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Dhātṛ and Vidhātṛ as fate deities in the Sanskrit epics

From the Ṛk-Saṃhitā onwards, Dhātṛ “Placer” and Vidhātṛ “Ordainer” appear both as epithets for different gods and as distinct deities. In Avesta, dātar- denotes the ordaining aspect of Ahura Mazdā and Amǝša Spǝntas, and some of their activities are described using the verb dā- (<*dhā) “to place, to set up”. Verbal correspondence and correspondence in meaning and function speak in favour of the Indo- Iranian background of the concept that served as an epithet for the highest Lord *Asura. By the time of Brāhmaṇas and epics, Dhātṛ’s ordaining characteristics had become mixed with the creative characteristic of gods like Viśvakarman, Tvaṣṭṛ, and Prajāpati. In the epics, in addition to his ordaining and arranging role, Dhātṛ took on a creative role and became mixed with Brahman, who also took characteristics of older creator deities. Dhātṛ and Vidhātṛ became associated with fatalist doctrines in the epics. Fatalism might have already existed in the time of the epics in warrior circles as “warrior- didactics” (Vassilkov 1999:28). This heroic fatalism might have incorporated Dhātṛ into its world-view, supposing that Dhātṛ’s “ordaining” role, known since Vedic times, had developed a into “pre- ordaining” role in the epics. On the other side, Dhātṛ and Vidhātṛ became associated with ascetics that preached fatalism as a spiritual didactics that cultivates dispassion. Another development of the fatalist doctrine with Dhātṛ and Vidhātṛ as its presiding deities can be seen in epic episodes wherein Dhātṛ determines the fate of individuals according to their past deeds, thus making Dhātṛ a god responsible for the distribution of the fruit of action.

Fate ; predestination ; dhātṛ ; vidhātṛ ; fatalism ; Ahura Mazdā

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