Rişhi: Tritaĥ Aptyaĥ or Kutsaĥ

S. thinks that the entire hymn deals with the prayer of Trita ¡ptya who has fallen into a well. He is praying for the All-Gods to release him from the well. The outline of the story in nītimanjari related by S. is as follows: Three brothers Ekata, Dwita and Trita were travelling in a desert; being thirsty, they came to a well from which the youngest Trita drew water and gave it to the elders. However they pushed him Trita into the well and covered it at the top. Trita prays to Vishvedevas to release him from the well. RV does not specifically mention that Trita was pushed into the well by someone. If we consider the obvious symbolism displayed in this story by names like Ekata and the well, the spiritual and symbolic interpretation of the hymn will be clear. The three represent the three different states of consciousness in a man. Ekata, the first one, represents the realm of matter or food-sheath annamaya. The second Dwita represents the realm of life-energy. prāņamaya. The meaning of Trita is derived from Tridha i.e., who supports all the three realms of matter, life and (pure) mind. The desert represents the sub-world of matter characterised by inertness, completely devoid of any essence. Trita entering the deep well in the desert symbolises the energisation of the realm of matter anna and realm of life prāņa by the person having the three-fold Divine Power. After the task is finished, the seer wants to return to his natural state of pure mind. Hence at the end of each mantra is the refrain, "O Heaven and Earth, mark this state of mine''. Heaven represents the state of Pure mind, Earth represents the matter or food-sheath anna. Trita needs the help of the Gods for descending into the depths of matter, Earth and for ascending back to his natural home of pure mind, after energising the realm devoid of rasa. A careful reading of all the nineteen verses here reveals that there is no mention of the physical well. On the contrary, there is often mention of the difficulties in the realm of life (1.105.7, 1.105.8) such as the quarrels in a joint family and corresponding fights within one's own inner body. All these outward and inward struggles can only come to an end when the realm of life is energised by the Supreme Light. Trita Aptya's work has already been mentioned in the Indra hymn 1.52.5 (Vol. 2).      

MANTRA (1.105.1): CONCEALED DELIGHT

Soma lies concealed deep in the waters;

He, with well-winged rays, speeds in the mid-world;

(My doings) do not attain the source of your wide-spread illumination, O Golden-rimmed (Soma);

O Heaven and Earth, mark this state or speech of mine.

chadramā apsv antarā

Soma, waters, inside,

suparņo dhāvate divi;

well-winged rays, speeds, in the mid-world,

na vo hiraņya nemayaĥ padam vindanti vidyuto

not, you, golden, rimmed, source, attain, shining,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The verse presents difficulties for persons who support the interpretation of S.

However the verse is easily understood using symbolism. The entire hymn deals with the apparent absence of rasa, the essence, the Soma. What is the reason? The answer is that it is concealed; the actions of the rişhi (or our actions) do not touch the source and hence he does not feel the Delight.

MANTRA (1.105.2): GIVEN TO THOSE WHO SEEK

Surely those who seek wealth obtain it;

The wife comes close to her husband

And they generate the fecund essence; So may I extract the essence of immortality from the  Soma;

Mark this state of mine, O Heaven and Earth.

arthamidvā u arthina

obtain the wealth, ., seekers of wealth,

ā  jāyā yuvate patim;

., wife, approaches, husband,

tuňjāte vŗşhņyam payaĥ paridāya rasam duhe

generate, fecund or potent, essence, extract (the strength from the waters), the essence of immortality, manifest,

vittam me asya rodasī.

mark, mine, this (condition), Heaven and Earth.

Details:

Just as  the seekers of worldly or physical wealth aspire for it and work hard to get it, I also will aspire for the immortality and work for it. Just as a couple eager for children generate the child, may I draw out the essence of immortality from the Soma.

MANTRA (1.105.3): IMMORTAL LIGHT

May that Light, abiding above the Heaven, be never  lost to me;

To us the Soma seekers, may that felicitous Soma

Be not denied by the turning away of the Gods;

O Heaven and Earth, mark this condition of mine.

mo şhu devā adaĥ svar ava pādi divaspari;

not, ., Gods, that, Light, ., fall, above the heaven,

mā somyasya shambhuvaĥ

not, for one deserving the Soma, felicitous,

shūne bhūma kadāchana

turning away, not happen, ever,

vittam me asya rodasī.

mark, mine, this (condition), Heaven and Earth.

