Sunday, August 20, 2006
The Rig Veda
Vyaasaa’s Incomparable Compilation
Thath Savithur varehnyam bhargo devasya dheemahi; Dhiyo yo nah prachodayaath.
We meditate on that desirable light of the divine Savithaa; Who may enlighten our intellect.
Or: May we imbibe in ourselves the choicest effulgence of the divine creator, So that he evokes our intellects.
The Saavithree manthra, more commonly known by the name of its metre, Gaayathree, is recited as a prayer by millions, millions of times everyday. It does not seek food, wealth, life of a hundred autumns, immortality, salvation, good health, numerous male progeny, or the destruction of foes. It seeks enlightenment. A prayer that is perhaps some four thousand years old, when mere survival was often an unmet challenge, seeks enlightenment. It’s a sad irony that most who recite this verse in pursuit of enlightenment, do not know what it means. For years, I didn’t. In fact, I did not learn until few years ago, that this verse is from the Rig Veda.
However, I had realized for decades that, despite being a member of the so-called priestly class, I was woefully ignorant of the core Hindu scriptures. I kept telling myself that one day, when I had the time, I would rectify the situation, at least climb out of total ignorance to a passable proxy for knowledge. I started to do that a few years ago and the experience has been quite fascinating. And frustrating.
Secondary school Sanskrit, rendered decrepit by decades of dereliction and disuse, simply doesn’t equip one to read, let alone understand, Hindu scriptures in their original form. So, translations are a necessity. Since Sanskrit isn’t the only Indian language in which I am rusty, the translations had to be in English. Fortunately, there are translations aplenty, with those of the Upanishads, Mahabharatha, Ramayana and the Bhagavadh Gita being superior to those of the Vedas. Unfortunately, they often disagree with one another (an example of very mild disagreement is illustrated in the above translations of the Gaayathree).
There are various reasons for such disagreement. The key Hindu scriptures are all in verse form, in Vedic or classical Sanskrit. As wonderful a language as Sanskrit is, it poses some problems, even to scholars. Punctuation is minimal, there are no capitals to distinguish a proper noun from a noun or an adjective, the language evolved over time with subtle, or not so subtle, changes in meanings of words, an exasperating degree of freedom is permitted in the order of words within a verse and key syllables, or even essential words, are dropped in order to fit verses into rigorous metres. When the dropped word is the sole verb in a verse, distinguishing between the subject and the object, a noun, a proper noun or an adjective, becomes a matter of contextual guess work. Even scholarly hands are thrown up in abject surrender. It is ironic that the very metric structures, assiduous adherence to which has made it possible for these invaluable verses to have been passed down hundreds of generations essentially intact, at times render them incomprehensible.
The other difficulty is with the choice of translators, all great scholars. The advantages of choosing a scholar who is, or was, one with the ethos of Hinduism are evident. The disadvantage is that such translations frequently exhibit a tendency to turn the prosaic into the profound. Where the words and the context clearly seem to indicate mundane wealth, for example, the translator may turn it into “a munificence of knowledge and wisdom”. Purely academic scholars tend not to do that, but may miss the spirit of the verse. So, multiple translations have to be read.
The Vedas pose yet another difficulty; they are voluminous compilations of disparate verses and, unlike puranas with cohesive themes, any attempt at abridgement will lead to diminishment. The Rig Veda alone has some 10,500 verses (scholars disagree even on this number!), more than the other three Vedas put together. But, it is the foundation, the origin, and cannot be side-stepped. So, I didn’t.
The effort accounted for a few months of 2002, with a few hours being devoted everyday to the Rig Veda. It ended with a minor sense of accomplishment (after all, there was no scholarship on my part) and a major sense of awe. More than four hundred sages, perhaps more than a thousand years before Homer, expressed their aspirations, feelings, fears, observations and thoughts in the poetry of a language that was unparalleled, among its contemporaries, in its level of development. There are exquisitely poetic verses, particularly those on Usha, the goddess of dawn. One wonders where we went wrong while reading verses welcoming the new bride with joy, affection and regard and asking her to be the queen of the joint household. There are verses of heartrending pathos desperately praying for the wellbeing of both the mother who is about to deliver a child and her child, revealing that death at childbirth and infant mortality were major concerns. The lives, norms, mores, professions, practices, materials, dreams and mundane desires of the Vedic people are revealed, often in incidental phrases. There are unexpected and intriguing insights into possible etymology - romanchaka literally means hair-raising or causing goose-pimples, but also means thrilling and romantic rapture. And, hymns on creation.
All of these can be found in the Rig Veda, if one has the time to plough through thousands of other verses that seem unworthy of the place accorded them. I did have the time, but many don’t. With the aim of helping those who don’t, I have undertaken a far less arduous effort. People should have at least a taste of the Rig Veda, I felt; one that may entice them to delve deeper into it when time may permit. Abridgement, as indicated earlier, is not an option. Selective extraction is, but involves bias and is likely to misrepresent and mislead. Further, that has already been done commendably by Wendy Doniger, et al in “The Rig Veda: An Anthology: 108 Hymns, Selected, Translated and Annotated”. The approach I have taken is to provide a representative sample of 108 verses. More on this later.
I learned that King Bukka, the founder of the Vijayanagar kingdom, commissioned his teacher, Saayana Aachaarya, in the middle of the fourteenth century to write commentaries (bhaashya) on all the Vedas (Saayana is the colour of the evening; the similarity with cayenne is noteworthy). It took Saayana around a quarter of a century to do that. In doing so, he rendered comprehensible what Vyaasaa (literally, the compiler) is said to have compiled. I understand that all translations of the Rig Veda rely, directly or indirectly, on Saayana’s elucidating commentary. Saayana’s contribution is truly invaluable.
Each verse of the Rig Veda is attributed to a sage (rishi); praises, invokes or talks about one or more deities (devatha) and is in a specified metre (chanda). Verses are grouped into hymns (suktha), which are grouped into books (mandala). The rishi, devatha and chanda are specified at the beginning of each suktha. The mandalas, sukthas and verses are sequentially numbered. Such rigour, so long ago!
In this format, the famous Saavithree manthra is the tenth verse of the sixty-second suktha of the third mandala. The suktha is attributed to Visvaamithra Gaathina and the manthra is the first of three verses in the suktha addressed to Savithaa. Saayana, in his bhaashya, adds that Savithaa is the pre-dawn phase of the Sun. He also says that Savithaa = sa + vitha = with + soul = Brahman = the Ultimate Soul. Hence, Saavithree is the name of Brahma’s wife. It is impossible to miss the similarity between vitha and the Latin vita. Lamentably, Visvaamithra’s noble quest is short-lived, he seeks food and affluence in the very next verse.
Such is the Rig Veda, as enthralling in its variety as it is disheartening. I have randomly selected 108 of its verses in an attempt to encapsulate that variety. 108 numbers were chosen from the series running from 1 to 10,551. This was done using a random number generator. The numbers so chosen became the numbers of the verses that constitute my sample. The selection of these verses was thus done without looking at any of the verses themselves. So, there is no bias whatsoever in this sample. The sample, representing just over one percent of the total, is large enough to be representative. In other words, if X % of the verses of the Rig Veda view Nature with a sense of awe, so will roughly X % of the verses in the sample; if only Y % of the Vedic verses reflect lofty aspirations, so will it be in the sample. A clear drawback of this procedure is that the best known verses of the Rig Veda are highly unlikely to be in the sample, since they do not constitute high enough a proportion of the total number of verses. For those, the reader will have to look in the anthology mentioned earlier, or better still, read the Rig Veda in its entirety.
The translation I have given is almost entirely based on that of Ravi Prakash Arya and K.L. Joshi. They, in turn, have relied on the bhaashya of Saayana Aachaarya and the English translation of H.H. Wilson, published around 1850. In the sample, all parenthetical comments within the translations are either from Arya and Joshi themselves, or quite commonly, from Saayana’s baashya. They are not mine. The few parenthetical comments that I have added, presumptuously presuming your interest, are placed outside the body of the translation and are in smaller font.
There are many other translations, including those into languages other than English – Max Muller’s translation into German is particularly famous and has served as the source for many other translations. A Google search of the Web will list many translations and other sources for those who are interested (Ralph Griffith’s oft-cited translation, published in 1896, is available in its entirety on the Web!). I hope that many will be, not because the Rig Veda is worth reading in its entirety, but because veneration is best founded on verification.
The Verses of the Rig Veda
An anthology of 108 randomly selected verses
Based primarily on the translation by R.P. Arya and K.L. Joshi
Mandala – I Suktha – 2 Verse – 3 Chanda – Gaayathree
Rishi – Madhucchanda Vaisvaamithra Devatha – Vaayu
Vaayu, your approving speech comes to the giver (of the libation) and to many (others who invite you) to drink the Soma juice.
(Soma, an intoxicant or narcotic of some sort, was squeezed out of a plant and filtered through woolen cloth, not fermented.)
Mandala – I Suktha – 2 Verse – 7 Chanda – Gaayathree
Rishi – Madhucchanda Vaisvaamithra Devatha – Mithra-Varuna
I invoke Mithra, of pure vigour, and Varuna, the devourer of foes; the joint achievers of the act of bestowing water (on Earth).
Mandala – I Suktha – 16 Verse – 4 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra
Come, Indra, to our libation with your long-maned steeds; the libation being poured out, we invoke you.
Mandala - I Suktha – 21 Verse – 2 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra-Agni
Praise, men, Indra and Agni, in sacrifices, decorate them (with ornaments) and sing hymns (to them).
(While there are innumerable references to speech, recitation, singing, etc. in the Rig Veda, there are none whatsoever to writing and reading. Historians believe that Sanskrit script was developed long after the Vedas. Given the intricacies and precision of Sanskrit pronunciation, it is truly amazing that the Vedas were passed intact through so many generations without the aid of a script.)
Mandala - I Suktha – 48 Verse – 1 Chanda – Baarhatha Pragaatha
Rishi – Praskanva Kaanva Devatha – Usha
Ushas, daughter of heaven, dawn upon us with riches. Diffuser of light, dawn upon with us with abundant food; bountiful goddess, dawn upon us with wealth (of cattle).
Mandala - I Suktha – 69 Verse – 3 Chanda – Dhvipadha Viraata
Rishi – Paraasara Saakthya Devatha – Agni
He diffuses happiness in a dwelling like a son (newly) born; he overcomes (opposing) men like an animated charger; whatever (divine) beings I may, along with other men, invoke (to the ceremony), you, Agni, assume all (their) celestial natures.
Mandala - I Suktha – 82 Verse – 2 Chanda – Pankthi
Rishi – Gothama Raahoogana Devatha – Indra
(Your worshippers) have eaten the food which you had given and have rejoiced and trembled through their precious (bodies); self-enlightened sages have glorified you with commendable thoughts, Indra, quickly yoke your horses.
(Humility among Vedic sages is not always evident in Vedic verses.)
Mandala - I Suktha – 104 Verse – 7 Chanda – Thrishtup
Rishi – Kuthsa Aangirasa Devatha – Indra
Hence, Indra, I meditate on you; on this (your power) has our trust been placed; showerer (of benefits), direct us to great wealth; consign us not, you who are invoked by many, to a destitute dwelling; give, Indra, food and drink to the hungry.
Mandala - I Suktha – 108 Verse – 11 Chanda – Thrishtup
Rishi – Kuthsa Aangirasa Devatha – Indra-Agni
Whether, Indra and Agni, you are in heaven or upon earth, in the mountains, in the herbs, or in the waters, showerers of benefits, come hither, come hither from wherever you may be and drink the effused Soma.
Mandala - I Suktha – 118 Verse – 7 Chanda – Thrishtup
Rishi – Kaksheevaan Dhairghathamasa Devatha – Asvineekumara
You (gave relief) to the imprisoned Athri, (quenching the) scorching heat, and fed him with grateful food; solicitous of worthy praise, you gave sight to Kanva, blinded (by darkness).
Mandala - I Suktha – 118 Verse – 10 Chanda – Thrishtup
Rishi – Kaksheevaan Dhairghathamasa Devatha – Asvineekumara
Earnestly we call you, leaders (of the sacrifice), such (as you have been described), and who are well born, to our succour, soliciting, Asvins, wealth; contented with our libations, come to us with your wealthy chariot, to bring us felicity.
Mandala - I Suktha – 131 Verse – 6 Chanda – Athyashti
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra
Will (Indra) be present at this our morning rite? Be apprised (Indra) of the oblation offered with (due) observances for the sake of (obtaining) heaven; and, since, wielder of the thunderbolt, showerer (of benefits), you know how to destroy the malevolent, do you, therefore, listen to the acceptable (praise) from me, intelligent, though a novice, (hear it from me), a novice.
Mandala - I Suktha – 132 Verse – 5 Chanda – Athyashti
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra
Inasmuch as the hero (Indra) rightly judges men by their deeds, therefore do the (pious), sacrificing (to Indra) for sustenance, become enabled, by the wealth that has been attained, to overcome (their foes); desirous of food, they diligently worship (Indra); the sacrificial food offered to him is the source of progeny (to the worshipper) and (men) worship him, that by their own strength they may overcome (their foes); pious sacrificers enjoy residence in the heaven of Indra; pious sacrificers are, as it were, in the presence of gods.
Mandala - I Suktha – 136 Verse – 7 Chanda – Thrishtup
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra-Mithra-Agni-Varuna
Worshipping Indra and favoured by the Maruths, may we rely upon the protection of the
gods; and may we, affluent (through their bounty), enjoy the felicity which Agni, Mithra and Varuna are bestowing (upon us).
Mandala - I Suktha – 157 Verse – 4 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Asvineekumaara
Bring us, Asvins, vigour; animate us with your honeyed speech; prolong our existence; wipe away our sins; destroy our foes; be ever our associates.
Mandala - I Suktha – 159 Verse – 3 Chanda – Jagathee
Rishi – Dheerghathamaa Ouchathya Devatha – Dyaavaa Pruthivee
These, your children, the performers of good works and of goodly appearance, recognise you as their great parents, through the experience of former (kindness); preserve uninterrupted stability in the functions of your progeny, whether stationary or moving, (depending on existence) on none other than you.
