Rişhi: Hiraņyastūpa Angirasa

This hymn (1.32) and the next one (1.33) are important in Rig Veda because they describe in detail the conflict between Indra and Vŗtra, the conflict itself being mentioned in several other verses. There are three different interpretations of the conflict: (i) as a natural phenomena, viz., the production of rain (ii) as the fight between two opposing tribes or clans, known as devās and dasyus, led by Indra and Vŗtra or Ahi respectively, and (iii) as a symbolic battle between the forces of Light led by Indra and the forces of darkness and inconscience led by Vŗtra. Under hypothesis (i), there are two views: (i)(a) that Vŗtra is a cloud which is cut up by Indra to produce rain-water (i)(b) that Vŗtra-Ahi is a block of ice on the snow-clad mountain which is made to move by Indra resulting in the glacier, the movement of the glacier being snake-like, indicated by the name Ahi.

A careful perusal of every verse of the hymn (1.32) and the next (1.33) will reveal that there is no support at all for hypothesis (ii), which regards the encounter as a battle between two tribes. Isolated phrases in a small number of verses offer support for hypothesis (i), either (i) (a) or (i) (b).

The two hymns in their entirety support only the third hypothesis that the encounter is a symbolic battle between the forces of Light and the forces of Darkness or Evil.

MANTRA (1.32.1): STRUCK AHI AND BROKE THE HILL

I relate the exploits of Indra,

Which the thunderer mainly performed;

He struck the serpent Ahi injuring the waters,

And broke the hill which obstructed the rivers in their flow.

indrasya nu vīryāņi pra vocham

of Indra, ., valorous deeds, ., relate,

yāni chakāra prathamāni vajrī;

which, did, important, holder of vajra or thunderer,

ahan ahim anu apaĥ tatarda

struck, the demon-serpent, afterwards, Ahi, waters, injuring,

pra vakşhaņā abhinat parvatānām.

., rivers, broke, hill.

Details:

pra + abhinat: broke.

vajra: the divine weapon. See (1.7.2).

vajrin: holder of vajra or the thunderer. The thunder is the symbol of the potent sound of vajra, which overcomes all obstacles.

ahi: Literally a snake, a common synonym for Vŗtra. Snake is the standard symbol in Indian mythology for life-energies enmeshed with greed, anger, destruction, etc., qualities characterising Vŗtra. S thinks the name Ahi is used because the cloud has the shape of a snake.

tatarda: injured. Releasing suddenly the bound or obstructed waters is figuratively represented by this phrase.

vakşhaņaĥ: flowing rivers.

parvata: The hill symbolising the forces of inertia and inconscience. Sometimes used for the demon itself.

glacier: Ahi is also said to indicate a glacier [32] because of the adjectives, mountain and the snake. In the next verse, it is said Ahi is hidden in the mountain.

It is said that the zig-zag movement of the massive blocks of ice melting because of the Sun is compared to the movement of a massive snake causing fear.

MANTRA: (1.32.2): THE VAJRA FROM THE WORLD SVAR

He struck Ahi hidden in the mountain;

For him Tvaşhţŗ  fashioned the vajra of the luminous world

Like lowing cows reaching the calves,

The flowing waters straight reached the ocean.

ahan ahim parvate shishriyāņam

struck, Ahi, in the mountain, hidden,

tvaşhţa asmai vajram svaryam tatakşha;

the sculptor Tvaşhţŗ , for him (Indra), vajra, belonging to the world svar, made,

vāshrā iva dhenavaĥ syandamānā

those with lowing sound, like, cows, flowing,

aňjaĥ samudram avajagmuĥ āpaĥ.

by the straight path, ocean, attained, the waters.

Details:

tvaşhţŗ: divine sculptor.

svaryam: from the fourth world of svar, the world of Light. Vajra belongs to this realm.

anjaĥ: straight path. Ordinary rivers flow by meandering paths. Obviously these rivers are not physical. Note the phrase, "waters mounting the mind', which comes in a later verse (1.32.8) of this hymn.

MANTRA (1.32.3): THREE RITES IN THE SUBTLE BODY

Like one showering gifts, he chose Soma and

Drank it in three infusions (on behalf of all);

Opulent, he wielded the killer vajra and

Struck the first-born of the Ahis (demons).

vŗshāyamāņo vŗņīta somam

acting like a showerer, chose, Soma,

trikadrukeşhu apibat sutasya;

threefold or three infusions, drank, of the pressed Soma,

ā sāyakam maghava adatta vajram

., killer (of foes), the rich one (Indra), wielded, vajra,

ahan enam prathamajām ahīnām

struck, him, first-born, among Ahis.

