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Tuesday, January 22, 2013

Rig Veda 1st Mandala: Analysis

http://sacred-texts.com/hin/rigveda/rv01001.htm

Having finished a read of Book 1, I have the following observations to make:

Most hymns are to Indra and Agni who carries the prayers to the Gods. Varuna, whom I thought would be quite important, is not important in the first book except in one part. He seems to be considered the older and wiser God, keeping things in order and one whom you would fear if you break the laws. Mitra is similar but less ofter addressed. Mitra, Varuna and any of the Gods being addressed as the most important and ancient - are called Asura. So in this period of the Rig Veda, the important Gods are called the Asura, same as the Ahura of the Iranian people.

Mostly the Gods are almost never addressed as Devas. The term Viswedevas (all Gods) is there in the title of the hymn, but not in the hymn themselves. So perhaps the Viswedevas bit came later while arranging and compiling the Veda.

Rig Veda 1.1.1 Simple prayer to Agni as priest, bestower of wealth. Nothing special. These prayers type of prayers are repetitive and with the same theme - praise for the God being addressed and request for health or wealth or might in battle.

1.2 More to Vayu and Mitra Varuna. 

1.3 Asvins, Nasatyas,Indra,Vishvedevas - addressed in sequence like in any mantra sequence. Last three lines mention Saraswati

10 Wealthy in spoil, enriched with hymns, may bright Sarasvatī desire,
With eager love, our sacrifice.
11 Inciter of all pleasant songs, inspirer of all gracious thought,
Sarasvatī accept our rite
12 Sarasvatī, the mighty flood,—she with her light illuminates,
She brightens every pious thought.
So Saraswati the river which floods is important and repeatedly addressed. Flooding is important - only Amy Darya, Helmand, Kabul river and Indus can flood in these regions and which have open area good for animal grazing. Of these, the Kabul river seems more probable given absence of more severe cold of Uzbekistan and Hazara regions. The winters are pretty cold in Afghanistan and Uzbekistan and goes sub zero. Pakistan i.e Punjab and NWFP has much better temperatures which doesnt dip much below zero except for a few days. Peshawar on the Kabul river has much better weather than the other side of the Khyber pass in Kabul. So the flooding river could just be Kabul river and Indus would be the Sindu. The area would be good for animal husbandry especially for cows and horses.
Across the Indus the dense forests start - and in  2000 BC and for millenia afterwards, the other side of the Indus was densely forested. But the Peshawar area has gentler climate than Afghanistan and could be a good climate to settle in - and if there are no people on either side, the Kabul river would be a better place to settle than in Helmand river basin or the high mountains where the Hazara graze goats.
1.4 General prayer to Indra, called Satakratu and Vritra slayer

1.5 to 1.1.11:   General prayers to Indra. Called Sakra wealth giver and son of Kusika, rider of chariot drawn by bay horses and who burst the mountain to bring the kine, crusher of forts, who overthru the wily Susna.

Now the crusher of forts doesnt seem to be any ancient memory of actual fort crushing. Either it is allegory towards the clouds and rain. Or it has a sense of general " powerful God" and the destroyer of forts is just a description of his power.

1.12-1.1.13: General prayer to agni. Called Narasamsa, appointed by Manu as priest

7 I call the lovely Night and Dawn to seat them on the holy grass
At this our solemn sacrifice.
8 The two Invokers I invite, the wise, divine and sweet of tongue,
To celebrate this our sacrifice.
9 Iḷā, Sarasvatī, Mahī, three Goddesses who bring delight,
Be seated, peaceful, on the grass.
10 Tvaṣṭar I call, the earliest born, the wearer of all forms at will:
May he be ours and ours alone.
11 God, Sovran of the Wood, present this our oblation to the Gods,
And let the giver be renowned.
12 With Svāhā pay the sacrifice to Indra in the offerer's house:
Thither I call the Deities.
Calling a lot of Gods and Godesses, more Godesses than I expected.  In the usual Western commentaries are right in that Indra and Agni are the main Gods, but Godesses are also frequently addressed and are not unimportant.

1.14
2 The Kaṇvas have invoked thee; they, O Singer, sing thee songs of praise
Agni, come hither with the Gods;
3 Indra, Vāyu, Bṛhaspati, Mitra, Agni, Pūṣan, Bhaga,
Ādityas, and the Marut host.

Arranged by the Kanvas: calling all Gods, more of the same. This group of hymns are simple and straight forward, and are obviously composed by the Kanva group of priests.

1.15 prayer to Rtu along same lines, 

1.16, 17: for Indra and Indra Varuna

1.18: For Brahmanaspati (Narasamsa)

1.19: Agni marut

1.20 Nasatyas,  Rbhus

1.21Indragni

1.22:

8 Come hither, friends, and seat yourselves Savitar, to be praised by us,
Giving good gifts, is beautiful.
9 O Agni, hither bring to us the willing Spouses of the Gods,
And Tvaṣṭar, to the Soma draught.
10 Most youthful Agni, hither bring their Spouses, Hotrā, Bhāratī,
Varūtrī, Dhiṣaṇā, for aid.
11 Spouses of Heroes, Goddesses, with whole wings may they come to us
With great protection and with aid.
12 Indrāṇī, Varuṇānī, and Agnāyī hither I invite,
For weal, to drink the Soma juice.
13 May Heaven and Earth, the Mighty Pair, bedew for us our sacrifice,
And feed us full with nourishments.
14 Their water rich with fatness, there in the Gandharva's steadfast place,
The singers taste through sacred songs.
15 Thornless be thou, O Earth, spread wide before us for a dwelling-place:
Vouchsafe us shelter broad and sure.
16 The Gods be gracious unto us even from the place whence Viṣṇu strode
Through the seven regions of the earth!
17 Through all this world strode Viṣṇu; thrice his foot he planted, and the whole
Was gathered in his footstep's dust.
18 Viṣṇu, the Guardian, he whom none deceiveth, made three steps; thenceforth
Establishing his high decrees.
19 Look ye on Viṣṇu's works, whereby the Friend of Indra, close-allied,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Viṣṇu is,
Laid as it were an eye in heaven.
21 This, Viṣṇu's station most sublime, the singers, ever vigilant,
Lovers of holy song, light u

Vishnu makes first appearance as usual as the strider - who made the three strides. Clearly the later Epics and Puranas invented the Dasavatara Vamana avatara stories to fit around this legend which is of the most ancient and has nothing to do with the Avatara stories.

1.24 Varuna addressed as the Asura (Great God) 

7 Varuṇa, King, of hallowed might, sustaineth erect the Tree's stem in the baseless region.
Its rays, whose root is high above, stream downward. Deep may they sink within us, and be hidden.
8 King Varuṇa hath made a spacious pathway, a pathway for the Sun wherein to travel.
Where no way was he made him set his footstep, and warned afar whate’er afflicts the spirit.
9 A hundred balms are thine, O King, a thousand; deep and wide-reaching also be thy favours.
Far from us, far away drive thou Destruction. Put from us e’en the sin we have committed.
10 Whither by day depart the constellations that shine at night, set high in heaven above us?
Varuṇa's holy laws remain unweakened, and through the night the Moon moves on in splendor
11 I ask this of thee with my prayer adoring; thy worshipper craves this with his oblation.
Varuṇa, stay thou here and be not angry; steal not our life from us, O thou Wide-Ruler.
12 Nightly and daily this one thing they tell me, this too the thought of mine own heart repeateth.
May he to whom prayed fettered Śunaḥśepa, may he the Sovran Varuṇa release us.
13 Bound to three pillars captured Śunaḥśepa thus to the Āditya made his supplication.
Him may the Sovran Varuṇa deliver, wise, ne’er deceived, loosen the bonds that bind him.
14 With bending down, oblations, sacrifices, O Varuṇa, we deprecate thine anger:
Wise Asura, thou King of wide dominion, loosen the bonds of sins by us committed.
15 Loosen the bonds, O Varuṇa, that hold me, loosen the bonds above, between, and under.
So in thy holy law may we made sinless belong to Aditi, O thou Āditya.

