185.
3, 'the gift of freedom.' Anca seems to have much the same meaning with Bhaga, _viz.,_ the sharer, giver.

Daksha may, perhaps, be the 'clever,' 'strong' one ([Greek: dexios]), abstract Strength; as another name of the sun ( ?).

Aditi herself (according to Mueller, Infinity; according to Hillebrandt, Eternity) is an abstraction that is born later than her chief sons, Sun and Varuna.[92] Zarathustra (Zoroaster, not earlier than the close of the first Vedic period) took the seven [=A]dityas and reformed them into one monotheistic (dualistic) Spirit (Ahura), with a circle of six moral attendants, thereby dynamically destroying every physical conception of them.
DAWN.
We have devoted considerable space to Varuna because of the theological importance with which is invested his personality.

If one admit that a monotheistic Varuna is the _ur_-Varuna, if one see in him a sign that the Hindus originally worshipped one universally great superior god, whose image effaced that of all the others,[93] then the attempt to trace any orderly development in Hindu theology may as well be renounced; and one must imagine that this peculiar people, starting with monotheism descended to polytheism, and then leapt again into the conception of that Father-god whose form, in the end of the Rig Vedic period, out-varunas Varuna as encompasser and lord of all.

If, on the other hand, one see in Varuna a god who, from the 'covering,' heaven and cloud and rain, from earliest time has been associated with the sun as a pair, and recognize in Varuna's loftier form the product of that gradual elevation to which were liable all the gods at the hands of the Hindu priests; if one see in him at this stage the highest god which a theology, based on the worship of natural phenomena, was able to evolve; then, for the reception of those gods who overthrew him from his supremacy, because of their greater freedom from physical restraints, there is opened a logical and historical path--until that god comes who in turn follows these half-embodied ones, and stands as the first immaterial author of the universe--and so one may walk straight from the physical beginning of the Rig Vedic religion to its spiritual Brahmanic end.
We turn now to one or two phenomena-deities that were never much tampered with by priestly speculation; their forms being still as bright and clear as when the first Vedic worshipper, waiting to salute the rising sun, beheld in all her beauty, and thus praised THE DAWN.[94] As comes a bride hath she approached us, gleaming; All things that live she rouses now to action.
A fire is born that shines for human beings; Light hath she made, and driven away the darkness.
Wide-reaching hath she risen, to all approaching, And shone forth clothed in garments white and glistening, Of gold her color, fair to see her look is, Mother of kine,[95] leader of days she gleameth.
Bearing the gods' eye, she, the gracious maiden, -- Leading along the white and sightly charger[96] -- Aurora, now is seen, revealed in glory, With shining guerdons unto all appearing.
O near and dear one, light far off our foes, and Make safe to us our kines' wide pasture-places.
Keep from us hatred; what is good, that bring us, And send the singer wealth, O generous maiden.
With thy best beams for us do thou beam widely, Aurora, goddess bright, our life extending; And food bestow, O thou all goods possessing, Wealth, too, bestowing, kine and steeds and war-cars Thou whom Vasistha's[97] sons extol with praises, Fair-born Aurora, daughter of Dyaus, the bright one, On us bestow thou riches high and mighty, -- O all ye gods with weal forever guard us.
In the laudation of Varuna the fancy of the poet exhausts itself in lofty imagery, and reaches the topmost height of Vedic religious lyric.