Details:

The idea is that Indra, acting like a showerer of gifts, drinks the three Soma infusions, denoting the three inner yajnas or rites performed on behalf of all. The three yajňas symbolise the actions on the three planes, namely the physical or matter, the life-energies and the mind.

trikadrukeşhu: denotes the three yajnas, namely jyotiĥ, (illumination), gauĥ (Ray of Light) and āyuĥ (Life). The ritualists give the meaning of three days of rites in which the infusion of the Soma is done.

prathamajām ahīnām: Vŗtra is the eldest or the premier titan among the Ahis.

MANTRA (1.32.4): DESTRUCTION OF THE DECEPTIVE KNOWLEDGE

O Indra, when you struck the eldest Ahi,

You also destroyed the deceptive knowledge of the fraudulent;

Even though illuminating the sun, the heaven dyu, and the dawn,

The enemy is not yet fully destroyed.

yat indra ahan prathamajām

when, Indra, struck, the first born,

ahīnām ān(āt) māyinām amināĥ pra uta māyāĥ;

among the Ahis, of the fraudulent, destroyed, ., too, deceptive, knowledge,

āt sūryam janayan dyām uşhāsam

after, Sūrya, illumining, the heaven dyu, the dawn,

tādītnā shatrum na kilā vivitse.

at that time, the foe, no, fully, get or captured.

Details:

Notice the symbolic character of the killing of Vŗtra, especially the phrase "deceptive knowledge of the fraudulent'. This aspect is heightened by the latter half of the verse "Illuminating the Sun and Dawn', discussed in (1.7.3).

The last line indicates that the destruction of the evil forces has not been completed.

māyinām māyāĥ: deceptive knowledge of the fraudulent.

pra + amināĥ: destroyed.

MANTRA (1.32.5): SUPERB COVERER VRTRA

Striking the superb coverer Vŗtra,

With a mighty blow from his vajra, Indra cut off its shoulders;

Like tree trunks cut by an axe,

Ahi-force lay inert close to the earth.

ahan vŗtram vŗtrataram

struck, Vŗtra, superb coverer,

vyamsam indro vajreņa mahatā vadhena;

with shoulders cut, Indra, with vajra, mighty, blow,

skandhāmsīva kulishenā vivŗkņa

like tree trunks, by axe, cut,

ahiĥ shayata upapŗk pŗthivyāĥ.

Ahi, sleeps, in proximity to, to the earth.

Details:

vŗtrataram: most Vŗtra, superb coverer Vŗtra. tara and tama are suffixes indicating comparison of abstract qualities. Thus Vŗtra or Ahi should not be construed as a particular person or animal with a physical body, but a type of force. The being battling Indra is pre-eminent in this group. Recall the phrase first among Ahis'.

Recall that the battle takes place in the midworld, antarikşha. When Ahi is killed, its subtle body drops to the earth.

Ahi, Vŗtra and Vyamsa refers to the same entity. Vyamsa is one whose shoulders are cut off. "Shoulder' does not imply a human being. These forces a have aho detailed structure, parts of which are referred to as arms, shoulders etc.,

MANTRA (1.32.6): REMOVER OF FOES

Like one without a rival, the haughty one, Vŗtra,

Challenged the great warrior, the oppressor and remover (of the foes).

He could not avoid the impact of the blows,

The foe of Indra (Vŗtra) had ground to a halt the rivers.

ayodhdeva durmada ā hi

like one without a rival, the haughty one, ., .,

juhve mahāvīram tuvibādham ŗjīşham;

challenged, great hero, oppressor of many, remover (of foes),

nātārīt asya samŗtim vadhānām

unable to avoid, his, impact, of blows,

sam rujānāĥ pipişha indrashatruĥ.

., the rivers, stopped, Indra's enemy.

Details:

a + juhve + hi: challenged.

rujānaĥ: rivers, derived from the root ruj, to break.

ŗjīsham: remover of foes, derived from īsham and ŗja. S interprets it as the possessor of the Soma, left over from the earlier ritual.

sam+pipişhe: ground to powder.

MANTRA (1.32.7): VRTRA RENDERED PARTIALLY INACTIVE

Bereft of feet and hands, he still desired to fight Indra,

Who struck him at the crown.

Like an eunuch desiring to act virile,

Vŗtra fell on the ground with his limbs shattered.

apāt ahasto apŗtanyat indram

devoid of feet, devoid of hands, desired the battle, Indra,

a asya vajram adhi sānau jaghāna;

., his, vajra, above, peak or crown, threw down,

vŗshņo vadhriĥ pratimānam bubhūşhan

the virile one, eunuch, similar form, desiring to become,

purutrā vŗtro ashayat vyastaĥ

in many limbs, Vŗtra, lay, with limbs shattered.

