Table Of Contents
CREATION
DEATH
THE ELEMENTS OF SACRIFICE
THE HORSE SACRIFICE
GODS OF THE SACRIFICE: AGNI AND SOMA
SOMA
INDRA
GODS OF THE STORM
SOLAR GODS
SKY AND EARTH
VARUNA
RUDRA AND VISNU
REALIA
WOMEN
INCANTATIONS AND SPELLS
GODS OF THE STORM
CLOSELY associated with Indra in his capacity as god of the thunderstorm, the Maruts are also linked to Rudra (1.85 ; cf. 2.33 and 1.114). It is precisely the overlapping of their functions with those of Indra that underlies a series of hymns debating their several rights to the sacrificial offering (1.165, 1.170, 1.171); ultimately, Indra is armed to be supreme. Indra is also intimately connected with Parjanya the rain-cloud, who is, like Indra, called a bull (5.83) but is also called a cow (7.101). This androgyny appears elsewhere in the Rig Veda associated with sky and earth, and Soma and Agni, but in later mythology it becomes an important characteristic of Prajäpati and Siva. Vâta, the Gale, a less important but equally vivid aspect of the storm, is said to drive a chariot (10.168), like the sun and the sacrifice (1.164). Parjanya and Vâta differ from the Maruts in being relatively straightforward personifications of natural phenomena; the Maruts, like Indra, are multivalent, symbolizing warriors and acting as aids to mankind as well as bringing fertilizing storms.
1.85 The Maruts
The Maruts are wind-gods portrayed always as a group, as a band of warriors who serve Indra. Since Rudra is their father, they are also called Rudras; their mother is the dappled cow of earth, Prsni.
1 The team of horses on the course, the Maruts, the sons of Rudra, workers of marvels, adorned themselves like women and made the two world-halves grow strong. Trembling, the heroes drink to ecstasy in the rites.
2 They have grown to greatness; the Rudras have made a mansion in heaven. Singing their song and creating the power of Indra,1 they whose mother is the dappled cow have put on glory.
3 When the handsome ones whose mother is a cow adorn themselves with their ornaments, they put shining things on their bodies. They drive away every attacker. Butter flows all along their path.2
4 Good warriors who shine forth with their spears, shaking with their formidable power even those who cannot be shaken – when you Maruts have yoked to your chariots the dappled gazelles3 swift as thought,
5 when you have yoked the dappled gazelles to your chariots, speeding the stone forward to win the contest,4 then the streams are let loose from the chestnut stallion.5 Like a leather skin,6 they wet the earth with water.
6 Let your swift-gliding teams bring you here. Flying swiftly with your arms,7 come forward. Sit down on the sacred grass; a wide seat has been made for you Maruts. Drink in ecstasy from the sweet juice.
7 They grew great by their own power; they climbed up to the dome of the sky and made for themselves a broad seat. When Visnu helped the bull excited by Soma- drinking, they sat down like birds on the beloved sacred grass.8
8 Striding briskly like heroes ready to ght, like men eager for fame, they array themselves for battles. All creatures fear the Maruts; these men with terrible faces are like kings.
9 When the artful Tvastr had turned 9 the well-made golden thunderbolt with its thousand spikes, Indra took it to do heroic deeds. He killed Vrtra and set free the flood of waters.
10 They10 forced up the fountain with their power; they split open even the mountain on its solid base.11 Blowing their reed-pipe, the Maruts who give fine gifts performed joyous deeds in the ecstasy of drinking Soma.
11 They forced up the fountain in a stream that shot to the side; they poured out the spring for the thirsty Gotama. Shining brilliantly, they came to him with aid. They fulfilled the desire of the sage in their own ways.
12 The shelters that you have for the devout man – extend them threefold to the man who believes in you.12 Give them to us, O Maruts, bulls. Give us the wealth of fine heroes.13
NOTES
1. As the poet gives power to Indra by singing the hymn, so the Maruts give themselves Indra’s powers by singing their howling storm songs.
