Pūṣan (पूषन्) (Puṣan?) is the name of a deity Vastushastra (architecture)
Pūṣan (पूषन्) refers to one of the deities to be installed in the ground
plan for the construction of houses, according to the Bṛhatkālottara,
chapter 112 (the vāstuyāga-paṭala).—The plan for the construction is always
in the form of a square. That square is divided into a grid of cells
(padas). [...] Once these padas have been laid out, deities [e.g., Pūṣan]
are installed in them. In the most common pattern 45 deities are installed.
Pūṣan as a doorway deity is associated with the Nakṣatra called Viśākhā and
the consequence is sukha. [...] The Mayasaṃgraha (verse 5.156-187)
describes a design for a 9-by-9-part pura, a residential complex for a
community and its lead figure. [...] This record lists a place for eating
vessels at Pūṣan.
Pūṣan (पूषन्) is the presiding deity the building-plot associated with the
object Camphor, as discussed in the thesis entitled “concept of ritual
deposit of Khmer temples in northeastern Thailand from 10th-13th century
A.D.” by Naiyana Munparn.—(Also see: Acharya, Architecture of Mānasāra,
111).Source: SURE: Concept of Ritual Deposit of Khmer Temples
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian
science (shastra) of architecture (vastu), dealing with topics such
architecture, sculpture, town-building, fort building and various other
constructions. Vastu also deals with the philosophy of the architectural
relation with the cosmic universe.
Pushan is the guardian deity of roads, who removes dangers out of the way.
He is also called the 'guardian of travelers' and the 'son of deliverance'.
He follows and protects cattle and brings them home safely. His name means
'prosperer'. His favorite food is gruel. He wears braided hair and a beard.
He carries a golden spear, an awl and a goad. His is a great charioteer,
and his car is drawn by goats. With his golden aerial ships, Pushan is the
messenger of Surya. He is the guardian of all creatures. He is also often
appealed to for granting bounty. Among his other duties, he conducts the
dead on the far-off path of their fathers.
Pūṣan (पूषन्).—1) A Vedic deity.
2) The protector of the universe; Īśop.16.
3) The sun; सदापान्थः पूषा गगनपरिमाणं कलयति (sadāpānthaḥ pūṣā
gaganaparimāṇaṃ kalayati) Bhartṛhari 2.114; इन्धनौघधगप्यग्निस्त्विषा
नात्येति पूषणम् (indhanaughadhagapyagnistviṣā nātyeti pūṣaṇam)
Śiśupālavadha 2.23; नवीनमिव पूषणम् (navīnamiva pūṣaṇam) Śiva B.15.26.
4) One of the 12 Ādityas; Mahābhārata (Bombay) 12.15.18.
5) The earth.
2) Pūṣan (पूषन्):— [Mārkaṇḍeya-purāṇa]) Name of a Vedic deity (originally
connected with the sun, and therefore the surveyor of all things, and the
conductor on journeys and on the way to the next world, often associated
with Soma or the Moon as protector of the universe; he is, moreover,
regarded as the keeper of flocks and herds and bringer of prosperity; in
the Brāhmaṇas he is represented as having lost his teeth and feeding on a
kind of gruel, whence he is called karambhād; in later times he is one of
the 12 Ādityas and regent of the Nakṣatra Revatī or Pauṣṇa; [dual number]
‘Pūṣan and Aryaman’ [Viṣṇu-purāṇa [Scholiast or Commentator]])
* A Discussion on Vedic Gods*
Yaska divides the different Deities or forms of the same Deity enumerated
in the fifth chapter of the Naighantuka, into the three orders of
prithivisthanadevata i.e terrestrial Gods, antarikshasthanadevata i.e.
atmospheric or intermediate Gods and dyusthana devata i.e. celestial Gods.