Details:

The prayer is: Let not our actions imply a lack of respect for the Gods so as to deny us the felicitous Soma, i.e., may the Gods pardon any limitation in our actions.

MANTRA (1.105.4): WHERE IS THE TRUTH?

I ask Agni, the first of the  Gods;

May he declare the reply;

Where has the ancient Truth gone? Who other than you bears it now?

O Heaven and Earth, mark this condition of mine.

yajňam pŗchchhāmy avamam sa

one worthy of yajňa, (I) pray to, Agni who is in the front or the first, he,

tad dūto vi vochati;

that (my request), messenger, ., declare,

kva ŗtam pūrvyam gatam kastad bibharti nūtano

where, the truth, ancient, has gone, who, bears it (now), other than you,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The Truth has become completely hidden from me. Where has it gone?

MANTRA (1.105.5): EFFECT OF YAJNA

O You Gods who are present in the

Three shining Divine Realms,

Where is your Truth? Where untruth? Where is the yajňa done on your behalf?

O Heaven and Earth, mark this condition of mine.

amī ye devāĥ sthana

you, ., Gods, present,

trişhvā rochane divaĥ;

three, shining, Divine Realms,

kadva ŗtam kadanŗtam kva pratnā va āhutir

where, Truth, where, untruth, where, your, yajňa,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The seer feels that he has not realised the presence of the deities. Hence he is asking "what is the effect of the symbolic yajňa done by me? Is it that I am not aware of the Truth behind you?''

MANTRA (1.105.6): VARUNA AND ARYAMAN

Where is the support of your Truth?

Where is the sight of Varuņa?

Where is the path of mighty Aryaman by which we pass beyond the wicked?

O Heaven and Earth, mark this condition of mine.

kad va ŗtasya dharņasi

where, you, Truth, support,

kad varuņasya chakşhaņam;

where, of Varuņa, sight of,

kad aryamņo mahas path āti krāmema dūdyo

where, Aryaman, mighty, path, ., pass beyond, wicked,

vittam me asya rodasī.

mark, mine, this (condition), Heaven and Earth.

Details:

The seer neither feels the wideness associated with Varuņa nor sees the paths to Delight shown by Aryaman.

ati + krāmema: pass beyond.

MANTRA (1.105.7): OUTWARD CARES

I am he who earlier

Recited several hymns as the Soma  was pressed;

Yet cares consume me just as the wolf assails the thirsty deer;

O Heaven and Earth, mark this state of mine.

aham so asmi yaĥ purā

I, he, am, who, earlier,

sute vadāmi kāni chit;

pouring of Soma, recited, several, .,

tam mā vyanty ādhyos vŗko na tŗşhņajam mŗgam

of this type, me, eat or consume, cares, wolf, like, thirsty, deer,

vittam me asya rodasī .

mark, mine, this (condition), O Heaven and Earth.

Details:

The verse clearly states that being a mere passive participant in the yajňa does not free one from worries. It is only by understanding the deeper meaning of the yajňa and communing with the Gods can we come to a state beyond the daily worries.

MANTRA (1.105.8): SHAKTI  OF INDRA

Ribs hurt me from every side

Like rival wives;

Like rats eating the weavers' threads,

Cares consume me, singer of thy hymns, O  Doer of thousand deeds;

O Heaven and Earth mark this state of mine.

sam  mā tapanty abhitaĥ

., me, hurt, everywhere,

sapatnīr iva parshavaĥ;

rival wives, like, ribs,

mūşho na shishnā vyadanti

rat, like, weavers' threads, eat,

mā ādhyaĥ stotāram te shatakrato

me, cares, singer of hymns, your, O Doer of thousand deeds,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

This verse is addressed to the Shakti of Indra. Note that the reciter of hymns is having many worries.

sam + tapanty = hurt everywhere.

MANTRA (1.105.9): COMPANIONSHIP OF GODS

In the Divine Planes exist the Seven Rays ;

In the Rays of those Realms, my base is spread out (or secure);

Trita, the son of waters, knows this well;

He lauds for obtaining the companionship of Gods.