(Dyaavaa Pruthivee = Heaven and Earth)
Mandala - I Suktha – 161 Verse – 2 Chanda – Jagathee
Rishi – Dheerghathamaa Ouchathya Devatha – Rhibhugana
Make fourfold the single ladle, so the gods command you; and for that purpose have I come, sons of Sudhanvan; if you accomplish this, you will be entitled to sacrifices along with the gods.
Mandala - I Suktha – 162 Verse – 14 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Asvasthuthi
May the place of going forth, of tarrying, of rolling on the ground; the foot-fastening of the horse, (the water) that he has drunk, the grass that he has eaten – may all these be thine among the gods.
Mandala - I Suktha – 164 Verse – 25 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Visve-Deva
With the stanzas in the Jagathee metre, he fixed the rain in heaven and surveyed the Sun in the Rathanthara. They have declared three divisions of the Gaayathree metre, whence it surpasses (all the rest) in force and majesty.
Mandala - I Suktha – 171 Verse – 2 Chanda – Thrishtup
Rishi – Agasthya Maithraavaruni Devatha – Maruth-Gana
This praise, accompanied by offerings, Maruths, is for you, offered from the heart; accept
it, divinities, with favour, and come with willing minds (to receive) these (praises), for
you are the ones who augment the sacrificial food.
Mandala - I Suktha – 175 Verse – 5 Chanda – Anushtup
Rishi – Agasthya Maithraavaruni Devatha – Indra
Your inebriety is most intense; nevertheless, your acts (for our good) are most beneficent. You desire, bountiful giver of horses, that (both your inebriety and your beneficence
should be the means of) destroying enemies and distributing riches.
Mandala - I Suktha – 185 Verse – 3 Chanda – Thrishtup
Rishi – Agasthya Maithraavaruni Devatha – Dyavaa Pruthivee
I solicit of Adithee wealth, without pain or decay, like Heaven (in its fullness of enjoyment), exempt from injury and abounding in food; grant Heaven and Earth, such wealth to him who praises you; defend us, Heaven and Earth, from great (danger).
Mandala - II Suktha – 4 Verse – 1 Chanda – Thrishtup
Rishi – Somaahuthi Bhaargava Devatha – Agni
I invoke, on your behalf, the resplendent , the sinless Agni, the guest of mortals, the accepter of (sacrificial) food, who, knowing all that has been born, is like a friend, the supporter (of all beings) from men to gods.
Mandala - II Suktha – 10 Verse – 3 Chanda – Thrishtup
Rishi – Gruthsamadh Bhaargava Sownaka Devatha – Agni
They have generated (Agni), when soundly sleeping on his upturned (couch), that Agni who is an embryo in many (vegetable) forms and who, (rendered manifest) by the oblation, abides conscious in the night, unenveloped by darkness.
(This verse refers to the generation of fire by rubbing two sticks together, the end of one stick being rubbed against the other, which is laid flat on the ground.)
Mandala - II Suktha – 43 Verse – 1 Chanda – Jagathee
Rishi – Gruthsamadh B Sownaka Devatha – Shakuntha (Indra as a bird)
Let the birds in quest of their food, according to the season, proclaim their circumambulations like the performers (of sacred rites); he utters both notes, as the chanter of the Sama recites the Gaayathree and the Thrishtubh and delights (the audience).
(The reference is to the seasonal migration of birds.)
Mandala – III Suktha – 56 Verse – 1 Chanda – Thrishtup
Rishi – Prajaapathi Vaisvaamithra Devatha – Visve – Deva
Neither the deceptive nor the resolute interrupt the primordial and permanent operations of the gods, nor do the innocuous, heaven and earth (disturb them), nor are the standing mountains to be bowed down.
(Svami S. P. Sarasvati and S. Vidyalankar translate the last part as “nor can the standing mountains interrupt them”, illustrating that the subject and object of a phrase are not always clearly identifiable in Vedic Sanskrit.)
Mandala – III Suktha – 56 Verse – 2 Chanda – Thrishtup
Rishi – Prajaapathi Vaisvaamithra Devatha – Visve - Deva
One stationary (year) sustains six burdens (the seasons); the (solar) rays spread through
that true and extensive (period); three revolving spheres are severally above, two of which are placed in secret and one is visible.
(The Hindu year is divided into six seasons of two months each. The two secret spheres are heaven and the firmament and Earth is the visible sphere.)
Mandala – III Suktha – 60 Verse – 5 Chanda – Jagathee
Rishi – Visvaamithra Gaathina Devatha – Rhibhugana-Indra
Indra, along with the food-bestowing Rhibhus, accept with both hands the (cup of) effused Soma libation; excited Maghavan, by worship, rejoice with the human sons of Sudhanavan in the dwelling of the donor (of the offering).
Mandala – IV Suktha – 1 Verse – 2 Chanda – Athi Jagathee
Rishi – Vaamadeva Devatha – Agni-Varuna
Bring to the presence of the worshippers, Agni, your brother Varuna, as a participator of the sacrifice; the ruler of the water, the Aditya, the supporter of men, the sovereign venerated by mankind.
Mandala – IV Suktha – 18 Verse – 1 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
Indra speaks: “This is the old and recognized path by which all the gods are born; so, when full-grown, let him be born in the same manner, let him not cause the loss of this his mother.”
(The legend is that the rishi Vaamadeva, while still in his mother’s womb, resolved to come out into the world through his mother’s side.)
Mandala – IV Suktha – 21 Verse – 4 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
We glorify, in solemn rites, Indra who rules over substantial, abundant riches; who by his prowess is victor over (hostile) hosts; who by this munificence brings excellent (wealth) to the presence (of his worshippers).
Mandala – IV Suktha – 25 Verse – 7 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
(Indra), the drinker of the effused Soma, contracts no friendship with the wealthy trader who offers not any libation; he takes away his wealth, destroys him when destitute; but, he is a special friend to him who presents the libation and oblation.
(See V-30-14 below, for a more generous Yajamaanaa, or conductor of the Yagna.)
Mandala – IV Suktha – 32 Verse – 9 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
The Gouthamas glorify you, Indra, with praise, that you may grant wealth, and for the sake of abundant food.
Mandala – IV Suktha – 33 Verse – 4 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Rhibhugana
Inasmuch as for a year the Rhibhus preserved the (dead) cow, inasmuch as for a year they
invested it with flesh, inasmuch as for a year they continued its beauty, they obtained by their acts immortality.
Mandala – V Suktha – 21 Verse – 1 Chanda – Anushtup
Rishi – Sasa Aathreya Devatha – Agni
Like Manu, we meditate, Agni, upon you; like Manu, we kindle you; worship the gods on behalf of the worshipper, devout as Manu.
Mandala – V Suktha – 22 Verse – 3 Chanda – Anuhtup
Rishi – Visvasaamaa Aathreya Devatha – Agni
Men have recourse to you, divine Agni, who are of intelligent mind, for security; we praise you who are most excellent, seeking your protection.
Mandala – V Suktha – 30 Verse – 14 Chanda – Thrishtup
Rishi – Babhru Aathreya Devatha – Rhunanchaya (a king)
The (gloom-) investing night has dispersed with the dawn (upon the appearance of ) Rhunanchaya, the Raja of the Rusamaas; Babhru being summoned, going like a fleet courser, has received the four thousand (cattle).
(“Now is the winter of our discontent made glorious summer by this sun of York”, Richard III, Shakespeare.)
Mandala – V Suktha – 53 Verse – 15 Chanda – Kakup
Rishi – Syaavaasva Aathreya Devatha – Maruth-Gana
Renowned (host of) Maruths, leaders (or rites), that mortal is favoured by the gods and blessed with progeny whom you protect; may we be such as he is.
Mandala – V Suktha – 57 Verse – 7 Chanda – Thrishtup
Rishi – Syaavaasva Aathreya Devatha – Maruth-Gana
Maruths, bestow upon us affluence, comprising cattle, horses, chariots, treasure and male descendants; sons of Rudhra, grant us distinction; may I ever enjoy divine protection.
Mandala – V Suktha – 65 Verse – 4 Chanda – Anushtup
Rishi – Raathahavya Aathreya Devatha – Mithra-Varuna
Mithra grants even to the sinful (worshipper) the (means of) repairing to his spacious dwelling; the favour of Mithra, the destroyer of foes, is (granted) to (his) adorer.
Mandala – V Suktha – 81 Verse – 5 Chanda – Jagathee
Rishi – Syaavaasva Aathreya Devatha – Savithaa (pre-dawn sun)
You alone rule over (the actions of) living beings; you are Pooshan, divine (Savithaa),
by the movements; you are sovereign over the whole world; Syaavaasva offers praise, Savithaa, to you.
Mandala – VI Suktha – 7 Verse – 1 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Vaisvaanara-Agni
The gods have generated, Vaisvaanara-Agni, as the brow of heaven, the unceasing pervader of Earth, born for (the celebration of) sacrifice, wise, regal, the guest of men, in whose mouth (is) the vessel (that conveys the oblation to gods).
(Vaisvaanara-Agni: Agni who is beneficial to all men)
Mandala – VI Suktha – 16 Verse – 18 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Agni
Let not your full (blaze) be distressing to the eye, giver of dwellings to your humble votaries, and, therefore, accept our worship.
Mandala – VI Suktha – 16 Verse – 27 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Agni
Those, Agni, who are protected by you, wishing for the whole (term of) life (obtain it), overcoming hostile assailants, destroying hostile assailants.
Mandala – VI Suktha – 21 Verse – 11 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Visve-Deva
Come quickly, son of strength, you who know (all things), upon my prayer, together with all the adorable (divinities); they who, with the tongue of Agni, are partakers of the sacrifice, who rendered Manu (victorious) over his adversaries.
Mandala – VI Suktha – 39 Verse – 3 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Indra
This Soma, Indra, (quaffed by you), has lighted up the unlit nights, and days and nights and years; (the gods) of old have established it as the ensign of days, and it has made the dawns generated in light.
(Soma also refers to the Moon)
Mandala – VI Suktha – 49 Verse – 10 Chanda – Thrishtup
Rishi – Rhujisvaa Bhaaradhwaaja Devatha – Visve-Deva
Exalt Rudhra, the parent of the world, with these verses by day; (exalt) Rudhra (with them) by night; animated by the far-seeing, we invoke him, mighty, of pleasing aspect, undecaying, endowed with felicity, (the source) of prosperity.
Mandala – VI Suktha – 49 Verse – 12 Chanda – Thrishtup
Rishi – Rhujisvaa Bhaaradhwaaja Devatha – Visve-Deva
Offer adoration to the valiant, powerful, swift-moving (company of the Maruths), as the herdsman (drives his) herd to their stall; may that (company) appropriate to its own body the praises of the pious worshipper, as the firmament (is studded) with stars.
(In the Vedas, Rudhra is the father of the Maruths. Shiva does not appear as a deity in the Vedas and the word shiva is used only as an adjective or adverb – “shivathamo rasas-thasya”, not as a proper noun.)
Mandala – VI Suktha – 55 Verse – 3 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Pooshaa
Illustrious Pooshan, you are a torrent of riches; you, who have a goat for your steed, are a heap of wealth, the friend of every worshipper.
Mandala – VI Suktha – 61 Verse – 13 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Sarasvathy
She who is distinguished among them as eminent in greatness and in her glories; she who is the most impetuous of all other streams; she who has been created vast in capacity as a chariot, she, Sarasvathy, is to be glorified by the discreet (worshipper).
(The reference is to the river Sarasvathy, the primary river of the Rig Veda.)
Mandala – VII Suktha – 9 Verse – 6 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Agni
Vasishta is kindling you, Agni; destroy the malignant, worship the object of many rites, (the company of the gods), on behalf of the wealthy (institutor of the sacrifice), praise (the gods) Jaathavedas with manifold praises, and do you ever cherish us with blessings.
Mandala – VII Suktha – 21 Verse – 2 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Indra
They repair to the sacrifice, they stew the sacred grass; the noise of the (grinding) stone suppressed with difficulty; famous priests, whose voices are heard far off, bring the stones from the interior of the building.
(The process refers to the grinding of the stewed Soma plant to extract its juice.)
Mandala – VII Suktha – 24 Verse – 2 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Indra
Your purpose, Indra, is perceived, you who are mighty in the two (worlds); the Soma is effused, the sweet juices are poured (into the vessels); this perfect praise uttered with loosened tongue propitiates Indra with repeated invocations.
Mandala – VII Suktha – 31 Verse – 2 Chanda – Gaayathree
Rishi – Vasishta Maithraavaruni Devatha – Indra
Repeat to the liberal Indra such brilliant praise as other (men do); let us offer it to him who is affluent in truth.
Mandala – VII Suktha – 32 Verse – 26 Chanda – Pragaatha
Rishi – Vasishta Maithraavaruni Devatha – Indra
Bring to us, Indra, wisdom, as a father (does) to his sons, bestow wealth upon us on this occasion, you the invoked of many, so that we , living at the solemnity may (long) enjoy the light (of existence).
Mandala – VII Suktha – 40 Verse – 3 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Visve-Deva
Maruths, whose steeds are the spotted deer, may the mortal whom you protect be resolute; be strong for him, Agni, and Sarasvathy also defend, let there be no despoiler of his riches.
Mandala – VII Suktha – 53 Verse – 3 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Dyaavaa-Pruthivee
Many, Heaven and Earth, are the treasures fit to be given to the pious donor (of the oblation); give to us that wealth which is unlimited, and do you ever cherish us with blessings.
Mandala – VII Suktha – 55 Verse – 3 Chanda – Gaayathree
Rishi – Vasishta Maithraavaruni Devatha – Indra
Offspring of Saramaa, returning (to the charge), attack the pilferer or the thief. Why do you assail the worshippers of Indra? Why do you intimidate us? Go quietly to sleep.
(Saayana says that Vasishta sought, uninvited, to take rest one night at Varuna’s house; he may also have searched for food. Varuna’s dogs, descended from Indra’s dog Saramaa, mistook him for a thief and attacked him. This verse is said to have then been used by thieves of Vedic times. Excellent example of a verse that, while lacking any religious or philosophical merit, is yet revealing – 1. Thieves were prevalent, 2. Some homes were wealthy enough to need protection, 2. Pet dogs were used for protection, 3. Even thieves knew and used Vedic verses!)
