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Rgvedic phase, sirce Vamadeva refers to him in his 'cham kutsem õrjureyim nyrnje' (IV.26.1). He is a friend of Indra and as such referred to at several places. (1.33.14;51.7 and so on.) We have also a seer Kutsa who has many Suktas to his credit. (1.94-98;101-104;106-115;). It would be proper to regard these two Kutsas as distinct personalities, Kutsa the son of Arjuni and friend of Indra and Kutsa, the seer of the Sūktas. Kutsa the hero of wars, is seen as engaged in two struggles, one against suşna and in which he was helped by Indra and the other against Suśravas and Tūrvayāna, in which he was not favoured by Indra and was therefore defeated. (1.53.10). I would not regard him to be of the 'anti-Indra cult' on this count. At one place (IV.16) while speaking of this protection of Kutsa by Indra the Rgveda informs us thus:
'a dasyughna manasa yahyastam bhuvatte kutsah sakhye nikāmah |
sve yonau nişadatam sarūpā vi vām cikitsad;taciddha näri' // (IV. 16) Whose is the 'asta' home refered to here? Who is this 'rtacit nārt' referred to in the second line ? Kutsa was very much interested in the friendship of Indra, 'te sakhye nikamak' and it is likely that indra after helping his friend to victory might have gone to his home. In that case the 'asta' is of Kutsa and then naturally the 'rtacit nāri' is his righteous wife. Kutsa inspired by and helped by Indra could have returned after the victory almost Indra-like and so his wife was not in a position to recognise bim. She was in doubt about knowing the two similar forms, 'sarūpā'. Sāyana narrates here an 'akhyāyika' according to which Kutsa was the son of Ruru, a king, and was a close friend of Indra. Indra after leading his friend to victory, took him to his place and the two had pretty similar forms so that Saci, the wife of Indra could not distinguish between the two. The Rgveda does speak of the friends of the gods visiting their abodes, for we find Vasistha also speaking of his visit to Varuna's place. But it is, to my mind relevant in this context to remember that it is Indra who is said to move about by assuming different forms, 'indro māyābhih pururūpa Iyate'. Indra moved in the same chariot with Kutsa for we have 'yāsi kutsena sarat ham avasyuh (11). Later myth informs us of Indra visi. ting Gotama's place in an effort to seduce Ahalyā but no such purpose could be detected here. Indra has helped Kutsa by removing the wheel of the Sun, “sūrascakram vịhatāt abhike' (12). What this in fact means is difficult to imagine but it could mean the lengthening of the day so that Kutsa could win and vanquish his enemies. The Rgvedic poets and warriors speak of their visions of their deties and speak in a glowing manner of their friendships and their company. One cannot think of images of these gods and one is naturally led to think of mentally conjured up visi. ons and derived inspiration. In the present context Kutsa having fought Indra-like, being inspired by Indra, must have felt the presence of Indra
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