He further remarks that in the opinion of his predecessors who expounded
the Veda (nairuktah) there are only three Deities, Agni on earth, Vayu or
Indra in air, Surya in heaven. God Surya protects us from the hindrances of
Dyusthana, the atmospherie God Vayu protects us from the hindrances of
antarikshasthana and Agni protects us from the obstacle of terrestrial
regaion. In the Rigveda we find that all Deities of three regione are not
so prominent, but only Surya, Indra or Vayu and Agni are prominent Gods of
three ragions because they are representatives of the Gods of their
respective regions. Each of these he continues has various appellations
according to differences of function, just as the same person may act in
the capacity of Hotri, Adhvaryu, Brahman, Udgatri. Yaska himself does not
admit that all the various Gods are only forms or manifestations of the
three representative Deities, though he allows that those forming each of
the three orders are allied in sphere and functions. The fifth chapter of
the Naighantuka on which Yaska comments, contains in its enumeration of
Gods a number of minor Deities and deified objects, so that the total far
exceeds eleven in each division.
Agni, Apah, Prithivi and Soma belong to the terrestrial region. The Gods
belonging to atmospheric region are Indra, Vayu, Rudra, Marut, Parjanya.
The Gods of celestial region are Surya, Mitra, Varuna, Dyuh, Pushan,
Savita, Aditya, Ashvins, Ushas and Ratri. An earlier or first age of the
Gods is also spoken of. The Atharva Veda speaks of ten Gods as having
existed before the rest. The Gods too were originally mortal. This
expressly stated in the Atharva Veda. Gods were originally not immortal is
implied in the Rigveda. For immortality was bestowed on them by Savita or
by Agni. They are also said to have obtained it by drinking Soma, which is
called the prin ciple of immortality According to a later conception Indra
is stated to have conquered heaven by tapas or austerity. The Gods are said
to have attained divine rank by the same means or to have overcome death by
continence and austerity. Each God has a number of activities and each name
has a reference to one such activity. The different names indicate their
greatness.
Yaska speaking of the nature of the Gods, remarks that what is seen of them
is not anthropomorphic at all, as in the case of the Sun, the Earth and
others. The natural bases of the Vedic Gods have, to begin with, but few
specific characteristics, while they share some of the attributes of other
phenomena belonging to the same domain. Thus Dawn, Sun and Fire have the
common features of being luminous dispelling darkness, appearing in the
morning. The absence of distinctiveness dispelling darkness, appearing in
the morning. The absence of distinctiveness must be still greater when
several Deities have sprung from different aspects of one and the same
phenomenon. Hence the character of each Vedic God is made up of only a few
essential traits combined with a number of other features common to all the
Gods, such as brilliance, power, beneficence and wisdom. Certain great
cosmical functions are predicated of nearly every leading Deity
individually. The action of supporting or establishing heaven and earth is
so generally attributed to them, that in the Atharva Veda, it is even
ascribed to a magical bunch of darbha grass. Nearly a dozen Gods are
described as having created the two worlds and rather more are said to have
produced the Sun, to have placed it in the sky or to have prepared a path
for it. Four or five are also spoken of as having spread out the earth, the
sky or the two worlds. Several (Surya, Savita, Pushan, Indra, Parjanya and
the Adityas) are lords of all that moves and is stationary.
Such common features tend to obscure what is essential, because in hymns of
prayer and praise they naturally assume special prominence. Again, Gods
belonging to different departments, but having prominent functions in
common, are apt to be approximated. Thus Agni, primarily the God of
terrestrial fire, dispels the demons of darkness with his light, while
Indra, the aerial God of the thunderstorm, slays them with his lightning.
Into the conception of the fire-god further enters his aspect as lightning
in the atmosphere. The assimilation is increased by such Gods often being
invoked in pairs.
The indefiniteness of outline caused by the possession of so many common
attributes, coupled with the tendency to wipe out the few distinctive ones
by assigning nearly every power to every God, renders identification of one
God with another. Such identification is as a matter of fact frequent in
the Rigveda.
Thus a poet addressing the fire-god exclaims:
“Thou at thy birth, O Agni, art Varuna; when kindled thou becomes Mitra, in
thee, O son of strength, all Gods are centred; thou art Indra to the
worshipper” .
