ॐ Hindu Of Universe ॐ
“God’s light is within you, It never leaves you.”
PUSAN
Pusan is considered to the lord of paths and a guardian of cattle’s. He protects the people from wild animals and does not allow them to stray onto dangerous paths. He keeps their journey stable and obstacle free. He keeps people away from harm and drives away enemies. He is also the friend of Indra and Surya.
Pushan Sun God
PUSHAN, SUN GOD.
The name of this deity is said to derive from the verb ‘pusyati’ literally meaning ‘cause to thrive’ so his name means one who causes people to thrive. Many hymns are addressed to Pushan and sometimes in connection with Indra. He is praised in eight hymns in the Rig Veda. Some of these hymns appeal to him to guard livestock and find lost livestock. His chariot is pulled by goats. Sometimes he is described as driving the Sun in its course across the sky. He seems to represent the sun as a guardian of flocks and herds.
According to Vishnu Purana, Pushan is one of twelve Aditi’s sons. Aditi is the Mother of the Gods. She represent the boundless heavens and known to be the supporter of the sky, sustainer of the earth and sovereign of the world. There is a general confusion of listing down her children. Originally it was numbered seven but later increased to twelve, to represent the sun in the twelve months of the year. They are Surya, Aryama, Pushan, Tvashta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, Indra, and Lord Vamana. It is said that Aditi cherished the first seven as the eighth was born as a shapeless lump. But that was taken up by the divine artificer and from it molded out Vvasvat. The remaining lump fell to earth and became elephants.
DEPICTION:
Pushan or Pusan is a Vedic solar deity and one of the Adityas. His individuality is vague and his anthropomorphic traits are scanty. He wears braided hair and a beard. He is the god of meeting. Pushan was responsible for marriages, journeys, roads, and the feeding of cattle. He was the conductor of souls to the other world. He protected travelers from bandits and wild beasts, and protected men from being exploited by other men. He was a supportive guide, a “good” god, leading his adherents towards rich pastures and wealth. He carried a golden lance, a symbol of activity and signifying his constant movement. He is seen as riding in a chariot pulled by goats, and is sometimes made a sort of sun god, hauling the sun in its course across the sky. ‘With his golden aerial ships Pusan acts as the messenger of Surya. He moves onward observing the universe, and makes his abode in heaven. He is a guardian who knows and beholds all creatures.
As best of charioteers he drove downward the golden wheel of the sun. He traverses the distant path of heaven and earth; he goes to and returns from both the beloved abodes. He conducts the dead on the far-off path of the Fathers. He is a guardian of roads, removing dangers out of the way; and is called ‘son of deliverance’ – vimuco napat. He follows and protects cattle, bringing them home unhurt and driving back the lost. His bounty is often mentioned. ‘Glowing’ – aghrni is one of his exclusive epithets. The name means ‘prosperer’, as derived from pus, cause to thrive. The evidence, though not clear, indicates that Pusan was originally a solar deity, representing the beneficent power of the sun manifested chiefly in its pastoral aspect.’
His sister, Dawn is the avatar of the Sun, and is often referred to as his lover, so his pulling of the sun can be seen as an ornate courtship ritual, as well. Pushan is depicted as having no teeth, most often explained as the result of a fight with Rudra or Shiva.
TOOTHLESSNESS: Offerings to Pushan are usually gruels of some sort, because he has no teeth. Pushan’s toothlessness is given as two parallel fact accounts. How did he get his tooth knocked out to the extent he feeds on gruels? This gruel is called ‘karambha’. Apparently either one of Vedic Rudra or Puranic Shiva caused this.
TAITTIRIYA SAMHITA:
According to a narrative found in the Taittiriya Samhita, Rudra was excluded from a certain sacrifice. This is the famour Daksha’s yagna involving Sati. He was not in the invitation list despite being a major vedic deity. Thus, in anger, pierced the sacrifice with an arrow to ventilate his frustration. It was then that Pushan attempted to eat a part of the yagna oblation. The arrow it him in the mouth and his teeth was shattered completely.
