3 April 2025

As we pore through Suktas 28 to 30, we can summarise that observational strength of the Rishis was common even as it is perhaps uncommon and it is through their detailing that we can aver one way or another about ‘ancient’ knowing as a way of understanding it as a commons for human heritage as well as founding of the belief system that is known as Dharma.

सोम॑मुलूखल = सोम॑+उलूखलः Soma + Ulukhalah- Tamil –உலக்கை Ulakkai has references in ancient Tamil poetry as well as literature and is in use today too primarily to thresh rice from husk at rural/traditional homes. The threshing of Soma grass to extract it’s juice and the virtues of its juice as seen in how the Devas led by Indra rejoice in it’s partaking is the theme of the Suktas from 28 through 30 that are the concluding parts of this contribution listed under Sunehksepa known as Devavrata Vaishvamitra. It is interesting to see that the first four riks of the 28th Sukta have उ॒लूख॑लसुताना॒मवेद्विं॑द्र UlukhalasutaanaamavedhIndra, an adjective for the persona of Indra derived from उलूखलः Ulukhalah. सुतान Sutaana translates as melodious or well tuned ( ‘in perfect harmony’ is what I prefer) नम्/नमति Nam/Namati- bend,उद्वेदि Udvedi- to be furnished with elevated altar/high seat. So this phrase of compounded words can be deciphered to mean: ‘O Indra upon the high seat, we bow to the One in harmony with the threshed juice (Soma)‘. (Sri Aurobindo Ashram’s website offers this as ” O Indra thou wilt swallow of course, that {Somas} pressed out from mortar.” Sri Aurobindo himself, translates this as- “O Indra, preserve of the distillings of the Pestle.“ The Griffith Translation of Rig Veda offers:” O Indra drink with eager thirst the droppings the mortar sheds.” The nature of Somarasa as Soma Juice is termed in Sanskrit and modern Hindustani, is today understood to be an intoxicant imbibing indulgence of the Devas, an alcoholic beverage that uplifted the mood of the Devas. However, the liturgical description here and elsewhere ( in Vedanta too references are available to Soma juice in the short list of 8 Upanishads of Adi Sankara as well), that Soma is freshly extracted. The juice is better when extracted on full moon night aver some riks and shlokas. The earliest in precedence of a Sukta dedicated entirely to Soma is 91st Sukta of the first mandala of the Rig Veda attributed to Rishi Gautama Rahugana where Soma is described as the essence and essentially as the presence of every thing from Devas to all the natural regions(धामा॑नि दि॒वि या पृ॑थि॒व्यां या पर्व॑ते॒ष्वोष॑धीष्व॒प्सु Dhaamaani Divi Yaa Prithivyam Yaa Parvatheshoshadishuapsu-Dwellings of the heavens and earth, of the mountains, plants and waters.RV1.91.4). Described as सुमृळीक Sumrulika/सुमृडीक Sumrudika- gracious/merciful ( RV1.91.11), रारं॒धि Raarimdi-Take delight at the sight of/Welcome sight of, ( appears at RV 1.91.13 & RV 6.25.9 translated as ‘be happy'( Griffith’s)/ ‘ take delight'(Sri Aurobindo’s)/ ‘Rejoice'(Kapali Shastri’s) could have a etymological association with later day Telugu word రండి Randi meaning ‘welcome’. So Soma juice had uplifting experience when drunk as a refreshner despite being a non alcoholic beverage clearly.

