Re: Hindutva, 1882, and the Vedas
Rjisvan and Ayasya
It appears largely correct that Book Six is prior to most of the rest of the events.
If there is a "backstory", it must be found elsewhere.
One of the best leads is IX.108, where, apparently agreeing that "principles" were not "Sages", Talageri accepts these human authors:
GaurIvIti SAktya, Sakti VAsiSTha, Uru ANgiras,
RjiSvan BhAradvAja
This is a weird set, right? Why isn't Rishi Vasistha there with his own direct descendants? Instead, we find a Book Six author, Rjisvan, after someone who might otherwise be meaningless or stray. So many Angirases, without clear lines of transmission. It takes another "jump" to find the disciples of Uru.
One might guess they would be around the same time as Rjisvan, that is, the time of Book Six.
"They" come from one person.
Anga Aurava X.138 is presumably old by mentioning only one "event", Rjisvan, who does seem to be among the first or earliest in Rg Veda.
But first, there is something we need to avoid, because he is mixed in the "Trasadasyu redactions".
This may be the only significant "error" in the Rg Veda, which we can believe to be biased because it is about Trasadasyu.
If anything, the time of Trasadasyu must be equated with Rishi Atri, the youngest or last Gotra Rishi.
Therefor the following two hymns should not be possible for Books Seven and Six.
We might tend to agree it would be anachronistic where Vasistha depicts Rishi Kutsa against Susna and Kuyava.
Sudas and Trasadasyu
Chumuri, and Dhuni, on behalf of Dabhīti.
Namuci
subjugated Turvasa Yadava
And there is a previous-generation Bharadvaja version of Susna and Kutsa.
Namuci
Pipru and Rjisvan
compelled the many-fraudulent Etaśa and Dasoṇi, Tūtuji, Tugra and Ibha, always to come submissively to (the rājā) Dyotana
Sarat and Purukutsa
Usanas
Dhuni
you have brought over in safety Turvaśa and Yadu.
Dhunī and Cumurī; and thereupon Dabhīti
So, whether intentionally or accidentally, it is not that the contents are invented, but the attribution to the Gotra founders in their own lifetimes does not seem possible. So we want to exclude these particular hymns from this tangible meaning. They do not seem to be in character with the others.
Book Six is rather simple, it looks like it might be Bharadvaja and some of his Rishi disciples, and then Bharadvaja and his physical offspring. His direct antecedent Brhaspati Angiras is in Book Ten, revealing the origin of Speech rather than the Puranic legacy of mankind. However Book Six is not open and shut because of another character indicated from the "outside", Rjisvan.
First of all, does the Anukramani ever add to Rjisvan a Bharadvaja, Barhaspatya, or Angiras surname?
No.
The entire block, VI.49-52, consists entirely of:
Ṛṣi (sage/seer): ṛjiśvāḥ;
Devatā (deity/subject-matter): viśvedevā
Allright. Given that amount of room, we expect he might tell us what the majority of entities he considers "Devas" are. So we will pry into and see how those come up.
Perhaps notably, we soon encounter Dawn and Night:
“May the two daughters of the radiant (sun) of various form, of whom one glitters with stars, the other (is bright) with the sun, mutually opposed, proceeding diversely, purifying (all things), and entitled to our laudation, be pleased by the praise they hear (from us).”
and, a step shy of saying "a mantra is a rik", he nevertheless knows the etymology:
ṛcyamāne
He quickly gets to a Chariot:
the presence of Vāyu
driving your Niyut (steeds)
and another:
May that splendid car of the Aśvins, which is harnessed at a thought, clothe my form (with radiance)
Rain:
Parjanya and Vāta
sage Maruts, hearers of the truth
“May the purifying, amiable, graceful Sarasvatī, the bride of the hero, favour our pious rite; may she, together with the wives of the gods, well pleased, bestow upon him who praises her a habitation free from defects and impenetrable (to wind and rain), and (grant him) felicity.”
(Pūṣan), protector of all paths
Tvaṣṭā, the first divider (of forms)
Rudra, the parent of the world
Viṣṇu, who with three (steps) made the terrestrial regions for Manu
Ahirbudhnya (propitiated) by (our) hymns, and Parvata and Savitā
Bhaga
Next hymn:
Radiant Sūrya, render the luminous deities, who have Dakṣa for their progenitor
dakṣapitṝn
the grandchildren of Dakṣa were sentiments and passions
overlooked:
devī siṣakti pūṣā
Legendarily:
(extricate us) from thick darkness, as you did extricate Atri
classes:
celestial Ādityas, terrestrial Vasus, offspring of Pṛśni [Maruts], children of the waters [Rudras]
Rbhus:
Ribhukṣin, and Vāja, and the divine Vidhātā
Aja-ekapād
he also says:
my sons, of the race of Bharadvāja
gnā
a Gayatri:
veda yas trīṇi vidathāny eṣāṃ devānāṃ janma sanutar ā ca vipraḥ | ṛju marteṣu vṛjinā ca paśyann abhi caṣṭe sūro arya evān ||
“He who knows the three cognizable (worlds); the sage (who knows) the mysterious birth of the divinities (abiding in them); he who is beholding the good and evil acts of mortals, he, the sun, the lord, makes manifest their intentions.”
The divinities abiding in them: Of the Vasus on earth, the Rudras in the firmament, the Ādityas in heaven. Vasus are the 'earthly riches'; the other divinities are 'instruments' in the process of making wealth
perhaps familiar sounding:
dyauṣ pitaḥ pṛthivi mātar adhrug agne bhrātar vasavo
viśva ādityā adite sajoṣā
It is Namo Nama that is Isa:
reverence is sovereign over them
far-seeing:
urucakṣaso
five orders of beings
Here, we need to ask ourselves. Is the tone of this more that Rjisvan is accepting, empowering, and acting on behalf of his "precursor"?
“May the presenter of the oblation, Bharadvāja, quickly obtain, gods, a celestial abode, as he solicits your good-will; the institutor of the ceremony, together with pious associates, desirous of riches, glorifies the assembly of the gods.”
Usually, such a thing is spoken by the Purohit or Ardhavaryu, or whoever is established, as taking an offering, or allegiance, from the named benefactor.
He calls his *sons* Bharadvajas, not himself. These hymns have no rise to power, or story of, Rjisvan. They are all him acting as an experienced Rishi.
gravana:
“These our grinding stones are anxious, Soma, for your friendship; destroy the voracious Paṇi, for verily he is a wolf.”
“We have travelled along the road prosperously traversed and free from evil, and by which (a man) avoids adversaries and acquires wealth.”
