Vedic Mythology c5.s6.7

c5.s6.7

A few other pairs are invoked in detached verses only. Agni-Parjanya are mentioned in one passage (6, 52¹⁶). They are together besought to bestow food and progeny, but are at the same time contrasted, the one being said to have produced the oblation (*iḷām*) and the other offspring (*garbham*). Parjanya-Vāta are invoked in four passages. As bulls of earth they are besought (6, 49⁶) to impel the watery vapours (*purīṣāṇi*). Along with Indra-Vāyu and other gods, they are invoked as vaporous (*purīṣiṇā*) bulls (10, 65⁹). In another enumeration they are entreated to bestow abundant food (6, 50¹²). They are also once (10, 66¹⁰ cp. Nir. 7, 10) invoked as connected with ‘the thundering buffalo’ (probably Dyaus¹⁵). Dawn and Night are invoked several times. They are mentioned almost exclusively in Viśvedeva or Āprī hymns. They are rich goddesses (2, 31⁵; 10, 70⁶), divine maidens (7, 2⁶; 10, 110⁶), daughters of heaven (5, 41⁷; 10, 70⁶). They are like two wives (1, 122²) and abound in milk (2, 3⁶). Changing their colour they suckle a single child who beams between heaven and earth (1, 96⁵). They are two sisters who are of one mind but of different colour, whose path is the same and endless, who, taught by the gods, move alternately and never clash or stand still (1, 113³). They are the shining mothers of order (1, 142⁷); they conduct with bright rays every offering (5, 41⁷) and weave the web of sacrifice (2, 3⁶). They are bountiful, much invoked, and sit on the sacrificial grass (7, 2⁶). They are great and well-adorned (10, 36¹. 110⁶; 1, 13⁷. 142⁷). Appearing alternately they arouse all living things (2, 31⁵)¹⁶. Sun and Moon are mentioned five times in the form of *sū́ryāmā́sā* and three times in that of *sūryācandramásā*. These are the only dual compounds formed with the name of Sūrya¹⁷. In most cases the concrete luminaries only are meant. Thus they are said to move alternately so that we may see (1, 102²). It is the act of Bṛhaspati that sun and moon rise alternately (10, 68¹⁰). The Creator fashioned sun and moon (10, 190³). A poet says, ‘let us go on our path like sun and moon’ (5, 51¹⁵). There is, however, an incipient personification when the pair is invoked with other deities (10, 64³. 92¹². 93⁵). In a few passages sun and moon, though not expressly mentioned, are evidently thought of in their dual character. ‘The two go round the sacrifice like playing children; the one surveys all beings, the other is born again, ordering the seasons' (10, 85¹⁸). There is no doubt that they are meant by the two bright eyes of Varuṇa (8, 41⁹) and by the two eyes of heaven made by the immortals (1, 72¹⁰).