The Antiquities of Orissa v1.c11.67

v1.c11.67

The birth of this divinity is thus described in the *Śatapatha Brāhmaṇa* of the Yajurveda : "This foundation existed. It became the earth (*bhūmi*). He extended it (*aprathayat*). It became the broad one (*pṛthivī*). On this foundation, beings, and lords of beings, consecrated themselves for the year (*samvatsara*). The lord of beings was a householder, and Uṣas was his wife. Now these 'beings' were the seasons. That ‘lord of beings’ was the year. That wife Uṣas was Auṣasī (the daughter of the dawn). Then both those beings, and the lord of beings, the year, impregnated Uṣas, and a boy (*Kumāra*) was born in a year. The boy wept. Prajāpati said to him, “Boy, why dost thou weep, since thou hast been born after toil and austerity”? The boy said, “My sin indeed has not been taken away, and a name has not been given to me : give me a name”. Wherefore when a son is born (to any man) let a name be given to him, that takes away his sin; and (let) also a second and third (name be given to him in succession that takes away his sin). Prajāpati said to him, “Thou art Rudra”. Inasmuch as he gave him that name, Agni became his form, for Agni is Rudra. He was Rudra, because he wept (*arodīt* from *rud*, to weep). The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati replied, “Thou art Sarva” (all). Inasmuch as he gave him that name, the waters became his from, for the waters are Sarva, because all this is produced from the waters. The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati replied, “Thou art Paśupati” (lord of animated beings). Inasmuch as he gave him that name, the plants became his form, for the plants are Paśupati. Hence, when beasts obtain plants, they become lords (or strong?). The boy said, “I am greater than one who does not exit : give me a name”. Prajāpati said to him, “Thou art Ugra” (the fierce one). Inasmuch as he gave him that name, Vāyu (the wind) became his form. Vāyu is Ugra (or the fierce). Wherefore when it blows strongly, men, say, “Ugra blows”. The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati said to him, “Thou art Aśani” (thunderbolt) Inasmuch as he gave him that name, Vidyut (lightning) became his form. Lightning is Aśani. Hence they say that Aśani has struck a man whom lightning strikes. The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati said to him. “Thou art Bhava” (creation). Inasmuch as he gave him that name, Parjanya (the god of rain) became his form, for Parjanya is Bhava; because all this (universe) arises from Parjanya. The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati replied, “Thou art Mahādeva” (the Great god). Inasmuch as he gave him that name, Candramas (the moon) became his form. Prajāpati is the moon, Prajāpati is the great god. The boy said, “I am greater than one who does not exist : give me a name”. Prajāpati replied, “Thou art Īśāna” (the ruler). Inasmuch as he gave that name, Āditya (the sun) became his form. For the sun is Īśāna, because he rules (*īṣṭe*) over this universe. The boy said, “I am so much; do not give me any further names”. These are the eight, Kumāra (the boy) is the ninth. This is the threefoldness (*trivṛtta*) of Agni. Since there are, as it were, eight forms of Agni, the Gāyatrī metre has eight syllables. Hence men say, Agni pertains to the Gāyatrī. This boy (*Kumāra*) entered into the forms. Men do not see Agni as a boy, it is these forms of his that they see, for he entered into these forms”.²⁶