DKSHA’S YAGNA:
The later versions of this narrative are found in the Ramayana, Mahabharata and the Puranas. This is more a direct assault. The Brahma, Vishnu, Shiva competition to Supremacy is an age old plot. In the Mahabratha version, Brahma and Vishnu were invited by Daksha to participate in the horse yagna. Rudra or Shiva was angry because his father-in-law, Daksha, the sacrificer, did not invite him. Shiva pierced the offering with an arrow and thereby inspired such fear in the gods and sages that the whole universe quaked. Shiva then attacked the gods, putting Bhaga’s eyes and kicking Pushan in anger, knocked out his teeth as he was eating the oblation. The alternative story in the Ramayana is Shiva causing Pushan to break his teeth on the arrow embedded in the offering. It took some time for the gods to calm down. They then acknowledged Shiva as the Lord and refuge.
The Puranic versions of the myth introduces Brahma as the true rival, even-though there is the dispute with Vishnu for supremacy. One Puranic account is where Shiva hurls the Pinaka, his blazing lightning trident, which destroys Daksha’s sacrifice held in honour of Vushnu. The Pinnaka struck Vishnu’s breast. Narayana hurls it back with equal vigour at Shiva. Battle flairs up between Rudra and the gods and Brahma and few other intervene. In the course, Pushan’s teeth gets knocked-off. The rage is halted at Brahma’s instance.
In another version, the Shiva Purana and the Linga Purana, there is more violence. This is a Shiva-Parvati account. Parvati tells Shiva that he has been excluded from the yagna. Shiva gets enraged. Virabhadra, is created by Shiva from a lock of his matted hair. He is the ‘fire of fate’ whose looks and powers were terrifying. He was sent with an army of demi-gods to break up the sacrifice. These creatures broke up the sacrifice, causing the mountains to totter, earth to shake, winds to roar and sea to be disturbed. Indra was trampled; Yama’s staff was broken; Mitra’s eyes were dug out, Pushan’s teeth was knocked out; Chandra was beaten; Agni’s hands were cut off. Daksha’s head was chopped and later reinstated by the competing Vishnu.
In Shiva Purana Daksha and the Gods admit to Shiva’s supremacy. In the Vishnu based Puranas, apparently Vishnu seized Shiva’s throat and forced Shiva to desist and acknowledge him as his Shiva’s master. Each sage tells his version of the competition. But Vishnu Purana acknowledges Pushan as one of the Adityas. In any event, there is a saying in Tamil, the mouse-deer gets trampled when the lion fights with the tiger. Here, Pushan got his teeth knocked out. He was not the only one having this fame. In Greek mythology, Eurynome has his teeth verily removed by Ophion’s jealous rage.
VEDAS:
The Rig Veda speaks of Pushan and the sun twice, in hymns 1:42 and 6:55, when it says: Come, burning child of the unharnessing, be for us the charioteer of order, best of charioteers, lord of great wealth; you are a stream of riches, a heap of gold. Pushan, who uses goats for horses in his chariot, the lover of his sister, the brother of Indra.
The following is a specimen of the hymns addressed to Pushan in the Rig-Veda Book 3. Chpt 2: “Conduct us, Pushan, over our road; remove distress, son of the deliverer; go on before us. Smite away from before us the destructive and injurious wolf which seeks after us. Drive away from our path the waylayer, the thief and the robber. Tread with thy foot upon the burning weapons of that deceitful wretch, whoever he be. O wonder-working and wise Pushan, we desire that help of thine wherewith thou didst favour our fathers! O god, who bringest all blessings, and art distinguished by the golden spear,make wealth easy of acquisition! Convey us past our opponents; make our paths easy to travel; gain strength for us here. Lead us over a country of rich pastures; let no new trouble (beset our) path. Bestow, satiate, grant, stimulate us; fill our belly. We do not reproach Pushan, we praise him with hymns; and we seek riches from the wonder-working god…. May we, O Pushan! meet with a wise man who will straightway direct us and say, ‘It is this.’ May Pushan follow our kine; may he protect our horses; may he give us food. . . . Come hither, glowing god, the deliverer, may we meet.”
