, com considered a goddess monly regarded as identical with Puramdhi, is generally of riches and abundance vesta6. Yast the in A HILLEBRANDT, (cp. 8, 38) is a however, thinks Puramdhi goddess of Activity7. Another goddess of
abundance
an
a,
mentioned
nearly
dozen
times
in
the
RV8.
I la,
Nourishment,
RV.)
from of
(mentioned less than a dozen times in the personification of and milk butter,thus representingplenty derived offering
Hence actual of Ida
name
the
is in the
Brahmanas cow; of
cow.
frequently connected
in the
with,
of
though
it
occurs
never
of, the
and
Naighantuka (2, n)
to
the
synonyms
Owing
and the
the
nature
the
As she
Ila offering
a
is called
butter-handed
(7, i68)
in
butter-footed
(10, 7o8).
in which
personificationshe
a
generally
the
usually forms
whether
triad with
or
SarasvatI
appears and
Apr!
or
hymns, by
the
Mahl
BharatR
It is doubtful
the literal
the
son
sense personified
is intended
of the
to
phrase ilayas
once
_pade, 'in
called
called
place
of
of
nourishment' is also
the herd
(i.e.
to
the
(3"299' I0)the
once
Pururavas
mother
(yutha]
Dadhikravan
the SB.
place of his production her son (10, 95l8). She is once with UrvasT connected (5,4i19).
the Asvins
She
is
mentioned
with
and she
in reference
to
the
In
as
is called
the
daughter
of
Manu
i, to
35)
as
well
of Mitra-Varuna
occurs
(1,8, i2?;
four
of
the
goddess
Brhaddiva
times
14, 9, in
427;ASS.
7?).
the
hymns
GODDESSES.
mother
(2, 314;
to
give) is
of
and
(probably
bountiful
Yrd,
rich and
goddess,
is referred others to in two (2, 327; 5, 42I2J. Sinivali is She sister of the (2, a hymns gods, broad-, 10, 184). 32; mistress of is the hipped, fair-armed, fair-fingered, prolific,a family, and with implored to grant offspring. She is invoked SarasvatT, Raka, as well as Gungu (who is only mentioned here). In the AV. (8, 46^) Sinlvali is the RV. called tion
a
who
is invoked
with
the
wife
of
Visnu.
a
The
later
Samhitas
and the
the
new
Brahmanas
moon10. moon,
men
goddess
are
Kuhu,
personificationof
connected actual is
and former
Sinlvali
in later Vedic
texts
being
the is to A
the
presidingdeity
of
new moon.
of the There
day
of
full show
moon,
and
of latter,
first be
day
nothing to
that any
such
connexion
found few
in the
RV11.
in the RV. have goddesses occasionally mentioned already been referred of the Maruts to. Prsni, the mother (p.78) pre incidentally storm-cloud12. word is also used The sumably represents the mottled as an of speckled (cp. 7, io36-IOJ, in the adjective in the sense as an singular attribute of both in the bull and and which milk plural,of the cows cow, Soma for Indra to mean (i,84*"- "; 8, 61?. 710. 58^. It thus came 'speckled in the RV. cow', and finally occurs once 'speckled cloud'. Saranyu (10, if2) the of Tvastr's Vivasvat. The to as name most daughter, wedded likely which be that with identifies her the sun-maiden to seems interpretation The word also occurs four times Surya; or Usas, the Dawn^. as an adjec tive in the RV. meaning 'swift'. It is an ordinarySanskrit formation, derived with the suffix -yu from run), like caran-yu speed (]Ar, to sarana, other and others. Goddesses
as
wives
of
are
They
anything
from
about of
play an insignificant great gods similarly altogetherwithout independent character,simply such have had. gods as Indra must Hardly
but feminine their
names,
the
which Thus in
are
simply
formed
those
the
gods
with
the and
Indrdm
is
simply
'wife of Indra'14.
Rudrani
ant
is not
found
other
the
wife of
gods' (devandm
an
patmti)
occasionallymentioned
them in
Brahmanas
established
place assigned
apart from
gods (SB.
i
i, 9,
211)17.
Recherches
"
BERGAIGNE,
HRI.
sur
1'histoire de
la
liturgievedique,
p.
9.
2
"
OST. 39,
5, 191;
79 f.
WEBER,
142"3.
LXX; 23,
58"9;
1
WC.
ORV.
6, 19;
9;
85"6; 63.
25;
HRI.
"
IS. 9, 473 ff.; BRI. ZDMG. 16; OLDENBERG, 226. 4 PVS. BLOOMFIELD, 2, 202"16;
"
JAOS.
Sr.AP.
Cp. OLDENBERG,
4, ii; 2, 24554,
121
"
SEE.
46, 190.
SEE. Or.
6
"
DARMESTETER,
PVS.
I, 202;
"
Ormazd
et
Ahriman
"
SEE. BOR.
MILLS,
31,
25;
i,
207
COLINET,
WZKM.
de la
; Trans.
Cong. 1892,
396"420.
ire
7 HILLE-
BRANDT, Memoires
"
Vedica, 3, 188"94. 259 73; cp. also V.HENRY, 8 pyS. de Societe ling. 9. 2, 82 ff.; OLDENBERG,
"
WEBER,
IS.
GGH.
"
51; 9,
M
ORV.
LVIII.
"
ZDMG.
ff.
"
Nir. his
10,
39,
p.
145.
are
"
J3
BLOOMFIELD,
"
JAOS.
172;
and the
15,
88, where
of
predecessors
"
stated.
ORV.
16 KRV. 15 ORV. n. 148; on 219. 32, 299. BRV. IS. 5, 178"89; PVS. 486; 2, i, 13"29; ORV. female divinities cp. HOPKINS, 17 On 241.
"
Surya
PAOS.
OLDENBERG,
1889, 7"8;
on
1889,
Sarama
(above
pp.
63
"
4)
see
below,
" 62.
126
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
F.
DUAL
DIVINITIES.
".
44.
a
A number
peculiarfeature
of deities whose in
of
Vedic
names
pairs of
kind
of
dual
compound
which
a
dual, accented,
enters
and
About RV.
gods
name
are
thus
Indra far the
conjointly praised in
into
seven or
of
than
"
half
of
these
combinations,
of several
to
but
hymns
about
Mitravdrund,.
seven
dedicated
to
by
"
six Jndra-vayii,
one
two DySvd-prthivt,
e
each
to
Indrd-sdmd
and
nine
and Indrd-brhaspdti,
each A
to
I Indrdvisnii, other
Somd-nidrd,
or
and
Agm-sdmd.
few
in detached invoked above, are verses. These are Indra-ndsatyd, Indrd-parvatd, Indrd-marutah, Agiii-parjanyd,Paror (less often) Ndktosdsd, jdnyd-vdtd (once Vdtd-parjanya), Usdsdndkta
ten
deities not
mentioned
Suryd-masd
There
was
or can
Suryd-candramdsa.
be littledoubt that the
analogy
and
formation
Heaven furnished Earth2, the pair which to by Dyavaprthivl, in nature, that the myth of connected earlythought appeared so indissolubly their conjugal union is found widely diffused among primitive peoples3 and the Veda from down has therefore probably come to a period anterior to that immediately preceding the separationof the Indo-European nations. In RV. that the itself this couple is so closely associated while they are invoked is devoted to the as a pair in six hymns, not one praise of Dyaus alone
and
only
to
one
of
three
verses
to
that
of
Prthivl.
So
hard
was
it for
the
poets
two,
from
that
even
in this hymn
Prthivl is
praisedfor send
occurs, other moreover, in
ing
occurs
the
her cloud
than frequently Dydvdksdmd cluding the comparatively rare synonyms about hundred than the name a times, or more frequently
much
more
the
Dydvabhiiml,
pair.
Heaven
i,
a
and
Earth
to
are
i855, owing
hundred
the in
called rodasi, the two worlds (spoken of as sisters, of the gender word), an expressionoccurring at least
the RV.
also
Heaven Earth and are parents, being often father also and as pitard, mdtard, janitri, and styled separately addressed mother (i, I591"3. i6o2). They are primeval parents (7, 532; 10, 658). Their and sustain marriage is referred to in the AB. (4, 275~6)1 They have made all creatures i6o2. themselves (i,I592. 185'). Though footless, they support much with feet (i, i852). They the offspring are parents of the gods also; for to them exclusively belongs the epithet dei'dputre, 'having the gods as sons'. of Brhaspati (7, 978) They are in particular said to be the parents^ and and, with the Waters Tvastr, to have begotten Agni (10, 2 7). At the time they are in different passages created by same spoken of as themselves individual gods. Thus and observes who heaven that he a produced poet earth must have been the most skilful artisan of all the gods (i, i6o4; 4, 563). Indra is said to have generated or fashioned them (6,3o5; 8, 36*; 10, 296.543). Visvakarman received their produced them (10, 8i2 cp. AV. 12, i6o)5. They forms from Tvastr (10, no?). They sprang from the head and feet of Purusa (10,90*4). But one produced and which poet is puzzled as to how they were of the two first came into being (i, 185*; cp. p. i3)6. Many of the epithets applied to Dyavaprthivl are suggested by their physicalcharacteristics. The is a prolific one bull,the other a variegatedcow (i, i6o3). They are both rich in seed (i, I592; 6, 701-2). They yield milk, ghee, and honey abundantly
times
44-
DUAL
DIVINITIES.
127
old (6,70*). (6, 7Q1"5), and produce amrta (i,i$92. i856). They never grow (i, i6o2). They are broad and They are great (i, I591) and wide-extended (i, i856). They are fair-faced, wide, manifold, with ends which great abodes far away attributed are (i, i856-7). Sometimes, however, moral are qualities them. wise and father to As They are righteousness (i, I591)promote and mother they guard beings (i, i6o2) and protect from disgrace and mis fortune (i, i8510). They grant food and wealth (6, yo6; i, I595) or bestow and fame dominion to be i6o5). (i, are They sufficiently personified great called leaders of the sacrifice and conceived be themselves to as seating around the sacrifice (4, 562"7), as coming to their worshippers along with the heavenly folk (7,532), or taking the sacrifice to the gods (2, 4i20). But Heaven and Earth attained never to a or living personification importance in worship. These deities in most of the two But are quite coordinate. other of the two couples one greatly predominates, his characteristic qualities being shared by his companion. Thus Indra-Agniare conjointlycalled 'wielders of the bolt' and Occasionally an attribute of the lesser deity 'Vrtra-slayers'. is predicated of both. Indra-Visnu Thus taken are together said to have wide strides (6, 6g5). Frequent association of this kind lead to a deity may he receiving by himself an epithet to which originallyhad no right. Thus is often called a 'Vrtra-slayer'. alone characteristics The Agni when mentioned of each member of the pair are, however, in some distinguished7. passages Next and is Mitrato Heaven Earth, the pair most frequently named Varuna. These deities are invoked conjointly in many two more hymns than their dedicated Mitra As has are to hardly any individual separate praise. the same attributes and functions traits, belong to the pair conjointly as to Varuna alone. added therefore be here what to Scarcely anything need has already been said about conceived Varuna. The are as couple young men (3,54'"; 7,62s). Like various other gods, they are spoken of as shining (candrd), bright(sud), sunlike (svardrs),ruddy (rudra), and terrible (ghora}. The in the compound of Mitra priorityof the name to indicate might seem that he was t he it more important deity; originally is, however, probably due the the shorter word the first member of a com simply to tendency to make pound. This dual invocation goes back to the Indo-Iranian period, for Ahura Mithra and thus coupled in the Avesta8. are the two universal monarchs the Indra-Varuna, out (i, 17'), hollowed channels of the waters and in motion in the sky (7, 82^). They the sun set are vanquishers of Vrtra (6, 682), aid in battle (4, 41")? and grant victory (i, 177). They cast their mighty bolt against the wicked They (4, 4i4). bestow of protection and prosperity(i, i77'8),fame, wealth, and abundance steeds their car drinkers of the pressed Soma, (4, 41 *-10; 6, 688). They are and themselves to the sacrifice, seated comes to exhilerate they are invoked the sacrificial grass characteristics the on of In some (6, 6810-11). passages each member the is of Varuna besought to pair are distinguished.Thus divert his wrath Indra from his
worshippers,and
as
Indra
to
procure
them
wide
space
slays Vrtra, with Varuna god who in wisdom and men asso supports (6, 68^; 7, 825-6.853). The peace ciation of the is invoked is very intimate; for Indra couple Indra-Agni^ with Agni in more conjointly hymns than with any other deity10,while Agni is otherwise addressed dual divinity as a only in one hymn and two detached with Soma verses and in one with verse Parjanya. Indra-Agni, the best of Soma-drinkers drink their car Soma to (i, loS1), and are on (i, 2I1), come invited together to sit down it (7, 936; 8, 384-7~9), to drink and on come the sacrificial grass with themselves the and exhilerate at the to offering,
the warlike who
(7,842).
is contrasted
128
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
Vrtra-slayers. They are is sharp (5,863). They with the bolt (6, 593 "c.), armed lightning aid in battle (i,1097-*). They who together demolished fort-destroyers are 862). They (3, i26) and are invincible in battle (5, the 99 forts of the Dasa their imprisonment (8,48s) and released the rivers from accomplished heroic traits bountiful (5,863). All these are are deeds together (i, io85). They
are
often
called
and
their
Indra-Agni are also called the two priestsof sacri wise (8,403). They are lords of the abode are (sadaspafi) fice (8, 381), and features the goblins (x,2i5). These more are and drive away appropriate have father twin brothers who The one two (6,592). to Agni. gods are in close allusion this Asvins11 called to (i, io94), possibly They are once food, wealth, strength, cattle,steeds (4,6oI3~14). They bestow relationship. heaven and than mountains (i, io96). earth, rivers, and They are greater addressed when as The not a are once contrasted, two pair; though gods The but the two said Indra to slay, Dasyus (6, 284). Agni to burn, being invi consist chiefly of to Indra-Brhaspati hymns (4, 49; 7, 97) addressed and of prayers tations to drink Soma to bestow abounding in great wealth invited to devotion. steeds and are to Indra-Vayu constantly promote them. and Soma else about said drink little They come (i,231"2 "c.), being with their teams car to the (4,472~4) or in their golden-seated come offering themselves the sacrificial litter (7, 9i4). They are on (4, 46*) and seat lords of might lords of devotion (dhiyas patt: i, 233), and thousand-eyed, in wealth in and bestow battle (savasas patl: 4, 473). They help (7,924) warlike and exploits perform the steeds, cattle, gold (7,9o6). Indra-Soma
characteristic of Indra.
characteristic of Indra
or
the flow
great cosmic
for of
man,
actions
so
often
seven
ascribed
to
him.
the
They
of the
made
the
waters
released
sun
the
rivers, slew
The
true
dragon, depressed
two
the
wheel
was
the
(4,28I"2;6, 72^).
work
they destroyedtheir foes and broke open enclosed in the rock what was (4, 284- 5). They performed the first great and deeds in findingthe sun the darkness, causing the sun light, dispelling the earth to shine, supporting heaven, and out (6, 72'- 2). They spreading
bountiful
gods
that
too
cows are
intoxication and
to
are (madapaft)^
invited it.
the The
to
come
with
fill their of
belly with
made
two
gods
strode
widely
out
in
the
in for
toxication existence.
Ever As of
spread
and
the
dangers.
vocations
conduct
to
safely
invoked
a
across
besought
are
in
con
worshippers (6,69) I2. Indra-Pusan short hymn (6, 57), and their names
When Indra
a
form
dual
com
made
the
great
waters
companion.
drinks
friend,Indra slays Vrtras steeds with which by two the other desires gruel (karambhd) and is drawn by goats. Mention is once made the of of abode (i, i622) a (pdthas) Indra-Pusan, to which goat con ducts the sacrificialhorse. The two gods are as usual also besought to confer welfare and booty. Soma-Pusan invoked darkness and to quicken (2, 40) drive away are the seven-wheeled five-reined car, yoked which out measures by thought, and They are generators of wealth, of heaven earth, and protectors space. of the world the gods made of immortality. the centre (cp. 10, i73), whom
as
With and
him
Soma
is drawn
his was flow, Pusan (6, 562). One of them he slays Vrtras, while
For
them
bestow
Indra
is invoked
to
in
the
raw
cows.
Together
and
food.
they
victory over
foes
grant
abundance
of
wealth
44-
DUAL
DIVINITIES.
129 made
But
they
the
are
also the
One
of them
has
in air; one earth and on in Soma-Rudra *3. (6, 74) are seeing everything voked sickness and decay from the house, to place all remedies to drive away them all sin, and in the bodies from of their worshippers, to to remove the free from fetter of Varuna. they are besought Wielding sharp weapons, have and beast. and to are implored for prosperity to man Agnimercy confined Soma the celebrated are streams, together for having released obtained time the light, in the sky. At the same and the luminaries set they said from M atarisvan the have to one are distinguished, brought heaven, being and the eagle the other the rock from (i,93). Their joint help and pro tection are invoked, and they are besought to grant cattle, horses, offspring, several health, happiness, and wealth (10, 19*. 667). This pair is mentioned times in the AV. 'two The of In the MS. as are eyes'. spoken (3,71) they SB. refers to them that the also brothers sun as (n, i, 619), belongs stating to Soma to Agni and the moon (i, 6, 324). In the ritual Agni-Soma seem share in the Soma but to receive never a offering, only cakes and animal sacrifices. It is somewhat who that the two remarkable great ritual deities, form outside in sacrificial the the a literature, should, frequent couple very mentioned twice their devoted be one to as a hymn (i, 93) praise, only pair,and that only in the most recent part of the RV.14 A few other pairs are invoked in detached verses only. Agni-Parjanya mentioned in one are are 52l6). together besought to (6, They passage bestow food and time the one the but at same contrasted, being are progeny, said to have other oblation and the the (garbham). (ildm) offspring produced bulls of earth invoked in four passages. As Parjanya-Vata are they are besought (6,496) to impel the watery vapours Along with Indra(purisani). Vayu and other gods, they are invoked as (purlsina)bulls (10,659). vaporous In another food (6,5o12). abundant enumeration entreated bestow to they are connected with 'the also Nir. invoked as once They are (10, 6610 cp. 7, 10) invoked several and Night are thunderingbuffalo' (probably Dyaus15). Dawn times. almost or They are mentioned exclusivelyin Visvedeva Apr! hymns. (7, 26; 10, no6), They are rich goddesses (2, 31$; 10, yo6),divine maidens like wives (i, I222) of heaven two daughters (5, 417; 10, 7o6). They are and suckle abound in milk their colour a they single (2, 36). Changing child who sisters beams and earth between two heaven (i, 965). They are who and of one mind but of different colour, whose are path is the same clash stand and never or endless,who, taught by the gods, move alternately still (1,1133). They of order the shiningmothers (i, I427); they con are
heaven, while
while
other
moves
duct
with
brightrays
every
(5.4i7) offering
invoked,
well-adorned all form the the
and and
weave
the
on
web
of
sacrificegrass
"
much are bountiful, and (7, 26). They are great Appearing alternately they arouse
are
sit
the
sacrificial
(10, 361. no6; i, i37. 1427). things (2,3i5)16. Sun and Moon living
of
mentioned
five times
in
the
are cases
snrydmasd
dual
and
three
times
in with
that the
"j
.1
suryacandramdsa. of SuryaT7. In name Thus they are said to the act of Brhaspati
Creator
fashioned
sun sun
of
These
most
move
only
compounds
luminaries
we see
formed
concrete
that rise
that and
and
moon
path
few
like
and the
fication when
(10, 190 3). A poet says, 'let us go on our moon' personi is,however, an incipient (5, 5i15). There with other deities (10,64$. 9212. 935). In a pair is invoked and evidently though not expressly mentioned, are moon,
dual
A.
character.
'The
two
go
round
the
sacrifice like
9
Philologie. III. 1
130
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
(the bright
immortals
i
all
no
the beings,
other
is born
are
again,ordering
by
made the
two
doubt
that they
two
meant
(8, 4i9)
OGR. Primitive vol.
7
and
by
the
eyes
of
heaven
by
the
(i, 72").
KHF.
"
i6if.;
3
240. Translation
TYLOR,
of the
2,
98.
"
Sp.AP.
159;
cp. ORV.
"
(Chapter on
ibid. 2, 299.
AB.,
-
308.
2,
"
Cp.
93. HAUG
22
3,
MM., 842.
50,
14. i,
LSL.
606.
8
RV.
404-5;
6, 52*6. 572.
683;
"
853. 46.
"
OST. 5, 220;
"
5,
12
OST.
2,
"
"
LSL.
"
456. 1890, p.
14
614. OLDENBERG,
HVM. 39,
i,
Mitra EGGERS, 70; 29"31; MACDONELL, JRAS. 25, 470. 13 MACDONELL, JRAS. 27, 175. des Die Hymnen Rigveda I, 267; HILLEBRANDT,
" "
362. 825-6. 839. ZDMG. OLDENBERG, io Cp. FAY, 'AJP. 17, OST. 5, 180; HVM.
7, GGA. OLDEN KRV. 52;
401;
458"61.
79. G.
"
15 17
Cp.
LRV.
4,
228.
"
16
BERG,
ZDMG.
89;
HRI.
OLDENBERG,
OF GODS.
ZDMG.
50,
63.
GROUPS
of more recognised a certain number associated with less definite groups some or beings,generally par whose ticular god. The largest and most important of these, the Maruts, 180 stated to be 21 is variously in the RV. number or (p. 78), is, as has described been as attendingIndra in his warlike exploits shown, constantly of Rudras the name is occasionally under same asso (p.57). The group
" 45.
The
mythology
of
of
the Veda
divine
ciated treated
AB. group
seven
their
father
Rudra in
The
number
to
of
the Rudras,
eleven The the
separate class
Brahmanas,
the
is stated TS.
two
be
in the
smaller
and
of
or
in (p. 19) but is thirty-three whose number the Adityas, eight (p.43) and in the Brahmanas
(i, 4, n1).
passages of
in
RV.
the
is
RV.
becomes Aditi
more
twelve, is in
constantly associated either with their chief Varuna (7, 356 "c.). This group
Maruts
mother
or
with their
of the fre
is
definite
names.
that
inasmuch
as
its members
the RV.
nor
have
separate
vague
third
group
quently mentioned
are
in
is
more
than
other
neither
as
characterized
is their with
number
mentioned.
is shown the
That
they
were
speciallyconnected
or are
Indra,
Varuna the
the
Adityas, Rudra
with
Vasus,
(7,io4.
356).But
in later Vedic
Agni
is the
leader SB.
'
and They are regarded as The three groups of the (p.19), but in the TS. (5, 5, 25) become 333. and Vasus of the invoked are together in a few passages Adityas, Rudras RV. Brahmanas The 6612 io*. as 356)2. (2,3 11; io, distinguish,, three cp. 7, of gods, the Vasus of earth, the Rudras of air,and kinds the Adityas of heaven (SB. i, 3, 4"; 4, 3, 51). In the Chandogya Upanisad (3, 6 io) five with Agni, the Rudras with are mentioned, the Vasus being connected groups with Soma, and the Sadhyas with Indra, the Adityas with Varuna, the Maruts Brahma of the semi-divine (cp.RV. io, 97- l6)3. There is besides the group who with are Angirases chieflyconnected Brhaspati("" 36, 54) and the small of the three Rbhus who one are nearly always associated with Indra is formed of the Visvedevah (" 46). Finally,a comprehensive group or who in f or least the at an sacrifice, All-gods, forty important position occupy entire hymns of the RV. devoted to their praise.It is a factitious sacri are ficial group should be meant to represent all the gods in order that none in laudations excluded be addressed intended all. But the All-gods to to sometimes conceived are as narrower a being invoked with other group, such the and Vasus as Adityas (2, 3^)4. groups,
Vasus1.
r
"
of the
eight in number
in the AB.
IS.
5, 240;
BRV.
"
2,
3
370;
BLOOMFIELD,
IS. 9,
FaR. 23.
"
151.
4
"
LRV.
6, 147;
note
i.
cp.
WEBER,
6; SPH.
HRI.
137. 143,
182.
132
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
"c.); their skilful deeds (suhastdh) and skilful (apds,suapas: 4, 331'8 said to have acquired the being incomparable (3,60-*). They are frequently
handed
rank of
gods
in consequence
of their marvellous
skill.
their
Through
deeds
their wondrous
(3,60 T). By divinity they like and immortal, alighting eagles in gods
deeds
of
obtained
skilful
they
became
are men
heaven
the
air who
skilful services
by they
their
went
For the
their
gods
gods (4, 353), obtainingimmortalityamong mortals, children of Manu, who by their originally 353. 364). But they were The AB. (3,3o2) speaks of industry acquired immortality(3,6o3; i, no4). who them men as by austerity (tapas)obtained a right to partake of Soma the gods rejoiced so greatly in their work, that Vaja gods. The among artificer the of the of Indra, and Vibhvan of Varuna became gods, Rbhuksan the sacrifice, obtained share of to the gods and or a (4" 339)- They went the skilful i2i6their work 2ou8. the sacrifice, gods through (i, /). among the third or Thus evening pressing or libation (savana) belongs to them, it by obtained their skilful work they having (i, i6i8; 4, 33". 344. 35"). They are thus sometimes expresslyinvoked as gods (4, 365. 37').
Like the
their
friendship (4,333"4.
are
besought
to
ment,
(4?338-375X m to the Soma (i,in2). They grant treasures offspring, dexterity presser (1,20?; 4,356).He whom they help is invincible in fight(4, 366), and Rbhu and Vaja are besought to give aid and booty in battle (i, n55). verb The same to the taks, to fashion,is generallyused with reference manual skill of the Rbhus The five great feats of dexterity to that of Tvastr. as by which they became gods, are spoken of with pretty uniform frequency
horses, heroes cattle, (4, 3410), and
and
are
all
or
most
of
them
mentioned
or
in
a
their which
car
praise. They
is
which
in
When
338. 362), The horseless,reinless, three-wheeled, and traverses (4,361). space round for fashioned Asvins the 2o3. they i6i6; 10, 3912). (i, goes each of their feats with a single verse a (4,349) which enumerates
made
fashioned
hymn
i6i3;
dedicated
4,
to
word, they
to
are a
said
loose
to
have of
fashioned
the the
Asvins
same
themselves, this
appears
be
only
For
10
way
to referring
Indra
they fashioned
It appears
are
the
two
bay
steeds
waft
same as
him
feat
(4?33
when made
"c.).
the Rbhus
one
horse
further
reference make
a
the
or
horse
having
They
nectar
fashioned is
or
(i, 2o3)
out
and
formed
for
of
hide
her
They guarded
and
be
formed
inferred Brhaspati may yoked the two bay steeds and the omniform (cow). A minor nected with the foregoing one, with
her The
were
(i, i6i3; 4, 34$), which yields they (4,338). This cow from (arinitd) a hide i6i7"c.j. (i, her flesh (4,334).That they formed this cow from verse a (i, i6i6) which states that Indra the Asvins the car, while Brhaspati drove up feat,only twice referred to and perhaps con consists in their having re-united the mother
a cow
made
omniform
calf
(i, no8,
also
Rbhus
and
frail
two
who their
were
of
feats
in1). rejuvenated their parents (i, 2o4. in1; 4, 355), who the lay like decaying posts (i, no8; 4, 33 2-3). They made old young in the brief enumeration again (i, i6i3- 7). When already referred to (4,349), they are simply said to have
the
that
same
fashioned fame
among
so
their parents,
the
to
meant.
