![]() This, however, cannot be proved beyond doubt: It will, for instance, always be open to question whether Savitr 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'. after denoting that deity in the special field of action, it was gradually made into a separate deity, concerned merely with the sphere of action in question. In all the cases which are to be found in the Vedic literature 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. second class of gods, who may be called 'abstract', is afforded by the agent gods – such as Dhatr – whose name expresses a function which they perform. Thus Rohita, the 'Red One' (whose female form is Rohinī), originally an epithet of the sun, as a separate deity in the capacity of a Creator. Such epithets gradually become detached, finally attaining an independent status. The class, judged by the evolution of the mythological creations of the Veda, 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. 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 " -tṛ" (such as Dhatr, 'Creator') or designate some attribute, such as Prajapati ('Lord of Creatures').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 Rig Veda and due to that growth of speculation which is so plainly traceable in the course of the Vedic age.There are two classes of deities in the Rig Veda whose nature is founded on abstraction. Also, he holds the whole world, a role which was also assigned to Vishnu in the Vedas. Like other gods, Savitr is a supporter of the cosmos. He also bestowed immortality on the Rbhus, who by the greatness of their deeds advanced to his dwelling. Savitr bestows immortality on the gods as well as length of life on man. He is prayed to convey the departed soul to where the righteous dwell. His primordial pathways in the air are dustless and sleekly traversed, on them he is besought to fortify his invokers. Being an Aditya, Savitr is true to the Eternal Order and act as the score exacter. Savitr is a beneficent god who acts as protector of all beings, who are provident and guard the world of spirits. Savitr has been attributed to as upholding the movables and immovable, which signifies the maintenance of Ṛta. Like Pushan and Surya, he is lord of that which is mobile and is stationary. He illumines the air, heaven and earth, the world, the spaces of the earth, the vault of heaven. Such splendour he stretches out or diffuses. Mighty splendour ("amati") is preeminently attributed to Savitr, and mighty "golden" splendour to him only. His channel is analogized as a resplendent chariot drawn by two radiant steeds or by two or more bronze, white-footed stallions. He has a golden chariot with a golden axle, which is omni-form, just as he himself is capable of assuming all forms. He is yellow-haired, an attribute shared with Agni and Indra. ![]() He is also pleasant tongued or beautiful-tongued, and is once called iron-jawed. Savitr has golden arms, and is broad-handed or beautiful-handed. These names denote that these are agent gods, who create, protect, and produce, respectively. The name of Savitr belongs to a class of Vedic theonyms, together with Dhatṛ, Tratṛ and Tvastr. 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 -tṛ added. Savitr disappeared as an independent deity from the Hindu pantheon after the end of the Vedic period, but is still worshiped in modern Hinduism and is referred to as Sāvitrī. 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. ![]() In this hymn, Savitr is personified and represented as a patron deity. Furthermore, he is described with great detail in Hymn 35 of the Rig Veda, also called the Hymn of Savitr. He is first recorded in book three of the Rigveda (RV 3.62.10) later called the Gayatri mantra. Savitr is venerated in the Rig Veda, the oldest component of the Vedic scriptures. The Sun before sunrise is called Savitr, and after sunrise until sunset it is called Sūrya. When considered distinct from the Sun proper, he is conceived of as the divine influence or vivifying power of the Sun. He is sometimes identified with-and at other times distinguished from- Surya, "the Sun god". ![]() 9 sons including Agnihotra, Paśu, Soma and Cāturmāsya (according to Bhagavata Purana). ![]()
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