History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c92.32.3

v7.c92.32.3

It should be noticed that, just as Devī or Śakti is associated with Śiva in later literature, so are Indrāṇī, Varuṇānī, Agnāyī, Rodasī associated with Indra, Varuṇa, Agni and Maruts respectively as wives. 'I invoke Indrāṇī,¹⁶⁷⁸ Varuṇānī and Agnāyī for my welfare and for drinking Soma', 'May the women, the wives of gods, partake of the offering, viz. Indrāṇī, Agnāyī, the brilliant (wife) of the Aśvins, Rodasī; may Varuṇānī listen (to our laud); may the goddesses partake (of offerings) at the time (appropriate) for women'. It must be said, however, that these goddesses (*devīḥ*) play a very subordinate part in the Ṛgveda. No direct connection can be traced between these Vedic goddesses and the later conception of Devī or Śakti. Indrāṇī is invoked for protection in Ṛg. I. 22. 12, II. 32. 8, V. 46. 8, X. 86. 11-12. In Ṛg V. 46. 8 Indrāṇī and three others are called Devapatnīs and 'gnās'. In Ṛg. I. 61. 8 it is said that the gnās, the wives of gods, wove, when Indra struck the demon Ahi, a song of worship. The word 'gnā' occurs 20 times in the Ṛg. in the nominative, objective, instrumental and locative and is an Indo-European word for wife (Greek has it). Vide Nir III. 21 where 'menā' and 'gnā' occur. In the Kenopaniṣad Umā Haimavatī (daughter of Himavat) tells of *Brahma* to the gods Agni, Vāyu and Indra (III. 12).