264

bring Surya (veti suryam); 263 in i. 123, 3, to declare men sinless towards Surya (devo no attra Savită damūnāḥ anāgaso vochati Suryāya); and in v. 81, 4, to combine with the rays of Surya (uta Suryasya raśmibhiḥ samuchyasi). In explanation of the last passage, Sāyaṇa remarks, that before his rising the sun is called Savitri, and from his rising till his setting Surya (udayāt pūrvabhāvī Savitā | udayāstamayavartti Sūryaḥ iti). And similarly Yaska says, Nirukta xii. 12: tasya kālo yada dyaur apahatatamaskā ākīrnaraśmir bhavati | "the time of Savitri's appearance is when darkness has been removed, and the rays of light have become diffused over the sky." If so, his action must also extend to a later period of the day, as in vii. 66, 4, he is prayed along with Mitra (the god of the day) and Aryaman and Bhaga, to vivify the worshipper after the rising of the sun (yad adya süre udite anāgāḥ Mitro Aryamā | suvāti Savita Bhagaḥ). Again, in x. 139, 1, Savitri is termed surya-raśmi, "invested with the rays of Surya; " and in the 8th and 10th verses of vii. 35 (verse 8: sam naḥ Suryaḥ uruchakshaḥ 10: sam no devaḥ Savita trāyamānaḥ), as well as in x. 181, 3 (Dhatur dyutānāt Savituś cha Vishnor ā Sūryād abharan gharmam ete), the two gods are separately mentioned, unless we are to suppose (but apparently without reason) that in the last passage the writer means to identify all the four gods who are there named, viz. Dhātri, Savitri, Vishnu, and Surya. In i. 157, 1 also, where several gods are mentioned besides Surya and Savitri, the last two appear to be distinguished: abodhi Agnir jmaḥ udeti Suryo vi Ushāś chandrā mahī āvo archishā | ayukshātām Aśvinā yātave ratham prāsāvīd devaḥ Savita jagat prithak | "Agni has awoke from the earth: Surya rises; the great and bright Ushas has dawned with her radiance; the Aśvins have yoked their car to go; Savitri has vivified each moving creature." In other texts, however, the two names appear to be employed indiscriminately to denote the same. deity, viz. in iv. 14, 2 (ürdhvam ketum Savita devo aśrej jyotir viśvasmai bhuvanāya kṛinvan | ā aprāḥ dyāvā-pṛithivī antarikshañ vi Sūryo raś

263 Sāyaṇa remarks here that, though the godhead of Savitri and Sūrya is identical, they may yet, from their representing different forms, be spoken of as respectively approaching and approached (yadyapi savitṛi-sūryayor ekadevatātvam tathāpi mūrtti-bhedena gantṛi-gantavya-bhāvaḥ).

254 As in another place (x. 12, 8), he is supplicated, along with Mitra and Aditi, to declare the worshippers sinless towards Varuna.

mibhiś chekitānaḥ); x. 158, 1 (Sūryo no divas pātu ... | 2. Josha Savitaḥ... 3. Chakshur no devaḥ Savita... | 5. Susandrisam̃ trā vayam prati paśyema Sürya). In i. 35, 7, also the name Surya may be employed as synonymous with Savitri, which is found in the other verses of the hymn, although, as we have already seen, the two deities appear to be distinguished in verse 9. See also i. 124, 1; and vii. 63, 1-4 (when the word Surya is used in verses 1, 2, and 3, and Savitṛi in verse 4, and where the functions expressed by the derivatives of the root su, which, as we have seen, are most generally assigned to Savitṛi, are in verses 2 and 4 predicated of Surya).

In v. 81, 4 and 5 (uta Mitro bhavasi deva dharmabhiḥ | 5. Uta Pūshā bhavasi deva yāmabhiḥ), Savitṛi is identified with Mitra and Pūshan, or is, at least, described as fulfilling the proper function of those gods. And similarly in v. 82, 1, 3, and vii. 38, 1, 6 (unless with Prof. Roth, 8.v. we take Bhaga as a simple epithet), Savitri seems to be identified with the god of that name. On the other hand, he is clearly distinguished from these and other deities, in such texts as iii. 54, 11, 12; vi. 49, 14; vi. 50, 1, 13; viii. 18, 3; viii. 91, 6; x. 139, 1.

