Strange Connection of “Gandharva with Soma and Suryaa (सूर्या)”

By VR Patil (email:[email protected])
Introduction: In the present essay, we shall discuss about the three Rigvedic Characters and
to know how have been interlinked with each other by some Rigvedic Poets. These three
characters are; I. Gandhara; II. Soma; and III. Suryaa/ सूर्या (the daughter of Sun).

I. Gandharva/Gandhara: Table-1 provides information collected from the Ten

Mandalas on the term Gandharva, and its derivatives found in the master document
Rigved [1, 2, 3].

Table-1
Verse number Original term
Rv-3.38,6 Gandharvan
Rv-1.22,14 Gandharvasya
Rv-1.126,7 GandhariNam
Rv-1.163,2 Gandharvo
Rv-8.1,11 Gandhrvam
Rv-8.77,5 Gandharvam
Rv-9.83,4 Gandharva
Rv-9.85,12 Gandharvo
Rv-9.86,36 Gandharvam
Rv-9.113,3 Gandharvah
Rv-10.10,4 Gandharvo
Rv-10.11,2 Gandharvi
Rv-10.80.7 Gandharvi
Rv-10.85,40 Gandharvo
Rv-10.85,41 Gandharvo
Rv-10.123,4 Gandharvo
Rv-10.123,7 Gandharvo
Rv-10.139,4 Gandharvam
Rv-10.139,5 Gandharvo
Rv-10.139,6 Gandharvo
Rv-10.177,2 Gandharvoh
Observations on Table-1:

1. Except one reference i. e. Rv-3.38,6 (that belongs one of the Five Early Mandalas),
all other references of the variants of the term Gandharva are from the Four out of
Five Late Mandalas.
2. Surprisingly, in some verses of Mandala-4 there are references of the rivers of western
area of the Rigvedic Territory such as river Sindhu (Rv-4.30,12; Rv-4.54,6; Rv-4.55,3)
Sarayu (Rv-4.30,18); and Rasa (Rv-4.43,6), still there is no mention of Gandharva or
Gandhara term in any of the 58 hymns of that Mandala.
3. Although in Mandala-5 (the first among the Five Late Mandalas of Rigved), the
Poet belonging to Atri clan has mentioned six western region rivers such as Sindhu,
Kubha, Krumu, Sarayu, Rasa and Anitabha in a single verse Rv-5.53,9; but the word
Gandharva or its derivative is totally absent in that Mandala.
4. Absence of Gandharva and its variant in the Five out of Six Family Mandalas i.e.,
Mandala-2; 4; 6; 7; and 5 does imply that the Family Poets belonging to different clans
who composed these Mandalas either did not show any interest in using the
Gandharva/Gandhara term in their compositions or did not have liking for the region
as it was located on the border of the Rigvedic Territory.

Two key Historical Events that are related to the Gandhara Region

Modern Archaeologists and the Historians have identified two major phases of the
cultural developments that took place in the ancient Gandhara region and that are actually
reported in the history books as; a. Gandhara Grave Culture, and b. Gandhara Art [4].

a. Gandhara Grave Culture:

In late 1960s and 70s, some Pakistani archaeologists found a few Ancient Graves in the
Swat and Dir valleys of the North-west region of the country. Subsequent excavation carried
out at different mountainous locations in the same region led to discovery of more such sites
in the valleys of Swat, Dir, Kunal, Gomal, Vale of Peshavar, Taxila, Kabul, and Chitral,. It is
here the archaeologists first time found the remains of a True Horse in the Indian Sub-
continent. It is generally believed that the ancient burial culture thrived between 1500 to 800
BCE in the present-day area outlined by the West Pakistan and East Afghanistan.

b. Gandhara Art:

Gandhara was one of the sixteen Mahajanapadas of ancient northern India, a part of the
Achaemenid Empire from the six to four century B.C.E. and subsequently conquered by
Alexander the Great during his Asian conquest.

Ancient Gandhara was a vibrant trade crossroads and cultural meeting location of the old
classical cultures of the Mediterranean region, West Asia, Central Asia, and South Asia. It
comprises Peshavar Valley, Buner, Swat, East Afghanistan and a part of West Punjab. During
the Kushana Empire period (1st century to 3rd Century CE) here, a unique artistic style was
developed that had influence of several sculptural schools of that time including Greek, Roman,
Parthia and Local Indian. Strictly speaking, Gandhara art was a special form of Buddhist art
as Buddha was first represented in human form but in Greek style with Greek elements such
as curly hair, clothing and poses. The image of Buddha in Gandhara sculpture as a "man-
god" is believed to be based on Greek mythology. Hence many call it as the Greco-Buddhist
art.

In short, ancient history of Asia informs us that in the 6th century BCE, Gandhara region
was conquered by the Persian king Cyrus the Great the founder of Achaemenid Empire, then
in 327 BCE by Alexander the Great, and was also a part of the Maurya Empire at the time
of Ashoka the Great before becoming famous for Gandhara Art during the period of Indo-
Greek Kingdom. From 200 BCE to 300 AD, Gandhara region served as the nodal point for
the spread of Buddhism to Central and West Asia.