Mandala – VII Suktha – 91 Verse – 1 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Vaayu
Those venerable worshippers, who by promptly and frequently(adoring Vaayu) with reverence were formerly free from reproach; have now illumined Ushas and the Sun for this sacrifice to Vaayu and (the preservation of ) embarrassed mankind.
Mandala – VII Suktha – 97 Verse – 7 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Bruhaspathy
He verily is pure, borne by numerous conveyances, he is the purifier armed with golden weapons (may also be translated as golden speech), the object of desire, the enjoyer of heaven; Bruhaspathy is well domiciled, of goodly aspect, a most beautiful giver of ample food to his friend.
Mandala – VII Suktha – 99 Verse – 7 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Vishnu
I offer, Vishnu, the oblation placed before you with the exclamation “Vaasa”; be pleased Sipivishta, with my offering; may my laudatory verses magnify you; and do you (gods) ever cherish us with blessings.
Mandala – VIII Suktha – 1 Verse – 19 Chanda – Bruhathy
Rishi – Medhaathithi-Medhyaathithi Kaanva Devatha – Indra
Pour out to Indra the most exhilarating, the most excellent Soma, for Sakra cherishes him who is desirous of propitiating him by every pious act.
Mandala – VIII Suktha – 2 Verse – 8 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra
Three purifying vessels drop (the Soma), three ladles are well filled (for the libation), the whole is furnished for the common sacrifice.
Mandala – VIII Suktha – 3 Verse – 24 Chanda – Bruhathi
Rishi – Medhyaathithi Kaanva Devatha – Paakasthaama Kourayaana
His father’s own son, the giver of dwellings, the sustainer of strength like (invigorating) unguents, I celebrate Paakasthaaman, the destroyer (of foes), the despoiler (of enemies), the donor of the tawny (horse).
(As best as I can make out, Paakasthaaman appears to have been a king, the son of Kourayaana. The rishi appears quite pleased with his generosity.)
Mandala – VIII Suktha – 7 Verse – 16 Chanda – Gaayathree
Rishi – Punarvathsa Kaanva Devatha – Maruth-Gana
They who, like dropping showers, inflate the two worlds with rain, milking the inexhaustible cloud.
Mandala – VIII Suktha – 8 Verse – 5 Chanda – Anushtup
Rishi – Sadhvamsa Kaanva Devatha – Asvineekumaara
Come Asvins, to drink the Soma at our sacrifice, you who are praised (by him and honoured) by his pious acts, benefactor of the worshipper and leaders of rites.
(Saayana appears to have admitted using considerable imagination to translate this verse.)
Mandala – VIII Suktha – 26 Verse – 24 Chanda – Gaayathree
Rishi – Visavamanaa Vaiyasva et al Devatha – Vaayu
We invoke you who are of graceful form, extending your limbs in all directions through your magnitude, to our religious rites, like the stone (Soma grinding stone).
Mandala – VIII Suktha – 34 Verse – 4 Chanda – Anushtup
Rishi – Neepaathithi Kaanva Devatha – Indra
The Kanvas invoke you hither for protection and for food; do you, ruling yonder heaven, Oh radiant with oblations, return thither.
Mandala – VIII Suktha – 41 Verse – 6 Chanda – Mahaapankthi
Rishi – Naabhaaka Kaanva Devatha – Indra
In whom all pious acts are concentrated, like the nave in (the centre of) the wheel, worship him quickly who abides in the three worlds; as men assemble the cattle in their
pasture, so do (our foes) collect their horses (to assail us); may all our enemies perish.
Mandala – VIII Suktha – 42 Verse – 4 Chanda – Anushtup
Rishi – Naabhaaka Kaanva Devatha – Asvineekumaara
The sacred stones, Asvins, the pious worshippers, Naasatyaas, have fallen upon their sacred functions, (to induce you) to drink the Soma; may all our enemies perish.
(In some sukthas, many or all of the verses have the same phrase at the end, as a refrain. Naabhaaka Kaanva’s refrain is “may all our enemies perish”.)
Mandala – VIII Suktha – 43 Verse – 11 Chanda – Gaayathree
Rishi – Virupa Aagirasa Devatha – Agni
Let us adore with hymns, Agni, the grantor (of desires), the eater of the ox, the eater of the marrow, on whose back the libation is poured.
Mandala – VIII Suktha – 69 Verse – 11 Chanda – Pankthi
Rishi – Priyamedha Aangirasa Devatha – Visvedeva
Indra drank (the Soma), Agni drank it, the Visve-Devas were gladdened; let Varuna fix his dwelling here, the waters have praised him as cows (moo) meeting their calves.
Mandala – VIII Suktha – 90 Verse – 1 Chanda – Pragaatha
Rishi – Nrumedha Aangirasa Devatha – Indra
May Indra, who is to be invoked in all battles, regard our hymns and our libations; he, the slayer of Vruthra, who crushes the mightiest (foes), who is worthy of his praise.
Mandala – VIII Suktha – 96 Verse – 1 Chanda – Thrishtup
Rishi – Thiraschee Aangirasa Devatha – Indra
For him the dawns prolonged their rising, for Indra the nights muttered auspicious voices by night; for him the waters, the mothers, the seven rivers, stood, offering an easy passage for men to cross over.
Mandala – VIII Suktha – 103 Verse – 3 Chanda – Bruhathi
Rishi – Sobhari Kaanva Devatha – Agni
Since men tremble before those who perform sacred sacrifices, therefore do ye devoutly worship in the solemn rite Agni, the conferer of thousands of kine.
Mandala – IX Suktha – 4 Verse – 5 Chanda – Gaayathree
Rishi – Hiranyasthoopa Aangirasa Devatha – Pavamaana Soma
Do you (Oh, Soma), by your power and your protections bring us to the Sun and make us happy.
(All of Mandala IX, 1107 verses in all, is on Pavamaana – purely/copiously flowing – Soma. This verse reflects the quality of the entire Mandala.)
Mandala – IX Suktha – 12 Verse – 4 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
Soma, the observant, who is the wise seer, is worshipped in the navel of the sky, the woolen filter.
Mandala – IX Suktha – 13 Verse – 9 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
Pure (libations), beholding all things and destroying those who worship not, sit down in the place of sacrifice.
Mandala – IX Suktha – 17 Verse – 6 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
The sage performers (of pious rites) glorify (the Soma) at the head of the sacrifice, entertaining affection for him the all-beholding.
Mandala – IX Suktha – 26 Verse – 2 Chanda – Gaayathree
Rishi – Dhrullhachyutha Aagasthya Devatha – Pavamaana Soma
The chants celebrate that Indu flowing in a thousand streams, inexhaustible, the supporter of Heaven.
(Vedic Sanskrit had the consonant ‘lla’, resembling the infinity symbol. This consonant now survives only in the peninsula. Vedic mangalam was spelt with “lla”, not “la”.)
Mandala – IX Suktha – 42 Verse – 3 Chanda – Gaayathree
Rishi – Medhyaathithi Kaanva Devatha – Pavamaana Soma
The Soma juices of unbounded vigour flow for the increasing, rapid acquisition of food.
Mandala – IX Suktha – 63 Verse – 24 Chanda – Gaayathree
Rishi – Nidhuvi Kaasyapa Devatha – Pavamaana Soma
Soma, you who are exhilarating, flow defeating the enemies, bestowing knowledge(on us); drive off the people who love not the gods.
Mandala – IX Suktha – 64 Verse – 2 Chanda – Gaayathree
Rishi – Kasyapa Maareecha Devatha – Pavamaana Soma
Oh sprinkler, the strength of you the sprinkler consists in sprinkling, your worship consists in sprinkling, your juice consists in sprinkling, you truly are always the sprinkler.
(I don’t mean to be disrespectful, but this rishi, I think, had a bit too much of the Soma. The rishi of another verse openly admits that!)
Mandala – IX Suktha – 66 Verse – 8 Chanda – Gaayathree
Rishi – Satha Vaikaanasa Devatha – Pavamaana Soma
The seven kindred (priests) uttering (praises) and worshipping (the gods with oblations) invoked you the sage at the sacrifice with hymns.
Mandala – IX Suktha – 70 Verse – 5 Chanda – Jagathee
Rishi – Rehnu Vaisvaamithra Devatha – Pavamaana Soma
Being filtered for Indra’s world-supporting strength, stationed in the midst of both worlds, he goes (everywhere); the shower destroys the evil minded by his vigour, challenging the Asuras like an archer.
(Asura doesn’t always refer to demons in the Rig Veda. They were a group of secondary deities, including Mithra and Varuna. Historians, Indian and Western, believe firmly that “Asura” is linked to “Ahura” of Persia and Zarathustra. This verse may be illustrative of the conflict between the beliefs of Indian Aryans and Iranian Aryans, particularly since Zarathustra preached vehemently against the consumption of “haoma”, or Soma. Interestingly, “sura”, in Sanskrit, means liquor. Avesta, the book of verses believed to have been revealed to Zarathustra, is said to be very similar to the Rig Veda, with some verses being identical.)
Mandala – IX Suktha – 79 Verse – 3 Chanda – Jagathee
Rishi – Kavi Bhaargava Devatha – Pavamaana Soma
For the (Soma) verily is the foe of his own enemy and the destroyer of the enemy of another; as thirst overcomes one in a desert, so purified Soma, who are irresistible, slay (both) those (adversaries).
Mandala – IX Suktha – 86 Verse – 35 Chanda – Jagathee
Rishi – Various Rishigana Devatha – Pavamaana Soma
You rush, Pavamaana, to (bring) food and strength; you alight on th epitchers like a falcon on its nest; (you) the exhilarating effused juice giving exhilaration to Indra, resembling the support of heaven, beholding (all things).
Mandala – IX Suktha –86 Verse – 46 Chanda – Jagathee
Rishi – Gruthsamadha B Sownaka Devatha – Pavamaana Soma
The supporter of heaven, the prepared, exhilarating (Soma) is let loose, the triple (liquor) rushes to the waters; the worshippers taste the sounding Soma juice, when the reciters of holy texts approach the embodied (beverage) with praise.
Mandala – IX Suktha – 110 Verse – 9 Chanda – Oordhvabruhathi
Rishi – Thraivrushna & Powrukuthsya Devatha – Pavamaana Soma
Since, Pavamaana, you by your might are chief over these two worlds and all these living beings, as a bull is ruler in a herd of kine.
Mandala – IX Suktha – 113 Verse – 8 Chanda – Pankthi
Rishi – Kasyapa Maareecha Devatha – Pavamaana Soma
Where Vivasvath’s son is king, where the inner chamber of the sun (is), where these great waters (are), there make me immortal; flow Indu, for Indra.
Mandala – X Suktha – 26 Verse – 1 Chanda – Ushnick
Rishi – Various Devatha – Poosha
Since our appointed and acceptable prayers proceed to him, may the mighty Pooshan, of pleasing aspect, whose care is ever harnessed, protect us.
Mandala – X Suktha – 27 Verse – 4 Chanda – Thrishtup
Rishi – Vasukra Aindra Devatha – Indra
When I enter upon unprecedented combats, then all those who are affluent in oblations approach me so engaged; I destroy the mighty and overpowering foe for the protection of the world, and seizing him by the feet, throw him down from the mountain.
(In this verse, Indra himself is the speaker.)
Mandala – X Suktha – 37 Verse – 12 Chanda – Jagathee
Rishi – Abhithapa Sowrya Devatha – Soorya
Whatever sin, great and exciting the wrath of the gods, we have committed against you, Oh gods, by the tongue, or the working of the mind, do you Vasus, transfer that sin to him, who assailing terrifies us.
Mandala – X Suktha – 45 Verse – 7 Chanda – Thrishtup
Rishi – Vathsapri Bhaalandana Devatha – Agni
Desiring (oblations), purifying, moving quickly, sagacious, immortal, Agni has been stationed among mortals; he sends forth the smoke and goes wearing a radiant (form) and pervading the heaven with brilliant lustre.
Mandala – X Suktha – 57 Verse – 1 Chanda – Gaayathree
Rishi – The ‘Bandhu’ Brothers Devatha – Visve-Deva
Let us not depart, Indra, from the path; let us not (depart) from the sacrifice of the offerer of the libation; let not our adversaries remain (in our place).
(Four brothers had been the resident priests of a king. One of the brothers, Subandhu, had been killed by rival priests. This suktha is for the protection of the surviving brothers.)
Mandala – X Suktha – 59 Verse – 8 Chanda – Pankthi
Rishi – The ‘Bandhu’ Brothers Devatha – Dyaavaa-Pruthivee
May the great Heaven and Earth, the parents of the sacrifice, (grant) happiness to Subandhu; Heaven and Earth, remove all iniquity; let Heaven (take away) iniquity; may no ill ever approach you.
Mandala – X Suktha – 63 Verse – 3 Chanda – Jagathee
Rishi – Gaya Plaatha Devatha – Visve-Deva
To (these deities) to whom the maternal (Earth) yields the sweet-flavoured milk, and the cloud-invested, undepressed Heaven (yields) ambrosia, to those Aadithyaas whose strength is sacred praise, who are bringers of the rain, the doers of good actions, offer for your welfare oblations.
Mandala – X Suktha – 64 Verse – 1 Chanda – Jagathee
Rishi – Gaya Plaatha Devatha – Visve-Deva
In what manner, and of which of the gods, who hear (our praises) at the sacrifice, may we enunciate the venerable name? Who will show us compassion? Who will grant us happiness? Which of them comes for our protection?
(There is a famous suktha – no. 121 - in this mandala, with each verse ending with the refrain – kasmai devaaya havishaa vidhehma. Literally, this translates into “To which deity may we sacrifice?”. It is, however, translated as, “To Ka, we offer this sacrifice”. Prajaapathi, the creator, is said to have asked Indra, “Having given you strength, then who am I”. Indra is said to have replied, “You are Ka (Who)”. The suktha on Ka is one of three sukthas on creation, the others are addressed to Purusha – the oft-recited Purusha suktha - and Bhaava-vruttha.)
Mandala – X Suktha – 71 Verse – 9 Chanda – Jagathee
Rishi – Bruhaspathi Aangirasa Devatha – Gnaana
Those who do not walk (with the Brahmanas) in this lower world, not (with the gods) in the upper world – they are neither Brahmanas nor offerers of libations; they, devoid of wisdom, attaining speech, having sin-producing (speech), becoming ploughman, pursue agriculture.