Details:

vyastaĥ: vi + astaĥ, devoid of hands and feet. Even though hands and feet are mentioned, it does not imply that Vŗtra is a human being. In Indian tradition hands and feet are organs of action. Thus the phrase means that the force symbolised by Vŗtra was immobilised by Indra.

MANTRA (1.32.8): WATERS MOUNTING THE MIND

Like a river breaking the banks,

The waters flow over Vŗtra and ascend back to the mind (of man);

Vŗtra who had besieged with his might these waters,

Came to lie at their very feet.

nadam na bhinnam amuyā

banks, like, broken, with these properties,

shayānam mano ruhāņā atiyanti āpaĥ;

fallen, mind (of man), mounting or entering, flow over, waters,

yāĥ chit vŗtro mahinā paryatişhţhat

which, ., Vŗtra, by his greatness, stood surrounding (them),

tāsām ahiĥ patsutaĥ shīĥ babhūva.

those (waters), Vŗtra, under the feet, lying, became.

Details:

mano ruhāņāĥ: (waters) mounting the minds (of men). Just as when rain comes the water of the river overflows its banks, the force of Indra makes the river cross over the restrictions placed by Vŗtra and ascend directly to the mind of men, thus illumining and energising them. Obviously the rivers cannot be physical. Recall also (1.32.9).

MANTRA (1.32.9): THE MOTHER OF DIVISION COVERS VRTRA.

Dānu, the mother of the evil force, Vŗtra, lowered her arms;

Indra flung the striking weapon below her.

The mother was above, the son below;

Dānu lay asleep like a cow with her calf.

nīchāvayā abhavat vŗtraputra

with arms down, was, she whose son is Vŗtra,

indro asyā ava vadhaĥ jabhāra;

Indra, of her, ., below, weapon struck,

uttarā sūh adharaĥ putra āsīt

above, mother, below, son, was,

dānuĥ shaye sahavatsā na dhenuĥ.

(Vŗtra's mother) Dānu, lay asleep, along with the calf, like, cow.

Details:

This verse states symbolically that Dānu the mother of the forces of ignorance, protects her son during the son's fight with the children of Light.

dānu: the divided nature, prakŗti, the mother of Division, the mother of Vŗtra and other titans. She is also called Diti. She is to be contrasted with Aditi, the infinite Nature, unslayable cow, mother of the Gods, Indra and others mentioned in RV (1.89.10) and in other verses. Both Diti and Aditi are mentioned together in one verse RV (4.2.11), clarifying their symbolism.

"Let the knower discriminate the knowledge chitti and ignorance achitti,

The straight open levels and the crooked that shut the mortals;

O Agni, for the right birth of the Son,

Lavish on us the finite Diti and

Guard the infinite Aditi'.

MANTRA (1.32.10): VRTRA'S BODY IS HIDDEN IN DARKNESS

Amidst the changing current of waters,

Vŗtra's body was deposited.

The waters flow over the concealed Vŗtra,

Who, the foe of Indra, lay in perpetual darkness.

atişhţhantīnām aniveshanānām kāşhţhānām

not standing (moving), flowing waters,

madhye nihitam sharīram;

middle, placed, body,

vŗtrasya niņyam vicharanti āpo

of Vŗtra, concealed, flow over, waters,

dīrgham tama āshayat indrashatruĥ.

long, darkness or death, fell, Indra's enemy.

Details:

niņyam: hidden or concealed or a mystery. This is a key word in Veda used often to indicate the knowledge or power which is hidden. In this case the Mother of ignorance hides the body of Vŗtra in her bowels and hence it is unseen.

S translates niņyam here as nameless. The Nighantu or lexicon of Yāska does not mention it as a meaning of niņyam. If it is asked how this adjective is given to Vŗtra, S states that Vŗtra was so thoroughly dead that his name was forgotten totally. But S translates niņyam as concealed elsewhere, for instance in (1.95.4). In (1.164.37) this word is used to describe the jīva or soul, "I know not if I am this; a mystery, niņyam, am I, and bound, I move about the mind.' Other references are (7.33.9), (7.56.4), (7.61.5), (4.3.16), where the meaning given by us is appropriate.

aniveshanam: without fixed dwelling, flowing.

MANTRA (1.32.11): OPENED THE CLOSED APERTURE

The waters, subdued and constrained by Vŗtra,

Stood fettered like the light confined by Paņi.

The closed aperture blocking the waters

Was uncovered by the striker of Vŗtra.

dāsapatnīĥ ahigopā

waters whose master is dāsa (Vŗtra), whose constrainer is Ahi,

atişhţhan nirudhdā āpaĥ paņineva gāvaĥ;

stood, fettered, waters, like the demon Paņi, cows or rays,

apām bilam apihitam yat āsīt

waters, hiding place or aperture, closed, which, was,

vŗtram jaghanvān apa tat vavāra.

