The great disparity in descriptions of P[=u]shan may be illustrated by setting VI. 48. 19 beside X. 92. 13.  The former passage merely declares that P[=u]shan is a war-leader “over mortals, and like the gods in glory”; the latter, that he is “distinguished by all divine attributes”; that is to say, what has happened in the case of Savitar has happened here also.  The individuality of P[=u]shan dies out, but the vaguer he becomes the more grandiloquently is he praised and associated with other powers; while for lack of definite laudation general glory is ascribed to him.  The true position of P[=u]shan in the eyes of the warrior is given unintentionally by one who says,[30] “I do not scorn thee, O P[=u]shan,” i.e., as do most people, on account of thy ridiculous attributes.  For P[=u]shan does not drink soma like Indra, but eats mush.  So another devout believer says:  “P[=u]shan is not described by them that call him an eater of mush."[31] The fact that he was so called speaks louder than the pious protest.  Again, P[=u]shan is simply bucolic.  He uses the goad, which, however, according to Bergaigne, is the thunderbolt!  So, too, the cows that P[=u]shan is described as guiding have been interpreted as clouds or ‘dawns.’  But they may be taken without ‘interpretation’ as real cows.[32] P[=u]shan drives the cows, he is armed with a goad, and eats mush; bucolic throughout, yet a sun-god.  It is on these lines that his finding-qualities are to be interpreted.  He finds lost cattle,[33] a proper business for such a god; but Bergaigne will see in this a transfer from P[=u]shan’s finding of rain and of soma.[34] P[=u]shan, too, directs the furrow[35]

Together with Vishnu and Bhaga this god is invoked at sacrifices, (a fact that says little against or for his original sun-ship),[36] and he is intimately connected with Indra.  His sister is his mistress, and his mother is his wife (Dawn and Night?) according to the meagre accounts given in VI. 55. 4-5.[37] As a god of increase he is invoked in the marriage-rite, X. 85. 37.

As Savitar and all sun-gods are at once luminous and dark, so P[=u]shan has a clear and again a revered (terrible) appearance; he is like day and night, like Dyaus (the sky); at one time bright, at another, plunged in darkness, VI. 58. 1.  Quite like Savitar he is the shining god who “looks upon all beings and sees them all together”; he is the “lord of the path,” the god of travellers; he is invoked to drive away evil spirits, thieves, footpads, and all workers of evil; he makes paths for the winning of wealth; he herds the stars and directs all with soma.  He carries a golden axe or sword, and is borne through air and water on golden ships; and it is he that lets down the sun’s golden wheel.  These simpler attributes appear for the most part in the early hymns.  In what seem to be later hymns, he is the mighty one who “carries the thoughts of all”; he is like soma (the drink), and attends to the filter; he is “lord