The Sage, Poet and Man
Vaisvamitra is adept at
coining terms, and proud of a turn of phrase. For instance, he is particularly
proud of coining the term: वज्रिणः (having the thunderbolt of knowledge) as an epithet
of Indra. This pride takes a very poetic form.
Expressing his pleasure
in his coinage of the phrase: इन्द्रस्य
वज्रिणः , he says:
Like a shock of a
thunderbolt spreads, the exceeding fame of the eulogy of Indra having the
thunderbolt of knowledge (तुञ्जेतुञ्जे य उत्तरे
स्तोमा इन्द्रस्य वज्रिणः). This fame
is not due its being addressed to a god (न विन्धे) but because it is a beautiful hymn (अस्य सुष्टुतिम्).
A few more such
formulations exist. Addressing Indra, he says: युजं वृत्रेषु
वज्रिणम्. [2] Literally this means unite
juicy thunderclouds with thunderbolt to attack, meaning attack with rain and
lightning.
Also in praise of
Brahaspati, the preceptor of devas, he draws beautiful similes, as we have
seen. The similes drawn are striking: Just as the day results from the sun
rising (सूर्यं रोहयद्दिवि), so is the effect of the precepts of Brahaspati. Good fortune is glued to
him, just as clouds are glued to a mountain peak (वि गोभिरद्रिमैरयत्) (1.007.3, op.cit).
His poetic flair and
penchant for abrupt turns also comes through in lighter vein. He says that he
heard, an excellent song as the copious Gomati waters flowed : सूनृता विरप्शी गोमती मही.[3] The next line says abruptly:
It was from a tribal offshoot not from the pious (पक्का शाखा न दादुषे)[4] (1.008.8).
We have already seen the
hidden humour and contrasts drawn in the description of Indra: काम्या स्तोम उक्थं च शंस्या | इन्द्राय सोमपीतये || To recall, this means: (His) desire/several women is praised, life
though bad is praiseworthy; Indra’s good fortune is that he — drinks soma , or — as his time finished, he
increased protection (1.008.10).
A light humour is in his comparison
of Indra with himself, referring to the latter’s sudden metamorphosis. Indra is
like me (इन्द्र मावते)
he says, Suddenly he regains consciousness, bestows gifts and turns pious (सद्यश्चित्सन्ति दाशुषे) (1.008.9,
op. cit)
The concepts of Realisation and Enlightenment seem to have
inspired some poetic imagery in Sage. This is especially true of the first
verse in the tenth hymn, which if we break up the individual components reads:
गायन्ति त्वा
गायत्रिणो अर्चन्ति अर्कम् अर्किणः | ब्रह्म अनस्त्वा शतक्रत उद्वंशम् इव येमिरे ||
The innate rhythm is self
evident.
The meaning too is rich
in imagery: “Sing of the Director thou, the song of the threefold knowledge,
shines before the flash of lightning bright, Thou are in possession of the
breath of Brahman; on the backbone of Shatakratu, as it were, you having
acquired established union.” (1.10.1, op. cit.)
Similar is the imagery
describing Indras’ enlightenment when he regained consciousness of the meaning
(presumably of life) in the next verse: तदिन्द्रो अर्थं चेतति
यूथेन वृष्णि रेजति. Again the innate rhythm is appreciable. And the
meaning too is rich in imagery: Thus did Indra regain consciousness, and a ray of light shone on the master of the
herd (1.010.2).
In a brilliant turn of
phrase Vaishvamitra says: सुतेसुते न्योकसे बृहदबृहत् एदरिः[5] Begotten offspring abandon the house, Behold ! The fullgrown eldest turn
into foe! This speaks of the futility and disappointments in worldly life.
Instead, the poet advocates the praise of Indra’s good fortune and strength (इन्द्राय शूषमर्चति)[6] (1.009.10).
Earlier Indra had been
described as a reveler in speech (गोमदिन्द्र). This is a play on word, hinting at Gomati (गोमती), from which the allegory
for speech is derived. He asks for the ability for speech, which should be:
copious, flowing and clear (like Gomati). The full line reads: सं गोमदिन्द्र वाजवदस्मे पृथु श्रवो बृहत् ,[7] (1.009.7, op. cit).
Playing on the idea of
Indra being a Vasu, and he addresses lords and merchants, as वसोरिन्द्र वसुपतिं[8] : which means Rich lord, lord of wealth, i.e., kings and merchants
(1.009.9).
The personality of the
poet breaks through in another verse. He complains of kings were did not
receive his verses with appreciation.
This Rg was written to
please Indra, but your speech was unfavourable, you were not satisfied (ते गिरः प्रति) and laughed derisively (त्वामुदहासत); Insatiable are a bull and a lord (अजोषा वृषभं पतिम्).
Wordplay is also in
evidence here. For the words (अजोषा वृषभं
पतिम्) can also mean: insatiable is a
manly husband, or insatiable are a bull and mistress, or insatiable is the bull
of a lord. All meanings deride the king who apparently mocked the poet’s lines.
[1] Shock (तुन्जः = तुञ्जे) thunderbolt
(तुन्जः
= तुञ्जे)(तुञ्जेतुञ्जे) fame (य) exceeding (उत्तर = उत्तरे) eulogy
(स्तोमा)
Indra is (इन्द्र-अस् = इन्द्रस्य) having the thunderbolt knowledge (वज्रि-णः) |
Not (न)
to honour a god (विध् = विन्धे) it is (अस्य) a beautiful hymn (सुष्टुति =
सुष्टुतिम्)
[2] Join (युज् = युजं) thunder-cloud
(वृत्र)
one possessed of sap (इषः) (वृत्र-इषः = वृत्रेषु) thunderbolt (वज्रिन्) to
attack (अम्) (वज्रिन्-अम् = वज्रिणम्)
[5] Begotten offspring (सुत-सुत = सुतेसुते) abandon
residence (न्यस्-ओकस् = न्योकसे) fullgrown eldest (बृहत्-बृहत् =
बृहदबृहत्) behold foe! (एद्-अरिः = एदरिः)
[7] Meditation (सम्) speech
(गो)
to revel in (मद्) Indra (इन्द्र)(गो-मद्-इन्द्र = गोमदिन्द्र) strength (वाजः) speak
(वद्)
us (अस्मे) (वाजः-वद्-अस्मे = वाजवदस्मे) copious (पृथु) flowing
(श्रवः
= श्रवो) clear (बृहत्)
This (अस्) praise (ऋग्) to please (रम्) Indra (इन्द्र) your (ते) speech (गिरः) unfavourable (प्रति) you (त्व) not
satisfied (अमुद) derisive laughter (हासः = हासत) | Insatiable (अजोष = अजोषा) bull
(वृषभं)
lord (पतिम्)
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