The Rig Veda (ågveda)

 Robert L. Peck © 2006

The following selected translations include: 1) the literal translation, 2) the popular English translation of Ralph Griffith of 1889 for comparison, 3) the individual Sanskrit words with their root dictionary definitions, and 4) a commentary. 

1:28:1 (Book I, Chapter 28, verse 1)

Wherein, the firm broad floor can become the perfect hot threshing floor with the power of Indra, rising up from the covered bulb below. 

“There where the broad-based stone is raised on high to press the juices out. O Indra, drink with eager thirst the droppings which the mortar sheds,”  

yatra: wherein. grAvA: firm. pqthubudhna: broad lowest part. Urdhvo: rising. bhavati: becoming. sotave: bring forth. / ulukhalasutAnAm: ulukhala: ul: burning. khala: granary, sutanAm: excellently best. aved: going down. indra: inner creative god. jal: covered, gula: lingam or bulb. 

Commentary:  It is difficult for most modern urban readers to identify the broad threshing floor of a granary as an allegory for their lower abdomen and the generation and purification of knowledge, vitality and mind. This model was, however, at one time popular and continues today as people refer to their lower guts as their ‘bread basket’. The Bible (Mt 6:6), likewise refers to the lower abdomen as a lower or hidden store room (Greek, tameion) containing a source of higher powers. The Rig Veda, unlike the extant Western writings, gives fairly detailed instructions in how the stored power in the granary or guts can be purified and released. In ancient India, a granary was used for threshing and purifying the grain as well as for storing the grain. The covered bulb will be described later as being the swelling in the perineum. Indra is the allegorical god of the soul or the portion of spirit residing in the body. Indra symbolizes the inner power that allows one to change the view of the world and the self.  A modern example of the rising of the power of Indra would be the quiet unassuming individual who becomes the hero dashing unerringly into an unknown burning house to save a child.[1] 

1:28:2

Wherein just so, these two, make and press out soma from the loins. 

“Where, like broad hips, to hold the juice, the platters of the press are laid.” 

yatra: wherein.  dvAv: two. iva: just so. jaghanA: pudenda or hips. adhiSavaNyA: press out soma. kqtA: make 

Commentary:  Just as the feet of the oxen press out the grain from the husks, so too does the lower abdominal wall press against the stimulated and swollen muscles of the perineum to press out soma. Soma was a later term for amrita, which meant immortal as did the Greek term ambrosia. Both terms were described as food for gods and as such activated the gods and gave them their powers. The gods were of two types: those in heaven and those within the individual. The inner gods were the explanations for superior human powers beyond those required for basic life and each separate power was described or allegorized by an anthropomorphic god. Soma was both a god in heaven as well as an inner source of creative energy that stimulated and sustained the gods or power such that they could physically manifest their powers. A coined Greek word for soma or ambrosia would be ontogeny (from onto: existence and geno: creation). Theogony was the Greek term to describe the birth of gods, and ontogeny is a term to describe the birth of their powers. The question to the ancients was how can an allegorical god create something real, and the answer is by using an allegorical creative power that interfaces between the two worlds. The modern explanation would be that soma is a fluid of hormones which stimulates various organs to produce special powers. 

1:28:3

Wherein, with a motion like a woman’s motion (of the hips), away and toward, everything is gained.  

“There where the woman marks and learns the pestle’s constant rise and fall,” 

yatra: wherein. nary: of a woman. apacyavaM: moving away. upacyavaM : moving toward. ca: and. fikSate: learning to do anything.

Commentary:  This verse is perhaps the first introduction to the Yoga practices which are derived from the natural motions of the body to stimulate the production of soma (hormones) or the inner heroic and pleasurable powers to meet emergencies or needs. 

 1:28:4

Wherein, restrained churning is controlled in the same manner by pressing to and fro. 

“whereas with reins to guide a horse, they bind the churning staff with cords.” 

yatra: wherein. manthaM: churning. vibadhnate: pressing to and fro. rafmI n: control. yamitava: restrained. iva: same manner.  

Commentary:  The term restrained churning and control is suggestive of the motion of the hips and lower abdomen during anxiety and is similar to the modern statements relating to an inner uproar, binding or turmoil of the guts in response to some trauma or demand. Unfortunately the modern world suppresses churning by replacing it with a constantly maintained tight gut, anus and bladder. 

