HV -Exhorting to Yoga - Rigveda

Exhorting to Yoga : Hymns of Vaisvamitra

सुरूपकृत्नुमूतये सुदुघामिव गोदुहे | जुहूमसि द्यविद्यवि || (1.004.1)[1]

The Wise and skilfull are bound to Union (yoga), just as a cowherd is attached to a good milch cow; Go to  fasten (invoke) Brahman one day.

The sage likens Union (Yoga) to a good milch cow: just as a cowherd is attached to a good milch cow, so the wise and skillful are bound to Union (Yoga) (सुरूपकृत्नुमूतये सुदुघामिव गोदुहे). The idea seems to be that wisdom and skills are nourished by yoga. One must fasten oneself to Brahman one day (जुहूमसि द्यविद्यवि).

Speaking of the futility and disappointments in worldly life, Vaisvamitra says with a brilliant play on words:

सुतेसुते न्योकसे बृहद्बृहत् एदरिः |  इन्द्राय शूषमर्चति || (1.009.10)[2]

Begotten offspring abandon the house, Behold ! The fullgrown eldest turn into foe.  (It is better to spend life) praising Indra’s good fortune and strength.

After expounding on the evils of drinking in one verse, in the next verse, the sage exhorts:

अथा ते अन्तमानां विद्याम सुमतीनाम् | मा नो अति ख्य आ गहि ||(1.004.3)[3]

Rather, you should push your will to utmost (अथा ते अन्तमानां) to ascertain spiritual knowledge of Brahman (विद्याम), be called wise (सुमतीनाम्); (This gives ) knowledge, prosperity, renown even to the family.

Vaisvamitra repeatedly calls for meditation, union and emancipation. Thus:

वायवा याहि दर्शतेमे सोमा अरंकृताः | तेषां पाहि श्रुधी हवम् || (1.002.1)[4]

Meditation is sacred to Vayu (वायवा याहि), see thou it destroys fetters (सोमा) in exchange, prepare; Willingly pray (हवम्) for thine emancipation, protection (तेषां पाहि).

He calls to his aid, the ravages of time and age:

वाय उक्थेभिर्जरन्ते त्वामच्छा जरितारः | सुतसोमा अहर्विदः || (1.002.2)[5]

Revere Union. Recite your submission man aging inside (उक्थेभिर्जरन्ते), thou are moving towards old age and a host of enemies; Have offspring, destroy fetters (सुतसोमा), one day be a wise man (अहर्विदः).

वायो तव प्रपृञ्चती धेना जिगाति दाशुषे | उरूची सोमपीतये ||  (1.002.3)[6]

Revere Union Thou, before getting caught in the swiftly moving river (of time), turn pious (दाशुषे); Before your earth (उरूची) time comes to an end, increase protection (सोमपीतये).

One can repeat here the terse choices posed by the sage discussed earlier (op cit. : 1.006.10)

Decide which is best :

Knowledge or rejoicing in winning property and perishing (इतो वा सातिमीमहे);

Heaven or earthly delight (दिवो वा पार्थिवादधि);

Is Indra - great or living in moral darkness (इन्द्रं महो वा रजसः).

Exhortations against Fear

In spite of Indra’s efforts, there seems to have been a wide spread fear of yoga. Presumably because it means a loss of self. The sage pleads: We bow to the God of war, Bull! (स नो वृषन्नमुं).[7] He asks him to clear a doubt: though you are there: always granting, unwearied, protector friend (सत्रादावन्नपावृधि), our fear is unrestrainable (अस्मभ्यमप्रतिष्कुतः)[8] (1.007.6). In a later verse, he calls Indra: ईशानो  अप्रतिष्कुतः (1.007.8), i.e., Master of the unrestrainable, implying that he had conquered fear.

Vaisvamitra talks of hidden fears and how to tackle them:

वीळु चिदारुजत्नुभिर्गुहा चिदिन्द्र वह्निभिः | अविन्द उस्रिया अनु || (1.006.5)[9]

Be strong; (use) intelligence to break hidden fears; even Indra feared fire |On account of fears, one fails to get illumination.

