462:) remarks that before his rising the sun is called Savitr, but from his rising to his setting, Surya. But Savitr is also sometimes spoken of as "sending to sleep", and must therefore be connected with evening as well as morning. He is, indeed, extolled as the setting sun in one hymn (2, 38); and there are indications that most of the hymns addressed to him are meant for either a morning or an evening sacrifice. He brings all two-footed and four-footed beings to rest and awakens them. He unyokes his steeds, brings the wanderer to rest; at his command night comes; the weaver rolls up her web and the skilful man lays down his unfinished work. Later the west was wont to be assigned to him, as the east to
283:. He dons on a tawny garb. He has a golden chariot with a golden axle, which is omni-form, just as he himself is capable of assuming all forms. His channel is analogized as a resplendent chariot drawn by two radiant steeds or by two or more bronze, white-footed stallions. Mighty splendour ("amati") is preeminently attributed to Savitr, and mighty "golden" splendour to him only. Such splendour he stretches out or diffuses. He illumines the air, heaven and earth, the world, the spaces of the earth, the vault of heaven.
533:... the connection of Savitr with the sun is fairly close. It is at least possible, therefore, that in its origin Savitr was not an independent creation, but was an epithet of Surya, but that question is of little importance: The essential feature of the god is not his original basis, but his function as the inspirer or impeller to holy sacrifice: The ritual act is repeatedly said in the Yajur Veda to be done ‘on the instigation of the god Savitr’.
1310:
557:. They include Indra who is paired alongside Savitar, and Tvastr who is compounded with Savitar. Furthermore, Savitar is unambiguously identified with Bhaga. Savitar is also unambiguously called Pusan and Mitra. While Savitar certainly has directly been charged with using Surya's rays, Savitar has a much more direct congruence with other deities. The
232:. Furthermore, he is described with great detail in Hymn 35 of the Rig Veda, also called the Hymn of Savitr. In this hymn, Savitr is personified and represented as a patron deity. He is celebrated in eleven whole hymns of the Rig Veda and in parts of many others texts, with his name being mentioned about 170 times in aggregate..
489:, Savitr is implored to remove evil nightmares and to render men sinless. Savitr drives away sorcerers and antagonism. He observes fixed laws. The waters and the wind are subject to his ordinance. He leads the waters and by his propulsion they flow broadly. The other gods follow his lead. No being, not even
392:
we are able to say with a fair degree of plausibility that the conception formed itself from the use of the epithet in question, in the first place, of some concrete god; ... after denoting that deity in the special field of action, it was gradually made into a separate deity, concerned merely with
601:
The sun was regarded as an important agent of generation. Thus he is called the soul (atma) of all that moves and stands. Statements such as that he is called by many names though one indicate that his nature was being tentatively abstracted to that of a supreme god, nearly approaching that of the
310:
His primordial pathways in the air are dustless and sleekly traversed, on them he is besought to fortify his invokers. He is prayed to convey the departed soul to where the righteous dwell. Savitr bestows immortality on the gods as well as length of life on man. He also bestowed immortality on the
801:
Once the senses are controlled and the mind is stabilized through slaying of all the dark powers, comes the awakening, the goddess Ushas, who brings along with her
Ashvins into the world of inner consciousness. After Ushas appears Aditi, the Primal Sun, the God of Light: First as Savitr, who
757:
also, unless the latter word is here only an epithet of Savitr. The name of Bhaga, the good god bestowing benefits is indeed often added to that of Savitr so as to form the single expression Savitr Bhaga or Bhaga Savitr, with the term Bhaga simply acting as a qualitative and attributive
372:, does not represent direct abstractions, but appears in each case to be derived from an epithet applied to one or more deities, illustrating a particular aspect of activity or character. Such epithets gradually become detached, finally attaining an independent status. Thus
717:. In two consecutive verses, Pusan and Savitr are described as connected. In the first the favour of Pusan who sees all beings is invoked, and in the second, Savitr is besought to stimulate the thoughts of worshipers who desire to think of the excellent brilliance of the
798:, the Vedic depictions are deeper than mere imagery. The gods, goddesses and the evil forces mentioned in the Vedas represent various cosmic powers. They play a significant role in the drama of creation, preservation, and destruction in the inner world of a human being.
