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It must indeed be admitted that such individual souls as possess only a moderate degree of merit are unable to accomplish the creation of the world by their mere wish, to enjoy supreme bliss, to be the cause of fearlessness, and so on; but why should not beings like Aditya and Prajapati, whose merit is extraordinarily great, be capable of all this? Of this suggestion the next Sutra disposes.
In the Vedic hymns Nature itself is divine, and their pantheon consists of the deified forces of Nature, worshipped now as Agni, the god of Fire; Soma, the god and the elixir of life; Indra, the god of heaven and the national god of the Aryans; and again, under more abstract forms, such as Prajapati, the lord of creation, Asura, the great spirit, Brahmanaspati, the lord of prayer; and sometimes, again, gathered together into the transcendent majesty of one all-absorbing divinity, such as Varuna, whose pre-eminence almost verges on monotheism.
A form of Yoga that is said to consist in the mingling of some of the air supposed to exist in every animal body. These airs are five: Prana, Apana, Samana, Udana, and Vyana. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara. An order of celestials. Celestial flowers of much fragrance. The ascetic properties are Anima, Laghima, etc.
Thou art Prajapati, and thou art adored by the Prajapatis, thou art the supporter of the universe, thou hast the universe for thy form, thou art endued with great energy, and thou hast faces turned towards all directions. The Sun and the Moon are thy two eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess Saraswati is thy speech and Fire and Wind are thy might.
Mitra, Sûrya, Savitri, and perhaps Puśan, Bhaga, Vivasvat and Vishnu, are all loose personifications of certain functions or epithets of the sun. Deities are often thought of in classes. Thus we have the Maruts, Rudras and Vasus. We hear of Prajâpati in the singular, but also of the Prajâpatis or creative forces.
Afterwards Prajapati held it for five hundred and three years. After that Sakra, for five and eighty years. And then Soma held it for five hundred years. And after that Varuna held it for a hundred years. And finally Partha, surnamed Swetavahana, hath held it for five and sixty years. Endued with great energy and of high celestial origin, this is the best of all bows.
I represent the speech of Prajapati himself. After the wedding was over of the illustrious and high-souled Rudra armed with the trident, O son of Bhrigu's race, with the goddess who became his spouse, on the breast of that foremost of mountains, viz., Himavat, the illustrious and high-souled deity wished to unite himself with the goddess.
But if that not human person leads the souls from lightning to Brahman, what then about Varuna, Indra, and Prajapati, who, as was decided above, are in charge of stages beyond lightning? Do they also lead the soul along their stages? From thence by him only who belongs to lightning, the text stating that.
The weapons appertaining to Agni, Varuna, Soma, Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and Vivaswat, all these are known to Dhananjaya alone in this world of men! Krishna, the son of Devaki, also knoweth them. But there is none else here that knoweth them.
O Brahmana, in the golden age, Prajapati had two daughters. O sinless one, the sisters were endowed with wonderful beauty. Named Kadru and Vinata, they became the wives of Kasyapa. Kasyapa derived great pleasure from his two wedded wives and being gratified he, resembling Prajapati himself, offered to give each of them a boon.
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