On account of fears, one fails to get enlightened (अविन्द उस्रिया अनु). With regard to fear, Vaishvamitra has three advices to offer. Be strong (वीळु). Use intelligence to break hidden fears (चिदारुजत्नुभिर्गुहा). Finally, by way of encouragement, he adds that even Indra feared fire (चिदिन्द्र वह्निभिः)

In another verse, he speaks of the widespread fear:

जेषः स्वर्वतीरपः सं गा अस्मभ्यं धूनुहि || (1.010.8.2)[10]

Even on gaining heaven on the shores of ocean (bhavsagar) seeing the enclosure, we are shaken with fear even now indeed.

He tries to goad the listeners:

नहि त्वा रोदसी उभी ऋघायमाणमिन्वतः | (1.010.8.1)[11]

If you tremble, neither heaven nor earth, are for you. In order that you don’t, honour knowledge (ascertainment or realization). So inner knowledge is advocated as a means of fighting fear. The word used for knowledge here is ण, which also means ascertainment. Hence, it is inner knowledge or realization that the sage is speaking for.

Interestingly, the verse refers to heaven in the term: स्वर्वतीरपः, which means: heaven (स्वर्) ocean (वः) shore (तीर) guarding (पः). This suggests that the idea of heaven lying across an and ocean, on its shore was current even then. This reference to ocean, correspondence to the idea of bhavsagar (भवसागर) current among Hindus (1.010.8).

There are other verses on fear as well. The sage mocks the fear of the unknown that deters seekers. Facts should not frighten one into keeping away from sages, into running away. To run away because (परेहि)[12] stars break up, change form, and the night is dark (विग्रमस्तृतमिन्द्रं),[13] from inquiring from sages (पृच्छा विपश्चितम्): It is better that you endeavour to make friends with fear (यस्ते सखिभ्य आ वरम्)[14] (1.004.4)!

Obstacles to Meditation and Yoga: Exhortations

Thoughts of death, and responsibilities are a hindrance to meditation. Hence:

सोमासो दध्याशिरः || (1.005.5.2)[15]

Bringing to an end thoughts of death and fetters (responsibilities); bestow meditation on your head, says the sage.

A major obstacle is sexual desire. Hence:

केतुं कृण्वन्नकेतवे पेशो मर्या अपेशसे | समुषद्धिरजायथाः || (1.006.3)[16]

To burn up, to obtain beauty and satisfy passion, is improper (समुषद्धिरजायथाः). The sage stresses the conditional nature of beauty. Form causes desire, but as night approaches and covers it up (केतुं कृण्वन्नकेतवे), the beauty’s boundaries become shapeless (पेशो मर्या अपेशसे).

Unfortunately, sharpening the intellect and reasoning do not help in curbing sexual desire.

आदह स्वधामनु पुनर्गर्भत्वमेरिरे | दधाना नाम यज्ञियम् || (1.006.4)[17]

The sage observes that even those who received knowledge (आदह), procreated again (पुनर्गर्भत्वमेरिरे) of their own volition (सवधामनु)[18]. Wryly, he comments that they donate grain (दधाना)[19] in the name of God (नाम यज्ञियम्) (1.006.4).

In another verse he begins with the condemnation: स घा नो योग अ भुवत्स[20] (1.005.3). This is the sole exception, where Yoga is called by its name. The meaning: Being together indeed with the wealth of yoga, Fie on thinking of producing offspring (भुवत्स).

Apparently, among devi worshippers seeking offspring was not taboo. In three verses, which he addresses to Indra, he first addresses those deficient in offspring:

इन्द्रा याहि चित्रभानो सुता इमे त्वायवः | (1.003.4.1)[21]

Indra, meditation indeed illuminates, O those deficient in offspring.   

In the next verse he adds:

इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः |  उप ब्रह्माणि वाघतः || (1.003.5)[22]

Indra, meditation indeed animates understanding. Impelled by the sages (i.e. blessed by them), begetting becomes possible; according to a worshipper of Durga.  Thus, it seems that among Devi worshippers, procreation was possible even for the meditator, when blessed or guided to do so by a sage.

This reference to Durga known here as ब्रह्माणि, was not random. The third verse, again addressed to Indra says:

इन्द्रा याहि तूतुजान उप ब्रह्माणि हरिवः | सुते दधिष्व नश्चनः || (1.003.6)[23]

Indra, meditation indeed comes easy to Durga Visnu worshippers. Desire to have offspring is not even frustrated.

