Vedic Mythology c5.s1.t3.16

c5.s1.t3.16

Savitṛ is at least once (1, 22⁶) called 'child of Waters' (*apāṃ napāt*), an epithet otherwise exclusively belonging to Agni. It is probably also applied to him in 10, 149² ² . Yāska (Nir. 10, 32) commenting on this verse regards Savitṛ here as belonging to the middle region (or atmosphere) because he causes rain, adding that the sun (*Āditya*, who is in heaven) is also called Savitṛ³. It is probably owing to this epithet and because Savitṛ's paths are once (1, 35¹¹) said to be in the atmosphere, that this deity occurs among the gods of the middle region as well as among those of heaven in the Naighaṇṭuka. Savitṛ is once called the *prajāpati* of the world (4, 53²). In the ŚB. (12, 3, 5¹) people are said to identify Savitṛ with Prajāpati; and in the TB. (1, 6, 4¹) it is stated that Prajāpati becoming Savitṛ created living beings⁴. Savitṛ is alone lord of vivifying power and by his movements (*yāmabhiḥ*) becomes Pūṣan (5, 82⁵). In his vivifying power Pūṣan marches, beholding all beings as a guardian (10, 139¹). In two consecutive verses (3, 62⁹· ¹⁰) Pūṣan and Savitṛ are thought of as connected. In the first the favour of Pūṣan who sees all beings is invoked, and in the second, Savitṛ is besought to stimultae (cp. Pūṣan, p. 36) the thoughts of worshippers who desire to think of the excellent brilliance of god Savitṛ. The latter verse is the celebrated *Sāvitrī*, with which Savitṛ was in later times invoked at the beginning of Vedic study⁵. Savitṛ is also said to become Mitra by reason of his laws (5, 81⁴). Savitṛ seems sometimes (5, 82¹· ³; 7, 38¹· ⁶) to be identified with Bhaga also, unless the latter word is here only an epithet of Savitṛ. The name of Bhaga (the good god bestowing benefits) is indeed often added to that of Savitṛ so as to form the single expression *Savitā Bhagaḥ* or *Bhagaḥ Savitā*⁶. In other texts, however, Savitṛ is distinguished from Mitra, Pūṣan, and Bhaga. In several passages Savitṛ and Sūrya appear to be spoken of indiscriminately to denote the same deity. Thus a poet says: 'God Savitṛ has raised aloft his brilliance, making light for the whole world; Sūrya shining brightly has filled heaven and earth and air with his rays' (4, 14²). In another hymn (7, 63) Sūrya is (in verses 1. 2. 4) spoken of in terms (e. g. *prasavitṛ*, vivifier) usually applied to Savitṛ, and in the third verse Savitṛ is apparently mentioned as the same god. In other hymns also (10, 158¹⁻⁴; 1, 35¹⁻¹¹· 124¹) it is hardly possible to keep the two deities apart. In passages such as the following, Savitṛ is, however, distinguished from Sūrya. 'Savitṛ moves between both heaven and earth, drives away disease, impels (*veti*) the sun' (1, 35⁹). Savitṛ declares men sinless to the sun (1, 123³). He combines with the rays of the sun (5, 81⁴) or shines with the rays of the sun (10, 139¹ cp. 181³; 1, 157¹; 7, 35⁸· ¹⁰). With Mitra, Aryaman, Bhaga, Savitṛ is besought to vivify the worshipper when the sun has risen (7, 66⁴).