2. Butter is here symbolic of rain and the sap of life, as well as the ritual offering and the Soma that the Maruts love.
3. Unspecified female dappled animals pull the Maruts’ chariots; they could be mates, but other Rig Vedic evidence makes it more likely that they are gazelles.
4. The winds compete in hurling rocks and crushing boulders, as men compete in bowling or shot-put.
5. The rain is the sperm or urine of the horse of heaven – the cloud or heaven itself.
6. The image is that of a wineskin bag pouring out the rain (cf.this simile in the hymn to Parjanya, 5.83.7); a secondary connotation might be the pouring down of water on to the earth likened to a skin being tanned with fluids.
7. That is, flapping your arms like wings to speed you faster. Cf. 10.81.3.
8. The bull is Indra. When Visnu helped Indra in the fight against Vrtra, the Maruts came and helped, too. But cf. 1.165.6.
9. Turned on his lathe.
10. The Maruts. A reference to a story told by the commentator: The sage Gotama was afflicted with thirst and prayed to the Maruts for water. They made a fountain in the distance, brought it near him, gave it to him to drink from, and bathed him in it.
11. As Indra pierced the mountain to release the waters in the fight with Vrtra.
12. That is, the poet singing the present hymn.
13. Literally, the wealth that consists in having fine heroes, but also, by implication, the wealth brought by fine heroes. 1.165, 1.170, 1.171 Indra, the Maruts, and Agastya
In this group of hymns, Indra and the Maruts argue over their rights to a sacrificial offering; this sacrifice is attributed by tradition to the sage Agastya, though his name is mentioned only once in the hymns. Several texts offer different versions of the myth underlying this cycle: (a) Agastya had dedicated a hundred dappled cows to the Maruts, but he sacrificed them to Indra. The Maruts became angry and went to Agastya, who sang these hymns to conciliate them. (b) Indra took away the cows intended for the Maruts; the Maruts grabbed his thunderbolt. Then Agastya and Indra conciliated the Maruts with these hymns, (c) Agastya took an offering that had been dedicated to Indra and wanted to give it to the Maruts. Despite the variations, the underlying conflict is consistent and forms a thread through all the hymns in the series, a thread that conforms most closely to the second of the three variant glosses. In the first hymn (1. 165), Indra wishes to go to Agastya’s sacrifice and encounters the Maruts in heaven; as their conversation progresses, Indra becomes more and more confident, the Maruts more and more subdued; finally they refer to their former praise of him and allay his anger, and they all go together to the sacrifice. In an intervening hymn not translated here (1.169), the reconciliation is further developed. Then (1.170) Agastya is faced with the problem of choosing between the mighty Indra and the now somewhat chastened Maruts. Finally (1.171), Agastya apologizes to both Indra and the Maruts and prays to all of them.
1.165 Indra and the Maruts
1. [Indra:] ‘With what shared finery have the Maruts, who are of the same youth, from the same nest, mingled together? With what intention, and from what place have they come? These bulls sing their breathless song in their desire to win riches.
2. ‘Whose chants have the young men taken pleasure in? Who has turned the Maruts to his sacrifice? With what great thought will we make them stop here as they swoop through the middle realm of space?’1
3. [Maruts:] ‘Indra, where are you coming from, all alone though you are so mighty? What is your intention, true lord? Will you make a pact with us, now that you have met us in our finery? Master of bay horses, tell us what your purpose is for us.’
4. [Indra:] ‘The chants, the thoughts, the Soma-pressings are good for me. Breathlessness2 surges in me; the pressing-stone is set out for me. The hymns are longing, waiting for me. These two bay horses are carrying us to them.’
5 [Maruts:] ‘Because of this,3 we have adorned our bodies and harnessed the self-willed horses next to the chariot; and now we have yoked does 4 for greater power. Indra, you have always acknowledged our independent spirit.’