This sounds like more like a complaint. The sage says pleads that meditation comes easy to Devi and Visnu worshippers, and not even their desire for progeny is frustrated. The reference to Hari also ties in which a description of Visnu in the Visnu Sooktas by Sage Dirghatama Auchetya who says that Vishnu is the support of meditation on Brahman (ध्यामेको दाधार, [24] 1.154.4). Apparently, Indra’s system of meditation was different and enjoined followers to abstain from procreation and sexual activity.

---

[1] सुरूप – कृत्नु – मूत - ये सुदुघ – अम् - इव गोदुहे | जु – हू – म - सि द्यविद्यवि ||

Wise (सुरूप) skilful (कृत्नु) bound (मूत) Union (यः = ये) (सुरूप-कृत्नु-मूत-यः = सुरूपकृत्नुमूतये) good milch cow (सुदुघा) to ally oneself with (अम्) as it were (इव)(सुदुघा-अम्-इव = सुधुघामिव) cowherd (गोदुह = गोदुहे) | to go (जु) invoking (हू)  Brahman (म) fasten (सि) a day (द्यविद्यवी = द्यविद्यवि)

[2] सुते - सुते न्यस् - ओकसे बृहद् - बृहत् एद - अरिः |   इन्द्र - अय शूषम् - अर्चति ||

Begotten offspring  (सुत-सुत = सुतेसुते) abandon residence (न्यस्-ओकस् = न्योकसे) fullgrown eldest (बृहत्-बृहत् = बृहदबृहत्) behold foe! (एद्-अरिः = एदरिः) | Indra good fortune (इन्द्र-अय = इन्द्राय) Strength praising (शूषम्-अर्चत् = शूषमर्चति)

[3] अथा ते अन्त - मानां विद्या - म सुमती - नाम् | मा नो अति ख्य आ गहि ||

Rather (अथा) you (ते) extreme point (अन्त) will ascertain (-मान = अन्तमानां) spiritual knowledge Brahman (विद्या-मः = विद्याम) wise called (सुमति-नाम = सुमतीनाम्) | Knowledge (मा) prosperity (नः = नो) exceedingly (अति) renown (ख्या = ख्य) also (आ) family (गहि) ||

[4] वायवा या - हि दर्श – ते - मे सो - मा अरंकृताः | ते - षां पा - हि श्रुधी हवम् ||

Sacred to Vayu (वायव = वायवा) meditation indeed (या-हि) see thou in exchange (दर्श-ते-मे) destroy fetters (सो-मा) prepare (अरंकृत) | thou emancipation (ते-षः = तेषां) protection surely (पा-हि) willing (श्रुधीयत् = श्रुधी) prayer (हवः = हवम्).

[5] वा - य उक्थ – ए – भिर् – जर - अन्ते त्वां - अच्छा जरित - आरः | सुत – सो - मा अहर् - विदः ||

Reverence Union (वा - य) recite submit man aging inside (उक्थ-ए-भिरु-जर-अन्ते) thou towards (त्वां-अच्छा = त्वामच्छा) age host of enemies (जरित-आर) | offspring destroy fetters (सुत-सो-मा) a day wise man (अहर्-विदः)

[6] वा - यो तव प्र - पृञ्चती धेना जिगाति दाशु - षे | उरूची सो – म – पी - तये ||

Reverence Union (वा-यः) thou (तव) before coming in contact (प्र-पृञ्ज् = प्रपृञ्चती) with river (धेना) going swiftly (जिगत्नु = जिगाति) pious (दाशुषे) | Earth (उरूचि) finish time increase protection (सो-म-पी-तयः = सोमपीतये)

[7] God (स) war (नः) bull (वृषन्) bow down! (नम्-उम्)( वृषन्-नम्-उम्  = वृषन्नमुं)

[8] Our (अस्म = अस्मद्) fear (भ्यम् = भ्यस्) unrestrainable (अप्रतिष्कुतः) (अस्म-भ्यम्-अप्रतिष्कुत = अस्मभ्यमप्रतिष्कुतः)

[9] वीळु चित् – आरुजत्नु – भिः – गुहा  चिद् - इन्द्र वह्नि - भिः | अविन्द उस्रिया अनु ||

(Be) Strong (वीळु) Intelligence (चित् = चिद्) breaking (आरुजत्नु) fears (भी = भि) hiding (गुहा) (चित्-आरुजत्नु-भः-गुहा = चिदारुजत्नुभिर्गुहा) Even Indra (चिद्-इन्द्र = चिदिन्द्र) fire fear (वह्नि-भी = वह्निभिः) | Not finding (अविन्दत् = अविन्द) light (उस्रिया) on account of (अनु) ||