STATIONS:
As one of the adityas, Pushan nourishes both the yajamanas and the Earth. Urdhvam ayatanam – the home of the Gods is high above. However their main stations or fields of action differ accordingly. The highest abode is that of Indra, Lord of the Divine Mind; thus Svar is the Mind station. Agni, Godof Fire is stationed on Earth. The Maruts are the Life-world, so there is the Mid-region. Other Gods preside in their respective stations to carry on their activities. Now, Pushan, belongs to the Earth station because he is also the Lord of Mother Earth; supports and nourishes her. When he nourishes by his Aditya power, the outer Earth-field or the physical matter and the inner physical consciousness, he is himself nourished. Then Usha the Goddess of Dawn of higher Consciousness is manifest. According to RV 10.85.14, when Ashvins espouse Usha, he adopts these health-givers who nourish as parents. Thus nourihsed, Pushan Aditya showers his bounty on Indra also and becomes his brother: RV 6.55.5 and ultimately becomes brother of Earth and the space – stations divided into quarters: RV 6.58.4. However Mantra 1.23.15, sings the Glories of the Six Worlds “The six worlds are the seven worlds excluding the earth, the station of the sacrificer. Just as a farmer collects the grain and feeds it to the bulls repeatedly, similarly Pushan attains to the glory of the six worlds other than earth and brings this glory to the sacrificer again and again.”
PUSHAN MUDRA:
This mudra is dedicated to Surya, Sun God and the God of Nourishment. The position of the fingers in the mudra signifies accepting and receiving with one hand and letting go with the other. This mudra is said to assist digestion. Pushan mudra also helps detoxification and elimination by stimulation of the brain. It intensifies breathing and therefore the absorbtion of oxygen and release of carbon dioxide in the lungs.
ASTRONOMY:
Pushan marks the beginning of the Path which is the Path of the Gods or the solstice. The hymns of the first book of the Rig Veda relates the months to Pushan: RV 1.23.13-15 “Radian Pushan, drive back like a lost cow him whose field is light, the support of Heaven. Radiant Pushan found the king, hidden in secret, whose field is light. And to me with the Moons he pours our six conjoined, as one who ploughs with oxen the grain.” This verse refers to the six double months or seasons of India. It also refers to the Moon whose filed months begin with Chitra, for the lunar constellation Chitra would mark the summer solstice when Revati, the constellation ruled by Pushan would mark the winter solstice.
In Vedic mythology, Pushan and Ashwins both marry Surya Savitri, the Sun Goddess, identified with Sun at the winter solstice. Pushan rules the two days that are identified with the northern and southern course of the sun. Hence the marriage of the Sun Goddess to Pushan and Ashwins should mark the point between Revati and Ashwini.
REVATHI NAKSHATRA:
Revathi is the nakshatra where the moon finishes his journey to embark on the next. It is said to be the opulent nakshtra. Revati bids it goodbye and assures a safe joueney ahead. The same symbolism os also used for people born in this star constellation. They embark from this life to next with ease and comfort. This nakshtra is ruled by Pushan. The Nakshtra grants them prosperity and bids them farewell in the time of their death to reap the karmic rewards in their next life. Revati is governed by Pushan, the nourishing form of the Sun God. It has the power of nourishment symbolized by milk or kshiradyapani shakti. Its basis above is the cows. Its basis below are the calves. These three bring about the nourishment of the entire world.
Revati creates abundance through providing proper nourishment. It helps all people in their efforts. Pushan is the lord of cattle and the lord of the paths. He leads, protects and gathers the herd in their movement, particularly to new pastures. In this way he also protects the soul in its journey to the next world.
Pusan
Pushan is also known as Puchan and is the astral God. Pushan is a protector and multiplier of cattle and of human possessions in general. As a cowherd, Pushan carries an ox-goad, and he is drawn by goats. He leads his adherents towards rich meadows and wealth. He always carried a golden hack that symbolized activity. His name denotes someone who is the reason of the people to prosper. He is invoked by the newly married couples to give good luck on the journey of their life.
In character, Pushan is a solar deity, beholds the entire universe, and is a guide on roads and journeys, and to the other world. He assists in the revolutions of day and night and shares with Soma the guardianship of living creatures. He is invoked along with the most various deities, but most frequently with Indra.
Pushan is the lord of all things moving and stationary. He is the inspirer of the soul, an unconquerable protector and defender, and is being sought to give increase of wealth. He is said to regard and to observe clearly and at once all creatures. Pushan is not only the tutelary god of travelers but also, like Savitri and Agni conducts departed spirits on their way to the other world.
Many hymns are addressed to Pushan. Pushan is praised in eight hymns in the Rig Veda. Some of these hymns or songs appeal to him to guard livestock and find lost livestock. Goats pull his chariots. At times he is considered as motivating the Sun in its path across the sky. It appears that Sun is represented by him as the protector of herd and flocks.