1:28:5

Indeed, wisdom abides as the connected servant of the body in the perineum. In this place is manifested a pervading ecstasy speaking like a victorious drum. 

“If of a truth in every house, O mortar, thou art set for work. Here give forth thy clearest sound, loud as the drum of conquerors.” 

yac: that. cid: indeed. dhi: wisdom. tvaM : abides. gqhegqha: servant in the house. ulUkhalaka: ulu: burning. ukha: upper portion of thigh or the perineum. yujase: connected. / iha: in this place. dyu: manifest: mattA: ecstasy. vada: speaking. jayatAm: victorious. iva: like. dundubhIH : drum.   

Commentary:  This verse clarifies the usage of the word ulukhala in the first verse by using another compound word ulUkhalaka which differs in the U instead of the u but which still directs the reader to the perineum or lower abdomen. It is in this region that many people feel as being the origin for visions or insights or the source of stimulation for the generation of hormones (soma) that can strongly effect both the functioning as well as the content of the thinking brain.

The ecstasy in the lower gut or perineum is known to many people as they find that inner throb of excitement and enthusiasm with the realization of some rising answer to a problem. 

1:28:6

 And foremost, going with longing and control of the inner flow with the audible breath to and fro. Now to find the descending powers of Indra, go to the burning perineum producing soma. 

“O sovran of the forest, as the wind blows soft in front of thee, mortar for Indra press thou forth the soma juice that he may drink.” 

utA: and, also. sma: always. te: they. vanas: longing. pat: control. vata: audible. vi: to and fro. vA ty: to fan, wind of the body. agram: foremost. it : going towards./ atho: now. indrAya: powers of Indra. pAtave: descending. sunu: su: to go, nu at once. somam: producing soma. ulu: burning. ukha: upper portion of thigh or perineum. 

Commentary:  This verse can be used to describe how some people ‘psyche themselves up’, ‘turn on’ or prepare themselves to meet some challenge. Children use the audible breath quite frequently in seeking inner pleasurable feelings such as a prolonged oooooh. The term ‘the powers of Indra’ would be experienced in children as the opening of the imagination or creativity as well as union with others and their world. The descending powers are later described as the rain of Indra which is generated in part within the sinus cavities.

9:1:1

The self-directed purified stream of exhilarating soma causes the inner powers of Indra to be brought forth.  

“In sweetest and most gladdening stream flow pure, O Soma, on thy way, pressed out for Indra for his drink.” 

svadiS TayA: self directing. madiS T  haya: very exhilarating, intoxicating. pavasva: one’s own purification. soma. dhArayA: streaming. / i ndrAya: powers of Indra. pAtave. causing. sutAH  : brought forth.  

Commentary:  Book 9 is entitled Soma PavamAna, or Purifying Soma, and this verse summarizes the reason. This verse could be written with today’s technology as directing the production of selected hormones and neurotransmitters to energize the body to bring forth special powers. 

 9:1:7

Ten subtle grasping, struggling young maidens (ten fingers) churn to produce the immediate desire. 

“Ten sister maids of slender form seize him within the press and hold him firmly on the final day.”  

tam: desire. IM : now. aN viH  : aN  vI: the subtle. samarya: struggle. A: of course. gR  bh: grasping. Nanti: manthi: to churn. yoS aNo: young maidens. daf a: ten.  

Commentary:  To the ancient agrarian world, describing fingers as churning would be as clear as describing fingers today as keyboarding. Five fingers might suggest masturbation, but ten fingers could only be considered as churning using the nipples as churning rods.  At the time of this writing, the nipples are only gradually becoming accepted as sensitive organs that can be developed, and their connection to the lower abdomen is only recognized during the postpartum period.

9:1:8

The ten fingers now desire to stimulate the vessels of the body to produce a thunderbolt, producing the three powers (vitality, mind and intellect) of the invincible sweet liquid (soma). 

“The virgins send him forth: they blow the skin musician-like and fuse the triple foe repelling meath.”  

tam: desire. IM : now. hinvanty: inciter. agruvo: agruvas: of the ten fingers. dhamanti: dhamani: tabular vessels. bAkuraM : thunderbolt, dR tim: skin. tridhatu: three parts giving. vAraNam: invincible. madhu: sweet liquid (soma). 

Commentary:  As the fingers stimulate the churning in the lower abdomen, they also seem to take a direction of their own as they stimulate even more within the body that can produce an explosion to release the pent up powers within the lower body.  