The word Savitri is not always a proper name; but is sometimes used as an epithet. Thus in ii. 30, 1, it seems to express an attribute of Indra; and in iii. 55, 19, and x. 10, 5 (devas Tvashṭā savitā viśvarupaḥ), to be, as well as viśvarūpa, an epithet of Tvashtṛi. As applied to this god, it probably means rather the generator, than the vivifier.

SECTION XII.

PUSHAN.

I commence my description of this deity by translating the account given of him in the Sanskrit and German Lexicon of Messrs. Böthlingk and Roth, vol. iv. p. 854 f.

(1) Functions and epithets of Pūshan.

"Pūshan is a protector and multiplier of cattle (paśupā) and of human possessions in general (pushțimbhara, R.V. vi. 3, 7). As a cowherd he carries an ox-goad (vi. 53, 9; vi. 58, 2) and he is drawn by goats (ajāśva). In character he is a solar deity,265 beholds the entire universe, and is a guide on roads and journies (i. 42, 1; x. 17, 6; x. 59, 7; x. 85, 26; A.V. vi. 73, 3), and to the other world (pathaspati, prapathya (x. 17, 3, 5; A.V. xvi. 9, 2; xviii. 2, 53). He is called the lover of his sister Sūryā (vi. 55, 4, 5; vi. 58, 4). He aids in the revolutions of day and night (i. 23, 13-15); and shares with Soma the guardianship of living creatures (Soma-pūshanau, ii. 40, 1 ff.). He is invoked along with the most various deities, but most frequently with Indra (Indrā-pūshanau, i. 162, 2; vii. 35, 1), and Bhaga (iv. 30, 24; v. 41, 4; v. 46, 2; x. 125, 2. Compare Satapatha Brāhmaṇa xi. 4, 3, 3; Katy. Sr. v. 13, 1). His most remarkable epithets, in addition to those above specified, are aghṛini, kapardin, karambhad, dasra, dasma, dasmavarchas, narāśamsa (R. V. i. 106, 4; x. 64, 3) vimucho napāt, vimochana. Compare especially the hymns R.V. vi. 53-58; x. 26." The reader can also consult the remarks on this god given in the Introductions to Professor Wilson's translation of the Rig-veda, vol. i. p. xxxv. and vol. iii. p. xii.

The hymns which are exclusively devoted to the celebration of

265 In Nir. vii. 9, where R.V. x. 17, 3, is quoted, Yaska explains the words bhuvanasya gopāḥ there applied to Pushan, by sarveshām bhūtānāṁ gopāyitā ādityaḥ | “the sun, the preserver of all beings."

Pushan are i. 42; i. 138; vi. 53-56; vi. 58; and x. 26. In ii. 40, he is invoked along with Soma, and in vi. 57, in company with Indra. The single or detached verses of other hymns in which he is mentioned are numerous. In addition to the epithets above specified by Professor Roth, I note the following, and others will be found, in the hymns which are translated below: agohya, not to be hidden (x. 64, 3); anarvan, resistless (vi. 48, 15); abhyardhayajvan, bringing blessings (vi. 50, 5); 266 asura, divine (v. 51, 11); kshayadvira, ruler of heroes (i. 106, 4); tavyas, strong, and tura, vigorous (v. 43, 9); tuvijāta, of powerful nature (i. 138, 1); purandhi, wise (ii. 31, 4); purūvasu, abounding in wealth (viii. 4, 15); mantumat, wise in counsel (i. 42, 5); mamhishtha, most bountiful (viii. 4, 18); mayobhū, beneficent (i. 138, 2); vājin, bestower of food (i. 106, 4); śakra, powerful, (viii, 4, 15); viśvadevya, distinguished by all divine attributes (x. 92, 13); viśvasaubhaga, bestowing all blessings (i. 42, 6); viśvavedas, knowing all things (i. 89, 6); hiranyavāśīmattama, skilful wielder of a golden spear (i. 42, 6); and Soma is said to be like Pushan an impeller of the soul (dhījavana). He is the lord of all things moving and stationary, the inspirer of the soul, an unconquerable protector and defender, and is besought to give increase of wealth, i. 89, 5 (tam īśānam jagatas tastushas patim dhiyamjinvam avase hūmahe vayam | Pūshā no yathā vedasām asad vṛidhe rakshitā payur adabdhaḥ svastaye | compare ii. 1, 6). He is besought to maintain his friendship steadfast like a skin without holes and well filled with curds; he is declared to transcend mortals, and to be equal to the gods, in glory; and is prayed to protect his servants in battle and to defend them as of old, vi. 48, 18 (driter iva te avṛikam astu sakhyam | achhidrasya dadhanvataḥ supūrṇaśya dadhanvataḥ | 19. Paro hi martyair asi samo devair uta śriyā | abhi khyaḥ Pūshan pṛitanāsu nas tvam ava nūnam yathā pură). He is said to regard, and to see clearly and at once, all creatures, iii. 62, 9 (yo viśvā abhi vipaśyati bhuvanā sam cha pasyati | sa naḥ Pūshā 'vitā bhuvat), and in x. 139, 1, is associated