From the last hymn:
an imprecation upon Atiyāja
Yuyam payas, a mixture of milk and curds, termed āmikṣā
"Singing" certainly applies here:
stotram indro marudgaṇas tvaṣṭṛmān mitro aryamā | imā havyā juṣanta naḥ ||
whether you be in the firmament or in the heaven
antarikṣe ya upa dyavi ṣṭha
you who (receive oblations) by the tongue of Agni, or are to be (otherwise) worshipped
grandson, of the waters
apāṃ napāc
an interesting duality:
agnīparjanyāv
The last phrase summarizes how I, personally, understand Agni Homa, but otherwise, Rjisvan has not given any historical clues about himself. There is no dynasty built on the Aswins or otherwise.
So we turn to Rjisvan in the recollections of others.
Most likely the first, and simplest and most direct, is by Anga Aurava X.138.
He mentions mythical Kutsa, and seems to only involve one other person, Ayasya.
This is easy. If we follow this Rishi's hymns also in Book Ten, he gives the clear statement that Pitr discovered the seven-headed ceremony, and that Ayasya engendered the fourth generation (Turiya).
Anga Aurava is able to represent Uru as his "father". His contemporary, Ayasya, has just claimed to be the "grandson" of Yama, or Atharvan, or the first Manu. The title used is, of course, closest to Yama. Or maybe he is the grandson of the "first generation", of whom Yama or Manu is the sire.
And here, Ayasya is giving the legend of original Brhaspati, and, may not even be aware of a Rishi by that name. His section is entirely reminiscent of the allegory of Plato's Cave, it is basically the same thing, set in a certain mold. The tone of this is hardly suggestive that it has human participants:
Bṛhaspati wrested at once from Vala the three, the dawn, the sun, the cow
the translator overlooked:
mūrdhānam abhinad arbudasya |
He invokes Naksatras:
“The protecting (deities) have decorated the heaven with constellations as (men decorate) a brown horse with golden trappings; they established darkness in the night and light in the day; Bṛhaspati fractured the rock and recovered the cows.”
Protecting deities: pitṛs, or progenitors, the Aṅgirasas, who appear to have been among the ancient astronomers, the inventors of the lunar asterisms (nakṣatras)
Not human:
Bṛhaspati, who lives in mid-heaven, who recites in order many(sacred stanzas)
Although he also has a few brief Soma hymns, Ayasya appears to only be remembered as an individual in one place, X.108:
Ṛṣi (sage/seer): saramā devaśunī;
Devatā (deity/subject-matter): praṇayaḥ
eha gamann ṛṣayaḥ somaśitā ayāsyo aṅgiraso navagvāḥ | ta etam ūrvaṃ vi bhajanta gonām athaitad vacaḥ paṇayo vamann it ||
(Saramā). Excited by the Soma, the Ṛṣis, the Aṅgirasas of the nine months' rite, headed by Ayasya, will come here; they will partition this herd of cattle, then the Paṇis will retract their words.
This is the most nonsensical hymn, and yet among the most primeval, or the beginning of a magical Rg Veda through the symbolic forays of Brhaspati. In other words, an intent to form a "symbolic language", or a "code", or a "cant". Moreover, Ayasya has just taken the same role as Dadhyan.
Anga Aurava has combined this Ayasya and Rjisvan who contests Pipru. This adversarial "event" is carried forward in the first verse after Kasyapa and the Varsagiras, Kutsa I.101.1.
It is exalted by Gauriviti V.29:
...you have humbled Pipru for the son of Vidathin; Ṛjiśvan preparing dressed viands, has, through your friendship brought you (to his presence), and you have drunk of his libation.
Same Gauriviti with Uru and Rjisvan in the Soma hymn.
Pipru is just dropped in a list by Praskanva VIII.49.
Is in the "redacted" VI.20, and quixotically also in Pipru and Susna VI.18.
I do not think Book Four requires "editing", since most of the actors are probably in existence by the time of Vamadeva IV.16:
Ṛjiṣvan, the son of Vidathin
which probably means "of Bharadvaja", but there is also Vamra X.99:
Ṛjiśvā, the son of Uśija with Indra's praises shattered the cow pen of Pipru with the thunderbolt
The event remains "known" or "listed" among Kutsa:
Śuṣṇa, Pipru, Kuyava and Vṛtra, and destroyed the cities of Śambara
Savya I.51:
you have destroyed the cities of Pipru, and have well defended Ṛjiśvan in robber-destroying (contest)
Grtsamada II.14:
Svaśna, the unabsorbable Śuṣṇa, and mutilated (Vṛtra), who destroyed Pipru, Namuci and Rudhikrā.
Medhatithi VIII.32:
Sṛbinda, Anarśani, Pipru, Dāsa and Ahiśuva
It certainly looks like Medhatithi inherited so much "stuff", it would have been a tempting idea to think of a way to shape it into a type of omni-ethos, because it *does* pick up a lot of "minor" characters who have *no* other traces of their existence. Like whoever he is talking about.
If we take the additional Rjisvan reference, we go to a part of Book One that seemed like it is probably about the expansion of Kanvas. Does this sound like the case, yes, probably, from Savya Angiras 51-57. This perhaps is additionally interesting if it may be around the beginning of the Age of Aries. He appears to be making a word play on Mesa:
Indra assumed the form of a ram and came to a sacrifice performed by Medhātithi and drank Soma, so a legend;
Meṣa = victor over foes. Another legend is that Aṅgiras worshipped to get a son who would resemble Indra; Indra himself became his son whose name was Savya
His set is all Indra hymns, given in order of decreasing size. And yes, he sounds to be on the far receiving end from Anga Aurava:
...you have shown the way to Atri, who vexes his adversaries by a hundred doors (by a number of yantras, means or contrivances); you have granted wealth, with food, to Vimada
Danumad = descended from Danu, a Dānava, an asura or an epithet of vasu, wealth, fit for liberality (from danu, giving) or one doing injury, an enemy; Vṛtra (Ahi) is hantri, the slayer; so yat sarvān etat samabhavat tasmād ahiriti, inasmuch as he was the same as all that (benefits of sacrifice, fame, knowledge, prosperity), he was called Ahi
“You have defended Kutsa in fatal fights with Śuśna; you have destroyed Śambara in defence of Atithigva; you have trodden with your foot upon the great Arbuda; from remote times were you born for the destruction of oppressors.”
Again the enemy trait:
avratān
Vamra, while praising him, whether old or adolescent, and spreading through heaven, carried off the accumulated (materials of the sacrifice).
