Poetic spirit of the Rigvedic Seers (study)

by Pubali Chakraborty | 2018 | 52,195 words

This page relates ‘Sayaṇa’s view on Ṛṣi (Seer)’ of the study on the poetic spirit of the Rigvedic Seers and its influence on Indian literary and cultural traditions. It focuses on the poetic elements within the Rigveda (=Riksamhita) beyond traditional ritualistic interpretations and explores concepts such as the metrical applications, poetic figures, imageries, Rasa (“emotional essence”), and Dhvani (“suggestive meaning”).

Go directly to: Footnotes.

Part 1.2 - Sāyaṇa’s view on Ṛṣi (Seer)

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1 Derivative Meaning of Ṛṣi

Sāyaṇa has derived this word from the root “ṛṣ” meaning to go. Commenting grammatically on the word “ṛṣibhiḥ” in 1.1.2 he says that this word is formed from the root ṛṣ suffixed with in. There is no ablaut of the radical vowel in the case of ṛ according to Pāṇini’s rule “ṛṣyandhaka...” etc.,^[1] otherwise the word would have been arṣin. If the termination is taken to be kit, then the probability of the guṇa of the penultimate short vowel ṛ does not arise at all.^[2] In his introduction to Ṛksaṃhitā, Sāyaṇa seems to form the word from the root “dṛś” meaning to see. According to him, the ṛṣis are so called as they had perceived the Veda, beyond all human knowledge for the first time.

Commenting on the word “ṛṣi” Sāyaṇa gives various synonyms. Now, it is attempted to form a clear conception through a thorough analysis of the synonyms of the word provided by Sāyaṇa.

2 Human Ṛṣi

The word “ṛṣi” is substituted by the name of different Ṛgvedic seers in many place of the commentary of Sāyaṇa. He has mentioned the names of Bhṛgu Aṅgiras as the name of ancient seers (1.1.2). May the horses carry Indra to the praise and the sacrifice of the ṛṣis like Vasiṣṭha and of the other people (1.84.2). Ṛṣi Kutsa invoked Indra for protection (1.106.6). Aśvins rescued ṛṣi Atri (1.117.3) and ṛṣi Rebha from the well (1.106.7). Vāmadeva identifies himself with the brilliant ṛṣi named Kakṣīvat (4.26.1). Ṛṣi Śyāvāśva is addressed to praise the Maruts and to go to them along with his praises (5.52.13). The wealth given by Indra has arrived to ṛṣi Saṃvaraṇa (5.33.10). To protect ṛṣi Saptavadhri Aśvins attached and detached the boxes with magic (5.78.6). The ṛṣi named Dadhyan kindled Agni (6.16.14). Vatsa is referred as ṛṣi in 8.8.15. The seer Śaśakarṇa says that he will invoke Aśvins as ṛṣi Kakṣīvat, Vyaśva, and Dīrghatamas invoked them (8.9.10). Ṛṣi Praskaṇva, being protected by Indra rescued the cattle of Indra (8.51.2). Saramā threatens Paṇis that the Āṅgirasa ṛṣis will come to their place (10.108.8) and the brilliant Āṅgirasa ṛṣis came to know the secret place of the Paṇis (10.108.11). Indra made dāsas powerless for ṛṣi Manu (10.73.7). Ṛṣi Devāpi, the son of Ṛṣṭiṣeṇa was absorbed in the duty of hotṛ (10.98.5). Sāyaṇa mentions the name of Bhṛgu as ṛṣi in10.22.

Interpreting the word ṛṣi in Ṛgveda 9.92.2 Sāyaṇa has mentioned the names of s even ṛṣis e,.g. Bharadvāja, Kaśyapa, Gotama, Atri, Viśvāmitra, Jamadagni and Vasiṣṭha. He also refers the seven ṛṣis in 4.42.8, 10.130.7.

3 Ṛṣi’s Declaration as Ṛṣi

Ātreya Rātahavya, considering himself as ṛṣi requests Mitra and Varuṇa not to leave their offsprings (5.65.6). Avasyu, declaring himself as ṛṣi says that he and the praiser adorns the chariot of the Aśvins with his praise (5.75.1). Vasiṣṭha describes himself as ṛṣi (7.33.13) (7.88.4). Devātithi also mentions himself as ṛṣi (8.4.20). Viśvamans, the son of Vyaśva has addressed himself as ṛṣi (8.23.24), (8.26.10).

4 The word ‘Ṛṣi’ Remained Uncommented

In several cases Sāyaṇa does not provide any meaning of the word “ṛṣi”. it seems that he does not feel to comment on this very well known word repeatedly.

These cases are being presented after Sāyaṇa—

The seer says that may Indra know his pious act along with the ṛṣis (1.23.24). After seeing the sacrificial horse the brilliant priests and the ṛṣis or the brilliant ṛṣis were satisfied (1.162.7). Indra is praised by the ṛṣis of new generation (4.20.5). The Maruts are requested to protect the ṛṣi who sings sāman (5.54.14). Indra is exalted by the ancient and recent hymns of adoring ṛṣis (6.44.13). The ancient and the recent ṛṣis have produced the mantras (7.23.9). When Indra protects the hymns of the ṛṣis then his excellence extends to his invoker (7.28.2). The ancient ṛṣis whose praises did Indra listen to are friendly to man (7.29.4). Aśvins extend the objects of the ṛṣis (7.70.4). Aśvins have observed the activities of the seers (7.70.5). Ṛṣis press the Soma in sacrifice. But from the context, priests are suggested (9.86.4). Fingers purify the Soma pressed by the ṛṣis. Sāyaṇa has not given any synonym of the word. He has referred the name of Madhucchandas. But the context suggests the priest as the synonym of the word (9.68.7). The priests attach the Soma in the chariot of the ṛṣis (9.62.17). The seven metres of the ṛṣis praise the Soma (9.103.3). The seer asks which ancient ṛṣis apart from them knew the excellence of Indra (10.54.3).The ancient ṛṣis invoked Agni with the praises (10.8.5) (10.98.9). The ancient ṛṣis offered the oblation to Viśvakarman (10.82.4).The ṛṣis and the mortals conducted the sacrifice (10.130.5). In ancient time when the sacrifice was produced the ṛṣis and the mortals conducted it (10.130.6). Ṛṣis praise Agni (10.45.12). Reṇu prays that may Indra announce the praise of the ṛṣis as excellent (10.89.16).

5 Different Synonyms of Ṛṣi

Commenting on the word “ṛṣi” Sāyaṇa provides various synonyms like atīndriyadraṣṭ̣ṛ,^[3] atīndriyārthadarśin,^[4] atatīndriyajñānin^[5], atīndriyārthadraṣṭ̣ṛ,^[6] atīndriyajña,^[7] jñānavat,^[8] sarvajña,^[9] draṣṭ̣ṛ,^[10] mantradraṣṭ̣ṛ,^[11] sūktadraṣṭ̣ṛ,^[12] pradarśaka.^[13]. Once he has commented that “yaḥ parokṣaṃ paśyati sa ṛṣiḥ”.^[14] These interpretations given by Sāyaṇa clearly imply that the Vedic ṛṣis had great insight with which they realized the ultimate reality beyond all human perception and reasoning.

On the other hand he regarded the hotṛs, vaṣaṭkartṛ s^[15] and addhvaryus as ṛṣi^[16] because they were so well versed that they could reproduce the hymns accurately in the rituals. He considers the worshipper who gives honorarium in sacrifice, as ṛṣi (10.107.6).^[17] This appropriation of the designation was, no doubt, in the sense of praise only and not in the original connotation of the term.