Wading Into Vedas: SomaRudra

12 January 2026

(सोमा॑रुद्रा Somarudra RV6.74.1-4)

Soma Rudra is not the Yin-Yang or pairing of opposites as one would ordinarily be tempted to in a contrasting entrapment. Soma is associated with Moon, with the now lost type of grass that was freshly threshed to create a golden hued juice that could intoxicate the Devas, one which needed special priests for its threshing and special instruments honed to harness its vitality. Rudra is supposedly the ‘edgy deities or deity, later associated with Shiva, whose progeny are the Maruts. Rudra’s arrows and capacity to harm are prayed to by the Rishis seeking to shelter themselves from Rudra’s wrath being imposed upon them. So Soma is calming, Rudra is alarming?

Here is where the philosophy of balance of Shaivism comes to fore. The mixture of virtues or countervailing values, is not distinct. For the primitive mental state, the Ardhanareshwara is depicted as an embodiment of half man-half woman, with a distinct boundary of the two sexes. There is even a Puranic story of how Bringhi an ardent devotee who felt Shiva was complete by himself, bore through like a hornet and circumnavigated/ cimcumambulated the Maleness alone. However, the true nature of this Form, is an ensemble of that which is Nature and that which is Existence/Awareness. Shiva is expressed through Shakti, much like the nature of energy from the potential onto the kinetic. Thus, the Ardhanareshwara is from the lowest elementary particle as bosons, quarks or be they as they might, to electrons, neutrons, protons and then to cellular and multi cellular structures, where by, within each unitary form, there lay both Prakriti as Nature and Parameshwar Parabrahman as Awareness. In so evolving, this understanding drew upon Soma Rudra to this extent that a cult of Shaivaites believe that Soma is a reference to Uma, ( as Sowbhagyavati Uma, Uma the Fortunate). This tradition began perhaps around the time Upanishads were being discussed and deliberated, threading and weaving what we now class as ‘Vedanta’. The story of a prideful Indra being punctured by a lass, who is Uma no less, is present in one of the earliest Upanishads- Kena Upanishad.

सोमा॑रुद्रा धा॒रये॑थामसु॒र्यं१॒॑ प्र वा॑मि॒ष्टयोऽर॑मश्नुवंतु ।

दमे॑दमे स॒प्त रत्ना॒ दधा॑ना॒ शं नो॑ भूतं द्वि॒पदे॒ शं चतु॑ष्पदे ॥RV6.74.1

सोमा॑रुद्रा SomaRudra. धा॒रये॑ Dharaye – Upholding +थाम Thama -Fortitude+सु॒र्यं१॒॑ Suryam-Sun. प्र Pra- In Front/Move Towards. वा॑मि॒ष्टयोऽर॑मश्नुवंतु Vaamishtayoarmashnuvanthu-वा/वा॒म् Vaa/Vaam- And/Or, is it?+ इ॒ष्टयः॑ Ishtayah-Worshipped/Desired+ तयोः Tayoh- Their + अर॑म् Aram- Suitably/sufficiently, अ॒श्नु॒व॒न्तु॒ Ashnuvantu /अश्नुवन् Asnuvan/अश्नुते Asnute-Accumulate. शं Sham- Blissful नो॑ No- And भूतं/भूत Welfare/Wellbeing.द्वि॒पदे॒ Dvipade- Biped. चतु॑ष्पदे Catuspade – Quadruped. स॒प्त रत्ना॒ Sapta Ratna- Seven Gems. Later day exposition of Seven Gems associate with Chakravartins (Imperial Overlords) as Treasury, Consort, Symbolic Wheel, Chariots, Elephants, Horses and Foot Soldiers, that accompany a royal procession and Buddhist canon further elaborate upon this concept, as epitomised in Tibetan Vajrayana tradition, where the ratnas are  Chakra Ratna, (Wheel), Mani Ratna (Precious Gem attributed with wish fulfilling abilities) Striratna ( Consort), Purusharatna ( Minister), Gajaratna (Elephant), Asvaratna (Horse) and Khadgaratna/ Senapatiratna ( Warrior in Chief). In the Vedic context, the gems are more likely earthly stones, precious or semiprecious. In this list, Diamond, Emerald, lapis lazuli, pearl, coral, Jade, and Ruby should figure. Vedic reference to gold, silver and other metals do not class them as gems/Ratna, but more clearly as Dhatu. दमे॑दमे Dame- House/Residence hence Dame-Dame is translated as ‘in every home’.

So RV6.74.1 is translated as “ O SomaRudra, Upholding steadfast  like the Sun, accumulate seven gems of renown and all our desired bliss and wellbeing suitably, across every home, for both bipeds and quadrupeds.” The idea of wellbeing sought is all encompassing, including the cattle reared by the rishis.

सोमा॑रुद्रा॒ वि वृ॑हतं॒ विषू॑ची॒ममी॑वा॒ या नो॒ गय॑मावि॒वेश॑ ।

आ॒रे बा॑धेथां॒ निर्ऋ॑तिं परा॒चैर॒स्मे भ॒द्रा सौ॑श्रव॒सानि॑ संतु ॥RV6.74.2

सोमारुद्रा- SomaRudra. वि Vi/ववॄ: VaVrih(वि-)- Burst Open/Laid Open. वृहति/वृहतम् Vrihati/Vruhatam-Pluck/Tear. विषूचीम् Vishuceem/विषूचीन Vishuceena-Spread everywhere/Going apart or In different directions. अमीवा Ameevaa- Disease.या: Yaah- Which.न: Nah- Our/To us/For us. गयम्/गय Jayam/Jaya- House/Offspring/Wealth. आऽविवेश/आविवेश Aaavivesha- Possessing. आरे Aare- Far/Far from/Far removed. बाधेथाम् Baadhethaam= बाध Baadha-Urging/Impulse/Injury+ एतद् Yetad/एताःYetaah- These/This. निःऽऋतिम् Nihritim/निऋतिः Niritih-Misfortune/Destruction. नि/निः Ni/Nih- Within/Utterly  +        ऋति Rti- Assailant/Enemy/Pain/Misery. पराचैः Praacaih/पराचैस् Prachais- Away/Aside. अस्मे Asme- We. इति Iti-This. भद्रा Bhadraa- Cow. सौश्रवसानि Sauravasaani/सौश्रवस Sausravas-High Renown/Reputation/Celebrity. संत:/संतु after Apte as derived from संहतल- Gesture of receiving with open palms joined together, if सन्तु Santu- May there be/Let be संत: Santah- were/are.

So Rik 6.74.2 is translated as “O Soma Rudra overwhelm the all pervading diseases that threaten to possess our being and belongings. Keep us far removed from these inflictions and utter misery by casting them aside. Let us be like the pristine cow, of high renown receiving your blessings with open palms enjoined together.”

सोमा॑रुद्रा यु॒वमे॒तान्य॒स्मे विश्वा॑ त॒नूषु॑ भेष॒जानि॑ धत्तं ।

अव॑ स्यतं मुं॒चतं॒ यन्नो॒ अस्ति॑ त॒नूषु॑ ब॒द्धं कृ॒तमेनो॑ अ॒स्मत् ॥RV6.74.3

सोमारुद्रा- SomaRudra. युवम् Yuvam/युवन् Yuvan-Young/Youth. एतान्य् /एतानि Etaany-All these. अस्मे Asme, a form of अस्माकम् Asmaakam- We/Our. विश्वा Vishvaa- One Of the Vishvadevas/Always/Everymore. तनूषु Tanushu- Of the body. भेषजानि Bheshajaani- Of healing/Remedy. दत्त/धत्तं/धत्तम्- Gift. अव Ava-Downwards/From below. स्यतम्/स्यात् Syaat- Perhaps/It may be. मुञ्चतं Munchatam/मुञ्चतेMunchate/मुच् Muc-Shed/Release/ Discharge. यन् Yan- Moves/ Goes/ Going. नो No-No/Not. अस्ति Asti-It is. तनूषु Tanushu- Of the body. बद्धं Baddham-Captured/Imprisoned. कृतम् Krutam-Action. एनो Aeno एनस् Aenas- Sin/Fault. अस्मत् Asmat- In Us/ From Us/With Us.

Rik 6.74.3 is translated as “ O SomaRudra, all these our youthful forms be bestowed always with healing from above. From below, perhaps, discharge us from sins of the body by taking appropriate actions.” So the prayer to SomaRudra is two fold, from above to heal and preserve their youthful body from disease and from below to expel sins accumulated by it.

ति॒ग्मायु॑धौ ति॒ग्महे॑ती सु॒शेवौ॒ सोमा॑रुद्रावि॒ह सु मृ॑ळतं नः ।

प्र नो॑ मुंचतं॒ वरु॑णस्य॒ पाशा॑द्गोपा॒यतं॑ नः सुमन॒स्यमा॑ना ॥RV6.74.4

तिघ्/तिग्म Tigh/Tigma- Pointed/Severe. आयुध Aayudha- Weapons. हेति Heti-Shot/Missile weapon. सुशेवौ Sushevau/ सुशेवस् Sushevas- Very Gracious or Kind. सोमारुद्राव् SomaRudrav- Of SomaRudra. इह Iha-Now/Here/In this world. सु Su-Good/Wholly/Very. मृ॑ळतं /मृऌअतं Mrilraatam/मृड् Mrd/मृडति Mrdati- Rejoice/Delight. नः Nah- Our/To Us. प्र Pra- In Front/Move Forward. नो No- No. मुंचतं/मुञ्चतं Muncatam-Discharge/Release. वरु॑णस्य॒ Varunasya- Of Varuna. पाशाद् Pashaad- Noose. गोपायतं Gopaayatam- Shepherd/ Guard from role of गोपाय Gopaaya-cowherd. नः Nah-Our/To Us. सुमनस्य Sumanasya- To be Gracious/Kind/Favourable. समाना Samaanaa-Equally/ Alike. माना/मान Maanaa/ Maana- Measure/Rate.

Rik 6.74.4 translates as “ Wielding Sharp Weapons and Missiles, O Soma Rudra, be very gracious to us in this world. May you be good and rejoice in us, coming forward to release us from Varuna’s noose. You, our cowherd,  are palpably favourable to us.” 

The Rishi Bharadwaja Barhaspatya to whom this 74th Sukta of the Sixth Mandala of Rig Veda is ascribed, intones that like a cowherd to his cattle, the SomaRudra must tend to his flock, protecting them from disease, from evil, from sin and Varuna’s Noose( It was considered that the Dead are returned to the Abode of Varuna and were taken there from amongst the living tethered to a noose. Later this role was assigned to Yama. Incidentally Krishna returns his Guru Sandipani’s dead son from Varuna as narrated in the Bhavad Purana.) while showering them with blessings and riches like the Sapta Ratnas (Seven Gems) with good health and prosperity in their homes including that of their cattle. You can see the गोपायतं Gopaayatam of the Cowherd which becomes with Krishna Avatar, गोपाल Gopala. The idea of a herd minder as a saviour, is also seen in Christianity, where (Bible John 10.11 ‘Ego sum pastor bonus’.) the shepherd is invoked in place of the cowherd.

The four riks addressed to SomaRudra, aver as if addressing a singular entity. This entity is considered as a guardian, a healer, a provider who delivers from disease and sin. There is nothing here that allows us to split Soma from Rudra. There is no allegorical offering that would make us consider SomaRudra as two distinct entities. So is Soma a qualification for Rudra addressed here, in the manner of a distinctive type? Or a honorific appended to Rudra? The seers, as Rishis were, called upon the nature of being, of that Presence, by many names. However their enumeration is descriptively circumscribed by the breadth of their prayers. Perhaps in his inimical way, Rishi Bharadwaja Barhaspatya has toyed with us, through this short Sukta, one of a mere quartet of verses, addressed to SomaRudra.

Wading into Vedas: Bhujyu’s Rescue

Bhujyu’s rescue by Asvins. This vivid portraiture is similar to later day rescue of a devout lost in Ocean of Misery ( Samsara Sagaram) of this worldly existence by Mahavishnu borne on his Garuda.

9 August 2025

Rescue of Bhujyu is featured as an episode in the Amar Chitra Katha titled ‘Ashwins to the Rescue’. As a theme across the mandalas of Rig Veda there are riks mentioning Bhujyu, not just in Suktas solely addressing the Asvins, but in those where Asvins get a mention alongside others. So in subtle manner, the Rishis disproportionately hail Asvins for their rescue of Bhujyu who appears to be a merchantman and who is either sabotaged at sea or lost at sea, whose manner of rescue by Asvins is described vividly and specifically which we will examine successively.

In the 6th Rik of Suktas 112, याभि॒रंत॑कं॒ जस॑मान॒मार॑णे भु॒ज्युं याभि॑रव्य॒थिभि॑र्जिजि॒न्वथुः॑ । Yaabhirantakam Jasamaanamaarane Bhujyum Yaabhiravyathi Bhirjijinvathuh,

 अन्तक Antaka- Lord of Death/Death, जसति Jasati/जस् Jas- Liberate/Go, जषति Jashati/जष् Jash- Hurt, मारण Maaran- Slayer/Killer, व्यति Vyati-Horse, व्यथिस् Vyathis- Tottering/Wavering/Insidious/Fallacious,जि॒न्वथुः॑ Jinvathuh- Rescue,भि॑र्जि Bhirji/भीरु Bheeru- Cowardly/Timid. So this reference translates as “ Whereby from the Lord of Death the Asvins liberated Bhujyu who was in the perilous grip of the Slayer ( ‘Grim Reaper’ in western parlance) and thereby they rescued the timid person.”

and in Sukta 116 in Riks 3,4 & 5. 

तुग्रो॑ ह भु॒ज्युम॑श्विनोदमे॒घे र॒यिं न कश्चि॑न्ममृ॒वाँ अवा॑हाः ।तमू॑हथुर्नौ॒भिरा॑त्म॒न्वती॑भिरंतरिक्ष॒प्रुद्भि॒रपो॑दकाभिः ॥RV1.116.3

Tugro Ha  Bhujyumasvinodamege Rayim Na KashcinmamruvaamAvaahaah, Tamuhathunorbhiraatamanvateebhirantarikshaprudibhirpodakaabhih.

दमे॒ Dame- Residence, कश्चिद् Kaschid- Someone, मम्रि Mamri-Mortal, आवाह Aavaaha- Inviting/Marrying, तामु Taamu- Praiser, तम Tama- To be distressed in body or mind/To desire/Gloom/Darkness, ऊह Uuha-To apprehend/reason, नौभिः Naubhih- To become a ship, आत्मन्वत् Atmavanta- Having a soul/Animated, अप॑ऽउदकाभिः Apaudakaabih- over the waters, अ॒न्त॒रि॒क्ष॒प्रुत्ऽभिः॑ antarikshaprutbhiḥ Intermediary region/realm.

This rik is translated as : “ O Asvins like how a dying man forsakes his riches, Tugra forsake Bhujyu, whose cry rose like a mortal’s cries for succour, distressed, you cause to rescue by transforming into a ship carrying his soul through intermediary realms and over the waters to land.” So Tugra, the Father of Bhujyu abandons him for dead in distressed seas, Asvins rescue him by transforming into a suitable boat, claiming his soul through intermediary regions ( this indicates that Bhujyu near drowned and was revived by the Asvins) and back above the waters to the shores.

ति॒स्रः क्षप॒स्त्रिरहा॑ति॒व्रज॑द्भि॒र्नास॑त्या भु॒ज्युमू॑हथुः पतं॒गैः ।स॒मु॒द्रस्य॒ धन्व॑न्ना॒र्द्रस्य॑ पा॒रे त्रि॒भी रथैः॑ श॒तप॑द्भिः॒ षळ॑श्वैः ॥RV1.116.4 

Tisrah Kshapastrirahaativrajadabhirnaasatyaa Bhujyumuhathuh Pathingeh, Samudrasya Dhanvannaardrasya Paare Tribhi Ratheh Shatapadbhih Shalashveh.

तिस्रः Tisra- Three ( Again the numerical associated with Asvins as we have seen in Sukta 46, 47 of Rig Veda First Mandala), क्षेप Kshepa- Throwing/Transgressing, अहा॑ Ahaa/अह Aha-Day,अतिव्रजत्ऽभिः Ativrajat-abhih/अतिव्रजति Ativrajati- Flyover/ Pass by, नासत्या Nasatya- Friendly/Helpful/Asvins, ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, पतं॒गैः Patangeh-Wings, धन्वन् Dhanvan- Dry Soil/Shore, आद्रवति Aadravati/आद्रु Aadru- Approach with speed/ Run toward/Hasten toward, पारे Paare/परे Pare- To go or Run away, त्रिभिः Tribhih/त्रयः Trayah-Three, शतपाद् Shatapaad- Hundred Wheels/Centipede, षळ॑श्वैः =षट्ऽअश्वैः= षट् Shat-Six+ अश्वे Ashve- Horses.

This Rik 1.116.4 translates as: “For three days, Bhujyu was aided to transgress and fly over the waters/ocean to reach the dry shores by Nasatyas(Asvins) by propelling with wings at great speed and carried by the tri-chariot( ? Three Seated Chariot) of hundred wheels and drawn by six steeds”. 

अ॒ना॒रं॒भ॒णे तद॑वीरयेथामनास्था॒ने अ॑ग्रभ॒णे स॑मु॒द्रे । यद॑श्विना ऊ॒हथु॑र्भु॒ज्युमस्तं॑ श॒तारि॑त्रां॒ नाव॑मातस्थि॒वांसं॑ ॥RV1.116.5.