The Khyber Pass, the key land route in use since ancient time for trade and military
conquest connecting Pakistan and Afghanistan is also located in the Gandhara region.

From the above two historical references, it is crystal clear that earlier to 1500 BCE, an
independent Gandhara region existed on the map of ancient Asia of that period and was
known to the people of other contemporary civilizations.

Note: Above Information is sourced from Internet/Public domain.

 Selected References of the term “Gandharva” found in Rigved

As discussed earlier, ancient Gandhara region extended from Swat and Peshawar
Valleys of modern Pakistan, to Kabul Valley of present-day Afghanistan and Karakoram
Range was its Northern boundary. In Young Avesta, Gandhara is mentioned Vaēkərəta as
the seventh most beautiful place on earth, created by Ahura Mazda (in proper Avestan
language the region is identified as Gadāra) [4].

Some say that the word Gandhara means the ‘land of fragrance’ as Sanskrit word
Gandha stands for fragrance. But in the Ten Mandalas of Rigved the word Gandha appears
only once that too in the second to last Mandala verse Rv-1. 162,10 as “gandho”. It is most
likely that at the time of composition of Rigved, the region was famous for the spices and
aromatic herbs including Soma plant, and the people of that region would have traded these
items with the people who lived in Sapta-Sindhu region.

i) Poet describes Gandharva as the “Vayu-Keshan”:

In the verse Rv-3.38,6; Mandala-3 Poet has used a special phrase “gandharvānapi
vāyukeśān/ गन्धर्यानपि र्यर्ुकेशयन” to highlight speciality of the people of Gandhara origin.

Rv-3.38,6: trīṇi rājānā vidathe purūṇi pari viśvāni bhūṣathaḥ sadāṃsi |

apaśyamatra manasā jaghanvān vrate gandharvānapi vāyukeśān ||

Although Rigvedic People were consuming Soma Juice regularly and same thing was
also being offered as a sacrificial item in Yajna, but Soma plant was not grown in Sapta-
Sindhu region of Rigvedic Territory. That is why some verses composed by the Poets tell us
a myth that from a long distance, Shyena bird brings Soma plant to them. Actually, plant was
the speciality of the Gandhara region and the natives of that area used to trade the same to the
Rigvedic Priests who lived in the eastern part of Rigvedic Country at that time.

About 4000 years ago, considering life expectancy of a common man anything between
30 to 35 years and the persons involved in trade and commerce activities had to cover a long
distance mostly on foot, then it can be said that only young and energetic people would have
been going from place to place to sell the goods. Based on above explanation, practically, the
term र्यर्ुकेशयन could mean a person who is tall and thin like hair (keshan) and hence moves
quickly from one location to another like wind/Vayu (a fast mover).
ii) Indra makes strong entry in the locality of the Gandharva:

The Poets of Mandala-8 in the two separate verses belonging to the hymns dedicated
to God Indra state that first time Indra forcefully enters the Gandhara region [1].

Rv-8.1,11: vahat kutsamārjuneyaṃ śatakratuḥ tsarad gandharvamastṛtam ||

ya ṛte cidabhiśriṣaḥ purā jatrubhya ātṛdaḥ |
# When Surya wounded Etasa, with Vata's rolling winged car.
Indra bore Kutsa Arjuneya off, and mocked Gandharva, the unconquered One.

Rv-8,77,5: abhi gandharvamatṛṇadabudhneṣu rajassvā |

indro brahmabhya id vṛdhe ||
# Indra in groundless realms of space pierced the Gandharva through,
that he might make Brahmans' strength increase.
Above two verses indirectly indicate that the Poets have first time reached the place of
Gandharva wherein since the time of their ancestors, it was believed by one and all that “Soma
comes from the place of Gandharva”. That is why the Poets have symbolically explained
that as if god Indra personally wants to see the place of Gandharva (the place of Soma) who
is till date unconquerable. It also implies that, earlier to these references, nobody from the
Priestly community visited the remotely located place of Gandharva.

iii) Poet goes to West side of Gandhara Region:

Rv-1.22,14: tayorid ghṛtavat payo viprā rihanti dhītibhiḥ |

gandharvasya dhruve pade ||
# Their water rich with fatness, there in the Gandharva‟s steadfastd place,
The singers taste through sacred songs.

The Verses Rv-1.22,14 intimates us that the Poet has physically crossed the boundary
of the Rigvedic Territory and reached the region known as Gandhara/Gandharva (high rise
plateau?) but located outside the country of the Priests to taste the fatty milk or water
(ghṛtavat payo) there. “Tasting of thick milk/water” requires a person to be physically
present in that area and the same has been explained by the Poet using the words dhruve pade
/firm footings (and not a sacred song translated by Griffith).
 In the verse-15 of the same hymn, the Composer first time talks about the exploration
of the extension of Earth/Prithvi, probably a region that was totally new to him where he took
the shelter and that locality was nothing but Gandhara but located outside the boundary of his
native country.

