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.
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.”
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.
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’.
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.
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!
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!”
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!”
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 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 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.”
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.
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॥
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?
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).
The Rishi Maithravarunistudies 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 सर्वाञ्जम्भयन्त्सर्वाश्चयातुधान्यः ॥ 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:
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 भ॒द्रंदू॒रं 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!
As we pore through Suktas 28 to 30, we can summarise that observational strength of the Rishis was common even as it is perhaps uncommon and it is through their detailing that we can aver one way or another about ‘ancient’ knowing as a way of understanding it as a commons for human heritage as well as founding of the belief system that is known as Dharma.
An idyll of human settlement by seekers of truth as Rishis and their Ashrama
सोम॑मुलूखल = सोम॑+उलूखलः Soma + Ulukhalah- Tamil –உலக்கை Ulakkai has references in ancient Tamil poetry as well as literature and is in use today too primarily to thresh rice from husk at rural/traditional homes. The threshing of Soma grass to extract it’s juice and the virtues of its juice as seen in how the Devas led by Indra rejoice in it’s partaking is the theme of the Suktas from 28 through 30 that are the concluding parts of this contribution listed under Sunehksepa known as Devavrata Vaishvamitra. It is interesting to see that the first four riks of the 28th Sukta have उ॒लूख॑लसुताना॒मवेद्विं॑द्र UlukhalasutaanaamavedhIndra, an adjective for the persona of Indra derived from उलूखलः Ulukhalah. सुतान Sutaana translates as melodious or well tuned ( ‘in perfect harmony’ is what I prefer) नम्/नमति Nam/Namati- bend,उद्वेदि Udvedi- to be furnished with elevated altar/high seat. So this phrase of compounded words can be deciphered to mean: ‘O Indra upon the high seat, we bow to the One in harmony with the threshed juice (Soma)‘. (Sri Aurobindo Ashram’s website offers this as ” O Indra thou wilt swallow of course, that {Somas} pressed out from mortar.” Sri Aurobindo himself, translates this as- “O Indra, preserve of the distillings of the Pestle.“The Griffith Translation of Rig Veda offers:” O Indra drink with eager thirst the droppings the mortar sheds.” The nature of Somarasa as Soma Juice is termed in Sanskrit and modern Hindustani, is today understood to be an intoxicant imbibing indulgence of the Devas, an alcoholic beverage that uplifted the mood of the Devas. However, the liturgical description here and elsewhere ( in Vedanta too references are available to Soma juice in the short list of 8 Upanishads of Adi Sankara as well), that Soma is freshly extracted. The juice is better when extracted on full moon night aver some riks and shlokas. The earliest in precedence of a Sukta dedicated entirely to Soma is 91st Sukta of the first mandala of the Rig Veda attributed to Rishi Gautama Rahugana where Soma is described as the essence and essentially as the presence of every thing from Devas to all the natural regions(धामा॑नि दि॒वि या पृ॑थि॒व्यां या पर्व॑ते॒ष्वोष॑धीष्व॒प्सु Dhaamaani Divi Yaa Prithivyam Yaa Parvatheshoshadishuapsu-Dwellings of the heavens and earth, of the mountains, plants and waters.RV1.91.4). Described as सुमृळीक Sumrulika/सुमृडीक Sumrudika- gracious/merciful ( RV1.91.11), रारं॒धि Raarimdi-Take delight at the sight of/Welcome sight of, ( appears at RV 1.91.13 & RV 6.25.9 translated as ‘be happy'( Griffith’s)/ ‘ take delight'(Sri Aurobindo’s)/ ‘Rejoice'(Kapali Shastri’s) could have a etymological association with later day Telugu word రండి Randi meaning ‘welcome’. So Soma juice had uplifting experience when drunk as a refreshner despite being a non alcoholic beverage clearly.
पृ॒थुबु॑ध्न- प्रुथ् Pruth-Wide+ बुध्न Budna- Bottom= wide bottomed, ग्रावन् Jraavan – of granite/stone, सोतु Sothu- extraction of Soma, जल्गुलः= जल Jala-Water+गुलःGulah-molasses, जघनJagan-Buttock/Vulva /जघन्य /Jaganya- Lower end, अधीषति Adhishati-Seek, यत्र॒ द्वावि॑व ज॒घना॑धिषव॒ण्या॑ कृ॒ता Yatra Dvaviva Jaganaadishvanyaa Kruthaa- Like crevice of vulva the two halves press ( out the Soma Juice from the mortar). A special ladle with a vulva like crevice tapering out to offer the final offering at sacrifices is called स्रुवा Sruva which is used to this day. यत्र॒ नार्य॑पच्य॒वमु॑पच्य॒वं च॒ शिक्ष॑ते Yatra Naryapacyavupacyam Shikshate, उपपृङ्क्ते/उपपृच् Upaprinkte/Upaprch-come near/approach, उपापृच्छति Upaprcchati/उपाप्रछ् Upaaprach- Take leave of, विबध्नाति Vibadnaati-seize or hold by,रश्मिन् Rasmin- Bridle/rein. So Riks 1 to 4 of 28th Sukta offer how the Soma is extracted, using mortar and pestle, where the juice flows between tow halves through a crack or gap that is compared to the vulva, with the women holding the pestle by reins ( like horses) and pulling the pestle toward them and letting it go alternately in a churning process (मंथां॑ Mantha- churn). यच्चि॒द्धि Yaccidididhi- Of what faith, गृ॒हेगृ॑ह॒ Grihegriha- From home to home,यु॒ज्यसे॑ Yujyase- Homogenous/equal in rank/union,द्युमत् Dyumat- Shrill/Energetic, वद॒ जय॑तामिव Vada Jayathaamiva- Victorious after slaying,दुंदु॒भिः Dundubhih-Sort of large kettledrum used in battle arousal.(The Dundubhi is typically a large drum made with cow skin/leather, and used to beat the arousal that signified events in war and peace, during rituals and rites. Typically the drum is sounded in marriages during important events like exchange of marital garlands, the Mangalya dharanam ( wearing of Mangalya that sacred thread on neck of the bride), Pani Grahanam- Holding of hands by bride and groom to go around the sacred pyre seven times) etc and is called for as கெட்டி மேளம் Getti Melam in Tamil.)
वातो॒ वि वा॒त्यग्र॒मित् Vatho Vi Vatyagramit-(वात Vaath- Wind,) a grammatical dramatical play on the word वात as Wind with अग्रम् Agram as ‘Advance’ which can be translated as ‘how the wind flows caressing’. आयजि Aayaji- Bringing near/procuring through offerings, सात्मता Saatmataa- community of essence or with nature/absorption into essence,वाज Vaaja- Wing/Water/Wealth/War horse,विजन् Vijan- Deserted/lonely,भृत Brita-carried/filled/borne, हरी॑/हरि Haree- Greens,धासिः Dhaasih- Food,धासि॑ Dhaasi-Beverage/milk,इव Iva- Like,बप्स॑ता/बप्सति Bapsati- Devour/Consume/Masticate, सो॒तृभिः॑ = सोतृ॑ Sotr-One who presses Soma + तृभिः॑ Trbhih – Ray,इष्वा Ishva-offspring,वृष Vrsha-Male, अभिहु Abhihu- Shed/pour over,उच्चित Uccit- collected/gathered,शिष्ट Shista-Remains,गोरधि॑ त्व॒चि Gohradhi Tvaci-Cow (or Goat) skin strainer, सृज् Shruja-Twist/Turn or direct,
आ तू न॑ इंद्र शंसय॒ गोष्वश्वे॑षु Aaa Tu Na Indra Shamsaya Goasveshu (आ Aa-Towards /Hither/approach, न॑ Na- Identical/same, शंसय॒ Shamsaya- Solemn Utterance/Vow,)- Make Us Proclaim O Indra of cows and horses(in the name of their cattle and horses), शु॒भ्रिषु॑ स॒हस्रे॑षु तुवीमघ Shubhrishu Sahasreshu Tuveemagha ( शुभ्रि Shubri- Shining/Bright/Sun/Brahman,सहस्र Sahasra- Thousand, तुविमन्यु Tuvimanyu- very zealous,तुविजात Tuvijaata-Of powerful nature मघ Maga- Reward/Power) That Brahman whose brightness is thousand fold that of most powerful and most zealous prowess in Nature. Sukta 29 has seven riks, each has an identical invocation in its second half as deciphered above.
अनाशस्त Anaashastha-Not praised, सम Sama- Equal, शिप्रिन् Shiprin- Full Cheeked, शिप्रि॑न्वाजानां पते॒- Full Cheeked Lord of Plenitudes/Plenty, शची Shaci-Grace/Favour, वास्तव Vaastava-demonstrated/determined, दं॒सना॑ Dumsanaa-the Same, नयति/नी Ni-Guide/Bring/Lead/Carry ष्वा॑पया /स्वप्/स्वपयति- Svapaya-Lull to rest, मिथू॒दृशा॑ Mithudrishyaa-Wrongly/pervertedly eyed,सस्तर Sastr-bed made of leaves woven together/mat,बुध्यति/बुध्य Budyati/Budya-become aware after fainting/learn/perceive, स॒स्तामबु॑ध्यमाने Sastaambudyamaane- Prostrated unaware, कपर्दिन्/ससट Kapardin/Sasata-Very Shaggy, अरा॑तयो॒ (रात Raatha-Given/presented/bestowed) Araathyo- Not bestowed, शूर Shura-Hero/Daring,गर्दभ Gardabham- Donkey/Ass, मृ॑ण Mrna- To Injure/Hurt, पापयामुया Paapayaamuya- so vilely/So badly, पतति Patati- Come to pass/ Happen,कुंडृ॒णाच् Kundrunaach- House lizard, दू॒रं Duram- Far away, वाताः Vatah- Winds, वना॒दधि॑ Vanaadadhi= व॑ना Vanaa /अरणि Arani (आरणेय Aaaraneya-two pieces of Arani wood which by attrition produces fire) दधि Dadhi-resin of Shala tree/curdled milk, परिक्रोश Parikrosha- Crier, जम्भयति Jambhayati- Destroy, कृकदाशू Krikadaashu- Kind of evil spirit.
क्रिवि Krivi- Leather bag, वाजयत् Vajayath- Incite/Stimulate, सत्कृत्य Sathkrutya-Piously, शतकृत्वस् Shatakrutwas- A hundred times, मंहिष्ठ Mamhista- Giving Zealously/Abundantly, सिच्/सिञ्चते Sicu/Sinccate- To pour/emit/sprinkle,इन्दु Indu- Moon/Bright Drop/Spark. आ व॒ इंद्रं॒ क्रिविं॑ यथा वाज॒यंतः॑ श॒तक्र॑तुं ।मंहि॑ष्ठं सिंच॒ इंदु॑भिः ॥ RV1.30.1 Aa Va Indram Krivi Yathaa Vaajayathah Shathkrathum Mamhishtam Sica Indhubih.” O’ Indra for you, from a leather bag the stimulating drink is poured a hundred times, generously, as luminous drops! “( The act of offering the freshly threshed Soma juice drop by drop from a leather bag is described here.) श॒तं वा॒ यः शुची॑नां स॒हस्रं॑ वा॒ समा॑शिरां ।एदु॑ नि॒म्नं न री॑यते ॥ RV1.30.2 Shatam Vaa Yah Shucinam Sahasra Vaa Samaashiraam Yedu Nimnam Na Riyate. शुची॑नां Suchinaam- the pure,समा॑शिरां= सम Sama- Equal+शिर Shira-Head/Bed. This rik translates as “Poured a hundred times, it remains pure, a thousand times it remains consistent.” ( This describes further the nature of Soma juice.)
सं Sum-That/You,यन्मय Yanmaya- Formed/Consisting of which, मदयत् Madayath- Intoxicating,शु॒ष्मिण॑ Sushmina- Strong/ vigorous,ए॒ना /एन Aena- Sin,हस्यते Hasyate-smile, हHa-For अस्य Asya- Of this, उदरे Udare- Stomach, व्यचस् Vyacas-Wide/Vast space,द॒धे/दधते/दध् Dadhte/Dadh-Hold. सं यन्मदा॑य शु॒ष्मिण॑ ए॒ना ह्य॑स्यो॒दरे॑ ।स॒मु॒द्रो न व्यचो॑ द॒धे ॥ RV1.30.3 Sam Yanmadaaya Sushmin Aenaa Hyasyodare Samudro Na Vyaco Dadhe. “You hold within your vast bowels this vigorous stimulating substance.” This rik appears to address the leather container that holds the precious Soma juice. ( As often the case with riks of Rig Veda, the Rishis were possibly original Sanskrit speakers and hence took great liberties with both language and grammar, offering us a diverse spectrum of meanings that can even pose as counter intuitive to one another!)