It very
same
was
their laudable
again
as
walk
of
the
LOWER
DEITIES.
46. RBHUS.
their divine
seem
to
have
been and
the earth
great proclamation of
to
heaven
thrive.
The
latter thus
they by
made their
parents.
and frequently mentioned appears the Rbhus in the character of showing thought greatest, in their having made rivals of Tvastr, consists successful the the one cup, of Tvastr, into work four is the (i, 2o6. no3; 4, 352- 3. 364). This cup (i, iio3). The drinkingvessel of the gods (i, i6i5; 4, 355) or of the Asura commissioned Rbhus were by the gods through their messenger Agni, to make into the one of wood, that they was four, promising as a reward cup, which should receive worship equally with the gods (i, i6iT" 2). Tvastr praised make to (panayaf) the proposal of the Rbhus two, three, or four cups, and he the when four saw acquiesced (avenat) shining cups (4, 33$' 6). But in
to
The
exhibition
of
skill which
is most
as
have
been
the
Tvastr,
to
on
seeing the
Rbhus Rbhus for in
a
four
cups,
hid
himself
out
field
fame
to
immortals said
to
of the previous verse They are described as wide the one drinking vessel (fiatra), desiring feat is less definitely referred (i,no5). The same formed fashioned have or (i, i6i9; 3, 6o2 cups desecrate it.
is incidentally exemplified by the of the Rbhus statement sacrifice and the worlds (10, two 8o7), (3, they fashioned 5412), prayer that the of (4, 349), or they are supporters sky (10, 6610). Another the Rbhus with Savitr. said have to myth connects They are round been the sky, wind-sped, in swift course (4, 331 cp. i, i6i12). After much the house of Savitr,who to conferred wandering they came immortality them when to on they came Agohya (i, no2- 3). When, slumbering for twelve fair days, they had rejoiced in the hospitalityof Agohya, they made fields and directed the streams, plants occupied the arid ground and waters lowlands the the heights and (4, 337). By their skill they made grass on in the depths, when in the house of Agohya waters they slumbered (i, I6:11). Having slept,they asked Agohya as to who had awakened them; in a year around (ib.I3). they looked is apparently derived The rbhu the root word from rabh, to grasp (cp. thus in the RV. meaning 'handy', 'dexterous'. It frequently occurs 2, 38)1, as an adjective and is several times thus used as an attribute of Indra, Agni, and the Adityas. It seems be elbe and to identical with the German the the vaj) means 'vigorous one' 3, and English elf2. Vaja (from the root Vibhvan4 both the (from m and the root bhu), 'the eminent' (artist).Thus and of the Rbhus the account in of them the RV. indicate that name given that their essential It character that is that
were
of
skilful artificers.
as
is clear
they
their
regarded
connexion
not
having
Indra
been in
gods
from
to
the do
beginning.
with their in the their
Whether
close
with It is also
has
original
as an
nature
is doubtful. since
uncertain
sudhanvan It
patronymic Saudhanvana,
RV. attribute that
the and
word
occurs
of Rudra who
are
of the Maruts.
so
probable
and
their parents
The notion
mentioned
earth5. of be
that in
they produce
house of have therefore
are
sojourn
cannot to
twelve
days
three
the
concealed'6.
of the winter
They
been
be
genii
of the
seasons8,which
cup
stand-still
during the
the
days
solstice. The
of Tvastr
possibly represents
134 and
HI.
RELIGION,
four into it
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
the the
which
it
was
transformed
that the Rbhus
by
the
were
Rbhus, its
them various
four
phases.
or
On
whole
seems
terrestrial originally
attracted
to
myths
is
illu
marvelous
warrant
evidence
furnished
by
the RV.
hardly
certain
conclusion.
Gr.
p.
Cp. WACKERNAGEL,
KZ.
-
Altind.
70.
2
"
BRUGMANN,
24,
Grundriss
3
A.
KUHN,
134;
4,
-
103"20;
4
2, 407.
KZ.
297.
-
"
'Riches'
46, 191.
note
c.
A.
KUHN,
BRV. KRV.
are
Entwicklungs53"4;
3, 52, 'from HVM. skilful
AIL.
is
366.
WVB.
"
1894, 37,
7
nothing
concealed'.
8
-
AIL.
1.
3; LRV.
according to
3, 335;
c.,
and
they
genii of creative
ancient with the triad ZDMG.
2, 412,
three
sacrificers who
is connected
of sacrificial fires.
NEVE,
126;
GGH. OST. 108. fur 9,
Essai
le
Mythe
GKR.
des
Ribhavas,
1847;
2,
5, 226"7;
WC. no; deutsches
24"6;
Altertum
2,
Mythologie
3, 51"5; An124;
zeiger
WZKM.
235"6
(cp. L.
of
SCHROEDEK,
253).
" 47.
in the RV.
The
Apsarases.
almost there
"
appears
nymph
that
even
her
physical basis.
occurs
The
five
information times.
The
obtainable
smiles
at Apsaras the preceding verse) in the highest heaven of the Apsaras (7, 33I2j and the Vasisthas The (ibid. Apsarases 9). Apsarases of the with Soma the water reference to (9, y8J),
only
in born
to
mentioned
was
(10, i235).
are sea
Vasistha
sat
as
said to
are
have
close
the
described is mixed
which is
with
The
on
ascetic long-haired
the
with
semi-divine
and the
path
of
the
is also
doubtless
in is the
meant
Apsarases by the
the and
powers Gandharvas
aqueous
nymph
in the
spoken of as able to move (10, i366). The Apsaras (apyd yosa), the wife of the
AV.
Gandharva
More
waters
(10, io4).
Apsarases
in
said
about
Their
abode
is in the
waters,
to
whence
come a they are besought go of men the bank of the waters to the river and vicinity The Visvavasu are goddesses accompanying the Gandharva connected with and stars (AV. 2, 24). They clouds, lightning,
they
the
trice (AV.
2,2^);and
of the the In
(AV.
a
2,
25), and
in
with
assumed
formula
the
de (n, 5, i") the Apsarases are scribed as into themselves of kind bird a transforming aquatic (dtayaJr. cp. RV. often spoken of as post-Vedic literature they are 9, 59). In the very forest lakes and rivers, found the Ganges, and they are frequenting espescially in Varuna's is The the word of palace in the ocean2. etymologicalmeaning
(VS.
30, 8; AV.
8, 99, "C.)1.
most
probably 'moving
The above
a
in
the
waters' 3. that
evidence
indicates
is that of
sort
celestial water
nymph,
earth
the
oldest
the
as
Apsaras
the of
con
the sphere and to Apsarases to trees. They are spoken particular of as inhabiting in which (asvattha], banyans (nyagrodhd] and sacred fig-trees their cymbals and lutes resound the (AV. 4, 374). Elsewhere trees as same well as other varieties of the fig-tree said be and (udumbara to plaksa) are the houses of Gandharvas and Apsarases (TS. 3, 4, 84). The and Gandharvas Apsarases in such trees are entreated to be to a passingwedding propitious procession (AV. 14, 29)4. jn the SB. (n, 6, i) the Apsarases are described as engaged in dance, song, and play. Post-Vedic texts even speak of mounta
of
genius named
extends
Gandharva.
later Samhitas
the
the
in
LOWER
DEITIES.
47.
THE
APSARASES.
135
these
two
mythical
The AV.
at
and
actual, as
the
favourite the
resorts
of
classes
of
adds
traits that
luck mental
fond and of dice Apsarases are that they are feared as especially
of the great beauty6 (cp.86.13,4 are Apsarases, who the but even by Gandharvas, only by men occasionally 3 such is related least A of union at (cp. 10, 959). myth turning on a one individual Apsaras in Vedic literature. The other names only of several there The mentioned. AV. refers to Apsarases are three, Ugrajit,Ugramand Rastrabhrt several (AV. 16, nS1-2), while the VS., airing others, pasya, and Menaka SB. speaks of Urvasi (VS. 15, 15 (3, 4, i22) also 19). The of the royal family of the Bharatas? specifiesSakuntala, the ancestress (SB. well UrvasT as (SB. u, 5, i1). 13, 5, 4T3), as ^ The of these names only one occurring in the RV. is that of Urvasi. she That there from the fact that; was regarded as an Apsaras, appears Vasistha is said in one have been born of Urvasi to verse" and, in the next,! of an invoked with the streams Apsaras (7,3311' I2). She is once (5, 4iI"?). is Her mentioned8 otherwise in twice late and obscure name only a hymn consists of a dialogue between her lover her and Puru (10, 95IC- X7), which is there of Ila. She described the (apyd), as as filling ravas, son aqueous atmosphere, and traversing space (the latter expressionis also applied to the celestial Gandharva in 10, i395). She is said to have spent four autumns is and (V. I7)- The mortals (v. l6) besought to return among request is ap receives the promise that his offspring shall parently refused; but Pururavas while himself shall enjoy bliss in he worship the gods with the offering, heaven find their settingin a of this hymn (svarga:v. l8). Several verses continous in told SB. which in details partly based the fills (n, 5, i), story It is there related that the Apsaras on a misunderstandingof the text of RV. Urvasi of Ila, in an alliance, the permanence joins herself with Pururavas, son of which him naked. The depends on the condition that she shall never see Gandharvas the noise Pururavas a by during night. stratagem produce a he is seen springsup naked, when by Urvasi illuminated by a flash of light in search vanishes forthwith. Pururavas wanders about of her, ning. Urvasi till he last observes at her swimming in a lotus lake with other Apsarases in the form him of an Urvasi herself discovers to aquatic bird. and, in his him for to receive to consents entreaties, one night a year later9. response He the appointed time, and returns at the following day the Gandharvas on him the boon of becoming of themselves one grant by producing fire in a which of Pururavas, particular way. means Excepting 10, 95, the name RV. of the where 'calling aloud', occurs (i, 31*), only in one Agni passage is said to have caused the (vdsaya) for the righteousman sky to thunder word The have the (manave) Pururavas. here, however, adjectival may Pururavas and have scholars10 been sense. Urvasi interpreted as by some of
8),is enjoyed
not
"
sun
and
dawn.
See
PW.
2 ZDMG. 3 Ex HOLTZMANN, 33, 635. 641. by ap-sarim; cp. MEYER, Indogermanische Mythen l, 183; GGH. 10 ; PVS. Methode IS. 13, LUDWIG, 183 ff.'; I, 79 cp. WEBER, 91; otherwise BURY, BB. IS. 5, 394; I35" GW., 4 HAAS, 7, 339. MEYER, op. 13, 136; E. H. cit. 13. ZDMG. 5 HOLTZMANN, cit. 67; MANN33, 640 f.; v. SCHROEDER, op. 6 und WaldFeldkulte in the HARDT, I, 99 ff. Epic period the Apsarases have become IS. i, 198 7 Cp. WEBER, regular celestial courtesans. HOLTZMANN, 201; ZDMG. 8 Cp. ZDMG. ibid. 498 ff. v. 48, 80"2; BRADKE, 33, 635 f. ; LEUMANN, SEE. have OLDENBERG, named 46, 323. son 9 They a Ayu: cp. KHF. 65. 71; 1
s.
v.
gandharva.
"
"
plained by YN.
5, 13
"
"
"
"
"
"
136
III.
RELIGION,
197; GVS.
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
10 SEE. 46, 28. OLDENBERG, 283; BRV. WEBER, 2, 324; 10; Chips 42, 109 f. Essays p. 61 ; Essays i, 408 note 8; ROTH, Nirukta 71 2; KHF. 1,432, LASSEN, Indische Alterthumskunde v. SCHROEDER, (cp.WZKM. 2, 90"6; 155"6; GRV. op. cit. i, 23"39 2, 488; BRV. GGA. ZDMG. 73"6; 1890, 420 flf.; 37, 81 ; 39, 52 n. 4. 9, 253); OLDENBERG, Die Liebesgeschichte des Himmels, GVS. SIECKE, Strassburg 1892 95; i, 243
IS.
i,
i,
"
IS.
I,
196; MM.,
Oxford
"
"
"
moon);
HRI.
137.
"
Gandharvas.
With
the
a
Apsaras
male the
or
Apsarases
or
are
associated Ganare
in the
RV.,
the
as
has
been
occurrences
shown,
of
being
beings
RV.
named
dharva. in the
Of
twenty
word
in the
only three
in the AV. half are in the occurrences plural, while of the thirty-two in the found few Avesta times is Gandarewa1 The a as name (a plural. the in This and the Gandharvas -like to monster) singular. points only dragon class having been as a being. In the later graduallydeveloped from a single Samhitas they are spoken of as forming a distinct class by the side of Gods, is fixed as 27 and Fathers Asuras (AV. n, 52; TS. 7, 8, 252). Their number in and be the said AV. is to in some even (n, 52)2. 6333 Yajus texts back The fact that the conception goes to the Indo-Iranian period, accounts of the RV. for its obscurity. The evidence extent to some is,moreover, so and its certain definite that result character to no as original scanty vague that the name is found in It is worthy of note is attainable. only once VIII it occurs twice as that of a being hostile books II to VII, while in book word be sometimes The It is to to Indra. 3. seems only an appellative all the occasionallyaccompanied by epithet visvdvasu, 'possessing goods' (9, 8636; 10, i394- 5; AV. 2, 2*; VS. 2, 3). This epithet is in one hymn in the later used alone to designateGandharva (10, 85"cp. 4"- 4I); and it frequently occurs Samhitas, the Brahmanas, and the post-Vedic literature,
22
as
the
In
name
of RV.
an
individual
Gandharva.
seems
the He
Gandharva
a measurer
to
be
localized
in the
high region
of
air
or
sky.
is
of
less
vault
fathom
on
the
(10,I237).
is
in
is the
lover
on
whom the
the Blest
Apsaras
smiles
the
(ib. 5).
some
abode
heaven
several
Gandharvas
form
(AV.4, 343). In
of celestial
(AV.
live with
connected is closely
with
light. Thus he is brought into relation with the sun, of Varuna' (10, I236), with the sungolden-winged bird, the messenger bird (10, i772), with the sun-steed (i, i632), with Soma likened to the sun is further connected with the 27 stars of the moon's orbit (9? 8512)' He is He with Rohini (VS. 9, 7) and in particular (AV. 13, i23). possiblyalso associated with the rainbow4 in one hymn of the RV. (10, 123). In the VS. the Gandharvas with Agni, Sun, Moon, and Wind. enumerated (18, 38 ff.) are In of the mirage is 'cityof the of the names post-Vedic literature one
'the
Gandharvas'
5.
Gandharva
is, moreover,
He
in the RV.
the
often
associated
in (chiefly
the ninth
of and place of Soma protects the races all forms of he stands the 2214). Soma, Observing cp. i, the vault of heaven on (9, 85* 2). Together with Parjanya and the daughter of the the Gandharvas cherish Soma (9, H33). Through Gandharva's sun, mouth the gods drink their draught (AV. 7, 733). The MS. (3,810) states that the Gandharvas for the gods, but having allowed it to be kept Soma the from excluded Soma as a stolen, were punishment draught. Doubtless is described owing to this association with Soma, Gandharva as knowing that Gan plants (AV. 4, 41). It is probably as a jealousguardian of Soma dharva in the RV. is pierced by Indra in hostile being, who as a appears
guards
LOWER
DEITIES.
48. GANDHARVAS.
Indra
to
137
regions of
in form
a
air (8,
text
665)
or
whom
to
overcome
(8, i11).
Visvavasu dwelt among in
later of
an
Soma
is
besought
stolen
Soma
is further
Gandharvas been
to
have
been
by
the
Gandharva
fond as bought from the Gandharvas, they were TS. MS. 6, i, 65; price of the goddess Vac (AB. i, 27; 3, be old, for in the Avesta to (Yt. 5, 38) the hostile Gandahostility appears is fought of the white Haoma, dwelling in the sea Vourukasa, the abode rewa, shoots with and the archer who overcome Krsanu, by Keresaspa. Moreover, carries off the Soma Gan the at to be (RV. 4, 27^), appears a eagle that in TA. dharva6, being expressly said to be one i, 9'. Gandharva waters' and the is sometimes connected with alluded the
to waters.
'Gandharva
in
the
'aqueous nymph' are is (10, lo4). Soma poured into water with waters' the Apsarases, is also said to (9, 8636). Gandharva, connected in the AV. is in the waters dwell (2, 23; 4, 3712). In the Avesta Gandarewa in who dwells lord of the the waters (Yt. 15, 28). a abyss union The of Gandharva with the water nymph is typicalof marriage. with and the unmarried connected the is therefore He wedding ceremony, is said to and maiden Gandharva well Soma to to as as belong Agni (10, is regarded Visvavasu in the first days of wedlock 3540-1). The Gandharva is rival of the husband love of women a (ib.22), and the Gandharvas' as in later MS. Gandharvas and thus The texts 73). Apsarases (cp. prominent 3, and desire are offspring(PB. preside over fertility prayed to by those who 19, 32)Yam! Of in the
10,
Gandharvas
seems
to
distinct
trace
in
the
i772. ii2).
There
only
are
two
or
three
references
to
their
physical
has 37;
the
RV.
wind-haired
(3, 386)
definite have half
and
Gandharva
AV.
is
more
(especially 4,
animal
said
to
be
shaggy
and
to
Elsewhere, however, dangerous to men. adds The RV. the touch (SB. 13, 4, 37- 8). in the while (surabhi] garment (10, 1237),
of the earth is said
to
wears
(12, i23)
as
the
odour
fragrant (gandha)
rise to
the
Gandharvas. from
This
mology,
The this the
name
gandha
no
to shed
been
identified
with
Ksvraupo;; but
has the
to
to
justify
well
as con
equation
doubtful
the
aid
of
popular etymology
of
u
be
called
epenthesis
appear
assumed have
in
Greek
word8.
The
two
The utmost, from nothing in common. review of the evidence, it seems the original nature a possible to say about of the Gandharva is,that he was a thought bright celestial being, sometimes of as dwellingin the waters with his spouse the Apsaras. Various conjectures Some have, however, been made regard the Gandharvas by different scholars. others think that Gandharva as wind-spirits9, represents the rainbow10, or a genius of the moon11, or Soma12, or the rising sun13, or a cloud-spirit14.
ceptions, moreover,
to
1 2
Yasht
5, 37;
p. 34.
19,
"
41;
3
WVB.
1894,
cp.
"
cp. HVM.
l.
SP
AP.
276;
"
BARTHOLOMAE,
ZDMG.
BERGAIGNE
42,
158.
i, 427.
"
Disputed by
s.
v.
and
HILLE-
BRANDT;
6
ORV.
246,
note
See
PW. p.
KHF.
WEBER,
Sp.AP,
1894, 7"9
KUHN in KZ.
(cp. 1888,
i, 523;
13, 181.
ROTH,
ORV.
gandharva-nagara, -pura. to Krsanu, as cp. also ZDMG. 36, 359; BRV. 3, 30 ff.;
n.);
7
223"4;
BLOOMFIELD,
JAOS.
16, 20;
"
v.
SCHROEDER,
GGH.
73;
138
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY. 481.
MANN-
MEYER,
HARDT
Indog. Mythen
201;
164 f.
8
--
Cp. BRUGMANN,
Grundriss
op.
I,
"
op. cit. i, 219 f.; v. SCHROEDER, GRV. DPV. 10 Nir. Erl. 145; 2, 400; 253; ROTH, 12 BRV. LRV. 11 158; HRI. 157. 2, PW.; 4, KHF. 14 10 1. LRF. 153. IS. i, 90; 5, KZ. A. KUHN, i, 513 ff.; WEBER,
MEYER,
38
13
WC.
36 cp.
"
185. 210;
i,
13,
I34f.; MEYER,
Sp.AP. 210"15;
179; 244"9;
"
BRV.
3,
ZDMG.
77"81;
" 49.
seven
Tutelary
in the He
Deities.
The
of three
a
Vastos
stanzas
pati
occurs
only
remove
times
his
RV.,
man
and
one
hymn
to to
of
to
praise.
to
is there and
invoked
grant
favourable
disease,
and
bless
beast,
confer
in prosperity
and
horses,
of the hymn immediately always to afford protection.In the first verse of is all he who described as assumes disease, a destroyer following(7,551) with identified He is Indu. forms. once as (7. 542) Soma, being addressed is invoked the All-gods (5, 41 8) he of a hymn in immediate In a verse to is perhaps identified with him with Tvastr and the great as juxtaposition is he firm called cuirass of artificer. In another a verse a (8, i714) pillar, and be identified with Indra. In the only passage to seems Soma-pressers, of the tenth book
which
mentions
him,
he
ordinances
6
17). According
that above
was
GELDNERX
prayer Rudra
was (brahmct),
is here
epithetof
the
name
god
Though
passages,
sufficient
to
suppose
that
the
attached to any one originally particular greater deityas an epithet The Sutras (AGS. 2, 99; SGS. 3, 4; PGS. (likegrhapati to Agni). Grhya when is to house a new 3, 47) prescribethat Vastospatiis to be propitiated entered. of the be This, together with the contents hymn devoted to his praise,points to his having been simply a tutelary deity of the house2, as the name of the dwelling' He itself 'Lord thus seems of to be one implies. the lower order of deities which in primitive beliefs animate, inhabit, or preside
over
natural To
objects such
same
as
trees
and
mountains.
the
He
as
order
belongs Ksetrasya
first three and
verses
pati
of
4,
the
field.
horses In
a
is invoked, in the
well of
as a
57,
to
fill heaven
verse
hymn
and
Savitr, the
Dawns,
3. earth, plantsand waters with sweetness the All-gods (7, 35") he is besought,along with to Parjanya, to bestow prosperity. In a similar hymn
desire to have him (10, 66I3), worshippers express a as a neighbour. The field is Grhya Sutras state that he is sacrificed to or worshipped when a of SGS. In (AGS. addressed one verse ploughed to a hymn 2, io+; 4, i35). deities (4,576) agricultural to grant rich blessings Slta, the Furrow, is invoked and Sita later appears the (PGS. 2, 179) as wife of Indra crops. (perhaps
r
because
8,
2i3
Sutra
in
the the
RV.
called
urvarapati, 'lord
Savitrl (TB. 2, 3,
of
the
field': In
scribed
'having a
FaW. der DRISLER
k.
the patronymic zo1). the blessings of Urvara, the arable Field, de invoked. are garland of threshing-floors',
=
V.
Agni, WC.
241,
22.
--
Cp. BLOOMFIELD,
is
SEE.
meant.
"
42,
343"4.
PERRY,
Memorial sachs.
thinks
Pusan
probably
ORV. 254
Cp. WINDISCH,
Berichte
Gesellschaft
5.
IV.
MYTHICAL
As the
HEROES. is often
when
" 50.
the
sense
Manu. of
a
'man', there
name
used
in
the
it has
value
of
proper
have
the latter
signification
140
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY. 162"96;
BRV.
KZ.
i,
62"70;
Mum, JRAS. 1863, 410"16; 17, 334; ORV. 275"6; HRI. 143.
i,
Bhrgus.
two
"
"
Bhrgu
is in
name
met
with
form
twenty-one
times
in
the
besides
occurrences
the
adverbial
therefore twelve
in the of
group
appears
Mentioned
chiefly connected
as a
the
to
communication
of
or
Matarisvan hidden
brought Agni
for1 the
Bhrgu
(i, 601)
kindled
the
Agni
and the gods fashioned Agni for Manu, Bhrgus (3,510). Matarisvan him the while (10, 469). The Bhrgus with might produced Bhrgus found him in the worshipping 462); waters, they Agni lurking in the waters (ip, him abodes of the in established man or 4). They 42 (2, Ayu cp. placed Agni in the wood men (6,i52) or as a treasure among well-deposited (i, 586). For Agni is the Bhrgus' gift(3, 2 4). Rubbing him they invoked him with prayer (i,1277). With songs of praise they caused him to shine forth (10, 1225) in wood (4,71). They brought him to the navel (cp.p. 92)
like
friend
of the
earth
Atharvan
established
rites with
the sacrifices,
themselves as (10, 9210).Their skill, gods with their dexterity Bhrgus showed in manifested is fire, producing incidentally primarily spoken of as artistic. For make for Indra the Asvins the Bhrgus (made) a or a as worshippers prayer car (4,i620; 10, 39'4). For sacrificers speak of them, togetherwith They are an ancient race. the Angirases and Atharvans, as their Soma-loving fathers (10,14") and in the Angirases,and voke Manu did (8,43 13). Agni as the Bhrgus (bhrgitvat), They implore Indra to hear their prayer like those of the Yatis and Bhrgus he did the Yatis, Bhrgus, and Praskanva as (8, 6l8),or to aid them (8, 3?). The the and with the foes are mentioned, along Turvasa, as Bhrgus Druhyus of king Sudas in their name (7, 18"). In the last three passages appears the of the historical character designationof a tribe. The Bhrgus are in with all the thirty-three voked drink soma to gods, the Maruts, the Waters, the Asvins, lisas, and and Surya (8, 353). They are compared with suns said to have gained all their desires (8,3l6).In one (9, ioiJ3)they passage connected with unknown are an myth, when worshippers express a wish to the niggardly, drive away the Bhrgus the demon as (makham\ Thus the Bhrgus never in the RV., but designateactually existing priests
only
relation Vasistha
The connected from
as
group of
to
of
ancient
as
sacrificers and
chief, just
that of the
of the
Angiras
of
does
ancestors, to which Bhrgu bears the of the Angirases, or the group to its communication
But fetch while
to
Vasisthas. descent
and fire and the
man
myth
with
as
Matarisvan
heaven
the lightning,
Matarisvan
are
it,but
the the
as
rather
on a
is
kindlingit for
In
the
establishment literature
diffusion of
as
sacrifice
name a
the
later
Vedic
of
arises
the
a
spark patronymic
son
from
Pra-
Varuni
of Varuna
(SB.
i1)2.
Etymologicallythe
BERGAIGNE^
name
bhrgu
there
can
means
from 'shining' be
a
the
root
thinks
of
hardly
and
doubt
that the
originally a
the the form of
Bhrgus
1
in agree fire it represents is lightning. KuHN6 and WEBER7 with the Greek as fire-priests "pXey6at. KUHN* BARTHS
SEE.
while fire,
further
Cp. OLDENBERG,
46, 243.
"
WEBER,
ZDMG.
9, 240
ff.
BRV.
i,
MYTHICAL
PRIESTS
"c.
51. BHRGUS.
52.
ATHARVAN.
53.
DADHYANC.
141
52"6;
2i"2.
"
cp.
7
HOPKINS,
ZDMG.
JAOS.
9,
-
16, 280.
"
"
KHF. ORV.
9"14.
"
BRI.
10.
6
"
KHF.
242.
OST.
name
i, 170;
123;
occurs
HRI.
168.
"
the Atharvan
52.