Rv-1.22,15: syonā pṛthivi bhavānṛkṣarā niveśanī | yachā naḥ śarma saprathaḥ ||

# Thorn-less be thou, O Earth, spread wide before us for a dwelling-place:

Vouchsafe us shelter broad and sure.

iv) Poet sees female sheep having thick hairy coat in Gandhara region:
In another verse from Mandala-1; Rv-1.126,7; the Poet has highlighted that the
Gandhara region is famous for the thick hairy (Romasha) female sheep/Avika.

Rv-1.126,7: upopa me parā mṛśa mā me dabhrāṇi manyathāḥ |

sarvāhamasmi romaśā ghandhārīṇāmivāvikā ||

This type of description is not found in the Five Early Mandalas of Rigved despite
the fact that there is a reference of UrNa/wool in the verse Rv-4.22,2. It means to say that
during the composition of Mandala-5, when the Rigvedic Priests got shifted to west of river
Sindhu, there they composed most of the hymns of Mandala-5 and 8 (in the western part of
Rigvedic Territory) that is evident from the presence of many “Dana-Stuti Yajnas” conducted
for many Noble Persons belonging to different but unfamiliar tribes in Mandala-8. This is
most probably due to relatively far better living conditions prevailed to west of river Sindhu
due to availability of water.

Presence of the special term Hima and its variants in Three Late Mandalas i.e.,
Mandala-8 (Rv-8.32,26; Rv-8.73,3); Mandala-1 (Rv-1.34,1; Rv-1.116,8; 1.119,6); and
Mandala-10 (Rv-10.121,4; Rv-10.37,10 ) does manifest that the Rigvedic Priests also spent
sometime in the snow laden mountainous region located to west of river Sindhu. As depicted
in the verses Rv-1.22,14-15; they crossed the snowy mountains and moved further to a new
territory called as West Gandhara (present-day East Afghanistan) where Soma plant was
naturally grown in the large quantity and also saw many woolly sheep there.
v) Bridle of the “True Horse” comes from Gandhara:

Rv-1.163,2: This Steed which Yama gave hath Trita harnessed, and him, the first of all, hath Indra mounted.
His bridle the Gandharva grasped. O Vasus, from out the Sun ye fashioned forth the Courser.

In the verse Rv-1.163,2 the Poet has used Gandharva term to link the bridle/Rashana
of the Asva (the True Horse) with the people of Gandhara region. It denotes that the
Gandharva people knew how to restrain or control Asva/the True Horse using rein, and not
the people originated from the Rigvedic region. It also implies that the True Horse was
unknown to the Rigvedic Aryas earlier, and introduced to them most probably by the
outsiders/traders when they lived in North-west corner of the Indian Sub-continent.

vi) No scarcity of water in the place of Gandharva People:

Rv-10.10,4: Shall we do know what we never did afore time? We who spake righteously now talk impurely?
Gandharva in the floods, the Dame of Waters-such is our bond, such our most lofty kinship.

Rv-10.11,2: Gandharvi spake: may she, the Lady of the flood, amid the river's roaring leave my heart
untouched.
May Aditi accomplish all that we desire, and may our eldest Brother tell us this as Chief.

Through the above mentioned verses, the Poets have made it very clear that from the
availability of water point of view, Gandhara area has no problem at all as the Composers
have specifically highlighted that Gandharva and Gandharvi (both male and female) are born
in floods or watery region.

vii) Like the Priests and the Tribes of Nahusha, Gandharvi also worship Agni :

The verse Rv-10.80,6 from Mandala-10 brings out the fact that Agni of Yajna is
mainly worshipped by the persons who are born from Manu means the members of the Priestly
Community and the tribes originated from the ancient king Nahusa (the Five Tribes).

Rv-10.80,6: :agniṃ viśa īḷate mānuṣīryā agniṃ manuṣo nahuṣo vijātāḥ |

agnirgāndharvīṃ pathyāṃ ṛtasyāgnerghavyūtirghṛta ā niṣattā ||
# Races of human birth pay Agni worship, men who have sprung from Nahusa's line adore him.
Established in holy oil is Agni's pasture, on the Gandharva path of Law and Order.
 Presence of Gandharvi term in the verse hints at, now the Yajna ritual is religiously
being performed by the people who lived in Gandhara region and beyond, as it is regularly
implemented as the eternal order or Rta. In all probabilities, through this verse, the Poet wants
to convey that some of the Rigvedic Aryas (both Priests and the warrior tribes) have crossed
the old boundary of their country and have gone to the new places beyond the Gandhara.

viii) Vishva-vasu Gandharva, Indra, Surya, Soma, Water and the Poetry:

The Poet of the hymn Rv-10.139 in three consecutive verses addressed to Visvavasu
Gandharva who is believed to be the custodian of Soma tells us different stories.