Vamra, a ṛṣi, when Indra was absent, carried away the accumulated heap of offerings, the marrow or essence of the earth
Uṣanās
There is a substantial commentary for Saryata and Cyavana.
“You have given, Indra, the youthful Vṛcaya to the aged Kakṣīvat, praising you and offering oblations; you, Śatakratu, were Menā, the daughter of Vṛṣaṇaśva; all these your deeds are to be recited at your worship.”
Praise by the Pajras, is (as stable) as the post
Worship well that ram who makes heaven known, whom a hundred worshippers at once are assiduous in praising.
...that Indra whom the Maruts, the driers up of moisture, who are unobstructed, and of undistorted forms, attended as auxiliaries at the death of Vṛtra.
...broke through the defences of Vala as did Trita through the coverings (of the well).
Tvaṣṭā has augmented your appropriate vigour; he has sharpened your bolt with overpowering might.
Bṛhat (Sāma)
vivasvataḥ
Namuci
“You have slain Karañja and Parṇaya with your bright gleaming spear, in the cause of Atithigva; unaided, you did demolish the hundred cities of Vaṅgrida, when besieged by Ṛjiṣvan.”
the twenty kings of men, who had come against Suśravas
Perhaps, a reference to Āyus, son of Purūravās
“You, Indra, have preserved Suśravas by your succour, Turvayāṇa by your assistance; you have made Kutsa, Atithigva, and Āyu subject to the mighty though youthful Suśravas.”
tvám asmai kútsam atithigvám āyúm
Now what is going on here. Sayana has made a superfluous comment only based on "-ravas". The very next verse has "Ayu" who was subjugated. What a strange guess. If we look at Praskanva's phrase:
sušrávasaṃ jánam
men of noble fame
"Jana" simply being "those who have been born", here is verse nine from the alternate:
janarā́jño dvír dášābandhúnā sušrávasopajagmúṣaḥ
thou far-famed, hast overthrown the twice ten Kings of men
As we see, it's not "twenty" (dvidasa), but, the Ten Kings, twice. Although the translator seems to have taken "susravas" as fame, he then says the Ten Kings and their forces came:
...to fight with friendless Susravas...
and the next verse:
Thou hast protected Susravas with succour, and Turvayana with thine aid, O Indra.
Thou madest Kutsa, Atithigva, Ayu, subject unto this King, the young, the mighty.
It is tempting to say Susravas "is" Turvayana (Divodasa).
The first translation says "the young" is Susravas, who has subjugated the main three tribes or "everyone", which, elswehere, this feat is attributed to Turvayana, using the same names, which Talageri suggests mean the chiefs of Samyu Bharadvaja's Trksi, Druhyu, and Puru tribes.
Praskanva's sense may be "men of, subjects of, forces of, tribe of" Susravas.
A prior citation in the same logic might suggest Atithigva is Rjisvan, is Susravas, is Turvayana. Taken too literally, you would probably say, oh, a "hundred cities" means this must have been a completely different kingdom at another time. The only reason I might pick out "Rjisvan" is because we are pretty sure Divodasa is the son of Srnjaya, and then we would have to force the conclusion that Srnjaya is Dirghatamas. I am less sure that works. The verse from Savya seems to say that Susravas overwhelmed the same people as Turvayana, it may be implying identity.
His writing style is readily aware of repeating cycles, as he refers to the defeat of one Vrtra and ten thousand vrtras.
He may be saying there were two episodes of Ten Kings, which were pretty similar.
If perhaps even "Atithigva" is an epithet that could be tossed around to a better or worse person, and so it may be a cycle, has evaded Sayana, but it is a good suggestion. Names like "Kutsa" are obviously cycling. The repeats and the aliases are difficult, but I, at least, would tend to agree that is what is gong on here.
Savya mentions a few more things:
You have protected Narya, Turvaśa, Yadu and Turvīti, of the race of Vayya
considerably within the epoch of maritime trade:
as (merchants) covetous of gain crowd the ocean (in vessels) on a voyage
And towards the end, a dramatic irony:
“Beautiful Uṣas, now present the oblation in this rite to the formidable, praise-deserving Indra, whose all-sustaining, celebrated, and characteristic radiance has impelled him hither and thither, (in quest) of (sacrificial) food, as (a charioteer drives) his horses (in various directions).”
From the simple version by Anga Aurava, he just said that Usas was afraid of Indra's power, or merely because of seeing the thunderbolt, she got out of her car and ran.
First of all that is a little weird because her mind chariot could go at the speed of thought. So this is an inefficient means of escape. Then it is perhaps said that the force was so powerful it wrecked the car. In any case, it is not really a personal combat, as there is some kind of resolve here.
The other weird part is we can be location-specific because Yaska tells us this is the Vipas--Beas River. The question would be is Rjisvan directly related to this. Well, the place would have had no Sanskrit name before this. So the motive of association is there. If we recall the way we got into this, Kasyapa says in IX.113:
“Where Vivasvat'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.”
Soma flows from:
Ārjikā; the country of the ṛjikās (also in VIII.7)
And he tells us of coded Usas:
“The daughter of Sūrya brought the vast Soma large as a rain-cloud; the gandharva seized upon it and placed the juice in the Soma; flow, Indu, for Indra.”
Daughter of Sūrya: śraddhā vai sūryasya duhitā
Sayana says it is *near* Kuruksetra, the hymn says it is in the "mountains"--parvatas.
It seems to be named for "people" who are perhaps followers of Rjisvan, and perhaps also derived out of this epithet for Indra:
rjisa
for which the "doers" or "makers" are verbally compounded this way in VI.23:
drink the soma mixed with curds
pibā tu somaṃ goṛjīkam
The same compound is used by Vasistha in the sense of "product of a cow" (Go) "mixed with" (rjika). The other generic meanings of "rjika" would be "smoke", or, "variegated color" similar to "Prsni". In Books One and Ten it may be found near "dhuma ketu", so the meaning of "smoke" would be appropriate in the Veda.
It is uniquely compounded by Vamadeva:
Devatā (deity/subject-matter): dadhrikāḥ
āviḥ-ṛjīkaḥ
Āvirṛjīka (आविरृजीक):—[=āvir-ṛjīka] [from āvir > āvis] mfn. having manifest means ([Sāyaṇa]), [Ṛg-veda iv, 38, 4.]
The particular phrase is:
āvirṛjīko vidathā
Sayana probably goes off here, saying "knows that which is to be known". The "manifest" or "direct experience" is in the Avi- prefix of this, so, one way or another, it is probably something like "seeing rjika". Would this make better sense for the same two words for comparison:
Shown in bright colour, looking on the assemblies
Yes, the generic meaning of "vidathin" is "assemblies, congregation", avi- is "shown", and then "rjika" may have a "colors" meaning.