(This suktha is addressed to Gnaana – meaning knowledge of the Veda. Here, Brahmana refers to anyone with the knowledge of the Veda.)
Mandala – X Suktha – 76 Verse – 6 Chanda – Jagathee
Rishi – Jarathkarna Airaavatha Devatha – Graava
May the renowned stones bring us the effused (juice) of the Soma, (may they establish us) with brilliant praise in the brilliant (Soma sacrifice), where the priests milk forth the desirable Soma juice, crying out all around and racing each other.
Mandala – X Suktha – 95 Verse – 5 Chanda – Thrishtup
Rishika – Urvasi Devatha – Purooruva Ailla
Thrice a day, Purooruva, have you embraced me, you have loved me without a rival; I have followed (you) to your dwelling, you, hero, have been the sovereign of my person.
(The rishika is Urvasi, the legendary nymph. Purooruva is the king who cared for her, as his mistress, during the term for which she had been condemned by Mithra and Varuna to cohabit with a mortal on earth – solely for having excited them enough to produce Agasthya Maithraavaruni. There were other rishikas of the Rig Veda, albeit with more scholarly and less glamorous backgrounds.)
Mandala – X Suktha – 96 Verse – 7 Chanda – Jagathee
Rishi – Varu Aangirasa Devatha – Hari (green-tinted Indra)
Yellow-tinted (Soma juices) are stored up sufficiently, let his desires, the yellow-tinted juices urge his two swift bay horses for the stalwart (Indra). His (chariot) which rushes with spirited bay horses to the conflict, has reached his desire (the sacrifice) in which the Soma is presented.
(The sole purpose of this entire suktha is said to be the play on the word “hari”, meaning green. The contemporary translator has substituted yellow-tinted and bay for green, since they make a bit more sense, at least chromatically.)
Mandala – X Suktha – 101 Verse – 2 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Construct exhilarating (hymns), spread forth praises, construct the ship which is propelled by oars, prepare your weapons, make ready, lead forth, Oh friends, the herald, the adorable (Agni).
Mandala – X Suktha – 101 Verse – 7 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Satisfy the horses, accomplish the good work (of ploughing), equip a car laden with with good fortune, pour out (the water of) the well, having wooden cattle-troughs having a stone rim, having a receptacle like armour, fit for the drinking of men.
Mandala – X Suktha – 101 Verse – 10 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Pour out the golden Soma into the bowl of the wooden cup, fabricate it with stone axes, gird it with ten bands, harness the beast of burden to the two poles (of the wagon).
(This suktha of twelve verses by Budha Sowmya, is informative about the agrarian life of Vedic times.)
Mandala – X Suktha – 128 Verse – 8 Chanda – Thrishtup
Rishi – Vihavya Aangirasa Devatha – Visve-Deva
May the omnipresent (Indra), the mighty one, who is invoked by many, and lauded by many, bestow a blessing on this our sacrifice; be gracious to our offspring, Indra, lord of bay horses; harm us not, desert us not.
Mandala – X Suktha – 131 Verse – 3 Chanda – Thrishtup
Rishi – Sukeerthi Kaaksheevatha Devatha – Indra
The cart has not arrived in due season, nor does he acquire fame in battles, (let us, the sages), desiring cattle, desiring horses, desiring food, solicit (Indra), the showerer, for his friendship.
……………………..
The Upanishads are estimated to have come into being some centuries after the later Vedas, perhaps over five hundred years after the first books of the Rig Veda. They are linked to the various Vedas and are considered to be their culmination – hence, Veda-antha. The Bruhadh-Aaranyaka Upanishad is universally thought to be the greatest of the Upanishads, not merely because of its name. It is linked to the Yajur Veda. It is well worth reading in its entirety and excellent translations into English are readily available.
The 28th verse of the 3rd section of its 1st chapter, part of the Madhu-Kanda (Honey or Sweet Section) reads, in part:
Asatho maa sadh gamaya, thamaso maa jyothir gamaya ….
From the unreal lead me to the real, from darkness lead me to light ……
Thath Savithur varehnyam bhargo devasya dheemahi; Dhiyo yo nah prachodayaath.
We meditate on that desirable light of the divine Savithaa; Who may enlighten our intellect.
Or: May we imbibe in ourselves the choicest effulgence of the divine creator, So that he evokes our intellects.
The Saavithree manthra, more commonly known by the name of its metre, Gaayathree, is recited as a prayer by millions, millions of times everyday. It does not seek food, wealth, life of a hundred autumns, immortality, salvation, good health, numerous male progeny, or the destruction of foes. It seeks enlightenment. A prayer that is perhaps some four thousand years old, when mere survival was often an unmet challenge, seeks enlightenment. It’s a sad irony that most who recite this verse in pursuit of enlightenment, do not know what it means. For years, I didn’t. In fact, I did not learn until few years ago, that this verse is from the Rig Veda.
However, I had realized for decades that, despite being a member of the so-called priestly class, I was woefully ignorant of the core Hindu scriptures. I kept telling myself that one day, when I had the time, I would rectify the situation, at least climb out of total ignorance to a passable proxy for knowledge. I started to do that a few years ago and the experience has been quite fascinating. And frustrating.
Secondary school Sanskrit, rendered decrepit by decades of dereliction and disuse, simply doesn’t equip one to read, let alone understand, Hindu scriptures in their original form. So, translations are a necessity. Since Sanskrit isn’t the only Indian language in which I am rusty, the translations had to be in English. Fortunately, there are translations aplenty, with those of the Upanishads, Mahabharatha, Ramayana and the Bhagavadh Gita being superior to those of the Vedas. Unfortunately, they often disagree with one another (an example of very mild disagreement is illustrated in the above translations of the Gaayathree).
There are various reasons for such disagreement. The key Hindu scriptures are all in verse form, in Vedic or classical Sanskrit. As wonderful a language as Sanskrit is, it poses some problems, even to scholars. Punctuation is minimal, there are no capitals to distinguish a proper noun from a noun or an adjective, the language evolved over time with subtle, or not so subtle, changes in meanings of words, an exasperating degree of freedom is permitted in the order of words within a verse and key syllables, or even essential words, are dropped in order to fit verses into rigorous metres. When the dropped word is the sole verb in a verse, distinguishing between the subject and the object, a noun, a proper noun or an adjective, becomes a matter of contextual guess work. Even scholarly hands are thrown up in abject surrender. It is ironic that the very metric structures, assiduous adherence to which has made it possible for these invaluable verses to have been passed down hundreds of generations essentially intact, at times render them incomprehensible.
The other difficulty is with the choice of translators, all great scholars. The advantages of choosing a scholar who is, or was, one with the ethos of Hinduism are evident. The disadvantage is that such translations frequently exhibit a tendency to turn the prosaic into the profound. Where the words and the context clearly seem to indicate mundane wealth, for example, the translator may turn it into “a munificence of knowledge and wisdom”. Purely academic scholars tend not to do that, but may miss the spirit of the verse. So, multiple translations have to be read.
The Vedas pose yet another difficulty; they are voluminous compilations of disparate verses and, unlike puranas with cohesive themes, any attempt at abridgement will lead to diminishment. The Rig Veda alone has some 10,500 verses (scholars disagree even on this number!), more than the other three Vedas put together. But, it is the foundation, the origin, and cannot be side-stepped. So, I didn’t.
The effort accounted for a few months of 2002, with a few hours being devoted everyday to the Rig Veda. It ended with a minor sense of accomplishment (after all, there was no scholarship on my part) and a major sense of awe. More than four hundred sages, perhaps more than a thousand years before Homer, expressed their aspirations, feelings, fears, observations and thoughts in the poetry of a language that was unparalleled, among its contemporaries, in its level of development. There are exquisitely poetic verses, particularly those on Usha, the goddess of dawn. One wonders where we went wrong while reading verses welcoming the new bride with joy, affection and regard and asking her to be the queen of the joint household. There are verses of heartrending pathos desperately praying for the wellbeing of both the mother who is about to deliver a child and her child, revealing that death at childbirth and infant mortality were major concerns. The lives, norms, mores, professions, practices, materials, dreams and mundane desires of the Vedic people are revealed, often in incidental phrases. There are unexpected and intriguing insights into possible etymology - romanchaka literally means hair-raising or causing goose-pimples, but also means thrilling and romantic rapture. And, hymns on creation.
All of these can be found in the Rig Veda, if one has the time to plough through thousands of other verses that seem unworthy of the place accorded them. I did have the time, but many don’t. With the aim of helping those who don’t, I have undertaken a far less arduous effort. People should have at least a taste of the Rig Veda, I felt; one that may entice them to delve deeper into it when time may permit. Abridgement, as indicated earlier, is not an option. Selective extraction is, but involves bias and is likely to misrepresent and mislead. Further, that has already been done commendably by Wendy Doniger, et al in “The Rig Veda: An Anthology: 108 Hymns, Selected, Translated and Annotated”. The approach I have taken is to provide a representative sample of 108 verses. More on this later.
I learned that King Bukka, the founder of the Vijayanagar kingdom, commissioned his teacher, Saayana Aachaarya, in the middle of the fourteenth century to write commentaries (bhaashya) on all the Vedas (Saayana is the colour of the evening; the similarity with cayenne is noteworthy). It took Saayana around a quarter of a century to do that. In doing so, he rendered comprehensible what Vyaasaa (literally, the compiler) is said to have compiled. I understand that all translations of the Rig Veda rely, directly or indirectly, on Saayana’s elucidating commentary. Saayana’s contribution is truly invaluable.
Each verse of the Rig Veda is attributed to a sage (rishi); praises, invokes or talks about one or more deities (devatha) and is in a specified metre (chanda). Verses are grouped into hymns (suktha), which are grouped into books (mandala). The rishi, devatha and chanda are specified at the beginning of each suktha. The mandalas, sukthas and verses are sequentially numbered. Such rigour, so long ago!
In this format, the famous Saavithree manthra is the tenth verse of the sixty-second suktha of the third mandala. The suktha is attributed to Visvaamithra Gaathina and the manthra is the first of three verses in the suktha addressed to Savithaa. Saayana, in his bhaashya, adds that Savithaa is the pre-dawn phase of the Sun. He also says that Savithaa = sa + vitha = with + soul = Brahman = the Ultimate Soul. Hence, Saavithree is the name of Brahma’s wife. It is impossible to miss the similarity between vitha and the Latin vita. Lamentably, Visvaamithra’s noble quest is short-lived, he seeks food and affluence in the very next verse.
Such is the Rig Veda, as enthralling in its variety as it is disheartening. I have randomly selected 108 of its verses in an attempt to encapsulate that variety. 108 numbers were chosen from the series running from 1 to 10,551. This was done using a random number generator. The numbers so chosen became the numbers of the verses that constitute my sample. The selection of these verses was thus done without looking at any of the verses themselves. So, there is no bias whatsoever in this sample. The sample, representing just over one percent of the total, is large enough to be representative. In other words, if X % of the verses of the Rig Veda view Nature with a sense of awe, so will roughly X % of the verses in the sample; if only Y % of the Vedic verses reflect lofty aspirations, so will it be in the sample. A clear drawback of this procedure is that the best known verses of the Rig Veda are highly unlikely to be in the sample, since they do not constitute high enough a proportion of the total number of verses. For those, the reader will have to look in the anthology mentioned earlier, or better still, read the Rig Veda in its entirety.
The translation I have given is almost entirely based on that of Ravi Prakash Arya and K.L. Joshi. They, in turn, have relied on the bhaashya of Saayana Aachaarya and the English translation of H.H. Wilson, published around 1850. In the sample, all parenthetical comments within the translations are either from Arya and Joshi themselves, or quite commonly, from Saayana’s baashya. They are not mine. The few parenthetical comments that I have added, presumptuously presuming your interest, are placed outside the body of the translation and are in smaller font.
There are many other translations, including those into languages other than English – Max Muller’s translation into German is particularly famous and has served as the source for many other translations. A Google search of the Web will list many translations and other sources for those who are interested (Ralph Griffith’s oft-cited translation, published in 1896, is available in its entirety on the Web!). I hope that many will be, not because the Rig Veda is worth reading in its entirety, but because veneration is best founded on verification.
The Verses of the Rig Veda
An anthology of 108 randomly selected verses
Based primarily on the translation by R.P. Arya and K.L. Joshi
Mandala – I Suktha – 2 Verse – 3 Chanda – Gaayathree
Rishi – Madhucchanda Vaisvaamithra Devatha – Vaayu
Vaayu, your approving speech comes to the giver (of the libation) and to many (others who invite you) to drink the Soma juice.
(Soma, an intoxicant or narcotic of some sort, was squeezed out of a plant and filtered through woolen cloth, not fermented.)
Mandala – I Suktha – 2 Verse – 7 Chanda – Gaayathree
Rishi – Madhucchanda Vaisvaamithra Devatha – Mithra-Varuna
I invoke Mithra, of pure vigour, and Varuna, the devourer of foes; the joint achievers of the act of bestowing water (on Earth).
Mandala – I Suktha – 16 Verse – 4 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra
Come, Indra, to our libation with your long-maned steeds; the libation being poured out, we invoke you.
Mandala - I Suktha – 21 Verse – 2 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra-Agni
Praise, men, Indra and Agni, in sacrifices, decorate them (with ornaments) and sing hymns (to them).
(While there are innumerable references to speech, recitation, singing, etc. in the Rig Veda, there are none whatsoever to writing and reading. Historians believe that Sanskrit script was developed long after the Vedas. Given the intricacies and precision of Sanskrit pronunciation, it is truly amazing that the Vedas were passed intact through so many generations without the aid of a script.)
Mandala - I Suktha – 48 Verse – 1 Chanda – Baarhatha Pragaatha
Rishi – Praskanva Kaanva Devatha – Usha
Ushas, daughter of heaven, dawn upon us with riches. Diffuser of light, dawn upon with us with abundant food; bountiful goddess, dawn upon us with wealth (of cattle).