पृ॒थुबु॑ध्न- प्रुथ् Pruth-Wide+ बुध्न Budna- Bottom= wide bottomed, ग्रावन् Jraavan – of granite/stone, सोतु Sothu- extraction of Soma, जल्गुलः= जल Jala-Water+गुलःGulah-molasses, जघनJagan-Buttock/Vulva /जघन्य /Jaganya- Lower end, अधीषति Adhishati-Seek, यत्र॒ द्वावि॑व ज॒घना॑धिषव॒ण्या॑ कृ॒ता Yatra Dvaviva Jaganaadishvanyaa Kruthaa- Like crevice of vulva the two halves press ( out the Soma Juice from the mortar). A special ladle with a vulva like crevice tapering out to offer the final offering at sacrifices is called स्रुवा Sruva which is used to this day. यत्र॒ नार्य॑पच्य॒वमु॑पच्य॒वं च॒ शिक्ष॑ते  Yatra Naryapacyavupacyam Shikshate, उपपृङ्क्ते/उपपृच् Upaprinkte/Upaprch-come near/approach, उपापृच्छति Upaprcchati/उपाप्रछ् Upaaprach- Take leave of, विबध्नाति Vibadnaati-seize or hold by,रश्मिन् Rasmin- Bridle/rein. So Riks 1 to 4 of 28th Sukta offer how the Soma is extracted, using mortar and pestle, where the juice flows between tow halves through a crack or gap that is compared to the vulva, with the women holding the pestle by reins ( like horses) and pulling the pestle toward them and letting it go alternately in a churning process (मंथां॑ Mantha- churn).
यच्चि॒द्धि Yaccidididhi- Of what faith, गृ॒हेगृ॑ह॒ Grihegriha- From home to home,यु॒ज्यसे॑ Yujyase- Homogenous/equal in rank/union,द्युमत् Dyumat- Shrill/Energetic, वद॒ जय॑तामिव Vada Jayathaamiva- Victorious after slaying,दुंदु॒भिः Dundubhih-Sort of large kettledrum used in battle arousal.(The Dundubhi is typically a large drum made with cow skin/leather, and used to beat the arousal that signified events in war and peace, during rituals and rites. Typically the drum is sounded in marriages during important events like exchange of marital garlands, the Mangalya dharanam ( wearing of Mangalya that sacred thread on neck of the bride), Pani Grahanam- Holding of hands by bride and groom to go around the sacred pyre seven times) etc and is called for as கெட்டி மேளம் Getti Melam in Tamil.)

वातो॒ वि वा॒त्यग्र॒मित् Vatho Vi Vatyagramit-(वात Vaath- Wind,) a grammatical dramatical play on the word वात as Wind with अग्रम् Agram as ‘Advance’ which can be translated as ‘how the wind flows caressing’. आयजि Aayaji- Bringing near/procuring through offerings, सात्मता Saatmataa- community of essence or with nature/absorption into essence,वाज Vaaja- Wing/Water/Wealth/War horse,विजन् Vijan- Deserted/lonely,भृत Brita-carried/filled/borne, हरी॑/हरि Haree- Greens,धासिः Dhaasih- Food,धासि॑ Dhaasi-Beverage/milk,इव Iva- Like,बप्स॑ता/बप्सति Bapsati- Devour/Consume/Masticate, सो॒तृभिः॑ = सोतृ॑ Sotr-One who presses Soma + तृभिः॑ Trbhih – Ray,इष्वा Ishva-offspring,वृष Vrsha-Male, अभिहु Abhihu- Shed/pour over,उच्चित Uccit- collected/gathered,शिष्ट Shista-Remains,गोरधि॑ त्व॒चि Gohradhi Tvaci-Cow (or Goat) skin strainer, सृज् Shruja-Twist/Turn or direct,

आ तू न॑ इंद्र शंसय॒ गोष्वश्वे॑षु  Aaa Tu Na Indra Shamsaya Goasveshu (आ Aa-Towards /Hither/approach, न॑ Na- Identical/same, शंसय॒ Shamsaya- Solemn Utterance/Vow,)- Make Us Proclaim O Indra of cows and horses(in the name of their cattle and horses), शु॒भ्रिषु॑ स॒हस्रे॑षु तुवीमघ Shubhrishu Sahasreshu Tuveemagha ( शुभ्रि Shubri- Shining/Bright/Sun/Brahman,सहस्र Sahasra- Thousand, तुविमन्यु Tuvimanyu- very zealous,तुविजात Tuvijaata-Of powerful nature मघ Maga- Reward/Power) That Brahman whose brightness is thousand fold that of most powerful and most zealous prowess in Nature. Sukta 29 has seven riks, each has an identical invocation in its second half as deciphered above.