अ॒यमु॑ Ayamu- This, सम॑तसि= सम॑त Samata-Equity + असि Asi- You are/Thou Art,गर्भधि Garbhadi- Breeding place/nest,क॒पोत॑ Kapoth- Dove, वच॒स्तच्चि॑न्न Vacastcchinna- Signalled in speech,ओहस् Ohas- vehicle/means. अ॒यमु॑ ते॒ सम॑तसि क॒पोत॑ इव गर्भ॒धिं ।वच॒स्तच्चि॑न्न ओहसे ॥RV1.30.4 Ayumu Te Samatasi Kapoth Iva Garbhidi Vacastccinna Ohase. “Like a dove homing to its nest, You signal equanimity through your speech.” ( This rik attributes Soma to offer equipoise /equanimity to its imbiber while observing the homing instincts of doves.) स्तो॒त्रं रा॑धानां पते॒ गिर्वा॑हो वीर॒ यस्य॑ ते ।विभू॑तिरस्तु सू॒नृता॑ ॥ RV1.30.5 Stotram Radhaanaam Pate Girvaaho Veera Yasya Te Vibhutirastu Sunrutaa. राधना Radanaa- Propitiation/Speech,गिर्वाहस् Girvahas- One to whom the invocation is addressed, विभूति Vibhuti- Greatness/Prowess,सू॒नृता॑ Sunruta- Truth personified as Goddess/Pleasant & True/ wife of Dharma/Glee/Exultation. This Ode of Propitiation invoking you O’ Hero will make you unassailable and in glee! ( The recitation offers prowess and happiness to the reciter, who is addressed as ‘Veer’-Hero.)
तिष्ठति Tishtati- Stay/Stand,ऊत Uutha- Protected/Promoted, ब्रवावहै=ब्रू Bru-Speak+ववाता Vavaatha-Diffused/Chorus. ऊ॒र्ध्वस्ति॑ष्ठा न ऊ॒तये॒ऽस्मिन्वाजे॑ शतक्रतो ।सम॒न्येषु॑ ब्रवावहै ॥RV 1.30.6 Urdvastishtataa Na Uuthyeasminvaaje Shtakrto Samanyeshu Brvaavahai. ‘Upstanding and promoted verily it enriches a hundredfold, its spoken reputation is universal.‘तवस् Tavas-Strength, हवन Havan- Invoke, ऊत Uutha-Protected/favoured. योगे॑योगे त॒वस्त॑रं॒ वाजे॑वाजे हवामहे ।सखा॑य॒ इंद्र॑मू॒तये॑ ॥ RV 1.30.7 Yogeyoge Tavastaram Vajevaje Havaamahe Sakhaaya Indramuthaye. ‘Through Union we attain strength and riches, invoking Indra to favour us.’ आ घा॑ गम॒द्यदि॒ श्रव॑त्सह॒स्रिणी॑भिरू॒तिभिः॑ ।वाजे॑भि॒रुप॑ नो॒ हवं॑ ॥RV1.30.8 Aaa Gaa Gamdyadi Srvatsahastrineebhirutibhih Vajebhirupa No Hava. गम्य Gamya- to be perceived/understood/walkable/approachable, भीरुता Bhiruthaa-Apprehension/Trepidation,अभिरूप Abirupa-Pleasing/Conforming. ‘Surely approachable to our fervent calls made with trepidation/fervour, (He) will heed our invocation with rewards.’
प्रत्नPratna- Customary/traditional,प्रत्नथा Pratnatha- As of old,कस Kasa- To approach, तुविप्रति Tuviprati- resisting powerfully, तु॑विप्र॒तिं Resistor/Defender Most Powerful as an honorific for Indra, यं ते॒ Yam Te – Whom they, पूर्वम् Purvam- Earlier/Before, हु॒वे Huve- Summoned/ Called. अनु॑ प्र॒त्नस्यौक॑सो हु॒वे तु॑विप्र॒तिं नरं॑ ।यं ते॒ पूर्वं॑ पि॒ता हु॒वे ॥RV1.30.9 Anu Pratnasyokaso Huve Tuviprati Naram Yam Te Purvam Pithaa Huve. ‘ ‘Now, as of old, men approach and praise Indra whom their ancestors hailed‘. Indra usually hailed as वज्रपाणि Vajrapani/ वज्रायुधपाणि Vajrayudhapani, (holder of Vajra weapon) or वृत्रहन् Vritrahan/वृत्रशत्रु Vritrashatru ( slayer/enemy of Vritra) or शचीपति Shachipati- Spouse of Saci daughter of Puloman King of Asuras, who is the subject of Rig Veda 10th Mandala Sukta 159 herself. So तु॑विप्र॒तिं Tuvipratim is a descriptive honorific of Indra’s character, unrelated to his relationship with others and unique. And what did Indra defend/protect with all his energy?- वरुण व्र॒तम् Varuna Vritam-The Laws of Varuna.
विश्ववार Vishvavara- Cherished by all/Bestowing all treasures, शस्मन् Shasman- Invocation/Praise, पुरुहूत Puruhuta-Much invoked/invoked by many,(किमु पुरुहूतपुरीन्दुमुखीसुमुखीभिरसौ विमुखीक्रियते । verse appears in Mahishasuramardini Stotra as part of भगवतीपद्यपुष्पाञ्जलीस्तोत्रान्तर्गतं महिषासुरमर्दिनिस्तोत्रम् Bhagavatipadyapushpanjalistoranthagartam Mahisasuramardinistotram.) जरितृ Jaritru-Invoker/Praiser,वसो Vaso- Vessel. तं त्वा॑ व॒यं वि॑श्ववा॒रा शा॑स्महे पुरुहूत ।सखे॑ वसो जरि॒तृभ्यः॑ ॥RV1.30.10 Tam Tvaa Vayam Vishvavaaraa Shaasmahe Puruhuta Sakhe Vaso Jaritrubhyah. ‘You that is cherished by all, we invoke- the much invoked one! O’ Friend, fulfiller of invokers/worshippers.’
अस्माकम् Asmakam- Our,शि॒प्रिणी॑नां॒ Shiprineenaam-full cheeked/ not bony cheeked/well rounded cheeks(शिप्रा Shipra is a common name for women in India even today, a famous river by this name flows in Ujjain), सोमपान/सोम॑पाः Somapaan/Somapaah- Drinker of Soma,सोम॒पाव्नां॑/सोमपावन् Somapavnam/Somapaavan- Soma Drinker,वज्रि॒न्त्सखी॑नां=वज्रि॒न्त् Vajranta-Thunder+सखी Sakhi- Friend.अ॒स्माकं॑ शि॒प्रिणी॑नां॒ सोम॑पाः सोम॒पाव्नां॑ ।सखे॑ वज्रि॒न्त्सखी॑नां ॥ RV1.30.11 Asmaakam Shiprineenaam Somapah Somapaavanam Sake VajrinthSakeenam. ‘ Our full cheeked Drinker of Soma, O Drinker of Soma, Thunderer, Friend of Friends!’
कृणु Krunu- Injurer/killer/Painter,उश्मसि Ushmasi- Desirer,इष्ट Ista- Wished for/desired. तथा॒ तद॑स्तु सोमपाः॒ सखे॑ वज्रि॒न्तथा॑ कृणु ।यथा॑ त उ॒श्मसी॒ष्टये॑ ॥RV1.30.12 Thatha Tadastu Somapaah Sake Vajrinthatha Krunu Yatha Ta Ushmasishtaye. ‘ So let it be, O Soma Drinker, Friend ,Thunderer, Slayer (of Foes), that desired by us desirers. ‘ ‘Yatha’ followed by ‘Thatha’ is a used in phrases where ‘what’ and ‘that’ are in English, so the rik actually says that ‘What the worshippers seek that is granted by Indra who is their friend’.तद॑स्तु Tadastu- ‘So be it’, is encountered in Puranas where typically the boon seeker is heard by the boon giver and his/her assent is conveyed by this word. यदत्त्यु॑प॒जिह्वि॑का॒ यद्व॒म्रो अ॑ति॒सर्प॑ति ।सर्वं॒ तद॑स्तु ते घृ॒तं ॥RV8.102.21 Yadhthupajihvakaa Yadvamro Atisarpati Sarva Tadastu Te Gritam. अ॑ति॒सर्प॑ति Atisarpati-Glide over/creep(Ant appeared to swiftly glide over as it journeyed to its hill according to the Rishi),वम्र Vamra- Ant,उपजिह्वा Upajihva- Type of Ant/Epiglottis, घृ॒तं Gritam -Ghee. ‘Just as how the ant glides over, likewise/So too, Ghee slips past the epiglottis.’ I place this rik attributed to the Rishi Prayoga Bhargava also known as Agni Pavaka Brihaspatya or Agni Grihapati Sahasaha Sunu and Rishi AgniYavistha Sahasaha Sunu found in this 102nd Sukta addressed to Deva Agni, so that it can be seen that तद॑स्तु Tadastu acquires a less serious, more casual use too.
रे॒वती॑र्नः (रेवती Revatee- Rich/Wealthy),सध॒माद॒ Sadhamaada- Banquet/fellowship,संतु Santu- People whose forearms are open but their palms joined in greeting (after Apte’s Sanskrit translation),(सन्तस्सनन्दनमुखास्त्वथ योगिवर्याः Santassanandanamukhasvatha Yogivaryaah, in Stanza 27 of Sri Venkatesasuprabhatam),तुविवाज Tuvivaaja- Abundant in food,(Tuvi as a prefix offers a superlative to the suffix as we see in Tuvipratim, Tuvivaaja, Tuvishtam and so on), क्षु॒मंतो॒ (क्षम Kshama-Competent), मदेरघु Maderagu- Eager with enthusiasm,मदेरु Maderu-Very intoxicating/worthy of praise. रे॒वती॑र्नः सध॒माद॒ इंद्रे॑ संतु तु॒विवा॑जाः ।क्षु॒मंतो॒ याभि॒र्मदे॑म ॥ RV1.30.13 Revatirnah Sadhamaada Indre Santu Tuvivaajaah Kshumamto Yaabhirmadema.’O Indra bless us (Santu) the good people, with fellowship and riches, with abundance of food, competence and eager enthusiasm.’
ऋण् Rin- Move/Go, अक्षाग्र Akshagra- Axle, ऋ॒णोरक्षं॒ Rinoraksham- Moving axle, ऋ॒णोरक्षं॒ न च॒क्र्योः॑ Rinoraksham Na Chakrayoh- Axle that moves wheels. धृष्णज् Drushnaj- Confident/bold,त्वावत् Tvavat- Worthy of you. आ घ॒ त्वावा॒न्त्मना॒प्तः स्तो॒तृभ्यो॑ धृष्णविया॒नः ।ऋ॒णोरक्षं॒ न च॒क्र्योः॑ ॥RV1.30.14 Aa Ga Tvaavaanthamanaapthah Stotrubhyo Drushnaviyaanah Rinoraksham Na Chakrayoh. ‘Like the axle that moves wheels, verily, worthy of you, your worshippers know your presence and are confident thus.‘ The rik alludes to the centrality of axle to move wheels, and avers that Indra moves the lives of his worshippers likewise.
जरितॄ॒णां Jaritrunaam-from जरितृ॑ Jaritru-worshipper/singer/invoker as plural form, धुवका Duvakaa-Introductionary stanza of a song,यद्दुवः॑=यद्/यदा Yadaa- Whenever/When +दुवस् Duvas-Reverence/worship,शची Sacee-Saci as spouse of Indra/Eloquent/Grace,शची॑भिः is used to denote Indra very often as here and in RV 8.16.7 इन्द्रो॑ ब्र॒ह्मेन्द्र॒ ऋषि॒रिन्द्र॑: पु॒रू पु॑रुहू॒तः । म॒हान्म॒हीभि॒: शची॑भिः ॥Indro Brahmendra Rishindrah Puru Puruhutah Mahaanmaheebih Saceebhih. So Saceebih connotes Indra’s association with his consort Saci शची as well as the prowess he has by Grace that allows Indra to intercede and offer ‘mighty help’. One cannot wonder if like how today Ganesha (Ganapati) is associated with consorts as Ridhi रिधि and Siddhi सिद्धि, Indra’s original ability of Saci शची was converted into a consort. आ यद्दुवः॑ शतक्रत॒वा कामं॑ जरितॄ॒णां ।ऋ॒णोरक्षं॒ न शची॑भिः ॥RV1.30.15 Aa Yudduvah Shatakrathvaa Kaamam Jaritrunaam Rinoraksham Na Saceebhih. ‘Whenever worshipped, you transform a hundred fold the wishes of worshippers, like axle to wheels by your Grace (Saci).’