This results in the uncontrolled tensioning of the lower abdominal and perineal muscles which also will be described later as churning. With the combined churning of the breasts as well as the lower abdomen, the body responds with sudden motions and tensions which are commonly described as being like jolts of lightning which serve to reposition muscles and posture to enhance the rising ecstasy. There is also the shift in breathing to strong exhalations similar to that found in sexual stimulation. The repositioning of the body, the breathing and its inner tensions result in the strong sense of a rising flow within the body which we would describe as the production of hormones or inner stimulants.

9:3:10

The winnowing basket purification has many functions (such as) extracting and generating higher knowledge and power.  

“This lord of many holy laws, even at his birth engendering strength, effused flows onward in a stream.” 

eS a: seeking. u: and. sya: winnowing basket. puruvrato: having many functions. ja: produced by, caused. jN Ano:  higher knowledge. janayann: generating. iS aH  :  possessing and powerful. dhArayA: possessing, preserving. pavate: pava: purification, winnowing grain. sutaH : suta: extracted, brought forth, generated. 

Commentary:  The allegory of the winnowing basket is used after the churning and can be described as sifting out the non-productive feelings and thoughts from the rising powers caused by soma. The body-sized winnowing basket was also a material symbol for inner purification used also in Greece and called the Liknon. The winnowing basket is therefore the model which separates out the chaff of false knowledge, desires and beliefs from the actual reality of the present and future.

9:14:1

Instead of clinging to the undulating rivers of passion and anxiety, the insight that proceeds learning causes and carries that which is much yearned for. 

“Reposing on the river's wave the sage hath widely flowed around, bearing the hymn which many love.”

pari: fully. prAsifyadat: prasisya: preceding instruction. kaviH: discernment, insight. sindhor: sindhu: waters. UrmAv: Urmi: undulating, a wave of passion. adhi: instead of. SritaH: clinging to /kAram: causing. bibharat: bibhrat: carrying.  puruspRbam: puruspRh: much yearned for. 

Commentary: The yearning in the heart precedes experience and causes or directs its own manifesting without conscious or willful effort.

9:14:2

Because of invoking, the uniting and clarifying of the sphere of action is made active, and in that case, prepares the inner powers. 

“When the five kindred companies, active in duty, with the song establish him, the powerful,”

girA: because of invoking. yadI: in that case. sa: with. bandhavaH: uniting. paJca: to make clear. vrAta: vrata: sphere of action. apasyavaH: apasya: to be active. /parifkqNvanti: prepare or perfect: dharNasim: full of spirit, powerful. 

Commentary: Invoking calls into play all of the inner powers located within the sphere of action located in the lower abdominal region.

9:14:3

Mighty rasa (soma), you exist and impart heavenly bliss to all the gods, hence, extending to the shining of enlightened people. 

“Then in his juice whose strength is great, have all the gods rejoiced themselves, when he hath clothed them in the milk.”

Ad: dA: impart. asya: to be, exist. SufmiNo: fuS min: fiery, strong;  rase: rasa: essential juice of the body, soma. viSve devA: all the gods. amatsata: to enjoy heavenly bliss /yadI: hence. gobhir:  go: star, light, cow (enlightened). bhir: people. vasA: shining. yate: extends.  

Commentary: It must be remembered that the gods are but allegories of the inner powers of individuals. When the gods are activated with soma they cause the radiance or light of enlightened people.

9:14:4

Without great effort roam about and go in another direction to prepare a way to the source in the body of flow, in this respect together with the uniting of conquering and destroying. 

“Freeing himself he flows away, leaving his body's severed limbs, and meets his own companion here.”

niriNAno: nir: without. ina: strength. vi: go another direction. dhAvati: flow. jahac: jAha: the root of issue of the body. charyAni: carya: roaming about. tanvA: a part of the body, tan: to extend, accomplish, to prepare a way /atrA:, in this respect. sam: together with. jighnate: ji: to conquer. ghna: destroy. yujA: to unite, make, prepare. 

Commentary: The other direction is obviously away from clinging to passion and fears. To go into the direction of finding inner powers is not a path of great effort. While this inner control is taking place, the effort of mastering the outer world with conquering and destroying must continue.

 9:14:5

The fingers stroke and bring together the strong inner radiant soma, moving to obtain purification. 