तत तवा यामि बरह्मणा वन्दमानस्तदा शास्ते यजमानो हविर्भिः | 
अहेळमानो वरुणेह बोध्युरुशंस मा न आयुःप्र मोषीः || 

Sloka 11 comes in the sandhya vandanam which most of would have memorised after thread ceremony.

1.25 More prayers to Varuna. Prayer order is different from what is found in the daily use Sandhya vandana - probably these same are rearranged in the Yajur Veda. Varuna is described as wearing golden mail.

यच्चिद धि ते विशो यथा पर देव वरुण वरतम | 
मिनीमसिद्यवि-दयवि ||

इमं मे वरुण शरुधी हवमद्या च मर्ळय | 
तवामवस्युरा चके || 

The intervening hymns are usual as addressed to most Gods


1.32 Here we have the main Indra legend about the slaying of Vritra. Clearly the fort are the clouds and Indra is the God of thunder and Vajra is his lightning splitting the clouds. These dont mean actual forts. And the demon is called a snake. 

HYMN XXXII. Indra.

1 I WILL declare the manly deeds of Indra, the first that he achieved, the Thunder-wielder.
He slew the Dragon, then disclosed the waters, and cleft the channels of the mountain torrents.
2 He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvaṣṭar fashioned.
Like lowing kine in rapid flow descending the waters glided downward to the ocean.
3 Impetuous as a bull, he chose the Soma and in three sacred beakers drank the juices.
Maghavan grasped the thunder for his weapon, and smote to death this firstborn of the dragons.
4 When, Indra, thou hadst slain the dragon's firstborn, and overcome the charms of the enchanters,
Then, giving life to Sun and Dawn and Heaven, thou foundest not one foe to stand against thee.
5 Indra with his own great and deadly thunder smote into pieces Vṛtra, worst of Vṛtras.
As trunks of trees, what time the axe hath felled them, low on the earth so lies the prostrate Dragon.
6 He, like a mad weak warrior, challenged Indra, the great impetuous many-slaying Hero.
He, brooking not the clashing of the weapons, crushed—Indra's foe—the shattered forts in falling.
7 Footless and handless still he challenged Indra, who smote him with his bolt between the shoulders.
Emasculate yet claiming manly vigour, thus Vṛtra lay with scattered limbs dissevered.
8 There as he lies like a bank-bursting river, the waters taking courage flow above him.
The Dragon lies beneath the feet of torrents which Vṛtra with his greatness had encompassed.
9 Then humbled was the strength of Vṛtra's mother: Indra hath cast his deadly bolt against her.
The mother was above, the son was under and like a cow beside her calf lay Danu.
10 Rolled in the midst of never-ceasing currents flowing without a rest for ever onward.
The waters bear off Vṛtra's nameless body: the foe of Indra sank to during darkness.
11 Guarded by Ahi stood the thralls of Dāsas, the waters stayed like kine held by the robber.
But he, when he had smitten Vṛtra, opened the cave wherein the floods had been imprisoned.
12 A horse's tail wast thou when he, O Indra, smote on thy bolt; thou, God without a second,
Thou hast won back the kine, hast won the Soma; thou hast let loose to flow the Seven Rivers.
13 Nothing availed him lightning, nothing thunder, hailstorm or mist which had spread around him:
When Indra and the Dragon strove in battle, Maghavan gained the victory for ever.
14 Whom sawest thou to avenge the Dragon, Indra, that fear possessed thy heart when thou hadst slain him;
That, like a hawk affrighted through the regions, thou crossedst nine-and-ninety flowing rivers?
15 Indra is King of all that moves and moves not, of creatures tame and horned, the Thunder-wielder.
Over all living men he rules as Sovran, containing all as spokes within the felly.

1.33

HYMN XXXIII. Indra.

1 Come, fain for booty let us seek to Indra: yet more shall he increase his care that guides us.
Will not the Indestructible endow us with perfect knowledge of this wealth, of cattle?
2 I fly to him invisible Wealth-giver as flies the falcon to his cherished eyrie,
With fairest hymns of praise adoring Indra, whom those who laud him must invoke in battle.
3 Mid all his host, he bindeth on the quiver: he driveth cattle from what foe he pleaseth:
Gathering up great store of riches, Indra. be thou no trafficker with us, most mighty.
4 Thou slewest with thy bolt the wealthy Dasyu, alone, yet going with thy helpers, Indra!
Far from the floor of heaven in all directions, the ancient riteless ones fled to destruction.
5 Fighting with pious worshippers, the riteless turned and fled, Indra! with averted faces.
When thou, fierce Lord of the Bay Steeds, the Stayer, blewest from earth and heaven and sky the godless.
6 They met in fight the army of the blameless: then the Navagvas put forth all their power.
They, like emasculates with men contending, fled, conscious, by steep paths from Indra, scattered.
7 Whether they weep or laugh, thou hast o’erthrown them, O Indra, on the sky's extremest limit.
The Dasyu thou hast burned from heaven, and welcomed the prayer of him who pours the juice and lauds thee.
8 Adorned with their array of gold and jewels, they o’er the earth a covering veil extended.
Although they hastened, they o’ercame not Indra: their spies he compassed with the Sun of morning.
9 As thou enjoyest heaven and earth, O Indra, on every side surrounded with thy greatness,
So thou with priests hast blown away the Dasyu, and those who worship not with those who worship.
10 They who pervaded earth's extremest limit subdued not with their charms the Wealth-bestower:
Indra, the Bull, made his ally the thunder, and with its light milked cows from out the darkness.
11 The waters flowed according to their nature; he raid the navigable streams waxed mighty.
Then Indra, with his spirit concentrated, smote him for ever with his strongest weapon.
12 Indra broke through Ilībiśa's strong castles, and Śuṣṇa with his horn he cut to pieces:
Thou, Maghavan, for all his might and swiftness, slewest thy fighting foeman with thy thunder
13 Fierce on his enemies fell Indra's weapon: with. his sharp bull he rent their forts in pieces.
He with his thunderbolt dealt blows on Vṛtra; and conquered, executing all his purpose.
14 Indra, thou helpest Kutsa whom thou lovedst, and guardedst brave Daśadyu when he battled,
The dust of trampling horses rose to heaven, and Śvitrā's son stood up again for conquest.
15 Śvitrā's mild steer, O Maghavan thou helpest in combat for the land, mid Tugra's houses.
Long stood they there before the task was ended: thou wast the master of the foemen's treasure.

The Dasyu seems to stand for the unGodly enemies, whom Indra helps the Arya to kill. The forts here seem more like real forts. Clearly the Arya were a fighting people and looted the forts they won.
1.35
9 The golden-handed Savitar, far-seeing, goes on his way between the earth and heaven,
Drives away sickness, bids the Sun approach us, and spreads the bright sky through the darksome region.
10 May he, gold-handed Asura, kind Leader, come hither to us with his help and favour.
Driving off Rākṣasas and Yātudhānas, the God is present, praised in hymns at evening.

Here Savitar is also called Asura. So Mitra, Varuna and Savitar and a few others would be the more ancient great Gods from an ancestral memory and Indra, Agni, Maruts and Aswins would be the newer and younger Gods more closely identified with these specific people
1.36.
Whom Kaṇva, whom Medhyātithi made the source of wealth, and Vṛṣan and Upastuta.
18 We call on Ugradeva, Yadu, Turvaśa, by means of Agni, from afar;
Agni, bring Navavāstva and Bṛhadratha, Turvīti, to subdue the foe.