6 [Indra:] ‘Where was that independent spirit of yours, Maruts, when you left me all alone in the fight with the dragon? 5I was the one, fierce and strong and mighty, who bent aside the lethal weapons of every enemy with my own weapons.’
7. [Maruts:] ‘You did much with us as allies, with our manly powers yoked in common, O bull. For we will do much, most valiant Indra, if we set our minds and will to do it, O Maruts. ‘6
8. [Indra:] ‘I killed Vrtra, O Maruts, by my Indra-power, having grown strong through my own glorious rage. With the thunderbolt on my arm I made these all- luminous waters move well for man.’7
9. [Maruts:] ‘No one can overcome your power, generous Indra; no one your equal is known to exist among the gods; no one being born now or already born could get such power. Do the things you will do, as you have grown strong.’
10. [Indra:] ‘Even when I am alone, my formidable power must be vast; whatever I boldly set out to do, I do. For I am known as terrible, O Maruts; whatever I set in motion, Indra himself is master of that.
11. ‘Your praise has made me rejoice, lordly Maruts, the sacred chant worthy of hearing that you made here for me – for Indra the bull, the good fighter – that you my friends made in person for me, your friend, in person.
12. ‘ Thus they shine forth facing me, the blameless band who take to themselves fame and the drink of ecstasy. Luminous and golden Maruts, you have pleased me when I looked at you, and you will please me now.’
13 [The poet:] Who has celebrated you here,8 Maruts? Journey as friends to your friends. Shining brightly, inspire thoughts. Be witness to these truths of mine.
14 [Indra:]9 ‘Since the wisdom of Mänya10 brought us here, as the hope of gifts brings the singer to one who gives, therefore turn to the inspired seer. Let the singer chant these sacred words for you, Maruts.’
15 [The poet:] This praise is for you, Maruts, this song of the poet Mändärya 10 Let him obtain vital strength for his body through the nourishing and inspiring drink. Let us find a welcoming circle of sacrificers who shower us with gifts.
NOTES
1. Indra wishes to conceive an idea so ‘arresting’ that it will stop the Maruts in their tracks as they fly between sky and earth.
2. Here, as in verse 1, breathlessness indicates the excitement of combat.
3. That is, because the sacrifice is ready and the Maruts want to have it themselves.
4. The gazelles are yoked in front, in addition to the horses right next to the chariot.
5. Indra mocks the Maruts for their ‘independence’ and accuses them of remaining uncommitted when he fought Vrtra. Cf. 4.18.11.
6. Here the speaker is addressing the other Maruts, as if to elicit their support in his boast to Indra.
7. A reference to the episode in which, after killing Vrtra and releasing the waters, Indra led Manu to safety on the flood waters. Cf. 1.32.8.
8. The poet asks what sacrificer here (i.e. on earth, rather than in heaven where the conversation has been taking place) has attracted the Maruts.
9. This verse also makes sense in the mouth of the poet, who has come to the sacrifice in hope of being given gifts, or even in the mouth of the Maruts, one of whom would be addressing the others, as in verse 7.
10. This may be a name of Agastya or of his son.
1.170 Agastya and the Maruts
Indra is silent during this conversation, but both groups of speakers address most of their remarks to him.
1 [Agastya:] ‘Today is nothing and tomorrow is nothing. Who understands the mystery? If one depends on someone else’s intention, all that one wished for is ruined.’1
2 [Maruts:] ‘Why do you want to destroy us, Indra? The Maruts are your brothers; treat them well. Do not kill us in a violent clash.
3 ‘Brother Agastya, why do you dishonour us though you are our friend? For we know what is in your mind: you do not wish to give us anything.’2
4 [Agastya:] ‘Make ready the altar; kindle the fire in front of it. In it3 we two4 will spread a memorable sacrifice for you, the immortal.5
5 ‘Lord of riches, you rule over riches. Lord of friendship, you are the best reconciler of friends. Speak in agreement with the Maruts, Indra, and eat the oblations at the right ritual moment.’
