A note on the Rigvedic character “Nirriti (निर्ऋनि)”

VR Patil (email:[email protected])

A lesser known and hence one of the least discussed terms “Nirriti (निर्ऋनि)” is found in
a few hymns of Rigved and Mandala-wise its frequency is given below [1].

“Nirriti/Nirrti/ निर्ऋनि”: 1(5), 5(1), 6(1), 7(3), 8(1), 10(13).

Meanings of the term Nirriti (निर्ऋनि) are given in dictionary [2] as: evil force, adversity, death,
destruction, illness, sufferings caused due to natural calamities like Droughts, floods etc.

In the following paragraphs, we will discuss about the Rigvedic term Nirriti/Nirrti,
but the topic has been purposely divided into two parts, first we will look into some important
references of the Two Early Mandalas and then in the next part, we will cover the special
features of Nirriti/Nirrti found in the verses of the Late Mandalas of Rigved.

Part-I: The Early Mandala References of Nirriti (निर्ऋनि)

As mentioned earlier, there are total four references of the character Nirriti (निर्ऋनि) in
the Two Early Mandalas and they are Rv-6.74,2; Rv-7.37,7; Rv-7.58,1; and Rv-7.104,9.
Here one-by-one, we are going to discuss about what the Poets have said about the entity.

i. RV-6.74,2: somārudrā vi vṛhataṃ viṣūcīmamīvā yā no gayamāviveśa |

āre bādhethāṃ nirtiṃ parācairasme bhadrā sauśravasāni santu ||
सोमरा॑ रुद्रा॒वि िा॑ हता॒ विषा॑च म
ा॒ म िा॑ रा॒यर नोा॒गया॑ मरविा॒ िेशा॑ । आा॒ रेबरा॑ धेथर ा॒ निर्ऋनि पररा॒चैरा॒स्मेभा॒द्र स श्र
ा॑ िा॒ सरवना॑ सन्तु॥

# Soma and Rudra, chase to every quarter the sickness that hath visited our dwelling.

Drive Nirrti away into the distance, and give us excellent and happy glories.

Interpretation: Above verse belongs to the hymn addressed to Soma and Rudra, wherein the
Poet appeals to the duo to chase away the evils/diseases (amiva/अमीवा) from all directions as
they have forcibly arrived in the houses of the Priests. The Poet further says that Nirriti needs
to be driven away from the place where they reside so that they can live happily there.

Comments: It means to say that there were serious health issues in the eastern part of Rigvedic
Territory, where the Priestly Community resided. Probably the Poet sees the character Nirriti
as the main cause of their sufferings. Hence he requests to Soma and Rudra to drive away
Nirriti immediately from that area as if, she is the source of problems experienced by them.
ii. Rv-7.37,7: abhi yaṃ devī nirtiścidīśe nakṣanta indraṃ śaradaḥsupṛkṣaḥ |
upa tribandhurjaradaṣṭimetyasvaveśaṃ yaṃ kṛṇavanta martāḥ ||

अा॒वभ य दे॒ वी निर्ऋनि वचा॒ द शेा॒नक्षा॑ न्ता॒इन्द् ा॑ शा॒रदा॑ सु प

ा॒ क्षा॑ । उपा॑ विबा॒न्धुर्जा॒रदा॑ विमेा॒ त्यस्वा॑िेशा॒य का॒ णिा॑ न्ता॒मतरजा॑ ॥

# Though Nirrti the Goddess reigneth round him, Autumns with food in plenty come to Indra.

With three close Friends to length of days he cometh, he whom men let not rest at home in quiet.

Interpretation: Despite having bad influence of Goddess Nirriti on the world, still autumns
means season after season, with the help of Indra, the people could produce sufficient food. A
matured person has developed triple bond relationship with Indra that has brought the God
closer to him, and now the mortal/aged men do not want Indra to go away from them.

Comments: Vasistha, the Poet of the above verse claims that, it is due to Indra, the people
could overcome the ill-effect of Goddess Nirriti and got food plenty season after season. Here
the Composer has clearly designated the evil character Nirriti as the Goddess/ दे॒ वी निर्ऋनि. The
Poet further tells us that as Indra has power to neutralize the evil effects of Nirriti. As the
people have fallen in love with the God, as a protector they always want him to be with them.

iii. Rv-7.58,1: pra sākamukṣe arcatā gaṇāya yo daivyasya dhāmnastuviṣmān |

uta kṣodanti rodasī mahitvā nakṣante nākaṃ nirteravaṃśāt ||

प्र सरा॑ का॒मुक्षे ा॑ अचजतर गा॒ णरया॒ योदै व्या॑स्या॒धरम्ना॒स्तुविा॑ ष्मरन् । उा॒ त क्षोा॑दन्न्ता॒ रोदा॑ स मवहा॒त्वर नक्षा॑ न्तेा॒नरका॒ न निर्ऋिरिा॒ शरत् ॥

# Sing to the troop that pours down rain in common, the Mighty Company of celestial nature.
They make the world-halves tremble with their greatness: from depths of earth and sky
they reach to heaven

Interpretation: Sing the prayer for those (Maruts) who arrive in a group from the sky like the
Divine Beings and pour rain on land. They possess great power that can shake two halves of
the world (rodasi). They easily beat Nirriti and travel all the way from Earth to Heaven.