People are named. Perhaps these hymns are composed after every fight and Indra is said to help the returning fighters - a sensible explanation.
1.38.
4 If, O ye Maruts, ye the Sons whom Pṛśni bore, were mortal, and
Immortal he who sings your praise.
5 Then never were your praiser loathed like a wild beast in pasture-land,
Nor should he go on Yama's path.
6 Let not destructive plague on plague hard to be conquered, strike its down:
Let each, with drought, depart from us.
7 Truly, they the fierce and mighty Sons of Rudra send their windless
Rain e’en on the desert places.


1.41 intriguing wording.of prayers to Varuna. Some of the hymns are quite difficult to understand even in English and might indicate a more mystic hymn, whose significance would need commentary from a teacher or senior priest.
1.42
2 Drive, Pūṣan, from our road the wolf, the wicked inauspicious wolf,
Who lies in wait to injure us.
3 Who lurks about the path we take, the robber with a guileful heart:
Far from the road chase him away.

1.45 to 1.47 Agni, Asvin Nasatyas as chariot riders of the day sky. Now somewhere I had read that they also rotate around the north star but seem unable to find it cut and pasted here. Will have to hunt - but perhaps the Ursa major and minor might have been identified with the Aswins.
1.48, 1,49
1 DAWN on us with prosperity, O Uṣas, Daughter of the Sky,
1.50 One of the composers of the Veda must have had jaundice to compose this hymn - perhaps with much drinking.
8 Seven Bay Steeds harnessed to thy car bear thee, O thou farseeing One,
God, Sūrya, with the radiant hair.

11 Rising this day, O rich in friends, ascending to the loftier heaven,
Sūrya remove my heart's disease, take from me this my yellow hue.
12 To parrots and to starlings let us give away my yellowness,
Or this my yellowness let us transfer to Haritāla trees.
1.51
Indra
3 Thou hast disclosed the kine's stall for the Aṅgirases, and made a way for Atri by a hundred doors.
On Vimada thou hast bestowed both food and wealth, making thy bolt dance in the sacrificer's fight.

6 Thou savedst Kutsa when Śuṣṇa was smitten down; to Atithigva gavest Śambara for a prey.
E’en mighty Arbuda thou troddest under foot: thou from of old wast born to strike the Dasyus dead.

8 Discern thou well Āryas and Dasyus; punishing the lawless give them up to him whose grass is strewn.
10 The might which Uśanā hath formed for thee with might rends in its greatness and with strength both worlds apart.
O Hero-souled, the steeds of Vāta, yoked by thought, have carried thee to fame while thou art filled with power.
11 When Indra hath rejoiced with Kāvya Uśanā, he mounts his steeds who swerve wider and wider yet.
The Strong hath loosed his bolt with the swift rush of rain, and he hath rent in pieces Śuṣṇa's firm-built forts.
12 Thou mountest on thy car amid strong Soma draughts: Śāryāta brought thee those in which thou hast delight.
Indra, when thou art pleased with men whose Soma flows thou risest to unchallenged glory in the sky.
13 To old Kakṣīvān, Soma-presser, skilled in song, O Indra, thou didst give the youthful Vṛcayā.
Thou, very wise, wast Menā, Vrsanśva's child: those deeds of thine must all be told at Soma feasts.

Dasyu is always the non-follower. But no further description
1.52 So many of the hymns repeat the same Vrtra slaying in the same way:
When Indra, joying in the draughts of Soma juice, forced the clouds, slaying Vṛtra stayer of their flow.
1.53

HYMN LIII. Indra.

1 WE will present fair praise unto the Mighty One, our hymns to Indra in Vivasvān's dwelling-place;
For he hath ne’er found wealth in those who seem to sleep: those who give wealth to men accept no paltry praise.
2 Giver of horses, Indra, giver, thou, of kine, giver of barley, thou art Lord and guard of wealth:
Man's helper from of old, not disappointing hope, Friend of our friends, to thee as such we sing this praise.
3 Indra, most splendid, powerful, rich in mighty deeds, this treasure spread around is known to be thine own.
Gather therefrom, O Conqueror, and bring to us: fail not the hope of him who loves and sings to thee.
4 Well pleased with these bright flames and with these Soma drops, take thou away our poverty with seeds and kine.
With Indra scattering the Dasyu through these drops, freed from their hate may we obtain abundant food.
5 Let us obtain, O Indra, plenteous wealth and food, with strength exceeding glorious, shining to the sky:
May we obtain the Goddess Providence, the strength of heroes, special source of cattle, rich in steeds.
6 These our libations strength-inspiring, Soma draughts, gladdened thee in the fight with Vṛtra, Hero Lord,
What time thou slewest for the singer with trimmed grass ten thousand Vṛtras, thou resistless in thy might.
7 Thou goest on from fight to fight intrepidly, destroying castle after castle here with strength.
Thou, Indra, with thy friend who makes the foe bow down, slewest from far away the guileful Namuci.
8 Thou hast struck down in death Karañja, Parṇaya, in Atithigva's very glorious going forth.
Unyielding, when Ṛjiśvan compassed them with siege, thou hast destroyed the hundred forts of Vaṅgṛida.
9 With all-outstripping chariot-wheel, O Indra, thou far-famed, hast overthrown the twice ten Kings of men,
With sixty thousand nine-and-ninety followers, who came in arms to fight with friendless Suśravas.
10 Thou hast protected Suśravas with succour, and Tūrvayāṇa with thine aid, O Indra.
Thou madest Kutsa, Atithigva, Āyu, subject unto this King, the young, the mighty.
11 May we protected by the Gods hereafter remain thy very prosperous friends, O Indra.
Thee we extol, enjoying through thy favour life long and joyful and with store of heroes.
This seems to be following the same plan - first praise Indra for the battle in the sky and then for helping win a battle on earth. Many of these hymns seem to be composed after the war is over.
1.54.

HYMN LIV. Indra.

1 URGE us not, Maghavan, to this distressful fight, for none may comprehend the limit of thy strength.
Thou with fierce shout hast made the woods and rivers roar: did not men run in crowds together in their fear?
2 Sing hymns of praise to Śakra, Lord of power and might; laud thou and magnify Indra who heareth thee,
Who with his daring might, a Bull exceeding strong in strength, maketh him master of the heaven and earth.
3 Sing forth to lofty Dyaus a strength-bestowing song, the Bold, whose resolute mind hath independent sway.
High glory hath the Asura, compact of strength, drawn on by two Bay Steeds: a Bull, a Car is he.
4 The ridges of the lofty heaven thou madest shake; thou, daring, of thyself smotest through Śambara,
When bold with gladdening juice, thou warredst with thy bolt, sharp and two-edged, against the banded sorcerers.
5 When with a roar that fills the woods, thou forcest down on wind's head the stores which Śuṣṇa kept confined,
Who shall have power to stay thee firm and eager-souled from doing still this day what thou of old hast done?
6 Thou helpest Narya, Turvaśa, and Yadu, and Vayya's son Turvīti, Śatakratu!
Thou helpest horse and car in final battle thou breakest down the nine-and-ninety castles.
7 A hero-lord is he, King of a mighty folk, who offers free oblations and promotes the Law,
Who with a bounteous guerdon welcomes hymns of praise: for him flows down the abundant stream below the sky.
8 His power is matchless, matchless is his wisdom; chief, through their work, be some who drink the Soma,
Those, Indra, who increase the lordly power, the firm heroic strength of thee the Giver.
9 Therefore for thee are these abundant beakers Indra's drink, stone-pressed juices held in ladles.
Quaff them and satisfy therewith thy longing; then fix thy mind upon bestowing treasure.
10 There darkness stood, the vault that stayed the waters’ flow: in Vṛtra's hollow side the rain-cloud lay concealed.
But Indra smote the rivers which the obstructer stayed, flood following after flood, down steep declivities.
11 So give us, Indra, bliss-increasing glory give us great sway and strength that conquers people.
Preserve our wealthy patrons, save our princes; vouchsafe us wealth and food with noble offspring.