Reflexions in particular on the nature of Agni, so important a God in the
eyes of a priesthood devoted to a fire cult, on his many manifestations as
individual fires on earth and on his other aspects as atmospheric fire in
lightning and as celestial fire in the Sun, aspects which the Vedic poets
are fond of alluding to in riddles, would suggest the idea that various
Deities are but different forms of a single divine being. This idea is
found in more than one passage of the Rigveda ‘the one being priests speak
of in many ways; they call it Agni, Yama, Matarisvan’. ‘Priests and poets
with words make into many the bird (the Sun) that is but one’. Thus it
appears that by the end of the Rigvedic period a kind of polytheistic
monotheism had been arrived at. We find there even the incipient
pantheistic conception of a deity representing not only all the Gods but
nature as well. For the Goddess Aditi is identified not only with all the
Gods, but with men, all that has been and shall be born, air and heaven and
Prajapati is not only the one God above all Gods, but embraces all things.
In the older parts of the Rigveda, individual Gods are often invoked as the
highest but this notion is not carried out to its logical conclusion. Even
when a God is spoken of as unique (eka) or chief, as is natural enough in
laudations, such statements rose their temporarily monotheistic force
through the modifications or corlections supplied by the context or even by
the same verse. Thus a poet says that ‘Agni alone, like Varuna, is lord of
wealth’. It should also be remembered that Gods are constantly invoked in
pairs, triads and larger group, even the exalted Varuna being mostly
addressed in conjunction with one other God or with several other Gods.
The Rigveda, as well as the Atharva Veda states the Gods to be thirty three
in number, this total being several times expressed as ‘thrice eleven’. In
one passage eleven on earth and eleven in the waters. The Atharva Veda
similarly divides the Gods into dwellers in heaven, air and earth, but
without specifying any number. The aggregate of thirty three could not
always have been regarded as exhaustive, for in a few passages other Gods
are mentioned along with the thirty three. They are also spoken of in a
more general way as forming three troops. A threefold division is implied
when the Gods are connected with heaven, earth and waters. The Brahmanas
also give the number of the Gods as thirty three.
A brief discussion of the major Vedic Gods are as followes:
Indra
Indra is the leading Deity of the Veda. The largest number of hymns of the
Rigveda is exclusively devoted to the glorification of the Indra. The God
Indra is more realistic in approach. Indra basically represents the spread
of kingship and protection of the subjects. He has been depieted as a here,
all his heroic deads have been described by the ecstasy of the Vedic poets.
Agni
The fire God Agni is the most important of the terrestrial Gods. Next to
Indra come great rituals Deity Agni. His food is ghee and wood, melted
butter is his beverage and he is nourished three times a day. He is the
mouth by which the Gods eat the sacrificial offerings. His brightness is
much dwelt upon, he shines like the Sun, his luster is like the rays of the
down and the Sun. He shines even at night and dispels the darkness with his
beams. Agni is more closely associated with human life than any other
Deity. He is the only God called grihapati, lord of the house. He takes the
offerings of men to the Gods and brings the Gods to the ritual. As knowing
all the details of ritual he is wise and all knowing and is exclusively
called Jatavedas, he who knows all created beings. He is a great benefactor
of his worshippers, protecting and delivering them and bestowing on them
all kinds of boons, but pre-eminently domestic welfare, offspring and
prosperity.
Soma
The God Soma is one of the prominent Deities of the Veda. So for the
naturalistic and spiritual aspects of the God Soma concerned the spiritual
attributes leads to the highest bliss and happiness. Soma is a drink of
longevity. The pavamana Soma leads to immortality. Evaluated on the
standard of frequency, Soma comes third in order of significance among the
Vedic Gods. Soma in creeper from is crushed for procuring its juice for its
useful role in the ritual. In the post Vedic literature Soma is a regular
name of the Moon. The process by which the celestial Soma gradually
coaleaced with the Moon is not difficult to understand. Soma on the one
view point is continually thought of as celestial and dazzling, sometimes
as dispelling darkness and swelling in the waters and on the other view
point is very often called a drop, Indu. Thus Soma in the bowls is
described in one passage to appear like the Moon in waters and in another
passage Soma has been narrated as the drop (drapsa) which goes to the
ocean, looking with the eye of a vulture is generally admitted to allude to
the Moon.