The other translation does not even detect "Hawk". This hymn has two other "rjika" compounds with the "impulsive, swift" connotation, which here is tracked appropriately. What it says for this character:
And ye gave mighty Dadhikras, the giver of many gifts, who visiteth all people,
Impetuous hawk, swift and of varied colour, like a brave King whom each true man must honour.
Whom, as' twere down a precipice, swift rushing, each Puru praises and his heart rejoices,-
Springing forth like a hero fain for battle, whirling the car and flying like the tempest.
Who gaineth precious booty in the combats and moveth, winning spoil, among the cattle;
Shown in bright colour, looking on the assemblies, beyond the churl, to worship of the living.
The beginning is about Trasadasyu's generosity to the Purus, and the ending certainly suggests that a fair amount of this lore is widely understood:
Dadhikras hath o' erspread the Fivefold People with vigour, as the Sun lightens the waters.
May the strong Steed who winneth hundreds, thousands, requite with sweetness these my words and praises.
"Arjika country" is inextricably twined to one of the most important primordial Rishis. According to Gotama in I.84, it is the location of Dadhyan's Horse Head:
“Wishing for the horse's head hidden in the mountains, he found it in Śaryaṇāvat.”
“The (solar rays) found on this occasion the light of Tvaṣṭā verily concealed in the mansion of the moving moon.”
The location is also known in IX.65 by:
bhṛgurvāruṇirjamadagnirvā
The Soma juices which have been expressed afar or near at hand,
Or there on Saryanavan's bank,
Those pressed among Arjikas, pressed among the active, in men's homes,
Or pressed among the Races Five-
May these celestial drops, expressed, pour forth upon us, as they flow,
Rain from the heavens and hero strength.
Jamadagni has suggested two kind of places, at home/among the many people, and, mountainous country up the Beas River. Near and far. Although the Puranas are filled with the exploits of his son Rama especially around the Beas, the Veda is silent on this matter, after saying that Rama exists/is such a person. Here, he has mentioned people who are "over there", whom we are not sure are impulsive like Indra, smoky, or colorful, but we can be pretty sure Trasadasyu has magnified this for the Purus.
We might be able to say, Rjisvan "went there", and Trasadasyu "brought it out". That sounds like his association with Rishi Atri. Five Tribes.
Gotama knew of something amazing, and Vamadeva testifies it was spread to everyone. One, two.
So this area is only named very selectively.
Capping the same work of "months' rites", another significant personality is mentioned in VIII.12 by Parvata Kanva:
Adhrigu, the great Dasagva
also by other Kanvas and Kutsa.
So far, he is the only one given this title; Ayasya and Dadhyan are Navagvas.
With them, we have something to work with--now, suddenly, we are given this paramount titan who is not known as a composer of anything in the whole Rg Veda.
Allright. Nothing quite seems to be pushing him as "the first", like Yama, but probably more from among the first successful Angirases. Someone who learned the way from others and accomplished it.
"Adhrigu" is of course related to many other general terms built from the same stem, but is somewhat rare in this exact form. It is an epithet of Indra by Samyu Barhaspatya, "irresistable", "unstoppable".
An epithet of Agni by Bharga Pragatha.
Indra's Chariot by Puruhanma:
rathebhir adhriguḥ
and is also a quality of the Aswins by Pauru Atreya.
The stem being similar to "mountain stones", there is this combination of acts at the beginning of I.61 by Nodhas:
ṛ́cīṣamāyā́dhrigava
shortly followed by a simile of the Rudras in I.64:
ádhrigāvaḥ párvatā
The "person" is collected in the memories of Bhujyu and Adhrigu by Kutsa.
Probably the most telling reference to the person, Parvata Kanva is trying to get Mada, exhiliration, which is how Indra protected the Dasagva Adhrigu, who is:
the trembling leader of heaven, (the sun), and the ocean.
Trembling: darkness-dispelling
Although this is a fairly long hymn, it does not name many deeds of Indra, but focuses on the mutual amplification of power. Its only corroborative statements is a basic theology with perhaps one other historical mention:
“The excellent praise which Aditi brought forth for the imperial Indra, for our protection, is that which was(the product) of the sacrifice.”
“Inasmuch as you are exhilarated by the Soma shared with Viṣṇu, or when (offered) by Trita, the son of the waters, or along with the Maruts, so now (be gratified) by (our) libation.”
“When your (younger brother) Viṣṇu by (his) strength stepped his three paces, then verily your beloved horses bore you.”
Sobhari Kanva has Adhrigu in a longer list of those protected by the Aswins.
As well as Adhrigu, "Susravas" was given a nearly onmipotent form of rulership, over what likely means "all the tribes". We were only told this by Savya Angiras. This one has even less background. Praskanva says in I.49:
The chariot which thou mountest, fair of shape, O Usas light to move, --
Therewith, O Daughter of the Sky, aid men of noble fame today.
which uses the same form designated as a personal name:
suśravasaṃ
and yet doesn't interpret this as "daughter of Arjuna":
arjuni
The common verbal stems can be distinguished, such as in I.84:
kadā́ naḥ šušravad gíra índro aňgá
When, verily, will Indra hear our songs of praise?
or in I.91, Soma as the Most Susravas, which is again named in verse twenty-one:
sušrávasaṃ
I.49 is clearly on behalf of "the Kanvas", who perhaps are identical with "Susravases" or "followers of Susravas", and of course this is right beside the Savya hymns, which seem to intend there was such a person. If we just dispose of the translation and keep the term from the original hymn, it looks like this:
1. E'EN from above the sky's bright realm come, Usas, by auspicious ways:
Let red steeds bear thee to the house of him who pours the Soma, juice.
2. The chariot which thou mountest, fair of shape, O Usas light to move,--
Therewith, O Daughter of the Sky, aid Susravas today.
3. Bright Usas, when thy times return, all quadrupeds and bipeds stir,
And round about flock winged birds from all the boundaries of heaven.
4. Thou dawning with thy beams of light illumest all the radiant realm.
Thee, as thou art, the Kanvas, fain for wealth, have called with sacred songs.
The same group subjugated by Susravas is given again, Kutsa, Ayu, Atithigva in II.14.
In one reading, these are the same person:
In Rig Veda 1.53, the three of them are delivered by Indra to the young king Turvayana.
In the Rudram of Yajurveda, 65 out of 82 suktams are attributed to Kutsa. It is also stated that Kutsa Maharishi explained the allegories of the first laws of celestial bodies.