शश्व॒दिंद्रः॒ Sasvadindrah-शश्व॒द/शश्वत् Sasvad/Sasvat-Always/perpetually +इन्द्र Indra, पोप्रु॑थद्भिः Popruthadbhih- propitiate with (from पृथा Prutha- palm of the hand), similar to सङ्ग्रहीतृ Sangrahitru-One who wins over or propitiates, जिगाय॒ Jigaaya- With Joyful Hymns, जिगरिषु Jigarishu- Desirous of swallowing, नानद्धि Naanddhi- Fasten firmly,शाश्व॑सद Shaasvasad शाश्वतः Shaasvathah- Permanent/Perpetual,दंसन Damsana-Wonderful skill/marvellous deed,वान्त Vantha- Effused,सनिति Sanithi- Obtainment/Aquisition, सनय Sanaya- Ancient,अदातृ Adhaatru- Not giving, आदातृ Aadhaatru- Receiver. शश्व॒दिंद्रः॒ पोप्रु॑थद्भिर्जिगाय॒ नान॑दद्भिः॒ शाश्व॑सद्भि॒र्धना॑नि ।स नो॑ हिरण्यर॒थं दं॒सना॑वा॒न्त्स नः॑ सनि॒ता स॒नये॒ स नो॑ऽदात् ॥ RV1.30.16 Shasvaddindrah Popurthadbhihrjigaaya Naanaddibhih Shaasvasadbhirdhanaani Sa No Hiranyaratham Damsanaavaantsa Nah Sanitaa Sanaye Sa Noadaath. This rik is in Tritubh Chandas. ‘Forever Indra who is easily propitiated with enthusiastic hymns, is steadfastly effusive and he offers his Golden Chariot along with his generous favours to his worshippers.‘ The rik transitions naturally from the use of axle and wheels as metaphor for Indra’s cause, to the Golden Chariot, suggesting that his veneration offers the bounty of that equal to a golden chariot amongst other wishes he grants his worshippers.
Asvins the Twins who are physicians to the Devas themselves, are subject of the next two riks. Incidentally the 3rd Sukta of the first Mandala of Rig Veda is addressed to the Asvins attributed to Rishi Madhuchandas Vaisvamitra and every mandala of the Rig Veda has several Suktas addressed to the Asvins by various Rishis belonging to lineages such as Vashista, Gautama, Bhargava amongst others. गोमत् Gomat-rich in cattle,दस्र Dasra- Aswins/Accomplishing good deeds, हिर॑ण्य Hiranya- Golden,वत् Vat- suffix meaning possessing/having,शवी॑रया=श+वीरया॑- Shaviryaa-Great Courage,तेषाम् Tesham-Their. आश्वि॑ना॒वश्वा॑वत्ये॒षा या॑तं॒ शवी॑रया ।गोम॑द्दस्रा॒ हिर॑ण्यवत् ॥ RV1.30.17 Aashvinaaasvaavathyeshaa Yaatam Shaviryaa Gomaddasra Hiranyavat. ‘ O Ashvins, bring forth the wealth of steeds of great courage, rich in cattle accomplishing good deeds possessing golden attributes.’
समान॑योजन Samaanyayojana- Yoked equally/equidistantly. स॒मा॒नयो॑जनो॒ हि वाँ॒ रथो॑ दस्रा॒वम॑र्त्यः ।स॒मु॒द्रे अ॑श्वि॒नेय॑ते ॥ RV1.30.18 Samaanyayojano Hi Vahum Ratho Dasraavamartyah Samudre Ashwineyate. ‘With immortal steeds yoked equally to your chariot O Ashwins you move in the oceans.’
न्य Nya-Not/under+घ्न्यस्य Ghnayasya-Kill/Slay=न्यघ्न्यस्य॑Nyaghnayasya- Unslayable, {अङ्गन्यास करन्यास Anganyāsa Karanyāsa of Nyasa school of Dharma ritually involves touching of parts of body with fingers and touching fingers to each other respectively as part of mudras during ritual chanting of mantras where the prayers are for embellished embodiment. It is possible that this concept stems from Nyaghnayasa न्य१॒॑घ्न्यस्य॑ where the embodiment is considered immune from harm.} मूर्धन् Murdan-high point,ये॒म॒थुः॒ Yemathu- Control/Raise, द्याम॒न्यदी॑यते= द्याम॒न् Dyaaman- Skies/Heavens+अधियतयते Adhiyatyate- To reach/join. न्य१॒॑घ्न्यस्य॑ मू॒र्धनि॑ च॒क्रं रथ॑स्य येमथुः ।परि॒ द्याम॒न्यदी॑यते ॥ RV1.30.19 Nyaghnayasa Murdhani Chakram Rathasya Yemathuh Pari Dyaamanyadhiyate. “With one wheel of the chariot you hold the summit while the other holds the heavens, O Unslayable Ones!’ The Vedic Gods appear to wield powers that were unassailable and over the firmament, even if today the pantheon of Devas and present scheme of deities is such that most of the Vedic deities perform a peripheral role or remain in name only as Ashwins are in current veneration. However in the riks, we see that there is no Deva that is diminished by the presence or the absence of another. So this phrase in rik 1.30.19 is reminiscent of how Vamana Avatara’s foot reaches skywards after his first holds down the earth, leaving him no place for a third. Thus here, one wheel of the Aswins is wielded heavenward, the other covers the very earth.
कस्त॑ Kastha= क(क:)-Who+अस्त(अस्तु)-May it be, कधप्रिय Kadhapriya- Ever pleased/Fond of praise,मर्तो॑ अमर्त्ये Martyo Amartye-Mortal-Immortal,भु॒जे Bhuje- Arms,कं Kam- Bliss, नक्ष् Naksh-Arrive at/Attain,विभावरी Vibhaavari- Loquacious Woman, विभावर Vibhaavar- Brilliant/Shining. कस्त॑ उषः कधप्रिये भु॒जे मर्तो॑ अमर्त्ये ।कं न॑क्षसे विभावरि ॥ RV1.30.20 Kasta Ushah Kadhpriye Bhuje Marto Amartye Kam Nakshse Vibhavari. ” Who is the lucky mortal to be attaining the arm of Usha, (Dawn or Red Mare) who is the ever pleased Immortal, who will attain this loquacious/brilliant woman?‘
अरुषी Arushi- Red Mare, चि॑त्रे Chitre- Picture of, अश्वे॒ Ashve- Horse/Mare, प॑रा॒कात्= प॑रा॒ Para- Inverted Order + कात् Exclamation in Insult/Contemptuous Remark = Held in High Regard/Opposite of holding one in contempt, मह्य Mahya- Highly Honoured, अन्तादि Anthadi- Beginning and End,व॒यं /वयम् Vayam-We. व॒यं हि ते॒ अम॑न्म॒ह्यांता॒दा प॑रा॒कात् ।अश्वे॒ न चि॑त्रे अरुषि ॥ RV1.30.21 Vayam Hi Te Amanmahyanthaadaa Paraakaath Asve Na Chitre Arushi. ” We hold in our minds entirely in highest esteem O Mare that is verily the picture of a Red Mare.” We can interpret this rik to say that Sunehksepa addresses a lady likening her to a feisty Red Mare.
त्वम्/त्वं Tvam- You, त्ये Tve- Those, भीर Bhira- Intimidating,अभिरा-Abhiraa-cowherd,ग॑हि॒ Gahi- of a family, दुहिता Duhita- Daughter, दिव Diva- Day, अ॒स्मे Asme- In Us/For Us/To Us, र॒यिं Rayim- Riches, धा॑रय Dharaya-Holding/Who Possesses. त्वं त्येभि॒रा ग॑हि॒ वाजे॑भिर्दुहितर्दिवः ।अ॒स्मे र॒यिं नि धा॑रय ॥RV1.30.22 Tvam Tvebhiraa Gahi VaajeBhirduhitardivah Asme Rahim Ni Dharaya. ” You the minder of your family, the fortunate daughter of the day, possess us with your riches.”
The final three verses are flummoxing because from Devas, as Agni, Varuna and Indra who were propitiated to some length by Sunehksepa while being subjected to rituals prior to his sacrifice, tied in three tiers to the sacrificial pole as it were with ropes, the Rishi talks of Usha, or Arushi, whom he not just extols, but asks whether he is lucky to be possessed by, to verily hold her arm-(कस्त॑ उषः कधप्रिये भु॒जे). Hence the visualisation of this conclusive set of riks as Sunehksepa’s rescue from the sacrifice by a lady, one who is Usha or Arushi, of perhaps red tresses or better one riding a Red Mare. In ceremonial wedding today the key aspect is मांगल्यधारणम् Mangalyadharanam -wearing of the auspicious thread. र॒यिं नि धा॑रय translating as holding of र॒यिं riches, if रय् Raya -To Go/to move धा॑रय Dharaya -Possess. And if the context of this address as अभिरा ग॑हि॒ as ‘minder/governor/herder of the family ( the use of a cattle related term अभिरा is contextual to these Rishis being pastoral) and दुहिता दिव Daughter of the Day, is decoded, then it is clear that this lady is of commanding presence and whose appearance upon the scene is a relief to the Rishi Sunehksepa from his ordeal.
So did Sunehksepa and his rescuer have ‘their happily ever after’? Possibly because we know that Vishwamitra’s sons were split about accepting him as their new head of the family and half of them rebelled against their family and went their ways while the remainder continued as Vaishwamitras under his leadership now as adopted eldest son- Devavrata Vaishwamitra.
They hushed that it was Usha the Dawn Herself who rushed to rescue Sunehksepa after his binds had loosened, some said it was a lady on a horse whose companion parrot perched on her left shoulder who stormed the Purushamedha /Naramedha platform to which Sunehksepa had been tied thrice over, knocking down the tethering pole and shattering it’s binds, scooping the youth in one fell swoop on to the mare she rode away in! It seemed an apparition, it seemed as if time froze to allow this to enact in slow motion, blessed by Vashishta, Agastya, Jamadagni and Vishwamitra themselves, with the chorus of blessings rising toward the heavens calling out Sunehksepa as the ‘now born’ as Devavrata- Boon of the Devas, and the magnanimous Vishwamitra adopted the youth and his saviour into his fold… As eons took their toll, effacement of the presence of the other evidenced forward, slowly, yet surely pushing them, the women, to a corner that they never deserved. That’s why the straight laced narrative available with us must obtain fresh interpretation, to fulfil the void obvious and repopulate our multi-storeyed heritage with women, rightfully as enthroned and embraced (निवस्ते/निवस् Nivaste/Nivasa-gird around) equals. It is left to our imaginations vivid and voracious for probabilities and possibilities to see Sunehksepa’s rescue and rehabilitation in a manner that conforms to our वासना ‘vasanas'(innate subconscious prejudice).
Platitudes to Agni:
वसि॑ष्वा॒ Vasishvaa, वसिः- Clothes/Abode, इष्वा Ishvaa- Offspring, मि॑येध्य॒ Miyedya- Partaking of sacrificial meal/offering, वस्त्रा॑ण्यूर्जां पते VastraanUrjva Pathe- Garments Lord of Energies,अध्व॒रं Advaram अध्वन् Advan- Sky/journey/course. वसि॑ष्वा॒ हि मि॑येध्य॒ वस्त्रा॑ण्यूर्जां पते ।सेमं नो॑ अध्व॒रं य॑ज ॥ RV1.26.1 Vasishvaa Hi Miyedya Vastraanurjvaa Pathe Semam Nau Advaram Yaja. O’ Lord of Energies, partaking our offerings of this sacrifice, the robes and raiments offered, may you make possible our onward journey.