Surya
In the Rigveda ten complete hymns are dedicated to Surya and is mentioned
on many occasions with other Gods. The Gods brought him up, who was
concealed in the ocean. Being symbolic of Agni he was located by the Gods
in heaven. Surya illuminates the whole world, for men and Gods. He dispels
the darkness with his light Surya measures the days and extends the days of
life. He is pleaded to remove diseases. Healing is his special province. He
is the soul of the moving world. He supports the sky and is called the
pillar of the sky.
Varuna
Varuna, The mid-region God transcends everything, he looks at the earth and
makes the soil full of waters, in the mid-region he creates winds and in
heaven he creates light. Thus Varuna makes these three worlds full of
light, air and water making the world a good inhabitat of the human race.
He drives man from the world of darkness to the world of light. He is the
symbol of lovliness. The earth which is dry becomes fresh as a well-bathed
person. The mountain served with waters appear to be the symbol of
meditative life. Thus Varuna symbolizes life, light and meditation.
Ashvins
These twin Deities are the most preminent Gods after Indra, Agni and Soma.
They are decribed as the physicians of Gods and men, wonder-workers and
saviours of the oppressed from their suffering.
Adityas
The group of Gods called Adityas is solemnized in six whole hymns and in
parts of two others in the Rigveda. No more than half a dozen are anywhere
narrated and that only once, Mitra, Aryaman, Bhaga, Varuna, Daksha, Amsha .
In the last books of the Rigveda, the number is once stated to be seven and
once eight.
Vayu
Vayu, the wind God is often described as associated with Indra in his
exploits while the latter moves in the company of Parjanya. Vayu is as fast
as thought. He possesses the power of healing.
Prithivi
Prithivi is considered as a terrestrial God or Prithivisthanadevata which
emerges from its name. In the Rigveda only one hymn (Rigveda 5.84) of three
verses is found where Prithivi is worshipped. The Goddess Earth is not only
our visual Earth, she has also an integral expansion of the whole universe.
Apah
Apah is worshipped as the Goddess of the flow of life without which life
cannot exist on earth. Waters give us relief from sins; we therefore utter
incantations of this Goddess of water. Apah bring virtue foe us and remove
vice from us. The Apah keep us alive like our mothers giving milk to their
sons and daughters.
Rudra
Rudra, an atmospheric God occupies a subordinate position in the Rigveda,
being celebrated in only three hymns, in part of another and in one
conjointly with Soma. He is fierce and destructive. But his blessings are
sought for the welfare of human beings as well as the animal world. He is
the strongest of the strong and unassailable, unsurpassed in might.
Ushas
Ushas gives us light. Light of Ushas is the wisdom that people derived from
the mother of the dawn (i.e Ushas). She gives us sacrifice, she gives us
knowledge and she gives us auspicious wealth. Ushas paves the way to the
Sun to move on in his axis, so Ushas is the most useful Goddess for this
world. Without her existence people cannot survive.
Maruts
This group of Deities is prominent in the Rigveda. The Maruts are the
helper of cows and rivers for producing crops. They are described as
youthful warriors armed with golden spears and decorated with golden
helmets and gold ornaments and driving golden chariots. They shed rain;
they are supplicated to bring healing remedies.
Savita
Savita is the God who stands before the rise of the Sun; it means the God
Savita gives strength and vitality to the Sun God for moving freely in the
world. Savita is the lovable God for the worshippers who give oblation to
him. He is worshipped for knowledge by the Vedic Aryans. He produces
consciousness in human being and drives them to the path of truchs. The
sages always pray for their coveted wealth and they always try to become
free from sin.
Mitra
Mitra is spoken of as an associate of Varuna. He represents prominently the
beneficent side of the Sun’s power. He stimulates people to activity, holds
fast heaven and earth and watches people ceaselessly.
Pushan
Pushan is a pastoral God and guardian of cattle. He is friendly with the
mankind. He moves onword observing the universe and makes his abode in
heaven. He is a guardian of roads, removing dangers out of the way.