Mandala - I Suktha – 69 Verse – 3 Chanda – Dhvipadha Viraata
Rishi – Paraasara Saakthya Devatha – Agni
He diffuses happiness in a dwelling like a son (newly) born; he overcomes (opposing) men like an animated charger; whatever (divine) beings I may, along with other men, invoke (to the ceremony), you, Agni, assume all (their) celestial natures.
Mandala - I Suktha – 82 Verse – 2 Chanda – Pankthi
Rishi – Gothama Raahoogana Devatha – Indra
(Your worshippers) have eaten the food which you had given and have rejoiced and trembled through their precious (bodies); self-enlightened sages have glorified you with commendable thoughts, Indra, quickly yoke your horses.
(Humility among Vedic sages is not always evident in Vedic verses.)
Mandala - I Suktha – 104 Verse – 7 Chanda – Thrishtup
Rishi – Kuthsa Aangirasa Devatha – Indra
Hence, Indra, I meditate on you; on this (your power) has our trust been placed; showerer (of benefits), direct us to great wealth; consign us not, you who are invoked by many, to a destitute dwelling; give, Indra, food and drink to the hungry.
Mandala - I Suktha – 108 Verse – 11 Chanda – Thrishtup
Rishi – Kuthsa Aangirasa Devatha – Indra-Agni
Whether, Indra and Agni, you are in heaven or upon earth, in the mountains, in the herbs, or in the waters, showerers of benefits, come hither, come hither from wherever you may be and drink the effused Soma.
Mandala - I Suktha – 118 Verse – 7 Chanda – Thrishtup
Rishi – Kaksheevaan Dhairghathamasa Devatha – Asvineekumara
You (gave relief) to the imprisoned Athri, (quenching the) scorching heat, and fed him with grateful food; solicitous of worthy praise, you gave sight to Kanva, blinded (by darkness).
Mandala - I Suktha – 118 Verse – 10 Chanda – Thrishtup
Rishi – Kaksheevaan Dhairghathamasa Devatha – Asvineekumara
Earnestly we call you, leaders (of the sacrifice), such (as you have been described), and who are well born, to our succour, soliciting, Asvins, wealth; contented with our libations, come to us with your wealthy chariot, to bring us felicity.
Mandala - I Suktha – 131 Verse – 6 Chanda – Athyashti
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra
Will (Indra) be present at this our morning rite? Be apprised (Indra) of the oblation offered with (due) observances for the sake of (obtaining) heaven; and, since, wielder of the thunderbolt, showerer (of benefits), you know how to destroy the malevolent, do you, therefore, listen to the acceptable (praise) from me, intelligent, though a novice, (hear it from me), a novice.
Mandala - I Suktha – 132 Verse – 5 Chanda – Athyashti
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra
Inasmuch as the hero (Indra) rightly judges men by their deeds, therefore do the (pious), sacrificing (to Indra) for sustenance, become enabled, by the wealth that has been attained, to overcome (their foes); desirous of food, they diligently worship (Indra); the sacrificial food offered to him is the source of progeny (to the worshipper) and (men) worship him, that by their own strength they may overcome (their foes); pious sacrificers enjoy residence in the heaven of Indra; pious sacrificers are, as it were, in the presence of gods.
Mandala - I Suktha – 136 Verse – 7 Chanda – Thrishtup
Rishi – Parucchepa Dhaivodhaasi Devatha – Indra-Mithra-Agni-Varuna
Worshipping Indra and favoured by the Maruths, may we rely upon the protection of the
gods; and may we, affluent (through their bounty), enjoy the felicity which Agni, Mithra and Varuna are bestowing (upon us).
Mandala - I Suktha – 157 Verse – 4 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Asvineekumaara
Bring us, Asvins, vigour; animate us with your honeyed speech; prolong our existence; wipe away our sins; destroy our foes; be ever our associates.
Mandala - I Suktha – 159 Verse – 3 Chanda – Jagathee
Rishi – Dheerghathamaa Ouchathya Devatha – Dyaavaa Pruthivee
These, your children, the performers of good works and of goodly appearance, recognise you as their great parents, through the experience of former (kindness); preserve uninterrupted stability in the functions of your progeny, whether stationary or moving, (depending on existence) on none other than you.
(Dyaavaa Pruthivee = Heaven and Earth)
Mandala - I Suktha – 161 Verse – 2 Chanda – Jagathee
Rishi – Dheerghathamaa Ouchathya Devatha – Rhibhugana
Make fourfold the single ladle, so the gods command you; and for that purpose have I come, sons of Sudhanvan; if you accomplish this, you will be entitled to sacrifices along with the gods.
Mandala - I Suktha – 162 Verse – 14 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Asvasthuthi
May the place of going forth, of tarrying, of rolling on the ground; the foot-fastening of the horse, (the water) that he has drunk, the grass that he has eaten – may all these be thine among the gods.
Mandala - I Suktha – 164 Verse – 25 Chanda – Thrishtup
Rishi – Dheerghathamaa Ouchathya Devatha – Visve-Deva
With the stanzas in the Jagathee metre, he fixed the rain in heaven and surveyed the Sun in the Rathanthara. They have declared three divisions of the Gaayathree metre, whence it surpasses (all the rest) in force and majesty.
Mandala - I Suktha – 171 Verse – 2 Chanda – Thrishtup
Rishi – Agasthya Maithraavaruni Devatha – Maruth-Gana
This praise, accompanied by offerings, Maruths, is for you, offered from the heart; accept
it, divinities, with favour, and come with willing minds (to receive) these (praises), for
you are the ones who augment the sacrificial food.
Mandala - I Suktha – 175 Verse – 5 Chanda – Anushtup
Rishi – Agasthya Maithraavaruni Devatha – Indra
Your inebriety is most intense; nevertheless, your acts (for our good) are most beneficent. You desire, bountiful giver of horses, that (both your inebriety and your beneficence
should be the means of) destroying enemies and distributing riches.
Mandala - I Suktha – 185 Verse – 3 Chanda – Thrishtup
Rishi – Agasthya Maithraavaruni Devatha – Dyavaa Pruthivee
I solicit of Adithee wealth, without pain or decay, like Heaven (in its fullness of enjoyment), exempt from injury and abounding in food; grant Heaven and Earth, such wealth to him who praises you; defend us, Heaven and Earth, from great (danger).
Mandala - II Suktha – 4 Verse – 1 Chanda – Thrishtup
Rishi – Somaahuthi Bhaargava Devatha – Agni
I invoke, on your behalf, the resplendent , the sinless Agni, the guest of mortals, the accepter of (sacrificial) food, who, knowing all that has been born, is like a friend, the supporter (of all beings) from men to gods.
Mandala - II Suktha – 10 Verse – 3 Chanda – Thrishtup
Rishi – Gruthsamadh Bhaargava Sownaka Devatha – Agni
They have generated (Agni), when soundly sleeping on his upturned (couch), that Agni who is an embryo in many (vegetable) forms and who, (rendered manifest) by the oblation, abides conscious in the night, unenveloped by darkness.
(This verse refers to the generation of fire by rubbing two sticks together, the end of one stick being rubbed against the other, which is laid flat on the ground.)
Mandala - II Suktha – 43 Verse – 1 Chanda – Jagathee
Rishi – Gruthsamadh B Sownaka Devatha – Shakuntha (Indra as a bird)
Let the birds in quest of their food, according to the season, proclaim their circumambulations like the performers (of sacred rites); he utters both notes, as the chanter of the Sama recites the Gaayathree and the Thrishtubh and delights (the audience).
(The reference is to the seasonal migration of birds.)
Mandala – III Suktha – 56 Verse – 1 Chanda – Thrishtup
Rishi – Prajaapathi Vaisvaamithra Devatha – Visve – Deva
Neither the deceptive nor the resolute interrupt the primordial and permanent operations of the gods, nor do the innocuous, heaven and earth (disturb them), nor are the standing mountains to be bowed down.
(Svami S. P. Sarasvati and S. Vidyalankar translate the last part as “nor can the standing mountains interrupt them”, illustrating that the subject and object of a phrase are not always clearly identifiable in Vedic Sanskrit.)
Mandala – III Suktha – 56 Verse – 2 Chanda – Thrishtup
Rishi – Prajaapathi Vaisvaamithra Devatha – Visve - Deva
One stationary (year) sustains six burdens (the seasons); the (solar) rays spread through
that true and extensive (period); three revolving spheres are severally above, two of which are placed in secret and one is visible.
(The Hindu year is divided into six seasons of two months each. The two secret spheres are heaven and the firmament and Earth is the visible sphere.)
Mandala – III Suktha – 60 Verse – 5 Chanda – Jagathee
Rishi – Visvaamithra Gaathina Devatha – Rhibhugana-Indra
Indra, along with the food-bestowing Rhibhus, accept with both hands the (cup of) effused Soma libation; excited Maghavan, by worship, rejoice with the human sons of Sudhanavan in the dwelling of the donor (of the offering).
Mandala – IV Suktha – 1 Verse – 2 Chanda – Athi Jagathee
Rishi – Vaamadeva Devatha – Agni-Varuna
Bring to the presence of the worshippers, Agni, your brother Varuna, as a participator of the sacrifice; the ruler of the water, the Aditya, the supporter of men, the sovereign venerated by mankind.
Mandala – IV Suktha – 18 Verse – 1 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
Indra speaks: “This is the old and recognized path by which all the gods are born; so, when full-grown, let him be born in the same manner, let him not cause the loss of this his mother.”
(The legend is that the rishi Vaamadeva, while still in his mother’s womb, resolved to come out into the world through his mother’s side.)
Mandala – IV Suktha – 21 Verse – 4 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
We glorify, in solemn rites, Indra who rules over substantial, abundant riches; who by his prowess is victor over (hostile) hosts; who by this munificence brings excellent (wealth) to the presence (of his worshippers).
Mandala – IV Suktha – 25 Verse – 7 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
(Indra), the drinker of the effused Soma, contracts no friendship with the wealthy trader who offers not any libation; he takes away his wealth, destroys him when destitute; but, he is a special friend to him who presents the libation and oblation.
(See V-30-14 below, for a more generous Yajamaanaa, or conductor of the Yagna.)
Mandala – IV Suktha – 32 Verse – 9 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Indra
The Gouthamas glorify you, Indra, with praise, that you may grant wealth, and for the sake of abundant food.
Mandala – IV Suktha – 33 Verse – 4 Chanda – Thrishtup
Rishi – Vaamadeva Gouthama Devatha – Rhibhugana
Inasmuch as for a year the Rhibhus preserved the (dead) cow, inasmuch as for a year they
invested it with flesh, inasmuch as for a year they continued its beauty, they obtained by their acts immortality.
Mandala – V Suktha – 21 Verse – 1 Chanda – Anushtup
Rishi – Sasa Aathreya Devatha – Agni
Like Manu, we meditate, Agni, upon you; like Manu, we kindle you; worship the gods on behalf of the worshipper, devout as Manu.
Mandala – V Suktha – 22 Verse – 3 Chanda – Anuhtup
Rishi – Visvasaamaa Aathreya Devatha – Agni
Men have recourse to you, divine Agni, who are of intelligent mind, for security; we praise you who are most excellent, seeking your protection.
Mandala – V Suktha – 30 Verse – 14 Chanda – Thrishtup
Rishi – Babhru Aathreya Devatha – Rhunanchaya (a king)
The (gloom-) investing night has dispersed with the dawn (upon the appearance of ) Rhunanchaya, the Raja of the Rusamaas; Babhru being summoned, going like a fleet courser, has received the four thousand (cattle).
(“Now is the winter of our discontent made glorious summer by this sun of York”, Richard III, Shakespeare.)
Mandala – V Suktha – 53 Verse – 15 Chanda – Kakup
Rishi – Syaavaasva Aathreya Devatha – Maruth-Gana
Renowned (host of) Maruths, leaders (or rites), that mortal is favoured by the gods and blessed with progeny whom you protect; may we be such as he is.
Mandala – V Suktha – 57 Verse – 7 Chanda – Thrishtup
Rishi – Syaavaasva Aathreya Devatha – Maruth-Gana
Maruths, bestow upon us affluence, comprising cattle, horses, chariots, treasure and male descendants; sons of Rudhra, grant us distinction; may I ever enjoy divine protection.
Mandala – V Suktha – 65 Verse – 4 Chanda – Anushtup
Rishi – Raathahavya Aathreya Devatha – Mithra-Varuna
Mithra grants even to the sinful (worshipper) the (means of) repairing to his spacious dwelling; the favour of Mithra, the destroyer of foes, is (granted) to (his) adorer.
Mandala – V Suktha – 81 Verse – 5 Chanda – Jagathee
Rishi – Syaavaasva Aathreya Devatha – Savithaa (pre-dawn sun)
You alone rule over (the actions of) living beings; you are Pooshan, divine (Savithaa),
by the movements; you are sovereign over the whole world; Syaavaasva offers praise, Savithaa, to you.
Mandala – VI Suktha – 7 Verse – 1 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Vaisvaanara-Agni
The gods have generated, Vaisvaanara-Agni, as the brow of heaven, the unceasing pervader of Earth, born for (the celebration of) sacrifice, wise, regal, the guest of men, in whose mouth (is) the vessel (that conveys the oblation to gods).
(Vaisvaanara-Agni: Agni who is beneficial to all men)
Mandala – VI Suktha – 16 Verse – 18 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Agni
Let not your full (blaze) be distressing to the eye, giver of dwellings to your humble votaries, and, therefore, accept our worship.
Mandala – VI Suktha – 16 Verse – 27 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Agni
Those, Agni, who are protected by you, wishing for the whole (term of) life (obtain it), overcoming hostile assailants, destroying hostile assailants.
Mandala – VI Suktha – 21 Verse – 11 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Visve-Deva
Come quickly, son of strength, you who know (all things), upon my prayer, together with all the adorable (divinities); they who, with the tongue of Agni, are partakers of the sacrifice, who rendered Manu (victorious) over his adversaries.
Mandala – VI Suktha – 39 Verse – 3 Chanda – Thrishtup
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Indra
This Soma, Indra, (quaffed by you), has lighted up the unlit nights, and days and nights and years; (the gods) of old have established it as the ensign of days, and it has made the dawns generated in light.