Vŗtra, striker of, ., that (aperture), opened.

MANTRA (1.32.12): RELEASE THE LIGHT AND DELIGHT

Like the tail of a horse (warding off a fly),

Indra, the God absolute, with the vajra chased Vŗtra who struck you back.

You won the light, won the Soma-delight, O hero;

You released the seven rivers to flow again.

ashvyo vāro abhavaĥtat

of a horses, tail, became, that,

indra sŗke yat tvā pratyahan deva ekaĥ;

Indra, the vajra, when, you, (Vŗtra) struck back, God, one or sole,

ajayo gā ajayaĥ shūra somam

got back, rays (cows), got back, O hero, Soma,

avāsŗjaĥ sartave sapta sindhūn.

released, to flow, seven, rivers.

Details:

This verse refers to the three benefits obtained from Indra's action, namely the release of the Rays of Light gāĥ, the release of the Soma and the release of the Waters in the form of seven rivers, sindhūn.

Usually it is the demon Vala and the Paņis who steal the Rays, gāh, and imprison them in the cave. They are released by the Angirasa seers. Indra releases the Waters stopped by Vŗtra. In the Veda these two events are not separate, but one event described together or separately in several places. The seven rivers refer to the energies in the seven planes, namely earth, midregion, heaven, svar and the supreme triplet, tridhātu.

It should be noted that cows cannot be hoarded in a cave like gold; without water and other necessities, they die quickly. There is no mention in the Veda of Vala or Paņis caring for the cows, clearly indicating the symbolic nature of the cows.

The phrase, "release of Soma', indicates the symbolism of the entire event. The Vŗtra-Vala complex imprisons the Rays of Light, energies or Waters, the ecstasy or Delight or Soma and also the Sun and Dawn as mentioned in other verses.

The purpose of Vŗtra and other titans is to hide the Light and Delight from all human beings. Indra releases the Light and Delight for all mankind.

MANTRA (1.32.13): OBSTACLES TO INDRA IN THE BATTLE

Neither the lightning, nor the roar,

Nor the rains nor the thunderclap could reach Indra.

As he battled Ahi, Maghavān surmounted other obstructions as well.

na asmai vidyut na tanyatuĥ

no, to him, the lightning, not, the roar,

sişhedha na yām miham akirat dhrādunim cha;

reach, not, which, rain, threw, thunder, and,

indraĥ cha yat yuyudhāte ahiĥ

Indra, and, when, battling, Ahi,

cha uta aparībhyo maghavā vijigye

and, ., from other (obstructions), Indra, superbly succeeded.

Details:

Lighting, rains, etc., are all symbolic.

MANTRA (1.32.14): DOUBT ABOUT VRTRA'S DEATH

(Where) can be seen, "the (body of) Ahi slain (earlier)';

This fear (doubt) arose in the mind of Indra who had earlier struck the Ahi.

Ninety-nine rivers and worlds,

He traversed like a bird in fear.

aheĥ yātāram kam apashya

(body) of Ahi, slayer or fighter, who, saw,

indra hŗdi yat te jaghnuşho bhīĥ agachchhat;

Indra, in mind or heart, who, your, having killed, fear, occurred,

nava cha yat navatim cha sravantīĥ

nine, and, which, ninety, and, rivers,

shyeno na bhīto ataro rajāmsi.

bird, like, fearful, traversed, worlds.

Details:

A doubt arose in Indra, who had earlier struck Vŗtra, whether Vŗtra was dead or not. Therefore he crossed the psychological rivers and traversed the worlds to make sure of Vŗtra's slaying. This fear was compounded by the fact that Dānu covered Vŗtra's body.

If Vŗtra were a human being, how can his body be lost? Vŗtra represents a cosmic force and its destruction is not easily pinpointed. Hence the need for Indra's search.

There is no need to introduce the purāņic legends that Indra was fleeing from the sin of killing Vŗtra.

MANTRA (1.32.15): ALL-POWERFUL INDRA

Indra is the king of the mobile and the immobile,

King of the quiescent and the forceful, he with the vajra in his hands;

He as the king rules over all people

And is all around them like the rim encircling the spokes.

indro yātaĥ avasitasya rājā

Indra, of the mobile, of the immobile, king,

shamasya cha shŗngiņo vajrabāhuĥ;

of the quiescent, and, with horns or haughtyness, with vajra in his hands,

sedu rājā kşhayati charşhaņīnām

he, king, becoming the ruler, of persons,

arānna nemiĥ pari tā babhūva.

like the spokes, wheel, around, all that, became.

Details:

This verse summarises the sovereignty of Indra.

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