Rv-10.139,4: Waters from sacrifice came to the Gandharva Visvavasu, O Soma, when they saw him.
Indra, approaching quickly, marked their going, and looked around upon the Sun's enclosures.

Rv-10.139,5: This song Visvavasu shall sing us, meter of air's mid-realm celestial Gandharva,
That we may know aright both truth and falsehood: may he inspire our thoughts and help our praises.

Rv-10.139,6 : In the floods' track he found the booty seeker: the rocky cow-pen's doors he threw wide open.
These, the Gandharva told him, Rowed with Amrta. Indra knew well the puissance of the dragons.

In the verse-4; the Singer says that the waters make the link between Soma and
Vishvavasu Gandharva. Here Indra goes in search of the enclosure of the Sun means after
setting of the latter, god Indra curiously wants to know where god Surya takes the rest.

In the verse-5; the Poet expects that celestial Vishvavasu Gandharva should sing the
song composed by him so that he would come to know that his Poem of Praise really contains
the truth (Satya) or not (relevance of Poem) as then based on the feedback received from
Gandharva, the Poet can correct his song. In this way, Gandharva’s singing would reveal
shortcomings of his composition and then improve his insight for future compositions too.

Through the verse-6, the Composer intimates us that the stream of water that was
blocked by Ahi was freed by Indra just by removing rock/barrier/obstacle that had stopped the
free flow of water. In Gandhara region, Indra does not kill Vritra or Ahi. Both Indra and
Gandharva knew the importance of nectar of immortality means Soma juice.

Presence of a special term Vishvavasu Gandharva in the verses of hymn Rv-10.139

manifest that the Poet was definitely present in the Gandhara region located to west of river
Sindhu where water and Soma juice (the favourite drink of Indra) were abundantly available.
II. Gandharva and Soma relationship:

History of Soma Juice, Soma Sacrifice and Soma Pavamana or Self-Purified Soma

The Poets of the verses Rv-3.48,2; Rv-4.18,3 and Rv-7.98,3 in their composed Praise
songs for Indra specifically highlighted that new born Indra drinks Soma juice. Logically
speaking, well before the birth or creation of God Indra, the ancestors of Rigvedic People
knew Soma Drink then only new born Indra can have it. In fact, in all five verses of the hymn
Rv-3.48 the Composer has poetically described Indra’s affection for Soma since his birth and
the Poet has further said that his mother (Earth) feeds her milk to her child Indra.
Now a question is “what was the source of Soma plant for the Vedic People?”

Rv-2.13,1: ṛturjanitrī tasyā apas pari makṣū jāta āviśad yāsu vardhate |
tadāhanā abhavat pipyuṣī payo.aṃśoḥ pīyūṣaṃ prathamaṃ tadukthyam ||

# The Season was the parent, and when born there from it entered rapidly the floods wherein
it grows.
Thence was it full of sap, streaming with milky juice: the milk of the plant's stalk is chief and
meet for lauds.

In the above verse, the Poet has called Ritu/Season as janatri / mother of a plant that
requires plenty of water for its growth, and upon maturity it gives milk. Since the hymn is
dedicated to Indra, here the un-defined plant needs to be assumed as Soma. In other words,
Soma (whose juice was regularly consumed by the Poets) was a seasonal herb that grew in the
region where there was no scarcity of water at all. Since at that time, the Rigvedic People were
under the influence of Vritra (real Drought), and hence in all probabilities the plant was not
grown in the area where they lived. The Poet of the hymn Rv-1.93 in the verse Rv-1.93,6 has
cryptically described the origin of Agni and Soma [1].

Rv-1.93,6: ānyaṃ divo mātariśvā jabhārāmathnādanyaṃ pari śyenoadreḥ |

agnīṣomā brahmaṇā vāvṛdhānoruṃ yajñāya cakrathuru lokam ||

# One of you Matarisvan brought from heaven, the Falcon rent the other from the
mountain.
 From the above verse, it is obvious that since pre-Rigvedic time, old Rishis believed
in “Agni of Yajna” was brought by Matarisvan/wind from Heaven and Soma was fetched
by Shyena/Falcon bird from the rocky mountain (Adreh). Even the verses Rv-3.43,7; Rv-
4,18,13; Rv-4.26,7; Rv-8.100,8; Rv-9.48,3; Rv-9.68,6; Rv-9.72,3; Rv-9.86,24; Rv-10.11,4;
Rv-10.144,4 and 5 do convey that Soma was delivered by Falcon/ Shyena (from Heaven?) to
the place of Rigvedic People from a long distance. Keeping aside poetic description, it can be
concluded that Soma plant was not native of Sapta-Sindhu region. It is most likely the outside
traders used to supply the same to the forefathers of the Rigvedic Priests since a very old time.
Some verses like Rv-3.48,2; Rv-5.43,4; Rv-9.18,1; Rv-9.46,1; Rv-9.62,4; Rv-9.71,4; Rv-
9.85,10; Rv-9.95,4 do intimate us that Soma grows in the mountainous region.