Atharvan. in
The
of
Atharvan several
fourteen found in
times
the
in
the AV. RV., thrice in the character ancient of an priest. He rubbed generally appears did (6, i517)- Agni Agni forth (6, i613) and priestsrub Agni as Atharvan the messenger of Vivas vat (10, 2i5). Atharvan became produced by Atharvan while showed the Bhrgus first established themselves (order) by sacrifices, their skill first extended the paths; (10, 9210). By sacrifices Atharvan gods by then the sun Manu and was produced (i, 835). Atharvan along with Father (i, 8ol6). Indra is the helper of Atharvan practised devotion as Dadhyanc Matarisvan and well as of Trita, Dadhyanc (10, 482). The goblin-destroying divine the with flame like down fool burn to Atharvan Agni is invoked traits. adds further AV. Atharvan some (10, 8y12). The brought a cup of Soma to Indra (AV. 18, 354). A miraculous cow was given to him by Varuna is a companion of the gods, is related to them, (AV. 5, n; 7, 104). Atharvan and in heaven is dwells the Atharvan SB. In (AV. 4, i?, "c.). spoken of ancient teacher as an (14, 5, 522.7, 32S). enumerated Fathers In the plural the Atharvans are as along with the and Angirases, Navagvas, and Bhrgus (10, i46). They dwell in heaven are called gods (AV. u, 6I3j. They destroy goblins with a magical herb (AV. 4, 377)In
a
plural, and
is also
times
few
passages
of
the
RV.
the
word
atharvan
it is an the appellative meaning of 'priest'.Thus it seems of a hymn to be an (10, i2o9 cp. 8). In this sense epithet composer is described of Agni, when the Atharvan seer as a pouring the libation on it is said The word when also that the mix Atharvans (8, 97). means priest Soma receive hundred that from (9, 42) or a cows a they patron (6, 47 24). That this is the is borne out sense by the fact that the cognate original Avestan for
atar
the
word
dthravan
is also the
sense etymological
also occurs the Vedic (for athar], fire, is the same as athar-*, which in athar-yu, flaming (said of Agni, 7, i1). This old then have must name been ancient of a semimythologically applied to designatean priestlyrace divine character,generally represented in the singular by their chief.
1
BRUGMANN,
IF.
Grundriss
2,
360;
THOLOMAE,
LASSEN, BRV.i,
SEE.
with
42,
xxm,
-
n.
-
2;
BAR-
atharvan. I,
Cp. also
i,
1,523;
KHF.
10;
IS.
160;
160,
n.
i.
is the son of Atharvan (6, i614; Dadhyanc. Dadhyanc, who nine times in the RV. exception, n722), is mentioned and, with one the ninth, the tenth, and is a seer who He especially the first book. kindled with and is mentioned Agni (6, i614) Atharvan, Angiras, Manu, and other ancient sacrificers (i, 8ol6. i399). The Asvins horse's head to Atharvan's a son Dadhyanc, who then gave the (place of the) mead proclaimed to them (i, ii722). (madhu] of Tvastr With the head the Asvins of a horse the to (place of Dadhyanc proclaimed mead the of The Asvins heart the then the) (i, n612). won Dadhyanc; horse's head is also connected with this spoke to them (i, ii99). Indra in of the horse hidden myth. For it is said that, when seeking the head the of Da mountains, he found it in Saryanavat and slew with the bones from dhyanc ninety-nine Vrtras (i, 84^- I4). Indra, besides producing cows the dragon for Trita, gave Matarisvan cowstalls to Dadhyanc (and) (10,482). These which of are probably the cowstalls Dadhyanc by the power opens
"
53.
"
i, n612. only in
142
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
Soma which
Atharvan with
(9, io84).
the
name
It is of
the
only
son
older
is the
and
secret
kindler
Soma and
of
fire. with
Otherwise
Indra he
can
the
to
and his
in
the
the
cows.
hardly of sense etymological of 'curdled milk'. 'fond either 'possessing'or In BERward' might signify in originfrom differ essentially Soma2. not GAIGNE'S opinion Dadhyanc does certain conclusion. But evidence The is,however, insufficient to justify any that it does not seem an improbable conjecture altogether Dadhyanc originally form of fire. The would horse's head indicate its representedthe lightning speed, the voice with which it speaks,the thunder, its bones, the thunderbolt. Owing
name
his horse's
the
ciated
from
steed
Dadhikra.
The
His
with
the
secret
abode The
of
name,
Soma,
too,
would
resemble the
that
of
the
eagle
of the the Vrtra
celestial Soma.
In and
suggests
name
curdling effect
thunderstorm.
of
post-Vedic literature
in the fashioned
"
the
form
Dadhlca,
have
Mahabharata
out
the
is said to
been
of
his bones3.
"
2,
2 i BRV. 'Uni au lait', BRV. 3 PW. s. v. Cp. also BRV. 2, 457. 2, 458. 456" 60; GRV. 2, 84; PERRY, JAOS. ii,i38;LRF. 120"2; OERTELjAOS. 18,16"18.
"
" 54.
in the RV. also
Angirases.1
about there
"
Of
are
the
more
than
occurrences sixty
of of the
this
word
name are
two-thirds about
in the
plural. Derivatives
whole
group. of
one
found
to
voted
the
(3, 537; 10, 6y2 cp. 4, 215). They who of the seers are sons are gods (10, 624). A single Angiras being 'sons of Angiras' (10, 625). regarded as their ancestor, they are also termed of them Poets 'fathers' 'our fathers' as speak (ib.2j, (i, 7i2), or 'our ancient fathers' (i,622). They with mentioned fathers the Atharvans are once as and associated with Yama (ib.3~5). They Bhrgus (10, i4fc), being especially
sons are
The
hymn
(10, 62) is
also
in
more
general way
Atharvans
connected
with
other the
groups
of
divine
beings,
the
as
Adityas,Vasus, Maruts
well
as
them to (9, 629), gods (3, 537; 10, 62). They are brahman priests Agni hidden in the wood (5, n6) and thought of the first ordinance of sacrifice (10, 672). It is by sacrifice that they obtained well the of Indra as immortalityas (10, 621). friendship With the latter deity the Angirases are closelyassociated. To them Indra disclosed the cows and he opened the stall (i, 5i3. I344), (8, 523), for them drove the cows which Vala out were hidden, castingdown (8, i48). Accom panied by them Indra piercedVala (2, n20) and drove out the cows (6, i76). As their leader Indra is twice called aiigirastama, chief Angiras (i, ioo4. 1302). Soma (as inspiring said to have Indra) is also once opened the cowstall for the Angirases (9,8623). In connexion of with the myth of the deliverance the cows the song of the Angirases is characteristic. Praised by them Indra and opened and burst the cowstalls slew Vala piercedVala (2, i58), (4, i6l8), his citadels (6, i85), or dispelledthe darkness, spread out the earth, and established the lower of heaven (i, 62^). So characteristic is their space with their varied said to be like the An singingthat the Maruts are songs and the the chants with girases(10,785), gods are invoked to the offering of the Angirases (i, io72). Hymns addressed to Indra are by actual priests also several times those with of the compared Angirases (i,62 T-2 "c). Indra the Angirases in less prominent positionthan Incidentally assumes a the myth of the cows. Thus have said the Angirases are to emptied the and
the
Adityas,Rudras, Vasus,
is offered
like
MYTHICAL
PRIESTS
"c.
54.
ANGIRASES.
VIRUPAS
"c.
143
stall Here
containing cows
we
and
horses, with
to
Indra
as
altogether, his char Angirases themselves. By the rite they drove the cows and Vala caused the out to sun 2), (ib. pierced the and cleft earth the rite mount (ib.3). By sky, spread out mother they with the rock and shouted the cows (4, 3"). Singing they found the cows the light(i, 722). (i, 62 2). They burst the rock with their songs and found with The further connected the of the of the cows Angirases are finding Panis for Indra ioS8is said assisted Indra to have by Sarama (10, I0),who and the Angirases in tracking them (i, 62 3 cp. 728). The Angirases are also described alone and steeds of Pani as (i, 83*). having found the cows is with who connected receives the the same myth (10, loS6-11), Brhaspati^ epithet Angirasa when (6; 731) or piercingthe rock and capturing the cows like Bhaga (10, 682). giving cows the cows he drives out Brhaspati is even directlycalled Angiras when and releases the waters with in Indra Otherwise (2, 23l8). nearly all the of the word in the singular, occurrences Angiras is an epithet of Agni, who is the first seer Angiras (i^i1), the ancient Angiras (10, 9215) or the oldest (i, i272) and the most inspired (6, n3) of the Angirases. Agni is several times also called the chief Angiras (i, 752 "c.). This term is,however, once twice applied to Indra, Usas, and Sometimes Soma. or Angiras only desig ancient 'the ancient nates an priest without direct allusion to Agni, as when is mentioned in of enumeration ancestors an (i, I399) or when Angiras' the context shows that in the form 'like Angiras' angirasvat the singular sense is meant (i, 453). In one (i, 3i17), in which the poet exclaims, 'O passage the name to Manus, to us as to Angiras, o Angiras', Agni, come as designates
have the the acteristic action
transition
omission
to
of
being directlyattributed
the
both
the
ancestor
to
and the
Agni.
tradition found
as
According
in
an
the
Amikramam
of
the
RV.,
the
com
the
Angirases must
position of
also
as a seem
have ninth
been book
to
regarded
in the
actual members
as priestly family,
the
to
is attributed
to
of
it 3.
Priestlyfamilies
occurs
be
alluded the
compound
Veda
which Atharva-angirasah,
designationof
5, 67 "c.)4. On the whole
as a race
AV.
in that
itself
(AV.
10,
720) and
later
(SB.
n,
it
of
ceived
con probable that the Angirases were originally as gods and men, higher beings intermediate between seems
They
to
of
is that been
so
often
described
as
their
of personifications view
out
messengers
of
by the etymological connexion ayyeXo;, 'messenger'0. WEBER, however, is IndoTranian the of period7. priests originally
5, 23;
of
KHF.
10;
"
OST.
GW.;
45.
"
BRV.
3
i, 47
ORV.
p.
Cp. WEBER,
i8o" 109;
2;
JAOS.
cp. HVBP. ff. i, 291
17,
WC. 69"72; 2, 308"21; History of Ind. Lit., Engl. tr. SEE. xxvii. 5 Cp. 42, xvn"
"
8;
"
BRY.
2,
"
167.
309; 7 IS.
ORV.
127.
6
"
BRUGMANN,
Grundriss
the the Angirases are plural. The Angirases, the Virupas, are of of heaven sons sons Virupas are (3, 53"). The seers, born from from heaven occurs as Agni, (10, 62 5-6). Virupa once Angiras, the name of a single (8,646) being, who singsthe praises of Agni. in a stanza in which The also has name immediately followingone Angiras is invoked. in the is indicated the singular sense adverb 'like by Virupa', as viruparat,
" 55.
A.
Virupas1.
name
--
Closely
connected times
with
Virupas, whose
is mentioned
three
in the
144
HI.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
(1,453) of Priyamedhavat, Atrivat, besides in a verse in its patronymic form (10,145) Angirasvat. with the Angirasesand the Vairupas. As the word is invoked in which Yama is most a usually a simple adjectivemeaning 'of variable form' and, when in company with that of Angiras or the Angirases,it is always found name, been than an would to have seem epithetof the latter. hardly more The of these beings occurs fourteen B. Navagvas2. name altogether in the RV., six times in association with that of the Angirases. The times
the
occurrence
in the
same
stanza
occurs
The
word
once
Navagvas are spoken of as 'our ancient fathers' (6, 222), or as 'our fathers' the Atharvans, and the Bhrgus (10, i46). Like the along with the Angirases, with the myth of Indra, Sarama, and the cows they are connected Angirases, Panis of the (i,623-4; ^ 457- I0) io8s). Indra with the Navagvas as his Soma friends sought the cows they laud Indra with songs; (3,395). Pressing broke of stall the the cows they (5, 2912). In one hymn they are open
described
In
two
as
having
occurrences
sung
with in the
the
of its in
one
ten
being
also
of
these
cases
an
found
three
times
in the
when singular,
it appears
months
Angiras (4, 5i4; 10, 626) or of Dadhyanc (9, io84). It apparently means of of) nine'3, designatingas a plural noun 'going in (a company a group nine ancient priestly ancestors. C. Dasagvas2. This name times in the RV., three times occurs seven in the singular, and that of the Navagvas. The twice unassociated with only the first who offered sacrifice (2,34* 2). Indra with the Nava Dasagvas were and with the ten Dasagvas found the sought the cows sun gvas (3, 395). With the Navagvas and the Dasagvas Indra and Vala the rock rent (i, 62-*). The the stall of the Navagvas and Dasagvas praise Indra and broke open the Navagva dawns shine on cows (5,2912). The Afigira and the sevenmouthed with Navagva, is once Dasagva (4,5i4). Dasagva, mentioned spoken of as chief Angiras(10, 626). Dasagva is described in one as having passage been succoured by Indra (8, i22). The being merely a numerical name, variation of Navagva, was most probably suggested by the latter.
D. The
seven as
numerical times
(4,428). They
the
are
ancient seers are represented by a definite four Rsis',who however, only mentioned are, One the seven 'our fathers, seers' as poet speaks of them in another called divine (10,130?),and passage (10, io94)
The
Rsis4.
'the
seven
number gods. The may technical priests suggested by that of the seven (enumerated in 2, i2), of whom they would, in that case, have been regarded as the proto individualized by each types. In the SB. they become receivinga name (SB. Brhadar. the In 26; Brahmana 26). same 14, 5, Up. 2, (2, i, 24 cp. 8, i, 10) in the constellation of the Great stars they are also regarded as the seven Bear and stated to have been are bears5. This identification is originally
are
'seven been
ancient
seers'
associated
with
the
have
doubtless
due
the
partly
to
the
sameness
of
the
number
in
the
two
cases
and
partlyto
RV.
means
of similarity
sound
between
and rsi,'seer',
rksa, which
as
in the
both the
'bear'
'(5, 563).
referred to
the
seven
Probably
who (viprdk) the
seven
ancient
sacrificers are
made
priests
or
with
the
Hotrs6
the
with whom
(6, 222
31$; 4, 2^),
Mmilarly
times nical
in the
to
tech
priests7.
1
GW.
s.
v.
vintpa; BRV,
2,
307,
note
4.
"
2,
145
"
6.
307
"
8.
"
MYTHICAL
PRIESTS
"c.
56.
ATRI.
57.
KANVA.
145
Cp. YN.
42,
2.
"
n,
ZDMG*"
282,
7
n.
cows'. 4 ROTH, PW, ; OLDENBERG, 19; BRV. 2, 145: 'having nine 5 WEBER, SEE. IS. i, 167; EGGELING, 276"8. 12, 236; ORV. 383" 4; SEE. 46, 189. 322. "_Cp_JioPKixs, JAOS. 16, 277; ORV.
" " "
ORV.
391;
SEE.
46, This
cp.
one name
BRV.
I, 234"5.
seers
"
56. Atri.
in the
"
is The
of the
occurs
of
ancient
about
mentioned
RV.
there
frequently
in the sin
of his descendants. Atri gular and six times in the plural as a designation tribes and is the five mentioned is spoken of as a seer to (i,ii73) belonging of the human and other ancestors race (i,399). along with Manu Atri (7,i55) as a well as other ancient helped Agni is said to have the prayer of Atri (8,367) and seers (1,453; 10, 1505). Indra also heard opened the cowstall for him and the Angirases (i, 5i3). Atri is, however, chieflyrepresented as the protege of the Asvins, and the characteristic myth with them. is connected the darkness him about They delivered Atri from him with rescued of chasm all his host out a 784) (5, (6, 5o10; 7, 718). They (i,n73). (i, n68. n73), when they destroyed the wiles of the malignant demon which from he has fallen and The chasm into which they deliver him is a draught (i,n68. n87). They burning one, but they gave him a strengthening his abode made chasm the (rbisa] or (grhd) agreeable for him burning from (I0?399; 8; 62?); they prevent the fire burning him (8, 62s). They res in the heat cued Atri who was (10, 8o3), they protected him from the heat the burning heat agreeable for him with coolness (i, up6; 8, 623), and made Once have had said to are rejuvenated Atri, who (i,ii27). they grown old (10, I431-2). it was when In one hidden hymn Atri is said to have found the sun Svarbhanu and to have placed it in the sky (5,4o6-8). But by the demon is attributed in the very the Atris collectively. to next verse (9) this deed and in the sky (AV. 13, the The AV. also refers, to Atri finding sun placing Atri is SB the who jn darkness a 24. 36^ priest dispelled (4, 3, 421), is even and identical with her (14, 5, 25). from Vac (1,4, 513), originated in the RV. in the last The plural form of the name regularly occurs Atris here of a hymn. The of the last verses or one designatethe family of seers the of the who whole of are hymns (5, 39s "c.). The composers is attributed and fifth book the of the the Atris, about one-fourth to family of the name in the singular of the occurrences or pluralare found in that book. is perhaps derived from the root The of name ad, to eat, in the sense word in the the RV. used as a adjective 'devouring', atrin, frequent cognate this meaning. The have word atri1 itself is to describe to demons, seems with this once employed as an attribute of Agni, probably (2,8s). signification is even BERGAiGNE2 of opinion that, though Atri has become he a priest, form of Agni. The of Atri is four times name originally represented some The accompanied or, in the next verse, followed by that of Saptavadhri. latter is a protege of the Asvins, a seer whom invoked release to they are from is said to have captivity(5,782- 6),and who sharpened the blade of the Agni with his prayer (8, 628). For Atri Saptavadhri the Asvins made burning chasm agreeable (10, 399). The two are therefore probably identical 3.
12. i a BRV. SEE. 46, 35. 214. Cp. OLDENBERG, ZDMG. BAUNACK, Cp. also PW., s. v. 50, 266. ZDMG. 213; BAUNACK, 50, 266"87.
" "
2,
467"72.
"
Atri;
OLDENBERG,
V "
the RV. in the of
as
57.
as
Kanva that of
"c.
an
"
The
name
of Kanva
occurs
about
sixtytimes
in
of
and of his descendants, the occurrences seer is spoken plural being nearly equally divided. Kanva Nrsad (io; 3iIT) and bears the patronymic Narsada (i,ii78;
III. 1
A.
ancient
Indo-arische
Philologie.
10
146
AV.
as
III.
RELIGION,
He
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
4,
iQ2).
and
is mentioned
in
an
enumeration
of
ancient
ancestors
such
Manu
The
I7). Agni helped as Atri, Trasadasyu, others, 5o5), and is Kanva, as (10, n55). Indra conferred spoken of as a friend and chief of the Kanvas and others and cattle on (Val. i10- 210). The Maruts Kanva, Trasadasyu, gold and Turvasa Yadu with Asvins The (8,7 l8). bestowed wealth on Kanva along have Kanva said times several to (1,475.ii25; 8, 5?5.820). He helped are restored his sight succoured blind when was by the Asvins (8,523),who (i, "8?). of the RV. attributed to the of the hymns of the eighth book Most are themselves of and there The Kanvas. of as name Kanva, speak poets family whose that of a family is therefore historical. But the ancestor name was as in the RV. in reality1 that of a con transferred to them never as appears been have thinks his origin may ROTH mythical like that of temporary. of that the is blind Kanva and BERGAIGNE opinion Angiras2; represents the the hidden Agni or Soma3. sun during the night or, more generally, of Kanva, being called by the patronymic Medhyatithi, a descendant nine times in the RV., occasionally with Kanva Kanva (8,2*"), is mentioned
who
kindled
blessed
Kanva
and
others,
""
well
and
battle (10,
in enumerations who
four has
or a
of
ancestors
The
name
seems
to
name
mean occurs
'he
whose
five
is found
of
Kanva
to
the
past, but
descendants
often
speak
7.
"
of
themselves
the
plural as
2,
Priyamedhas4.
4
i ZDMG. OLDENBERG, ZDMG. OLDENBERG, 42,
42,
216"
pw.
s.
v.
Kanva.
"
BRV.
465."
is
in
217.
" 58. A.
mentioned
the
Kutsa1.
This
warlike
in
a
hero
RV. of
belonging
The
name
to
the Indra
myth
once
the
occurs
only
family
Indra
of
is four times called (7, 25$). Kutsa ii223 of a son Indra is made of his, whom "c.). Mention Arjuna (i, is young and brilliant aided in fight against a Dasyu (10, io5XI). Kutsa called upon Indra for aid when (i, 633). He is a seer, who plunged in a Indra as car (4, 16"; 5, 299), who pit (i, io66). Kutsa rides on the same him him his charioteer wafts as (2, ig6; 6, 20$). (5,3i8; 8, i11) or takes with him is similar to Indra (4, i610) and is even invoked in a dual Kutsa their car (5,3i9). on compound as Indrakutsd, the pairbeing besought to come
The
smote
foe
againstwhom
Kutsa
is associated
with
Indra
is Susna.
Indra
for Kutsa Susna (i, 633. i2i9; 4, i612; 6, 263), aided Kutsa against him to (7, i92), or, associated with Kutsa (i,5 16), subjected Susna and the ,gods, with Kutsa vanquished Susna (5,29$). Indra is invoked to fight Susna Kutsa of to Susna (6, 3i3) or (i, i754). as a against bring slayer for Kutsa Indra Gandharva even fights againstthe gods (4,3o2~5j Or against results in the stealingof the wheel of the conflict with Susna (8, i11). The Indra off the wheel foes his sun tore (i, i754; 6,3i3). For Kutsa pressed by with of the sun he while the other Kutsa to (4,3o4) to drive on (5,2910). gave of stopping the This miracle be to a sun (cp. i, i2i10; 10, I383) seems transference of the myth of Indra for human gaining the sun happiness,to the reminiscence of a semi-historical battle. In winning the sun Indra is said Susna
to to
have crush
made
the
wide
fiends
space with
for Kutsa
his charioteer
and
to
Kutsa forward
(6, 20$).
the
He
is invoked of
roll
wheel foes
the
sun
Indra is said to have subjected other (4,i612). In one passage the Vetasus to Kutsa, viz. Tugra, Smadibha, and (10,494).
than
Susna
148
was
III.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
(" 65) and as gods might be conceived having Vedic The gods themselves being anthropomorphic higher animal forms also. beings of the Veda which have an animal form in character, the supernatural demoniac semi-divine only or lower order, being a to according as belong the the is useful to as or as animal injurious, the man, cow, serpent. More him animals has attached various which to serviceable are just as man over, the great anthropomorphic gods are naturallysurrounded to him, so by a celestial animal world of a similar character. Lastly,actual animals are in with mythological conceptions of the gods. They are the ritual connected intended only as an instrument for the time being representatives symbolical in This the fetishistic point some influence gods they respect resemble. to faded the of of identification view remnant is probably of a more primitive The such animal fetishes play in Vedic part which gods with visible objects. of deities by times is, however, no longer great,,since the representation of the gods as mighty animals conflicted with the higherconception prevailing and to the sacrifice. coming invisibly men dwelling in heaven
not
definitelydrawn
Hors_e_L.
of the of the
most
"
A.
Dadhikra.
Besides divine
which
the
cars
gods,
of
various
individual
of these
in Vedic in
mythology. One
four rather there late2
is Dadhikra, who
40; the 7,
is celebrated
name
h\mns times.
(4, 38
"
44).
The form
is
men
twelve
ten
extended
occurs
Dadhikravan,
Vedic
in the
texts.
is found is
so
hardly ever
that the
He
in other is
steed a characteristically
as a
word
given
Nai-
the chariots (7, 44*) and a vanquisher of chariots speeds like the wind (4, 383). The people praise his swift 9- 3). him he runs and every Puru as on a ness (ib. praises precipiceas it were the of the He also He bounds is conceived curves as paths (4, 40*). along his wing being compared with that of winged. For he is called bird-like, of a bird and a speeding eagle (4, 4o2-3). He is likened to a swooping called and even an directly (4,40^) eagle eagle (4, 38s-2). In one passage he is spoken of as the swan the Vasu well in (hamsd) dwelling as as light, in the air, the priestat the altar,the guest in the house all epithets appropriateto various forms of Agni. Dadhikra is a hero, smites the Dasyus, and is victorious (4, 38Z~~3' 7). of heaven, when His adversaries fear him he the thunder as against fights and the tribes cry after him in con a thousand; he wins booty in combats 8the dust and tests (ib. 5- 4). Making himself (krnvana) a garland, he tosses 6it from brows his scatters (ib. 7). He belongs to all the tribes,pervades the five tribes with his power, and observes as Surya the waters with his light, the assemblies the victorious (ib. him, 4). Mitra-Varuna steed, like gave shiningAgni, to the Purus (4, 392 cp. 381-2); they gave us the horse Da dhikra as a blessing for the mortal (ib.5). The steed Dadhikravan is praised when Agni is kindled at the dawning of Usas (4,393). He is invoked with the Dawns (ib.1. 40'), who are prayed to the sacrifice like Dadhikravan to turn (7,4i6). He is regularlyinvoked with Usas, nearly as often with the Asvins with Agni, less frequently and with other deities also (3, 201-5; 7, 44I"4j 10, ioix); but Surya, sometimes Dadhikra is invoked first (7,441). The be said to throw etymologicalmeaning, being uncertain 3, cannot additional light on the of Dadhikra. The nature second any original part
synonym head of
of horse.
is swift
(rathatur),who
2-
I0-
of the word
compound
would
may
mean
be
by-form
of
the
then
curdled 'scattering
the
or
ANIMALS
AND
INANIMATE
OBJECTS.
to
60.
THE
HORSE.
149
appearing
that
sun.
at
sunrise, according
represents
is in the
and
a
GRASSMANN*,
steed the the
sun
who
both of
view
Dadhikra
as a
by
is he
that the
deity
is often
as
lisas, that
is sometimes
conceived
steed
bird
and
that
was
regarded
and of those
warlike
(ib.).
be BER-
The
statement
Dadhikra of
connected
GAIGNE
with
the of
sun
Varuna
might
deities.
thinks
Dadhikra
to
he
LuDWic6,
in
v.
BRADKE8,
was
opinion
racer
deity,but
divine
an
actual
horse,
It
has in
charger, already
which been
received remarked
honours. that he
(p. 142)
nature,
since
dhikra
horse's B.
name, head.
and
possiblyin
Dadhyanc is spoken
is allied of
as
to
Da
a
having
is Tarksya, whose is name Nearly related to Dadhikra Tarksya. mentioned late hymn, con (i, 8Q6; 10, 178*). One only twice in the RV. his praise. He is there to (10, 178), is devoted sisting of three stanzas described as a god-impelled mighty steed (vdjin),a vanquisher of chariots as a (cp. 6, 444), swift,and speeding to battle. He is invoked giftof Indra. words In the identical (4, 3810), he is said to have per applied to Dadhikra That his power, vaded the five tribes with as Surya the waters with his light. is his steed shown he was conceived (v.2; i, 896) by as a epithet primarily
aristanemi, 'whose
fellies beside
occurs
are
intact' and
(which in VS.
dependent
the word Vedic
texts
name
Tarksya
as a
Garuda).
of
an
in
(i, 14)
later tdrksya synonym in referred the and to a as bird; Tarksya is,however, Epic and is identical with swift bird Garuda, the vehicle he the subsequent literature, the whole of Visnu. It seems on represented probable that Tarksya originally In
one or
'horse'.
two
the from
sun
in
the the
form
name
of
divine
a
The
word
seems
to
be
derived
once
Trksi,
was
of
man,
patronymic Trasadasyava,
leads Fov11
to
mentioned
in
the
an
RV. actual
(8, 227).
race
derivation
believe
Trksi
that of the
Tarksya
C.
to
horse
(likeDadhikra), belonging to
is that which the is
family of Trasadasyu.