1.55 to 57 more Indra. These are all clearly battle cry hymns for the warriors. Question is - were the Vedic tribes fighting each other or fighting others? The Dasyu description as not following the laws of the Arya seems to indicate they are not other clans. These could be either other more distant Iranian tribals who pray to different Gods or could be non Aryan people.

1.58 59 Agni

6 Now will I tell the greatness of the Hero whom Pūru's sons follow as Vṛtra's slayer:
Agni Vaiśvānara struck down the Dasyu, cleave Śambara through and shattered down his fences.
7 Vaiśvānara, dwelling by his might with all men, far-shining, holy mid the Bharadvājas,
Is lauded, excellent, with hundred praises by Purūṇītha, son of Śatavani.
1.60 more agni prayers by gotamas This section composed by the Gotamas is also simple like the Kanvas, although prayers to Agni are more fanciful and quite elegantly descriptive of how the fire spreads and dances.

1.61

7 As soon as, at libations of his mother, great Viṣṇu had drunk up the draught, he plundered.
The dainty cates, the cooked mess; but One stronger transfixed the wild boar, shooting through the mountain.

The boar demon is also repeated many times.
1.62
3 When Indra and the Aṅgirases desired it, Saramā found provision for her offspring.
Bṛhaspati cleft the mountain, found the cattle: the heroes shouted with the kine in triumph.
4 Mid shout, loud shout, and roar, with the Navagvas, seven singers, hast thou, heavenly, rent the mountain;
Thou hast, with speeders, with Daśagvas, Indra, Śakra, with thunder rent obstructive Vala.
5 Praised by Aṅgirases, thou, foe-destroyer, hast, with the Dawn, Sun, rays, dispelled the darkness.
Thou Indra, hast spread out the earth's high ridges, and firmly fixed the region under heaven.

13 O mighty Indra, Gotama's son Nodhas hath fashioned this new prayer to thee Eternal,

1.65 Agni
2 The Gods approached the ways of holy Law; there was a gathering vast as heaven itself.
1.66 to 76 agni
3 Burn thou up all the Rākṣasas, O Agni; ward thou off curses from our sacrifices.
Clearly the Rakshasas were the demons and not the Asuras in the ancient period.
1.84
13 With bones of Dadhyach for his arms, Indra, resistless in attack,
Struck nine-and-ninety Vṛtras dead.
14 He, searching for the horse's head, removed among the mountains, found
At Śaryaṇāvān what he sought.
15 Then verily they recognized the essential form of Tvaṣṭar's Bull,
Here in the mansion of the Moon.

1.85
9 When Tvaṣṭar deft of hand had turned the thunderbolt, golden, with thousand edges, fashioned more skilfully,
Indra received it to perform heroic deeds. Vṛtra he slew, and forced the flood of water forth.
10 They with their vigorous strength pushed the well up on high, and clove the cloud in twain though it was passing strong.
The Maruts, bounteous Givers, sending forth their voice, in the wild joy of Soma wrought their glorious deeds.
11 They drave the cloud transverse directed hitherward, and poured the fountain forth for thirsting Gotama.
Shining with varied light they come to him with help: they with their might fulfilled the longing of the sage.

This seems to tell of the rains bringing water to a parched land. Now both Oxus and Indus are fed by glaciers. So it is likely the Kabul river they are speaking of and the valley slopes on which the cattle would need to graze.

1.90-94. More prayers. Fairly good poetry - at least Griffith's rendering of it - describing the early dawn, spread of fire in the kindling and the like

1.95
16 Such, Agni, thou who knowest all good fortune, God, lengthen here the days of our existence.
This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

The last line is repeated in this group of hymns. The sense of Sindu is more of generic for river than for one specific river

1.100
17 The Vārṣāgiras unto thee, O Indra, the Mighty One, sing forth this laud to please thee,
Ṛjrāśva with his fellows, Ambarīṣa, Surādhas, Sahadeva, Bhayamāna.
18 He, much invoked, hath slain Dasyus and Śimyus, after his wont, and laid them low with arrows.
The mighty Thunderer with his fair-complexioned friends won the land, the sunlight, and the waters.

It is difficult to say who are the fair complexioned friends but probably referring to themselves.
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2 Indra, who with triumphant wrath smote Vyaṁsa down, and Śambara, and Pipru the unrighteous one;
Who extirpated Śuṣṇa the insatiate,—him girt by Maruts we invoke to be our Friend.

5 He who is Lord of all the world that moves and breathes, who for the Brahman first before all found the Cows;
Indra who cast the Dasyus down beneath his feet,—him girt by Maruts we invoke to be our Friend.


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2 He spread the wide earth out and firmly fixed it, smote with his thunderbolt and loosed the waters.
Maghavan with his puissance struck down Ahi, rent Rauhiṇa to death and slaughtered Vyaṁsa.
3 Armed with his bolt and trusting in his prowess he wandered shattering the forts of Dāsas.
Cast thy dart, knowing, Thunderer, at the Dasyu; increase the Ārya's might and glory, Indra.
4 For him who thus hath taught these human races, Maghavan, bearing a fame-worthy title,
Thunderer, drawing nigh to slay the Dasyus, hath given himself the name of Son for glory.


8 As thou hast smitten Śuṣṇa, Pipru, Vṛtra and Kuyava, and Śambara's forts, O Indra.
This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.
This definitely harks of forts in the region and being striken down. A list of people and how Indra helped to shatter their forts
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2 These men have come to Indra for assistance: shall he not quickly come upon these pathways?
May the Gods quell the fury of the Dāsa, and may they lead our folk to happy fortune.
4 This hath his kinship checked who lives beside us: with ancient streams forth speeds and rules the Hero,
Añjasī, Kuliśī, and Virapatnī, delighting him, bear milk upon their waters.
5 Soon as this Dasyu's traces were discovered, as she who knows her home, he sought the dwelling.
Now think thou of us, Maghavan, nor cast us away as doth a profligate his treasure.

It is almost as if the Aryas were seeking out the forts where these people lived and striking them down. Now we know that after 1900 and definitely after 1700 BC, there were few or no brick forts of the Indus people. Perhaps they had lost the ability to bake brick but made more ramshackle earther embankments in Sind and perhaps along the Indus. Or perhaps simple wooden forts. These could be the forts being broken. Even in the times of the IVC, there was a probable absence of large standing army. Arms were also very few recovered - other wise the most valuable use of Bronze is making weapons, but the IVC made very dew of these. The Cemerery H or other descendents might have been a more primitive people by 1200 BC living in small villages with just mud brick juggis, just like you have in the villages of India even now. These might be the people who were sought out and destroyed by the Aryans.

Definitely these descriptions cannot be for the other Indo Aryan tribes, since they wouldnt live in forts. BMAC is also unlikely to be the place because the reference seems better suited for the NWFP rather than Uzbekistan

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Yet torturing cares consume me as the wolf assails the thirsty deer. 

17 Tṛta, when buried in the well, calls on the Gods to succour him.
That call of his Bṛhaspati heard and released him from distress. Mark this my woe, ye Earth and Heaven.

18 A ruddy wolf beheld me once, as I was faring on my path.

The wold if the main predator. That means Afghanistan and maximum NWFP. Leopard, snow leopards and persian leopards are well known in the entire region. So not a discriminator.

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6 As first I said when choosing you, in battle we must contend with Asuras for this Soma.
So came ye unto this my true conviction, and drank libations of the flowing Soma.

8 If with, the Yadus, Turvaśas, ye sojourn, with Druhyus, Anus, Pūrus, Indra-Agni!
Even from thence, ye mighty Lords, come hither, and drink libations of the flowing Soma.

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2 For I have heard that ye give wealth more freely than worthless son-in-law or spouse's brother.
So offering to you this draught of Soma, I make you this new hymn, Indra and Agni,

Even in those days, people had pretty similar views about the shiftless brother in law and the suspicion of a son in law!!

