________________
32
Both
sake of posterity in x.13.4; in Iranian tradition, because one of his subjects violated a taboo against beef-eating), Yama is also lord of the dead. the name and the kingly function exercised by Yama seem to make this the proper Indo-Iranian tradition. There is a third candidate who appears very late, namely Purusa-Nārāyaṇa, mentioned only by the first part of the name in x. 90, but with increasing prominence later on; this indicates that he belongs to an older tradition which is only later assimilated. He is the first sacrifice, but then Yama is both first sacrifice (x.13.4) and sacrificer, while Manu is also the first sacrificer (x.63.7); both Yama and Manu are sons of Vivasvat (x.17.1; viii. 52.1) but both Manu and Purusa are autogenous. The ⚫ etymology of Nārāyaṇa is later given as the god who dwells in the flood-waters (nara), but the word, if Sanskrit, seems to mean merely "son of man". The similarity of particular details is due not to the unity of these clearly divergent representatives but to the need for adopting them to the vedic, fire-sacrificing ritual and cults. Another candidate for seniority seems to have faded out of the picture. Tvastr makes images of the gods, and seems to have, in some such manner, power to make the gods behave accordingly. In ix.5.9, he is the firstborn, agraja and the adjective agrija i.13.10 gives him precedence; x.7.90 shows that he is peculiarly associated with the Angirasas and fire. Indra cannot have been the original anthropomorphous chief god of the vedic Aryans, for Varuna seems to have occupied that post and been superseded according to x. 124, perhaps when the Indic Aryans took to a life of constant fighting and conquest as in the properly vedic period. Possibly iv. 42 also has this supersession of Varuna by the powerful war-god for its theme, and shows us in its later portion that apotheosis of a human warlord is possible, for king Trasadasyu is called a demi-god (ardha-deva) in iv.42.8-9.
D. D. KOSAMBI
The god Tvastr, whose name continues to mean carpenter (AV.xii.3.33.; Amarakośa 2.10.9;3.3.35), reappears in various minor ways in vedic mythology, either directly or through his 'son'. Viśvakarman in x. 81.3 has eyes, faces, arms in every direction-characteristic of the later Brahmā; he created or rather fabricated heaven and earth niṣṭatakṣuh (x.81.4), but the root taks-tvaks is also responsible for Tvastṛ. It will be shown from analysis of Iranian legend that a many headed god like Viśvakarman should be Vācaspati, as in x.82.7. The speech-goddess vāc being primarily the river Sarasvati and in any case a water-goddess (x.125.7), other connections between rivers, many-headed gods, and Tvaştr will, not surprisingly, appear. In x.82.3,5,6 Viśvakarman is specially connected with the embryo of the universe (cf. v.42.13); Tvastr is always fashioner and protector of all embryos, divine, human, or animal. It is peculiarly interesting to learn from x.17.1-2 that Tvastr's daughter Saranyu (the flowing', hence a river-deity) was married to Vivasvat, giving birth to Yama-Yami; after her flight, her double became mother of the Asvins who relieve so many priests in distress. Viśvakarman is both creator