Paidva. Another
mythical steed
The
Asvins therefore
are
said called
have
replace an inferior be inferred from the description of Pedu horse, as may as agkds'va,'he who has bad is times This horse' steed several a (i, n66). spoken of as 'white', is praiseworthy (i, 119"; 10, 39"; cp. 4, 382) and sveta (i, n66, "c.). He is to be invoked like Bhaga (i, n66) by men, (10, 3910). He is compared with Indra is and called ahihan (i, ii910) (i, 1179. n89 a 'dragon-slayer', is in He a epithet otherwise peculiar to Indra. cp. 9, 884), an conqueror vincible in battles,seeking heaven (i, ii910). Here again the evidence, as
it goes, appears symbolical of the sun12. far
as
Paidva
to
favour
the
of interpretation
the
steed
of
Pedu
as
D.
Etas
a.
The
word
etasa, which
occurs
few
times
as
an
meaning
dozen
sun,
'swift', more
as
designates the
times
often
'steed' in the RV. frequently signifies horses of the sun (7, 622; 10, 37^. 497). in the a name singular,, always proper
reference
to
In It
the
adjective plural it
about with
a
occurs
connected is the
the
with
the
wheel
of
the
sun.
Savitr
steed (etasa)
draws the
who the
measured
out
the the
bright
form
of
(7, 66I4j.
Yoked
to
the
pole,
Etasa
moves
150
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
wheel
India Etasa
of the
sun on
(7,6.32);he
the
brought the
the
wheel
of the
sun
urged contending in
to
steed
a race
of (etasd)
sun
(8, i11
stray references
up the lost wheel the
this
of
mythicalcontest,
sun
being
car
at first
behind
he has the
takes
now
the
it to
seems
the
to
of
Surya;
to
gained
lead, and
before his
in the
own
Surya
concede
him
place
of honour
car13.
this myth.
of the of
It appears to It can,
sun.
be
represents the
Horse the
a
steed
symbolical
is indicated
Sun
a
and
Fire.
of
horse
is sym Dawn
bolical said to
which the be
sun,
by
to
lead
white
steed
(7,77^,
is said of
the RV.
which
is
another
(i, 163*) in
fashioned
by
the
gods
out
of
to
form particular
the Soma
also appears
(p.89),spoken symbolical of Agni. A horse is look the fire is produced by friction. at stationed so to as place where the east, it is deposited in the track towards of the When the fire is borne of the in front16. In the ceremony which horse the piling fire-altar, goes 'In heaven is thy highestbirth,in air thy with the verse: horse is addressed (VS. n, 12). Such a rite is explained in the SB. navel, on earth thy home' Brahmana same as bringingAgni together with himself17. The speaks of from the clouds the waters horse descended or as a (SB. 5, i, 45; lightning a"). 7, 5,
often,as
is been shown of
as a
is
horse
Cp. GUBERNATIS,
"
303HRI.
i,
283
15.
"
ff.
"
E.
V.
ARNOLD,
GW.
s.
KZ.
v.
p.
i,
ROTH,
PW.;
55, 282.
note
5. 6 LRV.
" "
BRV.
4,
2,
--
456"7;
7
cp.
MACDONELL,
124;
--
79.
PVS.
cp.
9
JRAS.
ZDMG.
i"
PW.
BRV.
2,
498;
BRV. KHF. ORV.
62"3;
BRV.
M
-
GRIFFITH,
2,
Transl.
13
46, 282.
Metaphern
"
(1890)27.
-
KZ.
34, 3;
366
51-2. 81.
"
2,
"
Cp.
15
AB.
6, 35
"
"c.;
16
i, 42;
7. GVS.
12
Cp.
ff. 270.
2, 161 2,
ORV.
ORV.
Die
Naksatra
"
1.
A.
The
Bull.
Indra
is in
the
RV.
constantly designated a
to occasionally
less frequently to Agni, and applied much as Dyaus (p. 22). In the AV. (9, 4?) a bull
other
is addressed
form1.
as
Indra,
in the SB.
(2, 5, 3l8)the
as one
bull
is stated
to
be
Indra's of
of
the
incarnations
Vedic the
Verethraghna, the
bull and also much
of the A and
-
sacrifices of the
ritual,a
obscure
represents
discussed
bull
plays
part in
myth
MudgalanI (RV. 10, io2)4. on earth, the cow Owing to its great utility naturally enters of Dawn largelyinto the conceptions of Vedic mythology. The beams draw her rain-cloud is are The personified as cows5, which car (p. 47). the mother of c alf This personified as a cow, a (lightning) (pp. 10. 12). cloud-cow is individualized as Prsni6,the mother of the Maruts (VS. 2, 16), her milk (6, 48") and udder being several times referred to (cp.p. 125). The bountiful clouds the doubtless are prototypes of the many-coloured cows which all desires of the Blest (AV. 4, 348) yield (kdmadugha) in the heaven and which the of the often forerunners Cow of Plenty (kamaduK) so are mentioned in post-Vedic of the of 7. the Ida, offering personification poetry milk and Aditi butter, has a tendency to be regarded as a cow (p. 124).
B. The Cow.
-
of
Mudgala
ANIMALS
AND
INANIMATE
OBJECTS.
61. THE
BULL
"c.
62. THE
GOAT
"c.
151
also called
is
is, how released the rock from by Indra (pp. 59. 61). ever, The terrestrial cow herself has already acquired a certain sanctity in Aditi the RV., being addressed and a as goddess, while the poet impresses his killed hearers should she be that not on (8, Qo15'l6 cp. VS. 4, 19. 20). is further indicated The of the cow aghnyd, by her designation inviolability which 'not to be slain', sixteen times in the RV. occurs (the corresponding masculine form aghnya being found only three times). In the AV. the worship is fully recognised (AV. 12, 4. 5.)8. In the the sacred animal as cow a 9f SB. is said beef be born eats to again (on, earth) as a (3, i, 221) he who for guests (SB. 3, 4, i2)9. of evil fame; though beef is allowed to be cooked man
most
i
sometimes
as
sometimes
Cp. MS.
82.
"
i,
4
1016; TB.
Last
I,
6, 74;
of
5
ORV.
treated
"
in
JA. 1895
145;
"
(6),516 "48.
v.
"
Erl.
PW.'s.
WVB.
KHF.
656. "
with
2 ORV. 76, note 2. Ap. SS. 8, 1119. (with reference to his predecessors) by V. HENRY 6 Nir. Cp. ROTH, Cp. GRUPPE, op. cit. i, 77. 8 HRT. 188. SEE. 156; cp. BLOOMFIELD, 42, Hochzeitsrituell 189; cp. WINTERNITZ, 33.
" " "
-
62.
The
as
the
RV. It
the also
goat
is
speciallyconnected
as a
Pusan in
drawing
form of
(p. 35).
the
being
the with
the Vedic
Aja
ekapad,
goat
divine
In the
27)1.
or
later
literature the
is several
times
connected
identified
Agni2.
The
ass
appears
in
Vedic
mythology
RV.
mainly
as
drawing
the
car
of the
Yama,
as
called
descendants
two
that
they
Indra.
were
regarded
There
as a
is
nothing in
the
in
RV. the
Sarama6
the
conceived
25)
RV.
is
described
the
'bitch
of
as
Marufs, "anoTTrtra
7.
TS.
and
TB.
gonic
the
character
out
as
the the
assumed A
earth
of
when Prajapati of
he boar
raised incar
nation
In
is raised the tortoise to a semi-divine position beside or (VS. 13, 3i)9, or, as Kasyapa, often appears identical with Prajapati in the AVV the epithet svayambhu, he receives where 'self-existent' (AV. 19, 5310)10. In the AB. (8, 2i10) the earth is said to have been In the SB. Prajapati is described promised to Kasyapa by Visvakarman. he produced all tortoise form himself into as a (7, 4, 35), in which changing in postThis became the creatures assumed form of creator (7, 5, i1)11. Vedic In the TS. mythology the tortoise incarnation of Visnu12. (2, 6, 33)
Samhitas
as
'lord
of
waters'
the
sacrificial A
cake
(purodasd) is
appears in for
a
said late
to
become of
tortoise.
hymn
the
is
expelled
("
22,
his
mischievousness
as
Indra's is
finally
favour
the objects of a pane rains are in RV. Frogs awakened by 7, 103 and and gyric as bestowing cows as to be conceived seem possessing long life, This MAX MtJLLER14 '3. been magical powers interpretedby hymn has, however, satire Brahmans. BERGAIGNE as a on interpretsthe frogs as meteorological phenomena^.
p. the
64).
152
in. RELIGION,
WELTL,
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
SEE. thinks i ORV. 46, 62; BLOOMFIELD, 42, 625. 664, who Aja .72; SEE. reference TB. to 3, I, 28 ('Ajaekapad. has ekapad is undoubtedly the Sun, with is not which, however, risen in the east',"c.),a passage cogent for the Rigvedic 4 2 WVB. ORV. 3 1894, p. 26, n. 2. 78. Cp. HOPKINS, The conception. SEE. 5 Cp. WHITNEY, BLOOMFIELD, 42, 500. Dog in the RV., AJP. 1894, 154"5;
" " " "
Sanskrit KRV.
n.
Grammar2,
1216.
"
Op.
cit. Ii66b;
"
WACKERNAGEL,
?
Altind.
14, 58313, 493"9; 149; ZDMG. stufen JAOS. 136; IS. i, 272, note; HOPKINS, i" 9 Cp. IS. 13, 250. 178"89. Cp. SPH.
" "
DONELL,
14
JRAS.
494"5;
27, cp.
166"7.
OST.
-
"
'3
ORV.
"
ASL.
5,
436.
15
177"8; Entwicklungs8 MACDONELL, 17, 67. JRAS. 27, ii 12 8 1. MAC Cp. IS. i, 187. BLOOMFIELD, 70; JAOS. 17, 173"9. BRV. 100" i. i, 292 "c.; cp. HRI.
Cp.
"
KHF.
"
"
Birds figure largelyin Vedic is mythology. Soma is frequently compared with or called a bird1 (p.106). Agni in particular likened to or directly being spoken of as the eagle designated a bird 2, once is also sometimes conceived bird (p.3i)4, of the sky (p.89) 3. The sun as a
often
twice Vedic
same as
under
the
name
of
The of
fact
that
Visnu's
vehicle
in
on
postthe
is
to
Veda
the
Soma
which who
represent
an
the
Kathaka
it is Indra
himself
in the
appears form
of
Soma amrta. or Similarly in the Avesta, Verethraghna Varaghna, the swiftest of birds,and in Germanic mythology, the god Odhin to the transforminghimself into an eagle,flies with the mead of the gods (p. H4)7. realm birds as well as beasts are occasionally Ominous with certain connected they are supposed to be sent. Thus in the RV. the owl and gods by whom of Yama the pigeon are (" 77)8. In the Sutras spoken of as messengers of evil spirits'; the owl is 'the messenger of prey while the beast besmeared
eagle captures
the form
assumes
of
with RV.
blood
a
and of
the
omen
carrion
is
SV.
once
vulture
are
called
to
syena.
"
messengers
of
Yama9.
In
the
bird
i
invoked
v.
Cp. BENFEY,
4
v.
29. 75.
"
BRADKE,
ZDMG.
ZDMG.
"
Cp.
2 BLOOMFIELD, HRI. 5 GW.; 356. 45. SEE. 42, 474. 31, 352 ff.;BLOOMFIELD,
glossary,s.
40,
FaR.
6
"
152.
II.
"
3
"
KHF. ORV.
"
BRL
9
ORV.
76.
or
Animals.
Demons
These
generally appear
in the RV.
as
demons
to
demoniac
traits.
mrga,
are
sometimes
referred
with
demon beast' (i, 80?; 5, 29*. 323). One who (2, nl8; 8, 3226.662) is called Aurnavabha, 'Spiderreferred to only once brood'; another Urana, 'Ram'. (2,14*) is named The in form animal most this is the serpent1 common applied way Av. 2. This is generallyonly another of the demon (ahi azhi) designation Vrtra, who of probably received his name (cp." 68) as a formidable enemy
generic term
'wild
is mentioned
three
times
enveloping his prey like a serpent in his coils3. The Vrtra-slayer is said to have slain the serpent Indra, who is also called the serpent-slayer, 82 the of and Vrtra Ahi (8, the terms is clear where identity cp. 4, I71); interchange (i,32I-2-7-I4)jand by the 'first-born of the serpents' (ib" 4) no other can be meant than Vrtra' (ib.5). In several passages, 'Vrtra,the most
2
mankind
too, the
When
the
same
words
are
in
appositionand
may
be of
translated Indra's
Ahi
is mentioned
as
in
the
case
causing the
The
flow, deli
also
vering the
cribed
as
seven
streams,
winning
the
the
cows5.
the
des
being expressed by the root vr others. swallowed said to be are similarly They (Vgras) by the serpent (4, i;1; 10, ui9). Ahi with lightning is armed thunder and hail (i, 3213). He ahiis bright,for the Maruts called are bhanavah, 'shining like Ahi' (i, 172'); and the term ahi is applied to Agni,
encompassed (2, i92) among
by
serpent,
action
63. THE
who is
once
BIRD.
64. Noxious
as
a
ANIMALS.
65.
the
PREHISTORIC
NOTIONS.
153
is described
'ragingserpent,
a
like
word whom
is
(i, 791)5. Soma Ahi to (7, 1049). The plural of the of demons of race (9, 884; 10, I396),
as
a
rushing wind'
(i, 32^4).
appears
to
serpent, however,
also
divine
being
in side
the
form
ot
Ahi
acter
budhnya
of Ahi In the
("26),
Vrtra. later
who
seems
represent the
beneficent
of the
char
Samhitas
the
serpents
(sarpah)
and
are
found
as are
class
of of
are
semi-divine
as
being
as
in
Gandharvas
They
3, i,
often
mentioned
an
AV.6,
of
one
i7).
spoken They
(n, 9)
inter
preted
to
offerings (AGS. 2, i?; PGS. 2, i49) are ,presatiated scribed; serpents are along with gods, plants, demons, "c. (SGS. blood is poured out for them (AGS. 4, 827). In 4, 93. i54; AGS. 3, 41), and its this worship the is to hurtfulness, naturally regarded as serpent, owing has to be propitiated. In a similar sense having a demoniac nature, which sometimes to made ants (KS. 116). are offerings
the
certain
divinities7.
Cp. BENFEY,
7;
GGA.
Der 204.
6
"
"
WINTERNITZ,
4
GUBERNATIS,
1888.
"
Zoological
Sp.AP.
Mythology
3
2,
257.
note
"
"
Cp. Sp.AP.
"
BRV.
"
2,
GRIFFITH,
RV. PW.
Transl.
s. v.
i,
133,
i;
7
MACDONELL,
JRAS.
25, 429.
42,
\VEBER,
Jyotisa 94;
sarpa.
Cp. BLOOMFIELD,
631"4.
of
"
The prehistoric notions. primitiveconception in the left a few traces from has not man beast, essentially order. These of a belief in beings of the werewolf are represented by man-tigers (VS. 30, 8; SB. 13, 2, 42)1 and by the Nagas, human beings does differ but in Sutras2
appearance in the
are
first mentioned
seem
under the
this
later but
not
likely that
Vrtra of the
on
any
with rather
trace
myth
the
of the influence
serpent,
the
development
on
was
probably
there is
aborigines.
other The when
the been
one
hand
of
it in the the
it has
found
among
Indians. natives
extensively diffused
of
India,
are
serpents
the RV.
race
\ some or
there Similarly,
possibly in
of the human
of
totemism
or
or
descent
of individual
tribes
families
the name of a seer or (9, ii42) plants. Kasyapa, 'Tortoise', priestlyfamily (AB. 7, 27), is also frequently found in the AV. and the later Vedic that of a cosmogonic literature4 as nearly related to power identified with of the SB. (7, 5, i5) the Creator or Prajapati. In a passage in the form tortoise (kurma}. it is remarked Here of Prajapati appears a is identical with all kurma 'therefore men that, as beings are the kasyapa, say: children mentions of the tortoise (kasyapa)'. The RV. tribal as (7, i86-/9) the Matsyas (Fishes) names 5, the Ajas (Goats), and the Sigrus(Horse-radishes). As of Vedic the Gotamas6 names (Oxen), the priestlyfamilies also occur Vatsas Kausikas and the Sunakas the (Calves), (Dogs), (Owls), Mandukeyas 7 The in father of Samvarana RV. (Frog-sons). (a name occurring 5, 53 10), the kings of the from whom claimed Kurus descent, is in the Epic called Rksa doubt whether the names of (Bear)8. HOPKINS, however, expresses a animals totemism in the RV.9 to ever point and of
a
t
animals
Cp.
ORV.
the
Man-lion
note
2.
incarnation
"
of Visnu.
s.
"
Cp. WINTERNITZ,
459.
"
Sarpabali 43.
mentioned in
"
69,
PW.
v.;
IS. 3, 457.
Also
154
HI.
RELIGION,
2,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
8
Manu
19.
"
BLOOMFIELD,
"
7 9
See PAOS.
"
PW.
sub
vocibus.
CLIV.
"
ORV.
85"6;
and
"
1894, p.
A.
Objects.
Besides
earth
the
phenomena
natural
as as
and nature, mostly aerial and celestial, well the of earth's features surface, as RV. It is the It is not
the
as
artificial objects,are
is rather
Mountains
already been
RV.
dealt
as
with
(" 33).
conceived
animate, divinely
times
in the
capacitythey
never
appear
objectssuch
with
gods
plants,trees, heaven and earth waters, rivers, others (6, 49 M, "c.). They like Savitr,Indra, and
(7,3423,"c.),
are even
invoked
three
in plenty (3, 542J). Parvata manly, firmly fixed, rejoicing times lauded with Indra in the dual compound Indrdparvata
is
pair are spoken of as drivingin a great to to the offering (3, 53*). Here Parvata seems Indra. of as a companion anthropomorphically also Plants as (osadhi) are personified
The
car
and
a
be
divine.
The
whole
of
long
to their praise, mainly with reference (10, 97)^ is devoted and goddesses (v. called mothers *), and to their healing powers4. They are their another is In described whom text as trees are king. Soma, to subject,
hymn
of the
RV.
herb
to
be
used
medicinally is spoken
An animal
to
of
as
'goddess
even
born
on
the
goddess
order
to
earth'
remove
(AV. 6, I361).
sacrifice is attainment
offered to plants in
their obstruction
the
of
Large
addressed
as
called vanaspati, 'lord of the forest',are trees, deities either in the plural (7, 3423; 10, 648)
with Waters
few the
times
singular
refer
and
Mountains.
Later
5
texts
adoration
forest
paid
as a
to
largetrees
appears is invoked
passed in
as a
The
whole
the
mother
in RV. without
146.
Here
she
is called
the
in food
sounds and
solitudes
deities,however,
even
play
in
various uncanny
The
not
RV.,
while nected
in the
AV.
and
the
of
to
the have
lesser been
the
Buddhist
human
with
closelycon
lower of
deities6.
formed
deification
of
these
is by
the
tree
BARTH7
most
objects susceptibleof implements of sacrifice. The of called by the rather misleading name the sacrificial of these is objects important
inanimate
by
various
post, which
in RV.
and 3, 8. anointed and
as
under The
name
of here
vanaspati
described
the
and
as
svaru
is deified and
the
invoked
axe,
as
is
well-loppedwith
set
adorned
go
to
by
and priests;
posts
the
up
or
are by priests
gods,
of the
gods
beside
of the
as
the
tenth
eleventh
verses
Apr! hymns10,
set
verses
the the
post is described
fire is invoked the
to
thrice anointed
with
to
ghee
and
being
up
let the
offering go
the
gods.
In other
same
addressed
sacrifice, as
The
the a more frequently goddesses (devlr dvdrah). (grdvan, also adri) pressing stones
sacrificial grass
is twice (2,34; (bar/its) 10, 7o4) doors leading to the place of deified in three
are
hymns
more
(10, 76.
94.
175).
They
are
spoken
of
as
156
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
VI.
DEMONS
AND
FIENDS.
" 67. A.
volent
Asuras. called
"
beings
of
by
of
various the
is
male
Vedic
name
regarded
who The of
the
regular
the of few
gods
men
in their
mythicalconflicts
8, 65; KS.
RV. with the
and
present foes
(e.g.
in
AV. the
8;16; 881).
later
sense
occurs
only
found
times
four
meaning. in godlessAsuras (8, 859). Otherwise they are only mentioned the tenth book, always as opposed to the gods in general. The gods, it is the Asuras (10, i574;. Agni promises to devise a hymn by which said,smote the said to (10, 534). The gods are even gods may vanquish the Asuras in the The Asuras word formidable have also occurs (10, i5i3). placed faith three times as the designationof an individual demon. Brhaspatiis besought to piercewith a burning stone the heroes of the wolfish Asura (2,3 o4). Indra shattered the forts of the crafty Asura Pipru (10, i383) and Indra- Visnu smote
there
only
times
in the
with plural
this
is invoked
to
scatter
the
the
also and
i oo
ooo
heroes
of
the
Asura
Varcin
(7, 995).
The
sense
of
'demon'
is
in the epithetasurahan, 'Asura-slayer', \vhich occurs three times applied to Indra (6, 224), to Agni (7, 13*), and to the Sun (10, i7o2). The older Rigvedic notion of the conflict of a single demon, god with a single Indra and mainly exemplifiedby Vrtra, graduallydeveloped into that of the in general being arrayed againsteach in two other gods and the Asuras hostile camps. This and is the A new regularview of the Brahmanas.
found
is
frequent
the
feature
are
of
the
gods
the
In form the
worsted
at
in these
works
is that
most
by
artifice. The
notable
in
myth
of Visnu
takinghis
darkness
three strides
dwarf
on
behalf Asuras
to
the
gods1.
with
Brahmanas
to
the
associated
(SB.2,4,
5)2.
(TS. i, 5, 92). They gods, night and of Prajapati constantly spoken of as being the offspring as having been originally equal to and like the gods3. It is perhaps for this reason that malignant spirits deva sometimes included are by the term (TS. 3, 5, 41; AV. 3, i55j.
the Asuras ever, In word the AV. and
Day
belongs
the
are, how
later
a
asura
means
'demon'
only;
but
in the
RV.
the
is
predominantly
is the An that
name
(== asura)
the
of has
the
older.
to
attempt
of
Ahura designation of gods, and in the Avesta of 'god'is clearly the sense highestgod. Thus been made to explain the transition from this
meaning
the Asuras
national
conflicts
There
or gods is,however,
tribes became
traditional evidence
to
in support
has
this view.
The
ex
planationseems
Veda shade
of
rather
as
be
found
in
the deva
following development
in its older
within
the
sense a peculiar Mitra-Varuna b, or especiallyapplied to Varuna whose 'occult dwelt upon 7. But the word or power' is particularly may a of 'craft' is also applied to hostile beings8and is closely may a in the sense connected with the bad Vedic of asura To the sense (10, I245. i383)9. poets therefore have asura must of occult meant 'possessor power'10 and as such would have been hymn of potentially applicableto hostile beings. In one
itself 5. Asura
compared
is
with
meaning.
It
the
RV.
(10, 124)
both
senses
seem
to
occur".
to
Towards
the
the
end
to
Rigvedic period the application of the word disuse. This tendency was perhaps aided by
the
want
DEMONS
AND
FIENDS.
157
denote
the
higher hostile
demoniac
by
an
incipient popular
to
logy12 recognising a negative in the word in the Upanisads) I3. found 'god' (first sura,
B. of Indra and the Pan is.
"
and
leading
the
etymo invention of
group
of
demons
of
the
(10, 108; the alluded wealth Panis of the treasure to as or 6, 392) or (2,246; 9, in2). is a similar reference when There Agni is said to have opened the doors of described the Panis the gods are (7, 92). In one as having found in passage the cow the ghee hidden by the Panis (4,58*). The Panis are comparatively powerful, for they are said to be surpassed in might by Indra (7, 5610) and attained the greatness of Mitra-Varuna to not to have (i, i5i9). in the RV. The about sixteen times in the plural, but is name occurs in the singular also found four times Thus as representativeof the group. described Indra robbed Pani the from or are Agni-Soma as having cows is invoked the voracious Pani who to strike down (10, 676; i, 934), or Soma is a wolf (6, 5 114). with The word pani occurs considerablygreater frequency, and here oftener than of 'niggard', a a with as plural,in the sense singular especially From this signification it developed the mythological regard to sacrificial gifts. similar to those who the treasures of meaning of demons primarily withhold
heaven14. C. The word ddsa
or
demons
(6, 2o4. 392J, secondarily also of In nearly all the passages in Angirases, are the Panis. either mentioned are are named, their cows expressly
the enemies air,primarily upper his allies Soma, Agni, Brhaspati,, which these
its
equivalent dasyu,
is also of
used of
to
Its history is the converse atmospheric demons. Primarilysignifying the dark aborigines of India
that
Vrtra
contrasted rank
with
their
Aryan
line
the as mythological historical and This is mythical is not clearly drawn. with individual of whose especiallythe case Dasas, some names even (e. g. to a Susna) lend themselves mythological interpretation, though others seem those of nonto be (e. g. Ilibisa)1^. Aryan men Thus both the singular (2, i210, "c.) and (mostly of dasyu) the plural to (i, ioi5) are frequently used designate foes vanquished by Indra, some times beside the of Vrtra is sometimes Indra name (6, 232, "c.). Hence called and is several the combat dasyuhan, 'Dasyu-slayer' (i, zoo12, "c.) times referred to of individual as dasyuhatya (i, 5i5- 6, "c.). In favour 'sent to Dasas sleep' (i. e. slew) 30000 proteges Indra (4, 3o21), bound a thousand cowstalls from the for (2, or won Dasyus i39), Dasyus Dadhyanc aid is invoked Indra's (and) Matarisvan (10, 48 2). When againstboth Arya and Dasa foes (10, 383, "c.) or when he is spoken of as discriminating between Aryas and Dasyus or Dasas (i, 51"; 10, 86IQ), terrestrial foes are This is probably also the case when Indra undoubtedly meant. fightsagainst the Dasyus in favour of the Aryas (6, i83. 252). Owing to the Dasas being so ddsa frequently taken captive by the conquering Aryans, the word comes be used to three times in the RV. two or of (7, 867; Val. 83) in the sense its ordinary meaning in post-Vedic Sanskrit l6. On 'servant', 'slave', the other hand, the Dasyus who cast down are endeavouring to scale heaven by Indra he burnt down (8, i414 cp. 2, i212), the Dasyu whom from heaven (i, 337), whom he vanquished from birth (i, 51"; 8, 66I-3)? Or whom he aids against the be demons. This must is also when the case, Indra gods (10, 541), the Dasyu, scattering attacks mist and the darkness (10, 735), or wins the and the waters after slayingthe Dasyus (i, iool8), and sun when the gods and the Dasyus are contrasted foes be meant must as (3, 299). A demon conquerors, between what
to
it
frequently rises
in the RV.
is
158 by
The
III.