Anaarambhane tadaveerayethaamanaasthaane Agrabhane Samudre, Yadasvinaa Uuhathurbhujyumasta Shataaritraam Naavamaatasthivaamsam.

अनारम्बण Anaarambana/ अ॒ना॒रं॒भ॒णे Anaarambhane-Intangible/Giving no support/Having no support, अ॒वी॒र॒ये॒था॒म् Aveerayethaam= यथावीर्यम् Yathaaveeryam-Heroic/ Manliness/ Act with courage, अ॒ना॒स्था॒ने/अनास्थान Anaasthaan- Having no fixed seat/fulcrum or Unstable, अग्र Agra- Top/Summit/Chief, भिन्न Bhinna/भ॒ण Bhana- Disjointed, ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, श॒तऽअ॑रित्रान् Shata aritraan =श॒त Shata-Hundred +अरित्र Aritra- Oar/Propeller, आ॒त॒स्थि॒वांस॑म्= आ॒त॒ +अस्थि॒ Asthi- Bone+वास॑म् Vaasam/वास Vaasa/वस् Vas- Stay/Live, पुरस्तात् Purastaat- In Front Of, अस्ति Asti- It is.

This Rik translates as: “ Intangible this act of Heroism with no support,no perch, no position (from the waters) in the ocean, the Asvins thrust Bhujyu upon a 100 oared ship and rescued him alive by carrying him in it.” 

Riks apart from above that mention Bhujyu by name  or as Son of Tugra are 1.117.14&15,1.119.4,4.27.4,6.62.6,7.68.7,7.69.7,10.40.7,10.65.12, 10.143.5.

यु॒वं तुग्रा॑य पू॒र्व्येभि॒रेवैः॑ पुनर्म॒न्याव॑भवतं युवाना ।यु॒वं भु॒ज्युमर्ण॑सो॒ निः स॑मु॒द्राद्विभि॑रूहथुर्ऋ॒ज्रेभि॒रश्वैः॑ ॥RV1.117.14

ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, यु॒वं Yuvam- Youth, तुग्रा॑य पू॒र्व्ये/पू॒र्व्येभिः॑ Tugraaya Purvaye/Purvayebhih- Whose forebear is Tugra, एवैः॑ Evaih- Even so/Certainly, पुनर्म॒न्याव॑भवतं Punarmanyaavabhavatam= पुनर्मन्य Punarmanya- Remembering + भवतं Bhavatam- Happening/Occuring, अर्ण॑सः Arnasah/अर्णस् Arnas-  River/Water/Foaming Ocean, ऋ॒ज्रेभिः॑ Rijrebhih/ऋज्र Rijra- Reddish Brown/Leader.

“ The young scion of Tugra if you remember O’ Ever Young! From the foaming waves Bhujyu was rescued in the ocean by you two by propelling him on Tawny Horses.”

अजो॑हवीदश्विना तौ॒ग्र्यो वां॒ प्रोळ्हः॑ समु॒द्रम॑व्य॒थिर्ज॑ग॒न्वान् ।निष्टमू॑हथुः सु॒युजा॒ रथे॑न॒ मनो॑जवसा वृषणा स्व॒स्ति ॥RV1.117.15

ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, जोहवीति Johaveeti/अजो॑हवीत् Ajohaveet-To invoke/To offer oblations repeatedly, वा॒ Vaa- And, प्रोळ्हः॑ Prolahah/प्रोल्लस् Prollas- To bob to and fro/Shine brightly, अ॒व्य॒थिः Avyathih- Horses, ज॒ग॒न्वान्= ज॒ग॒न Jagan- World+वान् Vaan- Of this, निष्ट Nishta- Dependent on, सुयुज् Suyuj- Well Yoked/Well Placed, मनोजवस् Manojavas- Swift as Thought ( Invoked while chanting mantras for Hanuman as मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठ ।वातात्मजं वानरयूथमुख्यंश्रीरामदूतं शरणं प्रपद्ये ।Manojavam Maarutatulyavegam Jitendriyam Buddhimataam Varista, Vaataatmajam Vaanarayuthamukyam Sriraamadhutam Sharanam Prapadye)/ Like a father/Fatherly, वृषणा Vrushanaa- Virile, स्व॒स्ति Svasti- So Be It.

“Invoking the Asvins repeatedly, Son of Tugra bobbing in the oceans was rescued by steeds of this world,  their chariot propelled by well yoked swift as thought virile ones(steeds)that were as sure as auspicious benedictions.”

यु॒वं भु॒ज्युं भु॒रमा॑णं॒ विभि॑र्ग॒तं स्वयु॑क्तिभिर्नि॒वहं॑ता पि॒तृभ्य॒ आ ।या॒सि॒ष्टं व॒र्तिर्वृ॑षणा विजे॒न्यं१॒॑ दिवो॑दासाय॒ महि॑ चेति वा॒मवः॑ ॥RV1.119.4

भूरमण Bhuramań- King/Prince, विभिद् Vibhid/विभिन्त्ते Vibhintte-Split/Scatter, युक्ति Yukti-Device/Stratagem, निवह् Nivah/निवहते Nivahate- Support/Carry, पि॒तृभ्य॒ Pitrubhya= पि॒तृ Pitru-Father + अभ्यम् Abhyam- To Overcome/ To be angry with, आ Aa- Toward, यासा Yaasaa- Thrush/ Song Bird (यस Yasa யச தமிழ் சொல் யசபாட்டு Tamil word Yasapaattu meaning conversational song) + इष्ट Ishta – Desire/Wish, वर्तिन् Vartin/वर्ति Varti- Performing/Obeying,(चक्रवर्तिन् Chakravartin- Who is obeyed within a sphere),वृषणा Vrushanaa- Virile, विजेन्य Vijenya- Solitary/Lonely, दिवोदास Divodasa- Father of Sudas, who destroyed Sambhara after 40 year war at Udubraj, Was he an Ancestor of Rama,because his preceptor was  Rishi Vashista ( The link between Sambara and Divodasa is mentioned at RV1.112.14 and we will study Sambara separately as his mentions are across Rig Veda), महित Mahit- Worshipped/Honoured, चेतिष्ठ Cetishta- Most Conspicuous/ Most Attentive,  वा॒मवः॑ Vamavah- Rishi Vaama ( Vaama means dwarf, also an avatar of Vishnu), आवाहन Aavaahana- Invocation/Calling.

“ Bhujyu the youth was rescued by you Royals, Using self activated device to carry him- the one who was angry toward his father, with the Songbird fulfilling every wish with potency. The lonely Devodaasa ( literally servant of the Devas) honoured you with fullest attention along with Rishi Vaama”.

ऋ॒जि॒प्य ई॒मिंद्रा॑वतो॒ न भु॒ज्युं श्ये॒नो ज॑भार बृह॒तो अधि॒ ष्णोः ।अं॒तः प॑तत्पत॒त्र्य॑स्य प॒र्णमध॒ याम॑नि॒ प्रसि॑तस्य॒ तद्वेः ॥ RV4.27.4 Rajipya Eemimdraavato Na Bhujyum Shyeno JaBhaara Bruhato Adhi Shańo, Antah Patatpatatriyasya Parnamadhya Yaamani Prasitasya Tadveh.

ऋजिप्य Rjipya-Moving Upwards/Going Straight Upwards, ई॒मिंद्रा॑वतो॒= ई॒म Im- It/Him + इन्द्र Indra + द्वतो॒ Dvato – Twosome /अावतो Aavato/आवत्Aavat – Proximity/Closeness, श्येन Shyena- Eagle,भर् Bhar/ज॑भार Jabhaar- To kill/hurt,ज॑भार =ज Jha+ भार Bhar- Weight, बृहत् Brahat- Big/Large, अधि॒ष्णोः= अ + धिष् Dhish-Zealously, पतत्पत/पतत्- Alighting+त्र्य॑स्य Triyasya- Thrice, पर्णम् Parnam- Wing/Feather, अध Adha- Moreover/Therefore/Then, याम Yaam- Road/Way, यम Yama- Twin/Pair, अनि Ani-Do not Possess, याम॑नि॒ Yaamani- Without a Way, प्रसित Prasita- Occupied With/Engrossed by/Fastened, अस्य Asya- Of This, तद्वत् Tadvat/तद्वेः Taveh- Thus.

“Moving straight upwards, these friends of Indra (Asvins) rescue Bhujyu by  a massive Eagle that aims to bear him with zealous effort, alighting thrice with wings therefore, the lost( Bhujyu) was thus rescued by the engrossed efforts!(of Asvins)”

ता भु॒ज्युं विभि॑र॒द्भ्यः स॑मु॒द्रात्तुग्र॑स्य सू॒नुमू॑हथू॒ रजो॑भिः ।अ॒रे॒णुभि॒र्योज॑नेभिर्भु॒जंता॑ पत॒त्रिभि॒रर्ण॑सो॒ निरु॒पस्था॑त् ॥RV6.62.6

In this Rik, the Hero Bhujyu is also mentioned as son of Tugra (त्तुग्र॑स्य सू॒नुम Tugrasya Sunum). ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, स॑मु॒द्रात् Samudrat- From the Ocean, विभि॑र॒द्भ्यः=वि- भिद् ViBhid- Put Out +अत्यः Atyah-Steed, रजस् Rajas- Dust/A particle of matter, अरणि Arani – Sun, अरेणु Arenu- Gods/Not Earthly, योजन Yojana- Alignment/Matching, भुजान्तर Bhujaantara/भुजन्ताBhujanta- Chest, पतत्रिन् Patatrin- Winged, अर्णस् Arnas- Foaming Ocean, निरुपस्थायक Nirupasthayaka-Unattended/ उपऽस्थात् Upasthaat- One who is near at hand.

“ That Bhujyu put out by thrusting forward from the ocean by the steeds, from the ocean, son of Tugra, was covered in darkness/dust.The Gods ( Asvins) despatched the broad chested wings, that attended to his rescue from the foaming ocean!”

उ॒त त्यं भु॒ज्युम॑श्विना॒ सखा॑यो॒ मध्ये॑ जहुर्दु॒रेवा॑सः समु॒द्रे ।निरीं॑ पर्ष॒दरा॑वा॒ यो यु॒वाकुः॑ ॥ RV7.68.7 Uta Tvam Bhujyumasvinaa Sakhaayo Madhye Jahurdurevaasah Samudre, Niree Parshadaraavaa Yo Yuvaakuh.

उत Uta- Or/Or Else, त्वम्/त्यं Tvam- You, सखा॑यो॒ Sakhayo( Dual form)- (Two) Friends, मध्ये Madhye- In the middle/Amongst, जहुर्दु॒रेवा॑सः= जहुः Junuh- Young Animal/Fawn or cub+ दुःDuh- Distress + एव Eva-Really+ वासःVaasah/वस्Vas- Live/Dwell, निरीह/निरीं॑ Niree- Motionless/Indolent/Indifferent, पर्षद् Parshad- Company/Society+ आरव Aarava- Humming/Shouting/Howling/Noise OR अरावन् Araavan- Horse/Steed/Hostile/Envious, कुह Kuha- Where, याYaa- Travel/Withdraw/Walk, युवाकु Yuvaaku – Belonging/Devoted to you both.

“ Or else, you both friends, O Asvins (would not have rescued) Bhujyu , a fawn stricken in distress in the middle of high seas. Motionless (Bhujyu was) travelled in company of swift horses, devoted to both of you.”

यु॒वं भु॒ज्युमव॑विद्धं समु॒द्र उदू॑हथु॒रर्ण॑सो॒ अस्रि॑धानैः ।प॒त॒त्रिभि॑रश्र॒मैर॑व्य॒थिभि॑र्दं॒सना॑भिरश्विना पा॒रयं॑ता ॥ RV7.69.7 Vyam Bhujyumvaviddham Samudra Uduhathurańaso AstriDhaaneh, Pataribhirastrameravyathibhirdasanaabhirasvinaa Paaryantaa.

अवविद्ध Avaviddha- Thrown down into, ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, उदूहते Uduhate/उदूहति Uduhati/उदूह् Uduh- To bring out/ Sweep out, उदूह Uduha- Broom, अर्ण॑सः Arnasah/अर्णस् Arnas-  River/Water/Foaming Ocean, अस्रिधान Astridhana- The Same, पतत्रिन् Patatrin- Winged, श्रम Srama- Labour/Effort, अव्यय Avyaya- Not inclined to change/Imperishable/Indeclinable, दसन Dasana- Throwing/Tossing/Perishing, पारयति Paarayati- Reload/Recharge/Fill up. पा॒र Paara- Shore+यंता /यन्ता Yanta- Vehicle/Conveyance.

“ Thrown down into the foaming ocean, by thrusting upwards the young Bhujyu was brought out by efforts of Winged Ones that were determined to his rescue from being tossed about, (commanded) by The Asvins, conveying him to safe shores.”

यु॒वं ह॑ भु॒ज्युं यु॒वम॑श्विना॒ वशं॑ यु॒वं शिं॒जार॑मु॒शना॒मुपा॑रथुः ।यु॒वो ररा॑वा॒ परि॑ स॒ख्यमा॑सते यु॒वोर॒हमव॑सा सु॒म्नमा च॑के ॥RV10.40.7 Yuvam Ha Bhujyum Yuvamasvinaa Vasha Yuvam Shijaaramushanaamupaarathuh, Yuvo Raraavaa Pari Sakhyamaasate Yuvorahamavaso Sumnamaa Cake.

In this Rik, Bhujyu is mentioned along with Vasha, Shinjaara and Ushnaa, as youth rescued by Asvins.

उपा॑रथुःUpaarathuh/उपार Upaara- Transgression/Sin/Offence,ररा॑वा॒ =रव Rava-Yell/Roar+ राव Raava-Shriek/Any Sound or Noise,परितः Paritah/परि॑ Pari- From all directions, सख्याम्- Friends/Alliance, आसते Aasate- There is, यु॒वोर॒हमव॑सा= यु॒वोर॒ Yuvor- Youth+ हमव॑सा Hamavasaa- Stay together, सुम्न Sumna- Hymn/Happiness, चके Cake- Desire/Wish.

“ Youth like Bhujya, Vasha, Shinjaaara, Ushnaa are rescued from their sin/ transgressions by Asvins. These youth exhort their friendship (with Asvins) in all directions, congregating together desirous of singing hymns (in their praise).”

भु॒ज्युमंह॑सः पिपृथो॒ निर॑श्विना॒ श्यावं॑ पु॒त्रं व॑ध्रिम॒त्या अ॑जिन्वतं ।क॒म॒द्युवं॑ विम॒दायो॑हथुर्यु॒वं वि॑ष्णा॒प्वं१॒॑ विश्व॑का॒याव॑ सृजथः ॥RV10.65.12 Bhuyummahasah Piprutho Nirasvinaa Shyaava Putram Vadhrimatyaa Ajinvatam, Kumudyuva Vimadaayohathuryuvam Vishńaapvam 1 Vishvakaayaava Srijathah.

अंहसः Amhasah- Perplexity, पिपृथः Piprthah- Spring up, निरNira/निरम्Niram- To rest/cease/To gladden, श्याव Shyaava- Drawn by brown/tawny/bay horses, विधृत Vidrt- Saved, वध्रिमती Vadrimatee- Woman whose husband is impotent, आजिन्व् Aajinva/अ॑जिन्वतं Ajinvatam- Refresh/Renew, कम Kama- Desire +द्युवा Dyuvaa ( Form of द्यु Dyu)- Sky/Heavens, विम॒दा Vimadaa- Joyless,क॒म॒द्युवं॑ विम॒दायो॑-Kamadyuva Vimadaayo- Kamadyu of Vimada ( Spouse of Vimada- Kamadyu) ऊहथुः Uuhathuh/ऊह् Uuh- Push/Thrust, विष्णापू Vishńaapu- son of विश्व॑का॒ Vishvaka rescued by Asvins, सृजथः Srijathah/सृज Srija- Abandoned/Left behind.

“ Bhujyu’s perplexity was put to rest, the Asvins sprung him up (in a chariot) drawn by tawny horses, a woman whose husband was impotent was renewed by giving her a son/child,Desires of Heavens fulfilled by uplifting the joyless by them (or more specifically- ‘Kamadyu spouse of Vimada is united with her husband’) . Vishńaapu the son of Vishvaka who was left behind was rescued.”

यु॒वं भु॒ज्युं स॑मु॒द्र आ रज॑सः पा॒र ईं॑खि॒तं ।या॒तमच्छा॑ पत॒त्रिभि॒र्नास॑त्या सा॒तये॑ कृतं ॥RV10.143.5 Yuvam Bhujyum Samudra Aa Rajasah Paara Eekhitam, Yaatamacchaa Pataribhirnaasatyaa Saataye Krtam.

रजस् Rajas- Dust/A particle of matter, पा॒र Paara- Shore, ईङ्ख् Inkh/ईं॑खि॒तं Inkhitam- Shake/Tremble/Swing, अपार् Apaar- To remove, पार Paara- Shore, या॒तमच्छा॑= या॒तम Yaatama/ या॒त Yaata- Gone/Went/Obtained+अच्छा Accha- Close by/Towards, पतत्रिन् Patatrin- Winged, सातय Saataya- Who or What causes pleasure.

“ Bhujyu who, trembling in the stormy sea, was taken ashore by the youth (Asvins), carried towards it by Winged Ones, offers praise to the Nasatyas.”