O Heaven and Earth, mark this condition of mine.

amī ye sapta rashmayas tatrā

Divine Planes, where, seven, rays, there,

me nābhir ātatā;

my, navel or source, spread out,

tritas tad veda āptyaĥ sa

Trita, that, knows, son of waters, he,

jāmitvāya rebhati

companionship (of Gods), (he) lauds,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The sage states that even though he has many outward cares, the source of his being is in the seven Divine Planes and thus he is not bothered by the difficulties. He lauds only for getting the companionship of Gods.

Trita is the sage who is based in the third plane, the mental plane.

nābhi: the energy center located near the navel.

MANTRA (1.105.10): FIVE SOLAR POWERS

The five anointing Gods

Abide in the center of the Wide Heaven;

They, among the Gods, accept my adoring hymns

And return together contented;

O Heaven and Earth mark this condition of mine.

amī ye panch okşhaņo

these (Gods), ., five, anointers (Gods),

madhye tasthur maho divaĥ;

middle, abide, wide, Heaven,

devatrā nu pravāchyam

among the Gods, ., adoring hymns,

sadhrīchīnā nivāvŗtur

contented,  return together (contented),

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The five Gods are Mitra, Varuņa, Aryama, Bhaga and Indra. They anoint the human beings with divine powers. These Gods come together to accept the hymns and return together.

panchokşhaņa = pancha +  ukşhaņa

= five   + anoint.

MANTRA (1.105.11): DRIVE BACK THE HOSTILES

These Sun's Rays abide in the centre of the enveloping Heaven;

They drive back from the path

The wolf (or foe) who would cross the great rivers;

O Heaven and Earth, mark this state of mine.

suparņā eta āsate madhya

Sun's rays, these (visible to my inner sight), stay, in the centre,

ārodhane divaĥ;

enveloping, Heaven,

te sedhanti patho

they, drive back, in the path,

vŗkam tarantam yahvatīr apo

wolf, crosses, the great, waters or rivers,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

Wolf represents the demonic psychological foe who is eager to stop the progress of persons on the Divine Path. The rişhi encounters this foe in his spiritual ascent.

MANTRA (1.105.12): URGE THE TRUTH TO US

Placed within you is that new power which is

Praiseworthy and highly commendable, O Gods;

(With that power) the rivers (dynamic energies) urge the Truth towards us;

(With that power) the Sun spreads his Light everywhere;

O Heaven and Earth, mark this state of mine.

navyam tad ukthyam hitam

new, that, praise worthy, fixed within (you),

devāsaĥ supravāchanam;

Gods, highly commendable (power),

ŗtam arşhanti sindhavaĥ

Truth, urge, rivers,

satyam tātāna sūryo

Light, spreads, Sūrya,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

sindhavaĥ: the dynamic energies of Might and Light.

MANTRA (1.105.13): SECRET OF GODS

O Agni, praiseworthy is your kinship with the Gods;

You, who knows the secrets of the God seated in our yajňa, invoke and worship the Gods as in  Manu's yajňa;

O Heaven and Earth, mark this state of mine.

agne tava tyad ukthyam deveşhv asty āpyam;

Agni, your, that, praiseworthy, with the Gods, present, kinship,

sa naĥ satto manuşhvad ā devān yakşhi viduşhţaro

he (you), our (yajňa), seated, as in Manu's yajňa, ., Gods, invoke and worship, one who knows well (the secrets) or most wise,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

Agni is asked to invoke the Gods and perform the yajňa as perfectly as that of Manu, the first of the human race to attain the mental level.

ā + yakşhi: invoke and worship.

MANTRA (1.105.14): MAKE THE OFFERINGS REACH THE GODS

Seated as in Manu's yajňa is Agni, the summoner;  

He the invoker (of the Gods) is facing us and he knows well;

Agni makes our offerings reach the Gods speedily;

He is luminous and a sage among Gods;

O Heaven and Earth, mark this state of mine.

satto hotā manuşhvadā

seated, summoner, as in Manu's (yajňa),

devān achchhā viduşhţaraĥ;

Gods, in our front, one who knows well,

agnir havyā suşhūdati

Agni, offerings, speedily reach,

devo deveşhu medhiro

luminous, among the Gods, sage,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

ā + suşhūdati: makes them reach (the Gods) speedily.