We have previously encountered this difficulty; Sayana does not handle it well. Everyone seems to accept the equivalency Turvaya = Divodasa. Talageri does not deal with Susravas at all. His resolution is that we are talking about three tribes and descendants, so, for instance, there are "multiple Atithigvas". He traces the dominator's epithet in a few areas:
TUrvayANa: I. 53.10; 174.3;
VI. 18.13;
X. 61.2.
Agastya is using it as an epithet of Agni, while Nabhednedistha uses it in terms of parentage of Rudra and Aswins.
The closest thing to what Savya is saying would be Bharadvaja:
“That exploit is celebrated in the present day (which you have) achieved for Kutsa, for Āyu, for Atithigva; to him you have given many thousands (of riches), and you have quickly elevated Turvayāṇa over the earth by your power.”
The following were not adequately processed:
nadanumām̐ ṛjīṣī
cyavano mānuṣīṇām ekaḥ kṛṣṭīnām
and it turns out, this hymn is the view that Bharadvaja laments he does not "behold" Indra, although he has faith that the powers are real, and Indra is this type of overlord:
dasmeṣayantam
He mentions the defeated enemies:
Cumuri, Dhuni, Pipru, Śambara, and Śuṣṇa
and gives Indra this ability:
whose union (with energy) the impious is unable to disjoint
This is not the worst analysis:
The same symbolism is probably expressed in the naming
together of Kutsa, Ayu and Atithigva. The three names probably
represent the common epithets of the Kings of the TRkSis, the
Druhyus and the PUrus (i.e. Bharatas); and when taken in
combination, they mean all the tribes.
Okay. There may be something to this. If we eliminate VI.20 as anachronistic, due to including "Purukutsa" and some other stuff, here is what we get from the "real Bharadvaja".
First of all, while talking about Divodasa "uniting" (?) all the tribes, he starts by reflecting on the primeval Brhaspati allegory:
Be this our ancient bond of friendship with you and with Angirases here who speak of Vala.
When it comes round again, in VI.26, he first invokes Kutsa and Susna and adds:
Made glad with Soma-draughts and faith, thou sentest Cumuri to his sleep, to please Dabhiti.
7. May I too, with the liberal chiefs, O Indra, acquire thy blin supreme and domination,
When, Mightiest! Hero-girt! Nahusa heroes boast them in thee, the triply-strong Defender.
8. So may we he thy friends, thy best beloved, O Indra, at this holy invocation.
Best be Pratardani, illustrious ruler, in slaying foemen and in gaining riches.
Then finally Kutsa and Susna are the first things he invokes in VI.31, which must be later in his career:
When, Strong, with might thou holpest Divodasa who poured libations out, O Soma-buyer, and madest Bharadvaja rich who praised thee.
5. As such, true Hero, for great joy of battle mount thy terrific car, O Brave and Manly.
Come with thine help to me, thou distant Roamer, and, glorious God, spread among men my glory.
What is immediately obvious is that Bharadvaja does not deal with Rjisvan.
This is despite the fact there are numerous standard uses of "Rjisi" such as even:
ṛjīṣíṇam índraṃ
although he does give a non-geographical use of arjika:
pibā tu somaṃ goṛjīkam indra
soma mixed with curds
Rjisvan is called the son of Vidathin by Vamadeva and Gauriviti.
Vamra calls him "son of Usija" or "Ausija".
"Usija" does not quite appear to be a personal name in the Rg Veda; it is fairly common in the generic sense, similar to "brahma". Near such a usage, the following relation is given by Visvamitra:
dakṣasyeḻā
Iḷā (the daughter) of Dakṣa
Although "Usija" does not appear to be a character, the relation, "Ausija", is meaningful. It would be obvious if here again Talageri had not trounced the Anukramani:
Ṛṣi (sage/seer): kakṣīvān dairghatamasaḥ auśijaḥ
This is also given in the Samhita by Medhatithi:
kakṣīvantaṃ ya auśijaḥ ||
and again by Bharadvaja:
Decked with bright colour he dispels the darkness, like Ausija, with clear flame swiftly flying.
Usija has been taken as a male by the Puranas, hence "Ucathya, brother of Brhaspati". The Rig Veda mostly confirms the second half of that in Book One:
Ṛṣi (sage/seer): dīrghatamā aucathyaḥ
and Book Nine:
Ṛṣi (sage/seer): ucathyaḥ
after Medhatithi, Ayasya, and Kavi.
Sayana explains Kaksivan in the earlier Medhatithi verse. No particular source is given. This is where his mother has the unusually truncated form Usij:
Name of the mother of Kakṣīvat.
an acoustic "father-mother" expression by Vamadeva:
adrim auśijasya
also used by Atri:
Bring ye your riches forward borne on horses: let thought be framed for help and gain of treasure.
Blest he the priest of Ausija through courses, the courses which are yours the fleet, O Maruts.
In the personal words of Kaksivan:
“Whenever I, the son of Uśij, worship with my offerings (of food) those two (Aśvins) who eat and drink (of oblations and libations) at (the season) of the world-whitening (dawn); do you, Priests, glorify the grandson of the waters (Agni), and render (the divinities of the day and night) the mothers (as it were) of the man who repeats their praise.”
“I, the son of Uśij, address to you (Aśvins) audible praises, in like manner as Ghoṣā praised you for the removal of her white-tinted (skin); I glorify (gods) the bountiful Pūṣan (associated) with you, and I proclaim the munificence of Agni.”
Dirghatamas calls himself "Aucathya" twice in I.158, and:
Dirghatamas the son of Mamata hath come to length of days in the tenth age of human kind.
He is the Brahman of the waters as they strive to reach their end and aim: their charioteer is he.
At face value, if a Vedic yuga is five years, Dirghatamas wrote that when he was fifty, not in any particular grand cycle of the entire human race.
So that does say the father of Dirghatamas, Mamata = Ucathya, brother of Brhaspati.
Dirghatamas and Usij are the two parents of Kaksivan.
The implication is that either Rjisvan is the brother of Kaksivan, or, Rjisvan is Kaksivan. Or, even weirder, he may be the half-brother begot by Vidathin--Bharadvaja and Usij.
The only other place that so far I find any resemblance of the name is from a donor to Samvarana Prajapatya:
vidathasya
Vidhata, the son of Marutaśva
We find for this spelling, Vidhata, a deity or Aditya, counterpart of Dhata, such as in X.167 by:
Ṛṣi (sage/seer): viśvāmitrajamadagnī
Actually, we cannot be sure who is "Vidathin", especially when we realize that the Puranas deal with an alternate spelling, Vitatha:
The real name of this son was Dīrghatamas or Vitatha.