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HYMN CX. Ṛbhus.

1. THE holy work I wrought before is wrought again: my sweetest hymn is sung to celebrate your praise.
Here, O ye Ṛbhus, is this sea for all the Gods: sate you with Soma offered with the hallowing word.
2 When, seeking your enjoyment onward from afar, ye, certain of my kinsmen, wandered on your way,
Sons of Sudhanvan, after your long journeying, ye came unto the home of liberal Savitar.
3 Savitar therefore gave you immortality, because ye came proclaiming him whom naught can hide;
And this the drinking-chalice of the Asura, which till that time was one, ye made to be fourfold.
4 When they had served with zeal at sacrifice as priests, they, mortal as they were, gained immortality.
The Ṛbhus, children of Sudhanvan, bright as suns, were in a year's course made associate with prayers.
5 The Ṛbhus, with a rod measured, as ’twere a field, the single sacrificial chalice. wide of mouth,
Lauded of all who saw, praying for what is best, desiring glorious fame among Immortal Gods.
6 As oil in ladles, we through knowledge will present unto the Heroes of the firmament our hymn,—
The Ṛbhus who came near with this great Father's speed, and rose to heaven's high sphere to eat the strengthening food.
7 Ṛbhu to us is Indra freshest in his might, Ṛbhu with powers and wealth is giver of rich gifts.
Gods, through your favour may we on the happy day quell the attacks of those who pour no offerings forth.
8 Out of a skin, O Ṛbhus, once ye formed a cow, and brought the mother close unto her calf again.
Sons of Sudhanvan, Heroes, with surpassing skill ye made your aged Parents youthful as before.
9 Help us with strength where spoil is won, O Indra: joined with the Ṛbhus give us varied bounty.
This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.

HYMN CXII. Aśvins.

1 To give first thought to them, I worship Heaven and Earth, and Agni, fair bright glow, to hasten their approach.
Come hither unto us, O Aśvins, with those aids wherewith in fight ye speed the war-cry to the spoil.
2 Ample, unfailing, they have mounted as it were an eloquent car that ye may think of us and give.
Come hither unto us, O Aśvins, with those aids wherewith ye help our thoughts to further holy acts.
3 Ye by the might which heavenly nectar giveth you are in supreme dominion Lords of all these folk.
Come hither unto us, O Aśvins, with those aids wherewith ye, Heroes, made the barren cow give milk.
4 The aids wherewith the Wanderer through his offspring's might, or the Two-Mothered Son shows swiftest mid the swift;
Wherewith the sapient one acquired his triple lore,—Come hither unto us, O Aśvins, with those aids.
5 Wherewith ye raised from waters, prisoned and fast bound, Rebha, and Vandana to look upon the light;
Wherewith ye succoured Kaṇva as he strove to win,—Come hither unto us, O Aśvins, with those aids.
6 Wherewith ye rescued Antaka when languishing deep in the pit, and Bhujyu with unfailing help.
And comforted Karkandhu, Vayya, in their woe,—Come hither unto us, O Aśvins, with those aids.
7 Wherewith ye gave Śucanti wealth and happy home, and made the fiery pit friendly for Atri's sake;
Wherewith ye guarded Purukutsa, Pṛśnigu,—Come hither unto us, O Aśvin;, with those aids.
8 Mighty Ones, with what powers ye gave Parāvṛj aid what time ye made the blind and lame to see and walk;
Wherewith ye set at liberty the swallowed quail,—Come hither unto us, O Aśvins, with those aids.
9 Wherewith ye quickened the most sweet exhaustless flood, and comforted Vasiṣṭha, ye who ne’er decay;
And to Śrutarya, Kutsa, Narya gave your help,—Come hither unto us, O Aśvins, with those aids.
10 Wherewith ye helped, in battle of a thousand spoils, Viśpalā seeking booty, powerless to move.
Wherewith ye guarded friendly Vaśa, Aśva's son,—Come hither unto us, O Aśvins, with those aids.
11 Whereby the cloud, ye Bounteous Givers, shed sweet rain for Dīrghaśravas, for the merchant Auśija,
Wherewith ye helped Kakṣīvān, singer of your praise,—Come hither unto us, O Aśvins, with those aids.
12 Wherewith ye made Rasā swell full with water-floods, and urged to victory the car without a horse;
Wherewith Triśoka drove forth his recovered cows,—Come hither unto us, O Aśvins, with those aids.
13 Wherewith ye, compass round the Sun when far away, strengthened Mandhātar in his tasks as lord of lands,
And to sage Bharadvāja gave protecting help,—Come hither unto us, O Aśvins, with those aids.
14 Wherewith, when Śambara was slain, ye guarded well great Atithigva, Divodāsa, Kaśoju,
And Trasadasyu when the forts were shattered down,—Come hither unto us, O Aśvins, with those aids.
15 Wherewith ye honoured the great drinker Vamra, and Upastuta and Kali when he gained his wife,
And lent to Vyaśva and to Pṛthi favouring help,—Come hither unto us, O Aśvins, with those aids.
16 Wherewith, O Heroes, ye vouchsafed deliverance to Śayu, Atri, and to Manu long ago;
Wherewith ye shot your shafts in Syūmaraśmi's cause.—Come hither unto us, O Aśvins, with those aids.
17 Wherewith Paṭharvā, in his majesty of form, shone in his course like to a gathered kindled fire;
Wherewith ye helped Śāryāta in the mighty fray,—Come hither unto us, O Aśvins, with those aids.
18 Wherewith, Aṅgirases! ye triumphed in your heart, and onward went to liberate the flood of milk;
Wherewith ye helped the hero Manu with new strength,—Come hither unto us, O Aśvins, with those aids.
19 Wherewith ye brought a wife for Vimada to wed, wherewith ye freely gave the ruddy cows away;
Wherewith ye brought the host of kind Gods to Sudās—Come hither unto us, O Aśvins, with those aids.
20 Wherewith ye bring great bliss to him who offers gifts, wherewith ye have protected Bhujyu, Adhrigu,
And good and gracious Subharā and Ṛtastup,—Come hither unto us, O Aśvins, with those aids.
21 Wherewith ye served Kṛśānu where the shafts were shot, and helped the young man's horse to swiftness in the race;
Wherewith ye bring delicious honey to the bees,—Come hither unto us, O Aśvins, with those aids.
22 Wherewith ye speed the hero as he fights for kine in hero battle, in the strife for land and sons,
Wherewith ye safely guard his horses and his car,—Come hither unto us, O Aśvins with those aids.
23 Wherewith ye, Lords of Hundred Powers, helped Kutsa, son of Ārjuni, gave Turvīti and Dabhīti strength,
Favoured Dhvasanti and lent Puruṣanti help,—Come hither unto us, O Aśvins, with those aids.
24 Make ye our speech effectual, O ye Aśvins, and this our hymn, ye mighty Wonder-Workers.
In luckless game I call on you for succour: strengthen us also on the field of battle.
25 With, undiminished blessings, O ye Aśvins, for evermore both night and day protect us.
This prayer of ours may Varuṇa grant, and Mitra, and Aditi and Sindhu, Earth and Heaven.


HYMN CXVI. Aśvins.