NOTES
1. Agastya seems to be apologizing to the Maruts for making the offering to Indra ; he argues that Indra took away what Agastya had intended for the Maruts, and he is
helpless to prevent it.
2. This is an indirect answer to Agastya’s apology in verse 1; they argue that he did not even intend to sacrifice to them, and indeed he then speaks to Indra alone.
3. In the fire, or perhaps in the altar.
4. Perhaps Agastya together with another priest, his son (cf. 1.165.14).
5. Here Agastya speaks only to Indra, though he goes on to ask Indra to conciliate the rejected Maruts.
1.171 Agastya Prays to Indra and the Maruts
1. I come to you with this homage, and with a hymn I beg for the kindness of the mighty.1 Willingly and knowingly lay aside your spiteful anger, Maruts; unharness your horses.2
2. This praise and homage fashioned in the heart and in the mind was made for you, Maruts, for you who are gods. Come and enjoy it with your mind, for you are the ones who make homage grow.
3 Let the Maruts have mercy on us when they have been praised and the generous and most beneficent one3 has been praised. Let our smooth woods4 stand up and ready all our days, O Maruts, through our desire to conquer.
4 I shrank away from this mighty Indra, trembling in fear, O Maruts. It was for you that the oblations were laid out, but we set them aside.5 Forgive us!
5 The fame by which the Manas6 became distinguished for their power in the daybreaks of all the successive dawns – give us that fame, O strong and terrible bull with the terrible Maruts, giver of overpowering strength.7
6 Protect your men from those who could overpower them by force, O Indra;8 make the Maruts give up their spiteful anger, for they bring good omens; you have been made the overpowering conqueror. Let us find a welcoming circle of sacrificers who shower us with gifts.
NOTES
1. In the plural, addressing the Maruts, as the rest of the, verse makes clear.
2. That is, stop here and accept our sacrifice.
3. Indra.
4. Perhaps a metaphor for the fire-sticks, the spear, or the phallus.
5. That is, we gave them to Indra, instead, because he frightened us.
6. Perhaps the name of generous patrons, who gave the cows of dawn to the priests. Cf. the patron Mänya in 1.165.14–15.
7. Indra is the terrible, overpowering bull, here asked to over power the Maruts.
8. Having apologized to the Maruts in 1.170, Agastya now asks Indra (who is supposed to be on Agastya’s side, having accepted his sacrifice) to protect his men (i.e. his worshippers) from those who are more powerful (the Maruts).
5.83 Parjanya, the Bull
Only three hymns are dedicated to Parjanya, who is the personification of the rain-cloud, often represented as a male animal. Closely associated with thunder and lightning, he inspires vegetation and produces fertility in cows, mares, and women. So rich is the abundance with which he responds to the poet’s plea that at the end of the hymn he is begged not to send too much rain.
1 Summon the powerful god with these songs; praise Parjanya; win him over with homage. The bellowing bull, freely flowing with luscious drops, places his seed in the plants as an embryo.
2 He shatters the trees and slaughters the demons; he strikes terror into every creature with his enormous deadly weapon.1 Even the sinless man gives way before the god bursting with seed like a bull, when the thundering Parjanya slaughters those who do evil.
3 Like a charioteer lashing his horses with a whip, he makes his messengers of rain appear.2 From the distance arise the thunder-peals of a lion, when Parjanya makes the sky full of rain-clouds.
4 The winds blow forth, the lightnings fly, the plants surge up, the sky swells, the sun overflows.3 The sap of life quickens in every creature when Parjanya refreshes the earth with his seed.
5 By your law, the earth bends low; by your law, all animals with hoofs quiver; by your law, plants of all forms bloom. By these powers, Parjanya, grant us safe shelter.
6 Give us rain from heaven, O Maruts. Make the streams of the seed-bearing stallion overflow as they swell. Come here with your thunder, pouring down waters, for you are our father, the bright sky-god.