होता॒ Hota- Priests, वरे॑ण्यः॒ Varenyah- Best/Exemplar, ( also Saffron/Supreme Bliss). In the rik that is now known as Gayatri Mantra too, this word is found…RV 3.62.10 तत्स॑वि॒तुर्वरे॑ण्यं॒ भर्गो॑ दे॒वस्य॑ धीमहि ।धियो॒ यो नः॑ प्रचो॒दया॑त् ॥Tat Savitur Varenyam Bhargo Devasya Dimahi Diyo Yo Nah Pracodayat. सदा॑ Sadaa- Always, यविष्ठ Yavista- Last Born/Youngest, मन्म॑भिः Manmabih मन्मन् Manman-Mindful/thought/Prayer ( root word for Manmatha God of Love), दि॒वित्म॑ता॒ Divitmathaa-Lofty Thinking/Illuminating. नि नो॒ होता॒ वरे॑ण्यः॒ सदा॑ यविष्ठ॒ मन्म॑भिः ।अग्ने॑ दि॒वित्म॑ता॒ वचः॑ ॥ RV 1.26.2 Ni No Hota Varenya Sada Yavista Manmabih Agne Divitmathaa Vachah. निन- Buzz/hum of bees or noise of chariot wheel, निनी-To bow down/pour down/fetch/spend time. So Ni No here is a play of consonant that addresses both a chorus as well as an outpouring of offerings. This Rik can be translated as ” As one, the priests offered the Exemplary Agni who is forever young with all their prayers seeking lofty speech.”
सू॒नवे॑ पि॒ता Sunave Pitha (सूनु Sunu Offspring) Father begets son, पिर्यज॑त्या॒पये॑- जात्या- Jaatyaa -by nature-यजत Yajat- Adorable/sacred-यापयति Yapayati-cause to support, सखा॒ सख्ये॒ वरे॑ण्यः Sakaa Sakye Varenyah Esteemed friendship. आ हि ष्मा॑ सू॒नवे॑ पि॒तापिर्यज॑त्या॒पये॑ ।सखा॒ सख्ये॒ वरे॑ण्यः ॥ RV 1.26.3 Aa Hi Shmaa Suunave Pithapiryajatyapayee Sakaa Sakye Varenyah. ‘Just as a son to a father( direct kinship) by nature, an adorable supporting presence is the example of true companionship/friendship.‘ This would be a resonating definition of friendship across the ages.
बर्हिः Barhih- Kusa Grass, रिशादस्- destroying enemies, सीदं॑तु॒ Sidantu-देवार्हा Devarha- Indian Hemp/सीदति Sidati (सद् Sad) Sit down. आ नो॑ ब॒र्ही रि॒शाद॑सो॒ वरु॑णो मि॒त्रो अ॑र्य॒मा ।सीदं॑तु॒ मनु॑षो यथा ॥ RV 1.26.4 Aa No Barhih Rishadaso Varuno Mitro Aryama Sidantu Manuso Yatha. Like how Kusa Grass when invoked destroys enemies, may Varuna, Mitra and Aryama be seated at our Sacrifice along with us men (and destroy evil). In this rik, Sunehksepa invokes the trio of Varuna, Mitra and Aryaman to attend the sacrifice and ward off evil in the manner of Kusa Grass when invoked.
Sunehksepa returns to our world as Devavrata Vaishwamitra escorted by his rescuer
पूर्व्य Purvya- Previous/Precedent/Most excellent/ First, मंद॑स्व Mandsva-मन्दम् Mandam- Low, स्वर् Svar-Voice,स॒ख्यस्य॑ Sakyayasya- (यास्यति Yayasti- to strive for) Fellowship/camaraderie, गिरः॑ Girah- Devour, श्रु॑धी॒ Srudhi- श्रुधीयत् Srudhiyat- Willing/obedient, षु Su -Delivery. पूर्व्य॑ होतर॒स्य नो॒ मंद॑स्व स॒ख्यस्य॑ च ।इ॒मा उ॒ षु श्रु॑धी॒ गिरः॑ ॥ RV1.26.5 Purvya Hotarsya No Mandasva Sakhasya Ca Ima U Shu Srudhi Girah. ‘First among Priests (Agni) our plaintive utterances cement our camaraderie and may you willingly devour our offerings!’ Here Sunehksepa offers to Agni a sense of relativity, since Agni ( as seen in first Rik of the Rig Veda is the Priest himself) is a fellow professional, by saying that his prayers cement their fellowship.
यच्चि॒द्धि-यच्छति Yachchiddhi-Be steadfast, शश्व॑ता॒ Shashvataa- Eternal, तना Tanaa- One after another/In constant succession,यजा॑महे यजा॑ Yajaa- Tutelary of goddess, महे Mahe-For joy-guardian of joy, इद्धू॑यते Iddhyute-इद्ध Iddh- fierce/glowing. यच्चि॒द्धि शश्व॑ता॒ तना॑ दे॒वंदे॑वं॒ यजा॑महे ।त्वे इद्धू॑यते ह॒विः ॥ RV 1.26.6 Yachchiddhi Shashvataa Tanaa Devadevam Yajaamahe Tve Iddhyute Havih. ‘Steadfast we offer in constant succession our offerings to the Eternal One, through guardians of Joy, they that glow with our offerings!’ Whether this Yajaamahe is a reference to guardian goddesses that are placed at the entrance of the sanctum housing the Deity in Temples or as references to guardian spirits that guard the sacred pyre is to be understood from the context of the temporal correlation when this Rik was sung first. Then Dharma followed ritual sacrifice and present understanding is that Temple worship as a tradition came into the Vedic fold when adherents encountered other sects, as an act of syncretism.
विश्पति Vishpati- Lord of the house/people, मं॒द्रो Mamdro- Deep rumbling/pleasing, स्व॒ग्नयो॑-Of Agni स्वग्नि Svagni – One who has a good fire, वयम् Vayam- We. प्रि॒यो नो॑ अस्तु वि॒श्पति॒र्होता॑ मं॒द्रो वरे॑ण्यः ।प्रि॒याः स्व॒ग्नयो॑ व॒यं ॥ RV 1.26.7 Priya No Astu Vispatirhotaa Mumdro Varenyah Priyah Svagnayo Vayam. We proclaim the Lord of the World the Beloved to us, who offers this pleasing gracious fire! The Vedic equal as Zeus as Vispati is, is the giver of this kindled fire to humans, not like the Greek fable where this deity is jealous and steals/forbids the fire from humans before Prometheus steals/returns it back.
वार्यं॑ Varyam-Wealth,दधि॒रे Dadhire- To give/bestow. स्व॒ग्नयो॒ हि वार्यं॑ दे॒वासो॑ दधि॒रे च॑ नः ।स्व॒ग्नयो॑ मनामहे ॥ Svagnayo Hi Varyam Devaso Dadhire Ca Nah Svagnayo Manaamahe. Like यजा॑महे here मनामहे translates as joyful mind. ” By the grace of fire, the Devas bestow prosperity to us. Through grace of fire we express our gratified minds.” So Agni exchanges prosperity for devotion apparently.
उ॒भये॑षा॒ममृ॑त॒ उभय Ubhaya- Belonging to both sides/in both ways, एषा Esha- This, अमृत Amruta- Immortality, मर्त्या॑नां Marthyanaam- of Mortals,मि॒थः Mitah-Mutually (परस्परम् Parasparam), सं॑तु॒ Santu- Satisfy, प्रश॑स्तयः(प्रशस्त) Prashastyah-commended. अथा॑ न उ॒भये॑षा॒ममृ॑त॒ मर्त्या॑नां ।मि॒थः सं॑तु॒ प्रश॑स्तयः ॥ RV1.26.9 Atha Na Ubhayeshaamamruta Martyaanaam Mithah Santu Prashastyah. “So let us, the Mortals and Immortals mutually satisfy each other.” This concept appears to be bedrock, that Devas must offer their worshippers and worshippers must offer Devas equally, an engendered mutually beneficial relationship.
विश्वे Vishve- In the world, अभीर् (अभीरति) Abhira- bring near, अ॒ग्निभि॑रि॒मं Agnibhirimam- All flames together, य॒ज्ञमि॒दं Yagna + Idam- In the sacrifice now, वचः॑ Vacah- Speech, चनो॑ धाः /चनोधा Chanoda – Gracious, सहसो (सहसा) Sahasa- Immediately/Abruptly,यहो (यहस्) Yaho-Power/Strength. विश्वे॑भिरग्ने अ॒ग्निभि॑रि॒मं य॒ज्ञमि॒दं वचः॑ ।चनो॑ धाः सहसो यहो ॥ RV 1.26.10 Visveabhiragne Agnibhirirmam Yagnamidam Vacah Cano Dhyah Sahaso Yaho.”In this world, coming near the sacrificial pyre and bringing the flames together makes our utterances graciously immediately potent.” The Vedic rishis were highly invested in वचः Vacah- spoken word. Whether a curse or a boon, when uttered they sought it to bring about potent and immediate fruition. So kindling a pyre and offering it choicest of sacrifices was to make spoken wishes of the sacrificers to come about.
वार॑वंतं Varavamtam- वारवत्- Varavat- Long Tailed,वन्द Vandh-Praising,अध्वर Adwar-Uninterrupting/Sacrifice. अश्वं॒ न त्वा॒ वार॑वंतं वं॒दध्या॑ अ॒ग्निं नमो॑भिः ।स॒म्राजं॑तमध्व॒राणां॑॥RV1.27.1 Asvam Na Tava Vaarvamtam Vanddhyaa Agnim Namobih SamraajatamAdwaranaa. “O Agni I bow to thee, praise your presence like a long tailed steed (that hastens to the destination with surety) O Lord of the Sacrifice.”
घा Gaa- Tinkling ornament worn around the waist by women/Stroke, सू॒नुः Sunuh-Son/Younger Brother,शव॑सा Shavasa-शवस् Shawas- Might/prowess,पृथुप्रगामन् Pruthupragaaman- Striding, सुशेवस् Sushevas- Very Kind or Gracious,मी॒ढ्वाँ Midwan-मीढ्वान् Midwan- Possessor of great swiftness ( same as वृद्धश्रवाः) बभूयात् Babhuyaat- Blessing. स घा॑ नः सू॒नुः शव॑सा पृ॒थुप्र॑गामा सु॒शेवः॑ ।मी॒ढ्वाँ अ॒स्माकं॑ बभूयात् ॥ RV1.27.2 Sa Gaa Nah Sunuh Shavasah Midwanum Asmaka Babhuyaat. ‘He verily, our Son of mighty strides, most kind, possessing great swiftness, is our blessing.’
दूरात् Durat- Afar, साचि Sachi- Accompanying, दगा Dagaa- Treachery/Perfidy ( From this root word, ठग Thug in modern Hindustani and English meaning imposter or deceiver),पा॒हि Pahi- , सदनिका= सदन /सदम्- flat/residence,विश्व Visva- Universe, आयु Ayu-Life, सद॒मिद्वि॒श्वायुः॑ Sadamidivishvaayuh- Omnipresent Being. स नो॑ दू॒राच्चा॒साच्च॒ नि मर्त्या॑दघा॒योः ।पा॒हि सद॒मिद्वि॒श्वायुः॑ ॥ RV 1.27.3 Sa No DuraccaSaacca Ni Martyadagayo Paahi Sadamidivishvaayuh. “Omnipresent One Protect us from far and near, from mortals who are imposters/cheats.” This is a clear difference, departing from the 3rd Anuvaka of Sri Rudram that hails Rudra Shiva as leader of dacoits, of thieves, brigands, imposters. Here there is no mistake that the adherent must be protected from a mortal who deceives. इ॒ममू॒ षु त्वम॒स्माकं॑ स॒निं गा॑य॒त्रं नव्यां॑सं ।अग्ने॑ दे॒वेषु॒ प्र वो॑चः ॥RV 1.27.4 O’ Agni on behalf of the Devas declare this our सनि Sanim-Gift/acquisition , Gayatrias नव्य Navya to be praiseworthy. Sunehksepa is seeking Agni’s stamp of authority for the Gayatri Mantra (Composed by Vishwamitra his to be adoptive father) here. The stirrings of an ideological unity between Brahmarishi Vishwamitra and Sunehksepa can be evidenced here, even though it must be stated that nowhere in his riks does Sunehksepa praise directly or curry favour with his future adoptive father and rehabilitator.