266 "Spenden entgegen bringend" (Roth). Yāska (Nir. vi. 6) explains the compound as abhyardhayan yajati, “one who increasing, worships," and Sayana expands this into "prospering his worshippers" (stotṛīn abhyardhayan samṛiddhān kurvan yo yajati dhanena pūjayati tādṛiśaḥ); Roth, in his Illustrations of the Nirukta, p. 75, inclines to the same interpretation.

with Savitri and is described as moving onward under his impulse, and as knowing and perceiving all creatures, a guardian (tasya Pūshā prasave yāti vidvān sampaśyan viśvā bhuvanāni gopāḥ). He is connected with the marriage ceremonial in x. 85, 26 and 37, being besought to take the bride's hand and lead her away (verse 26. Pūshā tvā ito nayatu hastagrihya), and to bless her in her conjugal relation (37. tām Pūshan śivatamām ā īrayasva); 267 and in another place he is prayed to give his worshippers their share of damsels, ix. 67, 10 (avitā no ajāśvaḥ Pūshā yāmani yāmani ā bhakshad kanyāsu naḥ). According to Professor Roth (as quoted above) Pushan is not only the tutelary god of travellers, but also, like Savitri and Agni, and the Greek Hermes, a ψυχοπομπός, who conducts departed spirits on their way to the other world, and in proof of this, as we have seen, he refers to R.V. x. 17, 3, 5, and two passages from the A.V. These texts are as follows: R.V. x. 17, 3 ff. (verses which, as I learn from Professor M. Müller's article on the funeral ceremonies of the Brahmāns, 268 p. xi. ff., are directed to be recited during the cremation of the body): Pūshā tvā itaś chyavayatu pra vidvan anashṭapaśur bhuvanasya gopāḥ | sa tvā etebhyaḥ pari dadat pitṛibhyo Agnir devebhyaḥ suvidatriyebhyaḥ | 4. Āyur viśvāyuḥ pari pāsati tvā Pūshā tvā pātu prapathe purastāt | yatrasate sukrito yatra te yayus tatra tvā devaḥ Savitā dadhātu | 5. Pūshā imāḥ āśāḥ anu veda sarvāḥ so asmān abhayatamena neshat | svastidāḥ āghṛiniḥ sarvaviro aprayuchhan puraḥ etu prajānan | 6. Prapathe pathām ajanishṭa Pūshā prapathe divaḥ prapathe prithivyāḥ | ubhe abhi priyatame sadasthe à cha para cha charati prājanan | "3. May Pūshan convey thee away hence, the wise, the preserver of the world, who loses none of his cattle; may he deliver thee to these fathers; and may Agni (entrust thee) to the gracious gods. 4. May life, full of vitality, protect thee: May Pushan convey thee onward on thy distant road; May Savitri place thee where the righteous abide, in the place whither they have gone. 5. Pushan knows all these regions may he conduct us in perfect security; blessing, glowing, allheroic, may he go before us, watchful and understanding. 6. Pushan was born to move on distant paths, on the far road of heaven and the far road of earth. He goes to and returns from both the beloved abodes.” 267 See Weber's Ind. Stud. v. 186, and 190.

268 Journal of the German Oriental Society, vol. ix., at the end.