Once it is understood that Soma was outsourced to the Rigvedic Territory from a long
distance, then the nearest mountainous place to Rigvedic Country was the Gandhara region
that was located to west of river Sindhu, a part of the Extreme North-west Corner of the
Indian Sub-continent. The Poets of several Rigvedic hymns have glorified mythical story of
“Indra’s love for Soma”. As Soma is mostly linked to the location called as Gandhara, many
related references are found in some Late Mandalas of Rigved; Mandala-9 (Rv-9.83, 4;
9.85,12; and 9.86,36; Rv-9.113,3); and Mandala-10 (Rv-10.123,4 and 7; Rv-10,139,4 to 6).
Additionally, the verse Rv-10.34,1 establishes relation of Mujavata mountain (outside the
Rigvedic Territory) with Soma plant. It can be taken as a source of best quality Soma plant.
Please bear in mind that in the verse Rv-9.5,10; Soma is called as Vanaspati/plant.

The content of verses from the two hymns Rv-2.36 and 37 addressed to Various Gods
indicate that drinking of Soma juice was a seasonal activity (this is based on presence of Ritu
word four times in the six verses of the hymn Rv-2.37). In the verse Rv-2.37,1 the Poet
expresses that Soma drink can be enjoyed in a group when the Yajna event is sponsored by
DraviNod/ a Wealth Granter. This is most likely due to seasonal availability of Soma stalks
that too after exchanging some valuable item (considering existence of barter system at that
time) in the region where the Priests resided at that time. Hence they needed a sponsor or wealth
donor/DraviNod (reference of sons of Bharata in the verse Rv-2.36.2) to celebrate the
occasion on a grand scale. Use of sheep wool (see word Avibhi in verse Rv-2.36,1) as filter
manifests awareness of purification process but no mention of word Pavamana.
 Making and Using of Soma Juice

Soma the mysterious juice of Rigved was the most popular item as many Rigvedic
verses inform us that it was regularly used by the Rigvedic Priests either for drinking purpose
or for Yajna ritual. There are more than 120 hymns addressed to this character and in many
hymns Soma has been designated as the God as well. As consumption of Soma used to give
relief from pain, increase resistance against the common diseases hence it was called as a great
healer and therefore, Soma was considered as the life extender. The Rigvedic Composers felt
that Soma drink incites or stimulates them to compose a new poem. Therefore, some Vedic
Experts say that, after drinking Soma, a person used to get stimulated (or feel intoxicated?) and
it is for this reason the men of that time used to like it very much.

As discussed earlier, Soma was sourced from outside, then it can be said it would come
in the form of dried stalks. These dried stalks of Soma Plant (a creeper?) were soaked in water
for some period and then pressed between the stones to obtain brown or golden colour liquid
that was filtered out for drinking or libation purpose. The juice was also mixed or enriched with
other ingredients/liquids like milk, ghee or honey to offer to the Deities of Imaginations of the
Rigvedic Poets and then consumed by the participants of Yajna.
On a special day, Soma was offered as a libation to Agni of Yajna thrice in a day; one
each in the morning, midday, and evening. This is known as Soma Sacrifice.
The Priests believed that drinking Soma gives them immortality. They also believed
that when Soma was offered in Yajna in the names of the Rigvedic Gods like Indra, Agni etc.
it strengthens the power of Gods and instigates them to kill the enemies of the Priests.

It is said that the Ribhus (three brothers; Vaja, Ribhuvan and Vibhavan who lived
before the start of Rigvedic Period) used their expertise for extracting more quantity of juices
from the Soma stalks (probably they were the famous Vaidyas/Physicians of ancient time who
had acquired skills for taking out juices/kashayam/Kadha from the medicinal plants), hence
made available more quantity of Soma Juice for sacrificial purpose, and that tempted the
Priests to conduct more number of Yajnas in a day.

Soma sacrifice has a very old history

The verse Rv-9.10,6 intimates us that during the ancient time, when the old Vedic
Rishis opened the doors for expressing thoughts in the form of poems, then the men like
Ayu, (Ayu, the earliest Poet also figures in the verse Rv-1.96,2) an old time Singer accepted
the challenge and aggressively came forward (described as vrishno/bull) for composing early
Songs of Praise at the time of Yajna.

Rv-9.10,6: apa dvārā matīnām pratnā ṛṇvanti kāravaḥ | vṛṣṇo harasa āyavaḥ ||

# The singing-men of ancient time open the doors of sacred songs,

Men, for the mighty to accept.
It means to say that, since the inception of proper Yajna ritual, composing and singing
a new song had become the regular feature, and in the same manner, use of fresh Soma juice
in the Yajna rite had developed into a routine practice. In other words, Soma sacrifice is as
old as the composition of the Poems of Praise.