अनाशस्त Anaashastha-Not praised, सम Sama- Equal, शिप्रिन् Shiprin- Full Cheeked, शिप्रि॑न्वाजानां पते॒- Full Cheeked Lord of Plenitudes/Plenty, शची Shaci-Grace/Favour, वास्तव Vaastava-demonstrated/determined, दं॒सना॑ Dumsanaa-the Same, नयति/नी Ni-Guide/Bring/Lead/Carry ष्वा॑पया /स्वप्/स्वपयति- Svapaya-Lull to rest, मिथू॒दृशा॑ Mithudrishyaa-Wrongly/pervertedly eyed,सस्तर Sastr-bed made of leaves woven together/mat,बुध्यति/बुध्य Budyati/Budya-become aware after fainting/learn/perceive, स॒स्तामबु॑ध्यमाने Sastaambudyamaane- Prostrated unaware, कपर्दिन्/ससट Kapardin/Sasata-Very Shaggy, अरा॑तयो॒ (रात Raatha-Given/presented/bestowed) Araathyo- Not bestowed, शूर Shura-Hero/Daring,गर्दभ Gardabham- Donkey/Ass, मृ॑ण Mrna- To Injure/Hurt, पापयामुया Paapayaamuya- so vilely/So badly, पतति Patati- Come to pass/ Happen,कुंडृ॒णाच् Kundrunaach- House lizard, दू॒रं Duram- Far away, वाताः Vatah- Winds, वना॒दधि॑ Vanaadadhi= व॑ना Vanaa /अरणि Arani (आरणेय Aaaraneya-two pieces of Arani wood which by attrition produces fire) दधि Dadhi-resin of Shala tree/curdled milk, परिक्रोश Parikrosha- Crier, जम्भयति Jambhayati- Destroy, कृकदाशू Krikadaashu- Kind of evil spirit.

क्रिवि Krivi- Leather bag, वाजयत् Vajayath- Incite/Stimulate, सत्कृत्य Sathkrutya-Piously, शतकृत्वस् Shatakrutwas- A hundred times, मंहिष्ठ Mamhista- Giving Zealously/Abundantly, सिच्/सिञ्चते Sicu/Sinccate- To pour/emit/sprinkle,इन्दु Indu- Moon/Bright Drop/Spark. आ व॒ इंद्रं॒ क्रिविं॑ यथा वाज॒यंतः॑ श॒तक्र॑तुं ।मंहि॑ष्ठं सिंच॒ इंदु॑भिः ॥ RV1.30.1 Aa Va Indram Krivi Yathaa Vaajayathah Shathkrathum Mamhishtam Sica Indhubih.” O’ Indra for you, from a leather bag the stimulating drink is poured a hundred times, generously, as luminous drops! “( The act of offering the freshly threshed Soma juice drop by drop from a leather bag is described here.) श॒तं वा॒ यः शुची॑नां स॒हस्रं॑ वा॒ समा॑शिरां ।एदु॑ नि॒म्नं न री॑यते ॥ RV1.30.2 Shatam Vaa Yah Shucinam Sahasra Vaa Samaashiraam Yedu Nimnam Na Riyate. शुची॑नां Suchinaam- the pure,समा॑शिरां= सम Sama- Equal+शिर Shira-Head/Bed. This rik translates as “Poured a hundred times, it remains pure, a thousand times it remains consistent.” ( This describes further the nature of Soma juice.)

सं Sum-That/You,यन्मय Yanmaya- Formed/Consisting of which, मदयत् Madayath- Intoxicating,शु॒ष्मिण॑ Sushmina- Strong/ vigorous,ए॒ना /एन Aena- Sin,हस्यते Hasyate-smile, हHa-For अस्य Asya- Of this, उदरे Udare- Stomach, व्यचस् Vyacas-Wide/Vast space,द॒धे/दधते/दध् Dadhte/Dadh-Hold. सं यन्मदा॑य शु॒ष्मिण॑ ए॒ना ह्य॑स्यो॒दरे॑ ।स॒मु॒द्रो न व्यचो॑ द॒धे ॥ RV1.30.3 Sam Yanmadaaya Sushmin Aenaa Hyasyodare Samudro Na Vyaco Dadhe. “You hold within your vast bowels this vigorous stimulating substance.” This rik appears to address the leather container that holds the precious Soma juice. ( As often the case with riks of Rig Veda, the Rishis were possibly original Sanskrit speakers and hence took great liberties with both language and grammar, offering us a diverse spectrum of meanings that can even pose as counter intuitive to one another!)