(Soma also refers to the Moon)
Mandala – VI Suktha – 49 Verse – 10 Chanda – Thrishtup
Rishi – Rhujisvaa Bhaaradhwaaja Devatha – Visve-Deva
Exalt Rudhra, the parent of the world, with these verses by day; (exalt) Rudhra (with them) by night; animated by the far-seeing, we invoke him, mighty, of pleasing aspect, undecaying, endowed with felicity, (the source) of prosperity.
Mandala – VI Suktha – 49 Verse – 12 Chanda – Thrishtup
Rishi – Rhujisvaa Bhaaradhwaaja Devatha – Visve-Deva
Offer adoration to the valiant, powerful, swift-moving (company of the Maruths), as the herdsman (drives his) herd to their stall; may that (company) appropriate to its own body the praises of the pious worshipper, as the firmament (is studded) with stars.
(In the Vedas, Rudhra is the father of the Maruths. Shiva does not appear as a deity in the Vedas and the word shiva is used only as an adjective or adverb – “shivathamo rasas-thasya”, not as a proper noun.)
Mandala – VI Suktha – 55 Verse – 3 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Pooshaa
Illustrious Pooshan, you are a torrent of riches; you, who have a goat for your steed, are a heap of wealth, the friend of every worshipper.
Mandala – VI Suktha – 61 Verse – 13 Chanda – Gaayathree
Rishi – Bharadhwaaja Bhaarhaspathya Devatha – Sarasvathy
She who is distinguished among them as eminent in greatness and in her glories; she who is the most impetuous of all other streams; she who has been created vast in capacity as a chariot, she, Sarasvathy, is to be glorified by the discreet (worshipper).
(The reference is to the river Sarasvathy, the primary river of the Rig Veda.)
Mandala – VII Suktha – 9 Verse – 6 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Agni
Vasishta is kindling you, Agni; destroy the malignant, worship the object of many rites, (the company of the gods), on behalf of the wealthy (institutor of the sacrifice), praise (the gods) Jaathavedas with manifold praises, and do you ever cherish us with blessings.
Mandala – VII Suktha – 21 Verse – 2 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Indra
They repair to the sacrifice, they stew the sacred grass; the noise of the (grinding) stone suppressed with difficulty; famous priests, whose voices are heard far off, bring the stones from the interior of the building.
(The process refers to the grinding of the stewed Soma plant to extract its juice.)
Mandala – VII Suktha – 24 Verse – 2 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Indra
Your purpose, Indra, is perceived, you who are mighty in the two (worlds); the Soma is effused, the sweet juices are poured (into the vessels); this perfect praise uttered with loosened tongue propitiates Indra with repeated invocations.
Mandala – VII Suktha – 31 Verse – 2 Chanda – Gaayathree
Rishi – Vasishta Maithraavaruni Devatha – Indra
Repeat to the liberal Indra such brilliant praise as other (men do); let us offer it to him who is affluent in truth.
Mandala – VII Suktha – 32 Verse – 26 Chanda – Pragaatha
Rishi – Vasishta Maithraavaruni Devatha – Indra
Bring to us, Indra, wisdom, as a father (does) to his sons, bestow wealth upon us on this occasion, you the invoked of many, so that we , living at the solemnity may (long) enjoy the light (of existence).
Mandala – VII Suktha – 40 Verse – 3 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Visve-Deva
Maruths, whose steeds are the spotted deer, may the mortal whom you protect be resolute; be strong for him, Agni, and Sarasvathy also defend, let there be no despoiler of his riches.
Mandala – VII Suktha – 53 Verse – 3 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Dyaavaa-Pruthivee
Many, Heaven and Earth, are the treasures fit to be given to the pious donor (of the oblation); give to us that wealth which is unlimited, and do you ever cherish us with blessings.
Mandala – VII Suktha – 55 Verse – 3 Chanda – Gaayathree
Rishi – Vasishta Maithraavaruni Devatha – Indra
Offspring of Saramaa, returning (to the charge), attack the pilferer or the thief. Why do you assail the worshippers of Indra? Why do you intimidate us? Go quietly to sleep.
(Saayana says that Vasishta sought, uninvited, to take rest one night at Varuna’s house; he may also have searched for food. Varuna’s dogs, descended from Indra’s dog Saramaa, mistook him for a thief and attacked him. This verse is said to have then been used by thieves of Vedic times. Excellent example of a verse that, while lacking any religious or philosophical merit, is yet revealing – 1. Thieves were prevalent, 2. Some homes were wealthy enough to need protection, 2. Pet dogs were used for protection, 3. Even thieves knew and used Vedic verses!)
Mandala – VII Suktha – 91 Verse – 1 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Vaayu
Those venerable worshippers, who by promptly and frequently(adoring Vaayu) with reverence were formerly free from reproach; have now illumined Ushas and the Sun for this sacrifice to Vaayu and (the preservation of ) embarrassed mankind.
Mandala – VII Suktha – 97 Verse – 7 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Bruhaspathy
He verily is pure, borne by numerous conveyances, he is the purifier armed with golden weapons (may also be translated as golden speech), the object of desire, the enjoyer of heaven; Bruhaspathy is well domiciled, of goodly aspect, a most beautiful giver of ample food to his friend.
Mandala – VII Suktha – 99 Verse – 7 Chanda – Thrishtup
Rishi – Vasishta Maithraavaruni Devatha – Vishnu
I offer, Vishnu, the oblation placed before you with the exclamation “Vaasa”; be pleased Sipivishta, with my offering; may my laudatory verses magnify you; and do you (gods) ever cherish us with blessings.
Mandala – VIII Suktha – 1 Verse – 19 Chanda – Bruhathy
Rishi – Medhaathithi-Medhyaathithi Kaanva Devatha – Indra
Pour out to Indra the most exhilarating, the most excellent Soma, for Sakra cherishes him who is desirous of propitiating him by every pious act.
Mandala – VIII Suktha – 2 Verse – 8 Chanda – Gaayathree
Rishi – Medhaathithi Kaanva Devatha – Indra
Three purifying vessels drop (the Soma), three ladles are well filled (for the libation), the whole is furnished for the common sacrifice.
Mandala – VIII Suktha – 3 Verse – 24 Chanda – Bruhathi
Rishi – Medhyaathithi Kaanva Devatha – Paakasthaama Kourayaana
His father’s own son, the giver of dwellings, the sustainer of strength like (invigorating) unguents, I celebrate Paakasthaaman, the destroyer (of foes), the despoiler (of enemies), the donor of the tawny (horse).
(As best as I can make out, Paakasthaaman appears to have been a king, the son of Kourayaana. The rishi appears quite pleased with his generosity.)
Mandala – VIII Suktha – 7 Verse – 16 Chanda – Gaayathree
Rishi – Punarvathsa Kaanva Devatha – Maruth-Gana
They who, like dropping showers, inflate the two worlds with rain, milking the inexhaustible cloud.
Mandala – VIII Suktha – 8 Verse – 5 Chanda – Anushtup
Rishi – Sadhvamsa Kaanva Devatha – Asvineekumaara
Come Asvins, to drink the Soma at our sacrifice, you who are praised (by him and honoured) by his pious acts, benefactor of the worshipper and leaders of rites.
(Saayana appears to have admitted using considerable imagination to translate this verse.)
Mandala – VIII Suktha – 26 Verse – 24 Chanda – Gaayathree
Rishi – Visavamanaa Vaiyasva et al Devatha – Vaayu
We invoke you who are of graceful form, extending your limbs in all directions through your magnitude, to our religious rites, like the stone (Soma grinding stone).
Mandala – VIII Suktha – 34 Verse – 4 Chanda – Anushtup
Rishi – Neepaathithi Kaanva Devatha – Indra
The Kanvas invoke you hither for protection and for food; do you, ruling yonder heaven, Oh radiant with oblations, return thither.
Mandala – VIII Suktha – 41 Verse – 6 Chanda – Mahaapankthi
Rishi – Naabhaaka Kaanva Devatha – Indra
In whom all pious acts are concentrated, like the nave in (the centre of) the wheel, worship him quickly who abides in the three worlds; as men assemble the cattle in their
pasture, so do (our foes) collect their horses (to assail us); may all our enemies perish.
Mandala – VIII Suktha – 42 Verse – 4 Chanda – Anushtup
Rishi – Naabhaaka Kaanva Devatha – Asvineekumaara
The sacred stones, Asvins, the pious worshippers, Naasatyaas, have fallen upon their sacred functions, (to induce you) to drink the Soma; may all our enemies perish.
(In some sukthas, many or all of the verses have the same phrase at the end, as a refrain. Naabhaaka Kaanva’s refrain is “may all our enemies perish”.)
Mandala – VIII Suktha – 43 Verse – 11 Chanda – Gaayathree
Rishi – Virupa Aagirasa Devatha – Agni
Let us adore with hymns, Agni, the grantor (of desires), the eater of the ox, the eater of the marrow, on whose back the libation is poured.
Mandala – VIII Suktha – 69 Verse – 11 Chanda – Pankthi
Rishi – Priyamedha Aangirasa Devatha – Visvedeva
Indra drank (the Soma), Agni drank it, the Visve-Devas were gladdened; let Varuna fix his dwelling here, the waters have praised him as cows (moo) meeting their calves.
Mandala – VIII Suktha – 90 Verse – 1 Chanda – Pragaatha
Rishi – Nrumedha Aangirasa Devatha – Indra
May Indra, who is to be invoked in all battles, regard our hymns and our libations; he, the slayer of Vruthra, who crushes the mightiest (foes), who is worthy of his praise.
Mandala – VIII Suktha – 96 Verse – 1 Chanda – Thrishtup
Rishi – Thiraschee Aangirasa Devatha – Indra
For him the dawns prolonged their rising, for Indra the nights muttered auspicious voices by night; for him the waters, the mothers, the seven rivers, stood, offering an easy passage for men to cross over.
Mandala – VIII Suktha – 103 Verse – 3 Chanda – Bruhathi
Rishi – Sobhari Kaanva Devatha – Agni
Since men tremble before those who perform sacred sacrifices, therefore do ye devoutly worship in the solemn rite Agni, the conferer of thousands of kine.
Mandala – IX Suktha – 4 Verse – 5 Chanda – Gaayathree
Rishi – Hiranyasthoopa Aangirasa Devatha – Pavamaana Soma
Do you (Oh, Soma), by your power and your protections bring us to the Sun and make us happy.
(All of Mandala IX, 1107 verses in all, is on Pavamaana – purely/copiously flowing – Soma. This verse reflects the quality of the entire Mandala.)
Mandala – IX Suktha – 12 Verse – 4 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
Soma, the observant, who is the wise seer, is worshipped in the navel of the sky, the woolen filter.
Mandala – IX Suktha – 13 Verse – 9 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
Pure (libations), beholding all things and destroying those who worship not, sit down in the place of sacrifice.
Mandala – IX Suktha – 17 Verse – 6 Chanda – Gaayathree
Rishi – Asitha Kaasyapa Devatha – Pavamaana Soma
The sage performers (of pious rites) glorify (the Soma) at the head of the sacrifice, entertaining affection for him the all-beholding.
Mandala – IX Suktha – 26 Verse – 2 Chanda – Gaayathree
Rishi – Dhrullhachyutha Aagasthya Devatha – Pavamaana Soma
The chants celebrate that Indu flowing in a thousand streams, inexhaustible, the supporter of Heaven.
(Vedic Sanskrit had the consonant ‘lla’, resembling the infinity symbol. This consonant now survives only in the peninsula. Vedic mangalam was spelt with “lla”, not “la”.)
Mandala – IX Suktha – 42 Verse – 3 Chanda – Gaayathree
Rishi – Medhyaathithi Kaanva Devatha – Pavamaana Soma
The Soma juices of unbounded vigour flow for the increasing, rapid acquisition of food.
Mandala – IX Suktha – 63 Verse – 24 Chanda – Gaayathree
Rishi – Nidhuvi Kaasyapa Devatha – Pavamaana Soma
Soma, you who are exhilarating, flow defeating the enemies, bestowing knowledge(on us); drive off the people who love not the gods.
Mandala – IX Suktha – 64 Verse – 2 Chanda – Gaayathree
Rishi – Kasyapa Maareecha Devatha – Pavamaana Soma
Oh sprinkler, the strength of you the sprinkler consists in sprinkling, your worship consists in sprinkling, your juice consists in sprinkling, you truly are always the sprinkler.
(I don’t mean to be disrespectful, but this rishi, I think, had a bit too much of the Soma. The rishi of another verse openly admits that!)
Mandala – IX Suktha – 66 Verse – 8 Chanda – Gaayathree
Rishi – Satha Vaikaanasa Devatha – Pavamaana Soma
The seven kindred (priests) uttering (praises) and worshipping (the gods with oblations) invoked you the sage at the sacrifice with hymns.
Mandala – IX Suktha – 70 Verse – 5 Chanda – Jagathee
Rishi – Rehnu Vaisvaamithra Devatha – Pavamaana Soma
Being filtered for Indra’s world-supporting strength, stationed in the midst of both worlds, he goes (everywhere); the shower destroys the evil minded by his vigour, challenging the Asuras like an archer.
(Asura doesn’t always refer to demons in the Rig Veda. They were a group of secondary deities, including Mithra and Varuna. Historians, Indian and Western, believe firmly that “Asura” is linked to “Ahura” of Persia and Zarathustra. This verse may be illustrative of the conflict between the beliefs of Indian Aryans and Iranian Aryans, particularly since Zarathustra preached vehemently against the consumption of “haoma”, or Soma. Interestingly, “sura”, in Sanskrit, means liquor. Avesta, the book of verses believed to have been revealed to Zarathustra, is said to be very similar to the Rig Veda, with some verses being identical.)
Mandala – IX Suktha – 79 Verse – 3 Chanda – Jagathee
Rishi – Kavi Bhaargava Devatha – Pavamaana Soma
For the (Soma) verily is the foe of his own enemy and the destroyer of the enemy of another; as thirst overcomes one in a desert, so purified Soma, who are irresistible, slay (both) those (adversaries).
Mandala – IX Suktha – 86 Verse – 35 Chanda – Jagathee
Rishi – Various Rishigana Devatha – Pavamaana Soma
You rush, Pavamaana, to (bring) food and strength; you alight on th epitchers like a falcon on its nest; (you) the exhilarating effused juice giving exhilaration to Indra, resembling the support of heaven, beholding (all things).