“He by the daughters of the priest, like a fair youth, hath been adorned, making the milk, as 'twere, his robe.” 

naptIbhir: napati: daughters, hand and fingers. bhir: they. yo: bring together. vivasvataH: soma, inner fire. subhro: Subhra: radiant. na: like. mAmRje: stroke. yuvA: strong //gaH: moving; kRNvAno: obtain. na: certainly not. nirNijam: nir: without; nij: cleansing. 

Commentary: The purification is for separating that which is yearned for from the passion and anxieties. The motion of the fingers increases the inner fire, pleasure and the awareness of the inner powers such that the outer concerns are forgotten.

9:14:6

To pursue and secretly desire to go beyond to enlightenment by means of the fingers, a sound of such an extent that knowledge is increased. 

“O'er the fine fingers, through desire of milk, in winding course he goes, and utters voice which he hath found.”

ati: to go beyond. SritI: s¨: to pursue. tiraScatA: secretly. gavyA: ga: star, enlightenment. vya: to evelope one’s self.  jigAty: desirous. aNvyA: aNu: aNvi: by means of fingers. / vagnum: sound, iyarti: iyat: of such extent. yaM: expand. vide: knowing.// 

Commentary: In ignoring the concerns of the brain and its conditioning, the inner sounds of the body or the nadam can be heard even above the outer noise of the world. The sounds and the motion of the fingers are widely known in childhood before children have to forsake both of them.

9:14:7

Happily moving rapidly towards conflict as the possessor of holding powerful purification, standing forth grasping and bowing to the heroic.

“The nimble fingers have approached, adorning him the lord of strength: they grasp the courser's back.” 

abhi: towards. kfipaH: moving hastily. sam: happily. agmata: agman: battle, conflict; from ajman: passage. marja: purification. yantIr: holding. ifas: powerful. patim: master, possessor./ pqSTha: (pra stha) standing forth. gqbh: grasping , seifing. Nata: bowing to. vAjinaH: vAjin: heroic.

Commentary: With the return of the inner powers known to children, comes the same strong desire to face and conquer the outer world. The Rig Veda wisely equates the purification found in evolving as the greatest source of purification for an individual.

9:14:8

A speedy attainment of divine powers is obtained without arrogance, supported by physical soma poured into the secret great vital organs. 

“Comprising all the treasures that are in the heavens and on the earth, come, soma, as our faithful friend.” 

pari: a fullness of. divyAni: divine powers. marm: the secret vitals. qSad: great. viSAni: viS: supported by. Ani: pour in.  soma. pArthivA: physical./ vasUni: wealth. yAhy: speedy. asmayuH: a: not. smay: arrogance. 

Commentary: One strong warning in this verse is the necessity of avoiding the sense of validating the self or of finding self importance. The self becomes rather, the vehicle for experiencing growth and evolution toward manifesting the inner yearning of the heart in a different body and world.

 9:15:1

Seeking control of the thoughts, the fingers rule the pleasures within and caused by the breath, to accomplish the concentrating upon the hidden moving powers of Indra.

“Through the fine fingers, with the song, this hero comes with rapid ears, going to Indra's special place.” 

efa: e·a: seeking. dhiya: thoughts. yaty: control. aNvya: aNvi: fingers preparing soma. Suro: rule. rathebhir: within the pleasures. aSubhiH: aSu: breath. bhiH: cause of./ gachann: ga: moving. channa: hidden. indrasya: of Indra’s powers. nif: to concentrate, meditate upon.  kqtam: accomplish. 

Commentary: This verse connects together the concentration, the fingers, pleasure, breath and the inner powers located in the sphere of action within the body. Because of the metaphysical nature of each element, it is essential that the whole process be integrated and worked with as a unity.

9:93:1

Together, the ten (fingers) snare, prepare and control the inner power moving quickly like a liquid, but not a liquid, into a container. Produced by traversing and bringing forth from one’s chest to attain the extraordinary rewards like a cloud pouring forth its contents. 