220:, "the Sun god". When considered distinct from the Sun proper, he is conceived of as the divine influence or vivifying power of the Sun. The Sun before sunrise is called Savitr, and after sunrise until sunset it is called Sūrya. Savitr is venerated in the
790:
Some modern Hindu spiritual thinkers assign symbolism to the Vedic deities like Savitr. The Vedic deities are not only forces of nature, but also forces that exist within the human intellect and psyche, and help the individual in spiritual progress.
584:
Savitr has a major role in creation. The relevant hymn mentions that: "Indra measured six broad spaces, from which no existing thing is excluded: He it is who made the wide expanse of earth and the lofty dome of the sky, even he." Savitr assisted
802:
represents the divine grace essential for all spiritual success, and then as Mitra, who as the divine love is considered as a friend of the illumined mind (Indra) and his associates (the other gods). The Sun is of Truth, after which appear
657:, who are in heaven, are also called Savitr. It is probably owing to this epithet and because Savitr’s paths are said to be in the atmosphere, that this deity occurs among the gods of the mesial expanse among those of outer space in the
274:
Savitr has golden arms, and is broad-handed or beautiful-handed. He is also pleasant tongued or beautiful-tongued, and is once called iron-jawed. His eyes are golden as well. He is yellow-haired, an attribute shared with
771:, except for in the Yajurveda (7.19), which says that there are eleven gods in heaven (light space), eleven gods in the atmosphere (intermediate space), and eleven gods on earth (observer space). In some passages of the
397:
is really an aspect of the sun, or whether he is god of stimulation, who by reason of similarity of nature has been made 'like to the sun'. In other cases there can be less doubt: The god
315:, who by the greatness of their deeds advanced to his dwelling. Like other gods, Savitr is a supporter of the cosmos. Also, he holds the whole world, a role which was also assigned to
653:
commenting on the verse where Savitr is attributed with causing rain, regards Savitr as belonging to the mesial region (or atmosphere) for possessing this ability, adding that the
581:. In other hymns also, it is hardly possible to separate the two deities. In certain passages, Savitr combines with the rays of the sun or shines with the rays of the sun.
299:, he is lord of that which is mobile and is stationary. Savitr has been attributed to as upholding the movables and immovable, which signifies the maintenance of
350:
The second and more numerous class comprises deities whose names primarily either denote an agent, in the form of a noun derived from a root with the suffix "
602:
later conception of Brahma. In this sense the sun is once glorified as a great power of the universe under the name of the golden embryo, hiranya-garbha, in
597:
some hymns which treat the origin of the world philosophically rather than mythologically. Various passages show that in the cosmological speculation of the
337:
The first class, consisting of the direct personifications of abstract notions – such as 'desire' – is rare, occurring only in the very latest hymns of the
565:"od Savitr has raised aloft his brilliance, making light for the whole world; Surya shining brightly has filled heaven and earth and air with his rays."
612:, lord of created beings , the name which became that of the chief god of the Brahmanas. It is significant that in the only older passage of the
874:. A literal translation of the verse can be given as: "May we attain that excellent glory of Savitar the god: so may he stimulate our prayers."
1253:
Casey, Jim (2008). ""All This Has
Happened Before": Repetition, Reimagination, and Eternal Return". In Potter, Tiffany; Marshall, C.W. (eds.).
388:– whose name expresses a function which they perform; ... they can be called 'functional gods'. In all the cases which are to be found in the
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did not know him as having a place in the rite, and that he was later brought in, perhaps because of his growing importance, perhaps as an
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the sphere of action in question. This, however, cannot be proved beyond doubt: It will, for instance, always be open to question whether
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401:
cannot really be explained as a god of 'wide stepping' – he is a sun god, who happens to have a special sphere of activity ...