Bhujyu’s rescue as a first aspect across riks is described as happening by varied means. It involves a boat that rides torrents, propelled by 100 oars, by tawny horses,  by special self activated device along with a Songbird, by an Eagle that was large and bore him alighting thrice along the way. Winged Ones also find mention severally as instrumental in his rescue. The second aspect is whether Tugra was benevolent or malevolent as a father of Bhujyu. In one instance, the word ‘Sunum’ is used which is an affectionate way of referring to a  child too. If Tugra felt his son was as useful as wealth at a time of dying and hence discarded him, the Riks also place Bhujyu as being thrown into the high seas to cement this malevolence. Of course, if Tugra forsake his son, then Bhujyu is like Sunehkshepa, whose father, Ajigarta, sold him for a sacrifice. We are not offered if Bhujyu became a Rishi or a great King later, though the riks describe at the instances enumerated here, about his rescue by the Asvins, making him an important non Deva persona in the Rig Veda.

Wading Into Vedas: Exploits of Asvins

2 August 2025

The Rescue of Vimada’s Bride!

The most comparable Sukta dedicated to these Asvin Twins, is Sukta 112 of RV which can be classified as a Suktam of the same order as Apa Suktam (RV1.10.9), Hiranyagarba Suktam (RV 1.10.121), Nasadiya Suktam(RV1.10.129) etc where the entire Sukta is not only addressing one subject, herein, it is the Asvins, but also has a certain cadence, a musicality inherent to it due to phrasal repetition. It offers 23 riks ending with ऊ॒तिभि॑रश्वि॒ना ग॑तं Uutibhirashwinaa Gatam as an invocation out of 25 for the entire Sukta 112 which are in Jagati Chandas with last two riks composed in Tristubh. ऊति Uuti translates as preserving/protecting/help/aid. ऊ॒तिभि॑र Uutibhir is a form of this word as it occurs here, and ऊ॒तिभिः Uutibhih as in RV 2.23.1(गणानां त्वा गणपतिं हवामहेकविं कवीनामुपमश्रवस्तमम् ।ज्येष्ठराजं ब्रह्मणां ब्रह्मणस्पतआ नः शृण्वन्नूतिभिः सीद सादनम् ॥) is another.  Uuti has come down to also mean ‘Ally’ and in modern Marathi the word slightly altered with a ‘Ya’ prefix, as युती  Yutee is the world for ‘Alliance’. ग॑तं Gatam is usually translated as ‘gone’. Here contextually it can be translated as ‘come’ or ‘arrive’. So ऊ॒तिभि॑रश्वि॒ना ग॑तं Uutibhirasvinaa Gatam means “O’Asvins come to protect us”. This Sukta is attributed to कुत्स अङ्गिरस Kutsa Angirasa where Kutsa translates as reproachful or fault finding, so this Rishi from the Aangirasa lineage was known for being a critic/authority.

As an example we take the very first Rik here and translate the verses, to get this understanding that these riks are like chants to summon the Asvins to rescue!

ईळे॒ द्यावा॑पृथि॒वी पू॒र्वचि॑त्तये॒ऽग्निं घ॒र्मं सु॒रुचं॒ याम॑न्नि॒ष्टये॑ ।याभि॒र्भरे॑ का॒रमंशा॑य॒ जिन्व॑थ॒स्ताभि॑रू॒ षु ऊ॒तिभि॑रश्वि॒ना ग॑तं ॥ RV1.112.1 Ile Dyaavaaprithivee Purvachittayeagnim Gramam Surucham Yaaminnishtayai, Yaabhirbharay Kaaramshaaya Jinvathasthaabhiru Shu Uutibhirashvinaa Gatam.

पू॒र्वचि॑त्तये॒ Purvachittaye/पूर्वचित्ति Purvachitti- Presentiment/Premonition. घ॒र्मं Garmam- Heat, सुरुच् Suruch- Bright Light/Illumination, यामन् Yaman- Going on Expedition/Approaching with prayers/Invocation, In usage it can mean officials of sacrifice in Rig Vedic context, so याम॑न्नि॒ष्टये॑ Yaamannishtaye translates as ‘fidelity/integrity of the sacrificers’. Incidentally in Chinese Yaman as 衙門 (yá mén) signifies the ‘Headquarters of Government Officials and used interchangeably to define officials as well. का॒रमंशा॑य॒ Kaaramshaaya (का॒रमं Kaaram Action+ आशय Aashaya Pointed/Intended – Worker. जिन्वति Jinvati-Lively/Helpful, इळ Ila -of Revelation/Aspiration, द्यावा Dyava- Night & Day/ Heaven & Earth. याभिस् Yabhis- Whereby/In that order. अश्विन् आ-गम् /आ-गतं Asvin Aagam/ Aagatam- Asvins come.

The rik can be translated as “It is revealed as Night and Day, of this Earth, as premonition/instinctively, as sure as the heat and illumination of Agni, to whom sacrifice is offered with earnestness, whereby the seeker obtains the aid of Asvins who heed his call!” So the Rik offers a solemn guarantee to the invoking seeker of Asvins whose presence and support is obtained without a doubt, just as Night and Day, the Earth, the heat and light of Fire are reality, such is the alliance with Asvins.

The Sukta mentions many personalities. Rebha, Vandana, Kapva, Antaka, Bhujyu, Karkandhu, Vayya, Atri, Purukutsa, Prisgnu, Paravrij and Vashishta are mentioned in this order as we move down the riks in this Sukta as beneficiaries of the presence of Asvins and who were rescued by them. The riks do mention circumstances of these rescues at places and at places the context is not supplied. Some are interventions in battles/military conflicts, which make Asvins possess martial prowess capable of shifting the balance of battle. Vispala and Vaga who is Asva’s son,  find mention as such who were aided in the midst of battle to enable them to force the momentum of battle in their favour, while with Athithigva, Divodisa, Kasoju mentions are in context of Sambara who is slain. Trasadasyu is mentioned in context of 100 forts. Srutarya, Kutsa, Narya are mentioned as being aided, while Dirghasravas and Ausija  are offered sweet rain. Kaksivan who sings praise of Asvins, Rasa who was aided to accomplish his task with a chariot that drove without a horse, Trisoka who was aided as he recovered his cattle and Manddatar was helped to strengthen his position as Lord of the Lands, find mention. Bharadwaja is the third Rishi mentioned as rescued by Asvins, after Atri and Vashista.

Vamra, Upastuta, Kali, Vyasva, Prithi, Sayu, Atri, Manu, Syumarasmi, Patharva,Suryata, Vimada find mention. Kali and Vimada appear to have benefited by way of marriage through the direct interdiction of the Asvins, involving rescue of their brides. Manu is mentioned as a Hero, offered new strength like Manddatar. Sudas, Bhujyu ( again), Adhrigu, Subrata, Rtastup, Krsanu, Bees (honeybees), Kutsa- son of Aduni, Turviti, Dabhiti, and finally Dhvasanti and Purusanti find mentions in the riks of this Sukta.

Asvins are described more like Good Samaritans of Biblical origin, as do gooders, or like Bedouins who rescued lost wayfarers or voyagers. They are allies who tipped the outcomes of campaigns, saviours of saints, brides, merchants, even as they bolstered the prowess of a Manu or Manddatar.

Asvins are deemed to be of श॑तक्रतू॒ Shatakratu Hundred Abilities/Powers (Rik 23). शातक्रतव Shatakratava is a term relating to Indra, which reveals how such terms were honorific and attributes to the Devas and here Asvins are by extension, an equal to Indra himself as शातक्रतव Shatakratava themselves. वाच॑म॒स्मे कृ॒तं Vacasme Krutam- What is uttered occurs ( Rik 24) is one clear attribute of Rishis, and most Puranas reveal this as both beneficial and harmful when first received, but even the curses of these rishis always created circumstances that made their recipients rejoice in the end. So this boon giving ability is also a clear attribution to Asvins.

So we can say, serendipity has explored the Vedic world in such a manner that here, in the Rig Veda itself, we have seen that references to Devas, to their exploits, as seen so far with Indra, Maruts, Asvins and as the trial and exploits of Sunehkshepa unfolded, what are perhaps extolled at greater lengths find mentions in the Riks themselves, and mentions could offer contexts as well. So the Rig Veda should be seen as a kind of introduction to the vast Puranic liturgy for those who are interested in roots and origins of this ‘Vedic Ancestry’. While endeavouring to offer context to the litany of names of persons rescued by Asvins in this 112th Sukta wherever context is offered within the Sukta or within Rig Veda elsewhere would naturally take up priority, before we briefly address contexts likely elsewhere. 

Sambara appears in Puranic references as a Asura King slain by Asvins, Indra, Shiva and later by Krishna’s son-Pradyumna whose hostage/captive he had been since childhood. So Sambara is most probably a title, denoting a chief of citadels/ kingdoms. Or it could be a case of repurposing of a primal antagonist who finds himself pitted against Asvins, then Indra, then Shiva and finally Pradyumna, which in the context of the Puranic lore is very unlikely because demons are literally dime a dozen, suffering no shortage at all. शम्बर Shambara from शंबर॒हत्य॒ Shambarahatya in Rik 14 means Magic/Sorcery, so perhaps these were sorcerer chiefs/witches much like how until recently such ilk commanded their tribes in large parts of the world across continents. It also means ‘War’/‘Power/‘Best’, and thereby a Chief. 

पि॑पि॒न्वथु॑रन॒श्वं याभी॒ रथ॒माव॑तं जि॒षे Pipinvathuranasvam Yaamee Rathamaavatam Jishe (Rik 12) पीपीते Peepeete- To rise against/To be hostile towards, इन्वति Invati- to Bestow, वतुः/वतु Vatuh/Vatu- Hush/Silence, अन्वातन् Anvaatan- Spread/Extend over, अनस्वत् Anasvat- Yoked to a cart, अनश्वंव Anashvam- Without Horse, याभिस् /याभी॒ Yaabhis/Yaabhee- Whereby, रथ॒माव॑तं Ratham+ Aavatam- The chariot comes/arrives, जि॒षे Jishe- Winning/Victorious.  The phrase is taken usually as   अनश्वंव याभी॒ रथ॒माव॑तं जि॒षे  and translated by traditional scholars as ‘Chariot with no horse that emerges victorious’. Now in our modern context, locomotive power to this day is in terms of ‘horse power’, so does the Rik refer to a chariot without horse as an automotive, or more likely does it refer to a chariot not powered by horses but by perhaps shafts pushed from behind by warriors to create an illusion of being self propelled? Or is it that the steeds of this chariot are so swift that in the dust of battle they are lost in the cloud of their swiftness to witnesses? Or this description is about a swift boat upon the waters that aided Rasa’s victory, as the Rik begins with याभी॑ र॒सां क्षोद॑सो॒द्नः Yaabhee Rasaam Kshodasodhnah. याभिस् Yabhis- In order that/Whereby, क्षोदस् Kshodas- Water in agitation/Rush of a stream/Torrent, उद्नयते Udnayate- Elevate/Raise. So the context makes this a special Chariot like Boat that rises swiftly through torrential waters carrying Rasa to victory.

क॒लिं याभि॑र्वि॒त्तजा॑निं दुव॒स्यथः॑ Kalim Yaabhirvittajaanim Duvaspathah, (Rik 15),वित्तजानि Vittajaani- One who has taken a wife/Married, दुवस् Duvas – Worship/Honour, पथ Patha- Way/Road, makes this translate to “Kali’s Wife was brought back to honour.”

याभिः॒ पत्नी॑र्विम॒दाय॑ न्यू॒हथु॒रा Yaabhih PathnirVimadaaya Nyuhathuraa (Rik 19), याभिः॒ Yabhih- Whereby, पत्नी Patni- Wife र्विम॒दाय॑ Vimadaaya- of Vimada, न्यूह् Nyuh-Heed/Appear/Drive into one’s stable, तुह् Tuh- Pain. Thus this translated to “Whereby the wife of Vimada was heeded in her difficult situation ( and rescued)”. 

(To be continued)

Wading Into Vedas: Asvin Twins 2

Asvins to the rescue!

Clearly as the first, First Mandala Sukta 34 stands as a compilation of hymns invoking the Asvins attributed to Rishi Hiranyastupa Angirasa. The Riks are in Jagati chandas except riks 9 and 12 which are in tristubh. The word हिरण्य Hiranya means Resin of Guggul tree/Gold/ Cowrie/Thorn Apple/Virile Semen/A specific measure. Most commonly, without context, the word stands for the noble metal Gold. We can take the हिरण्याक्ष Hiranyaksha as Golden Eyed, हिरण्यकशिपु Hiranyakashipu as seated upon Golden throne or attired in Golden robes ( In Purana Hiranyaksha and Hiranyakashipu are brothers who as Asura kings overwhelmed the earth whose rescue needed the Varaha and Narasimha Avatar by Vishnu), हिरण्यस्तूप Hiranyastupa as Gold Crested. अङ्गिन् Angin as Corporeal/Principle, रस Rasa- Extract/Juice, thus आङ्गीरस Aangirasa as descendent of the one to whom Atharvan imparted the Brahmavidya as per Purana or as per Rig Veda itself, with Agni as first among Aangirasas (RV1.31 त्वम॑ग्ने प्रथ॒मो अंगि॑रा॒ Tvamagne Prathomo Angiraa) to mean a group of fire worshippers who trace their genealogy to Agni as Aangirasa. 

The numeric 3/Three finds itself as the substratum of this entire 34th Sukta attributed to the Gold Crested Rishi of the Aangirasas.

त्रिश्चि॑न्नो अ॒द्या भ॑वतं नवेदसा वि॒भुर्वां॒ याम॑ उ॒त रा॒तिर॑श्विना ।यु॒वोर्हि यं॒त्रं हि॒म्येव॒ वास॑सोऽभ्यायं॒सेन्या॑ भवतं मनी॒षिभिः॑ ॥RV1.34.1 Trishcinno Adyaa Bhavatam Navedasaa Vibhurvaam Yaama Raatirasvinaa, Yuvorhi Yantram Himyeva Vasasoabhyaayamsenyaa Bhavatam Maneeshibhih.

चिन्न/छिन्न Cinna- Cut, so त्रिश्चि॑न्नो Trishcinno- Thrice Cut, अ॒द्या/अद्य Adyaa/Adya- Today, ( Marathi उद्या Udyaa means ‘Following day/Tomorrow’), भ॑वतं/भवतः Bhavatam/Bhavatah- Your, नवेदस् /नवेदसा Navedas/Navedasaa- Observing, विभु Vibhu- Omnipresent,वां Vaam- You two, याम Yaama- Movement, उत Uta- Or else, रातिन् Raatin- Containing Gifts, यु॒वोर्हि Yudorhi- You both, यन्त्रम्/यं॒त्रं  Yantram- Device/Force/Restraint, हिम्य Himya- Snowy/Frozen, वासस् Vaasas- Garment, हि॒म्येव॒ वास॑सो Snowy Garment/White Robes, अभ्यायम् Abyaayam- Approaching, सेन्य Senya- Guard, मनीषिन् Maneeshin- Wise/Intelligent/Teacher/Thoughtful.

Rik 1.34.1 is translated as: “Thrice split today, observing your omnipresent movement, as presence or as gifts, you two, O’ Asvins! White robed, who approach us with thoughtfulness and restraint.”

त्रयः॑ प॒वयो॑ मधु॒वाह॑ने॒ रथे॒ सोम॑स्य वे॒नामनु॒ विश्व॒ इद्वि॑दुः ।

त्रयः॑ स्कं॒भासः॑ स्कभि॒तास॑ आ॒रभे॒ त्रिर्नक्तं॑ या॒थस्त्रिर्व॑श्विना॒ दिवा॑ ॥ RV 1.34.2 

Trayah Pavayo Madhuvaahane Rathe Somasya Venaamunu Vishva Idvidhuh,

Trayah Skambhaasah Skabhitaasa AarabhenTrirnakta Yaathastrirvasvinaa Divaa.

पावक/प॒वय- Paavaka/Pavaya- Rishi/ Pure/Saint, वेना/वेन Venaa/Vena- Love/Desire/Longing, मनु Manu- Incantation/Prayer/Spell, इदं Idam- This विदु Vidu- Wise, स्कम्भ Skambha- Fulcrum/Pillar +भास Bhasa- Impression made upon the mind, स्कन्द Skanda- Shoulder/Body, स्कभित Skabhita- Supported/Fastened/Fixed, आ॒रभे॒/आरभते Aarabhe/Aarabhate- Begin/Take hold of, तृणक Trinaka- Worthless Blade of Grass, नक्त Nakta- Night, पाथस् Pathas- Water/Spot.

RV1.34.2 : “Thrice the Rishis astride sweet laden chariots, longing for Soma and singing spells, upon this wise world, thrice anchored upon the impression of their minds, that is taken hold of by the (penance of) three nights whose spot belongs to Asvins of the Devas.”

This is mystic, for it hints at a spell that is performed by rishis who have partaken of soma, thrice, with their minds affixed over three nights upon the Asvins.

स॒मा॒नेअह॒न्त्रिर॑वद्यगोहना॒त्रिर॒द्यय॒ज्ञंमधु॑नामिमिक्षतं।

त्रिर्वाज॑वती॒रिषो॑अश्विनायु॒वंदो॒षाअ॒स्मभ्य॑मु॒षस॑श्चपिन्वतं॥ RV 1.34.3

Samaane Ahantrirvadyagohanaa Triradya Yajnam Madhunaa Mimikshatam, TrirVaajavateerisho Asvinaa Yuvam Doshaa Asmabhyamushasshca Pinvatam.