अ॒यमु॑ Ayamu- This, सम॑तसि= सम॑त Samata-Equity + असि Asi- You are/Thou Art,गर्भधि Garbhadi- Breeding place/nest,क॒पोत॑ Kapoth- Dove, वच॒स्तच्चि॑न्न Vacastcchinna- Signalled in speech,ओहस् Ohas- vehicle/means. अ॒यमु॑ ते॒ सम॑तसि क॒पोत॑ इव गर्भ॒धिं ।वच॒स्तच्चि॑न्न ओहसे ॥RV1.30.4 Ayumu Te Samatasi Kapoth Iva Garbhidi Vacastccinna Ohase. “Like a dove homing to its nest, You signal equanimity through your speech.” ( This rik attributes Soma to offer equipoise /equanimity to its imbiber while observing the homing instincts of doves.) स्तो॒त्रं रा॑धानां पते॒ गिर्वा॑हो वीर॒ यस्य॑ ते ।विभू॑तिरस्तु सू॒नृता॑ ॥ RV1.30.5 Stotram Radhaanaam Pate Girvaaho Veera Yasya Te Vibhutirastu Sunrutaa. राधना Radanaa- Propitiation/Speech,गिर्वाहस् Girvahas- One to whom the invocation is addressed, विभूति Vibhuti- Greatness/Prowess,सू॒नृता॑ Sunruta- Truth personified as Goddess/Pleasant & True/ wife of Dharma/Glee/Exultation. This Ode of Propitiation invoking you O’ Hero will make you unassailable and in glee! ( The recitation offers prowess and happiness to the reciter, who is addressed as ‘Veer’-Hero.)

तिष्ठति Tishtati- Stay/Stand,ऊत Uutha- Protected/Promoted, ब्रवावहै=ब्रू Bru-Speak+ववाता Vavaatha-Diffused/Chorus. ऊ॒र्ध्वस्ति॑ष्ठा न ऊ॒तये॒ऽस्मिन्वाजे॑ शतक्रतो ।सम॒न्येषु॑ ब्रवावहै ॥RV 1.30.6 Urdvastishtataa Na Uuthyeasminvaaje Shtakrto Samanyeshu Brvaavahai. ‘Upstanding and promoted verily it enriches a hundredfold, its spoken reputation is universal.‘तवस् Tavas-Strength, हवन Havan- Invoke, ऊत Uutha-Protected/favoured. योगे॑योगे त॒वस्त॑रं॒ वाजे॑वाजे हवामहे ।सखा॑य॒ इंद्र॑मू॒तये॑ ॥ RV 1.30.7 Yogeyoge Tavastaram Vajevaje Havaamahe Sakhaaya Indramuthaye. ‘Through Union we attain strength and riches, invoking Indra to favour us.’ आ घा॑ गम॒द्यदि॒ श्रव॑त्सह॒स्रिणी॑भिरू॒तिभिः॑ ।वाजे॑भि॒रुप॑ नो॒ हवं॑ ॥RV1.30.8 Aaa Gaa Gamdyadi Srvatsahastrineebhirutibhih Vajebhirupa No Hava. गम्य Gamya- to be perceived/understood/walkable/approachable, भीरुता Bhiruthaa-Apprehension/Trepidation,अभिरूप Abirupa-Pleasing/Conforming. ‘Surely approachable to our fervent calls made with trepidation/fervour, (He) will heed our invocation with rewards.’

प्रत्नPratna- Customary/traditional,प्रत्नथा Pratnatha- As of old,कस Kasa- To approach, तुविप्रति Tuviprati- resisting powerfully, तु॑विप्र॒तिं Resistor/Defender Most Powerful as an honorific for Indra, यं ते॒ Yam Te – Whom they, पूर्वम् Purvam- Earlier/Before, हु॒वे Huve- Summoned/ Called. अनु॑ प्र॒त्नस्यौक॑सो हु॒वे तु॑विप्र॒तिं नरं॑ ।यं ते॒ पूर्वं॑ पि॒ता हु॒वे ॥RV1.30.9 Anu Pratnasyokaso Huve Tuviprati Naram Yam Te Purvam Pithaa Huve. ‘ ‘Now, as of old, men approach and praise Indra whom their ancestors hailed‘. Indra usually hailed as वज्रपाणि Vajrapani/ वज्रायुधपाणि Vajrayudhapani, (holder of Vajra weapon) or वृत्रहन् Vritrahan/वृत्रशत्रु Vritrashatru ( slayer/enemy of Vritra) or शचीपति Shachipati- Spouse of Saci daughter of Puloman King of Asuras, who is the subject of Rig Veda 10th Mandala Sukta 159 herself. So तु॑विप्र॒तिं Tuvipratim is a descriptive honorific of Indra’s character, unrelated to his relationship with others and unique. And what did Indra defend/protect with all his energy?- वरुण व्र॒तम् Varuna Vritam-The Laws of Varuna.