Comments: The verse from the hymn dedicated to Maruts describes them as the very powerful
entities who are capable to prevail over Nirriti/the evil force and give rain, and then go to the
vault of Heaven. It indirectly means at that time, the world was in the grip of Nirriti means
chaos, and it is not the man, but the divine power like Maruts could change the situation.
iv. Rv-7.104,9: ye pākaśaṃsaṃ viharanta evairye vā bhadraṃ dūṣayanti svadhābhiḥ |
ahaye vā tān pradadātu soma ā vā dadhātu nirterupasthe ||
ये परा॑ कशा॒स विा॒ हरा॑ न्ता॒ एिैा॒ ये िरा॑ भा॒ द् दषयद
ा॒ न्न्त स्वा॒धरवभा॑ । अहा॑ येिरा॒तरन्प्रा॒ददरा॑ तुसोमा॒
ा॒ आ िरा॑ दधरतु ा॒ निर्ऋिरुा॒पसथे ा॑ ॥

# Those who destroy, as is their wont, the simple, and with their evil natures harm the righteous,
May Soma give them over to the serpent, or to the lap of Nirrti consign them.

Interpretation: The bad or wicked characters who are in the habit of distorting the sincere
speech/prayer (chanting mantras during Yajna) and regularly harm the decent person, may
Soma hand over them to serpent (Ahi) or give them in the custody of Nirriti (to destroy them).

Comments: In the above verse, the Poet has spoken about some unidentified characters who
regularly give trouble to the honest person like him, but tells Soma to annihilate them by
sending them to Dragon/Ahi or Nirriti. Here the term Nirriti implies Death or Destruction.

Part-II: The Late Mandala References of Nirriti/ निर्ऋनि

i. Rv-5.41,17: iti cin nu prajāyai paśumatyai devāso vanate martyo va ā devāso vanate artyo vaḥ |
atrā śivāṃ tanvo dhāsim asyā jarāṃ cin me nirṛtir jaghrasīta ||
इवता॑ वचा॒न्नुप्रा॒र्रयै ा॑ पशुमत्यै
ा॒ ा॒देिरा॑सो ा॒िना॑ तेा॒मत्यय ा॑िा॒ आ दे ा॑िरसोिनतेा॒मत्यय ा॑ि । अिरा॑ वशा॒िर ता॒न्ोा॑ धरा॒वसमा॒ स्यर र्ा॒रर वचा॑न्ेा॒ निर्ऋनिर्जग्रस त ॥

#Thus thinking, O ye Gods, the mortal wins you to give him increase of his herds of cattle: the mortal

wins him, O ye Gods, your favour.

Here he wins wholesome food to feed this body: as for mine old age, Nirrti consume it.

Interpretation: O Gods, a mortal wishes to win you all through the worship to get offspring
and cattle/animals, as mortal wants to win your favour too. This is the way, he would get food
necessary for his survival. Otherwise, due to my old age, Nirriti may eat up me.

Comments: The verse from the hymn devoted to Visvedevas/all Gods, tells us about the
purpose behind the worshipping various Gods by the Priestly people. In the present verse, the
Poet has made it clear that he wants to get a favour from the Gods to obtain more progeny and
cattle/animals. Additionally, he said that Gods’ worship gives him food to eat. At the same
time, he has fear in his mind that as he has become old, Nirriti may take him away. It means,
the Poet sees Nirriti, threat to his life or as the form of his death likely to arrive in near future.

ii. Rv-8.24,24: vetthā hi nirtīnāṃ vajrahasta parivṛjam |

ahar-ahaḥ śundhyuḥ paripadāmiva ||
िे त्रा॒वह निर्ऋिीनरि
ा॒ ज्रा॑हस्त पररा॒िर्ा॑म् । अहा॑ रह शयन्ध्य
े॒ ुः पा॑ररा॒पदरा॑ वमि ॥

# Thou knowest, Indra, Thunder-armed, how to avoid destructive powers,

As one secure from pitfalls each returning day.