Connection of Gandharva and Soma Pavamana

One of the most striking features of Rigved is, all 114 hymns of Mandala-9 are
exclusively devoted to Soma Pavamana. In other words, this is the only Mandala wherein all
hymns are addressed to a Single Rigvedic Character. In the verse Rv-9.6,3; Soma is named
as “an ancient gladdening juice”, means it was known to Vedic People since a long.
Basically, Rigvedic word िर्मयन / Pavamana means "being purified, strained", or
“self-purified divine being”.

Now coming to the main point of our discussion, in Mandala-9 there are three
references (Rv-9.83,4; Rv-9.85,12; and Rv-9.86,36) that relate Soma with Gandharva.

Rv-9.83,4: gandharva itthā padamasya rakṣati pāti devānāṃ janimānyadbhutaḥ |

ghṛbhṇāti ripuṃ nidhayā nidhāpatiḥ sukṛttamā madhuno bhakṣamāśata ||

# Gandharva verily protects his dwelling place; Wondrous, he guards the generations of the Gods.
Lord of the snare, he takes the foeman with the snare: those who are most devout have gained a share of
meath.

Rv-9.85,12: ūrdhvo gandharvo adhi nāke asthād viśvā rūpā praticakṣāṇo asya |
bhānuḥ śukreṇa śociṣā vyadyaut prārūrucad rodasī mātarā śuciḥ ||

# High to heaven's vault hath the Gandharva risen, beholding all his varied forms and figures.
His ray hath shone abroad with gleaming splendour: pure, he hath lighted both the worlds, the Parents.
Rv-9.86,36: sapta svasāro abhi mātaraḥ śiśuṃ navaṃ jajñānaṃ jenyaṃ vipaścitam |
apāṃ gandharvaṃ divyaṃ nṛcakṣasaṃ somaṃviśvasya bhuvanasya rājase ||

# The Sisters Seven, the Mothers, stand around the Babe, the noble, new-born Infant, skilled in holy song,
Gandharva of the floods, divine, beholding men, Soma that he may reign as King of all the world.

In the above three verses, along with Soma plant, the Poets have stressed upon
Gandharva term and described the latter as the most efficient custodian of Soma. As
discussed earlier, Mandala-10 verses Rv-10.10,4 and Rv-10.11,2 also link Gandharva with
waters/ floods, means there was no paucity of water in Gandhara region, and hence cold
conditions prevailed over the mountainous Gandhara region were favourable for the growth
of Soma. As described in the verse Rv-9.83,4; the Gandharvas the residents of Gandhara
were closely guarding God Soma since several generations. This has been elaborated in the
verse Rv-9.86,36 as Gandharva regularly sees growth or progress of Soma plant from an
infant stage to the crowned King of the whole world (means extraction of Juice from Soma
stacks after the maturity the plant).

III. Connection of “Gandharva, Soma and Suryaa/सूर्या / the daughter of Sun”:

Mandala-9 is exclusively dedicated to Soma Pavamana wherein the Poets have

intentionally called Purified Soma as the God of Gods and has also been designated as Asura.
It is to be noted here that in this Mandala, no other Rigvedic God has been identified as Asura.

Surprisingly, in Mandala-9, there are a few references of Suryaa/सूर्या who has been
presented as the daughter of Sun. In some verses of the Early Mandalas too, Suryaa/सूर्या does
appear in action.

The Poets of the following two verses have described that Suryaa/सूर्या / the daughter
of Sun is involved in the purification of Soma who also loves sweet sound caused due to flow
of Purified Soma Juice when it is poured in the vessels. Two verses that depict involvement of
the daughter of Sun in purification process of Soma are given below.
Rv-9.1,6 : punāti te parisrutaṃ somaṃ sūryasya duhitā |
vāreṇa śaśvatā tanā ||
# By means of this eternal fleece may Surya's Daughter purify
Thy Soma that is foaming forth.

Rv-9.72,3: aramamāṇo atyeti ghā abhi sūryasya priyaṃ duhitustiro ravam |

anvasmai joṣamabharad vinaṃghṛsaḥ saṃ dvayībhiḥ svasṛbhiḥ kṣeti jāmibhiḥ ||
# He goes upon his way, unrestingly, to the cows, over the roaring sound which Surya's Daughter loves.
The Falcon brought it to him for his own delight: now with the twofold kindred sisters is his home.

Additionally, in the verse Rv-9.97,47; there is a mention of duhita/दु पित word only
which probably stands for Suryaa/ सूर्या /the daughter of Sun-god.

Here the basic question is, “why do the Composers of Mandala-9 engage
सूर्या /Suryaa/the daughter of Sun in the purification of Soma?”

The verse Rv-9.113,3; from the same Mandala gives hint at about the same.

Rv-9.113,3: िर्ान्यव्र्द्धं मपिषं तं सूर्ास्य दु पितयभरत |

तं गन्धर्या ाः िरत्यग्र्््णन तं सोमे रसमयदधुररन्द्रयर्ेन्दोिरर सरर् ||

Rv-9.113,3: parjanyavṛddhaṃ mahiṣaṃ taṃ sūryasya duhitābharat |

taṃ gandharvāḥ pratyaghṛbhṇan taṃ some rasamādadhurindrāyendopari srava ||
# Hither hath Surya's Daughter brought the wild Steer whom Parjanya nursed.
Gandharvas have seized bold of him, and in the Soma laid the juice. Flow, Indu, flow for Indra's sake.