स॒मा॒ने Samaane- Identical/Like. अह॒न्त्रिर॑वद्यगोहना॒ = अहन् Ahan- A day + त्रिर Trir- Thrice+ वद्य Vadya- Conversing/Speaking about+ गोहना/गोहनम् Gohana/Gohanam -Covering/Hiding. हनन Hanan- Killer/Murder.दुर्हणा Durhanaa- Misfortune/Mischief/Harm. So अह॒न्त्रिर॑वद्यगोहना॒ translates as Conversing in secrecy thrice a day. Not as ‘Thrice on the same day you two Disagreeing to slaughter cows’ by scholars affiliated to  Sri Aurobindo who split the compound as Ahan+Trir+ Avadyagohana, which is used as a separate compound word by them. So as per them, Avadya + Gohana translates as “(O you) two ones who do not talk about killing the Cow.” गव/गु Gava/Gu are words that mean cow in Sanskrit, while धेनु Dhenu is literally the closest to the cow, as seen in कामधेनु Kamadhenu the deified mythical cow which is wish fulfilling. त्रिर॒द्य Triradya- Thrice Now/Thrice Today, य॒ज्ञं मधु॑ना मिमिक्षतं Yajnam Madunaa Mimikshitam( similar to RV1.22.3) – ritual offering mingles sweetly, वाजवत् Vaajavat- Treasures/Steeds, दोषा Dosha- Evening, अस्मभ्यं Asmabhyam- Bestow, उषस् Ushas- Dawn, पिन्वते Pinvate/पिन्व् Pinv- Cause to Swell/Cause to Overflow.

RV1.34.3 as continuation of preceding rik translates as: “Likewise, thrice a day chanting the secret spell, performing the penance with offerings mingled with sweets, treasures bestowed at dusk to the Asvins by the youth, overflow at dawn” So mystically offerings to the Asvins at dusk return as overflowing blessings the next dawn when these rites are enjoined which involve sacred secret chants.

Rishi Praskanva (प्रस्कण्व)  Kanva is the son of Rishi Medhathithi Kanva as per Bhagavata Purana, and he is the Rishi of two Suktas dedicated to Asvins which expound on the connection of numerical 3 to the twins in Sukta 46 and 47 of the First Mandala of Rig Veda. The name कण्व Kanva stands for ‘one who is to be praised.’ प्रस् Pras means ‘to diffuse, or spread, or expand or bring forth young’ as a form of प्रसते Prasate. So प्रस्कण्व Praskanva could well mean -‘The Younger Kanva’. In RV 1.44.1 he uses the term Jatavedas जातवेदस् to describe Agni. The term denotes One who has all that is born or created as his property, i.e. an All-Possessor. In RV1.99.1 the rik opens with this term too, ascribed to Rishi Kashyapa Marica, which incidentally is unique and the sole rik of the 99th Sukta and composed in Tristubh Chandas. जा॒तवे॑दसे सुनवाम॒ सोम॑मरातीय॒तो नि द॑हाति॒ वेदः॑ ।स नः॑ पर्ष॒दति॑ दु॒र्गाणि॒ विश्वा॑ ना॒वेव॒ सिंधुं॑ दुरि॒तात्य॒ग्निः ॥Rv1.99.1 ( This rik is now the famous opening of Durga Suktam, but in the Rig Veda this addresses Agni Jatavedas. The Aurobindo Ashram translates the Jatavedas as Agni and Vaishvanara who were competent to be in this world and in Heavens and who knew the births of mortals and gods.) It translates as “Jatavedas ( The All Possessing, we make this Soma offering, consuming the knowledge of those who have hostile intentions against us, protect us universally through difficulties and impassable barriers, like a ship across the Sindhu/River, O’ Agni!”

Here we examine a rik below which has an exact replica of the phrase from Rik 1.22.3 whose author is Rishi Medhathithi Kanva as highlighted in bold which means ‘mingled in the sacrifice’.

त्रि॒ष॒ध॒स्थे ब॒र्हिषि॑ विश्ववेदसा॒ मध्वा॑ य॒ज्ञंमि॑मिक्षतं ।

कण्वा॑सो वां सु॒तसो॑मा अ॒भिद्य॑वो यु॒वां ह॑वंते अश्विना ॥ RV 1.47.4 

Trishadhasthe Barhishi Visvavedasaa Mdhvaa Yajnam Mimikshatam, Kanvaaso Vaam Sutasomaa Abhidyavo Yuvaam Havante Asvinaa.

त्रिषधस्थ Trishadhastha -Triple seated, हीष् Heesh – Exclamation during chanting, ब॒र्हिषि॑ Barhishi/बर्हिष् Barhish- Thoughts or actions prejudicial to others,बर्हिष्क Barhishka- Seated or covered with sacrificial grass. विश्ववेदस् Vishvavedas -Universal Gnostic/Omniscient/Sage/Saint, वां Vaam- On you two, सुतसोम Sutasoma- Extractor of Soma/offerer of Soma libation, अभिध्या Abidhyaa- Longing For/ Desire, हवन Havan- Invoke.

The rik can be translated as: “Seated in Three Places/ Abodes, over seats of sacrificial grass, the All Knowing  partakes the sweet offerings of sacrifice, descendent of Kanva offers you two (The Asvins) this libation of Soma extracted afresh which is desired by young aspirants, invoking the Asvins!” A nuanced view would be to expand on the three seats as three states, which in Upanishadic thought are about consciousness, as जाग्रत् Jaagrat- Wakefulness, स्वप्न Svapna- Dream (during निद्रा Nidraa- Sleep), सुषुप्ति Shusupti Deep Sleep when one is mentally aware of the self upon awakening. Another way of extrapolating would be the classical Mind(मनस्) Body(शरीर) Soul(आत्मन्) as three entities. So the desire is not external ritualism as the description offers quite misleadingly, it is internal actually, directing the youth toward Brahma Vidya or Seeking of Brahman. 

याभिः॒ कण्व॑म॒भिष्टि॑भिः॒ प्राव॑तं यु॒वम॑श्विना ।

ताभिः॒ ष्व१॒॑स्माँ अ॑वतं शुभस्पती पा॒तंसोम॑मृतावृधा ॥RV1.47.5

Yaabhih Kanvamabhishtibhih Praavatam Yuvamasvinaa, Taabhih Shva’smaam Avatam Shubhaspatee Paatam Somarutaaavrudhaa.

सोम॑मृतावृधा Soma + Amruta + Vrudha- Soma Nectar Grows/Multiplies or alternatively the compound splits as Somam Soma Offering+ ऋतावृध् Ritaavrudh- Fostering Piety/Sincerely , पा॒तं Paatam- Gulp/Drink, शुभस्पति Shubhaspati – Two Lords of Splendour (Asvins), अ॑वतं Avatam/अ॑वत/Avata- Well/Cistern, ताभिः॒ Tabhih- Are, ष्व१॒॑स्माँ ष्व+१॒॑ +स्माँ/स्मा Smaan/Smaa -Ever/Always ( Numerical १॒॑ -1 denotes a pause of 1 matra/metric) अभिष्टि Abhisti- Come to Aid/Guard/ Victorious.

This rik translates as: “Whereby to the aid of Kanva’s descendent, you arrive O Asvins, thereby ever present the two lords of splendour partake this soma offered with piety”.

आ या॑तं मित्रावरुणा जुषा॒णावाहु॑तिं नरा । पा॒तंसोम॑मृतावृधा॥RV7.66.19 Aa Yaatam Mitraavarunaa Jushaannaavaahutim Naraa, Paatam Somarutaaavrudhaa.

जुषते/जुषा॒णा Jushate/Jushaannaa- Be satisfied/Be Devoted.

Rishi Vashishta in Arsigayatri chandas, in praise of Mitras & Varuna. “O People! Come enjoin in invoking Mitras and Varuna, partake of the Soma offering in piety”.

आ नू॒नं या॑तमश्वि॒नाश्वे॑भिः प्रुषि॒तप्सु॑भिः । दस्रा॒ हिर॑ण्यवर्तनी शुभस्पती पा॒तंसोम॑मृतावृधा॥RV 8.87.5 Aa Nunam Yaatamasvinaashvebhih Prashitapsubhih, Dasra Hiranyavartanee Shubhaspatee Paatam Somarutaaavrudhaa. 

नूनम् Nunam- Therefore/Indeed, हिरण्यवर्तनि Hiranyavartani-Having a golden path, दस्रा॒ Dasraa-  Asvins/Accomplishing wonderful deeds, प्रुषितप्सु Prushitapsu- Dappled/Piebald. 

Attributed to Rishi Vashista Priyamedha in Nicridbarhati Chandas, this Rik translates as : “Indeed the Asvins are astride piebald steeds, accomplishing great deeds upon the golden path, the two lords of splendour, drink this Soma offered with piety.”

So through this study of Asvins a wider understanding of the Vedic tradition of offering Soma is elicited, that which invigorates the drinker, that which has specially trained folk to extract it, (Sutasoma) and how invoking Vedic deities by offering it with piety ensured the protective presence of these Devas. We can also connect that Rishis offered a terminology that while appearing abstruse or abstract, is still relatable, comparable and defining with some clear kinship of blood ties without diluting a broader kinship of seeking the Truth!

( To be continued…)

Wading into Vedas: The Asvin Twins

Vedic Rishi on pasture. कुत्स Kutsa (Lightning/Thunderbolt) आङ्गिरस Aangirasa (Descendent of Jupiter आङ्गिरस worshippers/ Magical tool/Descendent of Rishi Aangiras, not to be confused with अङ्गिरस Angirasa who was mortal enemy of Parashurama as per Sanskrit Dictionary http://sanskrit.cc/ . In all probability, the loss of emphasis of the ‘A’ vowel is to mark a clear distinction between this enemy of Parashurama and the remainder of Aangirasas.) The mention of Aangirasa appears in Sukta 31 of the First Mandala rendered in praise of Agni wherein Agni is described as first of the Aangirasas-त्वम॑ग्ने प्रथ॒मो अंगि॑रा॒ Tvamagne Prathamo Aangiraa.

अश्विन् Asvin is the word etymologically derived from अश्व Asva as horse. The first reference to the Asvins is very early in Rig Veda as in the first Mandala, 3rd Sukta riks 1-3. Attributed to Rishi Madhuchandas Vaisvamitra in Gayatri chandas. अश्वि॑ना॒ यज्व॑री॒रिषो॒ द्रव॑त्पाणी॒ शुभ॑स्पती ।पुरु॑भुजा चन॒स्यतं॑ ॥RV1.3.1 Asvinaa Yajvareerisho Drvatpaanee Shubhaspatee, Purubhujaa Canasyata.

यज्वन् Yajvan- Worshipper/Bestower, द्रवत् Dravat- Swift/Dissolving/Running, पाणि Paani- Hand, शुभस् Shubhas- Good/Auspicious, चनस्यति Canasyati- Enjoy/Delight in, पुरु Puru- Many/Manly, पुरु॑भुजा- Manly Armed/Many Armed. So this introduction to Asvins says-“O Asvins! Bestowers with Swift Hands of Auspicious Gifts who Enjoy (exercising) their manly/many arms!”

अश्वि॑ना॒ पुरु॑दंससा॒ नरा॒ शवी॑रया धि॒या ।धिष्ण्या॒ वन॑तं॒ गिरः॑ ॥RV1.3.2 Asvinaa Purudamsasaa Naraa Shveerayaa Dhiyaa, Dhishnayaa Vanatam Girah.

पुरुदंसस् Purudamsas- Rich in wonders and deeds, नरा॒ Nara- Men/People,श॑वीर Shaveera- Powerful/Mighty, धिया Diya-By Intelligence/By Thought, धिष्ण्य Dishnya- Power/Strength, वन॑तं॒ + गिरः॑ Vanatam + Girah- Obtain/Desire/Gain/Love+Hymn/Invocation/Praise/Command. This rik can be translated as “O’ Asvins, rich in wonders and deeds, powerful people of fine mind and body, desire and invoke you!”

दस्रा॑ यु॒वाक॑वः सु॒ता नास॑त्या वृ॒क्तब॑र्हिषः ।आ या॑तं रुद्रवर्तनी ॥RV1.3.3 Dasraa Yuvaakavah Sutaa Naasatyaa Vruktabarhishah, Aa Yaatam Rudravartanee.

दस्रा Dasraa- Relating to Asvins (दस्रदेवता Dasradevata- Star of Asvins)/दस्र Dasra Accomplishing wonderful deeds/ Giving marvellous aid. यु॒वाक॑वः /युवाकु Yuvaakavah/Yuvaaku-Belonging/Devoted to both of you. नासत्य Nasatya- Relating to Asvins/Friendly/Kind/Helpful. सु॒ता Sutaa- Children. वृक्तबर्हिस्/वृ॒क्तब॑र्हिषः Vriktabarhis/ Vriktabarhishah- One who has gathered and spread the sacrificial grass/Sacrificing or loving to sacrifice/Priest. आ Aa- Toward/Approach. या॑तं/यातम् Yatam- Come /Are coming. रुद्रवर्तनि Rudravartani- Moving in terrific/tempestuous paths.

This rik can be translated as : “ Offering marvellous aid to those devoted to both of you, your friendly children who have gathered and prepared for the sacrifice, approach them (as they) come through tempestuous paths.”

अश्वि॑ना॒ पिब॑तं॒ मधु॒ दीद्य॑ग्नी शुचिव्रता ।ऋ॒तुना॑ यज्ञवाहसा ॥RV1.15.11 Asvinaa Pibatam Madhu Deedyagnee Shycivrataa, Rtunaa Yajnavaahasaa. This rik is ascribed to Rishi Medhathithi Kanva which refers to Asvins. 

पिबति/पिब॑तं॒ Pibati/Pibatam- Drink up/Feast upon. दीद्यग्नि/दीद्य॑ग्नी Deedyagni -Having bright fires. शुचिव्रत/शुचिव्रता Suchivrata/Suchivrataa- One who is virtuous in their deeds/One whose observances are pure or holy.ऋ॒तुना॑ Ritunaa- Spring. यज्ञवाहस्/यज्ञवाहसा Yajnavaahas/Yajnavaahasaa- One who receives or offers the sacrifice. 

This rik is translated as : “O’Asvins!Partake of the sweet offerings from the bright flames offered by those virtuous and holy, (who are) like Spring (exemplar) in receiving and offering at sacrifices.”

Rishi Medhathithi Kanva goes on to make further in Sukta 22 riks 1-4, a Sukta which is very significant because of its reference to Vishnu who subsequently rises to prominence in the Dharmic tradition and who is a Vedic deity.{इ॒दं विष्णु॒र्वि च॑क्रमे त्रे॒धा नि द॑धे प॒दम् ।समू॑ळ्हमस्य पांसु॒रे ॥ १.०२२.१७   त्रीणि॑ प॒दा वि च॑क्रमे॒ विष्णु॑र्गो॒पा अदा॑भ्यः ।अतो॒ धर्मा॑णि धा॒रय॑न् ॥ १.०२२.१८              विष्णोः॒ कर्मा॑णि पश्यत॒ यतो॑ व्र॒तानि॑ पस्प॒शे ।इन्द्र॑स्य॒ युज्यः॒ सखा॑ ॥ १.०२२.१९         तद्विष्णोः॑ पर॒मं प॒दं सदा॑ पश्यन्ति सू॒रयः॑ ।दि॒वी॑व॒ चक्षु॒रात॑तम् ॥ १.०२२.२०                तद्विप्रा॑सो विप॒न्यवो॑ जागृ॒वांसः॒ समि॑न्धते ।विष्णो॒र्यत्प॑र॒मं प॒दम् ॥ १.०२२.२१ }     These are riks 17-21 from First Mandala 22nd Sukta. Prima facie they speak of the one who took three steps, who is a cowherd and who is maintainer of Laws, whose abode is Paramam Padam (Final Destination for Snake and Ladder Game) and who is a friend of Indra. So Vishnu is a Vedic God whose role as Krishna the cowherd, as Vamana the dwarf who took three steps to measure the universe as two distinct avatars are mentioned.

प्रा॒त॒र्युजा॒ वि बो॑धया॒श्विना॒वेह ग॑च्छतां ।अ॒स्य सोम॑स्य पी॒तये॑ ॥RV1.22.1 Praatryujaa Vi Bodhyaasvinaaveha Gacchtaam, Asya Somasya Peetaye.

प्रातः Praatah- Morning, युज Yuja- Connector, वि Vi- Opened widely/About/Universal, बोधयति Bodhayati- Cause to advise/caution, वेहते/बेह् Vehate/Beh- Make effort/Strive, गच्छता/ग॑च्छतां Gacchataa/Gacchataam- In due course.

The Rik 1.22.1 translates as : “The morning beckons, advise the Asvins to make efforts universally in due course after partaking the Soma juice.” So this rik declares the Soma as an invigorating drink, much in the manner of wake up coffee, chocolate or tea as beverages of modernity.

या सु॒रथा॑ र॒थीत॑मो॒भा दे॒वा दि॑वि॒स्पृशा॑ ।अ॒श्विना॒ ता ह॑वामहे ॥RV1.22.2 Yaa Surathaa Ratheemobhaa Devaa Divisprushaa, Asvinaa Taa Havaamahe.

या सु॒रथा॑ Yaa Surathaa- Those with good chariots, रथीतम Ratheetama- Chief of Charioteers,भा Bhaa- Shine/Luminous/To be pleased, दिविस्पृस्/दि॑वि॒स्पृशा॑ Divisprus/Divisprushaa- To touch the heavens, ताः Taah- They, ह॑वामहे Havaamahe- Hearken/ Beseech/Pray to.