They say that Bharadvaja *is* Dirghatamas.
That name however is not present in the Rg Veda. So we should hesitate to jump to this conclusion for "Vidathin". It may be an alias of someone, but that someone is probably not Bharadvaja. That one has a different sound and a meaning of "false", so, the two spellings are nearly opposites in meaning.
Strange things are possible, we are dealing with adoption after being raised by the Marutgana, the "twins" may be one and the same person, but, if so, it is going to take a better line of explanation. And there seems to be something like that, starting with Lame and Blind, the various symptoms cured by Aswins are things you may have "multiples" of, and you might even be Down a Well with them.
Once we dispose of this "Vitatha" thing, what we get from the Veda is a different equivalency, or another team:
You have subjugated Pipru and the mighty Mṛgayā for the sake of Ṛjiṣvan, the son of Vidathin...
The foe is in Book Ten spoken by Indra Vaikuntha:
Mṛgaya under subjection to Śrutarvan...I humiliated Veśa for Āyu; I subjugated Padgṛbhi for Savya.
The person is again mentioned by Gopavana Atreya:
Śrutarvān, the mighty son of Ṛkṣa
Then it is only necessary to say:
ārkṣe
as donors for Priyamedha.
Either Rksa and Srutarvan are Vidathin and Rjisvan, or, they are close allies. Both contest Mrgaya.
This may be a colloquial twist of the name by Kutsa:
Wherewith ye quickened the most sweet exhaustless flood, and comforted Vasistha, ye who ne' er decay;
And to Srutarya, Kutsa, Narya gave your help...
From an unspecified source, Srutarvan was unsuccessfully begged by Agastya.
But so far, there are no other references to this "son of Rksa".
However, we find this Puranic descent of Samvarana:
Ṛkṣa-Saṃvaraṇa
Saṃvaraṇa married Tapatī, daughter of Sūrya.
To regain his kingdom he appointed Vasiṣṭha as his priest.
This in fact is commented by Sayana as the whole Bharatas' acquisition of Vasistha, may be equivalent to the Dasaraja or Ten Kings' War.
As in some other places, I think Sayana is wrong. He has put this in an inappropriate area. The hymn does not name Samvarana. It just says "the Bharatas". And, it is about something else, completely, the occult birth of Vasistha and Agastya. Now, if I am not thinking about this as bolts of white cloth extracted as tribute from some dominated village, but, just in the sense we have learned, with "the maidens" discovered beyond Usas's wrecked car, it is simple:
“By the wisdom seated in the heart the Vasiṣṭhas traverse the hidden thousand branched world, and the Apsarasas sit down wearing the vesture spread out by Yama.”
...wearing the vesture spread spread by Yama, Vasiṣṭha was born of the Apsaras.
That is just about the Vasisthas. Since the Veda does not say Samvarana was personally ruined or beseeched them, what has it got?
The Vedic lineage is implied from IX.101:
Manu SamvaraNa, PrajApati
VaiSvAmitra
to:
SamvaraNa PrAjApatya
who would appear to fit in the middle of those two.
In the words of the corresponding Manu, we find:
"intelligent Soma mixed with curds":
vipaścitaḥ somāso dadhyāśiraḥ
Or, dadhyasirah = gorjika. "Dadhyan" specifically means "curds", whereas "go" might be milk.
but the end of IX.101 is by:
Ṛṣi (sage/seer): prajāpatiḥ
as in the credit for III.38:
I have beheld in my mind, at this solemnity, the gandharvas with hair (waving) in the wind.
Within Book Three, then, no one has asked how "Prajapati" is mixed with "Visvamitra" and then also the surname Vacya. This may be evident from one of the first few verses:
ṛtāvarī rodasī satyavācaḥ
"Voice of Reality", something like that, concerning:
Their inferior abiding places are beheld, as are those which (are situated) in superior mysterious rites.
Abiding places are beheld: as the constellations; superior mysterious rites: in the latter they are made known, it is said, by the Veda
This is a large Visvedeva section, highly conversant with what we just posted. It highlights "twin goddesses" or yamas, who may be sisters, two mothers of the deity, or mother and daughter. This is the direction it goes:
“I consider at present the eternal and ancient sisterhood to us of you, our great protectress and progenitrix, within whose vast and separated path your eulogists, the gods, travel in their chariots.”
There is some emphasis on The Year, Tvastr, and Visvarupa, eventually returning to:
dhiṣaṇe sātaye dhāḥ
Dhiṣaṇa enable us to acquire (wealth)
Dhiṣaṇa = the goddess of speech
and having the same destination:
trir uttamā dūṇaśā rocanāni
This is, in a sense, theological great fun, and says nothing as to "Vacya" or any other personal relationships.
Vedic Samvarana Prajapatya is definitely "late", and makes a certain point:
...you, who are the showerer (of benefits), have on behalf of the sun, destroyed in his own dwelling the very name of (the asura), Dāsa, in battle.
which is because "name" or "nama" indicates the idea or thoughtform, distinctly from the body, form, or Rupa.
This Samvarana is the one who tells us Trasadasyu's "master race":
gairikṣitasya
and refers to this enemy:
mṛgāya
while is in the process of promoting:
Śatri, the son of Agniveśa
a householder who is, by nature, gives generously (to others)
Let's say he is remembering this ancient riddle, Mrgaya, through the most intimate awareness of the Paurukutsas, that is, their third name. Rjisvan and Trasadasyu are both dealing with Vishnu Trivikrama:
The highest step of Viṣṇu is regarded as his ultimate abode. He is called giriṣṭhā, girikṣit, etc., which mean dwelling in the highest position.
Dirghatamas uses it as an epithet of Vishnu, taken by Sayana as "dwells in Speech"--but then "or in high places"--the verse referring to the Three Steps.
Samvarana knows a mix of astronomy and current yoga practices. I'm pretty sure that's what he is saying.
Because information is scarce, the Veda does not really say anything pro or con any potential mate of his.
This is the Puranic view of Tapati:
Sūrya married Saṃjñā daughter of Viśvakarmā. He begot of Saṃjñā two children named Kālindī and Yama. At that time Sūrya (Sun) was not of the form as seen now. Saṃjñā, unable to bear the splendour of Sūrya who was of the shape of an egg entrusted her maid Chāyā with the work of serving her husband and left for a temple in the guise of a mare to do penance. Chāyā disguised as Saṃjñā served Sūrya for a very long period. Sūrya begot of her two children, Śanaiścara and Tapatī. Besides these, Sūrya had another daughter named Sāvitrī also.