The Poet has composed the said verse possibly to introduce a new myth in the Rigvedic
text wherein he has projected the daughter of Surya/the Sun as the cultivator of the Soma
plant in Gandhara region. In the above verse, the Composer tells us that Surya’s daughter
has brought great (mahisha) plant from somewhere to whom God Parjanya nursed it. It
implicitly informs us that Soma plant needs water in a large quantity and hence it can grow in
the places where ample water is available. As the plant grew, Gandharvas took the possession
of it, meaning thereby they provided necessary protection to the plants/crops. After maturity of
the plant, the stalks of Soma started giving milk/juice mainly to amuse Indra.
 In Rigved, this is not the only reference in which we find Gandharva, Soma and
Suryaa/ सूर्या , the daughter of Sun-god appearing together at one place, but in the hymn Rv-
10.85 that belongs to the Last Mandala of Rigved, the Rigvedic characters Soma and
Gandharva are shown to be the part of life of सूर्या /Suryaa in the two separate verses i.e., Rv-
10.85,40 and Rv-10.85,41 that are the part of the hymn that cryptically describes the wedding
of सूर्या /Suryaa to Moon (Soma) who is her choice. In reality, the hymn is composed to depict
the marriage of an abandoned girl whose parents go missing after giving birth.

Rv-10.85,40: somaḥ prathamo vivide gandharvo vivida uttaraḥ |

tṛtīyoagniṣ ṭe patisturīyaste manuṣyajāḥ ||
# Soma obtained her first of all; next the Gandharva was her lord.
Agni was thy third husband: now one born of woman is thy fourth.

Rv-10.85,41: somo dadad gandharvāya gandharvo dadadaghnaye |

rayiṃ caputrāṃścādādagnirmahyamatho imām ||
# Soma to the Gandharva, and to Agni the Gandharva gave.
And Agni hath bestowed on me riches and sons and this my spouse.

In the above mentioned verses, Poet informs us that first-Soma, second-Gandharva,

third-Agni and fourth one is the Spouse of her Choice (Soma/Moon?) are the four different
entities that come in सूर्या /Suryaa’s life since her birth/childhood. Unfortunately, use of the
word िपत / Pati in the verse Rv-10.85,40 confuses every reader as the Sanskrit word िपत / Pati
generally means a master or husband or lord.

Some Composers of the Early and the Late Mandalas in some verses have described
that Suryaa/ the daughter of Sun-god often moves in the Ratha of Asvins. The Poets of the
verses Rv-4.43,2; Rv-6.63,5-6; Rv-7.69,4; Rv-5.73,5; Rv-8.22,1; Rv-1.34,5; Rv-1.116,17;
Rv-1.117,13; Rv-1.118,5; depict that as if Asvins, the twin brothers are in love with Suryaa
that is why they show so much interest in her, frequently take her in their Ratha for a ride.
Similarly, the Mandala-6 Composer in the verses Rv-6.55,4 and 5; and Rv-6.58,4 has
mentioned that God Pushan also likes Suryaa the daughter of Sun very much.

But when the reality check is done on all the verses of the hymn Rv-10.85; then a
contextual clue is noticed in the verses Rv-10.85,28 and 29.
Rv-10.85,29: parā dehi śāmulyaṃ brahmabhyo vi bhajā vasu |
kṛtyaiṣāpadvatī bhūtvyā jāyā viśate patim ||

# Give thou the woollen robe away: deal treasure to the Brahman priests.
his female friend hath got her feet, and as a wife attends her lord.

This particular verse intimates us that when सूर्या / Suryaa first time goes to the house of
her husband Soma/Moon for mating purpose to produce offspring, after their first physical
intimacy, next day the Brahmin Priest collects the garments used by Suryaa at the time of
mating and upon observing blood-stains on her garments he declares that Suryaa-Soma
marriage is valid one. This is due to fact that despite moving with Asvins and Pushan on
several occasions; सूर्या / Suryaa maintains her virginity, meaning thereby she does not have
physical relationship with any of her close friends before her marriage to Moon/Soma.

Here the fundamental question is, “If सूर्या / Suryaa in the past, had married first to
Soma (juice), on the second occasion to Gandharva (the trainer), and third time to Agni
(house-hold fire/the true Griha-Pati and not Agni of Yajna), then how could she remain
“virgin” at the time of her first intercourse with Moon who happens to be her last but
official or ceremonial husband?”

From the above contextual reference, it is crystal clear that in absence of parents of a
new born girl, in the early days first she was looked after by Soma (means she survived on the
Soma juice as Suryaa is termed as God Sun’s daughter and for human’s child, it would be
milk of cow), then Gandharva or the character who does not belong to divine community and
hence may be termed as an outsider who trained her the field of music, dance etc. and after
attaining maturity, Agni taught her the basics of cooking. In this way, these three independent
characters become the Guardians or the Care Takers for her and not Husbands as understood
by several Scholars.