258:
Savitr is a deity whose name primarily denotes an agent, in the form of a noun derived from a verbal root with the agent suffix
921:
846:
In a fiction by author Ryan
Sequeira, called "EvOLv", where Savitr has been named as one of the Supreme Gods - parallel with
577:(Vivifier), an adjective usually applied to Savitr, and in the third verse Savitr is apparently mentioned as the same god as
303:. Savitr is a beneficent god who acts as protector of all beings, who are provident and guard the world of spirits. Being an
857:, Savitar is a Chthonian god killer who is thousands of years old and was responsible for policing the Atlantean pantheon.
608:. It is he who measures out space in the air and shines where the sun rises. In the last verse of this hymn, he is called
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553:. However it is worth noting that several other deities are directly associated with the epithet of Savitar in the
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693:, Savitr has been twice spoken of as domestic ("damunas"), an epithet otherwise almost entirely limited to Agni.
481:"Radiating with the beams of the Sun, golden-haired, Savitr raises up His effulgence continually from the east."
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is an epithet of the solar deity Savitr, who in the same hymn is said to rule over what moves and stands.
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438:, Sanskrit scholar of the 5th century BCE, who made various attempts to interpret difficult
384:... second class of gods, who may be called 'abstract', is afforded by the agent gods – such as
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Savitr alone is the lord of vivifying power and on account of his movements (yamabhih), he becomes
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266:. These names denote that these are agent gods, who create, protect, and produce, respectively.
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549:'s opinion that the terms Savitar and Surya are used interchangeably in certain hymns of the
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Original
Sanskrit Texts on the Origin and Progress of the Religion and Institutions of India
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and due to that growth of speculation which is so plainly traceable in the course of the
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The Vedas do not specifically identify the Ādityas as there is no classification of the
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529:. He is lord of all things worthy, and bestows blessings pervading heaven, air, earth.
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380:), originally an epithet of the sun, as a separate deity in the capacity of a Creator.
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229:
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775:, the number of Ādityas is eight, and in other passages twelve Ādityas are mentioned.
681:(v. 1, 6, 4), it has been stated that Prajapati becoming Savitr created living beings.
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Savitr is at least once. called "apam napat" (Child of Waters), an epithet applied to
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452:) (12, 12), the time of Savitr’s appearance is when darkness has been removed.
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1010:. Rig-Veda. Translated by Griffith, Ralph T.H. Book 2: Hymn XXVII.
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Savitr disappears in post-Vedic literature and is absent from the corpus of
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850:- The God Savitr is referred to as the source of light in the multiverse.
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1162:. Rig Veda. Translated by Griffith, Ralph T.H. Book 6: Hymn L.
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The class, judged by the evolution of the mythological creations of the
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224:, the oldest component of the Vedic scriptures. He is first recorded in
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They are known as 'Fivers' in Islam. The five first Imams or
Teachers.
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He is sometimes identified with—and at other times distinguished from—
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677:(v. 12, 3, 5), Savitr has been identified with Prajapati and in the
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For the second and all subsequent seasons of the television series
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The Vishnu Purana: A System of Hindu
Mythology and Tradition
1256:
Cylons in
America: Critical Studies in Battlestar Galactica
905:
Essence of
Inquiry: Vicharasangraham, A Commentary by Nome
1062:
The
Religion and Philosophy of the Veda and Upanishads
1044:
The
Religion and Philosophy of the Veda and Upanishads
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The Religion and Philosophy of the Veda and Upanishads
131:
9 sons including Agnihotra, Paśu, Soma and Cāturmāsya
922:
Bhagavata Purana, Book 6 - Sixth Skandha, Chapter 18
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composed new opening music whose words come from the
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is an enemy of the Flash who named himself after the
806:(Truth in Action) and Rtachit (Truth consciousness).