Mandala – IX Suktha –86 Verse – 46 Chanda – Jagathee
Rishi – Gruthsamadha B Sownaka Devatha – Pavamaana Soma
The supporter of heaven, the prepared, exhilarating (Soma) is let loose, the triple (liquor) rushes to the waters; the worshippers taste the sounding Soma juice, when the reciters of holy texts approach the embodied (beverage) with praise.
Mandala – IX Suktha – 110 Verse – 9 Chanda – Oordhvabruhathi
Rishi – Thraivrushna & Powrukuthsya Devatha – Pavamaana Soma
Since, Pavamaana, you by your might are chief over these two worlds and all these living beings, as a bull is ruler in a herd of kine.
Mandala – IX Suktha – 113 Verse – 8 Chanda – Pankthi
Rishi – Kasyapa Maareecha Devatha – Pavamaana Soma
Where Vivasvath’s son is king, where the inner chamber of the sun (is), where these great waters (are), there make me immortal; flow Indu, for Indra.
Mandala – X Suktha – 26 Verse – 1 Chanda – Ushnick
Rishi – Various Devatha – Poosha
Since our appointed and acceptable prayers proceed to him, may the mighty Pooshan, of pleasing aspect, whose care is ever harnessed, protect us.
Mandala – X Suktha – 27 Verse – 4 Chanda – Thrishtup
Rishi – Vasukra Aindra Devatha – Indra
When I enter upon unprecedented combats, then all those who are affluent in oblations approach me so engaged; I destroy the mighty and overpowering foe for the protection of the world, and seizing him by the feet, throw him down from the mountain.
(In this verse, Indra himself is the speaker.)
Mandala – X Suktha – 37 Verse – 12 Chanda – Jagathee
Rishi – Abhithapa Sowrya Devatha – Soorya
Whatever sin, great and exciting the wrath of the gods, we have committed against you, Oh gods, by the tongue, or the working of the mind, do you Vasus, transfer that sin to him, who assailing terrifies us.
Mandala – X Suktha – 45 Verse – 7 Chanda – Thrishtup
Rishi – Vathsapri Bhaalandana Devatha – Agni
Desiring (oblations), purifying, moving quickly, sagacious, immortal, Agni has been stationed among mortals; he sends forth the smoke and goes wearing a radiant (form) and pervading the heaven with brilliant lustre.
Mandala – X Suktha – 57 Verse – 1 Chanda – Gaayathree
Rishi – The ‘Bandhu’ Brothers Devatha – Visve-Deva
Let us not depart, Indra, from the path; let us not (depart) from the sacrifice of the offerer of the libation; let not our adversaries remain (in our place).
(Four brothers had been the resident priests of a king. One of the brothers, Subandhu, had been killed by rival priests. This suktha is for the protection of the surviving brothers.)
Mandala – X Suktha – 59 Verse – 8 Chanda – Pankthi
Rishi – The ‘Bandhu’ Brothers Devatha – Dyaavaa-Pruthivee
May the great Heaven and Earth, the parents of the sacrifice, (grant) happiness to Subandhu; Heaven and Earth, remove all iniquity; let Heaven (take away) iniquity; may no ill ever approach you.
Mandala – X Suktha – 63 Verse – 3 Chanda – Jagathee
Rishi – Gaya Plaatha Devatha – Visve-Deva
To (these deities) to whom the maternal (Earth) yields the sweet-flavoured milk, and the cloud-invested, undepressed Heaven (yields) ambrosia, to those Aadithyaas whose strength is sacred praise, who are bringers of the rain, the doers of good actions, offer for your welfare oblations.
Mandala – X Suktha – 64 Verse – 1 Chanda – Jagathee
Rishi – Gaya Plaatha Devatha – Visve-Deva
In what manner, and of which of the gods, who hear (our praises) at the sacrifice, may we enunciate the venerable name? Who will show us compassion? Who will grant us happiness? Which of them comes for our protection?
(There is a famous suktha – no. 121 - in this mandala, with each verse ending with the refrain – kasmai devaaya havishaa vidhehma. Literally, this translates into “To which deity may we sacrifice?”. It is, however, translated as, “To Ka, we offer this sacrifice”. Prajaapathi, the creator, is said to have asked Indra, “Having given you strength, then who am I”. Indra is said to have replied, “You are Ka (Who)”. The suktha on Ka is one of three sukthas on creation, the others are addressed to Purusha – the oft-recited Purusha suktha - and Bhaava-vruttha.)
Mandala – X Suktha – 71 Verse – 9 Chanda – Jagathee
Rishi – Bruhaspathi Aangirasa Devatha – Gnaana
Those who do not walk (with the Brahmanas) in this lower world, not (with the gods) in the upper world – they are neither Brahmanas nor offerers of libations; they, devoid of wisdom, attaining speech, having sin-producing (speech), becoming ploughman, pursue agriculture.
(This suktha is addressed to Gnaana – meaning knowledge of the Veda. Here, Brahmana refers to anyone with the knowledge of the Veda.)
Mandala – X Suktha – 76 Verse – 6 Chanda – Jagathee
Rishi – Jarathkarna Airaavatha Devatha – Graava
May the renowned stones bring us the effused (juice) of the Soma, (may they establish us) with brilliant praise in the brilliant (Soma sacrifice), where the priests milk forth the desirable Soma juice, crying out all around and racing each other.
Mandala – X Suktha – 95 Verse – 5 Chanda – Thrishtup
Rishika – Urvasi Devatha – Purooruva Ailla
Thrice a day, Purooruva, have you embraced me, you have loved me without a rival; I have followed (you) to your dwelling, you, hero, have been the sovereign of my person.
(The rishika is Urvasi, the legendary nymph. Purooruva is the king who cared for her, as his mistress, during the term for which she had been condemned by Mithra and Varuna to cohabit with a mortal on earth – solely for having excited them enough to produce Agasthya Maithraavaruni. There were other rishikas of the Rig Veda, albeit with more scholarly and less glamorous backgrounds.)
Mandala – X Suktha – 96 Verse – 7 Chanda – Jagathee
Rishi – Varu Aangirasa Devatha – Hari (green-tinted Indra)
Yellow-tinted (Soma juices) are stored up sufficiently, let his desires, the yellow-tinted juices urge his two swift bay horses for the stalwart (Indra). His (chariot) which rushes with spirited bay horses to the conflict, has reached his desire (the sacrifice) in which the Soma is presented.
(The sole purpose of this entire suktha is said to be the play on the word “hari”, meaning green. The contemporary translator has substituted yellow-tinted and bay for green, since they make a bit more sense, at least chromatically.)
Mandala – X Suktha – 101 Verse – 2 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Construct exhilarating (hymns), spread forth praises, construct the ship which is propelled by oars, prepare your weapons, make ready, lead forth, Oh friends, the herald, the adorable (Agni).
Mandala – X Suktha – 101 Verse – 7 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Satisfy the horses, accomplish the good work (of ploughing), equip a car laden with with good fortune, pour out (the water of) the well, having wooden cattle-troughs having a stone rim, having a receptacle like armour, fit for the drinking of men.
Mandala – X Suktha – 101 Verse – 10 Chanda – Thrishtup
Rishi – Budha Sowmya Devatha – Visve-Deva
Pour out the golden Soma into the bowl of the wooden cup, fabricate it with stone axes, gird it with ten bands, harness the beast of burden to the two poles (of the wagon).
(This suktha of twelve verses by Budha Sowmya, is informative about the agrarian life of Vedic times.)
Mandala – X Suktha – 128 Verse – 8 Chanda – Thrishtup
Rishi – Vihavya Aangirasa Devatha – Visve-Deva
May the omnipresent (Indra), the mighty one, who is invoked by many, and lauded by many, bestow a blessing on this our sacrifice; be gracious to our offspring, Indra, lord of bay horses; harm us not, desert us not.
Mandala – X Suktha – 131 Verse – 3 Chanda – Thrishtup
Rishi – Sukeerthi Kaaksheevatha Devatha – Indra
The cart has not arrived in due season, nor does he acquire fame in battles, (let us, the sages), desiring cattle, desiring horses, desiring food, solicit (Indra), the showerer, for his friendship.
……………………..
The Upanishads are estimated to have come into being some centuries after the later Vedas, perhaps over five hundred years after the first books of the Rig Veda. They are linked to the various Vedas and are considered to be their culmination – hence, Veda-antha. The Bruhadh-Aaranyaka Upanishad is universally thought to be the greatest of the Upanishads, not merely because of its name. It is linked to the Yajur Veda. It is well worth reading in its entirety and excellent translations into English are readily available.
The 28th verse of the 3rd section of its 1st chapter, part of the Madhu-Kanda (Honey or Sweet Section) reads, in part:
Asatho maa sadh gamaya, thamaso maa jyothir gamaya ….
From the unreal lead me to the real, from darkness lead me to light ……
Labels: India
Saturday, August 19, 2006
Public Apathy and Perverse Priorities
Suppose for a moment that news items on two formerly ministerial Singhs, Sachin, tomato prices, Kareena, Coke and Pepsi and the ground-water that is ever so slowly, but surely poisoning over a billion Indians develop almost simultaneously. Which items would the media cover most prominently? Were they to grant equal prominence to all, which would you watch or read most avidly?
Therefrom arises my discontent. We, our politicians and our media suffer from a firecracker syndrome concerning news. We pay attention if it is sparkling or loud; we lose interest if it is a long, slow-burning fuse, even if it leads to a munitions warehouse.
Permit me some pedantry, regarding mg/litre and parts per billion. Take three one-litre bottles of distilled water and pour out fifteen drops of water from each. Now add fifteen drops of a liquid toxin, say cobra venom (which attacks humans much like some pesticides), to the first bottle. Shake it vigorously and add fifteen drops of that mixture to the second bottle and shake that vigorously. Finally, add fifteen drops from the second bottle to the third and shake again. The third bottle will now have 0.001 mg/litre or 1ppb of venom. A sip of that mixture will not hurt you. But, would you let your children drink two litres a day of it, for decades to come, knowing the effect to be cumulative?
Politicians First
When the news regarding pesticides in bottled water first broke, over three years ago, the political furor was deafening. Our politicians screamed bloody murder and wanted Coke and Pepsi banned – promptly did so, from their canteen. Then, they set up a Joint Parliamentary Committee, headed by Mr. Sharad Pawar.
This JPC, the first one ever convened to address a public health issue, issued a report just about a year after the Centre for Science and Environment, headed by India’s Rachel Carson, Ms Sunita Narain, first sounded the alarm. Below are some extracts from the JPC report (italics added):
“The Ministry of Health ……. suddenly became alive to the entire issue only after the CSE… published its report ….”
“…… Prevention of Food Adulteration Act, 1954 ….. but no quality standards except for the microbiological contaminant standards for the final soft drinks are specified.”
“It is only recently that the Ministry of Health … issued notification …. prescribing standards of 0.0001 mg/litre for individual pesticides and 0.0005 for total pesticides for packaged drinking water … w.e.f. 1.1.2004.”
“… 181 pesticides are registered ... Committee has noted with dismay that …. MRLs (maximum residue levels) for 71 pesticides only have been fixed …..”
“The Committee has expressed the view that norms for drinking water should be formulated …... It is at the same time very essential that these standards are made legally enforceable. Earnest efforts ….”
The last quote is all the report said about drinking water. We drink some two billion litres of water a day (including in tea, etc.). In comparison, we drink a total of under ten billion litres of bottles water and soft drinks in a year. In other words, we drink more than seventy times as much regular water as bottled water and soft drinks. The US Congress passed the Safe Drinking Water Act in 1974. Other developed countries passed similar acts decades ago. Yet, our politicians are still “expressing views” on “earnest efforts” while screaming about American soft drinks. Why waste time formulating norms de novo when numerous countries and respected international bodies have already done so?
Ms Narain understands politicians – the only way she can draw political attention to laws on drinking water is to spotlight American companies. Smt. Sushma Swaraj, having done little as the Health Minister, now attacks the current government. Mr. Anbumani Ramadoss, a doctor and her successor, didn’t even show up to answer questions in parliament. Mr. Pawar is now the minister for agriculture. Farming families, over 60% of India’s population, drink water that is not even filtered. Has he gone beyond “expressing views”, to bat for rural families?
The problem is not just at the Centre. The current government of Tamil Nadu came to power partly by promising free colour television sets. Wouldn’t residential water purification systems have demonstrated greater concern for public welfare? What have the parties on the left done about safe drinking water? Or Mr. Vajpayee, one of our most respected leaders - he has written on parliamentary privilege. Isn’t safe drinking water a public privilege?
The Media
They have covered these issues extensively, even with articles and editorials on the need for safe drinking water. But, the emphasis has overwhelmingly been on Coca-Cola and Pepsi and the implicit tone has been “those Yanks are at it again”.
Editors of this newspaper don’t want to ban colas, since “palliatives don’t provide solutions” - they want to ban pesticides! Are they aware that mosquito-borne diseases are endemic to India, or that cotton-farmer suicides (due to crops devastated by pests) may jump a hundredfold from current levels? Last week, the US Environmental Protection Agency announced a programme that could lead to the elimination of 3,200 applications of certain pesticides, organophosphates and carbamates, and modifications in 1,200 others. It didn’t ban pesticides.
TV, with its format ill suited to serious deliberation, has faired worse. Some channels do an excellent job of raising public awareness on critical issues (e.g. toxins in ayurvedic medicines). However, when they try to do so through live-audience panel shows, they merely launch shouting matches among people who are often unqualified to speak on the subject under discussion. One such show on pesticide contamination amounted to little more than an attack by a PR executive and a pesticide manufacturer on Ms Narain, who was defended by a clueless politician.
There were no public health, medical or water purification professionals to enlighten viewers. The audience was deafened, not enlightened.
Toxin mathlab Coca Cola?
Coke and Pepsi have both said that their Indian soft drinks meet US standards. They have also attacked CSE for saying otherwise and cited government labs which essentially agreed with CSE. Interestingly, reports say that imported samples of Coke and Pepsi tested by CSE did meet US and EU standards. It is not clear whether we should castigate them as recalcitrant renegades or pity their incompetence.
