Vedic Mythology c5.s2.t1.2

c5.s2.t1.2

The Maruts aided Trita and Indra in the victory over Vṛtra (8, 7²⁴). Such action must have been regarded as characteristic of Trita, for it is mentioned as an illustration. When Indra in the Vṛtra fight strove against the withholder of rain, he cleft him as Trita cleaves the fences of Vala (1, 52⁴·⁵). So again the man who is aided by Indra-Agni, pierces rich strongholds like Trita (5, 86¹). Trita Āptya knowing his paternal weapons and urged by Indra fought against and slew the three-headed son of Tvaṣṭṛ and released the cows (10, 8⁸). In the following stanza Indra performs exactly the same feat; for he strikes off the three heads of Viśvarūpa the son of Tvaṣṭṛ and takes possession of the cows. Indra (or perhaps Agni) subdued the loudly roaring three-headed six-eyed demon and Trita strengthened by his might slew the boar (i. e. the demon, cp. 1, 121¹¹) with iron-pointed bolt (10, 99⁶). Here the feat performed by the two gods is again identical. Indra produced cows for Trita from the dragon (10, 48²). Indra delivered over Viśvarūpa the son of Tvaṣṭṛ to Trita (2, 11¹⁹). Indra strengthened by the Soma-pressing Trita, cast down Arbuda and with the Aṅgirases rent Vala (2, 11²⁰). When the mighty Maruts go forth and the lightnings flash, Trita thunders and the waters roar (5, 54²). In two obscure passages of a Marut hymn (2, 34) the bright path of the Maruts is said to shine forth when Trita appears (v. 10) and Trita seems to be conceived as bringing the Maruts on his car (v. 14). In an Agni hymn the winds are said to have found Trita, instructing him to help them (10, 115⁴). The flames of Agni rise when Trita in the sky blows upon him like a smelter and sharpens him as in a smelting furnace (5, 9⁵). Trita eagerly seeking him (Agni) found him on the head of the cow; he when born in houses becomes as a youth the centre of brightness, establishing himself in dwellings. Trita enveloped (in flames) seated himself within his place (10, 46³·⁶). Trita is spoken of as in heaven (5, 9⁵). His abode is secret (9, 102²). It is remote; for the Ādityas and Uṣas are prayed to remove ill deeds and evil dreams to Trita Āptya (8, 47¹³⁻⁷). It seems to be in the region of the sun. For the poet says: 'Where those seven rays are, there my origin is extended; Trita Āptya knows that; he speaks for kinship': which seems to mean that he claims kinship with it (1, 105⁹). In the same hymn (v. 17) Trita is described as buried in a well (*kūpe*) and praying to the gods for help; Bṛhaspati heard him and released him from his distress. In another passage (10, 87) Trita within a pit (*vavre*) prays to his father and goes forth claiming his paternal weapons; and in the next stanza (10, 8⁸) he fights with Viśvarūpa. Indra is said to drink Soma beside Viṣṇu, Trita Āptya, or the Maruts (8, 12¹⁶) and to delight in a hymn of praise beside Trita (Vāl. 4¹). In the ninth book, doubtless owing to its peculiar character, Trita appears in the special capacity of a preparer of Soma, a feature alluded to only once in the rest of the RV. (2, 11²⁰). Soma is purified by Trita (9, 34⁴). Trita's maidens (the fingers) urge the tawny drop with stones for Indra to drink (9, 32². 38²). Soma occupies the secret place near the two pressing stones of Trita (9, 102²) and is besought to bring wealth in a stream on the ridges (*pṛṣṭheṣu*) of Trita (9, 102³). Soma caused the sun along with the sisters to shine on the summit (*sānu*) of Trita (9, 37⁴). They press out the stalk, the bull that dwells on the mountains, who, like a buffalo, is purified on the summit; hymns accompany him as he roars; Trita cherishes (him who is like) Varuṇa in the ocean (9, 95⁴). When Soma pours the mead, he calls up the name of Trita (9, 86²⁰).