7 Bellow and thunder; lay your seed. Fly in circles around the world in your chariot full of water. Drag the leather water-bag upside down, untied. Let the hills and the valleys become level.4
8 Draw up the enormous bucket and pour it down. Let the streams flow forth, set free. Drench heaven and earth with butter. Let there be a good drinking-place for the cows.
9 Parjanya, when you bellow loudly and thunder and slaughter those who do evil, everything that exists upon the earth rejoices.
10 You have sent the rain; now hold it back. You have made the deserts easy to cross over. You have made the plants grow so that there is food, and you have found inspired poetry for living creatures.
NOTES
1. The thunderbolt.
2. Clouds foretelling rain, or the Matuts. He drives them as the charioteer drives horses.
3. According to Indian theory, during the rainy season the sun flows with the water that it has drawn up during the preceding hot season. Here, at the very brink of the storm, the sun begins to pour back its rain. Cf. 1.164.51-2.
4. The water rises so high that both hills and valleys are covered. Cf. 1.85.5, for the leather bag.
7.101 Parjanya, the Cow
The poet addresses the rain-cloud, Parjanya, whose three voices are lightning, thunder, and rain. Though he is a bull full of seed, his udder is the cloud milked of rain, and his calf is the fire born of lightning. The three lights may be the lights of the three worlds, or fire, sun, and moon (or wind). The sterile (i.e. milkless) cow is the cloud that does not give rain; the cow that brings forth is the cloud that rains. The mother, earth, receives the milk, rain-water, from the father, the sky; the sky thrives on the rain and the son (the group of creatures on earth) thrives on water.
1 Raise the three voices with light going before them, voices that milk the udder that gives honey.1 The bull created the calf, the embryo of the plants, and roared as he was born.
2 The god who causes the plants to increase, and the waters, who rules over the entire world, may he grant us triple refuge and comfort, the triple light that is of good help to us.
3 Now he becomes a barren female, now one who gives birth; he takes whatever body he wishes. The mother receives the milk of the father; with it the father increases and prospers, and with it the son thrives.2
4 All worlds rest on him – the triple skies and the triple owing waters. The three vats that drench pour forth in all directions the over owing honey.3
5 Let this speech reach close to the heart of Parjanya who rules by himself, and let him rejoice in it. Let life-giving rains come to us, and let the plants guarded by the gods bear good berries.
6 He is the bull who places the seed in all plants ; in him is the vital breath of what moves and what is still. Let this truth protect me for a hundred autumns; protect us
always with blessings.
NOTES
1. On another level, the subject of the verse may be Soma, the three voices are the chants when the Soma is pressed, and the udder that gives honey is the Soma plant (while, in the cosmic metaphor, it is the rain-cloud, the udder of the heavenly cow).
2. In this verse, the ritual level would make Soma the son: the rain enters the Soma plant and later returns to the cloud (as evaporation), or, more likely, to heaven (the gods) in the form of a Soma oblation.
3. Again, the three vats are clouds full of rain or Soma vessels full of Soma.
10.168 The Gale Wind
This hymn is to Vâta, a particularly violent and concrete form of the wind.
1 O, the power and glory of the chariot of the gale! It breaks things into pieces as it passes by, making a sound like thunder. Touching the sky as it moves, it makes red streaks;1 passing along the earth, it scatters the dust.
2 The tempests2 race together after the gale; they come to him like women to a rendezvous. Yoked with them to a single chariot, the god who is the king of this whole universe passes by.
3 Moving along his paths in the middle realm of space , he does not rest even for a single day. Friend of the waters, first-born keeper of the Law, where was he born? What was he created from?
4 Breath of the gods, embryo of the universe, this god wanders wherever he pleases. His sounds are heard, but his form is not seen.3 Let us worship the gale with oblation.
NOTES
1. The red streaks may be the redness of the sky during tain, or the chestnut horses of the wind; the term is also used of the clouds at dawn, especially when there is thunder, and of the ruddy hue of lightning.
2. These are the ‘extensions’ or companions of the wind, whirl winds or downpours, feminine beings.
3. Cf. 1.164.44.
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