If they are meeting US standards, it is even less clear why they aren’t paying for ads pushing for the immediate adoption of US norms? To be evenhanded, samples of Parle’s and McDowell’s products failed the CSE tests as well.
CSE has estimated the cost of treating bottled water at around 25 paise a litre, against the retail price of about ten rupees. Adsorption through granulated activated charcoal is the treatment specified by the US EPA for reducing pesticide contamination to tolerable levels. Multi-stage household water purifiers use this process. Boiling and micro-filtration will not do the job.
The Buck Stops with Apathetic Us
An overwhelming majority of Indians don’t even drink two litres in a year of Pepsi or Coke. At such consumption levels, pesticide contamination in Pepsi and Coke isn’t hazardous. But, pesticides in two litres of water consumed every single day can be hazardous.
Hazardous enough for the US EPA (regulates municipal water), the US Food and Drug Administration, joint committees of the WHO and the FAO and the EU to have established enforceable limits for potable water and, explicitly or implicitly, for all beverages in which water is the primary constituent. Other developed countries have followed these leads. All these countries have taken these steps – in many cases starting over three decades ago – because the toxicological evidence is entirely persuasive.
Innumerable studies have documented the toxic effects of pesticides. Tests are generally conducted on mice, just as with medicines. Understandably, such tests can’t be followed by tests on humans, unlike with medicines. The effects of sustained long-term exposure, even at “sub-threshold levels”, to pesticides aren’t minor. They include birth defects, growth retardation, behavioral abnormalities, musculo-skeletal degradation, immunological deficiencies, liver and kidney damage, brain and central nervous system impairment and cancer. So, toxicologists establish prudently safe levels based on extrapolations. Here are three of the levels, in mg/litre, established by the US EPA for municipal water supply: Arsenic – 0.01, Cyanide – 0.2, lindane, a pesticide – 0.0002 (0.2 ppb). That is how toxic pesticides are. A Coca Cola sample tested by CSE had 14 ppb of lindane! International standards indeed!
Developed countries don’t merely publish limits, they monitor performance against them and enforce them. Here is an example: the UK’s Drinking Water Inspectorate reported in its annual report that, of about three million tests carried out across the country, 99.96% met all EU standards. Chennai’s metro-water supply board says that it tests 500 samples monthly. These results used to be posted on their web site, alongside BIS standards. The last posting is for October 2003! Even the earlier test results do not cover pesticides, arsenic, cyanide or mercury.
Do Something!
The Indian Constitution says, under the Directive Principles of State Policy, (39) Certain principles of policy to be followed by the State – “… (f) that children are given opportunities and facilities to develop in a healthy manner ……”. Use the power of the Constitution.
Here is what we can all do:
Write to or e-mail all the concerned khas aadmies and auraths and ask:
· What are they doing about public health and drinking water quality?
· Why isn’t the National Rural Health Mission acting on drinking water quality?
· Why doesn’t the Panchayati Raj enable every panchayat in the country to set up a pedal-powered water purification facility capable of providing each family in the village with ten litres/day of drinking water meeting EU norms?
· Why aren’t the JPC’s recommendations being implemented immediately?
· Why aren’t the EU norms for drinking water and food products being adopted and made legally binding immediately?
· Why isn’t there mandatory ISI certification of all water treatment plants and food products?
· Why aren’t water-supply departments required to publish their test results monthly, comparing them to BIS standards?
· Why can’t soft-drink manufacturers commit, legally and immediately, to meeting the standards they claim to meet?
· Why not levy a cess of a rupee per litre of pure bottled water and soft drinks and use the proceeds (Rs 1,000 crores/yr.) solely to give pure drinking water to rural India?
Write to your newspapers and ask them to publish quarterly “advertisements” displaying the results of the tests conducted by the local water supply agency. Residential water purification companies should be thrilled to pay for these public-service ads.
Here is some contact information:
Dr. Manmohan Singh, Prime Minister - http//pmindia.nic.in/write/htm
National Advisory Council – http://nac.nic.in/feedback.asp
Dr. Anbumani Ramadoss, Minister for Health and Family Welfare – hfm@alpha.nic.in
Mr. Sharad Pawar, Minister for Agriculture, Consumer Affairs, Food and Public Distribution – am.krishi@nic.in
Mr Mani Shankar Iyer, Minister for Panchayati Raj, Youth Affairs and Sports – msaiyar@hotmail.com
Coca Cola Corporation, USA – www.coca-cola.com
PepsiCo, USA – www.pepsico.com
Let e-mails flow by the millions. But first, please write to Ms Sunita Narain, (Director, CSE, 41 Tughlakabad Institutional Area, New Delhi 110 062) thanking her for CSE’s crusade and asking for a shift in focus to the Aquamorta we all drink.
Therefrom arises my discontent. We, our politicians and our media suffer from a firecracker syndrome concerning news. We pay attention if it is sparkling or loud; we lose interest if it is a long, slow-burning fuse, even if it leads to a munitions warehouse.
Permit me some pedantry, regarding mg/litre and parts per billion. Take three one-litre bottles of distilled water and pour out fifteen drops of water from each. Now add fifteen drops of a liquid toxin, say cobra venom (which attacks humans much like some pesticides), to the first bottle. Shake it vigorously and add fifteen drops of that mixture to the second bottle and shake that vigorously. Finally, add fifteen drops from the second bottle to the third and shake again. The third bottle will now have 0.001 mg/litre or 1ppb of venom. A sip of that mixture will not hurt you. But, would you let your children drink two litres a day of it, for decades to come, knowing the effect to be cumulative?
Politicians First
When the news regarding pesticides in bottled water first broke, over three years ago, the political furor was deafening. Our politicians screamed bloody murder and wanted Coke and Pepsi banned – promptly did so, from their canteen. Then, they set up a Joint Parliamentary Committee, headed by Mr. Sharad Pawar.
This JPC, the first one ever convened to address a public health issue, issued a report just about a year after the Centre for Science and Environment, headed by India’s Rachel Carson, Ms Sunita Narain, first sounded the alarm. Below are some extracts from the JPC report (italics added):
“The Ministry of Health ……. suddenly became alive to the entire issue only after the CSE… published its report ….”
“…… Prevention of Food Adulteration Act, 1954 ….. but no quality standards except for the microbiological contaminant standards for the final soft drinks are specified.”
“It is only recently that the Ministry of Health … issued notification …. prescribing standards of 0.0001 mg/litre for individual pesticides and 0.0005 for total pesticides for packaged drinking water … w.e.f. 1.1.2004.”
“… 181 pesticides are registered ... Committee has noted with dismay that …. MRLs (maximum residue levels) for 71 pesticides only have been fixed …..”
“The Committee has expressed the view that norms for drinking water should be formulated …... It is at the same time very essential that these standards are made legally enforceable. Earnest efforts ….”
The last quote is all the report said about drinking water. We drink some two billion litres of water a day (including in tea, etc.). In comparison, we drink a total of under ten billion litres of bottles water and soft drinks in a year. In other words, we drink more than seventy times as much regular water as bottled water and soft drinks. The US Congress passed the Safe Drinking Water Act in 1974. Other developed countries passed similar acts decades ago. Yet, our politicians are still “expressing views” on “earnest efforts” while screaming about American soft drinks. Why waste time formulating norms de novo when numerous countries and respected international bodies have already done so?
Ms Narain understands politicians – the only way she can draw political attention to laws on drinking water is to spotlight American companies. Smt. Sushma Swaraj, having done little as the Health Minister, now attacks the current government. Mr. Anbumani Ramadoss, a doctor and her successor, didn’t even show up to answer questions in parliament. Mr. Pawar is now the minister for agriculture. Farming families, over 60% of India’s population, drink water that is not even filtered. Has he gone beyond “expressing views”, to bat for rural families?
The problem is not just at the Centre. The current government of Tamil Nadu came to power partly by promising free colour television sets. Wouldn’t residential water purification systems have demonstrated greater concern for public welfare? What have the parties on the left done about safe drinking water? Or Mr. Vajpayee, one of our most respected leaders - he has written on parliamentary privilege. Isn’t safe drinking water a public privilege?
The Media
They have covered these issues extensively, even with articles and editorials on the need for safe drinking water. But, the emphasis has overwhelmingly been on Coca-Cola and Pepsi and the implicit tone has been “those Yanks are at it again”.
Editors of this newspaper don’t want to ban colas, since “palliatives don’t provide solutions” - they want to ban pesticides! Are they aware that mosquito-borne diseases are endemic to India, or that cotton-farmer suicides (due to crops devastated by pests) may jump a hundredfold from current levels? Last week, the US Environmental Protection Agency announced a programme that could lead to the elimination of 3,200 applications of certain pesticides, organophosphates and carbamates, and modifications in 1,200 others. It didn’t ban pesticides.
TV, with its format ill suited to serious deliberation, has faired worse. Some channels do an excellent job of raising public awareness on critical issues (e.g. toxins in ayurvedic medicines). However, when they try to do so through live-audience panel shows, they merely launch shouting matches among people who are often unqualified to speak on the subject under discussion. One such show on pesticide contamination amounted to little more than an attack by a PR executive and a pesticide manufacturer on Ms Narain, who was defended by a clueless politician.
There were no public health, medical or water purification professionals to enlighten viewers. The audience was deafened, not enlightened.
Toxin mathlab Coca Cola?
Coke and Pepsi have both said that their Indian soft drinks meet US standards. They have also attacked CSE for saying otherwise and cited government labs which essentially agreed with CSE. Interestingly, reports say that imported samples of Coke and Pepsi tested by CSE did meet US and EU standards. It is not clear whether we should castigate them as recalcitrant renegades or pity their incompetence.
If they are meeting US standards, it is even less clear why they aren’t paying for ads pushing for the immediate adoption of US norms? To be evenhanded, samples of Parle’s and McDowell’s products failed the CSE tests as well.
CSE has estimated the cost of treating bottled water at around 25 paise a litre, against the retail price of about ten rupees. Adsorption through granulated activated charcoal is the treatment specified by the US EPA for reducing pesticide contamination to tolerable levels. Multi-stage household water purifiers use this process. Boiling and micro-filtration will not do the job.
The Buck Stops with Apathetic Us
An overwhelming majority of Indians don’t even drink two litres in a year of Pepsi or Coke. At such consumption levels, pesticide contamination in Pepsi and Coke isn’t hazardous. But, pesticides in two litres of water consumed every single day can be hazardous.
Hazardous enough for the US EPA (regulates municipal water), the US Food and Drug Administration, joint committees of the WHO and the FAO and the EU to have established enforceable limits for potable water and, explicitly or implicitly, for all beverages in which water is the primary constituent. Other developed countries have followed these leads. All these countries have taken these steps – in many cases starting over three decades ago – because the toxicological evidence is entirely persuasive.
Innumerable studies have documented the toxic effects of pesticides. Tests are generally conducted on mice, just as with medicines. Understandably, such tests can’t be followed by tests on humans, unlike with medicines. The effects of sustained long-term exposure, even at “sub-threshold levels”, to pesticides aren’t minor. They include birth defects, growth retardation, behavioral abnormalities, musculo-skeletal degradation, immunological deficiencies, liver and kidney damage, brain and central nervous system impairment and cancer. So, toxicologists establish prudently safe levels based on extrapolations. Here are three of the levels, in mg/litre, established by the US EPA for municipal water supply: Arsenic – 0.01, Cyanide – 0.2, lindane, a pesticide – 0.0002 (0.2 ppb). That is how toxic pesticides are. A Coca Cola sample tested by CSE had 14 ppb of lindane! International standards indeed!
Developed countries don’t merely publish limits, they monitor performance against them and enforce them. Here is an example: the UK’s Drinking Water Inspectorate reported in its annual report that, of about three million tests carried out across the country, 99.96% met all EU standards. Chennai’s metro-water supply board says that it tests 500 samples monthly. These results used to be posted on their web site, alongside BIS standards. The last posting is for October 2003! Even the earlier test results do not cover pesticides, arsenic, cyanide or mercury.
Do Something!
The Indian Constitution says, under the Directive Principles of State Policy, (39) Certain principles of policy to be followed by the State – “… (f) that children are given opportunities and facilities to develop in a healthy manner ……”. Use the power of the Constitution.
Here is what we can all do:
Write to or e-mail all the concerned khas aadmies and auraths and ask:
· What are they doing about public health and drinking water quality?
· Why isn’t the National Rural Health Mission acting on drinking water quality?
· Why doesn’t the Panchayati Raj enable every panchayat in the country to set up a pedal-powered water purification facility capable of providing each family in the village with ten litres/day of drinking water meeting EU norms?
· Why aren’t the JPC’s recommendations being implemented immediately?
· Why aren’t the EU norms for drinking water and food products being adopted and made legally binding immediately?
· Why isn’t there mandatory ISI certification of all water treatment plants and food products?
· Why aren’t water-supply departments required to publish their test results monthly, comparing them to BIS standards?
· Why can’t soft-drink manufacturers commit, legally and immediately, to meeting the standards they claim to meet?
· Why not levy a cess of a rupee per litre of pure bottled water and soft drinks and use the proceeds (Rs 1,000 crores/yr.) solely to give pure drinking water to rural India?
Write to your newspapers and ask them to publish quarterly “advertisements” displaying the results of the tests conducted by the local water supply agency. Residential water purification companies should be thrilled to pay for these public-service ads.
Here is some contact information:
Dr. Manmohan Singh, Prime Minister - http//pmindia.nic.in/write/htm
National Advisory Council – http://nac.nic.in/feedback.asp
Dr. Anbumani Ramadoss, Minister for Health and Family Welfare – hfm@alpha.nic.in
Mr. Sharad Pawar, Minister for Agriculture, Consumer Affairs, Food and Public Distribution – am.krishi@nic.in
Mr Mani Shankar Iyer, Minister for Panchayati Raj, Youth Affairs and Sports – msaiyar@hotmail.com
Coca Cola Corporation, USA – www.coca-cola.com
PepsiCo, USA – www.pepsico.com
Let e-mails flow by the millions. But first, please write to Ms Sunita Narain, (Director, CSE, 41 Tughlakabad Institutional Area, New Delhi 110 062) thanking her for CSE’s crusade and asking for a shift in focus to the Aquamorta we all drink.
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