Ratri
The Goddess of night, under the name of Ratri is invoked in only one hymn
(Rigveda 10.127). She is the sister of Ushas. At her approach men beasts
and birds go to rest. She protects her worshipers from the wolf and the
thief, guiding them to safety.
Dyaus
Dyaus is personified as the God of heaven. He is generally coupled with
Prithivi in the dual compound dyavaprithivi, the iniversal parents. The
boundless and illuminating firmament shining with the bright rays of the
Sun by day and with the mellow light of the Moon and stars by night
answered to the feelings for the Infinite and it was because of this that
the sky was deified.
Parjanya
Only three hymns are attributed to Parjanya. The shedding of rain is his
most prominent characteristic. In this activity he is associated with
thunder and lightuing. He is in a special degree the producer and nourisher
of vegetation.
III *Pūṣan*
Pusan is described as having hands (Aitareya-brāhmaṇa8.2.3) . The L32
accounts for the loss of his teeth by saying that when the gods kept the
Prāśitra food for him, his teeth were knocked out by that very oblation..
The association of Pusan with truth and faith comes to light from the fact
that he is equated with pasu (Aitareya-brāhmaṇa 2.3. 6) alias union
(mithunarn vai pa śavah, Aitareya-brāhmaṇa 6. 3. 1-4) , while truth and
faith are the two constituents of a kind of special union
(Aitareya-brāhmaṇa 7. 2. 9/10) .
Pusan is closely connected with all the three worlds, waters, year and
death. He himself is immortal and is endowed with healing power. He is the
god of fertility and vegetation and is the protector of life and health.
Pusan plays a major role in the field of sacrifice. He is associated mainly
with the VaiS.vadeva, Sur-isiriya, Pravargya and Agnihotra rites. His
favourite oblation is karambha, a powdered food stuff, which he can consume
with ease.
Pusan has cordial relation with all deities. He himself is a pastoral god
and also deserves mention for his solar nature.
(5) Candramas
Candramas or the moon originates from the sun (Aitareya-brāhmaṇa 8.5. 5)
.On the new moon day, he enters into the sun (Aitareya-brāhmaṇa 8 . 5. 5) ,
He is equated with Soma (AB7.2.9) and it proves his association with Soma.
He is the overlord of plants. (Aitareya-brāhmaṇa 8.5. 4) . He. in the form
of Soma (Aitareya-brāhmaṇa 7. 2. 9) , is the source of all plants and trees
(Aitareya-brāhmaṇa 2.1.1) .The moon has an intimate relation with the
waters. The Aitareya-brāhmaṇa (8.5.5) states that the rain which originates
from the moon also enters into the same.
The moon is associated with the sacrificial ritual as the dark spot
noticeable on the moon is the place of sacrifice to the gods
(Aitareya-brāhmaṇa 4.4. 5) . The moon in the shape of Soma
(Aitareya-brāhmaṇa 7.2.9) is situated in the centre of the Soma sacrifice.
The Aitareya-brāhmaṇa (2.5.9) also points to the same by identifying
spotless Brahman, invoked in the Ājya-śastra, with the moon (candramā vai
brahma) . Moreover, Anumati, Rākā, Sinīvāli and Kuhu,the presiding deities
of the different phases of the Moon (Aitareya-brāhmaṇa 7.2. 9) also receive
oblation in the worship of the Devīkās or Devīs (Aitareya-brāhmaṇa 3.5.3-4)
. Besides, Rākā is invoked in the Āgnimārutaśastra (Aitareya-brāhmaṇa 3. 3.
13) too.
Āditya is described elsewhere as his progenitor (Aitareya-brāhmaṇa 8.5.5) .
Candramas identification with Soma (Aitareya-brāhmaṇa 7.2.9) actually needs
no elucidation. Interestingly, Chandramas in the form of Soma
(Aitareya-brāhmaṇa 7.2. 9) serves as a food for the gods. Thus it appears
that Soma alias Candramas (Aitareya-brāhmaṇa VII. 32.9) has a distant
connection with immortality.