MANTRA (1.105.15): MANTRA REVEALED

Varuņa creates the (potent) word;

We seek him who finds the new way (appropriate for us);

The words of illumination come out of our heart to him;

May the Truth of the deity be born in us;

O Heaven and Earth, mark this state of mine.

brahmā kŗņoti varuņo

the word or mantra, makes, Varuņa,

gātuvidam tam īmahe;

one who finds the way, him, (we) beg or implore,

vyūrņoti hŗdā matim

addresses or enlightens, in the heart, the hymn,

navyo jāyatām ŗtam

new, become true or realisable, Truth,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

God Varuņa makes the rişhi see the potent word mantra and points the way to higher levels. The mantra is luminous and it comes out of the heart.

Note that verse indicates the conciliation between the view of those who believe in the view that Vedas are not composed by humans apaurusheya vāda and the view that vedic poets give the appropriate words to a divine inspiration which are chanted by them.

MANTRA (1.105.16): ALL CANNOT SEE THE SUN

The Sun in the Heaven shows the (appropriate) path for everyone;

He, the builder of the path for progress, has to be glorified;

He cannot be transgressed by you, O Gods;

O Mortals, you do not see him;

O Heaven and Earth, mark this condition of mine.

asau yaĥ panthā ādityo

he, whose, one who shows the path, Sun or āditya,

divi pravāchyam kŗtaĥ;

in the Heaven, glorified, makes or builds,

na sa devā atikrame tam martāso na pashyatha

not, he, Gods, transgress, him, mortals, not, see,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

This verse makes it abundantly clear that the Sun in the verse is not the physical solar orb in the sky. The Sun is at the top of the hierarchy of Gods. Humans cannot see him with their physical eyes. Only these who have performed inner yajňa can see the Sun.

MANTRA (1.105.17): WELL OF INHARMONY

The sage immersed in the well (of inharmony or sin) calls the Gods for succour;

The God Bŗhaspathi heard the call;

He made wide the lid of the well (and rescued) Trita;

O Heaven and Earth, mark this condition of mine.

tritaĥ kūpe avahito devān havata ūtaye;

Trita, well, staying in, Gods, calls, for protection,

tach chhushrāva bŗhaspatiĥ kŗņvann amhūraņād uru

that, heard, Bŗhaspati, made, from the well of in harmony or sin, wide,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

The well here is not physical. The incident of Trita has been discussed earlier at the beginning of this hymn and also in verse (1.52.5). Well signifies a narrow enclosure from which it is difficult to escape. Bŗhaspati, the lord of vastness and the wideness enlarges the mouth of the well, thus allows harmony to be established.

MANTRA (1.105.18): FOES IN THE PATH

One day a red wolf

Beheld me going along the upward path;

Seeing me, it rushed at me like a carpenter with a back which is paining;

O Heaven and Earth, mark this condition of mine.

aruņo mā sakŗd vŗkaĥ

red, me, one day, wolf,

pathā yantam dadarsha hi;

path, going, saw (me), .,

ujjihīte nichāyyā taşhţeva pŗşhţyāmayī

rushed (at me), seeing (me), like a carpenter, one with an aching back,

vittam me asya rodasī.

mark, mine, this (condition), O Heaven and Earth.

Details:

Red wolf symbolizes an evil force which is very active. The rişhi is going up in a path  to a higher realm by the grace of Gods. The evil force sees him and tries to stop his progress. A carpenter's aching back does not allow him to hold himself up for long. Similarly the wolf is incapable of opposing continuously the motion in the higher realms. As stated earlier that these evil forces belong to the realm of middle world and cannot prevent the upward journey of a devotee to the higher realms beyond the mid-world.

MANTRA (1.105.19): MANY ABILITIES

Along with Indra and with this exalting song,

May we, having many types of abilities, overcome the foes;

May Mitra, Varuņa, Aditi,

Heaven, Ocean and Earth grant us this.

ena āngūşheņa vayam indravanto abhi

with this, exalting song, we, along with Indra, .,

şhyāma vŗjane sarvavīrāĥ.

overcome, in the battle, having many types of abilities,

tan no mitro varuņo māmahantām aditiĥ

that, us, Mitra, Varuņa, grant us, Aditi,

sindhuĥ pŗthivī uta dyauĥ.

Ocean, Earth, ., Heaven.

Details:

abhi  +  şhyāma:  overcome.

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