RELIGION,
who
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
the
Dasa
is the
husband makes
of the
the
waters
(i, 32";
a
which
by
seven
his
victoryIndra
of the
wives
of
noble
Dasas, which, like those of Vrtra autumnal atmospheric. (6, 2o10 cp. 7, 103 9), are doubtless and ddsa the words As 'malignant foe' and then dasyu primarilymean them convenient 'fiend'. to render 'demon' I7,it seems by They are frequently the fiends of combated individual added names as a generic term to by thus commonly applied to Namuci (5,307~9, being most Indra., "c.), Sambara to (7, 19*, "c.), sometimes Pipru (8,32*; 10, i383), (4, 3o14, "c.), Susna Dhuni and Varcin Cumuri (4, 3o15; 6, 4721),Navavastva (10, (2, 15$; 7, i94), Tvastra and the to to (2, n19) 496-7),once dragon Ahi (2,n2).
forts
i
husband
MACDONELL,
22.
JRAS.
"
27,
168 BDA.
"
77. 109.
"
HRI.
5 8
187.
"
OST. 106.
9
4,
"
52.
6
230.
2.
Cp.
cp.
10
"
Otherwise
BRV.
EDA.
"
BRV.
note
3, 81
-
GVS. ORV.
ORV.
164,
I, 142. 162 5;
"
"
3, 80.
to
AV.
passim;
et
cp. DARMESTETER,
Ormazd 86 'Herr'
Indo-Iranian 269 f. The meaning " ZDMG. OLDENBERG, 39, 70, note ZDMG. HVM.
16
was 2. s.
-
according
-
BDA.
(lord).
"
12
On
-
the
H
40, i,
347"9"
X3
Cp.
PW.
v.
sura.
BRADKE,
otherwise
xxn.
"
Altindische
"
*/"
Cp.
AIL.
" 68.
most
A.
Vrtra1. and
Of
most
the
individual
atmospheric
demons
by
far
the
mentioned is Vrtra, who is the chief frequently slaughterthat deity is said to have been born the most distinctive epithetof Indra or (8, 785; I0, 55). Hence grown is vrtrahan, 'Vrtra-slayer'. of This compound is analyzed in two passages the RV.: the 'May Vrtra-slayer slay the slayVrtra' (8, 78^) and 'Vrtra-slayer, Vrtras' (8,179). Indra's conflict with Vrtra is also frequently referred to with of Vrtra' and sometimes with vrtraturya^ vrtrahatya,'slaughter 'conquest
important
of
the
adversary
Indra
and
for
whose
of
Vrtra'.
It has
of His
a
already been
Indra
shown
he
is conceived feet
or
as
Hence
hands
the 3,
form
3o8)2.
(i, 52"; 8, 6b. his jaws, into which Indra strikes his bolt (i, 526). His referred hissingor snortingis sometimes to (8,857; 5, 294 cp. i, 52". 6i10; has thunder 6, i710). He at his disposal(i, 8o12), as well as lightning, mist,
pierces,is
mentioned
several
times
and
hail
(i,32*3).
s
Vrtra'
mother
seems
is called
to
Danu
and
the
is
compared
ddnu,
as a
with
which
cow
(i,329).
times
This
used
waters
name as a
be
identical with
'stream'
term
to
word
is several
to
neuter
meaning
3. The
and is
or
once
feminine
of
heaven
of
a
same
the
as
sense
metronymic,
Aurnavabha
Vrtra
well Indra
to
the
demon
The
(10, i2o6).
a
slain by
to
is used
designate
Indra
cast
demon
the
combated wiles of
doubtless
identical with
Vrtra.
down the snorting (2, n10), he struck Danava (5, 294), to release the waters (5,321). Vrtra has hidden a released by the waters, when (ninya) abode, whence Indra, escape the waters lies on overflowing the demon (i, 3210). Vrtra (i, 121"; 2, ii19) or enveloped by waters the bottom at (budhna) of the rajas or aerial space (i, 526). He is also described as lying on a summit Indra made (sdnu), when the waters to flow (i,8o5); or as having been cast down by Indra from lofty heights(8,3*9). Vrtra has fortresses, Indra which shatters when he number in slays him (10, 897J and which are ninety-nine (7, i95; 8, 822).
down
wily Danava
DEMONS
AND
FIENDS.
68.
VRTRA,
vr-tra
VALA
"c.
159
There 'to
cover or
can
be
no
doubt
that Poets
is derived
from
as
the
root
vr,
en
encompass'4.
times
speak
of Vrtra
having
(2, 14% "c.) or vrtvl (i, 526j, or as compassed the waters, apo varivdmsam nadl-vrt of rivers, (i, 522; 8, i226 cp. 6, 30*; 7, 2i3). being an encompasser the allusions is also to There These are etymology of the name. clearly it said when is derivation that Indra 'encompassed evidently a play on the avrnot Vrtra he uncovered the encompasser', vrtram (3,433), or that in slaying (i, 32". 5i4). A similar notion is implied (apa vr) the prison of the waters in a passage in which the (cloud) mountain (parvata) is described as being Indra and strikes the within the belly of Vrtra streams, placed in a covering is also said to be an declivities (cp. i, 576). Vrtra encloser (vavri), down (3,336J. (paridhi) of the streams above that Indra's understood shown It has been epithet vrtrahan was not only 'slayerof Vrtra' but also as 'slayerof by the Vedic poets to mean is of frequent occurrence in the RV. is This and Vrtras'. plural, which in the sometimes of various names mentioning always neuter, appears passages fiends individual result of Indra's conflict with the (7, 19*; 10, 496). The is the release of the waters Vrtras (7, 34^) or of the rivers (8, 85 l8)which (4, 42 ?). It is the Vrtras which, as well as the are 'encompassed', vrtdn born and he has to as (6, 2")6) fiends, he is to smite as soon destroy which With the the bones he slew of Dadhyanc been gods (3, 49 T). produced by (i, 8413) just as he shatters the ninety-nine forts of Vrtra (7,195). 99 Vrtras is regularly employed with The the verb term Vrtras, which ban, 'to when terrestrial also refers to and Dasas are foes, as slay', distinguished Aryas kinds of Vrtras two (6, 2210. 333). There as are, moreover, passages many in which it is quite as enemies celestial demons. to applicable to human as Then, however, it does not mean simply 'enemy', which is amitra (= inimicus) is but satru or at the demon 6, 732), employed with a side-glance (cp. Vrtra,
much is das the 'fiend' in the English word as This relation of 'devil'. suggestive
a
its present of
use,
when
applied
converse use
to
men,
meaning
then
is the
of of
a
that
vrtra
in in
dasyu, plural,as it
or
which is then
first meant
ffoe' and
can
'fiend'. The
of
the
proper
name
hardly be derived
be based Avesta of the
on an
from
must
earlier
means
generali meaning
'victory',
then 'obstructor'. In the 'obstruction', is,however, a secondary development the Brahmanas Vrtra the is
sun,
occurs as interpreted
verethra
'obstruction'.
moon,
which
is swallowed
by
is
Indra B.
at
new
moon5.
and twenty-four times in the RV. of the cows regularly by Indra or his allies, Indra whom especially the Angirases (" 54). Vala is a guardian of cows, he robbed when Pani of his cows for rent (10, 676 cp. 6, 392). He laments his cows taken when which has 68 He castles by Brhaspati (10, cp. 676). forced were by Indra (6, i815), fences which were pierced by Indra open summit which broken (i, 52s), and an unbroken was by Indra (6, 392). The TS. (2, i, 51) speaks of Indra having opened the hole (bila) of Vala and the best beast in others cast out how it,a thousand following. There are, several in which the word is still unpersonified. The ever, passages primary have been 'cave' (from the to seems meaning in these cases or 'covering' Thus is the word twice to root cover). (i, 624; 4, 5o5) used in appo vr, sition with phaliga, the receptacle of the (atmospheric) waters (8, 3225j and in the Naighantuka (i, 10) as of megha, 'cloud'. Indra a appears synonym is said to have driven the cows and out opened (apa var) the vala (2,i43) to have or opened (apdvar) the aperture (cp.i,32XI) of the vala containing connected with the release
10
word
about
160
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
of the
cows
(i, ii5).
or
The
a
PB.
(19, 7) speaks
In several
of
the
cave
(vald)
word may
Asuras
sense (i, 525; 2, 12 3; 3, 3410). It has probably personified imme the latter in Indra's epithet valamruja, 'breaker of Vala', which occurs o f Vrtra' The after transition vrtrakhdda, 'destroyer (3, 45* cp. 2, 12*). diately in a passage (3,3o10) in which Vala is meaning appears to the personified and as having opened (vi ara) spoken of as the stable (vraja) of the cow the personification is not fully developed, Indra strikes. That for fear before and when is indicated by the action of Indra others, they attack Vala, being sometimes by dr, 'to cleave',Qiruj, generallyexpressed by bhidt 'to pierce', of Vrtra) by han" 'to slay'. The 'to break', but not connexion (as in the case of Vala bhid with the name is preserved in valabhid, which of the verb is a in of Indra is literature. Here Vala post-Vedic frequent epithet regarded as the two in Indra's compound of Vrtra, and associated the brother are epithet
the
with
the
stone.
passages
the
have
either
vala-vrtra-han,'Slayer of
C. Other demon five is
a
Vala of
and
Vrtra'.
foes times
Indra.
Arbuda
is mentioned
seven
times
(twice oxytone,
of Indra.
cast
proparoxytone) in the
whose
cows
RV., always
drove down head
out
He down
wily beast,
Indra
him
pierced him
tioned
nature two to
or
with
trod
him
with
off his
(10,6;12).
appears
to
He
is
men
three
(or Ahi)
is
a
and
be
cognate
in
him7. the
son
Visvarupa8,
Trita his
and
of
Tvastr,
cows or
three-headed
demon
slain by both
Indra,
who
seize his
in and
two
is mentioned
simply by
he
patronymic Tvastra
as
scribed
over
rich in horses
to
is de
delivered
by Indra
Trita
related
(2, iiJ9; cp. pp. 61. 67). In the TS. (2, 5, i1) Visva the Asuras, is spoken of as Purohita to of the gods9. of and Tvastr Vrtra (5,22f.) the three-heated son
a
identical.
Svarbhanu10
is
demoniac
four
sun
times in
with
sun
one
hymn
ness.
of
the
Indra
dark
wiles and
Atri put
several
the
(back)
to
in heaven.
In
mean
This
demon
is also
mentioned
times
in the
name
Brahmanas. appears
by
Rahu.
demon
slain
once
by
BRV.
Indra
and
described
as
having ninety-nine
ZDMG. 50,
;
arms,
2
is mentioned
i
only
i "
(2, 144).
2,
BREAL,
and
Hercule GW.
87"99;
"
196"208;
220
-
ORV.
135"6;
SEE.
665 f.
"
Cp. Agni
PW.
in 4,
to
=
3 BRV.
are
2,
cp. OLDENBERG,
-
46, 123
n,
according
Vrtra
2,
distinct 197.
i,
_
4 6
Cp. PERRY,
;
JAOS.
s.
v.
135;
'Restrainer'
"
HRI. GW.
HRI. HVM.
p\y. 531"2.
GW.
"
vala\ BRV.
OST.
319
"21.
10
Cp.
Cp.
519.
Cp.
ZDMG.
IS.
i,
3, 164 f.; LRV. 5, 508; BRV. 2, 468; 464. 507, n. i; LANMAN, FaR. 187 90.
"
OLDENBERG,
Dasas.
"
A.
This
of
times forty
in the
RV., is the
is mentioned
or
with whom
He
vanquishes him
(8,4o10- 1X), i. e.
he
(4, i612; 5, 299, "c.). He is horned brood a (cp. 10, 22"), from which
He is described
as
(i,3312).
be
has
inferred
545)2. He is which is otherwise spoken as a term asusa, only once applied to Agni and has strong forts (i, 51") or 3. He perhaps means a 'devouring' fort (4,3oT3), which is moving (8,i28).Indra in shattering releases the waters Susna's forts (i, 51"), obtains the receptacle of waters (krivi) in smiting
a
is
serpent.
of
hissing(svasana-.
six times
DEMONS
AND
FIENDS.
161
wins when he waters destroys the heavenly (svarvafiJi) is four times of Susna (8, 40 T0). The name accompanied by in harvest'. In the two the epithet kuyava, 'causing bad corn or passages is used this word of a demon which independently as the name (i, io38. and result of the conflict between Indra refer to Susna. The io43), it may is not Susna always the release of the waters, but is als9 the findingof the cows (cp. " 58). Susna in his conflict (8, 8517), or the winning of the sun is in 'son miho with Indra of mist', a darkness, moves napdt, and a Danava is called is Danava who a (IS.3, 466) Susna (5?324)- In the Kathaka Susna brood of Susna in
(Val. 38), or
possession of
The above from foe.
the
amrta.
seems
evidence the
to
point
than the
to
a
Susna
having
been of
some
demon
of
drought
human be
beginning
view is
rather
reminiscence
historical
This
supported by
root
name
must etymological meaning which s'vas,sus) or 'scorcher' (from sus, 'to dry').
of
this with
fiend
occurs
about
twenty
times
in
the
along
and
io38; 2, i96;
the
6, i88),and
he
cut
Varcin., Indra
Sambara Sambara struck the
Susna, Pipru others, chiefly in re-inforced by the Maruts was the summit (3,474). Indra shook
(i, ioi2.
of, heaven
in
(1,54*).He
him down mountain from
Sambara mountain
dwelling
(i, 130?;
the
(2,I211)
down
and from
6, 26s). He
struck
great
Dasa
^Sambara,
struck down who of Kulitara the height Sambara, from son (4,30^). He is often said to have thought himself a little god (7, i820). Sambara forts, (2,i96,"c.), or a hundred (2,i46, ninety (1,1307), generallyninety-nine "c.). in The 'the word sambara the forts of once occurs neuter plural, meaning Sambara'4. These Brhaspati is said to have cleft and then to have entered mountain rich in treasure the in the (2, 242). Indra vanquishes Sambara interest of Atithigva (i, 5i6), but Divodasa of ig6, (2, generally "c.), and sometimes of both The two (i, 130?; 4, 263). names are usuallythought5 to but this is doubted refer to the same by BERGAiGNE6. person, C. Pipru. This times eleven in the RV., is the enemy fiend, mentioned of Indra's protege (Val. i10)Rjisvan, who and is aided offers Soma to Indra him in the conflict Indra with IOIT(5, 29"; 10, 99"). by 2; 10, Rjisvan (i, i383) or for him (4, i613; 6, 2o7) conquered Pipru. The fiend, who has the wiles of Ahi, possesses forts which shattered are by Indra (i, 51$; 6, 2o7). When Indra slew the Dasa other rarely mentioned Pipru as well as some he shed the When the waters beings, (8, 322). sun unyoked his chariot in the midst of the sky, the Aryan found Indra match for the Dasa: a acting with Rijisvan, shattered the strong forts of the wily Asura Pipru (10, 1383). delivered He wild the beast (mrgaya) Pipru to Rjisvan, overthrew 50000 who those blacks, and rent the forts (4, i6'3). With Rjisvan he drove out have black brood7 is Since called Asura well as a (i, ioi1). as an Pipru he a foe with a historical Dasa, it is doubtful whether represents a human scholars think8. The of a has the foundation, as some name appearance Sanskrit word si-sn-u as a reduplicated derivative of the root par or pr (like from \fsan)9, possibly meaning 'resister', 'antagonist'. D. in the in the
texts.
NamuciI0is
mentioned SB. He
nine
once
times receives
in the the
RV.
besides
several
times
epithet asura,
'demoniac',
in later Vedic (10, 13 i*; SB. 12, 7, i10) and is called an Asura of in Dasa of the RV. three a four as spoken or passages and Namuci Indra (5" 3"7' 8""c.) is once as 'wily' (i, 537). In vanquishing twice associated with Nam! is Sapya as his protege (i, 537; 6, 2o6). Namuci slain like several other demons (2, 148; 7, 195) Or struck down (i, 53") by
Indo-arische
Philologie.
III.
1 A.
\\
62
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY. Namuci
India.
The the of
Indra
destroyed a
hundred about
the
and
(7, i95).
characteristic feature
head
Vrtra. of Namuci
conflict is that he
Indra
is said to twisted
foam the
Otherwise
is described twisted
as
having
(5, 307)
also In
or
have
it off with
ofwater
refer
one
Indra's of
cuttingoff Namuci's
the RV.
head
with
waters11.
having
Sarasvati The
drunk cured
wine him
demoniac
and
'not
(cp.p. 87). etymology of the name letting go'.In that case it would
E.
is
mean
according to
'the demon
Dasa
Dhuni
and
Cumuri13.
The
Cumuri
The
with
of
one
appearing as a dual compound being 7, i94)^rhe same alone said of Cumuri Pipru, Susna,,they were that castles their crushed were by Indra, so destroyed (6, iS8). They were sent to by Indra (10, ii39) in favour of Dabhlti, who sleep or overcome for him rewarded was (6, 20*3) and who by the god for his pressed Soma of mention the Indra faith (6, 266). Without is also said to two fiends, any
these
exception always along with Dhuni. is shown once two by their names
Indra
sent
closeness
(6, 2oT3).
them
have the
sent
to
sleep
him
for
Dabhlti
'
30000
Dasas
(4, 3o21)
word
and
to
have
bound
Dasyus
Dhuni the RV.
hand F. V
for
means as an
without 'Roarer'
cords
in
other
looks
arc
borrowed
used
the
in
others.
an
Varcin
is mentioned
but he and
four
Sambara.
He
is called
Asura Indra
(7,99$),
is said
to
Sambara
together are
forts of the Dasa
varcas,
termed
of
Dasas
(6, 47 2I).
and
to
have
shattered
100000 mean
the hundred
Sambara
have
dispersedor
name
slain the
appears
to
warriors
Varcin
from 'shining',
'brilliance'.
Several names occur others, whose only once, are mentioned, along with and other Such are Vala, Susna, Namuci fiends, as vanquished by Indra. Srbinda and Ilibisa Drbhika, Rudhikra Anarsani15, (1,33 12). (2,14^5), (8,322), of prominent terrestrial foes. They probably preserve a historical reminiscence the last two of these names For have does it an un- Aryan nor appearance;
seem
do
not
should like
the
have
received
names
which
and
Susna.
i
KHF.
--
52
ff.; BRV.
2,
333-8;
svasatha
GVS.
2,
i,
3 5
155.
-
applied
neut.
"
Vrtra.
--
--
Cp.
PW.,
=
159.
of the
pi. vrtrani.
7
GW.,
2,
OLDENGW. but
BERG,
s. v.
ZDMG. the
42,
"
210.
"
krsnagarbha.
sense
LRV.
with
of 'filler'or
BRV.
Ace.
pi. fern.:
"
waters, 349,
ORV.
BRV.
2,
345"7;
-
LANMAN,
JAS. Bengal 58, 28"30; Sanskrit Reader BLOOMFIELD, 375b; JAOS. 15, 143"63; n OLDENBERG, ORV. 16 1. 1893, 342"9; BLOOMFIELD, Gottinger Nachrichten 12 KZ. JAOS. 15, 155"6. 13 BRV. ORV. 8, 80. Cp. KUHN, 157. 2, 350; 14 Altind. Gr. 15 WACKERNAGEL, i, xxn. Cp. JOHANSSON, IF. 2,45; PERRY, who treats of all the demons combated by Indra, JAOS. n, 199 205.
" " " "
" 70. A.
RV. for
terrestrial demons
mentioned
always in
in the By far the most frequent generic name It is enemies of mankind, is raksas. goblins1, (upwards of fiftytimes) both in the singularand plural, nearly connexion with a god, who is invoked to destroy or praised for
"
Raksases.
or
64
in.
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
off
(10, 873-6, "c.)7. In destroy them other deities) receives the epithet of
or
raksohan,
These
'Raksas-slayer'.
evil
only spontaneously but also at the insti the RV. Thus speaks of the 'yoker of Raksases', raksoyuj gation of men. of and the Yatu sorcerers (7,104^; (6,629), and refers to the Raksas drives the Raksases hostile from One by away suffering sorcery 8, 6o20). in of the AV. and Yavistha a hymn (TS. 2, 2, 3*), (2,24) to Agni sacrificing
demons
As
neuter
as
are a
upon of designation
called
to
devour
him raksas
who
sent
them.
as an
demons the
to
is both
masculine also in
oxytone and
may be form
paroxytone
the
root
(in
latter
case
meaning
occurs
It 'injury').
derived
in the
from AV.
raks
8, which injure
only
one
verbal
It is,however, possibly connected (cp. also rksay 'injurious'). it must have raks meant to protect9. In this case with the ordinary root off'. BERGAIGNE, however, thinks it may is to be warded 'that which originally of celestial treasure. have (avaricious)'guardian' signified third and A B. Pisacas. important class of goblins are the Pisacas. in the RV. The as a occurs singularin the form of pisdci name only once crush the here is invoked Indra to yellow-peaked(pisangabhrstim) (J" I335)-
watery
(2, 4,
to
seem
to
strike down
every The
Raksas.
In
are
the TS.
of Asuras, and
opposed
therefore
the
classes been
have of
as
of
Pitrs. with
flesh
would
dead.
corpses
spoken
term
to
kravyad,
be the
of
as a
raw
which
restore
may
to
regarded
sick
man
the
Agni
have
is
besought
away
eaten
also thus apparently a kind of ghoul. Pisacas are (AV. 5, 295). They were human spoken of as shining in water (AV. 4, 20?. 3710)", or infesting (AV. 4, 368). dwellingsand villages about times in the RV. lesser group of demons, mentioned A dozen a the in and frequently later Vedic of Aratis12, a personification texts, are (a-rati)and, owing to the gender of the word, always feminine. illiberality of 'injurious' A group and female, is referred demons, the Druhs, both male twelve times in the RV. to about are Indo-Iranian,their name They occurring in the Avesta as druj (" 5, p. 8).
Goblins
of
are
various sometimes
kinds
crowd,
named The
but
as
forming
10,
an
indefinite
a
latter
constitute
class
Kimidin,
nature
in the surround
RV. the
(7, io423;
8724)13.
man con
sists in
and injury,
speciesin
are as a
of
injury
with
from
They
Less
more
unconnected
of nature,
enemies14.
due
to
a
be
derived
demons
mentioned
and
probably
are
which
conceived
so
as
kind
forth,which
to
thought,are the hostile of impalpable substance of disease, in about the air produce in flying
one
order of
fection,and
Some
to
enemies
is
of
of sorcery
I5.
of
as
terrestrial
regarded
foe
helping at
Arbudi
at 14,
3,24.
BRV.
25';
2,
but are spirits however, not injurious, are, the harvest for life the while or bride, weaving long their head, assist in battle by striking into the terror i45; u, 912)ORV.
"
216"19;
218"22.
262
3
"
'sorcerer':
Sp.AP.
Cp.
73. ORV.
"
Yatu
note
in the
I.
"
Avesta
4
263,
HOPKINS,
ESCHATOLOGY.
71.
6
"
DISPOSAL
OF
THE
DEAD.
165
p. p.
i^s.
"
5
-
ORV.
269.
Cp. CALAND,
ZDMG.
Altindischer
3. 4. BRV. 2,
Cp. HlLLEBRANDT,
Sanskrit
"
"
33,
v.
248
raks 1.
"
51.
"
ROTH,
M
c."
--
ORV.
ROTH,
FaB.
98.
"
15
Cp. RV.
10,
Ahnencult, Leiden 1893, " 9 PW., GW. Cp. " *" ORV. 264 note. Cp. J3 WEBER, IS. 13, 183 ff. KS. IS. 17, 269. 14, 22; 10312;
-" -
VII.
ESCHATOLOGY. Dead.
seers
S 71. Disposal
reference desire
to
of When
the the
death. it should
that
overtake
their
hymns there is little mention a it, they generally express enemies, while for themselves they wish
--In the
Vedic
their that the future life engages It is chiefly at funerals long life on earth. One of the RV. cremation concurrent. were hymn thoughts. Burial and funeral (10, iS10"13)1, (10, 1 6) describes a by burning, and part of another 'house The of clay'is also once one spoken of (7, 891). Fathers by burial. referred with with fire (i. burnt burnt fire and those to e. buried) are not the dead usual for the to was (10, i5M; AV. 18,,234). But cremation way knew reach world. the next The later ritual (cp. AGS. only 4, i) practically children this method; for besides and ashes of adults,only young the bones and
ascetics
With
were
buried2. of
the
rite
cremation
therefore the
the
to
mythology
the other
of
the
future
life
was
Agni
takes
corpse
gods (10, i6z~4. i73). He places the mortal tality(i, 3 1 7). Through Agni, the divine bird, men whither the of the righteous, of the sun, to the highest heaven, to the world have (VS. ancient, earliest-born 18, Agni seers 2). Garhapatya 51 gone conducts of righteousness(AV. 6, I201). Agni the dead to the world man his body and then places him in the world of the righteous burns (AV. 18, 3?I). The the Agni the body from Agni that devours (kravydd} is distinguished that takes the offeringto the gods (10, i69). Agni is besought to preserve is his portion (10, i64). the corpse the goat (aja)* which intact and to burn the A with the sacrificial horse to before, as goat is also immolated go first portion for Pusan, and the offering to the gods ere, it reaches announce the highestabode (i, i622-4. Z6312- '3). In the ritual (AGS. 4. 2; KSS. 25, 7^)
"
and
the
on or
the
a
skin
of
black
goat, and
when
an
animal and
is sacri Soma
are
prayed
on
to
heal
any
Agni
or
serpent may
to
on
have
it dead
(10, i66).
man was
(AGS.
and
4,
47)6.
The
thither
go is
with
a
the
smoke
the which
heavenly
Pusan which
a
distant
path
protects and
Savitr
announces
precedes
of thick
deceased
gulf
darkness
reaching the
provided with
of the
custom
(AV. 9, 5I"3;
use
man
was
ornaments
and
clothingfor
in the
in
the life,
object
(AV.
widow bundle
out
8, 431).
and of his
survive
once
(RV.
burnt
to
still understood
Veda his A
indicate
of the
that
the
body
of
husband7.
to
faggots (kudi)
to
corpse
the
departed
way back
wipe
the
his of
track the
finding its
i82.
to
world
living(AV.
5, ig12 cp.
97l6)8.
SCHROEDER,
WZKM. 9, 112"3;
i ZDMG. ROTH, 8,467" 75; cp. BRI. PAOS. HOPKINS, 1894, p. CLIIII; CALAND,
4;
v.
altindischen
Todten-
und
Bestattungs-
66
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
MAX the 9,
iv.
gebrauche, Amsterdam
ibid,
l
"
1896, S 49"
271
"
5"3
"
ROTH,
ZDMG. taken
5
9, 471;
to
mean
MULLER,
'unborn'
v. xxx.
LXXXII;
--4
HRI. Chand.
3.