He is wise, truthful. and obedient and he is also in the habit of
practising penance. He is associated with fertility, vegetation and with
the sacrificial ceremonial. The deities with whom he has excellent
relations are Prajāpati, Agni, Vāyu, Āditya, Rudra and Uṣas. His oneness
with Soma is of special interest. He is the god of the ocean and is also
the source of rain.
(6) Yama
Sāyaṇa in his commentary on the Aitareya-brāhmaṇa (3.3.13) clarifies that
Yama is the king of the fathers (yamo hi rājā) The Aitareya-brāhmaṇa
(8.4.3) adds that he was anointed by Prajāpati.
(7) Agni Vaiśvānara
Agni Vaiśvānara comprises of five meins (Aitareya-brāhmaṇa 8.5.1) and is
identified with the year (Aitareya-brāhmaṇa 3.4.3) and with purohita
(Aitareya-brāhmaṇa 8.5.1) . Sāyaṇa describes Agni Vaiśvānara as a kind of
fire, instrumental in digesting food in the stomach of a living being
(Aitareya-brāhmaṇa 3.3.10) . The Aitareya-brāhmaṇa (3.3.9-11) describes
Agni Vaiśvānara as surrounding the semen of Prajāpati and as causing the
same to move.
(8) Vaṣatkāra
Vaṣatkāra is one of those 33 gods who drink Soma juice and has a share in
the syllables (Aitareya-brāhmaṇa 1.2.4 and 2.2.8) Ojas and sahas are his
dearest forms (Aitareya-brāhmaṇa 3.1.8) His three different manifestations
are vajra, dhāmacchat and rikta (Aitareya-brāhmaṇa 3.1.7)
Vasatkāra is generally regarded as the thunderbolt (vajro esa yad
Vaṣatkārah, Aitareya-brāhmaṇa 3.16; vajro vai Vaṣatkārah, Aitareya-brāhmaṇa
3.1.8) because of his terrible nature. He strikes the enemies of the
sacrificer (Aitareya-brāhmaṇa 3.1. 6) . Moreover, he, being hurled, shines
if he is not properly appeased (Aitareya-brāhmaṇa 3.1. 8) . The speech,
prāna and apāna depart from the body of the Hotr-priest as soon as the
Vaṣatkāra is repeated by that priest who, however, can retain his speech,
prāna and apāṇa by appeasing Vaṣatkāra (Aitareya-brāhmaṇa 3.1.8) . It is
interesting to note in this connection that misuse of Vaṣatkāra is
described as being responsible for the excess of death in this world
(Aitareya-brāhmaṇa 3.1. 8) .
Vaṣatkāra is speech (Aitareya-brāhmaṇa 3.1. 8) . Vauṣat is his applied form
(Aitareya-brāhmaṇa 3.1. 6) . The constituent parts vau and ṣat of the
formula vauṣat represent the sun and the six seasons respectively
(Aitareya-brāhmaṇa 3.1.6) and as a result Vaṣatkāra is associated with both
the sun and the six seasons (or the year) . Besides, Vasatkdra in the form
Of Dhātṛ represents the sun (Aitareya-brāhmaṇa 3.5.4) .
Forming a pair with the Devikās and the Devīs, he enables his sacrificer to
obtain offspring (Aitareya-brāhmaṇa 3.5. 3-4) . He is instrumental in
establishing the sky on the atmosphere; the atmosphere on the earth; the
earth on the waters; the waters on truth, truth on Brahma and the Brahma on
the fervour (Aitareya-brāhmaṇa 3.1.6) Vaṣatkāra is also considered as the
drinking vessel of the gods (Aitareya-brāhmaṇa 3.1.5) . Another notable
aspect is that Vaṣatkāra, in the form of Dhātṛ, is offered a cake on twelve
potsherds (Aitareya-brāhmaṇa 3.5.3) .
(9) The Cows
The Aitareya-brāhmaṇa (5.5.2 and 7.2.2) describe the cows as givers of
longevity and as nourishers of physique. A cow (that miscarries) is
slaughtered in honour of a human king, or a deserving person
(Aitareya-brāhmaṇa I. 3.4) .The cows are also used as remuneration for
service or price for a thing becomes quite clear from the facts that
Ajigarta is represented in the Aitareya-brāhmaṇa (7.3.1-6) as receiving
cows, both as price on the head of Śunaḥśepa and as remuneration for his
cruel act.
