Spiritual Authority and Temporal Power in the Indian Theory of Government c2.s1.118

c2.s1.118

Dyaus is feminine in some twenty Vedic contexts: the apposition *dyaur aditiḥ* (Grassmann, “der Himmel bildlich als Mutter”) may be noted in X. 63. 3, where Aditi is the “Vāc, Aditi by name, in whom may Savitṛ quicken the Law (*dhárma sāviṣat*) for us” of TS. I. 7. 7. 1. This implied equation of Dyaus with Sāvitrī (the form again implying “daughter of,” cf. the relation of Varuṇa to Savitṛ in ŚB. XII. 9. 1. 17 cited above) is explicit in JUB. IV. 27. 11, 12 “The Sun is Savitṛ, the Sky his daughter . . . this is one coupling” (*āditya eva savitā, dyaus sāvitrī . . . tad ekam mithunam*), as likewise in ŚA. 1. 5. Sāvitrī, “daughter of Savitṛ,” is the same as the Sūryā Sāvitrī, the Daughter of the Sun, given to Soma the King in AB. IV. 7, and the Sūryā of RV. X. 85. 9, who is there and in AV. XIV. 2 the type of all brides. In AB. III. 48 Sūrya is Dhātṛ (m.) and Dyaus Anumatī (Gāyatrī, f.). Savitṛ is, again, Prajāpati (*bhúvanasya prajā́patiḥ*, RV. IV. 53. 2, etc.), the universal Progenitor, and it is as such that he unites with his own daughter “whom some call Sky and others Dawn” (*divaṁ voṣásaṁ vā*, ŚB. I. 7. 4. 1; AB. III. 33):³⁰ while as Manas (TS. VI. 6. 10. 1, etc.) he unites