The Rg Veda does not have "Tapati" as a personal name; it is commented into Gathi Kausika:
the bright region above the sun: rocane parastāt sūryasya: rocana = loka or region where the fiery radiance burns...tapatī, above the sun, sūryasyopariṣṭāt
and is sometimes a verb form of "sunshine" or "solar heat", but nowhere an actress.
We would ask if it is necessary to distinguish "Tapati" from "Surya Savitri".
The finesse of the relationship would be given by VIII.51:
Manu, the descendant of Saṃvaraṇa
followed by four Kanvas seeking to imitate the practices. Between them is an "aged" Praskanva. This is probably making a different statement than the next hymn, which refers to:
...did drink the effused Soma from Manu Vivasvat, as you did accept the hymn from Trita...
with numerous persons, including:
...Daśoṇya, Syumaraśmi...
While "vaivasvata" seems fairly plainly understood as Manu "from the population", it is possible a different aspect is mentioned here:
Saṃvaraṇa (संवरण) refers to “covering” and is the action (karma) associated with Sthūla (“gross”)
Saṃvaraṇa (संवरण).—lit. concealment
concealment, secrecy
There is probably no way that Samvarana Prajapatya could be directly related to Vedic Rksa.
The sense from the above would mean before Praskanva. "Rksa" seems to mean before Rjisvan and Kaksivan, as he can only be defined as the "father" of someone involved with defeating Mrgaya.
There is not a lot about "rksa" as a person, but it has a selective etymology. Similar in meaning to "rjisa", there is "rkso" by Syavasva:
Impetuous as a bear
and also we find "rksa" as "constellations" by Sunashepa in I.24.
That certainly shapes it towards the same intent as "Rahuganas", and probably the first Brhaspati legend as well, being about time, astronomy, and so forth, as being a secret or concealed knowledge known to the Rishis. That does not mean that a very elaborate system of twenty-seven lunar deities was "complete" before the late Atharva Veda, but, I think we are looking at a quite similar beginning being pushed through this whole thing.
Vedic "Rksa" is as by Gopavana Atreya in Book Eight:
śrutarvā bṛhann ārkṣo
really only deals with the son:
śrutarvaṇa ārkṣasya dānastutiḥ
and by Priyamedha as visited by Rksa and son, who does not get a name. Here, it is like an "all the tribes" version. The "influence" is by the father:
ṛkṣāśvamedhayordānastutiḥ
Srutarva, being called the victor of Mrgaya by Indra Vaikuntha, is consistent with an "early" period, to which an Atreya should not apply. Gopavana makes a few basic references to legendary Atri. Otherwise, he has no connections, whereas in Book Eight, the other Atreyas, Syavasva and Apala, seem rather significant. It may be that he is not derived from Rishi Atri, has perhaps been "assigned" that way due to the remarks. He is listed only a few hymns after Priyamedha.
But since there is another Atri of Book Ten, we speculated it might be the real name of "Atri Bhauma", or, it could perhaps be someone else, earlier, having Gopavana as a disciple. The problem is the published Anukramani spammed him as the author of most of Book Three, which is obviously a computer error. He is not in Book Five, as if a stranger to the Atreyas. Rather than messing up the chronology, it may really be the case that he is after a different Atri.
An association appears to be made with Priyamedha in VIII.87:
KRSna ANgiras, ViSvaka KArSNI, DyumnIka VAsiSTha
The first of whom re-surfaces later in X.42-44:
GhoSA KAkSIvatI
Suhastya GhauSeya
KRSNa Angiras
But Book Eight seems to be saying that "Krsna" *is* Visvaka Karsni, who even reflects on an antecedent named Vimana.
The closest thing to "Dyumnika" if a composer is:
V.23 Dyumna ViSvacarSaNI Atreya
who is in fact:
Ṛṣi (sage/seer): dyumno viśvacarṣaṇiḥ
We are going through someone who is ok with just putting something like "Atreya" wherever. Of course, he also seems to lampoon them for "attempting" a super-hero type legend after Atri was gone. I'm not sure that is exactly right, either, because in the Rg Veda, Atri himself is personally pivotal, in terms of Trasadasyu. According to Vamadeva, it is an incredible success. As soon as you turn to Gotama, the "it" or "what" is mantric yoga attuned to astronomy. This is easily retrievable.
Our Book Three Anukramani is damaged, but, it has this which he over-wrote as "fictitious" for III.23:
Ṛṣi (sage/seer): devaśravā devavātaśca bhāratī
The published Anukramani breaks shortly after it sounds like Visvamitra is talking about the Aila Pauravas when he describes Agni:
...whom the daughter of Dakṣa (receives) as the parent of the world.
Iḷā (the daughter) of Dakṣa has sustained you...
Fortunately, it does show a critical authorship change for one verse, III.36.10:
Ṛṣi (sage/seer): ghora āṅgirasaḥ
So, Visvamitra appears to have included the Guru of Kanva Ghaura. He seems to respect the Pauravas. And his Apri Hymn has the most in common with that of Vasistha, compared to any other "copies" within the Rg Veda.
Were they following someone else's trend? The Bharatas' Apri comes from:
Ṛṣi (sage/seer): sumitro vādhryaścaḥ
who is between Ayasya and Brhaspati.
And there is not one for "Bharadvajas", rather, it is called "Angirases", given by Dirghatamas who first praises:
naktoṣāsā
then:
Bhāratī, among the Maruts, and may the adorable Iḷā, Sarasvatī, Mahī, sit down upon the sacred grass.
or, marutsu-bhāratī = vāc, situated in heaven, dyusthānā and connected with bharata, an Āditya, or name of the sun; iḷā, sarasvatī, mahī = sound (vāc); or the goddesses presiding over sound in the three regions, severally of earth, firmament, and heaven
Vanaspati: the fire,or Agni of the sacrificial post, or yupa, from its being of timber
He may not have known he was making "an Apri Hymn" or something that would be stylisticly imitated by each new Gotra.
Purpose is simple; commands the Devas to appear (Dhyana).
It is very telling that on the first line, Medhatithi venerates Kaksivan Ausija.
He actually goes on to venerate Dhi.
He also does so with the relatively rare Agni from the Dirghatamas Apri, Narasamsa. It is used in several Apri Hymns, but otherwise only by few, such as Kutsa, Saryata Manava, Gopavana Atreya.
We have to understand this breaks Puranic male Usij, the father is still said to be Dirghatamas by the Veda. And, there is nothing to add about who "Usij" might have been--the comment requires Puranic Kalinga:
A tribe born of Dīrghatamas and Bali's wife; enlisted by Jarāsandha against the Yadus
which is the Coromandel Coast, which is a rather ambitious jump.