आ नो॑ भज पर॒मेष्वा वाजे॑षु मध्य॒मेषु॑ ।शिक्षा॒ वस्वो॒ अंत॑मस्य ॥ The Highest you offer वाजिनीवत् Vajinivat Winged steeds(symbol ofTemporal Power), the Middle you offer instruction(knowledge), riches to the Lowest. RV 1.27.5
विभक्त Vibhakta- Distributed evenly,चित्रभानु Chitrabanu- of variegated light,सिन्धुज Sindhuja- River/Sea born,ऊर्मिन् Urmin- Wavy/undulating, उपाक Upaaka- Joined/brought near each other,सद्यः Sadyah-Immediately, दाशु Dashu- Worshipping, क्षरसि-क्षारसमुद्र- Salty Ocean- Saline essence. वि॒भ॒क्तासि॑ चित्रभानो॒ सिंधो॑रू॒र्मा उ॑पा॒क आ ।स॒द्यो दा॒शुषे॑ क्षरसि ॥ RV1.27.6 Vibhaktaasi Chitrabhano Sindaururmaa Upaaka Aa Sadau Dashyshe Ksharasi. ‘You are the patchy light upon the waves of the sea, brought together, when worshipped immediately, that offers its saline essence immediately.’ Sunehksepa offers here that Agni is verily like the sea, which on appearance offers different colours through its waves. The waves when they come ashore together however are equally salty when worshipped/tasted. The Agni of different forms, kindled and supported in myriad ways, is likewise, of one essence only.
पृत्सु/पृत् Pritsu/Prit-Strife/Army/Battle ( Kunti was named पृत Pritha at birth by Surasena, she saw upheavals/strife through out her life, trapped by the norms of her society,पृथाज Prithaja-Son of Pandu(Arjuna), also a tree named Arjuna, terminalia arjuna) वाजे॑षु॒ Vajeshu-Winged Steeds, य Ya-Restrain/join/mover, जुनाति Junati-Be quick/Inspire,सः Sah-He, यन्तव्य-Be restrained/controlled,शश्वाय-शश्वायते-Shasvaaya-Shashvaayate-Be or become eternal. यम॑ग्ने पृ॒त्सु मर्त्य॒मवा॒ वाजे॑षु॒ यं जु॒नाः ।स यंता॒ शश्व॑ती॒रिषः॑ ॥RV1.27.7 Yamagne Prtsu Martyamavaa Vajeshu Yam Junah Sa Yantaa Shashvathirishah. ‘O Agni, amongst Mortals, He who in the face of upheavals can restrain himself quickly becomes Immortal.’ Sunehksepa offers that when faced with adversity, stoicism is a virtue through this rik. In Tamil there is an adage similar to this vein of thought, “பொறுத்தார் பூமி ஆள்வார்”Poruthaar Boomi Aalwar- The Patient Rule The Earth, similar to Mathew 5.5 from the Bible “Blessed are the meek for they will inherit the earth”. Perhaps that is why in the fifth rik of this 27th Sukta, as a continuing praise of Agni, Sunehksepa says that the Highest be ordained with temporal power-वाजे॑षु॒ Vajeshu, while the lowest be granted riches, because he accepts that power by it’s nature is prone to abuse and corruption, therefore hoping that only the highest evolved humans will come to it. ( Plato’s Philosopher King?)
नकि॑रस्य नकिस् Nakis-Nobody, रस्य Rasya- Essence, सहन्त्य Sahantya-Prevailing/Conquering,पर्यातन् Paryathan- Encompass,कय॑स्य कः Kah-who or what, यस्य-exhausted to death,चित् Chit-Soul/Intellect, वाजो॑ Vajo- Wealthy/Wings, अस्ति Asti- Have, श्रवस् Sravas- Renown.नकि॑रस्य सहंत्य पर्ये॒ता कय॑स्य चित् ।वाजो॑ अस्ति श्र॒वाय्यः॑ ॥RV1.27.8 Nakirasya Sahantya Paryethaa Kyasya Chit Vaajo Asti Sravaayyah. ‘Nobody in essence, can gain mastery without being tested to the point of exhaustion, ( this quality of restraint) by which they acquire temporal power, intellect and renown.‘ So is this an ode to Vishwamitra, who overcame several rounds of temptations, that were placed in his path by the Devas, before becoming a Brahmarishi? Or Sunehksepa is reiterating his hypothesis that unless humans practise restraint and remain focussed, they will not attain greatness?
विप्रे॑भिरस्तु॒ = विप्र Wise/Seers,भीर Bhira- Intimidating, अस्तु Astu- so be it,सनि॑ता/ सनि॑ Sani- Gift/Reward, वि॒श्वच॑र्षणि॒रर्व॑द्भिरस्तु॒ = वि॒श्वच॑र्षणि॒र Vishvacharshanir-All Seeing Eye, अर्वत् Arvat-Swift steed/Courser, तरु॑ता/ तरुते- Subdue/sail across. स वाजं॑ वि॒श्वच॑र्षणि॒रर्व॑द्भिरस्तु॒ तरु॑ता ।विप्रे॑भिरस्तु॒ सनि॑ता ॥ RV1.27.9 Sa Vajam Vishwacharshanirarvatbhirastu Taruthaa Viprebhirastu Sanithaa. “The intimidating Wise ones say, He possessed of (controlled) power of the All Seeing Eye, as a courser, will sail across (to immortality).”
स्तोमं॑ रु॒द्राय॒ दृशी॑कं Stoma Rudraaya Drusheekam- (दृशीक- Drusheeka- Perspective) Rudra Stoma are peans Rudra loves to hear. जराबोध Jarabodha- Attending to invocation or praise, विविध Vividha-Different/Several, तद्वि॑द् Tadvid-Knowing that,विशी-lie outstretched, वि॒शेवि॑शे Vishevishe-Plenitudes, य॒ज्ञिया॑य Yagniyaaya- Of the Sacrifice. जरा॑बोध॒ तद्वि॑विड्ढि वि॒शेवि॑शे य॒ज्ञिया॑य ।स्तोमं॑ रु॒द्राय॒ दृशी॑कं ॥ RV1.27.10 Jaraboda Tadvividdhi Vishevishe Yagniyaaya Stoma Rudraaya Drishikam. “In plenitudes,( we,) attending the invocation at the Sacrifice ardently immerse (ourselves) in the Stoma of Rudra and its nuances.”
स नो॑ म॒हाँ अ॑निमा॒नो धू॒मके॑तुः पुरुश्चं॒द्रः ।धि॒ये वाजा॑य हिन्वतु ॥ RV1.27.11 Sa No Mahaan Animaano Dhumaketuh Puruschandrah Diye Vaajaaya Hinvatu. In the 10th Anuvaka of Sri Rudram we have a description of greatness like in this rik, मा नो महान्तमुत मा नो अर्भकं मा न उक्षन्तमुत मा न उक्षितम् । पुरुश्चन्द्र Puruschandra- Resplendent, धू॒मके॑तुः Dhumaketuh- Comet, धि Dhi-To hold or Possess,वाजा॑य- Wealth/Power, हिन्व Hinva- Inciter, अनिमान Animaana- Unbounded. Subject of this Rik could be Rudra, or it could be Agni. “He so great, unbounded, resplendent like a blazing comet when invoked offers prowess.” In the Saivaite tradition, the origin story of Shiva is full of possibilities, even though it is clearly established that the terms Triambaka, Rudra were Vedic in origin, Shiva itself was prior to this. In Vedic tradition he metamorphosed to Rudra Shiva. When Rudra Shiva is invoked he offers great prowess to the worshipper in this belief system. So Sunehksepa perhaps offers this that like when a comet appears blazing the night sky the other stars of the firmament fade away, when Rudra appears amidst the Devas, he becomes Mahadeva. If Agni is the subject then धूमकेतु Dumaketu translates as ‘One who has Smoke as His Banner!’ Then the Rik translates as ‘He so great, unbounded, resplendent, with smoke as his banner, when invoked offers prowess.’
रेवत् Revat- Plentiful/Wealthy, वि॒श्पति॒र्दैव्यः॑ Wishvapathirdevyah- The Deva who is Overlord of this World, केतु Ketu-Meteor/Unusual or Striking phenomenon, शृ॑णोतु Srunothu- Hear,बृहत् Brihat- Great/Large/High,भानु Bhanu-King/Lord/Splendour/Adityas/Gods of the 3rd Manvantara, उ॒क्थैर॒ग्निर्बृ॒हद्भा॑नुः Uktairagnibrihatbanuh-(Ukta-Spoken/Said)-Said Agni the Great Aditya. स रे॒वाँ इ॑व वि॒श्पति॒र्दैव्यः॑ के॒तुः शृ॑णोतु नः ।उ॒क्थैर॒ग्निर्बृ॒हद्भा॑नुः ॥ Sa Revahum Eva Vishpatirdevyah Ketuh Srunothu nah UktairAgniBrihatBhanuh. RV 1.27.12 “Agni, The Great Aditya, the unique phenomenon, the Deva who is overlord of this world, he of abundant riches, may he heed our prayers.”
म॒हद्भ्यो॒ Mahathbyo- Great Ones, अर्भ॒केभ्यो॒ Arbhakebyo-अर्भ-Arbha- Small/Unimportant Ones, युव॑भ्यो॒ Yuvabyo- Young Ones, आशि॒नेभ्यः॑ Ashinebyo-Old/Rigid Ones, शक्न Shakna- Speak pleasingly, ज्यायस् Jyaayas-Superior/Stronger,मा Ma- No,शंसा Shamsa- Spell/Utterance, वृक्ष Vruksha- Stimulant/Frame/Tree,क्षि Kshi- To approach/To injure/to diminish. नमो॑ म॒हद्भ्यो॒ नमो॑ अर्भ॒केभ्यो॒ नमो॒ युव॑भ्यो॒ नम॑ आशि॒नेभ्यः॑ ।यजा॑म दे॒वान्यदि॑ श॒क्नवा॑म॒ मा ज्याय॑सः॒ शंस॒मा वृ॑क्षि देवाः ॥ Namo Mahadbyo Namo Arbhakebyo Namo Yuvebyo Nama Aashinebyah Yajaama Devaanyadi Shaknavaama Maa Jyaayasah Shamsamaa Vrukshi Devaah. RV1.27.13 This Rik is in Tristubh Chandas ( Tristubh meter) and finds echo in the ending shloka of 9th Anuvaha of Sri Rudram Namakam which is like this “नमो वः किरिकेभ्यो देवाना हृदयेभ्यो नमो विक्षीणकेभ्यो नमो विचिन्वत्केभ्यो नम आनिर्हतेभ्यो नम आमीवत्केभ्यः ॥ ९.२॥” Namo Vah Kirikebyo Devaanaa Hrudayebyo Namo Vikshinakebyo Namo Vichinvatkebyo Nama Aanirhatebyo Nama Aabhivatkebyah. ( Bow to the crowned, resident in hearts of Devas, Bow to the Destroyer, Bow to the Observer, Bow to Indestructible, Bow to One who Pushes/Pressures.) Use of नमो॑/नम॑ Namo/Nama causes this scripture to be called Namakam. So here Sunehksepa concludes this 27th Sukta by calling upon the assembled to appease the God/s summoned for the sacrifice. ‘Bow to the Great Ones ( Rishis who are priests interceding with the rituals), bow to the Lesser Ones (officials who are arranging the offerings, preparing the offerings, upkeeping the sacrificial platform), Bow to the Young and Older (relative to him) witnesses who join in the avahaniya ( Praises of the Devas), utter pleasing words, so that the Deva invokes Superior spells in attendance of this Yagna/sacrifice without (my) interference’. Thus through these Suktas 26 and 27, we see Sunehksepa engage with Agni the Deva hailed in the very first rik of the Rig Veda as पुरोहितं Purohitam one with welfare of all in his heart, and होता॑रं Hotaram- Priest, hence Sunehksepa seeks kinship as a fellow priestly person. These Suktas and those that follow as 28, 29 and 30, appear to distract us from the fate imminent of Sunehksepa, even when we know that he survives this ordeal, rescued by a red mare and metamorphoses into Devavrata Vaisvamitra.
To be concluded as the final fourth chapter of this series of Sunehksepa.
