Description of Goddess Raka

Raka appears twice in the Rgveda (Rigveda II.32, V. 42.12) as a rich and bountiful goddess, with which, according to Keith (Religion and philosophy of the Vedas and the Upanisads), her name, probably containing the root Vra 'to give' accords. This significance also seems to be suggested in the Taittiriya-brahmana 1.2.1. Also in the Nirukta (XI.30), Raka is traced to Vra 'to give'. However, this rendering seems to be very vague. According to Walde and Pokorny, 'it was a goddess of propagation'. (Indo-European leiq 'to cohabit'. Gr. lekao 'to formicate'). On this background, the capacity to bestow may be explained. It may be surmised that Raka, originally presided over the fully developed feminine aspect. In this light, her identification (Sad.B IV.6.5.6) with a full-moon day may be interpreted. It may be pointed out, that, to the word Raka, the native lexicons ascribed the following meaning: 'a girl in whom menstruation has just begun'. • Moreover, according to the Aitareya-brahmana (III.109) sexual enjoyment which is inherent in the male organ, is experienced by Raka. It also may be noted that even by the symbolic expression, 'fullness' or 'maturity' (of the moon) seems to be identified with Raka. The Aitareya-brahmana (VII.31.9) says: (when the full-moon day extends over the two days), the main day (of the full moon) is Raka that is, the second day. Further in ritual, one, who is desirous of 'progeny', 'male progeny' or 'brave sons', is enjoined to make offerings to Raka. Commenting on the Sutra: raka holake (or rakaholake) Kathaka-grihya-sutra 73.1, "Devapala says that hota is a rite to be performed by ladies early in the morning for good fortune, in which Raka is the divinity. Devapala adds that, this rite, which is also known as sukhakumari hola, is performed also in the marriage ceremony for the happiness of the girl. Concerning the symbol of the full-moon, used for Raka, it may be noted that attempts have been made to prove the connection between the full-moon and menstruation. Karve (Kesari 16.4, 1967) for example

68 the period that goes between two full-moon days with that which goes between two menstruations. He also points out that, on the full-moon day, blood circulation has higher speed. On the other hand, Kelkar (Jyotirbhava ed. Jakatdar, p. 162), on astrological grounds, show how the moon is closely connected with human progeny. He adds that, as far as the desire for sexual indulgence is concerned, the full-moon causes some favourable bodily changes in a woman. Side by side, it is significant that in New Zealand, we have the name for the full-moon night : Rakau-nui; the same name is found among the inhabitants of the Chatham Islands. In Tahili, it is Raau-mua, in In Man gaia, it is Rakau. n Hawai it is Ka'au on the other hand, it is important that on the rakhi-purnima day, a Bengali perpetuates the old Raka. She gives a thousand-fold wealth to her devotees. She gives riches to the follower who gives her oblations. She is very favourable, and kind towards her worshippers. She is invoked to listen to her worshippers, and to sew their work with a needle that is unbreakable, she is approached to give a hero who is of a hundred- -fold value and is also praiseworthy, to her devotees. She is also beseeched to give them a courageous son? 1 J.R. Johsi, "Raka, Sinivall, Anumati and Kuhu, Journal of the Oriental Institute, M.S. University of Baroda, Vol. XXII; 2 Rigveda II : 32:5, V, 42:12, Maitrayani-samhita IV: 12:154, Taittiriya-samhita III : 3:11, Atharva-veda VII : 48:2, Chandogya-brahmana I:513 & 4; Khadira-grihya-sutra III : 219. - 3 Chandogya-brahmana I : 584. 4 Maitrayani-samhita IV : 12:154, Chandogya-brahmana I # 5:3 & 4. STS III : 3:11. 6 Atharva-veda VII: 48:1, Taittiriya-samhita III : 3:11. 7 Chandogya-brahmana I: 813.

69 Another reference may be noted in connection with the bestowal of progeny by Raka : it i She is invoked mainly for offspring. Her association with gestation is evident from the fact that Raka is believed to dwell on the male generative organ and she sews the seam in the womb so as to form a male child (Aitareya-brahmana 3.37). Also, a girl in whom menstruation has just begun is called Raka. Her very name shows that she is a bestower (of progeny). The word has been derived from Vra (done) + ka (un). A She is possessed of good invocation. She is entreated to listen to the invocation of her devotees, and is exhorted to go towards the call 10 She is beseeched to come to the sacrificers on 11 the day it is performed. 12 She is a protectress of men, and is a sister of the gods 13 She is radiant 14 and beautiful 15 She is praised by her followers 16 she is fortunate and possessed of fair thoughts!? She exists in the northern direction, and is endowed with the whole 18 19 moon. She is greatest in the Kharha age, and is said to be Pournab 20 masi (when the whole moon is seen). 8 S.K. Lal, "Female Divinities in Hindu Mythology and Ritual", University of Poona, Pune, 1980, p. 216. 9 Maitrayani-samhita IV : 12:153, Taittiriya-samhita III : 3:11, Atharva-veda VII : 48:1 & 2, Chandogya-brahmana I ; 5:3. 10 Chandogya-brahmana I : 813. 9 11 Chandogya-brahmana I : 514. 12 Rigveda II : 32:7. 17 Taittiriya-samhita III : 3:11, Atharva-veda VII | 48:1 & 2. } 19 13 Aitareya-brahmana III : 37. 18 Sv.B V : 614. 14 Rigveda V : 42:12. 19 Sadvimsa-brahmana V: 6:5. 15 Maitrayani-samhita IV : 12:153, Chandogya-brahmana I : 5:3. 20 Sv.B V : 616. 16 Maitrayani-samhita IV 12:153, Taittiriya-samhita III : 3:11, Atharva-veda VII : 48:1 & 2, Chandogya-brahmana I ; 5:3.

* 70 h The Roman parallel of Raka is Juno hucina who was also looked upon by the Romans as the goddess of childbirth. In this aspect like Raka, she too played an important role in the marriage ceremonies and afterwards. The Greek parallel of Raka is Artemis since in her capacity of the goddess of the moon, she presided over child-birth. In her capacity as a moon-goddess, and a goddess of fertility, she may be compared to the Sumerian goddess Nana, the Assyrian goddess Ishtar, and the Greek goddess Aphrodite. She may also be compared to Anahita, the Persian goddess of fertility. As a goddess of prosperity, she may again be compared to Aphrodite, Ishtar and the Persian goddess Ashi Vanguhi who were also regarded as goddesses who bestowed prosperity on the people. The Vedic Aryans considered Raka as a goddess who granted them progeny. * They generally worshipped her for granting them male progeny especially brave sons, because sons helped them in agricultural activities. Agriculture played a very important role in the lives of the people especially during the period of the later Samhitas and Brahmanas. They also approached her for brave sons since they were needed to help them fight wars against their enemies that is, the local inhabitants. They worshipped her for the fulfilment of all their desires, and also for the attainment of wealth.