Sayana does not name the king or queen involved. He says Usij was a servant substitute. By implication, whatever happened had started from the request of an impotent king. That much would make perfect sense. The Rg Veda deals in several kinds of surrogate parentage.
It is also deeply about Trivikrama Vishnu, and the Aswins.
One of the linked hymns already gives this plainly in one of its verses. Making things a bit more difficult, there is a Harvard study on Nasatya and Asvina as being significant to cattle and horses, respectively.
On the evidence of RV 2.41.7 we can conclude that the name Nā́satyā properly belonged to the father of the intelligent Sahadeva, the divine twin who is called the son of Dyaús in RV 1.181.4. The name Aśvínā, by the same token, properly belonged to the father of the warrior Nakula, the divine twin who is called the son of Súmakha in RV 1.181.4.
It was the father of Sahadeva, the epic “cowherd,” to whom the two Vedic duals, Nā́satyā and dasrā́, properly belonged. Another of the twins’ dual epithets, divó nápātā, “sons of Dyaús,” properly belonged to this twin as well: in RV 1.181.4, where the twin gods are distinguished from each other, one is called the “son of Dyaús,” the other the son of Súmakha
The Baltic twins have a sister who corresponds to Helen, the sister of the Dioskouroi. Vedic has an equivalent figure, but she is the twins’ common wife rather than their sister. The name of the Vedic figure is Sūryā́, the feminized form of sū́rya, the “sun,” and this figure is also called duhitā́ sū́ryasya, “daughter of the sun.” The sister of the Baltic twins is likewise called “daughter of the sun,” Latvian saules meita and Lithuanian saulės dukterys.
In Indo-European the “daughter of the sun” was apparently at once the sister and the common wife of the twins.
A passage quoted by Yāska (Nirukta 12.2) supports this conclusion by stating that “one (of the twins) is called the son of night, the other the son of dawn.”
They are called children of Rudra, and of Saranyu. But they are correct about Surya Savitri, or Urjani.
Not in a permanent way, since the idea is, this moves through a human being.
Ayasya is Yama's close descendant; implicitly, Adhrigu would be between them. The earliest recorded Rishis are not speaking much beyond their grandfathers. That seems to be the problem with "Emperor Bharata"--no tangible individual. It may be the difficulty in:
Matitha YAmAyana, or BhRgu, or Cyavana
BhArgava
it may be identical to:
Atharvan --> Dadhyan
Puzzlingly said by Indra Vaikuntha:
I am the slayer of seven (asuras)
ahaṃ saptahā nahuṣo nahuṣṭaraḥ
No, of course it doesn't say "asuras", because it can't; it says "nahusas".
I would concede there might be a handful of examples of "Suras--priests" reflected in an enemy called "asuras--no priests", but, this is probably less common than the "asurayas" or "sunless".
At most, it never refers to "a race", since from the Puranas it means two of them, the Daityas and Danavas. And you perhaps could say that "Danavas" are a Vedic foe.
But, like with Yadu, Nahusa, and some kings, sages, or races, probably have two aspects, one of which is "subjugated" or "converted". Others, such as Mrgaya, are only cast in an enemy status. And, "Aryas" is closer to meaning "our relatives", some of whom are enemies. Not many. But some.
It sounds like a horrible idea to conjure some Vedic enmity where there is none, such as Visvamitra and Vasistha.
In some cases, there are disputes, such as how the Ikshvakus temporarily lost Agni. It is interesting and probably quite relevant to what happened.
What we have been told of the Bhrgus and Angirases is far less compelling. I do not yet really see any corresponding split, rift, and rivalry. Instead, it seems that reviewers have not discerned "bhrgus" from "bhargavas", and, in simple terms, the Bhargavas are Kanvas, and, well, the Kanvas actually *do* look like one of the first rishi families who may have had the *most* to do with the development and spread detected by Vamadeva and the actual compilation of contents of the Rg Veda (not Vyasa).
I think we have a better picture of the early Angirases.
The "Angiras Apri" is attributed in such a way as a Visvedeva Hymn. The Bharati version however specifically deifies "Apri". Dirghatamas iterated Bharati twice. Sumitra's Apri Hymn already involves this expression:
ūrdhvo grāvā
does not name his tutelary deity but calls her:
ghṛtapadī
announces a type of allegiance:
“Divine Tvaṣṭā, since you have attained to beauty (through our oblations), and have become the associate of the Aṅgirasas, do you, the bestower of wealth, possessed of precious treasure, and knowing (to whom each portion belongs), offer the food of the gods (to them).”
And so in the way he is perhaps slightly "junior to" or influenced by Ayasya and Brhaspati according to his placement, theologically, his hymn may be an offshoot from that of Dirghatamas.
Although he was spelled weird, in X.69, he uses his first and last names both in the singular and plural:
vadhryaśvasya
May that your army of flame, Agni, which Manu, which Sumitra has kindled, be the newest...
and attributes Agni with a basic version of things also granted elsewhere to Indra:
dāsā vṛtrāṇy
This character has as well rendered the impossible, calling himself the son of the impotent father.
The lineages in the Rg Veda are not quite as simple as the main authors of the Family Books. Already, Ayasya, Rjisvan, Ucathya, Dirghatamas, and Kaksivan, in particular, have not just the Aswins but Usas in an intricate theophany, that appears more relevant towards personal issues and yogic ability. Even Dirghatamas and the first Apri are commands for deities to appear, which, as we found, is the first stage to moving oneself into the "third step" of Vishnu.
- Home
- Forum
- Chat
- Donate
-
Site Links
-
Avalon Library
-
External Sites
- Solari Report | Catherine Austin Fitts
- The Wall Will Fall | Vanessa Beeley
- Unsafe Space | Keri Smith
- Giza Death Star | Joseph P. Farrell
- The Last American Vagabond
- Caitlin Johnstone
- John Pilger
- Voltaire Network
- Suspicious Observers
- Peak Prosperity | Chris Martenson
- Dark Journalist
- The Black Vault
- Global Research | Michael Chossudovsky
- Corbett Report
- Infowars
- Natural News
- Ice Age Farmer
- Dr. Joseph Mercola
- Childrens Health Defense
- Geoengineering Watch | Dane Wigington
- Truthstream Media
- Unlimited Hangout | Whitney Webb
- Wikileaks index
- Vaccine Impact
- Eva Bartlett (In Gaza blog)
- Scott Ritter
- Redacted (Natalie & Clayton Morris)
- Judging Freedom (Andrew Napolitano)
- Alexander Mercouris
- The Duran
- Simplicius The Thinker
Reply With Quote
Bookmarks