Rik 1.22.2 delivers this description: “Those upon their wondrous chariots, verily chief of charioteers, so luminous, as Devas who touch the Heavens, O’ Asvins, they beseech your attention.”

या वां॒ कशा॒ मधु॑म॒त्यश्वि॑ना सू॒नृता॑वती ।तया॑ य॒ज्ञं मि॑मिक्षतं ॥RV1.22.3 Yaa Vaam Kashaa Madhumatyasvinaa Sunrutaavatee, Tayaa Yajnam Mimikshitam.

या Yaa- Which, वां Vaam- On you two, कशा Kashaa- String/Face/Mouth/Bridle,मधुमत्/मधु॑म॒त्य Madhumat/Madhumatya- Sweet/Honied, मधुमती Madhumati- Kind of metre/Kind of yogic level/Supernatural faculty of a yogin, सू॒नृता॑वती/सूनृतावत् Sunrutaavatee/Sunrutaavat- Joyous/Glee/Exultation, मि॑मिक्षतं Mimikshitam- Mingled.

This rik 1.22.3 is translated as: “ O Sweet Asvins, you two by your presence make the sacrifice joyous and worth mingling.”

न॒हि वा॒मस्ति॑ दूर॒के यत्रा॒ रथे॑न॒ गच्छ॑थः ।अश्वि॑ना सो॒मिनो॑ गृ॒हं ॥RV1.22.4 Nahi Vaamasti Durake Yatraa Rathena Gacchathah, Asvinaa Somino Griham.

वामस्थ/वा॒मस्ति॑ Vaamstha/Vaamasti- Left side, दूर॒के/दूरम् Durake/Duram-Off/Distance, सो॒मिनो॑ Somino- The one with Soma.

This rik 1.22.4 translates as: “O Asvins, Do not remain of the Left Side, or left behind (from partaking the Soma). Proceed astride your chariot to the house of the One who possesses Soma.” This rik exhorts the Asvins to not leave a sacrifice without partaking the Soma, if by chance, being on the left side, they are not offered Soma which has run out. So the Rishi advices the Asvins to ride to the residence of the Soma Giver and partake of the Soma before leaving the venue.

These passing references in riks that are not part of a sukta that celebrate the Asvins already reveals that these twins were endearing and reliable to the Vedic rishis, invoked at and offered during sacrifices,  whose status grants them the right to Soma expressly. The Asvins are seen as escorts for safe travels, a faithful ally of the people who were powerful and blessed.

To be continued…

Wading into Vedas: Introducing Maruts

8 June 2025

Were Maruts the riders or the ride? Like wind they were, swift and sassy!

The word Marut मरुत् refers to air, gold, beauty, fragrant substance, species of plant, as well as deity of wind/storm. Commonly the word मारुति Maaruti is indicative of North Westerly quarter, as honorific for Bhima and Hanuman, associated in Itihasa of Mahabharata, Ramayana as offspring of Vayu the Deity/Deva of Wind. In Rig Veda First Mandala 19th Sukta comes the earliest reference to the Maruts invoked by Rishi Medathithi Kanva, whom she addresses as companions alongside Agni म॒रुद्भि॑रग्न॒ आ ग॑हि  Marutbhiragna Aa Gahi-O’ Agni accompanied by Maruts- in all 9 Riks. Again Rishi Medhathithi Kanva refers to Maruts in 7th & 8th Riks of Sukta 23 in the First Mandala of Rig Veda as म॒रुत्वं॑तं हवामह॒ इंद्र॒मा सोम॑पीतये ।स॒जूर्ग॒णेन॑ तृंपतु ॥Marutvatam Havaamaha Indramaa Somapeetaye, Sajurganena Trimpatu. RV 1.23.7 ‘ Accompanied by Maruts, Soma is partaken by Indra, together with the host fully satisfied/satiated’. सजुष् Sajus- Companion,गण Gana- Gang/Host/Band,तृप्ति Tripti- Satisfaction. इंद्र॑ज्येष्ठा॒ मरु॑द्गणा॒ देवा॑सः॒ पूष॑रातयः ।विश्वे॒ मम॑ श्रुता॒ हवं॑ ॥ Indrajestaa Marudganaa Devaasah Pusharaatayah, Vishve mama Srutaa Hava. RV1.23.8. ” Indra the Elder, with the Band of Maruts of Devas, who offer personal growth, heed me in this world.” पूषराति Pusharaati- Offering growth, विश्वे Vishve- In the world, मम॑ श्रुता॒ हवं॑ Mama Srutaa Hava- Heed my call. The earliest reference to गण Gana usually translated as ‘hordes’ or ‘hosts’ by Vedic Scholars, is here, and usually it is associated with Shiva/Rudra as his Ganas. Ganapati/Ganesha a honorific for Parvati’s son, Vinayaka, alludes to his being leader of such Ganas.

So who were these Maruts? Rishi Kanva Ghaura offers the first Sukta which occurs as the 37th of the First Mandala Rig Veda entirely to Maruts. क्री॒ळं वः॒ शर्धो॒ मारु॑तमन॒र्वाणं॑ रथे॒शुभं॑ ।कण्वा॑ अ॒भि प्र गा॑यत ॥RV1.37.1 Kleelam Vah Shardho Maarutamanavaarna Ratheshubha, Kanvaa Abhi Pra Jaayata. “O Kanva (Addressing himself, the Rishi Kanva) Sing Praise To These Maruts, Who are sporting in lively manner irresistibly virtuous upon their chariots!” [शर्ध Shardha- Sassy/Lively,अनर्वन् /अनर्व Anarvan/Anarva- Irresistible, शुभ Shubha- Virtuous, क्री॒ळं Krilam-क्रीलि Kreeli- Sporting/Playing]

ये पृष॑तीभिर्ऋ॒ष्टिभिः॑ सा॒कं वाशी॑भिरं॒जिभिः॑ ।अजा॑यंत॒ स्वभा॑नवः ॥RV1.37.2 Ye Prshateebhirshtibhih Saakam Vaasheebhiramgibhih, Ajaayamta Svabhaanavah. पृषती Prushatee- Dappled Mare, ऋष्टि Rishti- Sword/Spear,साकम् Saakam- Together/Along with,वाशी Vashee- Roaring,भीर Bheera- Intimidating, स्वभाव Svabhaava- Spontaneous/Character,अजा॑यंत॒ Ajaayamta- Not subject to birth. ” Upon(Riding) Dappled Mares, (they) brandish shimmering spears along with their roaring, making an intimidating pose that reflects their immortal nature.“

कशा॒ हस्ते॑षु॒ यद्वदा॑न् Kashaa Hasteshu Yadvadaan-[यद्वद Yadvad- Talking anything/Saying no matter what,कशा/कषा Kashaa- Flogging/Whipping/Whip] Let the whips in their hands do the talking, याम॑ञ्चि॒त्रमृं॑जते Yamanchitramranjate-[याम Yaama- Way/Coordinate/quarter of day or night,चित्रम् Chitram- Picture, रञ्जक Ranjaka- Dyeing/Painting] Who influence the period of day/the path, इ॒हेव॑ शृण्व एषां॒ कशा॒ हस्ते॑षु॒ यद्वदा॑न् ।नि याम॑ञ्चि॒त्रमृं॑जते ॥ 1.37.3 RV Iheva Srunava Esham Kashaa Hasteshu Yadvadaan, Ni Yamanchitramranjate.’ It is heard that they let their whips do the talking, who are the influencers of the day/way.’

यद्ध॒ यांति॑ म॒रुतः॒ सं ह॑ ब्रुव॒तेऽध्व॒न्ना ।शृ॒णोति॒ कश्चि॑देषां ॥RV1.37.13 Yaddha Yaanti Marutah Sam Ha Bruvateaadvanna, Shrunoti Kaschideshaam.अध्वन् Advan- Journey,ब्रुव॒ते Bruvate-speaking, यद् Yad- Who/which/What, यांति॑ Yanti- Reach/ arrive, कश्चिद् Kaschid- Someone, एषा Esha- This. “Verily as they arrive, the Maruts who travel talking amongst themselves, which is readily heard by others!” So as if signatory of the Maruts, as loquacious companions/travellers, their chatter heralds their arrival.

प्र Pra- Prefix implying progression/excellence, या॑त॒ Yaat- Go/Enter, मद/मा॑दयाध्वै Mada/Maadyadhvai- Intoxication,शीभम् Shibham- Swiftly/Speedily, आशु Aashu-Quick/Fast, शीभ॑मा॒शुभिः॒ is thus a tautology/pleonasm where two words meaning essentially the same combine to impart emphasis, here the Sanskrit equivalent for ‘double quick’. संति॒/सन्ति Santi-There are, दुवस् /दुवः॑ Duvah-Worship/Reverence/Stirring. प्र या॑त॒ शीभ॑मा॒शुभिः॒ संति॒ कण्वे॑षु वो॒ दुवः॑ ।तत्रो॒ षु मा॑दयाध्वै ॥RV1.37.14 Pra Yaata Shibhamaashubhih Santi Kanveshu Vo Duvah, Tatro Shu Maadyaadvai. ” Go forth, be doubly quick, there are amongst the Kanvas Stirring (teachings) that intoxicate/enthral“. So Maruts have offered knowledge to Kanva which he advocates seekers to be doubly quick to absorb and be enthralled by.

अस्ति॒ हि ष्मा॒ मदा॑य वः॒ स्मसि॑ ष्मा व॒यमे॑षां ।विश्वं॑ चि॒दायु॑र्जी॒वसे॑ ॥ RV 1.37.15 Asti Hi Shmaa Madaaya Vah Smasi Shmaa Vayameshaam, Vishva Chidaayurjeevase. ष्मा॒ /क्ष्मा= Shmaa/Ksmaa = Earth उष्मा Ushmaa- Heat, ऊष्मा Uushmaa- Steam/ Vapor.अस्ति Asti- It is, हि Hi- Surely/for, मदा॑य Madaaya- Rut/Intoxicate, वः॒ Vah- Thou/You, वयम् Vayam- We, एषम् Esham- This,चिदचित् Chidachit -Thought-Non Thought, आयुर् Ayur-Life/Longevity,जीवसे Jivase- To live, स्मसि॑ Smasi-To exist/originate. “Surely it is enthralling to exist on this earth, we of this earth with this knowing, to live by embracing this lifelong.”

The origins of the Maruts are described in Riks 9 & 10. स्थि॒रं हि जान॑मेषां॒ वयो॑ मा॒तुर्निरे॑तवे ।यत्सी॒मनु॑ द्वि॒ता शवः॑ ॥ RV 1.37.9 Sthiram Hi Jaanmeshaam Vayo Maatuniretave, Yatseemanu Dvitaa Shavah. “Surely Steady Originating/birthing Mother from whom they emerged, having thought/realised are now twice powerful”. [मातुः Matuh- Mother, निरेति/निरि Nireti/Niri- Coming forth, शवस् Shavas- Power,यत्सी॒मनु॑ Yatseemanu- Having Thought] This rik offers us that realisation of the self could be interpreted as ‘rebirth’ or born again, hence the use of the words ‘द्वि॒ता शवः॑ ‘ Dvitaa Shavah- Doubly Powerful. So Maruts were born to a mother who groomed them so as to become by their mentation twice as powerful.

उदु॒ त्ये सू॒नवो॒ गिरः॒ काष्ठा॒ अज्मे॑ष्वत्नत ।वा॒श्रा अ॑भि॒ज्ञु यात॑वे ॥ RV1.37.10 Udu Tye Sunavo Girah Kaashtaa Ajmeshvatnata, Vaasraa Abhignu Yaatave. उदु॒ Udu उत् Ut- Upwards, ततः/तत/त्ये Tatah/Tata/Tye- is/that, सूनवत् Sunvat-Having budded/blossomed/ Born or produced,गिर Gira- Speech/voice,काष्ठ Kaashta-Wood/Aim,यत्नतः Yatnatah- With Efforts, अज Aja- Unborn/goat,मेष Mesha- Ram/Sheep, अज्मन् Ajman- Course/Battle/Passage,अत्न Atna- Sun, वाश्र Vasra- Where four roads meet/sounding/roaring, वाश्रा Vasraa- Mooing cow, अभिगम्य Abigamya-Approachable,अ॑भि॒ज्ञु Abignyu- Upon the knees from root ज्ञु Gnu/जानु Janu- Knee,अभिज्ञ/अभिज्ञा Abhignya/a-Knowing/Knowledgable from root ज्ञा Gnya-Know & ज्ञात Gnyat-Known, यात॑वे Yaatave- To travel. ” The Sounds Produced travel upwards produced by their voice coursing to the Sun/Zenith, roaring (from the mid clavicular point on the throat which is like a meeting point of four roads) while they are on/ upto their knees as they journey.” The Rik refers to a posture, where the Maruts,as they travelled, were found to be on their knees/ upto their knees, aiming for a passage mid point upon where their neck meets their chest that produced a chant or ululation that rose to the skies.

So these riks are alluding to some teachings from the Maruts, who were masters temporally(particular period of the day) and spatially (coordinates of North Westerly quarter) and perhaps gifted horsemen which were coded by Rishi Kanva Ghaura and which he extolled as ‘intoxicating’ or ‘enthralling’. These teachings were considered to make our lives worth living according to the Rishi. Were they Central Asian Shamans or such like from horse country? Are Maruts then a tribe, a horde that visited the settlements of Rishis but were friendly and aided Agni, Indra and other Devas already in ritual worship by then? So when we today invoke the honorific ‘Maruti’ we mean lively, swift, gifted, ‘all-knowing’/wise talent, which would describe both Hanuman and Bhima as Itihasa heroes, not necessarily that Vayu as their progenitor Deva was a Marut. In Sri Aurobindo’s notes, it is annotated that Prishni was the mother of the Maruts. Did all Maruts come from a single womb?

In Krishna Yajur Veda composition Camakam, the Maruts are clearly referred to, in seventh Anuvaka:

अ ँ् शुश्च मे रश्मिश्च मेऽदाभ्यश्च मेऽधिपतिश्च
म उपा ँ्शुश्च मेऽन्तर्यामश्च म ऐन्द्रवायवश्च
मे मैत्रावरुणश्च म आश्विनश्च मे प्रतिप्रस्थानश्च मे
शुक्रश्च मे मन्थी च म आग्रयणश्च मे वैश्वदेवश्च
मे ध्रुवश्च मे वैश्वानरश्च म ऋतुग्रहाश्च
मेऽतिग्राह्याश्च म ऐन्द्राग्नश्च मे वैश्वदेवश्च
मे मरुत्वतीयाश्च मे माहेन्द्रश्च म आदित्यश्च
मे सावित्रश्च मे सारस्वतश्च मे पौष्णश्च मे
पात्नीवतश्च मे हारियोजनश्च मे ॥ ७॥

We keep wading…

Wading into Vedas: Indra’s Position

17 May 2025

ककुद्/ककुद -Hump, धियं Diyam-of Intellect/thoughtful,अत्नं/अत्नम् Atnam- battle/fight (Apte)

The Legend of Kakutstha- Puranjaya son of Vivuksi/Sasada rode Indra in the form of a bull to fight the Asuras on behalf of Devas in Adivaka Yuddha. The name Kakustha literally means ‘one who sat on a bull’s hump’.

The Legend of ककुत्स्थ Kakutstha- Puranjaya son of Vivuksi/Sasada rode Indra in the form of a bull to fight the Asuras on behalf of Devas in Adivaka Yuddha. The name Kakustha literally means ‘one who sat on a bull’s hump’. ककुदिन् Kakudin- Bull + तास्तर्ति Tastarti- Spread completely over =ककुत्स्थ Kakutstha – One seated over the bull’s hump. ( Indicative of a person with massive groins/seat of manliness?) It is clear that a comparative of bull’s hump as symbol of it’s virility is contrasted with this scion of Ishvaku race, Ishvaku’s grandson, whose manliness completely overshadowed that of the bull(Indra) he rode to battle. This honorific is mentioned in Srimad Bhagavad Purana 9.6.12. पुरञ्जयस्तस्य सुत इन्द्रवाह इतीरितः ।ककुत्स्थ इति चाप्युक्तः शृणु नामानि कर्मभिः ॥ Puranjayastasya Suta Indravaaha Iteeritah, Kakutstha Iti Capyuktah Shrunu Naamaani Karmabih. ‘ This son (of Vikuksi’s whose father in turn is Ishvaku) is known as Puranjaya (conqueror of the realms), Indravaaha ( whose vehicle is Indra) and Kakutstha (whose seat covers the hump of the bull) amongst other names we hear as honorific from his exploits‘.

The word पुराण Purana is confused as arising from पूरण Puran- Make up, which would lend to this class of literary heritage as ‘made up stories’ as पूरणीय Puraneeya- to fill up. Actually this word is closer to the Marathi stuffed sweet bread called पुरणपोळी Puranpoli, which is also very popular amongst Tamils by the same name, only the Poli is pronounced more harshly as ‘boli’ in Tamil. So the clue is from the root word अयन Ayana which means treatise or आयणम् Aayanam as in journey, as seen with रामायणम् Ramayanam which is the biography of Rama. So पुराण Purana is biography of yore, or treatise of yore. Some of the Puranic hagiographies have their firm roots in Vedic verses as seen with Sunehkshepa, while some like the one of Kakutstha do not.