1. I TRIM like grass my song for the Nāsatyas and send their lauds forth as the wind drives rain-clouds,
Who, in a chariot rapid as an arrow, brought to the youthful Vimada a consort.
2 Borne on by rapid steeds of mighty pinion, or proudly trusting in the Gods’ incitements.
That stallion ass of yours won, O Nāsatyas, that thousand in the race, in Yama's contest.
3 Yea, Aśvins, as a dead man leaves his riches, Tugra left Bhujyu in the cloud of waters.
Ye brought him back in animated vessels, traversing air, unwetted by the billows.
4 Bhujyu ye bore with winged things, Nāsatyas, which for three nights, three days full swiftly travelled,
To the sea's farther shore, the strand of ocean, in three cars, hundred-footed, with six horses.
5 Ye wrought that hero exploit in the ocean which giveth no support, or hold or station,
What time ye carried Bhujyu to his dwelling, borne in a ship with hundred oars, O Aśvins.
6 The white horse which of old ye gave Aghāśva, Aśvins, a gift to be his wealth for ever,—
Still to be praised is that your glorious present, still to be famed is the brave horse of Pedu.
7 O Heroes, ye gave wisdom to Kakṣīvān who sprang from Pajra's line, who sang your praises.
Ye poured forth from the hoof of your strong charger a hundred jars of wine as from a strainer.
8 Ye warded off with cold the fire's fierce burning; food very rich in nourishment ye furnished.
Atri, cast downward in the cavern, Aśvins ye brought, with all his people, forth to comfort.
9 Ye lifted up the well, O ye Nāsatyas, and set the base on high to open downward.
Streams flowed for folk of Gotama who thirsted, like rain to bring forth thousandfold abundance.
10 Ye from the old Cyavāna, O Nāsatyas, stripped, as ’twere mail, the skin upon
his body,
Lengthened his life when all had left him helpless, Dasras! and made him lord of youthful maidens.
11 Worthy of praise and worth the winning, Heroes, is that your favouring succour O Nāsatyas,
What time ye, knowing well his case, delivered Vandana from the pit like hidden treasure.
12 That mighty deed of yours, for gain, O Heroes, as thunder heraldeth the rain, I publish,
When, by the horse's head, Atharvan's offspring Dadhyac made known to you the Soma's sweetness.
13 In the great rite the wise dame called, Nāsatyas, you, Lords of many treasures, to assist her.
Ye heard the weakling's wife, as ’twere an order, and gave to her a son Hiraṇyahasta.
14 Ye from the wolf's jaws, as ye stood together, set free the quail, O Heroes, O Nāsatyas.
Ye, Lords of many treasures, gave the poet his perfect vision as he mourned his trouble.
15 When in the time of night, in Khela's battle, a leg was severed like a wild bird's pinion,
Straight ye gave Viśpalā a leg of iron that she might move what time the conflict opened.
16 His father robbed Ṛjrāśva of his eyesight who for the she-wolf slew a hundred wethers.
Ye gave him eyes, Nāsatyas, Wonder-Workers, Physicians, that he saw with sight uninjured.
17 The Daughter of the Sun your car ascended, first reaching as it were the goal with coursers.
All Deities within their hearts assented, and ye, Nāsatyas, are close linked with glory.
18 When to his house ye came, to Divodāsa, hasting to Bharadvāja, O ye Aśvins,
The car that came with you brought splendid riches: a porpoise and a bull were yoked together.
19 Ye, bringing wealth with rule, and life with offspring, life rich in noble heroes; O Nāsatyas,
Accordant came with strength to Jahnu's children who offered you thrice every day your portion.
20 Ye bore away at night by easy pathways Jāhuṣa compassed round on every quarter,
And, with your car that cleaves the toe asunder, Nāsatyas never decaying! rent the mountains.
21 One morn ye strengthened Vaśa for the battle, to gather spoils that might be told in thousands.
With Indra joined ye drove away misfortunes, yea foes of Pṛthuśravas, O ye mighty.
22 From the deep well ye raised on high the water, so that Ṛcatka's son, Sara, should drink it;
And with your might, to help the weary Śayu, ye made the barren cow yield milk, Nāsatyas.
23 To Viśvaka, Nāsatyas! son of Kṛṣṇa, the righteous man who sought your aid and praised you,
Ye with your powers restored, like some lost creature, his son Viṣṇāpū for his eyes to look on.
24 Aśvins, ye raised, like Soma in a ladle Rebha, who for ten days and ten nights, fettered.
Had lain in cruel bonds, immersed and wounded, suffering sore affliction, in the waters.
25 1 have declared your wondrous deeds, O Aśvins: may this be mine, and many kine and heroes.
May I, enjoying lengthened life, still seeing, enter old age as ’twere the house I live in.

HYMN CXVII. Aśvins.

1. AŚVINS, your ancient priest invites you hither to gladden you with draughts of meath of Soma.
Our gift is on the grass, our song apportioned: with food and strength come hither, O Nāsatyas.
2 That car of yours, swifter than thought, O Aśvins, which drawn by brave steeds cometh to the people,
Whereon ye seek the dwelling of the pious,—come ye thereon to our abode, O Heroes.
3 Ye freed sage Atri, whom the Five Tribes honoured, from the strait pit, ye Heroes with his people,
Baffling the guiles of the malignant Dasyu, repelling them, ye Mighty in succession.
4 Rebha the sage, ye mighty Heroes, Aśvins! whom, like a horse, vile men had sunk in water,—
Him, wounded, with your wondrous power ye rescued: your exploits of old time endure for ever.
5 Ye brought forth Vandana, ye Wonder-Workers, for triumph, like fair gold that hath been buried,
Like one who slumbered in destruction's bosom, or like the Sun when dwelling in the darkness.
6 Kakṣīvān, Pajra's son, must laud that exploit of yours, Nāsatyas, Heroes, ye who wander!
When from the hoof of your strong horse ye showered a hundred jars of honey for the people.
7 To Kṛṣṇa's son, to Viśvaka who praised you, O Heroes, ye restored his son Viṣṇāpū.
To Ghoṣā, living in her father's dwelling, stricken in years, ye gave a husband, Aśvins.
8 Ruṣatī, of the mighty people, Aśvins, ye gave to Śyāva of the line of Kaṇva.
This deed of yours, ye Strong Ones should be published, that ye gave glory to the son of Nṛṣad.
9 O Aśvins, wearing many forms at pleasure, on Pedu ye bestowed a fleet-foot courser,
Strong, winner of a thousand spoils, resistless the serpent slayer, glorious, triumphant.
10 These glorious things are yours, ye Bounteous Givers; prayer, praise in both worlds are your habitation.
O Aśvins, when the sons of Pajra call you, send strength with nourishment to him who knoweth.
11 Hymned with the reverence of a son, O Aśvins ye Swift Ones giving booty to the singer,
Glorified by Agastya with devotion, established Viśpalā again, Nāsatyas.
12 Ye Sons of Heaven, ye Mighty, whither went ye, sought ye, for his fair praise the home of Kāvya.
When, like a pitcher full of gold, O Aśvins, on the tenth day ye lifted up the buried?
13 Ye with the aid of your great powers, O Aśvins, restored to youth the ancient man Cyavāna.
The Daughter of the Sun with all her glory, O ye Nāsatyas, chose your car to bear her.
14 Ye, ever-youthful Ones, again remembered Tugra, according to your ancient manner:
With horses brown of hue that flew with swift wings ye brought back Bhujyu from the sea of billows.
15 The son of Tugra had invoked you, Aśvins; borne on he went uninjured through the ocean.
Ye with your chariot swift as thought, well-harnessed, carried him off, O Mighty Ones, to safety.
16 The quail had invocated you, O Aśvins, when from the wolf's devouring jaws ye freed her.
With conquering car ye cleft the mountain's ridges: the offspring of Viśvāc ye killed with poison.
17 He whom for furnishing a hundred wethers to the she-wolf, his wicked father blinded,—
To him, Ṛjrāśva, gave ye eyes, O Aśvins; light to the blind ye sent for perfect vision.
18 To bring the blind man joy thus cried the she-wolf: O Aśvins, O ye Mighty Ones, O Heroes,
For me Ṛjrāśva, like a youthful lover, hath. cut piecemeal one and a hundred wethers.
19 Great and weal-giving is your aid, O Aśvins, ye, objects of all thought, made whole the cripple.
Purandhi also for this cause invoked you, and ye, O mighty, came to her with succours.
20 Ye, Wonder-Workers, filled with milk for Śayu the milkless cow, emaciated, barren;
And by your powers the child of Purumitra ye brought to Vimada to be his consort.
21 Ploughing and sowing barley, O ye Aśvins, milking out food for men, ye Wonder-Workers,
Blasting away the Dasyu with your trumpet, ye gave far-spreading light unto the Ārya.
22 Ye brought the horse's head, Aśvins, and gave it unto Dadhyac the offspring of Atharvan.
True, he revealed to you, O Wonder-Workers, sweet Soma, Tvaṣṭar's secret, as your girdle.
23 O Sages, evermore I crave your favour: be gracious unto all my prayers, O Aśvins.
Grant me, Nāsatyas, riches in abundance, wealth famous and accompanied with children.
24 With liberal bounty to the weakling's consorts ye, Heroes, gave a son Hiraṇyahasta;
And Śyāva, cut into three several pieces, ye brought to life again, O bounteous Aśvins.
25 These your heroic exploits, O ye Aśvins, done in the days. of old, have men related.
May we, addressing prayer to you, ye Mighty, speak with brave sons about us to the synod.