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Savitr disappeared as an independent deity from the
545:appear simultaneously. It may even appear based on
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358:, 'Creator') or designate some attribute, such as
415:a fact which is doubtless fair evidence that the
908:. Society of Abidance in Truth. 19 January 2019.
1101:: Mandala 5, Hymn LXXXII, line 3
976:"Rig Veda: Rig-Veda Book 1: HYMN XXXV. Savitar"
591:
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701:Like many other gods, Savitr is mentioned as ‘
228:of the Rigveda; (RV 3.62.10) later called the
177:
1113:: Mandala 5, Hymn LXXXI, last lines
753:Savitr seems sometimes to be identified with
8:
1286:. Benares, India: E.J. Lazarus. p. 87.
1089:: Mandala 3, Hymn LV, line 19
1077:: Mandala 2, Hymn XXX, line 1
933:Keshavadas, Sadguru Sant (19 January 2022).
853:In the Dark-Hunter fantasy series by author
1259:. New York: Continuum Books. p. 238.
473:The epithet "sūrya-raśmi" is used in the
408:is never mentioned as having part in the
477:only once, and it is applied to Savitr:
333:whose nature is founded on abstraction.
327:There are two classes of deities in the
895:
213:connotes "impeller, rouser, vivifier."
376:, the 'Red One' (whose female form is
128:Sāvitrī, Vyāhṛti and Trayī (daughters)
31:
917:
915:
721:. The latter verse is the celebrated
7:
243:, but is still worshiped in modern
25:
593:here are in the last book of the
1308:
1283:The Hymns of the Rigveda. Vol. 2
705:’ in many hymns of the Rig Veda.
1229:"The Flash: Secrets of Savitar"
936:Gayatri: The Highest Meditation
669:Savitr is once depicted as the
630:Apam napat (Born of the Waters)
741:Savitr is also said to become
201:(i.e., an "offspring") of the
197:), in Vedic scriptures is an
1:
1280:Giffith, Ralph T. H. (1890).
1028:. Vol. 1. p. 204.
537:In several passages of the
188:
164:
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1177:. Read Books Publications.
1064:. Vol. 1. p. 65.
589:in shaping the universe.
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46:
39:
1058:Keith, Arthur Berriedale
993:. Williams and Norgate.
989:MacDonell, A.A. (1881).
939:. Taylor & Francis.
646:God of the Middle Region
625:Other names and epithets
442:mythologies in his work
205:primeval mother goddess
1215:The Secret of the Vedas
1194:. Williams and Norgate.
763:Savitr in the Brahmanas
323:Abstract classification
1313:Quotations related to
1173:Wilson, H. H. (2006).
1128:Indian myth and Legend
745:by reason of his laws.
622:
573:is spoken of in terms
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535:
483:
427:
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364:('Lord of Creatures').
247:and is referred to as
884:List of solar deities
673:of the world. In the
239:after the end of the
1131:. Project Gutenberg.
1124:Mackenzie, Donald A.
1040:Keith, A. Berriedale
1022:Keith, A. Berriedale
863:Battlestar Galactica
725:, now termed as the
616:in which it occurs,
1188:Muir, John (1863).
963:Sanskrit Dictionary
679:Taittiriya Brahmana
466:, and the south to
193:, also rendered as
41:God of the Sunrays
773:Satapatha Brahmana
686:Damunas (Domestic)
675:Satapatha Brahmana
946:978-1-000-44807-8
780:Pauranic Hinduism
769:thirty-three gods
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270:Appearance
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1008:"Ādityas"
834:speedster
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297:Surya
291:Like
281:Indra
218:Surya
207:Aditi
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179:सविता
156:सवितृ
95:Aditi
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1288:OCLC
1261:ISBN
1240:2023
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719:Deva
639:Soma
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