अ॒स्य पी॒त्वा श॑तक्रतो घ॒नो वृ॒त्राणा॑मभवः ।प्रावो॒ वाजे॑षु वा॒जिनं॑ ॥RV1.4.8 Asya Peetvaa Shatakrto Ghano Vritraanaamabhavah, Praavo Vaajeshu Vaajina.अ॒स्य Asya- Having, पीत्वा Pithva – drunk, श॑तक्रतो Shatakrto- Hundred fold, घ॒नो Ghano- Solid,वृ॒त्राणा॑मभवः Vritraanaambhavah- whose name was Vritraa, वाजे॑षु वा॒जिनं॑ Vajeshu Vajina- Riches by rituals, प्रावो॒ Praavo- Beget. This is the eighth rik from First Mandala Fourth Sukta, attributed to Rishi Madhuchandas Vaishvamitra, which can be translated as ‘Having Drunk (the Soma) hundredfold stronger the slayer of Vritraa worshipped will beget us riches through our prayers.’

वि चि॑द्वृ॒त्रस्य॒ दोध॑तो॒ वज्रे॑ण श॒तप॑र्वणा ।शिरो॑ बिभेद वृ॒ष्णिना॑ ॥ RV8.6.6 Vi Chidvritrasya Dodhato Vajrena Shathaparvanaa, Shiro Bibheda Vrishninaa. चि॑द्वृ॒त्रस्य॒ Chidvritasya = चि॑द् Chid-Indeed+ वृत्र Vritra- A serpent/dragon demon +अस्य Asya- of this,दोधति Dodhati- Fierce/Injure,वज्रिन् Vajrin – Holder of Thunderbolt, शतपर्वन् Shtaparvan- One with hundred knots/Thunderbolt,शिरो Shiro- Head ,बिभेद Bibheda- Dividing, वृष्णि Vrishni- Manly/ Ray of light/Ram. This rik composed by Rishi Vatsa Kanva is part of the sixth Sukta (composed of 48 Riks) of the Eighth Mandala of Rig Veda which is sung in praise of Indra in Gayatri Chandas (Meter) can be translated as-‘Vritra indeed was slain by the holder of the thunderbolt (Indra) by splitting his head with a stroke of lightning’.

Thus we see the theme of Indra as slayer of Vritraa is mentioned across the Rig Veda from First Mandala to Eight Mandala as instanced here, in Gayatri Chandas (Meter).

यो रा॒यो॒३॒॑वनि॑र्म॒हान्त्सु॑पा॒रः सु॑न्व॒तः सखा॑ ।तस्मा॒ इंद्रा॑य गायत ॥RV1.4.10 Yo Raayo (३॒॑ this is a visarga annotation for stretching and emphasising the syllable placed immediately preceding it)vanirmahaantasupaarah Sunvathah Sakaa, Tasmaa Indraaya Gaayata. वनिन् Vanin- Brahman in third stage of life ( from Vanaprastha)/ Bestowing/Granting, महान्त Mahaanta-Great, सुपार Supaara- Leading to Prosperous Progeny/Easy to Be Borne/Easy to be Crossed/Quickly Passing,सुन्वत् Sunvat- Pressing out, ( related word जिन्व् Jinva- To liven/Help/Promote, सखा॑ Sakhaa (सख-friend) O’ Friend, तस्मात् Tasmaat- On that account/Therefore. Rik 10 of Fourth Sukta of First Mandala by Rishi Madhuchandas Vaisvamitra in Gayatri Chandas (Meter) can be translated as ‘ O Friend, Bestowing great wealth and prosperity transcending generations to follow, therefore (we) sing (praise) to Indra!‘

पु॒रू॒तमं॑ पुरू॒णामीशा॑नं॒ वार्या॑णां ।इंद्रं॒ सोमे॒ सचा॑ सु॒ते ॥RV1.5.2 Purutama Purnaameeshaanam Vaaryaanaam, Indram Some Sacaa Sute. First Mandala Fifth Sukta second rik by Rishi Madhuchandas Vaisvamitra in Gayatri Chandas (meter) offers ” Indra, who is always in company of Soma ( the drink)that is brought forth, ( freshly threshed), who is known by many names, is the master of Countless Wealth!” पुरुतम Purutama- Abundant, पुरुणामन् Purunaaman- One with many names, ईशान Ishaana- Lord/Master, वार्य Vaarya- Wealth, सचा Sacaa-Together with/Near/In, सूत Suta- Pressed out/born/brought forth. ईशा॑ना॒ वार्या॑णां॒ क्षय॑न्तीश्चर्षणी॒नाम् ।अ॒पो या॑चामि भेष॒जम् ॥ RV १०.००९.०५ Ishaanaa Vaaryaanaam Shayanteeshcarshaneenaam, Apo Yaacaami Bheshajam. आप Aapa Sukta has the phrase ईशा॑ना॒ वार्या॑णां॒ and it makes the connection to invoke Indra in an invocation to water. क्षयण Kshayana- dwelling place, चर्षणि Charshani- Cultivators,याचक Yaacak- Petitioner, भेषज Bheshaja- Remedy. This 10th Mandala Ninth Sukta fifth rik can be translated as ” O Lord of Prosperity, Residing amidst cultivators, proffers water as the remedy!” It alludes to both Indra as bestower of wealth and knowledge as initiating seekers in to the rite where water is the remedy, as well as water by rains as panacea.

With these riks, we can clearly establish that Indra is also bestower of wealth, the one with abundance and granter of prosperity that can last generations. Thus Indra is portrayed (as we now popularly/currently associate as Kubera)- The Lord of Wealth and Prosperity.

सु॒त॒पाव्ने॑ सु॒ता इ॒मे शुच॑यो यंति वी॒तये॑ । सोमा॑सो॒ दध्या॑शिरः ॥ RV 1.5.5 Sutapavne Sutaa Ime Shucayo Yanti Veetaye, Somaaso Dadhyaashirah. सुतपावन् Sutapavan- Drinking of Soma Juice, सूता Sutaa- Woman who has just given birth, इमे Ime-Who, शुचयत् Shuchayat- Shining/Bright, यन्त्रिणी Yantrinee- Younger Sister of Wife, यन्तव्य Yantavya- To be restrained/controlled, वीत Veeta- Liked/Wish/Worn out, दध्या॑शिरः Dadhyashirah- Curds. So this rik can be translated as ‘The Soma preferred by a post partum lady is that which is expressed fresh and served with curds.’ So this just about settles the issue of Soma as an alcoholic beverage? This rik occurring in the midst of poems in praise of Indra is perhaps a poetic internal evidence that disputes the popular Puranic view of Indra seated on his throne, imbibing wines, his assembly enlivened by apsaras, by making it abundantly clear that his favourite drink, Soma, is non alcoholic and has these medicinal properties too.

स: Sah-As such/Thou/He,घ Gha-as syllable denotes light or illumination (घना इव Ghanaa Eva -blaze of light/illumination,घर्मे Gharme- within the blaze,घृणा Ghrnaa- with the light)घा Ghaa- A stroke/ Tinkling ornament worn around the waist of women ( After Monnier Williams). This appears to be a later day use of this word, so we will stick to the original context of illumination for the rik under reference.नो॒ No-Neither/No,योग॒ Yoga-Junction/Union/Combination,(commonly Yoga is associated with a Darshana / Philosophically distinguishable school of thought associated with union of individual with Brahman through meditation, as well as an outwardly bodily set of postures thought to have developed from the need to keep the body supply and sturdy for extended periods of meditation.) आ Aa-Wide/Up to/All round/ Toward, भु॑व॒त्स= भु॑/भु: Bhuh-Be/Thou Art/All pervading presence,+ वत्स Vatsa- Young one like calf/child , term of endearment used to address kindly, रा॒ये Raaye/रै Rai/रैय Raiya- Of Riches,( रायति Raayati/रै Rai was appropriated later to mean ‘Bark at’) and so for this rik the word रा॒ये Raaye is better associated with meaning of ‘riches’.अद्य Adya- Today/Nowadays, + पुर Pura-Before/Preceding, (अध्याय Adhyaaya- Chapter, अध्ययन Adhyayana- To learn) hence पुरं॑ध्यां can be translated as Primal/Past learning. गमथ Gamatha- Road/traveller+वाज Vaja- Wealth/War-horse/Water/Wing, अभिर Abhira- To please/gratify oneself ( After Apte). मृगमद Mrugamada- Musk Deer. स घा॑ नो॒ योग॒ आ भु॑व॒त्स रा॒ये स पुरं॑ध्यां ।गम॒द्वाजे॑भि॒रा स नः॑ ॥ RV1.5.3 Sa Ghaa No Yoga Aa Bhuvatsa Raaye Sa Puradhyaam, GamadvaajeBhiraa Sa Nah. ‘As such the illumination of Union that pervades all, universally endearing richness/ universally appreciated possession, is the primal learning. Let us as journeymen remain steadfast/gratify ourselves thus (in its seeking)‘. So this rik can be interpreted as marking Indra as the one who illumines the seekers on the path of Yoga, a union of the individual with the Brahman, which is a fundamental truth to the philosophical lodestone of आस्तिक Astika, a division of what is now called ‘Hindu Philosophy’, which offers six distinct दर्शन Darshana/s or schools of viewpoints which all pledge their allegiance to Vedas. ( सांख्य Samkhya, योग Yoga, न्याय Nyaaya,वैषेशिक Vaisheshika,मीमांसा Mimamsa and वेदान्त Vedanta. These schools are efforts at semantics, creating complex architecture to house the simple core of understanding of existence as Brahman, which is best understood as Universal Consciousness/Oneness of Being. While modern practices of Hinduism are reductions that could be likened to a collage of these schools, they are also inclusive of elements of the नास्तिक Naastika division, which does not accept Brahman. Interestingly Indic scholars dilute this division as being ‘Non Vedic’ and club them with ‘protesting movements within the umbrella of Dharma as Jainism and Buddhism should be correctly viewed. आजीविका Ajivika (Fatalism) and चार्वाक Charvaka ( Existentialism) are the two surviving schools of this traditional division that did not believe in Universalism or Brahman. Both have source codes from Upanishadic and Vedic liturgy, and should be viewed as atheist in how they deny divine agency/intercession. Ajivika places emphasis on randomness over which neither human will nor divine intercession has any effect, hence there is no ‘free will’ to operate and every aspect of human life and all life in fact is fated/ preordained. Bhagawan Ramana Maharishi perhaps alludes to this aspect when he wrote कर्म तज्जडम् Karma Taja Jatam (Action has no agency/intelligence)in his Upadesa Saram( Gist of Teachings). Charvaka though offers human free will, only that rational critical thinking would lead to understanding the nature of being and that entailed rejection of ritualism or preset beliefs. If we see both Jainism and Buddhist in their entire historical perspective, you can easily understand why placing Charvaka and Ajivika alongside these religious systems is injustice to their philosophical origins and their evolution. Thus this rik 1.5.3 of Rig Veda attributed to Rishi Madhuchandas Vaisvamitra, makes Indra a ‘Philosopher-King’ as it seeds the information of Yoga or Union as an established goal of those who worshipped or accepted Indra’s suzerainty.

Thus Indra’s position is unshakable as far as the Rig Veda clearly is concerned, as he is the Teacher, he is the Protector, he is the granter of Wealth and Prosperity, and he can even as we travel through Sanskrit liturgy from Vedas to Itihasapuranas, offer his services to others like Kakutstha, in exchange for protecting the realms from marauding Asuras, therefore clearly seen as upholding the greater good even at huge personal cost. From the Vedic tradition, we can also divine that perhaps all of the original attributes that were solely Indra’s were apportioned perhaps as a division of labour, to enable seekers to be more specific about what they seek, so Indra’s role as priestly teacher was hived off to Brihaspati, his role as granter of boons to Varuna, his role as granter of wealth and prosperity to Kubera and so on. These divisions, subsequently led to the detrimental effect of making Indra largely recede from the pantheon of deities of the Vedic tradition. In present day ritualistic tradition, Indra is largely known indirectly through his progeny, as Arjuna the Pandava and Devasenaa, the consort of Skanda/Muruga, even as, Kubera continues to be worshipped in Yantra form, Brihaspati as one of the Navagrahas and Varuna recalled in daily Sandi Vandana. Even when Skanda is invoked, as late as 19th Century, திருப்புகழ்Thirupugaz 1053 அதல சேடனாராட Adala Sedanaaraada, Saint Arunagirinathar invokes Lakshmi and Mahavishnu as ‘Mother in law and Father in law” through Muruga’s other spouse incarnated as a tribal girl- Valli, who is revered as daughter of Lakshmi. So even though Skanda/Muruga hagiography chronology offers that after conquering the Asuras and liberating Indra and the Devas, Indra offered his daughter to Skanda first and then Skanda went off to woo Valli, used his elder brother to help his amorous endeavour and wedded her (Vallikalyanam), the order of precedence for consorts of Skanda is Valli-Devasenaa, thus eclipsing Indra. Can we see the upstaging of Indra, attributing deviant behaviour to him and portraying him as one drunk in wine and power and pitted against both Asuras and Rishis who received boons from the trinity of Brahma, Shiva and Vishnu to embattle him in this tradition as a kind of ‘protest’ movement? Why the almighty wielder of Vajra, the King of the Devas, should come to such grief that even included loss of his throne ( to King Nahusa) and separation from his much loved spouse Sachi?

We continue to wade in our quest…

Wading into Vedas: Encounter Indra

Vritta’s mother a snake goddess herself, seeks to save Vritta from Indra

The riks ( a rik is typically a stanza, usually a couplet of verse within the Rig Veda, just as yajus for those in Yajur Veda and samas/saman for Sama Veda) under Sukta 32 of the first mandala of the Rig Veda are called for by the Rishi Hiranyastupa Angirasa. Is he the great Angirasa, one catalogued as part of the great 7 as Saptarishis? This Sukta is entirely as an ode of 15 riks to Indra, which embeds his ‘origins’ as a Deva, substantiating his claim to mastery or overlordship of the Vedic Devas.

अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ Ahannahimanvapasttarda- अहि Ahi means serpent, so as with Rishis who toyed with linguistics in Rig Veda, this compound word a play on both अहि as Serpent, and हनन Hanan- Murder, हिमं Himam/Himan-Snow/Ice, अहिम Ahima-Not Cold/Warm, अहिमत् Ahimat- Possessed of snakes, वप Vapa- Shear/Shave, वपा Vapaa-Anthill, अस्त Asta-Set, तर्द Tarda- Kind of Bird, तृद् Trd- Cleave/Kill/Split open/Set free. So in the context of Indra as a warrior depicted here, the compound word अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ would be a description as – One who slew the snake by cleaving the snake possessed anthill. In Tamil the common word for anthill used even today is “பாம்பு புற்று” Pambu Putru which is Snake hill or snake hole literally. वक्षणा Vakshanaa- Abdomen/stomach, अभिनत Abhinat-Bent/Tilted,
इंद्र॑स्य॒ नु वी॒र्या॑णि॒ प्र वो॑चं॒ यानि॑ च॒कार॑ प्रथ॒मानि॑ व॒ज्री ।अह॒न्नहि॒मन्व॒पस्त॑तर्द॒ प्र व॒क्षणा॑ अभिन॒त्पर्व॑तानां ॥RV 1.32.1 Indrasya Nu Viryaani Pra Vocham Yaani Cakaar Prathamaani Vajri, Ahannahimanvapastatarda Pra Vakshanaa Abhinatparvataanaam. ‘Foremost amongst the heroic deeds of Indra the wielder of thunder is as one who slew the snake by cleaving the snake possessed anthill and tilting/flattening mountains.’
  So in this rik, there are clearly two legends. Most commentators translate व॒क्षणा॑ as expanded emphasis of व॒क्षण Vakshan, which could refer to river. So Indra in their understanding of this rik is a person who heroically subdues the animate and inanimate, as serpents and rivers and mountains are to humans, which become hurdles to human progress physically and metaphorically by wielding his thunder weapon-Vajra. The first legend is of Indra as the slayer of Vrita a legendary snake demon, whose mother is also inadvertently slain as she rushes forth to rescue Vrita from Indra’s wrath. The reference to anthill could be metaphor for citadel or stronghold of Vrita even. This is a Puranic lore as much as the one about Indra clipping the wings of mountains and forcing them to be immobile and passable to both Devas and humans. One wonders if this is a human memory of flying mountains, or giant birds that appeared like flying mountains. If we see paleobiology, the development of life as we know it, the appearance of the earliest hominids even, the geography of the earth’s mantle was more affected by water levels and less by volcanic mounts spewing lava and smoke. Perhaps tectonic shifts with a series of earthquakes could have registered as flying mountains in ancient ancestor of Homo sapiens? Or this is just poetic license? Like Vrita who is also known as Vritasura, where the suffix सुरा Suraa means a snake and (the compound is not Vrita + Asura), there is a legend of Kalinga in Bhagavad Purana about Krsna subduing a Snake King and forcing him and his people to flee from Brindavan and reside elsewhere. So the legend of Vrita and Indra, gets reprised with more vivid imagination and detail as Kalinga Nardana? The word root ‘Ahi’ is present in modern lexicon as अहीर Ahir, a जाति Jati or occupational tribe/class, where it is commonly translated as ‘cowherd’, however the root अही is from the word for serpent, as अहीरणि Ahirani denotes a ‘two headed snake’ and अहिरिपु Ahiripu denotes a peacock, the Indian version of secretary bird (Sagittarius serpentarius) of Africa that is a famous snake slayer. In British India, this Ahir Jati was clubbed under martial races, and heavily recruited into the British Indian Army. Do these themes use sanction of divine intervention for something more human and basal as xenophobic territorial expansion of early human settlers? Were Nagas a ‘snake people’ equally human, of differing belief systems and way of life, and ancestors of today’s Ahir or were they hominid/hominin like how we know now Denisovian/Red Deer Caveman/Neanderthals as having cohabited with humans at one point and even interbred, as evidenced in our DNA? And if the interpretation of taming rivers and mountains by the wielder of thunder is taken, then what a delicious irony that Krsna as tamer of floods uses Govardhana, a hill, as a shield against the Vajra wielding Indra in a later Puranic legend! Could it not be more apt, could it that Indra who once smote down flying hills and mountains and forced them to become fixed was now returned the favour by Govardhana hill held aloft by Krsna?