The sacrifice of Rajasuya apparently accompanied that of Naramedha where it was intended to substitute Rohitas, the son born of a boon to Raja Harishchandra, with Sunehksepa the middle son of his father Ajigarta Sauyavasi as sacrifice to Varuna. (अजीगर्त Ajigarta- that has nothing to swallow; सौयवस Sauyavas- abundance of grass, the name can be translated to offer ‘the sated person who’s attended by abundance‘ and as the Aitreya Brahmana offers, the name which literally can be translated as an oxymoron, actually signalled the opposite of it’s transcribed meaning, for Ajigarta Sauyavasi was always in a mental state of dire need) The 24th Sukta of 15 riks has majority verses addressed to Varuna from 6 to 15. Entire 25 Sukta of 21 verses are addressed to Varuna. From Sukta 26 the focus is towards Agni, Indra and with references to other Vedic deities like Soma,Mitra, Ashvins, and culminating in praise of Usha. We will explore select phrases to help define the Devas as described in these riks, that we may extrapolate and interpret further the advance of the pantheon of Vedic Devas and their relative merit to the seeker. We have already seen the fate of Sunehksepa as being transformed to Devavrata Vaishvamitra, the logic of redemption sustained by the Riks remains a subject of this exploration.
Attributes of Varuna: We have seen in Rik 6 of 24th Sukta of First Mandala the stirrings of a ‘aavaahan’ आवाहन -invocation to Varuna perhaps indirectly by calling out the immense powers of the Being that dominates the waters and skies, which is followed by Rik 7 where the concept of a physical infinity of a bottomless and crestless form ( associated elsewhere with Shiva) is used as a metaphor for King Varuna. In Rik 8 राजा॒ वरु॑णश्च॒कार॒ सूर्या॑य॒ पंथा॒मन्वे॑त॒वा Raja Varunaschakaara Suryaaya Panthamanvaithava- King Varuna offers a clear path for the Sun. अ॒पदे॒ पादा॒ प्रति॑धातवे Apade paadaa pratidhathave- for the footless(fish, snakes, etc that were categorised as feet-less) too he offers refuge/sustenance ( दातव्य- to be paid their due or restored). Rik 9 begins with श॒तं ते॑ राजन्भि॒षजः॑ Shatam Tai Rajan Bhishajah- a 100 times O’ King you are physician! स॒हस्र॑मु॒र्वी ग॑भी॒रा सु॑म॒तिष्टे॑ अस्तु Sahasram Urvi Gabiraa Sumatishte Astu- Thousandfold wide your good thinking be! So an attribute of Shiva as Bishakha-(विप्रोஉभिषिञ्चे-च्चिवम् Viproh Bhizhinche Chchivam- the Wise /Priests proclaim Shiva as Bishakha) is invoked here while also seeking Broad mindedness from Varuna. बाध॑स्व दू॒रे निर्ऋ॑तिं परा॒चैः कृ॒तं चि॒देनः॒ प्र मु॑मुग्ध्य॒स्मत् ॥ Baadasya Dure- from obstacles remove away Nirahrtim -evil/calamity, Parachai- away, Chidenah Pra Mumugdhyasmat- thought of sin beget deliverance from us. (root-मुमुक्षु Mumukshu) Rik10 extols Varuna further by saying अ॒मी य ऋक्षा॒ निहि॑तास उ॒च्चा नक्तं॒ ददृ॑श्रे॒ कुह॑ चि॒द्दिवे॑युः Ami Ya Rksha Nihitas Ucchaa Naktam Dadrusrey Kuha Chit Diveyuh – Stars that are high up on the firmament at night, where disappear from view by day? अद॑ब्धानि॒ वरु॑णस्य व्र॒तानि॑ वि॒चाक॑शच्चं॒द्रमा॒ नक्त॑मेति ॥ Adbhdhaani Varunasya Vrataani Vichaksh Chandrama Nakhtameti- Unalterable are the laws of Varuna allowing the moon to shine at night. So Varuna is the law giver, the dispenser of our natural firmament. Rik 11 is familiar to those who undertake Sandhi Vandana as it forms part of evening prayer and it goes तत्त्वा॑ यामि॒ ब्रह्म॑णा॒ वंद॑मान॒स्तदा शा॑स्ते॒ यज॑मानो ह॒विर्भिः॑ ।अहे॑ळमानो वरुणे॒ह बो॒ध्युरु॑शंस॒ मा न॒ आयुः॒ प्र मो॑षीः ॥ Tatvayaami Brahmanaa Vandamanasthada Shaste Yajamaano Havirbih Ahailamaano Varuneh Baudyurushamsa Maa Na Ayuh Pramaushih- The sacrificer knowing the nature of Brahman, seeks from Varuna to awaken his intellect and prolong his life. (अहैतुकम् Ahaitukam- Through one’s own ability, प्रमोष Pramosha- Steal. ) In Rik 12 Sunehksepa pitches his own liberation from material coils ( not mortal coils) तदिन्नक्तं॒ तद्दिवा॒ मह्य॑माहु॒स्तद॒यं केतो॑ हृ॒द आ वि च॑ष्टे ।शुनः॒शेपो॒ यमह्व॑द्गृभी॒तः सो अ॒स्मान्राजा॒ वरु॑णो मुमोक्तु ॥ Tadinnaktam Taddiva Mahyamaahustadyam Ketau Hrda Aa Vi Caste Sunehksepo Yamhavadgribhitah So Asmaatraja Varuno Mumoktu- That like night that like day me called (आहूत Ahut- invited /called)now wish (केत Wish/Will) heart becomes apparent(चष्टे Caste- become visible) हव्यदाति Havyadaati- conveying oblations/हव्याद् Havyaad- partaking oblations, गृभीत Gribhit- bearing fruit/गृभीतताति Gribittaati-being seized, मुमोक्षयिषु Mumokshyishu- desirous of liberation. So we can infer that in this rik he affirms, “Just as Night follows Day, it is clear as per my heartfelt prayer, that I, Sunehksepa, seized by Raja Varuna, will be set free after He accepts my offerings!”
Sunehksepa continues his appeal in the final riks of this 24th Sukta, as seen in Rik 13, 14 and 15. शुनः॒शेपो॒ ह्यह्व॑द्गृभी॒तस्त्रि॒ष्वा॑दि॒त्यं द्रु॑प॒देषु॑ ब॒द्धः ।अवै॑नं॒ राजा॒ वरु॑णः ससृज्याद्वि॒द्वाँ अद॑ब्धो॒ वि मु॑मोक्तु॒ पाशा॑न् ॥ Sunehksepo HavyaHavyad Gribhit Trishwaadityam Drupadeshu Buddhah Avainam Raja Varunah Sasrujyadvidhvaam Adabdho Vi Mumuktu Pashaan- अवेनत् Avainat – not possessed of any desire,सस्रुत् Sasrut- flowing, आविद् Avid-being/becoming known, अदब्ध Adabdha-unimpaired, पाश Pasa-Rope/chain. ‘Sunehksepa who is seized and bound to three posts invoked the Adityaa ( Varuna), to let him, the Raja Varuna, who is desire less and flowing, upon acquaintance with Sunehksepa, to set him free from his bonds without fetters!’
अव॑ ते॒ हेळो॑ वरुण॒ नमो॑भि॒रव॑ य॒ज्ञेभि॑रीमहे ह॒विर्भिः॑ ।क्षय॑न्न॒स्मभ्य॑मसुर प्रचेता॒ राज॒न्नेनां॑सि शिश्रथः कृ॒तानि॑ ॥ RV1.24.14 Ava Te Helau Varuna Namobirava Yajnebireemahe Havirbih KshyannasmaBhyamsur Pracato Rajannenaasi Shisrathah Kruthani- अवनम् Avanam-bow down, हेळो॑ Helau – wrath, भीर Bira – intimidating, हविर्भू Havirbu- place of sacrifice, क्षयण Shayan- annihilating/habitable/dispersing,अस्मभ्यं Asmabhyam- Bestow/grant, सुर- Sura- Deva, प्रचेतस् Prachetas- Wise/Observant, नेनेक्ति Nenekti- cleanse/purify/nourish,शिश्रथः shiratah- swiftly कृ॒तानि॑ Krutani- Decidedly. Sunehksepa prays to Varuna, that by bowing to his wrath and intimidation, through offerings at the sacrifice, the Sura( Deva) as Wise as he is can bestow us with swift and decisive cleansing ( of our sins). Some commentators and translators have interpreted the first compound word of the second part of this rik to be split as Kshayan + Asmabhyam+ Asura and use the word Asura to address Varuna, which is at odds with our understanding of the Vedic Pantheon where Adityas are Suras.
उदु॑त्त॒मं व॑रुण॒ पाश॑म॒स्मदवा॑ध॒मं वि म॑ध्य॒मं श्र॑थाय ।अथा॑ व॒यमा॑दित्य व्र॒ते तवाना॑गसो॒ अदि॑तये स्याम ॥ RV 1.24.15 उदु॑त्त॒मं Uduththamam- Highest, अधम Adhama- Lowest, म॑ध्य॒मं Madhyam- Middle, श्रथयते Srathayate- gladden/untie, अनागस्- blemishless/sinless,स्यमति syamati- consider/reflect. Uduththmam Varuna Pashamasmadhvaadham Vi Madhyam Srathaaya Athaa Vayamaditya Vrate Tavaanaagaso Aditye Syam- O Varuna untie the upper, middle and lower binds, Uphold the laws of Varuna, reflect upon this, O’ sinless one. This prayer is repeated by him in Sukta 25 Rik 21. उदु॑त्त॒मं मु॑मुग्धि नो॒ वि पाशं॑ मध्य॒मं चृ॑त ।अवा॑ध॒मानि॑ जी॒वसे॑ ॥ Uduththamam Mumugdhi No Vi Pasha Madhyamam Cruth Avaadhmaani Jivase- चृतति/चृत्- tie/hurt, अवद्यातिAvadhaati- cut off, जीवाश Jivaash- hope for life. ‘Cut off the ropes that bind me top, middle and bottom, grant me the desire for life’. This is also the last rik of the 25th Sukta, just as 1.24.15 is the last of the 24th Sukta discussed above. So these prayers to Varuna expressly implying release from his bondage at the sacrificial pole and desire to live are made as ‘last but not the least’ mentions.
इ॒मं मे॑ वरुण श्रुधी॒ हव॑म॒द्या च॑ मृळय ।त्वाम॑व॒स्युरा च॑के ॥ RV1.25.19 This is the starting ‘shloka’ of the Evening Prayer of Sandhi Vandanam, Emam May Varuna Srudhi Havamadya ca Mrlaya Tvamavasyura Cake. रचनाकार Rachanaakaara- Architect श्रुधीयत् Srudhiyat- Obedient, हवस् Havas- Invocation,मृडयते/मृड्/मृळय Mrudayate/Mrud/Mrlaya-Spare me/Delight in me/ Treat me kindly, त्वम् Tvam-You, अवस्यु Avasyu- desirous of helping, चके Cake- Pleased आचके Aacake- विभक्तिप्रतिरूपकम् Vibhaktipratiroopakam grammatical form of this word which is a change to how the word is spelt in order to establish a relationship to it as its alternate form.
त्वं विश्व॑स्य मेधिर दि॒वश्च॒ ग्मश्च॑ राजसि ।स याम॑नि॒ प्रति॑ श्रुधि ॥RV1.25.20 Tvam Vishvasya Medira Divasca Gamshca Raajasi Sa Yaamni Prati Srudhi- श्रुधीयत् Srudhiyat- Willing,प्रति Prati- towards, याम Yaam-Restraint, मेधिर Medira- Wise, ग्मा Jamaa-Earth,दि॒वश्च॒ (from दिव्य-heavenly)/द्यो/-Heavens. ‘You are the Wise one of this universe, Lording over the heavens and earth, be willing to show restraint towards me.’
दर्शं॒ नु वि॒श्वद॑र्शतं॒ दर्शं॒ रथ॒मधि॒ क्षमि॑ ।ए॒ता जु॑षत मे॒ गिरः॑ ॥RV1.25.18. Darsham Nu Vishavadharshitam Darsham Rathmadi kshami Etha Jushat Me Girah. क्षमिन् Kshamin क्षमितृ Kshamitr – Enduring/ Patience/क्षमित Kshamit-Pardoned; रथमध्य Rathamadya- occupying the centre of a chariot, दर्श Darsha- View, दर्शत Darshata- beautiful/striking to the eye, विश्व Vishva- Universe, एतृ Etr- One who goes/requesting/seeking,जुषते Jushate जुष् Jusha-Reason/Investigate/Choose/Be satisfied, गिर Gira -voice/speech,गिरति/ गिरते/ गॄ – actions by mouth as swallowing, spitting, eating, devouring. This rik can be translated as describing Varuna as ‘One with striking universal appeal, seated upon a resplendent chariot, who reasons with my request and satisfied with it pardons me.’ The use of ‘ए॒ता’ is a grammatical form called कृदन्त Kridhanta apparently dealing with indeclinable word form-अव्यय Avvyaya.