Based on the above explanation, Sanskrit word िपत / Pati could also mean a Guardian
or a Care Taker.

In Sum, the Rigvedic Poets of new generations continued the tradition of their
ancestors to add twist to myths introduced by their forefathers in the earlier Poems of Praise. It
means to say that Suryaa, the daughter of Sun was born in the western part of Rigvedic
Territory wherein the real entities like Soma and Gandharva existed. That is why, these three
characters are shown together in the verses of the Two Late Mandalas (Mandala-9 and 10).
IV. Final Comments:
Detail Analysis of the verses related to the Rigvedic terms like Gandharva, Soma and
Suryaa has led to following points.

 Absence of Gandharva term in the Four out of Five Early Mandalas makes it
apparent that Gandhara region (located to west of river Sindhu) was out of the sight
of the Poets of the Five Early Mandalas (with the exception of verse Rv-3.38,6).

 Frequent linking of Soma (plant) with the term Gandharva clearly implies existence
of the favourable conditions for growth of Soma including availability of enough water
and cold weather (manifested by presence of Hima term in some verses of Mandala-
8, 1 and 10) in the mountainous region of Gandhara. Therefore, the popular story of
Indra-Vritra conflict becomes irrelevant for the western part of Rigvedic Territory.

 Presence of the character सूर्या /Suryaa, the daughter of the Sun/Surya in the Mandala-
9 hymns that mainly deals with purification of Soma drives the point that her mythical
birth and upbringing has taken place in the Gandhara region where the Sun sets daily
and also the area where Soma was regularly grown since ancient time.

 The tie-up of bridle of the True Horse with the term Gandharva (see the verse Rv-
1.163,2) manifests that the newcomer Asva/the True Horse with a Rider (not as Horse-
Drawn Chariot) has arrived in the Indus/Sindhu Valley through the Gandhara region.

 Even though the Poet of the hymn Rv-10.85 has enigmatically described the story of
Marriage of Suryaa to Soma (the Moon) in many verses, but the Composer also
revealed the fact that her parents (father God Surya/ the Sun and her mother, who?)
neither played any role in up-bringing of Suryaa nor attended her marriage. It means,
after her birth, she was left on her fate. Then real characters Soma (Juice) and
Gandharva did their best to bring her to life (refer the verses Rv-10.85,40 and 41).

 Following verses belonging to two separate Late Mandalas wherein we find

Gandharva and Soma terms under present discussion with the higher frequency do
indicate that the spread of Ancient Vedic Philosophy that was originated in the Indian
Sub-continent to West Asia and Ancient Persia did occur from the Gandhara region.
 References manifest Vedic People moved outside the Indian Sub-continent

Please take a serious look at the verse Rv-9.63,5 given below.

Rv-9.63,5: इन्द्रं र्धान्तो अप्तु रः कर्ण्व न्तो पर्श्वमयर्ाम | अपघ्नन्तो अराव्णः ||
indraṃ vardhanto apturaḥ kṛṇvanto viśvamāryam | apaghnanto arāvṇaḥ ||

Comments: The Poet in the verse Rv-9.63,5 has hinted that the name and fame or glory of
God Indra (also Vedic Yajna and Soma) crossed the waters/rivers (of Rigvedic Territory) and
reached to the places unknown to the Poet. Therefore, he has termed it as पर्श्वमयर्ाम/Visvam-
Arya means Indra, Yajna and Soma; the very special Vedic Characters of the Aryas have
now become world-known figures.

Additionally, the Last Mandala Poet through the following verse has conveyed about
the stretching of Agni of Yajna beyond Gandhara region to the other unknown areas.
Rv-10.80,6: agniṃ viśa īḷate mānuṣīryā agniṃ manuṣo nahuṣo vijātāḥ |
agnirgāndharvīṃ pathyāṃ ṛtasyāgnergavyūtirghṛta ā niṣattā ||
# Races of human birth pay Agni worship, men who have sprung from Nahusa' line adore him.
Established in holy oil is Agni's pasture, on the Gandharva path of Law and Order.
Above verse makes it clear that persons sprang from Manu (Priestly Community) and
Nahusha (the Five Warrior Tribes) do worship Agni and some of them have taken this Truthful
Ideology (Rta) means Agni Worship with them to other places through Gandhara region.

V. References:
1. “Rig Veda” (Bilingual), Translated by Ralph T. H. Griffith (1896) in PDF

2. Rig Veda (Griffith Translation)-Table of Content, Alphabetical frequency etc. from

the Intratext Digital Library available on www.Intratext .com

3. Monier-Williams Dictionary

4. General Information is sourced from Internet/Public Domain.

“Pre-conceived notion about any Rigvedic Character shows that a person is Cultural blind”