विश्ववार Vishvavara- Cherished by all/Bestowing all treasures, शस्मन् Shasman- Invocation/Praise, पुरुहूत Puruhuta-Much invoked/invoked by many,(किमु पुरुहूतपुरीन्दुमुखीसुमुखीभिरसौ विमुखीक्रियते । verse appears in Mahishasuramardini Stotra as part of भगवतीपद्यपुष्पाञ्जलीस्तोत्रान्तर्गतं महिषासुरमर्दिनिस्तोत्रम् Bhagavatipadyapushpanjalistoranthagartam Mahisasuramardinistotram.) जरितृ Jaritru-Invoker/Praiser,वसो Vaso- Vessel. तं त्वा॑ व॒यं वि॑श्ववा॒रा शा॑स्महे पुरुहूत ।सखे॑ वसो जरि॒तृभ्यः॑ ॥RV1.30.10 Tam Tvaa Vayam Vishvavaaraa Shaasmahe Puruhuta Sakhe Vaso Jaritrubhyah. ‘You that is cherished by all, we invoke- the much invoked one! O’ Friend, fulfiller of invokers/worshippers.’

अस्माकम् Asmakam- Our,शि॒प्रिणी॑नां॒ Shiprineenaam-full cheeked/ not bony cheeked/well rounded cheeks(शिप्रा Shipra is a common name for women in India even today, a famous river by this name flows in Ujjain), सोमपान/सोम॑पाः Somapaan/Somapaah- Drinker of Soma,सोम॒पाव्नां॑/सोमपावन् Somapavnam/Somapaavan- Soma Drinker,वज्रि॒न्त्सखी॑नां=वज्रि॒न्त् Vajranta-Thunder+सखी Sakhi- Friend.अ॒स्माकं॑ शि॒प्रिणी॑नां॒ सोम॑पाः सोम॒पाव्नां॑ ।सखे॑ वज्रि॒न्त्सखी॑नां ॥ RV1.30.11 Asmaakam Shiprineenaam Somapah Somapaavanam Sake VajrinthSakeenam. ‘ Our full cheeked Drinker of Soma, O Drinker of Soma, Thunderer, Friend of Friends!’

कृणु Krunu- Injurer/killer/Painter,उश्मसि Ushmasi- Desirer,इष्ट Ista- Wished for/desired. तथा॒ तद॑स्तु सोमपाः॒ सखे॑ वज्रि॒न्तथा॑ कृणु ।यथा॑ त उ॒श्मसी॒ष्टये॑ ॥RV1.30.12 Thatha Tadastu Somapaah Sake Vajrinthatha Krunu Yatha Ta Ushmasishtaye. ‘ So let it be, O Soma Drinker, Friend ,Thunderer, Slayer (of Foes), that desired by us desirers. ‘ ‘Yatha’ followed by ‘Thatha’ is a used in phrases where ‘what’ and ‘that’ are in English, so the rik actually says that ‘What the worshippers seek that is granted by Indra who is their friend’. तद॑स्तु Tadastu- ‘So be it’, is encountered in Puranas where typically the boon seeker is heard by the boon giver and his/her assent is conveyed by this word. यदत्त्यु॑प॒जिह्वि॑का॒ यद्व॒म्रो अ॑ति॒सर्प॑ति ।सर्वं॒ तद॑स्तु ते घृ॒तं ॥RV8.102.21 Yadhthupajihvakaa Yadvamro Atisarpati Sarva Tadastu Te Gritam. अ॑ति॒सर्प॑ति Atisarpati-Glide over/creep(Ant appeared to swiftly glide over as it journeyed to its hill according to the Rishi),वम्र Vamra- Ant,उपजिह्वा Upajihva- Type of Ant/Epiglottis, घृ॒तं Gritam -Ghee. ‘Just as how the ant glides over, likewise/So too, Ghee slips past the epiglottis.’ I place this rik attributed to the Rishi Prayoga Bhargava also known as Agni Pavaka Brihaspatya or Agni Grihapati Sahasaha Sunu and Rishi AgniYavistha Sahasaha Sunu found in this 102nd Sukta addressed to Deva Agni, so that it can be seen that तद॑स्तु Tadastu acquires a less serious, more casual use too.