सं नु वो॑चावहै॒ पुन॒र्यतो॑ मे॒ मध्वाभृ॑तं ।होते॑व॒ क्षद॑से प्रि॒यं ॥RV 1.25.17 Sam Nu Vaucaavahai Punaryatho Me Madyaabhrutam Hotaiva Ksdase Priyam- वचन Vacan-Promise, वहै॒ Vahai- Together वाहक Vahaka- Carrier,पुनर् Punar-Once again, यतः Yathah-Because/since,मध्वद् Madhvath- partaking honey,भृत Brta- Full of/borne, होतव्य Hotavya- offered in sacrifice, क्षदते/क्षद् Kshadate/Kshadh -Eat/distribute,प्रि॒यं Priyam- Favourite. “Let us together accept once again as we have partaken fully of this honey, the favourite offering at sacrifice.” So what entreaties does Sunehksepa wish to bind Varuna with?
Two Riks with परा॑ Para- exoteric or outwardly (refers to knowledge here). In the earlier rik (RV1.25.4), Sunehksepa offers- Knowing to distinguish prevents fall from grace, be discerning, for youth is not permanent. In the later rik RV 1.25.16, he offers- Practice restraint, reflect upon the words before speaking, like how cows remain within their pasture, bow to the will of the watchful Guru (as they to their watchful cowherd). This can be further surmised as ‘Do not chatter wilfully, be like pastured cattle, roaming within their limits‘.
परा॑ मे यंति धी॒तयो॒ गावो॒ न गव्यू॑ती॒रनु॑ ।इ॒च्छंती॑रुरु॒चक्ष॑सं ॥ RV 1.25.16
परा॒ हि मे॒ विम॑न्यवः॒ पतं॑ति॒ वस्य॑इष्टये ।वयो॒ न व॑स॒तीरुप॑ ॥RV1.25.4
Three Riks with वेद॑ Veda- Know. Which type of ‘knowers’ praise Varuna? These riks cover such a supposition, by offering that those who know of beings that soar into the high atmosphere ( migratory birds), those that navigate the high seas,(Oceanic fish, turtles), those who keep the compact of Varuna, who know of the periodicity of 12 months and produce progeny, ( beasts/ beings), who roam wherever the climatic winds course, enveloping the earth and skies, which is their abode.
वेदा॒ यो वी॒नां प॒दमं॒तरि॑क्षेण॒ पत॑तां ।वेद॑ ना॒वः स॑मु॒द्रियः॑ ॥RV 1.25.7 वेद॑ मा॒सो धृ॒तव्र॑तो॒ द्वाद॑श प्र॒जाव॑तः ।वेदा॒ य उ॑प॒जाय॑ते ॥RV1.25.8 वेद॒ वात॑स्य वर्त॒निमु॒रोर्ऋ॒ष्वस्य॑ बृह॒तः ।वेदा॒ ये अ॒ध्यास॑ते ॥ RV 1.25.9. पद Pada- Word/post, विना Vina- Without, अन्तरिक्ष्य Antariskshya- Atmosphere, पतति Patati- Descend/Come to pass/soar, ना॒वः Navah- ships/boats,स॑मु॒द्रियः॑ Samudriyah- Seas/oceans, धृ॒तव्र॑तो॒ Dritavratho- Keeping the laws/compact, प्रजावत् Prajavat- to beget offspring, उपजायते Upajayate- to be born again/come forth/become visible, वात Vaat- Wind, अस्य Asya- Of this,वर्तनी Vartani- Way, उरो Uroh ( here as form of ऊर्ध्व Urdwa- Upward-ऊर्ध्ववात Urdwavaath- Upwind) उरुत्व Uruthva + अस्य Asya उर्व्या Urvyaa +अस्य Asya- Vastness as it is, बृहती Brihati- Water body/ Heaven & Earth, अध्यासन Adyasan- Abode/settlement.
Riks seeking the Mercy of Varuna:
यच्चि॒द्धि Yachchididh- यच्छद्ध Yacchaddh- Of what faith, विशो॑ Vishau वीशोधन Vishodhan- Certain, यथा Yatha- For instance/whatever, व्र॒तं Vritm- Laws,मि॒नी॒मसि॒-(मीनाति Minati-मीनीते Minate) violate/transgress द्यवि॑द्यवि -द्यावा dhaavaa- Night & Day/Heaven & Earth. यच्चि॒द्धि ते॒ विशो॑ यथा॒ प्र दे॑व वरुण व्र॒तं ।मि॒नी॒मसि॒ द्यवि॑द्यवि ॥ RV1.25.1 Yachiddhi Te Vishau Yatha Pra Daiva Varuna Vritam, Mineemasi Dhavidhavi. Flimsy of faith whatever transgressions by day and night of your laws O Deva Varuna by us is certain. This rik too is included in the Evening Prayer of Pardons sought during Sandhi Vandana by adepts to this day.
वधं करोति/हन्ति (हन्) Vadam Karoti/Hanti(Hana)- To slaughter/kill. जिहीळा॒नस्य॑ Jihilanasya जिहीते Jihite- to give away, रिरधिषति Riradishati- Wish to destroy. हृ॑णा॒नस्य॑- ह्रीण- Ashamed, म॒न्यवे॑- मन्य- Thinking of One’s Self. मा नो॑ व॒धाय॑ ह॒त्नवे॑ जिहीळा॒नस्य॑ रीरधः ।मा हृ॑णा॒नस्य॑ म॒न्यवे॑ ॥RV1.25.2 Maa Nau Vadhaya Hantave Jihilaanasya Riridah Maa Hrinaasya Manyave. Do not slaughter, Do not give into the desire to destroy us, we who are ashamed, guilty of self importance.
मृ॑ळी॒काय॑ Mrileekaaya-मृडय-मृ॑ळी॒क- Mrdaya-Mrilika- Bestow Mercy, र॒थीरश्वं॒ Rathirashvam- Chariot’s horse,संदि॑तं Sanditam- To agreement, गृभि Gribi- Holding, सीमहि Simahi- within bounds. वि मृ॑ळी॒काय॑ ते॒ मनो॑ र॒थीरश्वं॒ न संदि॑तं ।गी॒र्भिर्व॑रुण सीमहि ॥RV 1.25.3 Vi Mrilikaaya Te Manau Rathirashva Na Sanditam Garbi Varuna Simahi. Bestow mercy upon us, like charioteer restrains the horses and holding them with his reins, O Varuna!
मृ॒ळी॒कायो॑रु॒चक्ष॑सं Mrileekaayorrucachaksam- Mercy Bestowing All Seeing Eyes,क्ष॑त्र॒श्रियं॒ Ksatrasriyam-Fame & Fortune, नर्मन् Narman- Amusement/pleasure, करा Kara महे Mahe Who makes us joyful. क॒दा क्ष॑त्र॒श्रियं॒ नर॒मा वरु॑णं करामहे ।मृ॒ळी॒कायो॑रु॒चक्ष॑सं ॥ RV1.25.4 When your merciful all seeing eyes look upon us with pleasure, O Varuna, we are blessed by fame and fortune and full of joy!
समानम् Samanam- Equally अशाते Asaata- Disagreeable, वेनं॑ता॒ Venanthaa- Yearning, वेन Vena- Desire,प्रयु॑च्छतः Pra Uchathaha- To vanish, धृ॒तव्र॑ताय Dritvrataaya- Keeping the law ( seen in RV1.25.8 above), दा॒शुषे॑ Dashushe-दाशुरि Dashuri- Pious-दाशु Dashu- worshipping. तदित्स॑मा॒नमा॑शाते॒ वेनं॑ता॒ न प्र यु॑च्छतः ।धृ॒तव्र॑ताय दा॒शुषे॑ ॥RV1.25.6 Equally we beseech you to vanquish disagreeable desires, Yearning to uphold your laws piously.
नि ष॑साद Ni Shasaada- निष॑ Nisha- To sprinkle, साद Saada- Cleanliness/ Purity, प॒स्त्य Pastya- Habitat/dwelling particularly of a Deity, साम्रा॑ज्याय Samrajyaya- Kingdom, सु॒क्रतुः॑ Sukrutah- Great Understanding. नि ष॑साद धृ॒तव्र॑तो॒ वरु॑णः प॒स्त्या॒३॒॑स्वा ।साम्रा॑ज्याय सु॒क्रतुः॑ ॥RV1.25.10 NiSha Saada Dritvrato Varunah Pasatya(३॒॑-This is an intonation marker, visarga originally from the Tamil marker உ as part of Sandhi) Svaa Samrajyaaya Sukrituh. O’ Varuna ensconced in your throne you govern this universe with great understanding! We uphold your compact with purity.
विश्वा॒न्यद्भु॑ता Vishvaan Adbhutaa- Grand Marvels, चिकि॒त्वाँ Chikitvahum-चिकित्वन् Chikitvan- Considerate/Attentive, पश्यति Pashyati- View, कृ॒तानि॒ या च॒ कर्त्वा॑ Kritaani Yaa Ca Kartavaa- Deeds done and to be done. अतो॒ विश्वा॒न्यद्भु॑ता चिकि॒त्वाँ अ॒भि प॑श्यति ।कृ॒तानि॒ या च॒ कर्त्वा॑ ॥ RV1.25.11 Atho Visvaanyadbhutaa Chikitvahum Abhi Pashyati Krutaani Yaa Ca Kartavaa. “Through your indulgent view, you have bestowed great miracles, enacting those performed and awaiting to be performed“.
वि॒श्वाहा॑ Vishvaahaa-विश्व Vishva+अहन् Ahan- At all times/Universally, सु॒क्रतु॑रादि॒त्यः SukrutarAdityah-सुकृत् Sukratah- skilful, सु॒पथा॑ करत् Supatah Karat- Forge a good path, तरीष Tarisha- Resolution/ competent person/fine form. स नो॑ वि॒श्वाहा॑ सु॒क्रतु॑रादि॒त्यः सु॒पथा॑ करत् ।प्र ण॒ आयूं॑षि तारिषत् ॥RV1.25.11 Sa Nau Vishavaahaa SukruturAdityah Supathaa Karat Pra Na Ayushi Taarishath. Universally forge a good path with your competence O skilful Aditya(Varuna)!
बिभ्र॑द्द्रा॒पिं Bibrad drapim-बिभ्रत् Bibrath- Bearing, द्रापि Drapi- Drape/garment, हि॑र॒ण्ययं॒ Hiranyayam- Golden, नि॒र्णिजं॑ Nirnij- Sparkling ornaments,स्पशा Spashaa- Girding a wife, षे॑दिरे Shaeedire-षै Shai- to wane or decline षे॑दिरे Shaidire- ?Reclined seating. बिभ्र॑द्द्रा॒पिं हि॑र॒ण्ययं॒ वरु॑णो वस्त नि॒र्णिजं॑ ।परि॒ स्पशो॒ नि षे॑दिरे ॥ RV1.25.13 This Rik describes how Varuna is seated in his ‘temple/throne’- “Resplendent sporting golden raiments, dazzling ornaments with his consort (Varuni) beside him, is seated Varuna in a reclining pose.”
दिप्सं॑ति Dipsanti- Intend to injure/destroy, दि॒प्सवो॒ Dipsavo- wishing to Injure, द्रुह्वा॑णो॒- द्रुह्वन् – Druhvano-Druvan- Injure, दे॒वम॒भिमा॑तयः-(अभिमति Abimati-Enemy)- Enemy of the Devas. न यं दिप्सं॑ति दि॒प्सवो॒ न द्रुह्वा॑णो॒ जना॑नां ।न दे॒वम॒भिमा॑तयः ॥ RV1.25.14 Na yam Dipsanti Dipsavo Na Druhvano Janaanam Na Devambhimaatayah. “Those who injure, who wish to injure, causing injury to people, they who are enemy of the Devas, (cannot deceive Varuna.)”
उत Utah- Or else, मानु॑षे॒ष्वा Manusheshvaa- Of human kind, यशस् Yashas- Worthy, चक्र Chakra- Wheel, असा॒म्या Asaamyaa- Unequal, अस्माकम् Asmaakam- Our,उदरेषवा Udareshva- what goes up/ ? Belly up, उदर Udara- Abdomen. “Else human kind will be unequal, not worthy of wheel of fortune bestowed, becoming utter failure.“
Thus Varuna is portrayed as noble, guide, tether to the flock of human kind, anchored by his Compact/Laws, we will never go astray, as his laws are observed by all beings in skies, in waters and on land. Varuna is merciful, forgiving, and will protect us from harm even if it is from our own self importance. ‘May this Lord of the Waters, be my saviour’ prays Sunehksepa.
