"We did formerly, O Varu_n_a, and do now, and shall in future also, sing praises to thee, O mighty one! For on thee, unconquerable hero, rest all statutes, immovable, as if established on a rock." 8. "Move far away from me all self-committed guilt, and may I not, O king, suffer for what others have committed! Many dawns have not yet dawned; grant us to live in them, O Varu_n_a." 9. You may have observed that in several verses of this hymn Varu_n_a was called Âditya, or son of Aditi. Now Aditi means _infinitude_, from _dita_, bound, and _a_, not, that is, not bound, not limited, absolute, infinite. Aditi itself is now and then invoked in the Veda, as the Beyond, as what is beyond the earth and the sky, and the sun and the dawn--a most surprising conception in that early period of religious thought. More frequently, however, than Aditi, we meet with the Âdityas, literally the sons of Aditi, or the gods beyond the visible earth and sky--in one sense, the infinite gods. One of them is Varu_n_a, others Mitra and Aryaman (Bhaga, Daksha, A_ms_a), most of them abstract names, though pointing to heaven and the solar light of heaven as their first, though almost forgotten source. When Mitra and Varu_n_a are invoked together, we can still perceive dimly that they were meant originally for day and night, light and darkness. But in their more personal and so to say dramatic aspect, day and night appear in the Vedic mythology as the two A_s_vins, the two horsemen. Aditi, too, the infinite, still shows a few traces of her being originally connected with the boundless Dawn; but again, in her more personal and dramatic character, the Dawn is praised by the Vedic poets as Ushas, the Greek Eos, the beautiful maid of the morning, loved by the A_s_vins, loved by the sun, but vanishing before him at the very moment when he tries to embrace her with his golden rays. The sun himself, whom we saw reflected several times before in some of the divine personifications of the air and the sky and even of the earth, appears once more in his full personality, as the sun of the sky, under the names of Sûrya (Helios), Savit_ri_, Pûshan, and Vish_n_u, and many more. You see from all this how great a mistake it would be to attempt to reduce the whole of Aryan mythology to solar concepts, and to solar concepts only. We have seen how largely the earth, the air, and the sky have each contributed their share to the earliest religious and mythological treasury of the Vedic Aryans. Nevertheless, the Sun occupied in that ancient collection of Aryan thought, which we call Mythology, the same central and commanding position which, under different names, it still holds in our own thoughts.