"
A/a
is
by
some
--
(a-j'a) part.
xxxii. 6
"
HILLEBRANDT,
ZDMG.
12. 40,
ZDMG. ORV.
Cp.
Up. 5, 103;
711;
MM.,
"
ZDMG.
7
HILLEBRANDT,
586"7.
8
"
WEBER,
98"9;
66; BLOOMFIELD,
IStr. I,
AJP.
u,
4i6.
"
" 72.
Soul.
Fire
or
the
grave the
even
only.
This
But
Vedic
capable of
continued
real
deceased
the body to destroy regarded as imperishable. primitivebelief that the soul was during unconsciousness, and of
are
believed is
existence
of
one
after
death.
Thus
in
whole
hymn
(10, 58),
the
soul
lying apparentlydead is besought to return from the indication in the Vedas is no of the it is wandering. There distance where in but Brahmana the statement later doctrine of transmigration; that a occurs do not who those perform rites with correct knowledge, are bprn again after food and the of death their decease (SB. 10, 4, 310). repeatedly become and 'breath' times the express Besides prdna, (several 'respiration', atman^ the usual terms of vdta, 'wind'), are denoting the animating principle parallel of animals (i, H3l6" i4o8), even 'spirit', expressingphysical vitality asu, of thought and the seat (AB. 2, 6), and as emotion, which 'soul', manas, in the RV. be to (8, 895) seems regarded as dwellingin the heart already in the AV., show that life and death (hrd) I. Many especially passages, and the terms or or manas departure of asu depend on the continuance \ refer to the conduct asiinita, 'spirit-leading' asuriiti) by Agni of the souls of dead the path between this and the the world other on (10, 15*. i62)2. Funeral ritual texts never invoke the asu of the deceased, but only or manas individual himself the forth. and the Hence as 'father', so 'grandfather', soul is not but is its a mere shadow, regarded as retaining personalidentity. obtain immortality only after partingfrom the body (SB. i o, 4, 39), Though men the corpse plays an important part in the myth of the future state, which is corporeal. For the body shares in the existence of the other world (10, i65; AV. which all imperfections 1 8, 226). A absent are body, however, from (AV. 6, I2o3), can hardly have been regarded as a gross material body, but rather of Agni (cp. 10, i66), refined by the power one as something like the 'subtile' body of later Indian An indication of the speculation. importance
(manas)
who
is
of the
a
in
connexion
which
with
the
future
life,is
the
fact
that
the
loss of
bones,
cremation, was a severe RV. (10, 1 63) the eye and his breath (dtmd) to sun
of the
after collected according to the Sutras were In (SB. one 6, 3"; 14, 6, 928). punishment n, passage of the
dead
man
is called
upon
to
go
to
the
the
the
wind.
as
But
this
notion, occurring in
midst
of
can
verses
which
refer
to
Agni
world,
about
his
Purusa
the latter
becomes
the
sun
and
breath
of
wind.
In the
the
same or
spoken
contains
as
going
germ
to
waters
(also in 10, 58?) the soul is passage the plants, a conceptionwhich perhaps
theory metempsychosis'. the fathers trod (10, 147), the spirit of path which the deceased to the realm of eternal light(9, ii37),being invested with goes lustre like that of the gods (AV. n, i37),in a car or on wings (AV. 4, 34*), the wings with which on the Raksases (VS. 18, 52). Wafted up Agni slays ward by the Maruts, fanned by soft breezes, cooled by showers, he recovers his ancient body in a complete form and meets (AV. 18, 22I~6), glorified with the fathers who revel with Yama in the highest heaven (10, i48-10. i544"5). This is spoken of return Yama home he as a (astam: 10, i48). From
the
of the the
of
Proceeding by
ESCHATOLOGY.
72. THE
SOUL.
73. HEAVEN.
74. HEAVENLY
BLISS.
167
obtains
when
recognized by
Yama
as
his
own
(AV.
ordinary belief is that the dead leaving this which the wicked burn but let the good go world between two fires, pass latter proceed, either by the path leading to the Fathers or by by4. The the In there that leading to the sun two "c.)5. are (SB. i, 9, 32, Upanisads the Absolute, the one of com know (as a consequence paths for those who world the other the of heaven, to plete knowledge) leading to Brahma, has been after the fruit of good works whence returns exhausted, the spirit rebirth. Those the of for other earth the hand, go to to 'Self, on ignorant
the
8, 237). According
1
SB., the
the
dark
1
world
ORV.
5 6
of
525.
to
evil
"
or spirits
2
are
reborn
on
earth
like
the
the
"
wicked6.
breaths
4
or
The
AV.
is
vital
KZ. HRI.
airs
familiar
"
post-Vedic
ZDMG.
literature:
153."
BRI.
23.
Cp. KUHN,
SVL.
121;
2, 318. 206.
"
WEBER,
227.
-
9, 237;
IStr. 1,20"1;
OST.
5,314"5;
HRI.
dwell, is the sky (10, (10, i48), in the is eternal of the third heaven, the inmost recess sky, where light AV. also (9,1137-9). The speaks of it as the highest (11,4"), luminous world (4, 342), the ridge of the firmament (18, 247), the third firmament third and the heaven (9, 51'8;1 8, 43), (18, 2*8). In the MS. (i, iol8;2, 39)
"
situated 73. Heaven. in the midst
-
The
abode
where
the
Fathers
and
Yama
of
the
i514), in
highestheaven
the
abode
of
the
is said
to
be
the
third
world1.
The
abode
of
the
spoken of as the highest point of the sun (9,ii39). with united The Fathers the are or sun (10, io72. I545), or are connected guard of the shine with the rays for sun (i, 1097; cp. SB. i, 9, 310)2, and suns in heaven with them connected the (i, I256). They are step of Visnu said to rejoice in the dear abode, the highest are (10, 153), and pious men Visnu Visnu his three of As took the gods (i, i545). step steps to where
Fathers
are
is in the
exhilerated 3,
Stars
so
the
sun
follows
the
Dawn
to
where
pious
who
men
offer
sacrifice4.
are
also
said
to
be
the
world
i3; SB.
lightsof 6, 5, 48),and
are
virtuous ancient
to
men
go
to
the
men,
especially the
raised
to
Agastya,
tree
said
have
been
the
The
RV.
beside
the AV.
which
Yama is
a
drinks
with
the the
(10, i35r)abide
in the
i
according to
heaven
211. 1 1
"
(5,43)
(no
2
"
mention
1
being
"
made
gods gods
172.
PVS.
JAOS.
5
6, 27.
FaB.
most
8.
WEBER,
Naksatra
2,
JRAS.
note
27,
"
286.
to the future life are prominent references ninth of the RV., but it is also sometimes referred in the first. Heaven is regarded as reward to the of those who practise rigorous penance (tapas\ of heroes who risk their lives in battle (10, i542~ 5), all of those who but above bestow liberal sacrificial gifts (ib.3; i} I255; 10, io72). is The AV. full of references to the blessings accruing to the latter. In heaven the deceased delectable life (10, i48.i514. i62-5), enter upon a in which all desires are fulfilled (9, i^-11), and which is passed among the in the the of and two gods (10, i414), particularly kings Yama presence Varuna old (10, i47). There (10, 2721). they unswervingly overcome age dear and the welcome to Uniting with a glorious body they are gods and (10, i48.i65. 561). There see sons they (AV. 6, I2o3), father,mother, unite with wives and children and (AV. 12, 3*7). The life is free from imper fections and bodily frailties (10, i48; AV. 6, I2o3). Sickness is left behind
"
distinct and
books
in
the
and
tenth
68
HI.
RELIGION,
are
WELTL.
WISSENSCH.
u.
KUNST.
i A.
VEDIC
MYTHOLOGY.
limbs AV.
not
or
crooked
are
(AV.
in
and dead
SB.
deceased
often
3, that
285).
world
in
It
is
often
said in
in
complete
terms
body
limbs1. The
are
in
the
RV.
spoken
of
general
(madanti,
mddayante) as enjoyingbliss (10, i410. i514, "c.). The most detailed account is given in RV. There life in heaven are of the joys of the 9, 1137-". is unrestrained (cp. TB. 3, 12, 2?); and swift waters; there movement eternal light
there of be
is
food spirit
The of love
and
satiety;there
here
the
fulfilment
joys
referred indefinitely
to,
are
later
explained to
(4, 342) states (TB. 2, 4, 66 cp. SB. 10, 4, 4* ); and the AV. of sexual gratification. Accord that in the heavenly world there is abundance hundred times Blest the of SB.' the are a as the joys great as the ing to the of the the heaven RV. further In i32~ Blest, 3). higheston earth (14, 7, of songs is heard of the flute and (10, I357)2; Soma, ghee, says, the sound are and honey flow for them (10, I541)- There ponds filled with ghee and streams flowing with milk, honey, and wine (AV. 4, 345'6; SB. n, 5, 64).
yieldingall desires (kdmabright,many-coloured cows neither rich nor neither powerful nor are dughdh: AV. poor, 4, 348). There of the life in the Samhitas the To celestial Blest (AV. oppressed 3, 293). and the the lower in transient bliss Brahmanas and Upanisads corresponds is followed by rebirth, of the gods which of the heaven only those who know and the changeless joy of unending peace the truth attaining to immortality Thus the in life of the righteousdead by absorptioninto the world-soul3. in material which of heaven freed indolent, bliss, was clearly regarded as one which united with the gods, and all frailties they were from devoted was to and sensual joys (such as the gods themselves are music, drinking, occasionally alluded to as indulgingin: cp. 3, 536). world of material joys as Heaven is a pictured by the ima glorified of the righteous ginationnot of warriors but of priests4.It is the world familiar and where with rites i64), (10, (rtd) dwell in righteous godly men, what have and united bliss5. There with sacrificed they they are given of their pious giftsto priests (isfdpurfa)6, especiallyreaping the reward
There
are
at
hand
In
the
Brahmanas
those the
who
sun
sacrifice properly
and
of identity
Agni,
(SB.
as
also
with
Vayu,
and with (aditya) Indra, Varuna, Brhaspati,Prajapati and Brahma 3, 10, become
2,
6, 48; n,
union
a man
n6).
a
certain
sage
is described
having through
obtained
that
his
knowledge
sun
golden
certain
and
occurs
with the
TB.
(3,10, 9").
of
by
the
the
performance
in
a
rites
can
reach
heaven
without One
dying (fivan)*.
who
reads and
to
Veda
particular way
is said
to
be
freed
from
of nature (sdtmata) with (SB. 10, identity is born knowing a certain mystery a man again, have in the SB. the beginnings of the (SB. i, 5, 314). Thus we doctrine of retribution and transmigration.That doctrine (as well as the doctrine of hell)is not only to be found in the earliest Sutras 9, but appears fully developed in the later Brahmana period,that is to say, in the oldest Upanisads, the Chandogya, the Brhadaranyaka, and especiallythe Katha Upanisad10. In the latter Upanisad the story is related of Naciketas,who Brahma
dying again
attain
for
reward
pays
visit to
the
realm
of for
Death heaven
enter
a
and
is told by and
the
or as
those who
have
not
sufficient merit
of
into the
being
death
and
upon
again with
body
cycle a stationaryobject.
existence
again (sainsard),
He
and
who
ESCHATOLOGY.
74. Visnu's
HEAVENLY
BLISS.
75. the
HELL.
169 hand,
2
controls
no
himself for
1
reaches
not in
highestplace.
On
other
there
is
hell
those
found
OST.
was
"
worthy11.
5, 315;
References
Manes
4
to
the
"
music 532.
6
"
performed,
si,
note
205.
"
At
the
"
sacrifice
3 HRI.
ORV. OST.
1152.
FaB.
15, 50.
AV.
see
WINDISCH, 5, 293,
HRI. Litt.
115 433;
"
1545; 8.
"
IO,
"
15*.
7
174.
20
"
AV. the
6, 951. 1203;
same
For i,
references
idea
in
cp.
9
IStr.
HRI. GARBE
ff.
"
WEBER,
145,
ZDMG.
note 4;
9, cp. p. 15.
5, 317;
Indiens
175.
in 10,
HRI.
245;
Cp.
this
n.
Origin
Hell.
of the
"
myth,
If in
3, 118;
SVL.
i;
"
tuous
75.
the in
some case
opinion of
the kind in the future of
the
received
believed the
their reward
at
as
vir
have for
least
in
abode,
in
future the
wicked,
is the
Avesta2.
hell The AV. are concerned, the belief beyond doubt. of female below, the abode 193) speaks of the house goblinsand with in contrast called ndraka loka, the heavenly loka?", sorceresses, svarga is consigned murderer hell the this realm Yama To the of (12, 436). world, described darkness' 'lowest as (VS. 30, 5). It is in the AV. several times (5, 30") and 'blind darkness' (18,33). (8, 224 "c.), as well as 'black darkness' described in the AV. The also once of hell are torments (5, 19) and with in it is till the the SB. (u, 6, i)4; for not period of the greater detail Brahmanas that the notion of future punishment appears plainlydeveloped5. Katha
Upanisad
5,
(2, 143;
The and
same
Brahmana in
a
is
weighed
are ?
further
states
that
one or
is born
good
8
bad
(SB
n,
2, 7
33; cp.
12,
9,
idea
is also
ROTH
favours
the view
that
to
the be
of religion
RV.
knows
nothing
Evidence by death. of the of some is,however, not altogether wanting in the RV. Thus, 'this deep place' is said to have been produced for those who untrue are are (4, 55). Indra-Soma evil,false,and besought to 'dash the evil-doers into the abyss (vavre),into bottomless darkness, so that not even 'she that the of them (the one poet prays get out' (7, 1043); and may like about owl an demoness) who concealing herself, malignantly wanders and robber fall into the endless abysses' (ib. I7),and that the enemy may few below the three references and lie all earths are (ib.11). But such may evidence the be said to go beyond cannot showing belief in a hell as an The underground darkness. thoughts of the poets of the RV., intent on the to have rarely dwelt on the joys of the next happiness of this earth, appear still less on its possible punishments9. The of the Brahmanas doctrine life, is that after death, all, both good and bad, are born again in the next world and are recompensed according to "their deeds (SB. 6, 2, 22?; 10, 6, 31),but is said as notion the eternityof reward to or punishment10. The nothing there that those understand and also occurs do not who practise the rightly rites of sacrifice, of their depart to the next world before the natural term terrestrial life (SB. n, 2, 733). idea The dead all the of a formal must submit, judgment to which of the two seems or hardly traceable to the Vedic period. One passages in which indefinite RV. it has been reference to too to are found11, justify such In the TA. an (6, 5*3) it is said that the truthful and interpretation. untruthful are separated before Yama, but that he acts in the capacity of a judge, is not implied12. the belief in a hell goes That back to the Indo-European even period, I4 has been argued by WEBER13 the strength of the equation on Bhrgu cpXsfuai
hell,the
wicked in
being supposed
kind
annihilated
belief
hell
170
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
and
Varuna
the
the
see
former
is described
of
in the
the
SB.
as
sent
are
by
prideto
a
the tortures
tortures
hell,and
But the the
latter
condemned
the two
seems
is
a
severe
in hell.
of similarity
torments
legends
to
coincidence, as belief in
in India15.
but HOPKINS SCHERMAN, Fa\V. GELDNER, 22,
of hell
be
development
ZIMMER
and
6
"
considers thinks
in
"
pedantic.
WHITNEY,
ZDMG.
"
ROTH,
RV.
JAOS.
10,
10 civ.
in
3, 345; by the
4
that
AV.
5
referred directly
to
word
vtci.
"
Naraka
JAOS.
9,
-
13,
WEBER,
"
ZDMG.
7
9, 240 also
ff.
HRI.
175.
Or. 9,
WEBER,
238; OST.
8
5, 314"5.
JACKSON,
cp.
Trans,
of the ZDMG.
ROTH,
JAOS.
WEBER,
5,
Forschungen
10
I22ff.; KRV.
"
n.
287a;
-
WEBER,
"
ZDMG.
'4 '3 ZDMG. 541-2. 9, 242. OERTEL, JAOS. i, 42-4; JaiminiyaBr. ed. BURNELL 206. Altertumskunde Eranische I, 458; HRI.
ORV.
SVL.
152"3.
"
234"8;
Pitrs.
or
"
The
blessed
dead
are
who
dwell in the
third heaven
called Pitrs
Fathers.
By
the
to
paths by
connected
of the
recent
the early or generallymeant who made paths, seers them (10, i42-7-15). They join
ancient
with
RV.
(third) step
to
are
Visnu
(io; i53
cp.
i,
I545).
Two
hymns
devoted
their
Their
different
mentioned
Angirases, Atharvans, Bhrgus, Vasisthas identical with the names tradition attributed the of priestly to whom families, composition of the AV.1 and of books II and VII of the RV. Among these The the Angirases are Pitrs Yama a ssociated with i4" 5). particularly (10, and of and earlier are as spoken lower, higher,and middle, as later, though all known known not to their descendants, they are to Agni (10, I51I3). The AV. speaks of the Pitrs as inhabiting air,earth, and heaven (AV. 18, 2^ cp. RV. 10, i52). The libation (10,i58). ancient fathers themselves offered the Soma once (10, i410 cp. 135*; AV. 18, 410), and feast with the They revel with Yama divine life as the gods,they receive almost gods (7, 764). Leading the same honours. the and the Indra on same car as They come gods (10, i510). the sacrificial on They are fond of Soma (somya: 10, I51- 5 "c.) and sitting grass to the south, they drink the pressed draught (ib"6). They thirst for the libations prepared for them with invited to come are on earth, and his father Vivasvat, and Yama, Agni, and to eat the offerings along with Yama 8~". i44'5). Arriving in thousands (ib. they range themselves in order the sacrificial ground (10, i510-"). When on the Pitrs come to the sacrifice, evil spirits sometimes intrude into their societyin the guiseof friends accord ing to the AV. (18, 228).
2-
praise(10, 15. 54). as Navagvas, Vairupas, by name the last four (10, i44~6. i58), being
The
receive
to
oblations
the
term
as
their
svadha
food, which
as
in
one
(10, 143)
call to
with
contrasted
with
svaha,
passage the
gods2; so too in the later ritual the portion of the gods at the of the Pitrs (SB. 4, that daily pressingswas strictly distinguishedfrom 4, 22). They receive worship, are entreated to hear, intercede for and pro tect their votaries, and sin invoked for any not to injuretheir descendants 6 5is committed im humanly againstthem (10, i52cp. 3, 552). Their favour plored along with that of the dawns, streams, mountains, heaven and earth, Pusan and the Rbhus (6, 52*. 75"; 7, 3512; i, 106*). They are besought to give riches, and offspring, (10, is?-11;AV. 18, 314. long life to their sons who desire to be in their good graces 462), (10, i46).The Vasisthas collec-
172
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
him
heaven. In his abode (sddand2) being in the highest is surrounded of the gods (devamana] Yama home is the by songs which of the flute (10, i357). and the sound and he is Soma I4), pressed for Yama, ghee is offered to him (10, i/j.1-^ and the himself the sacrifice on seat (10, i44). to place is besought to come is invoked to lead his worshippersto the gods and to prolong life (10,i414). He
along with
YamI
as
his as Saranyu is mentioned the Vaiby (10, i;1). patronymic vasvata "c.). This trait is Indo-Iranian, for in the Avesta Vivanhvant, (10, 14.*, who the first man as pressed Soma, is said to have received Yima as a son 3
His father
is Vivasvat
He
whom
mother
is
also
times
called
is described Yama as (18, 232 cp. 36l~~2) superiorto none. Vivasvat, being surpassed by and Yarn! call themselves In their dialogue in the RV. (10, io4) Yama and the water children of Gandharva nymph (apydyosa)*.Yam! further speaks is said to have of Yama (v. 3) as the 'only mortal'. In another hymn Yama his body (10, i34)5. He death and abandoned chosen passed6to the other the ancient fathers passed to where world, findingout the path for' many, died (AV. 18, 313). Here that first of He mortals the was (10, 2). 14'away later 'mortals' can even mean 'men', though spoken of as gods are only be he would first and oldest of As the dead mortal7. easily regarded as
in
reward.
In
the
AV.
himself
the
chief
of
the
dead
that
followed
him8.
He Yama
is called
men come
'our (z'ispati)9,
to
father'
as
(10,I351)- Through
of
be
described
descendants
Vivasvan
RV. Yama
(TS. 6, 5, adityah10
seems
SB. with
3, i,
34;
RV.
i,
the
the cp. AV.
in the
to
be
connected
Yama'
those
who
become
835).
Death
is the
once
6, 2831. 93 J) he
appears
identified with
foot-fetter
parallelto
(i, i654; cp. MS. 2, 56; (mrtyu)11. Yama's of Varuna12 the bond (10,
death
Yama But in
must to
a
have
been
an
object
of
certain
and
the AV.
the
being
of
more
associated closely
even
of
death,
to
be
the
god
death
In
(though
the
later
in
the
Epic
his
sphere
is
by
no
limited to
the
Antaka,
293; MS.
the 5, AV.
Samhitas
39, of
Yama and
is mentioned
beside
Death
(VS.
lord
2, Death
Mrtyu
to
comes
is his messenger
be the from Yama's
is said
24X3-4), and
The word
occurs
(AV. 6, Nirrti, Decease 18, (AV. 5, 30' 2; 227, "c.). In of Manes Yama the (AV. men, realm (19, 561 "c.).
13),
has
also
the
sense
it
times
in the
feminine), while ydma, which is found a or guide'. Yama actually is a twin with
sense
times
in
the
of
'twin' also
is who
seems
to
belong
not
to
Yima
in
'rein' RV., means (10, io)'5. The Avesta (Yasna 30, 3).
RV.
sister of Yima
later
mentioned,
in the
Avesta,
only, as
a
death
with her brother Yimeh, produces when Yama period of Indian literature, who punishes the wicked, the name was this derivation
At of
understood
in
is not
keeping with
is said to bird, either the owl (uluka) or the pigeon (kapota), of Yama with identified (10, i654 cp. i236)18 messenger apparently
The
be
the
death. be the
messenger
of Yama
and
of
death
would
therefore
appear
to
ESCHATOLOGY.
77.
YAMA.
same
(AV. 8, 8").
is
Yama's
regular
messengers,
however,
two are dogs. They are four-eyed, broadof Sarama (udumbala], sons (sarameyd).They that guard the path (10, 14") or sit on the path (AV. i8,212). dead is exhorted The hasten to man straightpast these two dogs and to is besought to join the fathers who rejoice with Yama (10, i4IOJ; and Yama account
deliver
him
to
them
and
to
grant
him
welfare
men
and
freedom about
from
disease. the
en
Delightingin
peoples joyment
in the
as
lives
(asutrp)they
messengers. the sun. those
enter
watch
and
wander
to
among
Yama's
They
Their
who
are
entreated
grant continued
seem
of the
lightof
functions
are
therefore in
In
to
consist
on
trackingout
to
die, and
Yama.
keeping guard
the Avesta
a
the watch
realm
at
of
four-
of the Cinvat
leads from
the fiend barking scares away There hell20. them to holy ones, drag does sufficient be for that the evidence not to two seem dogs of supposing Yama the souls of the wicked, though it is were regarded as keeping out RV. quite possible that they were so regarded21. If, however. 7, 552~5 is the exclude the object of the dogs was to rightlyinterpreted by AuFRECHT22, wicked. In the AV. the messengers him of Yama, sent are by men, among spoken of both in the plural (AV. 8, 2Ir. 811) and the dual (AV. 5, 3o6). Of is described the two dogs one as sabala, 'brindled' and the other as sydma, the
next, and
the
souls
the
lest he
should
'dark' but
(AV.
8, i9).
The has
word
sabala called in
has
been
identified with
Kspj3spo;23,
been equation (i, 93) thinks question24. BERGAIGNE the two form of Yama dogs are simply another (as fire)and YamI; and the trait of the later mythology, which Yama as coming to fetch the represents dead is him identifies BLOOMFiELD25 as himself, regarded by primary (1,92). Yama's moon26. and two dogs with sun The from all the available evidence most to be drawn probable conclusion the most to seems a be, that Yama mythological type found among represents diverse This would chief that of the of the of souls the peoples, departed. mankind and the naturally follow from his being the mythical first father of first of those that died. The myth of the primeval twins that produced the human The the race, Yama
to
this
and clear
Yam! Yama
Ytma the
and
Yimeh
27, seems
to 10,
be
Indo-Iranian. shows
attempt
belief in
of
guiltof
incest in RV.
10,
that
been himself have already existed28. Yama may period as a king of a golden age, since in the Avesta he is the ruler of an earthly29,and in RV. that of a heavenly para dise. That Yama is the view conceived of ROTH was as a originally man, and other scholars^0. E. H. MEYER, later creation be to a thinkingYamI like Indrani and represented others, believes that Yama, the twin, originally that
incest
regarded
in the Indo-Iranian
the
soul
as
the
alter
ego^.
a
number
of
other
scholars Some
believe he
that
was
a
originally represented
of the
Agni^2,
dead^s.
the
sun^
the
think
sun setting
and
thus
god
dying
with
Yama of the
is the
sun
moon,
in which
typical,and
Manes. Iranian where He
child
and
closelyconnected
or
him, however, to have been a moon-god in either the Avesta period only, but no longer so he is merely king of a terrestrial paradise or of the realm
i
considers
in the the
Indo-
Veda,
of the Blest.
7; 18
By
LRV.
4,
134
RV.
56. 3
70^
which
cp.
seems
regarded always to
10,
as
hell.
the
"
This
abode
(also AV.
or
2,
12
mean
world
of Yama
the
place of
to
a
burial
TA.
6, 7, 26 of Yama'. A
18U)
Yama,
is
understood
harmya
of
spoken
of in
AV.
'chapel by EHNI
174
HI-
RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
A.
VEDIC
MYTHOLOGY.
to
mean
'tomb'
(cp,
these
SVL.
two
138).
as
3
"
Cp.
with
6
ROTH,
Vivasvat
2,
218.
"
MM.,
The
Sayana, pretation
7
regards
is 128.
"
identical
Saranyu.
"
doubtful,
8
SVL.
21
146.
"
Cp.
--
ROTH,
Erl. often
'138;
said
"
SVL. of
"
HRI. twice
mean
SVL.
I0
"
137.
9Vispati
ROTH, BLOOMFIELD,
IS.
Agni,
the
or
of
Indra 'Yama
Varuna.
Cp.
393.
But
"
passage
13
"
may 155.
heaven:
(and)
cit.
Death'."
note
I.
"
Cp.
fl5
SB.
*?
AJP.
Yarn! TA. the 130,
11,
354"5.
SVL.
as
J4
"
Op.
4,
142,
Yama 7, This
18
and
2,
mentioned
"
together
16
--
in Era-
TS.
2,
53;
VS.
i, KZ.
12,
63;
"
6,
42.
SPIEGEL,
of
19
nische KZ.
reason
Altertumskunde
n,
to
527.
32,
explanation
note
GRASSMANN,
There
is
no
13;
assume
LEUMANN,
such
301.
in
"
3.
"
bridge
RV. 152;
10,
RV.
9,
412 SVL.
22
(Cp.
SVL.
no)
2"
"
nor
river 42,
(WEBER,
LXXIV.