Note addendum: जाति Jaati is perhaps rooted in a phrase जातवेदस् Jaatavedas- All Possessor or one who having whatever as born or created as his property/attribute/Characteristics. So those with a set of common characteristics as social mores or vocational craft were a जाति. Incidentally जातवेदस् Jatavedas denotes both Agni and Durga from Sukta RV 1.99.1 जा॒तवे॑दसे सुनवाम॒ सोम॑मरातीय॒तो नि द॑हाति॒ वेद॑: । स न॑: पर्ष॒दति॑ दु॒र्गाणि॒ विश्वा॑ ना॒वेव॒ सिन्धुं॑ दुरि॒तात्य॒ग्निः ॥ Jatavedase Sunavaama Somamaraateeyatho Ni Dahaati Vedah, Sa Nah Parshadati Durgaani Vishvaa Naaveva Sindhum Duritaatyagnih. This is the sole rik surviving from this Sukta 99 attributed to Rishi Kashyapa Marica, it is found as the first verse of Sri Durga Suktam and with सूनवत्Sunavat- One who is borne or has produced, आरतिAarati- Stopping/Ceasing, दहति Dahati-Grieve, दुर्गा Durgaa translates as inaccessible and terrible goddess, पर्षद् Parshad- Society/Assembly, दुरित Durita- Evil/Danger, it can be translated as ‘All Possessing One, to him let us offer expressed Soma juice whose knowledge halts grieving and consumes ignorance as if by fire, in the assembly of Durgaa the Universal boat of Agni that crosses the ocean of dangers,’ & 10.188. 2 अ॒स्य प्र जा॒तवे॑दसो॒ विप्र॑वीरस्य मी॒ळ्हुषः॑ ।म॒हीमि॑यर्मि सुष्टु॒तिम् ॥ १०.१८८.०२ Asya Pra Jaatavedaso Vipraveerasya Meelahrushah, Maheemiyarmi Sushtutim. विप्र॑वीरस्य is compound word विप्र Vipra-Wise, वीरस्य Virasya- Heroic, मी॒ळ्हुषः॑ Milahushah/मीढ्व॑स् Meedvas-Bountiful (Apte),म॒हीमि॑यर्मि = महिमा Mahima-Greatness,+इयर्ति /ऋ Iyarti-Excite/Erect, सुष्टु॒तिम् Sushtutim/सुष्टुति॑ Sushtuti-High Praise/Beautiful Hymn. This 2nd Rik of Sukta 188 can be translated as “High Praise from the wise and heroic of the greatness of the All Possessing bountiful One.”

A more prevalent origin for the Vajra is that Rishi Dadichi offered his life so that his bones could be extracted and fashioned into the Vajra to slay Vrita. In Sukta 32 here, the attribution is to त्वष्टा॑स्मै॒ वज्रं॑ (RV1.32.2) त्वष्टृ Tvastar- the creator of all beings/heavenly builder/a form of sun. यामथ॑र्वा॒ मनु॑ष्पि॒ता द॒ध्यङ् धिय॒मत्न॑त ।तस्मि॒न्ब्रह्मा॑णि पू॒र्वथेंद्र॑ उ॒क्था सम॑ग्म॒तार्च॒न्ननु॑ स्व॒राज्यं॑ ॥RV1.80.16 from 80th Sukta attributed to Rishi Gautama Rahugana, Yaamatharvaa Manushpithaa DaDhyac Diyamatnata, Tasminbrahmaani Purvathendra Ukthaa Samagamtaarcannanu Swarajya which can be translated as ‘Of Atharvan, Father Manu and Dadichi, thoughtful battles of the nature of Brahman visited previously by Indra came together again in shining hymns of ‘Swarajya‘. स्वाराज्य SvaaRajya should be the word now- Self Effulgence/ State of Oneness with Brahman. The Rishi Gautama Rahugana goes on in Sukta 84 rik 13 to refer to Rishi Dadichi who is the son of Rishi Atharvan, as leaving his legacy/bones to Indra for use against Vrita. इंद्रो॑ दधी॒चो अ॒स्थभि॑र्वृ॒त्राण्यप्र॑तिष्कुतः ।ज॒घान॑ नव॒तीर्नव॑ ॥RV1.84.13 Indro Dadhico AsthaBhirvritraanyapratishkutah, Jaghaana Navateernava. अ॒स्थभि॑र् Asthabhir= अ॒स्थ Astha-Belonging to/अस्थि Asthi- Bone+अभि Abhi-Proximity/Without, प्रतिष्कुनोति Pratishknoti /प्रतिष्कु Pratishku- Cover in return, ज॒घान Jagaana /हन् Han-To strike/injure,नव॒तीर्नव॑= तीर् Teer- To cross over, नव Nava- New, or नवतिः Navatih-Ninety+ नव Nava-Nine. This rik translates as “O Indra, Without Dadichi’s Endowment that shielded you, you could not have struck Vrita, injure him 99 times/repeatedly.” Why should be translate अ॒स्थभि॑र् as ‘Endowment’ and not as ‘Bones’ as it is handed over in Puranic legend? अर्च॒न्ननु॑ स्व॒राज्यं॑ Arcannanu Swarajya as a phrase occurs at the foot of each of the 16 riks of the 80th Sukta by Rishi Gautama Rahugana. अर्च॒न्ननु॑ = अर्च Archa- Worship/Honour+नन्नमीति Nannameeti-To bow or submit oneself. स्व॒राज्यं॑ Svarajya- Independent/Self Rule/Sovereign. For those familiar with Freedom Fighter of the early Indian Nationalist Movement, Bal Gangadhar Tilak, as a Vedic Scholar himself, who worked with Max Mueller and theorised that Devas were a Polar race which was why their One Day was equal to the human year, based on the geographic phenomenon of sun never setting for half the year in the Northern pole, was perhaps inspired by this 80th Sukta to proclaim ‘स्व॒राज्यं॑ Swarajya as his Birthright!’ Tilak was not alone, though not his contemporary, the 68th Jagadguru (Pontiff) of Kanchi Kamakoti Sankara Mutt Sri Chandrasekarendra Saraswati, now known as Mahaperiyaval, also alluded to this by suggesting that the Rishis were from today’s Russia, “Northern Regions/Polar Regions” in his seminal work titled ‘Devaithin Kural’ (Voice of the Deva).

To be continued…

Wading into Vedas: Perils of Poison!

23 April 2025

The Rishi Maithravaruni studies the various sources of poison that harassed her people and froze them by their terror.

Rishi Agastya Maithravaruni was not the first woman to be perturbed about the presence of poisons, some which moved, which bit, some with warning, some without, some seen, some unseen.As a Rishi she recorded these in one Sukta 191 of the first Mandala of the Rig Veda that is attributed to her. As a supplicant seeking to glean meaning from these ancient verses, one must bear in mind that vicissitudes of time have taken a toll on the agency which once upon a time was with women. While adhering to that epoch of their creation, where riks and Sanskrit did not admit a gender discriminative for the word ‘Rishi’, it still is a reach for corrective prejudice that seeks to restore the agency that once was possessed by women. Why poisons were concern of women? In the cattle rearing and hunting- gathering days then, the women were tending to home and hearth, by foraging and attending just as today’s working women handle housekeeping as well as their ‘jobs’ at work. So as they stepped out, or held forth at their dwellings, they constantly were on vigil against poisons that could turn their idyll into nightmare with a bite, just as they were weeding out the inedible and poisonous from the edible that they brought to the family dinner table. So in the riks that we see below, a total of 26 of them, we shall find a resonance to context and circumstance that is timeless as a subject of concern to us.

कंक॑तो॒ न कंक॒तोऽथो॑ सती॒नकं॑कतः ।द्वाविति॒ प्लुषी॒ इति॒ न्य१॒॑दृष्टा॑ अलिप्सत ॥ RV1.191.1 Kankano Na Kankato Ato Satheenakankatah Dvaviti Plushi Iti Nyadrustaa Alipsata. “१॒॑” this accentuation mark is part of Visarga, to emphasise the utterance of the syllable ‘दृ’ for the word-न्यदृष्टा॑ Nyadrustaa which translates as ‘Unseen’.कंक॑तो॒-कंकतः- Kankatah- A poisonous animal (Apte)/Hair comb,सतीनकङ्कत Sathinakankata- Aquatic snake,प्लुषी॒ / प्लुषि Plushi- Type of Noxious Insect, अलिप्सा Alipsaa- Freedom from Desire, however here the word is better asअ A-Not+ लिप्सते Lipsate-wish to seize or catch or receive, द्वाविति॒ Dvaviti द्वाव Dvava-of twofold + इति Iti- Thus/So. The rik translates as ” Poisonous, non poisonous, those aquatic snakes, insects that are twice as poisonous, unseen, creepies that we detest holding.” In times where survival was best by avoiding harm, Maithravaruni avers that avoidance of snakes, whether poisonous or not, aquatic even, of insects that are poisonous, the unseen and the ones whose sight we detest or find repulsive or are averse to holding in our hands, is the best policy.

यातुधा॒न्यः॑ Yatudanyah- Kind of evil spirit or demon, This description of spirit appears in first Anuvaka of Rudraprassna or Sri Rudra Namakam at 6th verse/Yajus: “अध्यवोचदधि वक्ता प्रथमो दैव्यो भिषक् ।
अही ँ्श्च सर्वाञ्जम्भयन्त्सर्वाश्च यातुधान्यः ॥ १.६॥” Adhyavocddhi Vakta Prathamo Daivya Bhishak Ahihumsca Sarvaanjambhayantasarvaashca Yatudhanyah. ( The Chandra Bimbam with an inflection downward stroke is Anusvara mark that makes the sound ‘hoom’) Now we look at the Rik 1.191.8 “उत्पु॒रस्ता॒त्सूर्य॑ एति वि॒श्वदृ॑ष्टो अदृष्ट॒हा ।अ॒दृष्टा॒न्त्सर्वा॑ञ्जं॒भय॒न्त्सर्वा॑श्च यातुधा॒न्यः॑ ॥

‘तुभ्यं॑ त्रा॒हि मां’ Tubyam Trahi Maam- this phrase forms part of श्रीनर्मदास्तोत्रम् मन्त्रगर्भ Sri Narmadastoram Mantragarbha, attributed to Vasudeva Ananda Saraswati Tembeswami as “मन्त्राद्याक्षरसहित –
नर्मदायै नमः प्रातर्नर्मदायै नमो निशि ।
नमोऽस्तु नर्मदे तुभ्यं त्राहि मां विषसर्पतः ॥” So what follows after मन्त्र Mantra- Mantras+ ध्या Dhyaa- Meditation+अक्षर Akshara-letter of alphabet+सहित Sahita-Attached/associated with= मन्त्राद्याक्षरसहित Mantraadyaaksharsahita, which could possibly be a yantra upon which the mantra is inscribed, are the two lines of the Rik itself contained as RV 1.191.26. Narmadaayay Namah Pratarnarmadaayay Namo Nishi Namostu Narmade Tumbyam Traahi Maam Vishsarpatah. ” I bow to you Narmada, I presented myself to Narmada in the morning, I bow to Narmada, protect me from the Poisonous Snake.” Further the concept of ‘त्रा॒हि मां’ Trahi Maam -Protect me/Help me, is found almost in every address to Deva or Devi as fervent prayer in stotras. So if Sri Rudram offered protection from poisons, amongst a whole host of other obstacles that were envisaged in the 11 Anuvakas, while seeking the Grace of Shiva, which is in the Yajur Veda, for which the base is found here in Rishi Maitravaruni’s 191st Sukta of the first Rig Veda mandala, then a early 20th Century AD composition by Baladevaraya in Tamil is very popular as a chant, Skanda Shasti Kavacham which too rides the same theme, verses 146-148:

“தேளும் பாம்பும் செய்யான் பூரான்

Telum Pambum Seiyyan Pooran
கடிவிட விஷங்கள் கடித்துய ரங்கம்

Kadivida Vishangal Kadituya Rrangam
ஏறிய விஷங்கள் எளிதினில் இறங்க

Aariya Vishangal Elithinil Eranga

” Scorpions, Snakes, Red Centipedes, Centipedes,

Poisons that endanger after bites

Poisons that come down easy after rising”

So Rishi Maitravaruni is a forerunner to these fervent prayers and wishes that run current to this day, where humans seek intercession from the Divine when poisoned from seen and unseen, from insects, snakes amongst other venomous creatures. It is intriguing that her river is not the Vedic Saraswati but Narmada. Her ‘Ghotra’ or credentials are from ‘Five Rishis’ – Agastya, Madhava, Muchukunda,Kapila and Astika, with Agastya as her lead Rishi. RV 1.191.25-अ॒गस्ति॒र्माध॑वश्चै॒व मु॒चुकु॑न्दो म॒हामु॑निः ।क॒पि॒लो मुनि॑रास्ती॒कः प॒ञ्चैते॑ सुखशा॒यिनः॑ ॥ Agastirmadhavascaiva Muchukundo Mahaamunih Kapilo Muniraasteekah Panchaite Sukhashaayinah. “Agastya, Madhava, Muchukunda, Kapila and Muni Astika are great Munis, the five who abide in happiness.” आगस्ती Aagasti/अगस्ती Agasti- Female descendent of Agastya. So was she referring to herself along with four other companion Rishis in whose commune she had found happiness? Note her use of मु॑नि Muni which comes from the root word मुनि Muni -Enthusiast/Thinker/Keen, and often misconstrued as arising from मौनं Maunam -Silence.

कुषुम्भक Kushumbhaka- A type of poisonous insect(? Ichneumon wasps)/Poisonous bag, तद् Tad- Therefore/So, अब्रवीत्/ब्रू Abravit/Bru- Said,गिर Gira-Voice/Speech,गिरि/गिरिः Giri/Girih-Mountain/Swallowing/ A rat/Venerable, प्रवर्तमानक Pravartamanaka- Coming forth slowly from,वृश्चिक Vrishcika-Centipede, आरस् Aaras- Shout at/Roar towards.वि॒षम॑र॒सं= वि॒षम॑ Vishama- Wicked/Terrible/Uneven, वृ॑श्चिक Vriscika-Scorpion (here). कु॒षुं॒भ॒कस्तद॑ब्रवीद्गि॒रेः प्र॑वर्तमान॒कः ।वृश्चि॑कस्यार॒सं वि॒षम॑र॒सं वृ॑श्चिक ते वि॒षं ॥ RV1.191.16 Kushumbhastadbravitgireh Pravartamaanakah Vriscikasyaarasam Vishamarasam Vriscika Te Visham. This rik is descriptive, it talks of scorpions and centipedes, by saying that the scorpion has a visible bag of venom with a sting that emerges from behind and delivers sapless venom causing the victim to shout in pain, but more wicked or terrible is that venom of the centipede that is wet but delivered quietly. The word र॒सं Rasam is used to describe the poison sap.