Serendipity often startles. The way we meet Sunehksepa (from सुनाद Sunad- harmonious क्षेप Ksepa- pride /addendum) is when शुनःशेप as romanised thus -shunaHshepa is translated as ‘genital organ of a canine’ or ‘dog tailed’, neither of which could be a slur or invective, leave alone a name. If we concede, then the first part of the compound शुनः Sunah- puppy is still agreeable as it would mean that he was a ‘puppy’ his parents were proud of. So it is either सुनःक्षेप or शुनःक्षेप, as most amenable way to present this Rishi from the Rig Veda. For some reason we can only imagine, his works as a theme and as manner, follow Rishi Medhathithi. His works as Suktas are in the first Mandala of the Rig Veda, 7 of them tagged after Medhathithi Kanva’s work there, and again one Sukta in the 9th Mandala on Soma Pavamana immediately succeeding the one by Medhathithi Kanva, on Soma Pavamana itself! Coincidence? Matrimonial relationship? A case of a less fortunate groom carried by a revered spouse into Vedic canon?
Sunehksepa as we would transcribe him, is a story that made even Amar Chitra Katha (SUNHAHSHEPA ASIN : B0711MZWZD). In the Aitreya Brahmana that is part of the Rig Vedic compendium, the story revolves around Raja Harishchandra and how his boon born son through Varuna is at the risk of being sacrificed to Varuna, through a ‘purushamedha/ naramedha’ (unmistakably a human sacrifice) and finds our Sunehksepa as his substitute for the same. A stellar cast of rishis are in attendance- Agastya as Udgatir, Jamadagni as Advaryu, Vashishta as Brahmana, and Vishwamitra as Hotr. They refuse to sacrifice him. Harishchandra offers his father inducement and Ajigarta readily agrees to sacrifice his middle son. Vishwamitra apparently inspires the hapless Sunehksepa to invoke Vedic Deities serially and when he invokes Usha, the bonds of the sacrificial pole unfasten and he is set free. Sunehksepa renounces his father Ajigarta and Vishwamitra steps up to pronounce him as his ‘eldest son’ naming his as ‘boon from the Gods- Devavrata. (Incidentally Bhismacharya was also named Devavrata by Ganga his fond mother hoping her 8th offspring would avoid the scourge of Shantanu his Royal father’s desire, but ironically ended up being sacrificed at the altar of his father’s desire eventually to become Bhisma- the fierce vowed!) So Harishchandra’s affection for his son, Ajigarta’s act of merchandising his son, Vishwamitra’s act of embracing a discarded child as his eldest, are like a full spectrum display of parenthood. Vishwamitra as per all versions of this fable surrounding this Rishi Sunehksepa Ajigarta is that of an adopter, one who curses his own biological sons who refused to acknowledge their adopted brother as the new family elder. The internal evidence of the intent to sacrifice Sunehksepa Ajigarti and his salvation is actually in one Sukta, the first of the Riks attributed to him, in First Mandala Sukta 24 addressed titularly to Varuna whose sacrificial offering he was almost to become.
One can connect to Abhirami Andhadhi a very recent work of 19th Century AD when Thanjavur was a Maratha Jagir under Sarabhoji Maharaj, by Abirami Bhattar, where under the threat to his very life, the poet saint beseeched the Goddess to convert a particular night to a full moon as he had carelessly, lost in her devotion, affirmed it to be a full moon day to the Royal. Here too, it says that while singing verse 79 of the centenarian poem, the miracle occurred that convinced the Royal that the Goddess interceded to present a full moon for her favoured devotee. So across perhaps 10000 years, from the earliest chapters of Dharmic traditions as the Rig Veda can be defined, to nearly our present time, this theme of miraculous reprieve by Divine intercession resonates.
The role of the middle child as ‘beast of burden’ or expedient at the hands of parents is something that Indian mythology, fable and modern story telling evoke often as a theme. Famously Bhima as the middle between erudite Yudhisthira and the endowed Arjuna bemoaned his fate as a beast of burden carrying his family literally and figuratively in the Mahabharata in popular retelling of this Itihasa. Here we see poetic justice that we are not handed the names of the eldest son of Ajigarta who was his father’s blue eyed, nor that of the youngest who was his mother’s pet.
From Sukta 24 through 30 of the First Mandala, Sunehksepa tied to the sacrificial pole and about to be offered to Varuna in sacrifice, sings Riks /hymns. The first two Suktas are addressing Varuna, then Agni, and the remaining ones supposedly to Indra follow which lays out clearly how Soma is extracted, the ‘revered juice’ of the Devas, the favourite ambrosia of Indra himself. In the final verses of the 30th Sukta he beseeches Usha.
कस्य॑ नू॒नं क॑त॒मस्या॒मृता॑नां॒ मना॑महे॒ चारु॑ दे॒वस्य॒ नाम॑ । को नो॑ म॒ह्या अदि॑तये॒ पुन॑र्दात्पि॒तरं॑ च दृ॒शेयं॑ मा॒तरं॑ च ॥RV1.24.1 Kasya – how, नूनम्- nunam- therefore, Katham Asya Amrutaanam- amongst the immortals, Manamahe मानमहत्- extremely proud, Charu -elegant, Devasya Naam- names of the Devas. Ko No Mahya Aditaye- who amongst the Adityas (children of Aditi, i.e. Devas) Punar Dhath Pitara Ca Drishya Matara Ca- who amongst them given to could I look at father and mother again? We can transcribe this as his sales pitch- ‘who amongst the Devas prideful and elegant as Adityas, should be summoned here so that I get the reprieve and return to my parents?’ Now assume not filial piety as the reason for his reprieve, for this prayer fervent was for him to quench his thirst for justice, that which he thought his parents owed him!
अ॒ग्नेर्व॒यं प्र॑थ॒मस्या॒मृता॑नां॒ मना॑महे॒ चारु॑ दे॒वस्य॒ नाम॑ ।स नो॑ म॒ह्या अदि॑तये॒ पुन॑र्दात्पि॒तरं॑ च दृ॒शेयं॑ मा॒तरं॑ च ॥ RV 1.24.2 Agnir Varyam Prathamasya Amrutaanam- Agni foremost amongst the Immortals, ( he declares in a like fashion to Medhathithi Kanva, a case of like minds?) Manaamahe Charu Devasya Naam- Elegant name amongst Devas, Sa No Mahya Aditaye Punardaath Pitara Ca Drushye Matara Ca- Grant us to Aditi so we may see our parents once more. The refrain to be rescued so only to meet his parents comes forth once more, this time invoking Agni.
The next rik RV1.24.3 अ॒भि त्वा॑ देव सवित॒रीशा॑नं॒ वार्या॑णां ।सदा॑वन्भा॒गमी॑महे ॥ Abhi Tva Savitur – invoking Savitur (Sun) ( in Gayatri Mantra too Savitur is invoked and this Rik is in Gayatri Chandas as well) Sada Van Bhagamimahe- we seek a share always ( of Savitur’s benevolence), Ishaanam Vaaryanaam- Splendour and Prosperity. ईशा॑ना॒वार्या॑णां॒ क्षयं॑तीश्चर्षणी॒नां ।अ॒पो या॑चामि भेष॒जं ॥ RV 1.10.9.5 In this Rik part of Apah Sukta of the 10th Mandala also the boon of Ishaanam Vaaryanaam is sought, here it is from water. It reveals centrality of Splendour and Prosperity to our early seekers-the rishis? Well, Ishaana also could be construed to represent the Sun, Vaarya – waters of a lake or pond, so the desire could be to be blessed with elemental support that humans oft take for granted. Ishaana ईशान also is an early form of Rudra रुद्र. So it is up to us as interpreters, diviners, as we meditate upon the riks seeking to understand what underlying imagination or desire produced these sounds…
RV1.24.4 यश्चि॒द्धि त॑ इ॒त्था भगः॑ शशमा॒नः पु॒रा नि॒दः ।अ॒द्वे॒षो हस्त॑योर्द॒धे ॥ Yaschiddhi Ta Iththa Bhagah Shashamaanah Puraa Nidhah, Advesho Hastayor Dhadhe- शशमा॒नः Shashamaanah -zealous, निदह् Nidah-consumed by fire, अद्वेषस्-Advesas- without malevolence- Your flames free from hostiles and from blame is held in both hands. This rik refers to the act of cupping both palms to a flame, usually from a wick, that shields it from gust (from our breath) or spittle and keeps the flame protected. RV1.24.5 भग॑भक्तस्य ते व॒यमुद॑शेम॒ तवाव॑सा ।मू॒र्धानं॑ रा॒य आ॒रभे॑ ॥ Bhaga Bhaktasya Te Vayamudhshema Tavaavasaa, Murdhaanam Raaya Aaarambe- Grant us Devotees वयम् Vayam- we, आरभ्- Aarabh-attain, रय Raya- Zeal, मूर्धन्य / मूर्धन् – summit/ pre eminent. This rik is interpreted as invoking Agni to grant the seeker the zeal to attain the preeminent or summit state of being. (Most translations offer this as a seeking of great wealth, using Raaya to denote Royal status and Murdhaanam to denote summit of wealth from which your’s truly differs since the context here is not seeking of material but spiritual.)
न॒हि ते॑ क्ष॒त्रं न सहो॒ न म॒न्युं वय॑श्च॒नामी प॒तयं॑त आ॒पुः ।नेमा आपो॑ अनिमि॒षं चरं॑ती॒र्न ये वात॑स्य प्रमि॒नंत्यभ्वं॑ ॥ RV 1.24.6 क्षत्र Kshatra- Water, सह Saha-alongwith,मन्युमत् Manyumat- Zealous, वयस्य Vayasya- contemporary, नामिन् Namin- named /bent or वय॑श्च॒नामी Vayaschanaami-Named Birds,प॒तयं॑त Pathayanta-falling, आ॒पुः Apuh- of Waters, नेम Nema-Time/several, अनिमिष् Animisha- unwinking/fish, चरण-grazing/high number, तीर्ण Thirna- Surpassed, वातसह- Vatasaha- Enduring the Wind, प्रमीणत् Praminat- Subduing or प्रमिनाति Praminaathi- perish, अभ्व Abva- immense. From these words strung together, we can sense that the Rik speaks of the force that has overwhelming power over winds, waters and that which thrives in these realms, though no specific Vedic deity gets named by this prayer.
After these preliminary half a dozen riks, the supplicant Sunehksepa warms up to address Varuna as अ॒बु॒ध्ने राजा॒ वरु॑णो॒ Abudne Raja Varuno- King Varuna of fine discernment! अ॒बु॒ध्ने राजा॒ वरु॑णो॒ वन॑स्यो॒र्ध्वं स्तूपं॑ ददते पू॒तद॑क्षः ।नी॒चीनाः॑ स्थुरु॒परि॑ बु॒ध्न ए॑षाम॒स्मे अं॒तर्निहि॑ताः के॒तवः॑ स्युः ॥ RV1.24.7 वनस्-longing/desire, ऊर्ध्वा- zenith, स्तूप Stupa- crest/pillar,ददाते /दधते Dadate- To hold, पूतदक्ष Putadaksha- Pure minded, नीचीन Nichina- downward/below, स्थूर-stout/thick/bull, बुध्न Budna- Bottom,ऐषमस् Eshamasya- At present, अन्तर Antar- Distance, निहित Nihita- bestowed/given, केत Keta- Mark, वस्यस् Vasyas- Better. In this Rik, the supplicant extols Varuna as of fine discernment, whose crest and whose roots are immeasurable. If one connects to a Purana where Shiva assumes the form of a column of fire, with Brahma and Vishnu accepting the challenge to scale his peak and bottom flying the swan high and becoming a boar boring down respectively and Vishnu accepting that the fire is bottomless, while Brahma uses Ketaki (Pandanus odoratissimus/தாழை மலர் Thazhai Malar/Thazhampoo) and thus the witness and claimant both suffer consequences. So here the attribute of Shiva as being bottomless and crestless, ( infinite) as a Purana finds echo in attributes accorded to Varuna.
Otherfeet-otherfeat.net 