"
Indische
21
10)
SVL.
23
in
631"
(cp.
"
ill).
is.
4,
AIL.
127.
ORV. Vedica
538.
und
341
"
ff.;
421;
KRV.
2,
note
BENFEY, MM.,
note
Verwandtes 250;
VAN DEN
149
64;
2,
KUHN,
595;
KZ. Selected
314;
WEBER,
2,
298;
KRV.
Chips
274
a;
note
42,
LSL.
(1891),
Essays 1883.
"
(1881),
24
494;
GHEYN,
Cerbere,
Brussels
Cp.
14
a
ROHDE,
Psyche
p.
101,
note
i,
280,
i.
"
25
JAOS.
9 cp.
1893, day
and
P-
l"3
"
72.,
SB.
26
"
Kath. I, 51
37.
(moon
(MS.
2),
on
Kauslt.
n,
(=
also
night);
II,
heavenly
pp. 225. 94. 510
dog);
96;
"
the
dogs
RAJENDRALALA
2,
MITRA,
Sp.AP.
PRASB. 239"40;
May
HVM.
1881,
i,
28
"
Indo-Aryans,
CASARTELLI,
3,
1881,
of
156"65;
BOR.
et
i;
Dog
DARMESTETER,
Death,
Ormazd been the IS. 14,
4,
269
f.
"
27
Sp.AP.
246.
ZDMG. SVL. fur K.
ROTH,
420;
n.
JAOS.
on
335;
of
Ahriman
man
106.
"
29
ROTH,
cp.
4,
traces
Yima ZDMG.
having
4, p.
"
first 392;
in
the
Avesta,
Festschrift
31
"
148
i.
30
"
ROTH,
425
ff.;
HOPKINS,
SCHERMAN,
HOFMAN,
Erlangen
1890,
229.
10
573
32
ff.;
KHF.
May
89;
=
Indo-
germanische
suya SVL.
34
Mythen
n.
i, 12,
33
232.
208; Agni,
urspr.
35
"
WEBER,
of
Raja-
I;
n. 2.
YN.
(Yama
22"3;
lightning
Die
thunder);
p. India 26 "c.
224;
BRI.
p.
I
"
EHNI,
=
d.
2,
Yama,
1894, BERGAIGNE,
also HVBP.
(Yaml
Manuel
night). Vedique
MM.,
that
LSL. has
634"7;
36
"
AR. IF.
297"8;
i,
283
(sun
set).
HVM.
i,
394
ff.
7;
On
this 3,
chapter
also
ROTH,
vm; OLS.
ZDMG.
i,
4,
417
"
33;
JAOS.
342
"
5; 3,
WHITNEY,
402"40;
JAOS.
OST. 5,
327"8;
46"63;
10"14.
WESTERGAARD, 28;
AIL.
IS.
22;
284"335;
69
HVM.
"
DONNER,
71;
i,
Pindapitryajna,
AP. 243
"
408"
Reader Der
BRV. 377
1,85
" "
2,96;
122"61;
KRV.
SP.
56;
LANMAN, 48,
421;
Sanskrit
85;
489"513;
1890;
Die
ZDMG.
EHNI,
des
vedische
Mythus
Yama,
PsR.
Yama, 1896;
ORV.
Strassburg
HOPKINS,
524"43; PAOS.
urspriingliche
xciv"
Gottheit
vedischen
Leipzig
177"207;
1891, 46,
29;
v;
HRI.
128-50. JAOS.
17,
204"7;
MM.,
SEE.
JACKSON,
185.
LIST
AB.
OF
ABBREVIATIONS.
auf
dem
Aitareya
Arische
=
Brahmana.
gebiete
der
Rgveda-forschung
Translation. Lectures
on
AF. AGS.
AIL.
(1893)Sutra.
LRV.
LSL.
=
LUDWIG,
MAX
Rigveda
MULLER'S
ZIMMER'S American
Leben.
the
AJP. Ap.
AR.
Journal
of
Philology.
MGS.
Reli MM.
Science
=
of Manava
Apastamba.
MAX
Language Grhya
(ed. 1891).
Sutra.
MULLER'S
Anthropological History
Srauta Sfitra.
M^
MAX
MULLER. Samhita.
gion.
ASL.
=
MAX
MULLER'S
Literature.
of Ancient
MULLER'S
Natural
Religion.
and Growth
Nirukta.
=
Asvalayana
Atharvaveda. BEZZENBERGER'S
=
MAX
MULLER'S
Origin
and
of
Religion.
WHITNEY'S Oriental
Beitrage. Dyaus
and
Asura.
OLS.
Linguistic
BRADKE,
BOR.
Br. BRV. Dh. DPV. FaB. FaR. FaW.
= "=
Babylonian
Brahmana.
Oriental
BENFEY'S
=
Orient
Die
und
Occident.
des
OLDENBERG,
=
Religion
Veda.
BERGAIGNE,
=
La Sutra.
Religion
des
Vedique.
Veda.
S.
==
Dharma
DEUSSEN,
Philosophic
an
an
OST.
MUIR'S
Texts. American
Festgruss Festgruss
=
BOHTLINGK. ROTH.
an
PB.
Pancavimsa
=
'Brahmana
Grhya
(=
TMB.)
PCS.
Paraskara
MAX
Sfltra.
Festschrift
WEBER
(GurupujaAnzeigen.
Gotter
PhR. Ps.R.
MULLER'S MULLER'S
kaumudi).
GGA. GGH.
und
=
MAX
Gottinger
SCHROEDER'S
Heroen.
Gelehrte
gion.
PRASB.
=
Griechische
Proceedings
of
Royal
Asiatic
Society
KAEGI, ROTH,
Bengal.
Vedische Studien. Worterbuch
GKR.
GELDNER,
des
Siebenzig
of the
PVS. PW.
PISCHEL,
and
Lieder GRV.
=
Rigveda.
Translation
Petersburger
ROTH'S
(B6HTSanskrit
GRASSMANN'S
j
RV. V,
LINGK
larger
Rigveda. Grhya
= =
Dictionary).
Sutra. Vedische Worterbuch Studien.
GELDNER,
|SB.
SPH. SV. SVL. SSS.
Rigveda. Satapatha
=
Brahmana.
Books Die of
.
GRASSMANN, Hiranyakesi
HOPKINS,
==
(Rigveda IJ5BE.
STp.AT.
=
Sacred
=
the. -East.
.
Lexicon).
HGS.
HRI.
" "
Grhya
Sutra.
of
SPIEGEL, SCHERMAN,
Samaveda.
Arische
Periode.
Philosophische
Visionslitteratur. Sutra.
Hymnen.
ff Ninons,
India./
FrVB"pT
HVM.
HARDY, HILLEBRANDT,
Vedisch-brahmanische
SCHERMAN,
Periode.
=
==
Vedische
Mytho-
TA. TB.
IF.
logie. Indogermanische
Indische
=
Forschungen.
TMB. TS.
=
IS. IStr.
Studien. Streifen.
Srauta Sankhayana Taittirlya Aranyaka. Taittirlya Brahmana. Mahabrahmana Tandya Taittirlya Samhita.
(=
PB).
Indische
Up.
Val.
Upanisad.
=
Journal Asiatique. Journal of the American JAOS. Society. of the Journal JRAS. Royal
= = =
JA.
Valakhilya.
Vajasaneyi
Samhita.
Oriental
VS. WC.
WALLIS, WEBER,
der Wiener
Asiatic
WVB.=
Society.
Kaus. KHF.
=
Akademie).
fur die
S.
WZKM. Feuers
und des
Zeitschrift
Kunde Oriental
KUHN, KAEGI,
Kausika
Herabkunft
Morgenlandes
YASKA'S Nirukta.
(Vienna
des KRV.
=
Gottertranks.
Der
ARROWSMITH'S
Yajurveda.
=
Sutra.
Zeitschrift
=
fiir deutsches
der Deutschen
Altertum.
Katyayana
KUHN'S
Zeitschrift
Morgen-
Zeitschrift.
landischen
neuesten
Gesellschaft. fiir
LUDWIG,
N.B.
The
Ueber
die
arbeiten
ZVP.
Zeitschrift
an
Volkerpsychologie.
refer
to
figures
in
parentheses
without
added
abbreviation
the
Rigveda.
CONTENTS.
Page
I.
Page
I
INTRODUCTION " 8 8 S 8
I. 2.
8 S
E. F.
41. 42.
120
Religion ology
and
Mythology
of Vedic
123
124
Characteristics
myth
S 438
44-
DIVINITIES
. . .
.126
. .
3.
4.
of
to
Vedic be and
5.
G.
H.
S 45LOWER
OF
DEITIES
.130 131
Rbhus
.
131 UrvasI
.
logy
8
II. VEDIC WORLD 6.
Apsarases.
Gandharvas
.134
Comparative
CONCEPTIONS AND
Mythology
OF ITS ORIGIN
.
136
Deities: Vastos
Tutelary
THE
138
% 8 8
III. THE
7. 8.
Cosmology Cosmogony
of Gods and Men
.
138
"
" jig^JManu^^.^ 8
51.
"
"
^_JL___12^_
140 141 141 142
GODS
....
Bhrgus
Atharvan
S
and classi 15
21 21 22
52.
53. 54. 55.
S
A.
10.
character
S 8 " S
Dadhyanc
Angirases Virupas,
Seven
Navagvas,
Rsis
....
Dasagvas,
143
8 8 " S
II.
Dyaus
Varuna Mitra
12.
56. Atri
57.
Kanva
"..__.
"c
^_^-^-^
145
-
13.
14.
29
.
.
Suryj^
Savitr Pusan Visnu Vivasvat
^__^_._
30 32 35 37 42 43 V.
58. Kutsa,
AND
Kavya
146
J"T"
8 S " S S S
B. 16. 17. 18. 19.
20. 21.
ANIMALS
INANIMATE
.....
OB
.
JECTS
S 59. S 60. S 6
General The
Horse
147 147
Traits
....
Adityas
Usas Asvins GODS
Dadhikra,
Etasa,
B.
Tark"c.
.
46
49 54 54
1.
A.
sya, The
Paidva,
Bull.
148
150
The
Cow
.
ATMOSPHERIC
" 62.
The
dog, monkey,
. .
22.
Indra Trita
frogs
....
.151 152
" 23. 8
24.
Aptya
napat
....
67 69
71 72 73 74
Apa"m
Ahi
....
animals;
of animals
serpent,
"c.
152
Matarisvan
....
prehistoric notions
. .
....
.153
.
....
"
VI.
66.
Deified
terrestrial
objects
. .
154
....
77 81
DEMONS
AND
FIENDS demons
......
.156
Asuras,
Vayu-Vata
....
67. Aerial
Vrtra,
Panis, 156
S 31. S 32.
C.
Parjanya Apah
Rivers. Prthivl
83
85
S 68.
86 86
Dasas
Vala
"c
.....
158
Namuci,
and "c. other 162
. .
TERRESTRIAL
GODS SarasvatI
Sambara,
Pisacas
160
Raksases,
demons
101
.....
165
dead
. .
104
S 8 8
Disposal
The
Heaven
of
......
the
165
166
ABSTRACT
Soul
......
S 38. Two
A.
B.
Classes
....
167
of
.......
Various Tvastr
Agent
Gods
.
S
116
Joys
Hell
the
future
life
.
.167 169
.170
.
S 39S
40.
Visvakarman,
Prajapati
.
118
. .
S 76. The 8
in
on
Pitrs
or
Manes
. .
Manyu,
NB.
Sraddha"c. The
119
was
77-
Yama,
King
23,
of
the
Dead
171
Manuscript
sent
September
1896.
I. SANSKRIT
The
INDEX.
unless
references
in
both
Indexes,
of
accompanied
of
129;
by ",
atrivat
are
to
pages.
Amsa
amsu
43,
104,
45,
46.
Dyaus
as
21;
sun
son
strength
his
m
144. 141.
114.
aiphas 121. Agastya 147, 167. agohya, 35, 133. Agnayl 125. ASni S 35 (88"100);
11, 23,
12; restrial
waters
the
ter
atharyu
Atharvan
form 57,
91,
92; his
the
70;
wfscTonT
identified
Atharvaveda
Agni
141.
Atharvarigirasah 143.
Atharvan
146; with
Kanva
145;
129;
with with
140,' 141,
"
142,170.
15,
24,
l6, 17, l8, 19, 22, 25, 26, 29, 30, 32,
Parjanya
Soma
84,
;
95
contrasted
with Soma
33,
44, 99,
35,
36, 38,
40,
42,
43,
Parjanya
129.
129;
with
6, 33, 44,
45, 46, 48, 92, 94, 97, 116, 121, 123, 124, 126,
142,
145, 147,
122; 121,
name
associated
122; 121;
Daksa her
etymology of
frees
her
sons 121.
from
guilt 121
the universe
122;
jagre
109.
identified with
121; her
arikusa
55.
motherhood
Agni's
aerial
form
92
his
friendship 96; as benefactor a 97, 98; as a bird 88; his births 91; his
thre"r"b~irths births burns
car
ancestral
Angira 144. Aiigiras 96, 97, 102, 139; as an epithet of Agni 143, 146. Angirasah " 54 (142" 143); 15,
44,
13.
122.
adititva Aditeh
adri 10,
putrah
60.
94,
105,
106, 154.
61,
64,
141,
67, 101,
143, 144,
;
as as
117, 145,
an
adhvaryu
anarva 120.
105.
94;
his
130, 140,
goblins 163
and steeds form
92;
164; his
his
ce
Anarsani
foes
anavadya
anastapa"u
anastavedas
anas
90;
compared with inanimate objects 89; conductor of the dead 165, 166; corpse-devouring 171; his actions cosmical 98
"
lestial
63.
45. 99, 119. 172.
10, 104.
jarigirasvat143,
|/aj99.
anagastva
animisa Anukramam Anumati
143.
99; of 90;
demon-dispelling 95;
95, 96;
name
domestic
the his
etymology
Antaka
antariksa andhas
anna
72.
for various
his
greatness
ajana 73. ajara 58. Ajah 153. ajasva 36. Ajaikapad 73.
atithi 92,
105.
ap
69, 159.
132.
apas
Apam
73,
with
95.
Agni
is the
70,
with
Savitr
with form
33;
Avestic
Apam
107. 145.
lightning form
100;
as
a as
98;
a
his lunar
Atrayah 145.
atri Atri
96;
priest as 166 ; his roar a raksas-slayer ing 90; his seven tongues 89; as a serpent 153; son
Indo-arische
61. 35;
"
" 56 (145); 15, 53, 139, 160, 167 ; finds the sun 145 ;
apya
yosa
134,
172.
etymology
atrin
1 A
of the
name
145.
145.
Philologie.
III.
178
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
IA.
VEDIC
MYTHOLOGY.
asu
66. 166.
1
asutrp 173.
asunlta
154, 155,
asumti Asuniti
asura
66.
120.
162, 168,
with
102,
Agni
124,
113,
127, amba
87.
74.
24, 32, 36, 58, 75, 84, 97, 98, 116, 1*3, both god and 156; means demon 156; identical with 22,
79,
with Kutsa
the with
Asvins Pusan
146,
126,
103,
Maruts Varuna
126,
Ambika ambbrna
aram
the Asura
Avestic 133,
ahura
164.
72, 91. 154. 119.
90, asurahan
7. 161, 162.
128, with
156.
Brhaspati 101, the 126, 128, with 57, 60, 126, with
Aranyani
Aramati
Asurah
S 67 A; 5, 39, 41, 57, 6l, 95, 96, 97, 119, 136, 1 60; offspring of Prajapati
82,
Visnu
126, 127, with Vayu 106, 126, 128; with 57, 60, 91, 126, 127,
Soma
an
arista
149.
82, 105.
75.
dark with 156; connected ness 156. Ahalya 65. ahi 58, 64, 73, 152, 153. Ahi 158, 1 60, 161; identical
60,
;
Aditya
be-
god
of battle 62
of riches
56 ; his
of
his
car
with Ahi
Vrtra
73.
Agni
105. 59.
Arbuda
1 60.
cows
20,
64, 65,
in
Arbudi
164.
" 19
29,
120.
127; 143.
Avesta
as
demon
the
Aryaman
24,
25,
8, 66; etymology of the name 66; his father 56; slays his father 1 8, 57; his
45,
46,
45.
wind
with
physical
his
the
features
54
"
55;
his
food
56
fightsagainst
146;
"
aditeya 30.
gods
18, 57,
size 57
avrjina 45.
75. 160. 93, 106.
Aditya
139,
188. 5, H,
gigantic
Adit'yah S 19 (43"46);
15, l8,
30, 121, 34,
20, 24,
42,
21.
55, 94.
142;
of
Dyaus
a-dhav adhavana
18, 19, 65; his intoxi 65 ; identified with Manu5 7; his steeds55; threa the Maruts tens 18, 81 ; his mother the wings of 56; clips
the mountains
AsvinI Asvinau
Apah "32(85"86);
"
identical 7. of the
"
124,
(49
54); 16,
20,
with
Avestic 70;
apo
mountains
12;
24,32,36,40,41,42,43,48,
106, 151,
basis
are
Aptya
etymology
releases 59;
of
word 125, 132, 141, 149, ; 69. 162; their physical; 107. a-pya 53; their locality 50; 107, apyayana
red-white
1 ;
j originally japra
49;
are
13.
perhaps separate
matutinal
sun
the
mouth ticism
of Purusa
as son
morning
53;
are come are
amSd i ayasa
his truth
55.
135
sun n.
65;
9,
of
his .the
divine
to
140,
147.
steeds
streams
55;
releases
31.
Arjuneya 146.
62, 98.
70. 107. asuheman
and with
to
ence
times
a day 50; ancient of their nature explanations of Dyaus 21, sons 53; are
him
preemin
of Vivasvat and i asura IOO, 1 60, 161. 51 ; their wife 51; ahavanlya 95. their sister 51; their ships boat 52; associated with or Ida 139, 150. Atri 145, with Kanva 146, indu 66, 105, 113. 5
1 ; sons
the his 6 1,
as
65
Saranyu
weapons
64;
winner
his
winner
of
Soma
with 50;
Agni
asat
Savitr
Indu
104,
106, 138.
Indra
12,
"
22
146.
154.
13. 8 Asiknl
31,
1.
42,
45,48, 53,
H5,
i8o
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
IA.
VEDIC
MYTHOLOGY.
ghora
Ghosa Cakra candra
camu
Tvastr 23,
101, 141;
S 38 B;
34, 55"
12, II, 19, devaputra 126. 172. 56, 58, 82, 91, devamana Agni 118, 126, 138, Devavata, with the Indra Rbhus
of
96.
151. 5.
116, 117,
133;
his
with
1
120.
dvarah 115.
154.
logy of the
mead
117;
his
162.
52;
1
shaper of
forms his
Tvastra 14.
son
Cyavana
Chandas
158.
12, 12, 13,
Dyavaksama
Daksa dak.sa
43,44,46,
121.
DyavaprthivT
126.
123,
janima
daksasya pitr46.
daksina Dadhikra Dadhikravan Dadhlca 142. 95.
142, 124,
97.
jaritr60, 97. jalasa 76. jalasabhesaja 76. ja HI. jata 1 1 8. jatavedas 97, 119. jami 48. jlvan 168.
126. Dyavabhuml dyaur aditih 121, 122. Dyaus pitar 8. Dyaus " II (21"22); 2, 12, 19, 25, 27, 28, 30, 53, 61, 83, 88, 121, 123, 124, 126,
Dadhyanc
157; his
" 53
bones
the
143);
149, ety
142;
52/71,139,
mology
as an
144,
a as
boh
a
22;
as
father of
as
8, 21,
Indra
159;
name
as
father
of
21; 22;
conceived
feminine
fire-priest 142.
J/taks72,
Tanunapat
1 1
6, 117,
132.
dadhyasir 106.
Dabhlti
damunas
ated
21,
71, 99"100.
thunders
95.
144.
tical with
167.
darbha
Tapas
tavas
119.
58. Tarksya 149. tigmasriiga 108. Tisya 103. Tugra 52, 146.
tura
58.
64, 140,
147.
'
Turvasa
146, 171.
36. Dasyavah 62, 64, 98, 148, 162. dasyu 146, 157, 158, 159. dasyuhatya 157. dasyuhan 157. dasra 36, 49. I/da 121, 123. Danava 59, 158, 161.
Dana danu Danu
vi
druhah
drona
61.
140.
Druhyavah
106. 92. Dhanu Dhartr
dhatr
115.
1 1
1/dha '115.
8. 118. Dhatr 13, 43, 116, 117, patl 128.
124.
(suffix) 115.
57.
Trksi
158.
158.
157,
dhiyas
Dhi
sana
Trasadasyu
of Tratr
trita
"
146, 147;
Agni
96.
it
6.
'
158, 159. Dhuni 158, 162. 158, 161, 162. 40, dhumaketu 90. Dasah"69(i6o 162);64,157.
Dasa
"
dasa
Trasadasyava
69.
S 23
7i"
"
149. 43,
dita
diti
dhrtavrata
dhena
121.
45. 162.
61.
121,
123.
Trita
(67-69); 6,
73,
Diti
div
S 42
(123).
10.
ydhvan
Naktosasa
64,
141;
47, with
80, 103, 117, Aptya 8, 14, 45, associated 66, 67; Agni 67; his abode
his
8, 9,
48, 126.
story of 168.
159.
Divodasa
87, 90, 161 ; Agni of" 96; Atithigva 147. divya 92, 136.
"
Naciketas,
nadlvrt
67;
fingers
17;
his
disah
9.
67, 105; associated dlrghadhl 45. with the Maruts 67; is dundubhi 155. remote Somaa 68; as Durga 73. 67. presser durgfbhisvan 72.
maidens
46.
|/duh
duta
105.
83. Sapya 161. Namuci 64, 158, 161 mology of the name
"
2;
ety
162.
96.
160. 88.
narasamsa
100.
|/dr
drdha
drti
Narasamsa navagva
36, 71,
144. 141, 144,
loo,
102.
83.
162.
Navagvah
Navavastva naka 8. 153.
170.
158.
|/tvaks117.
tvac
87.
106.
8, 34, 156.
Nagah
I. SANSKRIT
INDEX.
181
nadya
nabhi naraka
70.
42,
patra
Parvati
133.
128. 74. 81. 86.
Paidva
149. Savitr
4,
Narsada
33.
14,
5" ^3,
41,
28,
46, 56,
73.
26.
I/pi 107.
Pitarah
nirnij 107.
74.
" 76;
164;
classes of
actions of
115, 117, 120, 140, 151, 168; identified with 153, and Savitr 33; Usas 119. j/prath 88.
170;
171;
cosmical
worship of 170.
145.
116. 19,
Naighantuka
4",
121,
25,
100,
148, 149,
pitara 126, 131. pitu 105. pitrloka 171. pinv 107. Pipru 156,158,161,162; mology of the name
his Pisacah
forts
159.
161.
nyagrodha
pisangabhrsti 164.
164.
105,
in.
prataritvan 72.
Prasaha
57.
Pajra 52. paclblsa 172. Panayah 95, 98, 143, 144, 157;
their
cows
pisaci 164.
plyusa
putra
pur
69.
1
63
as as
foes foes
of of
Brhaspati 157;
Indra
punana 60.
06.
157. 159formed
pani 157.
Pani 157,
Phaliga 159.
5. Baddha
Babhru barhis
121.
74,
105.
purlsa
names
(deified) 154.
158.
14. 141. 124.
purisin
Purukutsa
;
103,
138.
125.
patnlr devanam
purudrapsa
Purumitra Purusa
to
Brhadaranyakopanisad
Brhaddiva
105. Paramesthin
hymn
Brhaddiva
57.
purusasukta
Pururavas puruvasu
57. 135.
124,
brhaspati, etymology of 103. Brhaspati " 36; II, 13, 20, 24, 32" 38" 48, 71, 83, 100,
117,
37. the
sun
31.
three with
identified his
car
64, 86.
I5"
2O"
Agni
02; his
and
Parjanya S31;
1/pus 37pustimbhara 36, 37. 90, 136, 138, addenda, 83; etymology \'pvL106. 30; his car
37, line
of the
;
as
steeds
actions
cows
lot;
cosmical
the
103;
as
releases
name
84
as
father
ill;
Puru
148.
pflrbhid 60. fructifier 84; his identity purvya 58as doubtful with Perkunas 8; Pusan S 16;
84
resembles bles
2 i ;
father of Soma
103; ciated
12,
103;
101,
associated
with
singers
a
33,
102; hita
Indra
84;
son
resem
40,
82, 100,
his the
117,
car
124,151,
con
puro
101.
Dyaus 84;
subordinate
of
to
Dyaus
Mitra-
165, 170;
ducts
the of the is is dead
name son
dead
35 37;
of
protects goats
Asvins
Brahma
{ LQ
iT,13,
15y"
97
1A2
14,
101,
104,
Varuna
84.
165;
etymology
his the
Parjanya-vata
parna Parvata
1 (tree)
brahman
lo*
101,
102,
103,
14,
parvata
10,
55,
Surya's messenger
35.
i
Brahmanas
10I
13,
154.
110.
is toothless
Brahma
115,
118,
II9?
2, 19, 21, 22, Brahmana
106.
S 34;
I26-
Brahmavarta
Pavamana
107.
106.
=
pavitra
pasu
73,
74,
78, 125,
150.
47;
prsnimatr 78.
prsat) 79.
Pasupati 75.
pasupa
37.
12 1.
pastya
Panini
162*.
Ped'u 52,
149.
Bhaga S 19; 37, 44, 45, 48, 1 16, 123, 124, 149; his eye 45; his path 45; his sister bagha 7, 8. 45; bhaga 45, 46.
=
82
III. RELIGION,
WELTL.
WISSENSCH.
u.
KUNST.
IA.
VEDIC
MYTHOLOGY.
bhagavat 45.
jbhaj
45-
rain 79, So; their remedies 81; their roaring 79; as Soma of drinkers 80; sons
yama yama
Yama
172. 172.
S 77;
27,
Dyaus
21;
sons
of Rudra Trita
78';their
associated
marutvat marutvata
steeds
with
1 ;
his foot-fetter
57.
80.
marudgana
Marudvrdha
57.
80, 88.
steeds
171
ybhid
Bhujyu
bhumi
60, 162.
133.
1/bhu'
52. with vi
9.
78. marya Mahadeva 75, 76. Mahabharata 41, 85, 117, 142, 160.
the Yami
sun
172;
(= Soma) mahi'88.
mahisa
108.
patronymic
Vaivasvata
yamarajan
Yamuna
80, 99,
ancient
170;
fire-
171. 86.
Yayati
153. 72.
139.
priests140.
Bhrgu
71,
Mandfikeyah
96,
139,
140;
matara
126.
mataribhvarl
yavisthya 91.
16, 42, 92,
115, 129,
" 25;
102, 141,
yajnika 99.
in,
yatayajjana29.
yatu
157, 171;
name
etymology
as matr a name
of the of
Agni
124.
71,
72.
vac
madhyamika
madhvi
maya
93, yuvan
99,
123.
I/math
mada
{/mad
madhu
141.
50.
24, 24. 40
(=
Soma)
156.
mayin
maruta
madapati
yoni
Purana
44. 24,
94.