द॒ण्डेनाग॑तम् = द॒ण्डेन Dandena- with stick+आगतम् Aagatam- Arrived. In Atharva Veda 5.30.8 मा बि॑भे॒र्न म॑रिष्यसि ज॒रद॑ष्टिं कृणोमि त्वा। निर॑वोचम॒हं यक्ष्म॒मङ्गे॑भ्यो अङ्गज्व॒रं तव॑ ।।८।। Maa Birbherna Marishyasi Jaradasti Krunomi Tva Nirvocamaham Yakshammangebhyo Angajwaram Tava. ” Give up your fears of dying, I will take you to old age! I will free you from possession of spirits and fevers”. This is similar in vein to the assurance that is given in Rik 1.191.17- मा बि॑भे॒र्न म॑रिष्यसि॒ परि॑ त्वा पामि स॒र्वतः॑ ।घ॒नेन॑ हन्मि॒ वृश्चि॑क॒महिं॑ द॒ण्डेनाग॑तम् ॥ Maa Birbherna Marishyasi Pari Tvaa Paami Sarvatah Ghanena Hanmi Vriscikamahi Dandenaaghatam. “Give up your fears of dying! I shall protect you from all sides ! Surely I will slay the Scorpion (as I have) arrived with a stick.“

So the Rishi Maitravaruni offers not just the sources of poison as established by her observations and categorisations, she also offers antidotes. Garuda, as the mythical bird, is assumed to be from the eagle family. However, it was a natural hunter of snakes, particularly the venomous Cobra. Even as recent as our present times, a Tamil poet, Kannidasan wrote very evocatively about positional status, when he sang ” Paramasivan Kazhutilirunthu Pambu Ketadu Garuda Saukyama,” பரமசிவன் கழுத்தில் இருந்து பாம்பு கேட்டது கருடா சௌக்கியமா, from the neck of ParamaSiva the Snake asked Garuda ‘are you doing well’? which the snake would never have mustered had it not been in this divine unassailable perch. In other lore, priests are wont to emphasise how Shiva’s Family has Bull (Nandi) and Lion(Durga’s Mount), who are antagonistic to each other with Lion preying on Bull in nature, with Snake and Mouse (Mooshika, Ganesha’s mount) being likewise as Snake preys on rodent, and Peacock which is mount of Karthikeya and natural hunter of snake. So Maitravaruni offers both Garuda and Peacock as agents that protect from poisonous snakes and defend against envenomation. Garuda is mentioned in two riks- 1.191.18 & 1.191.19. आ॒दि॒त्य॒र॒थ॒वे॒गेन॒ विष्णो॑र्बाहुब॒लेन॑ च ।ग॒रु॒ळ॒प॒क्ष॒नि॒पाते॑न भूमिं॑ गच्छ म॒हाय॑शाः ॥RV1.191.18 Aditya Rathavegena Vishnobahurbalena ca Garulapakshinipaathena Bhumi Gaccha Mahaayashaah. ” Swift as Aditya’s Chariot, the Garuda of Vishnu,Lord of Birds, sweeps to the Earth with mighty wings.” प॒क्ष॒नि॒पाते॑न= पक्षिपति= Pakshipati/Lord of Birds. ग॒रुळ॑स्य जातमा॒त्रेण॒ त्रयो॑ लो॒काः प्र॒कम्पि॑ताः ।प्र॒कम्पि॑ता॒ मही॒ सर्वा॒ सशै॑लवनकानना ॥RV1.191.19 Garulasya Jaatamaatrena Traiyo Lokaah Prakampitaah Prakampitaa Mahi Sarvaa Sashailavanakaananaa. ” By mere appearance(जातमात्र Jaatamaatra), Garuda has made the three worlds tremble/shake (प्रकम्पित Prakampita) composed of mountains, dense jungles and woods.” (शैलवनोपपन्न Shailavanopapanna- Mountains and Woods, कानन Kaanana Forest/Jungle)

The peacock gets attribution in one rik, त्रिः स॒प्त म॑यू॒र्यः॑ स॒प्त स्वसा॑रो अ॒ग्रुवः॑ ।तास्ते॑ वि॒षं वि ज॑भ्रिर उद॒कं कुं॒भिनी॑रिव ॥ RV1.191.14 Trih Sapta Mayuryah Sapta Svasaaro Agruvah Taste Visham Vi Udakam Kumbhineeriva. ” Thrice Seven Peacocks, Abode of Seven Virgins (स्वसार Svasaara- Nest of Birds/Abode, अग्रु Agru – Unmarried), They destroy the poisons. like how water stored in pots“.(implied here is water’s clarity is obtained by storing in pots) Pretty sure here that the reference to 21 peacocks is a kind of alliterative imagery for 7 virgins. The Sapta Agru is one of the oldest references in liturgy here to what is now more popularly termed as Sapta Kanya/Kannigai or Sapta Matrikas, Seven Virgins/Seven Mothers, whose worship is important in the Sakti cult that worships solely the feminine aspect of Dharma’s belief system. Documented as Tamil in origin these deities as native goddesses with specific tasks are now Sanskritised and known as Brahmi (Creative), Maheswari(Transformative), Kumari(Youthful), Vaishnavi(Preservative), Indrani(Authoritative), Varahi(Protective), Chamunda(Destructive). Deeper study of Tamil goddesses like Prathyankara Devi, Angalaparameshwari, Muthumariamman, Karumariamman etc would perhaps allow us to define their roles into the above seven categories of assigned tasks by worshippers.

Rishi Maitravaruni further illustrates the choices before practitioners to dilute envenomation. She lists ninety nine herbs and condiments conveyed with honey which apparently have shown efficacy. न॒वा॒नां न॑वती॒नां वि॒षस्य॒ रोपु॑षीणां ।सर्वा॑सामग्रभं॒ नामा॒रे अ॑स्य॒ योज॑नं हरि॒ष्ठा मधु॑ त्वा मधु॒ला च॑कार ॥RV 1.191.13 Navaanaam Navateenaam Vishasya Ropusheenaam Sarvasaamagrambha Naamaare Asya Yojanam Harishtaa Madhu Tvaa Madhulaa Cakaara.

An interesting ‘surgical intervention’ appears to be splitting the wound of entry with a stone/flint, cutting it open, causing extravasation of envenomed fluid to one side. इ॒य॒त्त॒कः कु॑षुंभ॒कस्त॒कं भि॑न॒द्म्यश्म॑ना ।ततो॑ वि॒षं प्र वा॑वृते॒ परा॑ची॒रनु॑ सं॒वतः॑ ॥RV1.191.15 Ityuktakah KuShumBhakastakam Bhinadamyashmanaa Tato Visham Pra Vaavrute Paraaceeranu Samvatah.

Finally the psychological reassurance by asking the envenomed to recall the आ॑स्तीकवच॒नं Aasteekavacanam ( The Mantra of the Believer, likely given by Astika Muni who is either her forbear or her companion Rishi ).भोः स॑र्प भद्र भ॒द्रं ते॑ दू॒रं ग॑च्छ म॒हाय॑शाः ।ज॒न॒मे॒ज॒यस्य॑ यज्ञा॒न्ते आ॑स्तीकवच॒नं स्म॑र ॥RV 1.191.21 Bhoh Sarpa Bhadra Bhadram Te Duram Gaccha Mahaayashaah Janamejayasya Yajnaante Aasteekavacanam Smara. ” Oh Serpents deliver from afar Health/Goodness and Glory! At the end of Janamejaya Sacrifice Recall the Aastika Mantra!” ( ‘Recall the Astika Mantra that comes at the conclusion of Janamejaya Yajna which will keep the Serpents afar from us and bless us with good health and glory‘ is perhaps a better interpretation of this rik. This rik alludes to the Sacrifice conducted by King Janamejaya who is as per Mahabharata Itihasa the son and survivor of Parikshit who is the son of Abhimanyu and whose life is taken by Takshaka a poisonous snake. This sacrifice known as सर्प सत्र Sarpa Satra, called for annihilation through ritual offering of all snakes. A sage Astika appeared at the venue and interceded for the snakes, by offering a mantra that will avoid snakes and humans from harming each other, which was accepted by Janamejaya and Nature’s harmony was restored. If we accept this interpretation, it places this rik as subsequent to Itihasa, whereas the order of liturgical temporality is Sruti (Vedas starting from Rig Veda) Smriti ( Ritual and Social Codes) and then ItihasaPuranas ( Puranas starting with oldest Markandeya Purana and ending with Itihasa Mahabharata). So do we split ज॒न॒मे॒ज॒यस्य॑ into ज॒न॒म + अज॒य +अस्य॑ Janma + Ajaya+ Asya, then this Rik can mean “At the recall of the Astika Mantra concluding the Yajna that delivers us from Rebirth ( Conquering Birth), snakes will skirt wide of us and leave us with good health and prosperity.” Credence is for both interpretations from the next rik. आ॒स्ती॒क॒व॒च॒नं श्रु॒त्वा यः स॒र्पो न नि॒वर्त॑ते ।श॒त॒धा भि॑द्यते मू॒र्ध्नि शिं॑शवृक्षफ॒लं य॑था ॥ RV1.191.22 Aastikavacanam Strutva Yah Sarpo Na Nivartate ShataDha Bhidyate Murdhni Shishavrukshafalam Yathaa. ” On hearing the Mantra of Astika, the serpent returns to where it came from (निवर्तते Nivartate-Return to or from). A Hundred times, it is won over/stopped (भिद्यते Bidyate- Stopped/interrupted/Won over), the believer is unassailed like a kind of fruit bearing tree (शिं॑शवृक्ष Simsavruksha) atop a summit/ on a peak.“

However the next two riks now further define this condition/mental state, which makes one accept the later possibility that if anything, the legend of Astika Mantra and Janamejaya Yajna came from this Sukta and this Sukta predates the Mahabharata clearly, for it homes on to this mental state lucidly. यो ज॑र॒त्कारु॑णा जा॒तो रंजे॑त् क॒न्यां॑ म॒हाय॑शाः ।तस्य॑ स॒र्पाप॑ भ॒द्रं दू॒रं ग॑च्छ म॒हाय॑शाः ॥RV 1.191.23 Yo JaratKaarunaa Jaato Ramjet Kanya Mahaayashaah Tasya Saraapa Bhadram Duram Gaccha Mahaayashaah. We can see striking similarities in second half of the rik here and first half of rik RV1.191.21. The word ज॑र॒त्कारु॑णा Jaratkaarunaa can allude to a Puranic legend of Sage Jaratkaru and by whom reference is made to his spouse Manasa who was a Serpent Goddess, sister of Vasuki, whose reference we find in Mahabharata as well. ज॑र॒त्कारु॑णा = ज॑र॒त् Jarat Elderly/Old कारु॑णा Kaarunaa- Gracious रंजे॑त् Rumjet To Worship /Propitiate (Apte), क॒न्यां॑ Kanyaa- Maiden/Virgin. So it alludes to worship of virgins and respecting elderly ladies, and those who do so, would be free from menace of snakes. “Those who respect the old, worship the virgins will be glorious, the snakes will keep distance and offer them goodness.”

असि॑तिं॒ चार्थ॑सिद्धिं च॒ सुनी॑तिं॒ चापि॒ यः स्मरे॑त् ।दिवा॑ वा॒ यदि॑ वा॒ रात्रौ॒ नास्ति॑ सर्पभ॒यं ह॑रेत् ॥RV 1.191.24 Asitim CaarthaSiddhim Ca Suneetim Caapi Yah Smaret Divaa Vaa Yadi Vaa Raatrau Naasti Sarpabhayam Haret. ‘Invoking the Astika Mantra and obtaining Siddhi through good conduct and discipline, such a practitioner conquers the fear of snakes by day or night!‘ So this mantra of self belief whose syllables are now clearly not with us, were offered by Rishi Maitravaruni to quell the morbid fear that arises when humans encounter snakes.

With this we can close this exposition of Rishi Maitravaruni Agastya who studied venomous insects and reptiles and postulated some interventions both physical and psychological to relieve the situation of the envenomed. What this Sukta 191 on perils of poisons and their remedies exposes is the critical mind of the Rishi, her attempt to categorise these conditions and their alleviation. So if the Rig Veda is the oldest known poem of human origin, then Maitravaruni is the first recorded herpetologist and entomologist! This is quite staggering to enumerate and encode for our current times!

#Bodhitattva- Answering Chetana.

Rishi in penance seeking Brahman

24 April 2025

A strange set of topics seemed to weave into this blog, from the monster StepMother of Snow White to the poetic slur upon six ‘blind’ men from Hindoostan, which happen to connect with ‘Neti-Neti’ नेति नेति and ‘Jagan Mithya’ जगन्मिथ्या. नेति नेति Neti Neti as a principle in Vedanta is a concept that is absolutely not nihilism, nor is this about considering the physical realm as ephemeral. The Brihadaranyaka Upanishad as well as Chandogya Upanishad have discussions on this, and the Chandogya Upanishad offers a beautiful story about this concept. Simply put, ‘not this, not this’ which is quite an accurate translation of नेति नेति Neti Neti, is about exploring the nature of Brahman. Is Brahman that which appears on its own like hunger, is it that which is always in the firmament as a fixture like the Dhruva Star, is it the vast waters of the Oceans or the numerous aquatic life forms, goes the thread of discussion and here the phrase is used by the teacher to say that Brahman is not this, not this, not that, not that. It is not a denial of our physical being, our Natural Environs, this Universe or the laws of Nature which the Rig Veda christens as Varunauvritam! Au contraire, it seeks to inform the seeker that Brahman escapes such an encasing, a defined boundary, a limited objectification. In the story of Chandogya Upanishad, I remember the seer informing the seeker that the huge Banyan tree comes from a seedling that is tiny, that the vast ocean is but made of tinier drops of water, and that all pervasive intelligence that invokes the seed to grow into this huge canopy of the Banyan or the droplets to fall from the clouds as rain and merge through ways and means into the Ocean is Brahman. The formed and unformed are both aspects of Brahman he concludes. So in this parable, the Seeker asks serially and the Seer replies serially with नेति नेति Neti Neti… Unfortunately while on their understanding of this principle of realisation through exclusion, most philosophers use the phrase Jagan Mithya’ जगन्मिथ्या as if it was what the soul doctor ordered! It would be good to quote the verse that appears in a doctrinal text called ब्रह्मज्ञानावलीमाला Brahmajnanaavalimaalaa attributed to the great philosopher saint Adi Sankaracharya- “ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः।अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः॥” Brahma Satyam Jaganmithyaa Jivo Brahmayva Naaparah Anena Vedyam Sacchasramiti Vedantdindimih. ” Brahman is truth/reality, This existence is ephemeral, The Jivatman ( as manifest relativity) is not apart from Brahman. According to Vedas, Sastras. Smritis and Vedanta this loud assertion/proclamation is made.” The first part of this shloka-‘ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः।Brahma Satyam Jaganmithyaa Jivo Brahmayva Naaparah’ is attributed to Adi Sankara and is often held as the keystone declaration of his Advaita philosophy, essentially about the Oneness of Brahman as a Cosmic Conscious Reality. A version of this assertion is made in his more famous work Vivekachudamani at stanza 20 : ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः । सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥ २0 ॥ Brahma Satyam Jaganmithyetyevamrupo Vinishcayah Soyam Nityaanityavastuvivekah Samudahrutah. ” Brahman is truth/reality, this evident existence with all its forms is undetermined, it is stated that the Viveka( Discernment by knowing) alone can help distinguish that which is determinable from the undetermined.” (समुदाहृतः Samudaahrtah- Declared)This is Adi Sankara’s play of words about how duality is not the nature of existence, that through Viveka we can easily grasp the universality or oneness of all existence. I prefer to always juxtapose in a more modern sense that ‘Awareness is about the collapse of relativity and existence of Reality’.

In Tripura Rahasya, a tome Bhagavan Ramana Maharishi offered to curious visitors invariably, Dattatreya is teaching Parashurama the nature of existence by using a mirror as a metaphor. The reflected world or perceived world is virtual. It is not alternative fact as we think today as a Post Truth lexicon, but altered fact. Fact that is altered by not just the reflected image that these days automotive drivers are very familiar with, that come warning the ‘objects in the rear view mirror are actually closer than they appear’, that mirror itself plays truant and pliant to us, we who stand before it as Snow White’s cruel Step Mother did. That is why commonly, we cannot see the changes to our face that friends can spot who meet us after many months or years. For us, we think we see the same face every single waking moment. That is the ‘mithya’, the illusion, which is forced upon us by our mind’s image of us, our perceptions and notions of what we think we see. So we remain beautiful in the mirror. So Datta warns Rama that this world is real as in an expression of the One Brahman that is manifested, only our view of it is virtual, mirroring the prejudices and vasanas that compel us. So the true path to ‘Seeing’ would be to shatter the mirror.

So the ‘blind’ men of Hindoostan spot an elephant in the famous poem that uses an idea to embellish it’s White Racist Supremacy theory, for the Hindoostani folk can grab the tail as rope, the trunk as snake, and feel the legs as tree trunks and the sides as walls. But are those blind men wrong? A tail if only felt could pass off as a rope, so would the trunk as a python, the legs as tree trunks and flanks of the elephant could verily be walls. So with Adi Sankara’s ‘Viveka’, the all knowing or all seeing eye, these blind men would be able to free themselves from their delusion and see the elephant for what it truly is.

So can we experience or see this elephant in the room- Brahman? Of course, the Rishis and the Cittars have sung and said tomes about what it is. And more importantly, they conclude that while it is inevitable that to perceive Brahman one needs the mind, even more importantly this Brahman is not a construct of the mind. Agasthiar says evocatively

மனமது செம்மையானால் மந்திரம் செபிக்க வேண்டா

Manamadu Semmaiyaanaal Mandira Sepikka Venda

மனமது செம்மையானால் வாயுவை உயர்த்த வேண்டா

Manamadu Semmaiyaanaal Vaayuvai Uyartha Venda

மனமது செம்மையானால் வாசியை நிறுத்த வேண்டா

Manamadu Semmaiyaanaal Vaasiyay Nirutha Venda

மனமது செம்மையானால் மந்திரம் செம்மையாமே

Manamadu Semmaiyaanaal Mandiram Semmaiyaame

– அகத்தியர் Agasthiar

‘If the mind be pristine it needs to not recite mantras, it needs to not heighten the control of breath (prana), it needs not to arrest the flow of body’s energy, for a pristine mind offers the highest truth alone.’

Thiruvalluvar offers குறள் Kural 34 அதிகாரம் Chapter – 4 – அறன்வலியுறுத்தல் Reemphasising ‘Aram’ ( Aram is a Tamil concept of living where ideally you do as you would be done by):
மனத்துக்கண் மாசிலன் ஆதல் அனைத்தறன் Manattukkann Maasilan Aadhal Anaittaran ஆகுல நீர பிற. Aagula Neera Pira
‘Keep the mind spotless! This alone has merit and offer virtue merits; everything else, is worthless/futile.’

The answers that Chetana seeks as human consciousness are products of Chintana or meditation. Through meditation the mind’s prejudices and preoccupation with endless train of thoughts and desires is removed. It is made ‘spotless’ ( Amanasya is thoughtless Mentation) or untainted by relativity. Such a mind perceives directly this Brahman or Conscious Awareness which is our one true reality as per Vedanta.