The single or detached verses of other hymns in which Pushan is mentioned are numerous. He is mentioned as abounding in wealth, as bringing blessings, as most bountiful, distinguished by all divine attributes. Pushan is related with Savitri, and is described as moving onward under his impulse, and as knowing and perceiving all creatures. In some other hymns Pushan is connected with the marriage ceremonial, being besought to take the bride`s hand and lead her away, and to bless her in her conjugal relation.
In the Hindu mythology, Pushan is describing as one of the twelve Aditi`s sons. Aditi`s twelve sons as narrated in Purana`s are Surya, Aryama, Pushan, Tvashta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, Indra, and Lord Vamana. He leads souls to other world. He protected travelers from being subjugated by other men. He acted like a supportive guide. He is portrayed as having no teeth which was the result of a fight with Lord Shiva. Therefore, he is offered gruels.
Pushan (Pūṣan) is a Vedic solar deity and one of the Adityas. He is the god of meeting. Pushan was responsible for marriages, journeys, roads, and the feeding of cattle. He was a psychopomp, conducting souls to the other world. He protected travelers from bandits and wild beasts, and protected men from being exploited by other men. He was a supportive guide, a “good” god, leading his adherents towards rich pastures and wealth. He carried a golden lance, a symbol of activity.
Pūṣan is praised in eight hymns in the Rigveda. Some of these hymns appeal to him to guard livestock and find lost livestock. His chariot is pulled by goats.[1] Sometimes he is described as driving the Sun in its course across the sky. He seems to represent the sun as a guardian of flocks and herds.
According to a narrative found in the Taittiriya Samhita, Rudra was excluded from a certain sacrifice. He, in anger, pierced the sacrifice with an arrow and Pushan broke his teeth as he attempted to eat a part of the oblation. The later versions of this narrative are found in the Ramayana, Mahabharata and the Puranas. In these versions, Rudra or Shiva was angry because his father-in-law, Daksha, the sacrificer, did not invite him. Shiva, in anger, kicked Pushan and knocked out his teeth as he was eating the oblation.[2] In the Puranic versions, Virabhadra, created by Shiva from a lock of his matted hair knocked down Pushan’s teeth.[3]
1. O PUSAN, bring us to the man who knows, who shall direct us straight,
And say unto us, It is here.
2 May we go forth with Pūṣan who shall point the houses out to us,
And say to us, These same are they.
3 Unharmed is Pūṣan’s chariot wheel; the box ne’er falleth to the ground,
Nor doth the loosened felIy shake.
4 Pūṣan forgetteth not the man who serveth him with offered gift:
That man is first to gather wealth.
5 May Pūṣan follow near our kine; may Pūṣan keep our horses safe:
May Pūṣan gather gear for us.
6 Follow the kine of him who pours libations out and worships thee;
And ours who sing thee songs of praise.
7 Let none be lost, none injured, none sink in a pit and break a limb.
Return with these all safe and sound.
8 Pūṣan who listens to our prayers, the Strong whose wealth is never lost,
The Lord of riches, we implore.
9 Secure in thy protecting care, O Pūṣan, never may we fail.
We here are they who sing thy praise.
10 From out the distance, far and wide, may Pūṣan stretch his right hand forth,
And drive our lost again to us.
Pushan is the name of a sun-god to whom some hymns are exclusively addressed, and whose praise at other times is sung in connection with that of Indra and other gods. In these hymns his character is not very clearly defined. He is said * to behold the entire universe; is addressed as the guide of travellers, and the protector of cattle. He is called upon to protect his servants in battle, and to defend them as of old. He is invoked in the marriage ceremonial, and asked to take the bride’s hand, to lead her away, and to bless her in her conjugal relations. He is said also to conduct the spirits of the departed from this world to the next. In one text he is called “the nourisher,” as Vishnu in later times was called “the preserver.” By far the greater number of prayers addressed to him seem to regard him as the guide and protector of travellers, both along the ordinary journeys of life and in the longer journey to the other world; and as he is supposed to be constantly travelling about, he is said to know the road by which they have to go.