रे॒वती॑र्नः (रेवती Revatee- Rich/Wealthy),सध॒माद॒ Sadhamaada- Banquet/fellowship,संतु Santu- People whose forearms are open but their palms joined in greeting (after Apte’s Sanskrit translation),(सन्तस्सनन्दनमुखास्त्वथ योगिवर्याः Santassanandanamukhasvatha Yogivaryaah, in Stanza 27 of Sri Venkatesasuprabhatam),तुविवाज Tuvivaaja- Abundant in food,(Tuvi as a prefix offers a superlative to the suffix as we see in Tuvipratim, Tuvivaaja, Tuvishtam and so on), क्षु॒मंतो॒ (क्षम Kshama-Competent), मदेरघु Maderagu- Eager with enthusiasm,मदेरु Maderu-Very intoxicating/worthy of praise. रे॒वती॑र्नः सध॒माद॒ इंद्रे॑ संतु तु॒विवा॑जाः ।क्षु॒मंतो॒ याभि॒र्मदे॑म ॥ RV1.30.13 Revatirnah Sadhamaada Indre Santu Tuvivaajaah Kshumamto Yaabhirmadema.’O Indra bless us (Santu) the good people, with fellowship and riches, with abundance of food, competence and eager enthusiasm.’

ऋण् Rin- Move/Go, अक्षाग्र Akshagra- Axle, ऋ॒णोरक्षं॒ Rinoraksham- Moving axle, ऋ॒णोरक्षं॒ न च॒क्र्योः॑  Rinoraksham Na Chakrayoh- Axle that moves wheels. धृष्णज् Drushnaj- Confident/bold,त्वावत् Tvavat- Worthy of you. आ घ॒ त्वावा॒न्त्मना॒प्तः स्तो॒तृभ्यो॑ धृष्णविया॒नः ।ऋ॒णोरक्षं॒ न च॒क्र्योः॑ ॥RV1.30.14 Aa Ga Tvaavaanthamanaapthah Stotrubhyo Drushnaviyaanah Rinoraksham Na Chakrayoh. ‘Like the axle that moves wheels, verily, worthy of you, your worshippers know your presence and are confident thus.‘ The rik alludes to the centrality of axle to move wheels, and avers that Indra moves the lives of his worshippers likewise.

जरितॄ॒णां Jaritrunaam-from जरितृ॑ Jaritru-worshipper/singer/invoker as plural form, धुवका Duvakaa-Introductionary stanza of a song,यद्दुवः॑=यद्/यदा Yadaa- Whenever/When +दुवस् Duvas-Reverence/worship,शची Sacee-Saci as spouse of Indra/Eloquent/Grace,शची॑भिः is used to denote Indra very often as here and in RV 8.16.7 इन्द्रो॑ ब्र॒ह्मेन्द्र॒ ऋषि॒रिन्द्र॑: पु॒रू पु॑रुहू॒तः । म॒हान्म॒हीभि॒: शची॑भिः ॥Indro Brahmendra Rishindrah Puru Puruhutah Mahaanmaheebih Saceebhih. So Saceebih connotes Indra’s association with his consort Saci शची as well as the prowess he has by Grace that allows Indra to intercede and offer ‘mighty help’. One cannot wonder if like how today Ganesha (Ganapati) is associated with consorts as Ridhi रिधि and Siddhi सिद्धि, Indra’s original ability of Saci शची was converted into a consort. आ यद्दुवः॑ शतक्रत॒वा कामं॑ जरितॄ॒णां ।ऋ॒णोरक्षं॒ न शची॑भिः ॥RV1.30.15 Aa Yudduvah Shatakrathvaa Kaamam Jaritrunaam Rinoraksham Na Saceebhih. ‘Whenever worshipped, you transform a hundred fold the wishes of worshippers, like axle to wheels by your Grace (Saci).’