The cows play significant role in the realm of sacrifice. We are told in
the Aitareya-brāhmaṇa (2.1.8) that the cows were fully fit being sacrificed
because they had medhā (i. e. part fit for a sacrifice) . But when the gods
killed a cow, the medhā left them. The cow itself is idā (Aitareya-brāhmaṇa
I. 5.2) . The cow-milk is used as sacrificial offering (Aitareya-brāhmaṇa
5. 5.1) . The cows also serve as sacrificial fees and the Aitareya-brāhmaṇa
(5.2.9) presents Nābhānediṣṭha as obtaining one thousand cows as
sacrificial fee. Rāma Mārgaveya also secured the same number of cows from
King Viśvarṃtara Sauṣadmana (Aitareya-brāhmaṇa7.5.1-8) .
However, the cows deserve special mention for holding a sacrificial
session. (Discussed in chapter 3) The cows are variously associated with
the gods. They are among those three Manotās in which the minds of the gods
are woven (Aitareya-brāhmaṇa 2. 5.10) As Manotā gods they are connected
with Vāk. united in Agni (Aitareya-brāhmaṇa 2.1. 10) . Indra again is
described in the Aitareya-brāhmaṇa (8.2.7) as protecting the life of the
cows. He is also described elsewhere as rescuing the cows from the demon
Vāla (Aitareya-brāhmaṇa 3.2.9 and 6.2. 4) . Besides, the cows are also
called goddess Aditi (Aitareya-brāhmaṇa 5.5.2; 7.2. 2) .
The cows deserve mention for their solar nature too. The Aitareya-brāhmaṇa
(4. 3. 6) describes in clear terms that the sun springs from the cows.The
cows are also equated with the Ādityas (gāvo vā ādityah, Aitareya-brāhmaṇa
4. 3.3) . Moreover, the ruddy cows, with whom Uṣas ran the race, are
described as a ruddy glow which appears at dawn and which is regarded as
the form of Uṣas (Aitareya-brāhmaṇa 4.2.3) .
(10) Tārkaṣya
In the Aitareya-brāhmaṇa (4.3.6) we find the name of a deity Tārkaṣya. He
is mighty (vājī) , of divine strength (devajūta) , enduring (sahāvān) ,
capable of crossing over (tarutā) , deterrent against injuries (ariṣṭanemi)
, victor in battle (pṛtanājam) and swift (āśu) . He is capable of crossing
these worlds at once and is the bearer to the world of heaven. According to
the Aitareya-brāhmaṇa (4.3.6) , when the eagle-shaped Gāyatrī was fetching
the Soma from heaven, Tārkṣya showed her the way.
Interestingly, Sāyaṇa identifies Tārkṣya with Garuḍa, the celestial eagle
(tārkṣya ha vai garuḍa eva Aitareya-brāhmaṇa 4.3.6) .The text also states
that Vayu is the other form of Tārkaṣya. The Aitareya-brāhmaṇa (4.5.1)
states that Tārkaṣya is a god of safety and security and he symbolizes safe
passage for the people.
IV Rig Veda 3.52.7
पूषण्वते ते चकृमा करम्भं हरिवते हर्यश्वाय धानाः । अपूपमद्धि सगणो मरुद्भिः
सोमं पिब वृत्रहा शूर विद्वान् ॥
pūṣaṇvate te cakṛmā karambhaṃ harivate haryaśvāya dhānāḥ | apūpam addhi
sagaṇo marudbhiḥ somam piba vṛtrahā śūra vidvān ||
“We have prepared the parched grain and curds for you, associated with
Pūṣan; the fried barley for you, lord of the tawny horses, associated with
your steeds; attend by the troop of Maruts, eat the cakes; hero, who is
wise, and the slayer of Vṛtra, drink the libation.”
Unheard of deities? Or meaningful deities? Seek thy truth.
K Rajaram IRS 2725
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