There are clearly stories associated with the hymns with which the people would be well associated. These stories are now lost. The five tribes seems to be their own apellation for the Aryas, perhaps they were originally 5 tribes.

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4 Ye came to Bhujyu while he struggled in the flood, with flying birds, self-yoked, ye bore him to his sires.

The flood again


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14 The sea and all the Deities shall give us him with the golden ear and neck bejewelled.
The sea is referred to many times. So these people would perhaps go down Sind to the Sea. Quite a fair distance.
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1. WITH wisdom I present these lively praises of Bhāvya dweller on the bank of Sindhu;
For he, unconquered King, desiring glory, hath furnished me a thousand sacrifices.
2 A hundred necklets from the King, beseeching, a hundred gift-steeds I at once accepted;
Of the lord's cows a thousand, I Kakṣīvān. His deathless glory hath he spread to heaven.

Clearly a big gift means composition of special hymns to mark the occasion. Hence the origin of the hymns - recycling these hymns would make life easier for the priests to perform their yagnya.

HYMN CXXXI. Indra.

1. To Indra Dyaus the Asura hath bowed him down, to Indra mighty Earth with wide-extending tracts, to win the light, with wide-spread tracts.
3 Couples desirous of thine aid are storming thee, pouring their presents forth to win a stall of kine, pouring gifts, Indra, seeking thee.
Thou hast chastised, O Indra, Lord of Strength, the man who worships not,
And made thine own this great earth and these water-floods; with joyous heart these water-floods

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Their battle-cry thou madest sound victorious in the shocks of war.
One stream after another have they gained from thee, eager for glory have they gained.

6 Indra and Parvata, our champions in the fight, drive ye away each man who fain would war with us, drive him far from us with the bolt.


HYMN CXXXIII. Indra.

1. WITH sacrifice I purge both earth and heaven: I burn up great she-fiends who serve not Indra,
Where throttled by thy hand the foes were slaughtered, and in the pit of death lay pierced and mangled.
2 O thou who castest forth the stones crushing the sorceresses’ heads,
Break them with thy wide-spreading foot, with thy wide-spreading mighty foot.
3 Do thou, O Maghavan, beat off these sorceresses' daring strength.
Cast them within the narrow pit. within the deep and narrow pit.

I wonder what these sorcerors and sorceresses are. Maybe just mythical superstition. Or they believed in possesions as do many Indians today.
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Praise Indra, praise thou Agni, praise Bhaga and heavenly Aryaman.
Long may we live and have attendant progeny, have progeny with Soma's help.


HYMN CLI. Mitra and Varuṇa

4 The people prospers, Asuras! whom ye dearly love: ye, Righteous Ones, proclaim aloud the Holy Law.
That efficacious power that comes from lofty heaven, ye bind unto the work, as to the pole an ox.

HYMN CLIV. Viṣṇu

1. I WILL declare the mighty deeds of Viṣṇu, of him who measured out the earthly regions,
Who propped the highest place of congregation, thrice setting down his footstep, widely striding.
2 For this his mighty deed is Viṣṇu lauded, like some wild beast, dread, prowling, mountain-roaming;
He within whose three wide-extended paces all living creatures have their habitation.


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That which hath been directed well at mortal man, bow-armed Kṛśānu's arrow, ye turn far aside.
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2 He who brings gifts to him the Ancient and the Last, to Viṣṇu who ordains, together with his Spouse,
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5 The most maternal streams, wherein the Dāsas cast me securely bound, have not devoured me.
When Traitana would cleave my head asunder, the Dāsa wounded his own breast and shoulders.

Krishna in an earlier hymn was just a name for one of the Aryans. Krishanu another now.

HYMN CLXI. Ṛbhus.

1 WHY hath the Best, why hath the Youngest come to us? Upon what embassy comes he? What have we said?
We have not blamed the chalice of illustrious birth. We, Brother Agni, praised the goodness of the wood.
2 The chalice that is single make ye into four: thus have the Gods commanded; therefore am I come.
If, O Sudhanvan's Children, ye will do this thing ye shall participate in sacrifice with Gods.
3 What to the envoy Agni in reply ye spake, A courser must be made, a chariot fashioned here,
A cow must be created, and the Twain made young. When we have done these things, Brother, we turn to you.
4 When thus, O Ṛbhus, ye had done ye questioned thus, Whither went he who came to us a messenger?
Then Tvaṣṭar, when he viewed the four wrought chalices, concealed himself among the Consorts of the Gods.
5 As Tvaṣṭar thus had spoken, Let us slay these men who have reviled the chalice, drinking-cup of Gods,
They gave themselves new names when Soma juice was shed, and under these new names the Maiden welcomed them.
6 Indra hath yoked his Bays, the Aśvins' car is horsed, Bṛhaspati hath brought the Cow of every hue.
Ye went as Ṛbhus, Vibhvan, Vāja to the Gods, and skilled in war, obtained your share in sacrifice.
7 Ye by your wisdom brought a cow from out a hide; unto that ancient Pair ye gave again their youth.
Out of a horse, Sudhanvan's Sons, ye formed a horse: a chariot ye equipped, and went unto the Gods.


HYMN CLXII. The Horse.

1. SLIGHT us not Varuṇa, Aryaman, or Mitra, Ṛbhukṣan, Indra, Āyu, or the Maruts,
When we declare amid the congregation the virtues of the strong Steed, God-descended.
2 What time they bear before the Courser, covered with trappings and with wealth, the grasped oblation,
The dappled goat goeth straightforward, bleating, to the place dear to Indra and to Pūṣan.
3 Dear to all Gods, this goat, the share of Pūṣan, is first led forward with the vigorous Courser,
While Tvaṣṭar sends him forward with the Charger, acceptable for sacrifice, to glory.


1.164:
Very complex hymn with obscure meaning. Speaks of how the world was created and what it means. Very different from all the preceeding and describes how the important things in their life came about. Similar to other creation stories
15 Of the co-born they call the seventh single-born; the six twin pairs are called Ṛṣis, Children of Gods.
3 How on the Gāyatrī the Gāyatrī was based, how from the Triṣṭup they fashioned the Triṣṭup forth,
How on the Jagatī was based the Jagatī,—they who know this have won themselves immortal life.
24 With Gāyatrī he measures out the praise-song, Sāma with praise-song, triplet with the Triṣṭup.
The triplet with the two or four-foot measure, and with the syllable they form seven metres.

45 Speech hath been measured out in four divisions, the Brahmans who have understanding know them.
Three kept in close concealment cause no motion; of speech, men speak only the fourth division.

49 That breast of thine exhaustless, spring of pleasure, wherewith thou feedest all things that are choicest,
Wealth-giver, treasure. finder, free bestower,—bring that, Sarasvatī, that we may drain it.