शश्व॒दिंद्रः॒ Sasvadindrah-शश्व॒द/शश्वत् Sasvad/Sasvat-Always/perpetually +इन्द्र Indra, पोप्रु॑थद्भिः Popruthadbhih- propitiate with (from पृथा Prutha- palm of the hand), similar to सङ्ग्रहीतृ Sangrahitru-One who wins over or propitiates, जिगाय॒ Jigaaya- With Joyful Hymns, जिगरिषु Jigarishu- Desirous of swallowing, नानद्धि Naanddhi- Fasten firmly,शाश्व॑सद Shaasvasad शाश्वतः Shaasvathah- Permanent/Perpetual,दंसन Damsana-Wonderful skill/marvellous deed,वान्त Vantha- Effused,सनिति Sanithi- Obtainment/Aquisition, सनय Sanaya- Ancient,अदातृ Adhaatru- Not giving, आदातृ Aadhaatru- Receiver. शश्व॒दिंद्रः॒ पोप्रु॑थद्भिर्जिगाय॒ नान॑दद्भिः॒ शाश्व॑सद्भि॒र्धना॑नि ।स नो॑ हिरण्यर॒थं दं॒सना॑वा॒न्त्स नः॑ सनि॒ता स॒नये॒ स नो॑ऽदात् ॥ RV1.30.16 Shasvaddindrah Popurthadbhihrjigaaya Naanaddibhih Shaasvasadbhirdhanaani Sa No Hiranyaratham Damsanaavaantsa Nah Sanitaa Sanaye Sa Noadaath. This rik is in Tritubh Chandas. ‘Forever Indra who is easily propitiated with enthusiastic hymns, is steadfastly effusive and he offers his Golden Chariot along with his generous favours to his worshippers.‘ The rik transitions naturally from the use of axle and wheels as metaphor for Indra’s cause, to the Golden Chariot, suggesting that his veneration offers the bounty of that equal to a golden chariot amongst other wishes he grants his worshippers.

Asvins the Twins who are physicians to the Devas themselves, are subject of the next two riks. Incidentally the 3rd Sukta of the first Mandala of Rig Veda is addressed to the Asvins attributed to Rishi Madhuchandas Vaisvamitra and every mandala of the Rig Veda has several Suktas addressed to the Asvins by various Rishis belonging to lineages such as Vashista, Gautama, Bhargava amongst others. गोमत् Gomat-rich in cattle,दस्र Dasra- Aswins/Accomplishing good deeds, हिर॑ण्य Hiranya- Golden,वत् Vat- suffix meaning possessing/having,शवी॑रया=श+वीरया॑- Shaviryaa-Great Courage,तेषाम् Tesham-Their. आश्वि॑ना॒वश्वा॑वत्ये॒षा या॑तं॒ शवी॑रया ।गोम॑द्दस्रा॒ हिर॑ण्यवत् ॥ RV1.30.17 Aashvinaaasvaavathyeshaa Yaatam Shaviryaa Gomaddasra Hiranyavat. ‘ O Ashvins, bring forth the wealth of steeds of great courage, rich in cattle accomplishing good deeds possessing golden attributes.’

समान॑योजन Samaanyayojana- Yoked equally/equidistantly. स॒मा॒नयो॑जनो॒ हि वाँ॒ रथो॑ दस्रा॒वम॑र्त्यः ।स॒मु॒द्रे अ॑श्वि॒नेय॑ते ॥ RV1.30.18 Samaanyayojano Hi Vahum Ratho Dasraavamartyah Samudre Ashwineyate. ‘With immortal steeds yoked equally to your chariot O Ashwins you move in the oceans.’

न्य Nya-Not/under+घ्न्यस्य Ghnayasya-Kill/Slay=न्यघ्न्यस्य॑Nyaghnayasya- Unslayable, {अङ्गन्यास करन्यास Anganyāsa Karanyāsa of Nyasa school of Dharma ritually involves touching of parts of body with fingers and touching fingers to each other respectively as part of mudras during ritual chanting of mantras where the prayers are for embellished embodiment. It is possible that this concept stems from Nyaghnayasa न्य१॒॑घ्न्यस्य॑ where the embodiment is considered immune from harm.} मूर्धन् Murdan-high point,ये॒म॒थुः॒ Yemathu- Control/Raise, द्याम॒न्यदी॑यते= द्याम॒न् Dyaaman- Skies/Heavens+अधियतयते Adhiyatyate- To reach/join. न्य१॒॑घ्न्यस्य॑ मू॒र्धनि॑ च॒क्रं रथ॑स्य येमथुः ।परि॒ द्याम॒न्यदी॑यते ॥ RV1.30.19 Nyaghnayasa Murdhani Chakram Rathasya Yemathuh Pari Dyaamanyadhiyate. “With one wheel of the chariot you hold the summit while the other holds the heavens, O Unslayable Ones!’ The Vedic Gods appear to wield powers that were unassailable and over the firmament, even if today the pantheon of Devas and present scheme of deities is such that most of the Vedic deities perform a peripheral role or remain in name only as Ashwins are in current veneration. However in the riks, we see that there is no Deva that is diminished by the presence or the absence of another. So this phrase in rik 1.30.19 is reminiscent of how Vamana Avatara’s foot reaches skywards after his first holds down the earth, leaving him no place for a third. Thus here, one wheel of the Aswins is wielded heavenward, the other covers the very earth.