Markandeya
Martanda Mitra
117.
13, 43, 7,
j/raks164.
raksas
Madhukasa
S 13;
madhupa
madhumat madhuvahana
25" 27,
45, 46;
33, 34, 40, 43, 44, etymology the name the Aves15, 16,
Raksasah
their
appearance
163.
no,
raksoyuj 164.
raksohan
95; 10,
111.
164.
85, rajas
9,
73, 158.
106, 120,
15, 41, 139; first
42,
'
15^, 157;
12, 141,
Manu 43,
as
" 50;
140,
associated
rajastur
|rathatur
rathestha
148.
55.
144,
145, 146;
as
31;
Mitravdruna 126.
IVrabh 133.
rayi
rava rasa 110.
first
man
ancestor
first
14;
as
sac-
mitrya
miho
45.
101.
rificer 139;
manusvat
called Vivasvat
105.
Rasa
63.
125.
139.
Mudgala
MudgalanI
150.
1
j/ra125.
Raka raksasa
50.
Mujavat
mrga
no.
163.
a
Manyu I/mar
Marutah
" 40.
81.
Rajany
Ratri
13.
41.
124.
Ramayana
Rastrabhrt rasabha Rahu
18, mrtyu 172. 20, 23, 25, 37, 38, 40, 44, megha 83, 159. 76, 119, 122, 130, 142, 146, metr 90. 161, 166; Medhyatithi 146. 150, 151, 152, their brilliance 78; their Menaka 135.
2,
$ 29;
n,
12,
135.
50. 1 60.
j'ru 108.
160. ]/ruj
cars name
79;
8
1 ;
etymology
as as
of the
maujavata
no.
|/rud 77.
rudra Rudra 73, 49,
80" 81 in
;
81
associated their
35,
Yatayah
Yadu
140.
[ ;
as
priests 80;
130, 138, 74, 119, 124, identified with Agni 151; 75, 77; his colour 74; his
shedders
of
I/yam
injuriousfeatures
18;
con-
I. SANSKRIT
INDEX.
183
|Vivasvat " 18; 6, 12, 14, 15, 116, 121, 7i, H4,
170, 172;
his
trasted of
with
Indra 75;
as
77;
his
varcas
162.
40, 156, 162.
father
Varcin
43, 125,
arrow
44,
74,
78;
is his
vartaya
vartis
varsa
139,
mountain-dwelling 74; his physical features 74; remedies 76; is clothed in skin a 74 ; his repulsive traits 76; his weapons 74.
rudra-vartani 49.
50. 59.
42,
Vala
S 68 B;
63, 64,
102,
142, his
162;
72; his messengers identical with the Vlvaiihvant vis 39, 139. 8.
96, 141
Avestan
valamruj 160.
129. valabhid
Rudra-Soma
Rudrani Rudrah 142; 19-
76,
125. 5,
44,
160.
1
valavrtrahan 74,
I2O, 130, in number
vavra
60.
67, 169.
159.
are
eleven
vavri
Vasa
31.
83, 84.
19.
Vasatkara
Vasavah 142; Vasistha 140,
are
Rudhi'krk 162.
retodha Rebha
rocana
108. 52.
9. 9,
130,
19.
" 39; 115, 117, 118, 126, 151. visvarapa 34, 116, 117. Visvarupa 12, 61, 116, 160; his of cows 160; as son
Tvastr
147.
47, 170.
67.
97. 37, 147. 97.
rodasl
Rodasi
roman
126.
Vasisthah
Vasu
78.
106. 115, 82.
14,
148.
107.
136.
134,
'
|/va 82.
vac
136, 137.
109.
123.
Visve
Vac
Linga
155.
vacas
devah" 26; 14, 16, 72, 82, 84, 125, 130, 131;
the
"
133-
vajra 55, 79, 109, vajradaksina 55. vajrabahu 55. vajrabhrt 55. vajrahasta 55. vajrin 55, 103. vajrivat 55. vatsa 84.
Vatsah
vadhar
147.
129.
S 17;
124,
4,
9, 10, 151;
n,
72, 25;
66.
as a
20,35,37,44, healer
16, Il8"
Ava
Vata
82;
his
121,
tars
as
steeds
55.
of
a
Vata-parjanya 126.
Vamadeva 147.
12, 20,
his his
14, dwarf
"
139,
151;
156;
39;
sun
the
153.
1
Vayu
2,
14.
of mountains
with
;
the
sa
96.
112.
55;
as
soma-drinker with
56;
:
identical vayu
the Avestan
Vandana
vara
52.
1
.
7.
Vayu- Vata
vara
" 30
(81-83).
Varunag 12; 3, 6, li, 16, 17, 18, 19, 29, 30, 33, 34, 40,
42,
106. 140.
highest place 169; his highest step his 18, 105; highest step abode of the fathers 167; as his steps 38; his three steps 29,156; his third step 170;
his
his
Varuni varya
wife
125. 39.
with
43,
44,46,48,
1/2;
119,
130,
visnupada
vlra
168,
23; Avestan his the
as
171,
abode the
108, j/va's
vasas
78.
159; apa 159. 52. 159.
identical
Ahura
|/vr 152,
vrksa
vrta vrtra
8; Vastospati 138. car etymology of vi-kram 37, 38. 23; 28 ; his face 23 ; vidyut 78, 92. name father of Bhrgu vidhartr i/o; 45.
fetters
Indra
his with
vidhatr Vidhatr
11
8.
115.
etymology of the word 159. Vrtra " 68; 6, 18, 21, 31, 39, 56, 58, 59, .60, 61, 67, 40,
73,
subordinate his
Indra
136;
with 25,
127,
147,
connected
rain
45.
131.
night 25,
with omniscience
29,
158,
25,
his holder tical
waters
26;
131, 52.
132,
133.
mother
the
moon
6;
with
159; identified
his with
26;
24;
as
of order
with of sin
up iden
as
napat
35, 36.
ciated
U'jpavo? 8;
vimocana
36.
vrtrakhada
160.
punisher
26; his spies virupavat 143. with Yama 23, 24; associated Virupah " 55. 167. Vilistenga 57.
125. vi-vas 43.
vrtraturya 158.
vrtrahatya 158.
vrtrahan6o,
159-
66, 109,
114,
158,
Varunam
184
Vrtrah
vrtvl
III.
RELIGION, WELTL.
141,
WISSENSCH.
u.
KUNST.
IA.
VEDIC
MYTHOLOGY.
103, 159.
158,
159.
SusnaS
J/'vrdh 60,
Vvr? 59vrsan
72.
putrah 9, 69 A; 146, 147, 157, sahasah 160, sahasrajit98. 158, 162; his brood 161 ; his eggs 89. 160; his forts sahasramuska 168. 160. i6oj his horns ; satmata
13.
sadana
122.
108. 108.
sudra
sura
172.
vrsabha
58.
173. 52. 119. 161. 160. 149. 153. 168.
120.
sadhya 130.
39, Samaveda
sanu
Vrsakapi 64.
vrsti
syama syava
158. 69,
59.
vrstimat
Vetasavah Vedanta
vedi 92,
83. 146.
104.
Sraddha Sri
svas svasana
Sayana 28,
107, Sinlvali sindhu Sindhu
sindhumatr
72,
Sarameya
105.
92.
vedisad
sveta
86, 87.
Si, 86.
51,
]/ven 133.
vaibhiivasa
69.
144, 12,
78.
Vairupah
Vaivasvata
170. 42,
13.
172.
satpati 58.
71, 99.
Vaisya 13.
Vaisvanara
Vyamsa
vyoman
64.
sugabhasti 116.
sudaksa
sudanu sudas
46.
80.
vraja
Samsa
9. 160.
sadaspatl 128.
sadhastha samdrk 107. 145. cele
64, 140,
133. 131.
147.
100.
Sakuntala sakra
sad
135.
82.
=
58.
58.
57,
122. 122.
supani subhaga
sura
87.
Sacl
saclvat
sacipati58, 58.
125. 42,51.
susipra55.
Il6" 125" 139"
susravas
Saranyu
4.
64.
132. 72. 34,
satarudriya 77satru
172. Sarama
144,
suhasta
Vsu
sunu
159.
^
daksasya 46.
120.
Sarayu
Sarasvat
sunrta
86, 88.
12,
Sflrya "
33,
;
14;
2,
158,
SarasvatI
124, the
Sayu,
sardhas Sarva
cow
of 77.
125; Asvins
34,
Indra Indra
the
87
of
associated
141.
162;
Saryanavat
75.
associated
Maruts
51; his
ofDyaus
21;
river
87.
salila 72.
sava savana
sunuh
34,
48.
139.
his
30; wife
his 30.
steeds
30, 55;
106, 132.
" 15;
20, 44, 10, u,
Savarna Savitr
associated
napatah 131. Sakapuni 38, 93, 99. Satyayaninah 68. Sigravah 153. sipra 55'. siprin 55.
siva
16,
with
Soma
112.
17,' 19,
37,
23, 45,
Suryacandramasa 126,
Suryamasa
Srbinda Slta Sena
soma
129.
38,
122,
126, 129.
70,72,73,85,115, 116,117,
123, 124, 138, 149, 154, 171; his arms 32; his and steeds 32 ; conducts car the with the dead
162.
118,
138.
57.
104.
75, 77.
4,
Siva
73,
74,
76, 155.
165;
as
connected well
as
Soma
14,
Soma)
in.
evening
34; 34;
name
17,
morning
etymology of he is golden
34; iden with 33,
1 1
35, 137^
38,
43,
46, 47,
134,
125,
130,
the name 32; play on is called prajapati 13; tified with Tvastr
138,139,146, 147,152,
Bhaga
33,
as
Prajapati 117,
1 1 121.
Surya
bought
a
109;
as
155.
161.
7,Visvakarman 97.
7.
brahma
priest 109;
108;
ill
"
his
Sunahsepa
sus
brilliance
an
brought by
112; his
car
eagle
I.
SANSKRIT
INDEX.
185
and
steeds
his
no;
is
celestial
!09,withtheMaruts
his
io,with
Pusan
svayambhu
svar
151.
III; cosmical
colour
actions
105; 109
name
"
Parjanya
37,
84,
129,
with 129,
;
with
rain with
31, 154.
48.
no; 114;
128,
107,
waters
svaru
etymology
as
of of
a
withRudra
svarga
135. loka
127.
drink
immortality
no; 82
;
as
86,
first
rain Hi; lio; Avestan
107
compared
with
with
svarga
svardrs svarbhanu
169,
171.
08;
as
fighter
of
"
83,
Surya
with with Varuna
108,
draught
of fond cessive
his the of
"
food
identified
identical
145, 161.
114.
160.
gods
112;
the Indra's in
"
gods
ex
the Pava-
svarvat
108;
haoma
6.
"
svarsa
indulgence
power
as
56;
as
a
mana
svaha
170.
healing
112,
109; of
(Agni)
56. 56.
126. 126.
90,
lio.
king
154;
no; mixed
king
power with
plants
of
"
Hamsa
101,
148;
1
=Agni
89.
magical
mixed with with
1/han
hari
60.
milk
water
106; 106;
moon
",
Soma-pusana
Soma-rudra somya Saudhanvana Sautramanl
'
identified
107,
on
the
129; lio,
105,
109,
112,
113,
grows
131,
96,
97.
mountains
ill;
rape
56.
112.
96,
13,
119.
97.
"
offering
"
16,
his
124;
saumya
'
!4;=Pra-
of
63;
roaring
18;
stimulates stimulates
108;
n.
japati
120.
sacrifice
"
4,
14,
1 1.
45.
49.
Indra
56,
109; 109; lakes
109;
thought
voice three
stimulates three
the
]/stan
stanayitnu
Smadibha svadha svapas
108.
52.
or
thirtyhis
wea
83.
146.
170. 132.
hrd Hotarah
66.
of
"
56;
wives
the
(of
96,
87.
147;
the
gods)
=
95. 7.
pons
lio;
his
with
112;
hotr
Hotra
zaotar
associated
Fathers
II. GENERAL
Aborigines of India 153, implements agricultural
fied Ahuva 155. 157. dei
INDEX.
the dead
car,
balance,
are
in which
of the
Asvins 55,
50, 51,52,
weighed
140, 144,
169.
of lisas
18, 47,
the
sun
EARTH
"
154.
gods
four
18;
156;
Mazda
20,
28,
bear
153.
"
50.
beast
bee
165.
50. 151.
159, of
28.
beef
BENFEY
"
Cinvat claw
bridge
of the
173.
Amsaspands
agent
ancestors
40.
66, 81.
26,
100,
the Soma
eagle
dead
112.
112.
gods
3" (115
142,
118).
BERGAIGNE
165.
aYT^o;
63, 74,
140,
123,
cloud clouds
88, 107,
io,
145,
ancestor-worship4.
animal-sacrifice
161. Bird
"
154.
139,
=
172; Soma
sun
148, 149, 152, 163, COLINET 123. 124. Agni 89, 152, 165; commentators 106, 108, 152; Comparative Mythology
9, 31, 152. 135;
as
"
(8).
cosmical functions of Vedic
2. 148; degrees of" ants 153, 165. 68, 70. Apam napat ape 163. archer 116, 119, 137; as a designation of Agni 89.
50. 74,
; 112,
173.
cosmogonic
==
Vrtra4l.
boars
gods 15. cosmogonic hymns 13, 46. cosmogonic paradox 12, 46. S 8 (11 14). Cosmogony S 7 (8" 1 1). Cosmology
"
body bogu
166.
cow
45. BOLLENSEN
53.
of
"
56, 70, 78, 82, 122, 124, Aditi 148; 122; 125, raincloud Prthivi 126;
= = =
155.
18. bolt, Indra's bones, of Dadhyahc 142; the dead 165, 166. bow
v.
10,
12,
150;
sacrificial
-
"
165;
of 132;
raw cows
"
sanctity of
"
Aryan
Aryans Aryas
ascetic
ass asu
55;
BRADKE
deified
155.
62. 107,
1
157, 159.
50.
Brahman
io, 144,
Brahmans,
of the ASvins Brahmanas 25,
40,
of
113.
151
1
4,
14.
29, 41,
31, 43,
33,
44,
168;
-
asura-slaying103.
Atar
150; of craft
waters
59,61, 108;
of Vala
102.
Athwya
76, 87, 92, 109, in, 112, 117, u 8, 119, 124, 125, 130, 136,155, 156,159,160,168, 169.
Buddhist buffalo buffaloes
1
light47, 156.
165.
134.
cremation
cymbals
Dahaka
transferred 173.
127.
literature
154.
69.
70.
asso
8, 129.
40, 41,
DARMESTETER
8, 49.
of Visnu 7, 20,
40,
41. 27,
bull
=
Avesta 37,
45,
49,
80, Agni 88, 90, 92, 150; Indra Dyaus 120, 150;
75,
=
Dawn
14,
ciated
cows
with
with dawns
87, 113,
114,117,124,127,
139, HI,
150,
connected
=
with 150;
sun
=
Indra Soma
;
"
61,
18.
1361 137,
156,:
18;
Rudra
=
dead,
in death
163, 164.
164, 169, 172, 173; 159, its relation to Vedic mytho logy S 5 (7"8).
axe,
106, 108;
bulls
31
pati
61 A
(150).
deities, lower
cultural
of Azhi
deluge 139. demons Cake, offeringof 56. 4, 18, 152, 156 calf of the mountains Agni 89; lightning
= =
"
"
164;
60.
Bagha
7, 45.
12,
150.
descent
of
fire 140.
88
III.
RELIGION,
8. 153.
WELTL.
WISSENSCH.
u.
KUNST
IA.
VEDIC
MYTHOLOGY.
magical
man
rites
ogni 39.
OLDENBERG
44,
rivers, deified
S 33
III.
(86"88);
and
beast
28, 34,
123, 149. and
39, 43,
104,
man-tigers 153.
Manes MANNHARDT
53,
154. = rock
ROTH
cloud
172,
173. 53.
117, OLDHAM
omen,
87.
birds beasts of
28, 44, 53, 65, 69, 73, 87, 88, 104, 116, 123, 146, 149, 169, 173.
152.
origin of various
14.
n.
Sacrifice, attacked
by goblins
"
163; celestial
the
167.
"
165.
10.
fires 47;
114. and
line
148.
172,
152,
"
men,
origin of
143,
155;
messengers
173.
of
1
metamorphoses
meteor
134,151,163.
66.
metempsychosis,germ
163.
in method
heaven-
mythology
121,
122.
I'
SCHROEDER
70,
77,
81.
milk
=
parentage, my thologicalapplications
;
^8,
=
152,
153,
of
11,
12.
Parsis PERRY
106.
89.
milky
mirage
mist
way
88.
Perkiinas
136.
30, 37,
44,
line 31.
hotrs
H4;
^
.
"
Priests
!39"
~J"SiM44r-Lfi7i
H4.
--
158.
127. 4;
-.stars
Mithra
monkey
pigeon
PISCHEL
152,
'172.
58, 62, 69, 77,
57,
149the
123,
"
moon
31,
104,
88,
137,
112;
48, 69, 70, 73, 74, of 108, ill, 1 18, 136, points
173; the 134; 53.
=
159,
Soma
"
phases of
133,
"
112,
125,
the
waning
of
112. star
morning
mortar
and
pestle 106;
22,
dei
88, 90.
91;
mothers,
Waters mountain mountains
10;
"
cloud
in,
159. aerial
"
MUIR
123.
Myriantheus
lative ages
conceptions, mythological
of
20.
re
mythology, comparative
(S); definition
characteristics
of
"
" 6 " i ;
"
deified 154. solstitial festival 155. 9. compass soma-backed no. literature 102, 136, post-Vedic soma-drinker (Agni) 16. mytho 139, 142, 160, 163; soma-drinkers 127. logy 1 18,155 ; poetry 150; i 69" IO7, "4, 142 isoma-eagle Sanskrit -period 155; 152. Soma 112. 157; soma-strainer 106, in. about ani notions prehistoric vat 106. soma mals S 65 (153). of the word use son, figurative pressing-stones 105, no, 144, of strength 102 ; 12 of ; 154waters 85. pressings of Soma 114. of the Aiigirassong 1 68, 1 72 ; priest, Atharvan 7, 141; of the MarutsSo. esi42; Adhvaryu 107; Hotr 7, 96, sorcerers 95. 147Soul S 72 (166- 167); -of the priests and heroes, mythical dead 48, 81. 1-7"147 with south' co"ected the 72, 91. Fathers 1 70, with Soma 34. punishment, future 169. south-east 171. Puranas 121, 39, 41, 119, SPIEGEL 70.
" " " " " " "
Prometheus'
of Vedic
Quail 52.
spirits,friendly 164;
world 155. stallion of 80. 103,
112, evil
"
dark
"
quiver,deified
Kain
167.
134,
|stars
24,
--
10,
136, light108;
59,
63, 88;
n. 2.
names!
144,
167, 171.
of 162.
81,
steed
i48;=Agni
150; of
=
89;
rainbow
Names,
un-Aryan
niggard 157. night 12,48; time of goblins 163; associated with morn ing 124. north, region of Rudra 76.
north-east Odhin 171.
ning
names
Soma
sun
steeds
31. Indra
55; of Apam
60.
rain-god 85.
85.
of 31.
steeds
jstorm-cloud
167, 168.
jstorm-gods
definition religion,
83,1 52
; as
an
eagle 114.
retribution,doctrine
156.
II.
GENERAL
INDEX.
189
sun
15,
148;
13;
as as
cosmogonic
a
thunder-god
of
"
Vrtra-slayers
vins
127,
128;
As
~~~~agent
form
of the
thunderstorm Thwaks
51.
Agni93;
53,
the
"
daughter
108, 160;
119;
as
Vrtra-slaying
Asvins'
6,
80.
105,
eye
abode
of
time
of 50.
the
appearing
vulture vultures
152.
of
163.
the
167;
coupled
129,
at
41,
151, 153.
153.
WALLIS
with
its 10;
173;
night
the
-
of
death
165.
166, 168, 169.
water-nymph
172.
Waters 10, 91,
of
transmigration
tree,
trees
51, 137;
wheel sun-bird
53,
61;
rising
of
the
"
"
43,
12;
celestial
167.
154.
116,
121,
126, 161;
with
14;
steeds of the
134,
of
152, 5,
19,
154, 59;
92; in
158,
159,
"
56,
63.
triad
gods
of
54,
69,
aerial
associated cosmogony
12, and 12;
39,
93;
91. in desses
sacrificial
"
"
god
9.
Agni
as
sunrise,
sunset
Agni
155;
87;
character
of worlds of
mothers
69,
85,
107;
triple
Tf.ito; twin
Agni
93.
purifying
son
healing
as
85,
of
Vedic sun-steed
worship
136.
of
69.
172. Asvins
49;
of
"
wives
Varuna
26.
deified
;
supersession
Indra
Varuna
by
twins, 173two
primaeval
Weapons, deadi65
155;
"
of the
28.
"
oftheMaruts79.
77,
104, 140,
Sutlej
Sutras 152,
swan,
87. 36,
153,
births
of of eyes
Agni
abstract
=
94
WEBER
53,
143,
75,
155,
76,
119,
125, 168.
classes
"
gods
and
169.
166,
115;
moon
"
sun
hymn
35 134.
golden
steed
168. 150.
130.
procession 163.
153. connected
=
symbolical symbols
155.
Universe,
tion of
mechanical
li; 14. 119, three
produc
divisions
with 31,
;
"
Savitr 155;
"
34. of 155.
Temples,
18.
ten ten
unknown
in
Rgveda
of
8,
11,
sun
Upanisads fingers
105,
=
167,
168.
the WHITNEY
sun
146
of Visnu
116,
122.
65.
maidens
fingers
86
"
91,
114.
106.
Vadare
114.
widow-burning
152.
WILSON
165.
104.
terrestrial terrestrial
third
gods objects
Soma 68.
Varaghna
154. 132. Vedic Vedic
their
77, 72.
deified
commentators
wind
daily
pressing
gods,
character classified
18;
10 21
wind-spirits
wine
137-
Thraetaona three
(15
;
168.
steed
"
Agnis
164;
119,120;
94;
"
classes
"
of
19);
common
their
winged
Wodan wolf wolves 52,
148.
beings
tions
daily
"
invoca
15;
their
83.
157.
75.
dailyoffer-
number mortal
one
19;
originally
to
ings ings
"
89
"
daily Somapressearths
--
subordinate
107;
of
169;
139; 95
;
"
16.
sources
wood,
of
cosmogonic
13, 168. 15,
II.
lakes
"
107,
94, worlds
Vedic
mythology,
3
world-giant
world-soul
82.
sacrificial
"
verethra
(3-5).
159.
Soma-tubs three-headed
41.
61,
64,
Verethraghna verethrajan
Vlvanhvant
Vourukasa
8, 66,
114.
150,
152.
Yima
Yimeh
43" 172,
172, 173.
173-
67,68,
three-wheeled Thrita thunder
uts
160;
"
goblins
car
163.
132.
114.
43, 137-
114,
172. Zarathustra 7.
8,
59, 80.
43,
68,
"
84;
of
the
Mar-
Vrtra-slayer
=
87,
16;
=
98,
109,
sun
152;
31.
Zs6;
ZlMMER
27.
Agni
87.
ADDENDA
P. i,
ast
i
AND
Essays II
to
CORRIGENDA.
read
154). Essays, 1856 (= Chips 42, i 1897. Mythology, 2 vols. London, P. 8, 1. 4 y^rVerethragna read read Verethraghna. P. 5, 1-5 from below for pove prove. P. 12, 1. 7 from below, for vi'svarupa read visvarupa; 1. 23: on this paradox cp. WC. P. 15, 1. 10 P. 17, 1. 14 from from below below for Prajanya read Parjanya. 41. add-. The infinite of cosmic is already to be in the number found notion of an ages AV. GARBE in this Encyclopedia 3, 4 p. 16. (10, 839-4"), 1895, p. 210; cp. JACOBI, GGA.
line, for Oxford
Contributions
Oxford of
"
"
P.
2,
1.
add
the
Science
"
"
"
"
P. 21,
P-
note
22
15, 21 P. 29, note writes the add to effect that till the 170; SEE. JOH. SCHMIDT 42, 391. and it is im has been relation of the Aeolic to determined, opavo; oypavos wpavo? is connected P. 29, " 13, 1. 4 Varuna with possible to say whether o-jpavo? or not.
"
1895,
J38.
read
2
furnished.
but cp.
"
P.
10,
22,
1. 14 and
asanimat:
cp.
PAOS.
add
RV.
1271
BLOOMFIELD,
JAOS.
"
for bruvanah
add
read
bruvanah.
"
BLOOMFIELD,
n, read 1. 17 190 IS. add
"
P. 33, 1. 25 P. 37,
-
for
stimultae
read line
stimulate. of
"
P.
35" 1. 28
1. 4 add
" 16,
cp.
last
notes,
"
after PERRY
P. 41, p. LRV.
JAOS.
IS. XI
P. 4, 42,
P.
39,
1. 19
for mythology
4
read
mythology11.
GGA.
4,
as
for
-
XII." On
note
153;
"
KRV.
P.
18, 28.
d. ind. P.
44, p.
1.
epithet sipivista cp. OST. P. 44, 1. 6:_ On Surya and Savitr 214. P. 46, note 21 for Adityas read Adityas.
" "
add
MACDONELL,
1897, 87
an
47-8.
I, cp.
f. ;
162;
Aditya
JAOS.
Gesch.
-
add
Cp. WURM,
1. 5 for delete note P. 50, feast' read feast. 9. 1. 33 add PAOS. CL. 16, 21"2; HOPKINS, 1894, CXLIX" P- 55' !" 15: On 1. P. 21 PERRY, : on JAOS. 138. 198. 11, 55, ayasa weapons cp. " SBE. add P. 66, note add note 33 46, 278. cp. OLDENBERG, 142"3; cp. cp. LRF. Hochzeitsrituell BRV. note 3 add WINTERNITZ, OERTEL, 18, 26"31; JAOS. 3, 43. 46; 42 J" add note P. 69, note Vedaadd 200"7; 9, 687. cp. ZDMG. cp. HILLEBRANDT, 29. P.
Rel.
46,
54,
note
22
add
cp. Indra's
JAOS.
"
"
"
--
and
two
lines
below
before
read
LRV.
P.
80,
1. 9
for
Marudvrddha
3, 355 Marudvrdha
"
7 add
WESTERGAARD,
note
(also p. 88,
4).
-
Indra and between points of resemblance Parjanya cp. PAOS. P. 85, note writes that he HOPKINS, 4 add 1894 (Dec.), 36-9. JOH. SCHMIDT since Lith. u can regards the equation Parjanya =Perkunas as only corre quite wrong, LESKIEN this equation untenable also considers spond to Sansk. u. (communication through Grammatik Altindische B6HTLINGK). It is, however, accepted by WACKERNAGEL, "" 52. b. P. 88, note " 100 add delete note P. 4'. ZDMG. BOLLENSEN, 114 499. 41, cp. 6 add P. 169, note GGA. HAUG, 1875, p. 96.
-" " "
below:
On
Indo-arische
Philologie. III.
IA.
-J2