The following is a specimen of the hymns addressed to Pushan in the Rig-Veda:—”Conduct us, Pushan, over our road; remove distress, son of the deliverer; go on before us. Smite away from before us the destructive and injurious wolf which seeks after us. Drive away from our path the waylayer, the thief and the robber. Tread with thy foot upon the burning weapons of that deceitful wretch, whoever he be. O wonder-working and wise Pushan, we desire that help of thine wherewith thou didst favour our fathers! O god, who bringest all blessings, and art distinguished by the golden spear, make wealth easy of acquisition! Convey us past our opponents; make our paths easy to travel; gain strength for us here. Lead us over a country of rich pastures; let no new trouble (beset our) path. Bestow, satiate, grant, stimulate us; fill our belly. We do not reproach Pushan, we praise him with hymns; and we seek riches from the wonder-working god.” * “May we, O Pushan! meet with a wise man who will straightway direct us and say, ‘It is this.’ May Pushan follow our kine; may he protect our horses; may he give us food. . . . Come hither, glowing god, the deliverer, may we meet.” †
In the Purānas Pushan occupies a far less exalted position. It seems almost like a burlesque to see him, who in the Vedas is reverently approached as the giver of good to his worshippers, described as being obliged to feed upon gruel, because his teeth have been knocked out of his mouth. The earliest form of the legend describing this event is found in the Taittiriya Sanhita. Rudra, the name by which Siva was then known, not being invited to a great sacrifice that Daksha, his father-in-law, was celebrating, in his anger shot an arrow which pierced the sacrificial victim. Pushan ate his share, and in doing so broke his teeth. In describing Daksha, ‡ an account of this sacrifice will be given. In the “Vishnu Purāna” Pushan appears as one of the Ādityas.
PUSÁN This god is celebrated in eight hymns, five of which occur in the sixth Mandala. His individuality is vague, and his anthropomorphic traits are scanty. His foot and his right band are mentioned; he wears braided hair and a beard. He carries a golden spear, an awl, and a goad. His car is drawn by goats instead of horses. His characteristic food is gruel (karambhá).
Who is Pushan?
Pushan is a Hindu god, part of the major pantheon, and discussed on numerous occasions in the Rig Veda. Pushan is the god of meeting, and his domain was the road. He is also prayed to for good luck in journeys, and by extension, in marriages.
At most marriage ceremonies, Pushan is invoked to give good luck to the newlyweds on the journey of their life. He is also tied to cattle and their feeding, an important role in Hindu culture. Pushan is a protective and kind god, looking after travelers on their journeys, guarding them against both wild beasts and cruel men, and helping them find the best route to happiness.
His role as a travelers’ god extends past the mortal world, as well, and he is often described as a guide to the departed souls, as well. In this role, he leads the deceased to the afterlife, one of what are known as psychopomps. Another important psychopomp in Hindu mythology is Agni, the fire god of the Hindu pantheon, and in later times the Buddha became viewed as a Hindu psychopomp as well.
Pushan is depicted as having no teeth, most often explained as the result of a fight with Shiva who is Rudra, and he carries a long golden lance, signifying his constant movement. He is seen as riding in a chariot pulled by goats, and is sometimes made a sort of sun god, hauling the sun in its course across the sky. His sister, Surya, is the avatar of the sun, and is often referred to as his lover, so his pulling of the sun can be seen as an ornate courtship ritual, as well.
The Rig Veda speaks of Pushan and the sun twice, in hymns 1:42 and 6:55, when it says: Come, burning child of the unharnessing, be for us the charioteer of order, best of charioteers, lord of great wealth; you are a stream of riches, a heap of gold. Pushan, who uses goats for horses in his chariot, the lover of his sister, the brother of Indra.
Offerings to Pushan are usually gruels of some sort, because he has no teeth. In the Taittriya Sahnhita, it is said that Rudra is responsible for this condition. It is said that a sacrifice was given to many of the gods, but that Rudra was not part of the list, and so was infuriated. In a rage, he shot an arrow into the sacrifice, simply as a way of venting his frustration. Not knowing this, Pushan bit into the sacrifice, and his teeth were shattered completely.
Another telling, in the Mahabharata, makes Rudra even more directly responsible for Pushan’s toothlessness. This tale says that after the same sacrifice, Rudra was so angry he ran into the midst of the gods in a rage, striking out Bhaga’s eyes and kicking out Pushan’s teeth. This myth of Pushan and his teeth bears a number of similarities to other Indo-European myths, most notably the Greek myth of Eurynome and Ophion, in which Ophion, in a jealous rage, kicks out Eurynome’s teeth.