1.165
5 Therefore together with our strong companions, having adorned our bodies, now we harness,
Our spotted deer with might, for thou, O Indra, hast learnt and understood our Godlike nature.


1.166
Deer-skins are on their shoulders, on their fellies knives: they spread their glory out as birds spread out their wings.

1.167
11 May this your laud, may this your song, O Maruts, sung by the poet, Māna's son, Māndārya,
These set of hymns are quite philosophical and complex. A good teacher can use these and wax eloquent. So not every hymn is practical and simple, some of the poets have made quite thoughtful and very deep hymns
1.174
 1. THOU art the King of all the Gods, O Indra: protect the men, O Asura, preserve us.
Thou Lord of Heroes, Maghavan, our saver, art faithful, very rich, the victory-giver.
With them guard lion-like wasting active Agni to dwell in our tilled fields and in our homestead.
7 Indra, the bard sang forth in inspiration: thou madest earth a covering for the Dāsa.
Like castles thou hast crushed the godless races, and bowed the godless scorner's deadly weapon.
9 A Stormer thou hast made the stormy waters flow down, O Indra, like the running rivers.
When o’er the flood thou broughtest them, O Hero, thou keptest Turvaśa and Yadu safely.

1.175
3 Thou, Hero, winner of the spoil, urgest to speed the car of man.
Burn, like a vessel with the flame, the lawless Dasyu, Conqueror!

4 Empowered by thine own might, O Sage, thou stolest Sūrya's chariot wheel.
Thou barest Kutsa with the steeds of Wind to Śuṣṇa as his death.

1.176
3 Within whose hands deposited all the Five Peoples’ treasures rest.
The lion and the spotted deer figure frequently, including one which I seem to have missed in cut pasting. Here again the five people are referred to.
1.182
6 Four ships most welcome in the midst of ocean, urged by the Aśvins, save the son of Tugra,
Him who was cast down headlong in the waters, plunged in the thick inevitable darkness.
7 What tree was that which stood fixed in surrounding sea to which the son of Tugra supplicating clung?
Like twigs, of which some winged creature may take hold, ye, Aśvins, bore him off safely to your renown.

There are a few ocean stories of how the Gods helped some lost sailor. Could be the Aral/Caspian fishermen. I fail to see how and why these people would try to sail the Arabian sea - it is just not in their nature as described. Perhaps these are Indus river boatmen who are swept out to the sea and somehow saved. In which case, there might be many others not saved. Since fishing is not described so far, maybe this is for crossing the Indus to the other bank or sailing for navigation - even for fighting.

1.83
4 Let not the wolf, let not the she-wolf harm you. Forsake me not, nor pass me by or others.

1.84
3 Nāsatyas, Pūṣans, ye as Gods for glory arranged and set in order Sūrya's bridal.
Your giant steeds move on, sprung from the waters, like ancient times of Varuṇa the Mighty.


The first book ends - and the story os of a simple pastoral people who fight, live near one or two rivers and  sometimes get lost at sea. With wolves nearby - which would bring doen larger cattle unlike a leopard which would only take a dog or calf. They build stalls and barter with cattle. Wear deer skin. No rhinos or tigers so far. They shatter someone's fort but not sure who - could be the remnants of the IVC or Cemetry H people who might be living in small mud hut villages.


On first reading my impression was as follows.

General comments from RV 1.1 to 1.174

Being on iPad and proper editing being difficult, let me write here the general sense of the first chapter. Later I will go over the pasted extracts.

There is little doubt that these are the hymns of a pastoral animal raising people. Horse, cows and goats are the main cattle it seems. There are groups of hymns which are composed by different poets in groups. All have so far a generaL sense and don't seem to have interpolations from later addition.

The general geography seems to have two rivers called the saraswati and the sindu unless sindu is not a river. In which case so far there is only one river. So far there is no mention of agriculture. The wolf figures prominently and only deer, spotted deer and lion are mentioned so far. Lion of course is a general term and it has to be seen if it could be tiger.

The mention of wolves is interesting. Although wolves are present in India, the more likely cattle thief is tiger. Also leopard for calves. If the main predator for the cattle is wolves, then this is either at north west frontier of Pakistan or further West.

The mention of sea is also of note. Excluding the Arabian sea only other possibility is either the Aral sea or Caspian sea. And if only two Rivers were present, they could be the Oxus and the Syr darya. However this region gets quite cold in winter and so far there is no mention of the cold. The area is quite dry though which can explain the obsession with rain falling. If it were this far north, at least a few hymns saying protect me from the cold as I huddle in the chill of the night would be in order. So far there is none. Wolf however would be right at home and Lions were there in east Caspian Parthian and Iranian lands at these times.

An entirely Afghan locus is also unlikely being landlocked. So while the Helmand could be the fast flowing Saraswati river as described , the other sindu is not possible unless the people occupied the whole area from Helmand to the Indus. That would explain two rivers. And as the people shifter east later on, leaving the Helmand behind, the river Saraswati would have become either vanished or reidentified with the much smaller Ghaggar. Being again less fertile than Punjab proper, in west bank of Indus there would be more rain dependence. Also, describing the clouds as forts or as home of a serpent with whom Indra does battle would be more befitting a Monsoon cloud than a rain in Uzbekistan. Though I have no idea how it rains there in the steppes, it might be less impressive than Monsoon. Indian monsoon is of course a very close comparison to what is described repeated about Indra slaying Vritra. The sea and the boat journeys are also possible here. 

Floods are possible in Oxus and Indus. But if the Vedic people were forced into migration from Oxus to Indus, it doesn't find mention so far. In fact, so far, there no sense of lost empire or previous glory or being forced to move by an invasion

The sense of the Indra descriptions seem to be general prayer and not descriptive of actual battle. So dasyu seems more a perpetual enemy of the Arya. There is no telling who it could be. Might be the next neighbouring tribe. It is unlikely to be the Indus people because there is no absorption of their culture so far. But it could be if later we find such evidence. It could be the neighbouring similar tribe. So Dasyu could be the Persians or Medes or Parthians in their ancient times. So it could be from 1500 BC to 500 BC at any time. Rescuing the cattle does seem to be metaphorical reference to rescuing from thirst, but it cannot be ruled out that There was actual cattle raiding. It would be the main reason for warfare, since the cattle were the main wealth required for marriage and for the King who would have a lot.

The reason for composition of the Veda is also clear. The King would ask for a big sacrifice before any battle and the priests would prepare in advance for this by composing the hymns. Any one group is only about 100 to 200 slokas and most have the same set of similar hymns to the same group so Gods, almost in sequence. And for this the Brahmin would get a lot of cows, so with taking the effort. And having once got some hymns composed, it would make sense to remember it for next time. Until another major occasion comes around and fresh hymns get composed, perhaps by a fresh group of priests. The tribe leader might keep getting shifter between different clans who would get their own priests in resulting in collection of more hymn groups.

Presence of a King means this was a bigger tribe now and in conflict with others. 
Although there might be exaggeration of cattle numbers, it might still be that the King could call on thousands of warriors when needed. They might band together when faced with a common enemy or when unified by a common leader. Other times the clans might clash, or raid cattle. Especially if there was a bride price system of having your own stall of cattle, in which case the neighbouring clan would get raided by a group of young warriors. This also means each clan having its own group of priests who would chant the hymns before battle when bull would be sacrificed and after the battle the victors would sacrifice one of the raided cattle. That would explain multiple sets of similar groups of hymns which under any one King would get unified into a whole Rig Veda. With about three or four groups of hymns only until now, there is no need to worry that there are too many hymns.

The method of sacrifice at this early stage could be just a simple fire alter, chanting of hymns and poring of ghee. Even today, the homam is chanting from Veda only, nothing else is memorised. Method is passed on by instructions from one teacher to a younger priest. That would be enough.