[10] जेषः स्वर् – वः – तीर - पः सं गा अस्म - भ्यं धू – नु - हि ||

Gaining (जेषः) heaven (स्वर्) ocean (वः) shore (तीर) guarding (पः)(स्वर्-वः-तीर-पः  = स्वर्वतीरपः) enclosure (सं) see (गा) we fear (अस्म-भ्यस् = अस्मभ्यं) shaken (धू) even now (नु) indeed (हि)

[11] नहि त्वा रोदसी उभी ऋघाय – मा – ण – मिन्व् - तः |

Surely not (नहि) you (त्वा) heaven and earth (रोदसी) both (उभ = उभे) tremble (ऋघाय) in order that not (मा) knowledge (ascertainment) (णः) honour (मिन्व्) therefore (अतः

[12] To run away because (परे-हि)

[13] divide (विग्रह) change form (मस्) star (तृ) darkness (तम) night (इन्द्रः = इन्द्रं) (विग्रह-मस्-तृ-तम-इन्द्रः = विग्रमस्तृतमिन्द्रं)

[14] To be endeavoured thou  (यस्य-ते = यस्ते) friend fear (सखि-भयस् = सखिभ्य) just (आ) it is better that (वरम्)

[15] सो – मा - सो द – ध्या - शिरः ||

Death ((सो) fetters (मा) bring to an end (सो) bestow (द) meditation (ध्या) head (शिरस् = शिरः)

[16] केतुं कृण् – वन् – नक् – एत - वे पेशो मर्या अपेशसे | समुष – अत् – धि – रज - अयथाः || 

Form (केतुं) causes (कृण् = कृ) desire (वन्) night (नक्) come near (एत) cover (वे) beautiful (पेशः = पेशो) boundary (मर्य = मर्या) shapeless (अपेशस् = अपेशसे) | To burn up (समुष्) obtain (अत्) satisfy (धि) passion (रज = रजस्) improper (अयथा)

[17] आद - ह स्वधा - मनु पुनर् – गर्भत्वं - एरिरे | द - धाना नाम यज्ञियम् ||

Receiving (आद) knowledge (हःof his own volition (स्वधा) man (मनु)(स्वधा-मनु) again (पुनर्) impregnation (गर्भत्व = गर्भत्वं) cause to obtain (एरिरे = एर्) (पुनर्-गर्भत्वं-एरिरे = पुनर्गभत्वमेरिरे) | Donating (दः) grain (धाना) name (नाम) god (यज्ञियः = यज्ञियम्).

[18] of his own volition (स्वधा) man (मनु)(स्वधा-मनु)

[19] Donating (दः) grain (धाना)(दः-धाना= दधाना)

[20] Together with (स) indeed (घा) wealth (नः = नो) yoga (योग) Fie (अ) produced offspring (भु-वत्स)

[21] इन्द्रा या - हि चित्रभानो सुता इमे त्व - अयवः |

Indra (इन्द्रा) meditation indeed (या-हि) shining with light (चित्रभानु = चित्रभानो) offspring (सुत = सुता) these (इम = इमे) thou deficient (त्व-अयव = त्वायवः)

[22] इन्द्रा या - हि धिय - इषितो विप्रजूतः सुतावतः |  उप ब्रह्माणि वाघतः ||

Indra (इन्द्रा) Meditation indeed (या-हि) understanding animated (धिय-इषित = धियेषितो) Impelled by the wise (विप्रजूतः) begetting proximity (सुत्-आवतः) | According to (उप) Durga (ब्रह्माणि) institutor of sacrifice (वाघत् = वाघतः)

[23] इन्द्रा या - हि तूतुजान उप ब्रह्माणि हरि - वः | सुते दध् - इष्व नश् - चनः ||  

Indra (इन्द्रा) meditation indeed (या-हि) quick (तूतुजान) towards (उप) Durga (ब्रह्माणि) Visnu reverence (हरि-वः)  |  Offspring (सुते) to have desire (दध् - इष्व = दधिष्व) frustrated not even (नश् - चन = नश्चनः).

[24] meditation on the One Brahman (ध्या-म-एको = ध्यामेको) Giver of support (दा-धार)