Interpretation: O Vajra-holder, you know how to keep away Nirriti from day-to-day life.
Your approach is very similar to the Fire God (शयन्ध्ू/śundhyuḥ) or Agni or Surya (?) who
drives away anyone tries to go closer to him due to inherent strength.

Comments: Mandala-8 Poet in the hymn dedicated to Indra conveys us that God Indra who
is called as the Vajra-Holder knows how to avoid Nirriti means bad entity or calamity coming
nearer to him. This is as good as Agni repels or resists anybody who wants to be friendly with
the Fire God. In this verse, the use of the word Nirriti implies an evil force or a sinful actor.

iii. Rv-1.24,9: śataṃ te rājan bhiṣajaḥ sahasramurvī ghabhīrā sumatiṣ ṭe astu |

bādhasva dūre nirtiṃ parācaiḥ kṛtaṃ cidenaḥ pra mumughdhyasmat ||

शा॒त ते ा॑ ररर्न््भा॒ षर्ा॑ सा॒ हस्रा॑ मुिी

ा॒ गा॑ भ रा॒ र सुा॑ मा॒वतिे ा॑ अस्तु । बरधा॑ स्व दरेा॒ द निर्ऋनििं पररा॒चै का॒ त वचा॒देना॒ प्र मुा॑ मुग्ध्या॒स्मत् ॥

# 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 even the sin we have committed.

Interpretation: O king, do deep and wide favours to us by giving hundred and thousand
healers. Drive away Nirriti from us to a long distance. Free us from the sins even if we have
committed in the past.

Comments: As hymn is addressed to Varuna, hence it is natural to denote him as the king of
the world. Here Nirriti has been referred to as an infectious disease/illness from whom the
Poet wants to keep safe distance and hence requests Varuna to send several healers to them.
iv. Rv-1.38.6: mo ṣu ṇaḥ parā-parā nirṛtir durhaṇā vadhīt |padīṣṭa tṛṣṇayā saha ||
मोषुणा॒ पररा॑ पररा॒ निर्ऋनिदुजा॒ हजणरा॑ िध त् । पा॒द ि
ा॒ तष्णा॑यर सा॒ ह ॥

# Let not destructive plague on plague hard to be conquered, strike its down;
Let each, with drought, depart from us.

Interpretation: Let not Nirriti /evil-spirit come closer (parapara) to us as the character wants
to harm us. Let the animal/beast (padishta) get destroyed due to thirst (trishna).

Comments: Here the Composer requests Maruts to see that Nirriti or the evil-spirit does not
come near to him as its only aim is to cause suffering to us. It would be better if the wild beast
(Nirriti) dies due to thirst, means the proximity of Nirriti was injurious to the Priests/people.

v. Rv-1.117,5: suṣupvāṃsaṃ na nirṛterupasthe sūryaṃ na dasrā tamasi kṣiyantam |

śubhe rukmaṃ na darśataṃ nikhātamudūpathuraśvinā vandanāya ||

सु षु
ा॒ प्र
ा॒ सा॒ न निर्ऋिरुा॒पसथेा॒सयया॒ न दा॑ स्ररा॒तमा॑वस वक्षा॒यन्ता॑म् । शुभे
ा॒ रुा॒क्म न दा॑ शजा॒त वनखरा॑ ता॒मुदा॑ पथुरविनर मुद िन्दा॑ नरय ॥

# 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.

Interpretation: As the Sun dwells in the darkness, in the same way someone has gone to sleep
in the lap of Nirriti. O Asvins the wonder workers, as you unearth beautiful gold (शयभ रुक्मिं)
that has been buried under the ground, in the same manner, you have made us to worship or
praise (वन्दिाय) you.

Comments: Poet in the hymn dedicated to Asvins tells us that Nirriti takes a person to
darkness or in the state of gloom. It indirectly means when a person loses his self-
consciousness or independence, then it can be said that he/she is under the influence of Nirriti.
But the twin Gods Asvins using their special power can bring him/her back to the state of
alertness. In other words, Asvins can rescue the people from the clutches of Nirriti.
vi. Rv-1.119,7: yuvaṃ vandanaṃ nirṛtaṃ jaraṇyayā rathaṃ na dasrā karaṇā saminvathaḥ |
kṣetrādā vipraṃ janatho vipanyayā pra vāmatra vidhate daṃsanā bhuvat ||

यु ि
ा॒ िन्दा॑ ना॒ निर्ऋििं र्रा॒ण्ययरा॒ रथा॒न दा॑ स्रर करा॒णर सवमा॑न्थ । क्षे िरा॒दर नवप्िं ं॑ र्नथोविपा॒न्ययरा॒प्र िरा॒मिा॑ विधा॒ तेदा॒ सनरा॑ भु ित् ॥

# Doers of marvels, skilful workers, ye restored Vandana, like a car, worn out with length of days.

From earth ye brought the sage to life in wondrous mode; be your great deeds done here for him who
honours you.