“Ten sisters pouring out the rain together, swift moving thinkers of the sage adorn him, Hither hath run the gold-hued child of SUrya and reached the vat like a fleet vigorous courser.” 

sAka: together. mukS o: to be prepared, yantur: regulator. svasAro: sva: one’s own, sAr: inner strength. daf a: ten. dhirasya dhi: receptacle. rasya: like a juice. dhItayo: dhI: contain. tay: to go towards.  dhanutrIH : dhanutq : moving quickly/ hariH : carrying.  pary: encircle. adravaj: adrava: not liquid. jAH : produced. sU rasya: su: to bring forth. urasya: coming from the chest. droNaM : as a cloud pouring liquid. nanakS e:  na:  nakS : to attain. atyo: ati: extraordinary. na: na…na = reinforcement of statement. vAji: reward.  

Commentary:  This verse describes the feelings that are finally obtained once the nipple stimulation is mastered. As the chest and nipples become sensitive with the development of ecstatic feelings, they can easily be imagined to produce a fluid like rain dropping from heaven to the earth below where it changes the nature of the ground. This verse also indicates that the ancient writers were aware that soma or the inner hormones were not a true liquid. Sanskrit uses references of rain and lightning to imply the powers of Indra who is the god of rain, lightning as well as light.

9:93:2

Together the fingers cause the residence of the source to swell, separating and producing a flow very difficult to be restrained. The goal of entering the light is connected with the fingers extracting from the breasts together with the uniting sensuality which covers the self. 

“Even as a youngling crying to his mothers, the bounteous steer hath flowed along to waters. As youth to damsel, so with milk he hastens on to the chose meeting-place, the beaker.” 

sam: together. mAq bhir: mAtq : mother or source. bhir : bhi: to separate. f if ur: f i: to cause. fU : f vi: to swell. vAvaf Ano: va: like. avaf Ano: residence. vqf A: vqf : the fingers. da: producing. dhanve: to flow. puruvAro: puru: much. vAra: difficult to be restrained. adbhiH : ad: consume.  bhiH : bhi: to separate./ maryo: maryA: goal. yoS Am: yoS an: the fingers. abhi: to, towards. niS kqtaM : to extract. yan: yAd: to be closely united or connected with. saM : together. gachate: ga: being. chat: cat: to hide one’s self, to cover. kalaf a: breasts, cloud. usriyAbhiH : usriya: light. abhi: to enter. 

Commentary:  The first source that swells is, as commonly experienced, the nipples. However, the down flowing fluid from the chest then stimulates a swelling of the perineum.

9:93:3

Also, filling and swelling the lower abdomen with the power of Indra like a cloud toward available nourishing. 

“Ye, swollen is the udder of the milch-cow: thither in streams goes very sapient Indu.” 

uta: also. pra: before. pipya: to swell. U dhar: udar: belly, womb. aghnyAyA: being like a cloud. indur : Indra. dhArAbhiH: dhAra: containing. abhi: to, towards. sacate: available. sumedhAH : nourishing 

Commentary:  This verse uses the allegory of rain falling upon the lower body as the source of the power of Indra descending down to the lower organs from the stimulation of the fingers on the nipples above.

10:85:2

Soma is freedom, soma is the great power on earth / now sleeping in protection from harm, soma is not to be worshipped.  

“Soma makes the heavenly gods and earth strong, thus soma has his place.” 

somena: belonging to soma. aditya: aditi: free. balinaH: powerful. somena: belonging to soma. pqthivi: earth. mahi: great./atho: now. nak; night. fa: faya: sleeping.  trANAm: protected. afam: harm. upasthe: to be worshipped. soma. ahitaH: improper.  

Commentary: This verse equates soma with freedom of the body and mind as well as the power for change. The statement about not to be worshipped is no doubt related to those individuals who wished to place inner power in the heavens above and then worship them. Worship takes far less effort than activating soma within the self.

10:85:3

Soma is only thought of as being physically prepared and drunk from plants, / known by a wise priest not even for anointing. 

“One thinks when they have brayed the plant that he hath drunk the soma’s juice: of him who Brahmins truly know as soma no one ever tastes.” 

soma: manyate: thinking of. papivan: drink.  yat: seeking after. sam: with. piNfanty: pinaSTi: grinding with instruments. ofadhim: plant./  somaM: yam: offered. brahmaNo: Brahman. vidur: wise. na: not. tasya: his. SnA: snati: smear or anoint one's self. kaS: rub. cana: not even. 

Commentary: This verse also suggests that some people wanted to find some external fluid prepared by priests to drink or to be anointed with that would give them the powers of soma without any effort on their part. Of course, this led to individuals claiming to be priests and then charging for their concoctions.

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