कस्त॑ Kastha= क(क:)-Who+अस्त(अस्तु)-May it be, कधप्रिय Kadhapriya- Ever pleased/Fond of praise,मर्तो॑ अमर्त्ये Martyo Amartye-Mortal-Immortal,भु॒जे Bhuje- Arms,कं Kam- Bliss, नक्ष् Naksh-Arrive at/Attain,विभावरी Vibhaavari- Loquacious Woman, विभावर Vibhaavar- Brilliant/Shining. कस्त॑ उषः कधप्रिये भु॒जे मर्तो॑ अमर्त्ये ।कं न॑क्षसे विभावरि ॥ RV1.30.20 Kasta Ushah Kadhpriye Bhuje Marto Amartye Kam Nakshse Vibhavari. ” Who is the lucky mortal to be attaining the arm of Usha, (Dawn or Red Mare) who is the ever pleased Immortal, who will attain this loquacious/brilliant woman?‘

अरुषी Arushi- Red Mare, चि॑त्रे Chitre- Picture of, अश्वे॒ Ashve- Horse/Mare, प॑रा॒कात्= प॑रा॒ Para- Inverted Order + कात् Exclamation in Insult/Contemptuous Remark = Held in High Regard/Opposite of holding one in contempt, मह्य Mahya- Highly Honoured, अन्तादि Anthadi- Beginning and End,व॒यं /वयम् Vayam-We. व॒यं हि ते॒ अम॑न्म॒ह्यांता॒दा प॑रा॒कात् ।अश्वे॒ न चि॑त्रे अरुषि ॥ RV1.30.21 Vayam Hi Te Amanmahyanthaadaa Paraakaath Asve Na Chitre Arushi. ” We hold in our minds entirely in highest esteem O Mare that is verily the picture of a Red Mare.” We can interpret this rik to say that Sunehksepa addresses a lady likening her to a feisty Red Mare.

त्वम्/त्वं Tvam- You, त्ये Tve- Those, भीर Bhira- Intimidating,अभिरा-Abhiraa-cowherd,ग॑हि॒ Gahi- of a family, दुहिता Duhita- Daughter, दिव Diva- Day, अ॒स्मे Asme- In Us/For Us/To Us, र॒यिं Rayim- Riches, धा॑रय Dharaya-Holding/Who Possesses. त्वं त्येभि॒रा ग॑हि॒ वाजे॑भिर्दुहितर्दिवः ।अ॒स्मे र॒यिं नि धा॑रय ॥RV1.30.22 Tvam Tvebhiraa Gahi VaajeBhirduhitardivah Asme Rahim Ni Dharaya. ” You the minder of your family, the fortunate daughter of the day, possess us with your riches.”

The final three verses are flummoxing because from Devas, as Agni, Varuna and Indra who were propitiated to some length by Sunehksepa while being subjected to rituals prior to his sacrifice, tied in three tiers to the sacrificial pole as it were with ropes, the Rishi talks of Usha, or Arushi, whom he not just extols, but asks whether he is lucky to be possessed by, to verily hold her arm-(कस्त॑ उषः कधप्रिये भु॒जे). Hence the visualisation of this conclusive set of riks as Sunehksepa’s rescue from the sacrifice by a lady, one who is Usha or Arushi, of perhaps red tresses or better one riding a Red Mare. In ceremonial wedding today the key aspect is मांगल्यधारणम् Mangalyadharanam -wearing of the auspicious thread. र॒यिं नि धा॑रय translating as holding of र॒यिं riches, if रय् Raya -To Go/to move धा॑रय Dharaya -Possess. And if the context of this address as अभिरा ग॑हि॒ as ‘minder/governor/herder of the family ( the use of a cattle related term अभिरा is contextual to these Rishis being pastoral) and दुहिता दिव Daughter of the Day, is decoded, then it is clear that this lady is of commanding presence and whose appearance upon the scene is a relief to the Rishi Sunehksepa from his ordeal.

So did Sunehksepa and his rescuer have ‘their happily ever after’? Possibly because we know that Vishwamitra’s sons were split about accepting him as their new head of the family and half of them rebelled against their family and went their ways while the remainder continued as Vaishwamitras under his leadership now as adopted eldest son- Devavrata Vaishwamitra.