Interpretation: O Asvins, you have restored Vandana, a mode of worship here like a
reconditioning a cart that was worn out due to ageing. Your great act has brought a Sage to
life means due to the grace of Asvins, an old Seer who had stopped participating in Yajna
worship, has now re-started composing Praise-song on the occasion of Yajna.

Comments: In the verse addressed to Asvins, Poet has used the term Nirriti to highlight the
effect of ageing on the life of a person. In other words, an Old Age makes a person dull and
inactive as he/she no longer possess mental and physical strength, zeal, and enthusiasm to do
the routine work as ageing compels him to withdraw from the day-to-day responsibility. But
Poet says that Asvins who look after health and wealth issues of the living beings, can re-kindle
the life in the Old and re-tired Poet (Vipra) too. It means, the Composer believes that Asvins
can help a person to overcome the effect of Nirriti (reversing the aging effect).

vii. Rv-1.164,32: ya īṃ cakāra na so asya veda ya īṃ dadarśa hirughin nutasmāt |

sa māturyonā parivīto antarbahuprajā nirṛtimā viveśa ||

य ई ा॑ चा॒कररा॒न सोअा॒स्य िे द
ा॑ ा॒ य ई ा॑ दा॒ दशजा॒वहरुा॒वगन्नु तस्मरा॑ त् । स मरा॒तुययनरा॒पररा॑ ि तोअा॒न्तबज हुप्रा॒
ा॑ र्र निर्ऋनिे॒मर विा॑ िेश ॥

# He who hath made him cloth not comprehend him: from him who saw him surely is he hidden.
He, yet enveloped in his Mother's bosom, source of much life, hath sunk into destruction.

Interpretation: One who has made him, does not embrace or touch or come in contact with
him, as he watches him from a long distance. He is enveloped in his mother’s womb which
is the origin of life, and has many births. He gets sunk into destruction.
Comments: Cryptically composed verse, when read along with the next verse Rv-1.164,33;
and then the mystery gets unfolded. Here the meaning of “One” is Heaven who is believed to
be father of the Sun. As the latter moves in the mid-space and hence does not come in contact
with his father Heaven. ‘He (Surya/the Sun) is enveloped in his mother’s womb’ means
every evening, the Sun disappears in the womb of his mother Earth. ‘He has many births’
means daily in the evening, Surya/the Sun dies and takes a new birth in the next morning. “He
gets sunk into destruction” means daily in the evening, the Sun passes through the phase of
destruction/death. In the verse Rv-1.164,32; the term Nirriti stands for destruction or death
(of the Sun but in the evening).

viii. RV-10.18,10: upa sarpa mātaraṃ bhūmimetāmuruvyacasaṃ pṛthivīṃsuśevām |

ūrṇamradā yuvatirdakṣiṇāvata eṣā tvā pātunirterupasthāt ||

उपा॑ सपज माे॒िरिं े॒ भूनमं॑ मेा॒तरमुा॑रुा॒व्यचा॑ स पवथा॒ि सु शे

ा॒ िरा॑ म् । ऊणज म्रदर
ा॑ यु िा॒वतदज वक्षा॑ णरित एा॒षर त्वरा॑ परतु ा॒ निर्ऋिरुा॒पसथरा॑ त् ॥

# Betake thee to the lap of Earth the Mother, of Earth far-spreading, very kind and gracious.

Young Dame, wool-soft unto the guerdon giver, may she preserve us from Destruction's bosom.

Interpretation: Go to the lap of Mother-Land (Earth), as Earth is very kind, widespread or

spacious. She is youthful and soft like wool who gives reward to her devotee. May she protect
you from Nirriti.

Comments: Verse belonging to hymn addressed to Death and/or Funeral rite conveys us that
after death of a person or Priest, dead-body is buried in the ground. The verse is composed in
such a way that as if, Poet is telling dead-one that Mother Earth/Land is very soft (means soil)
and she is the generous gift giver. When the corpse is laid in a pit/soil, then Earth would protect
a dead-one from the effect of Nirriti. Here the word Nirriti stands for Decay or
Decomposition of the Corpse. It means insects, animals who thrive on the dead-body, belong
to the team of Nirriti. It also manifests that, in those days, the Burial practice was in place
and it was considered to be the last rite performed to pay respect to the dead-one.

ix. Rv-10.36,2: dyauśca naḥ pṛthivī ca pracetasa ṛtāvarī rakṣatāmaṃhasoriṣaḥ |

mā durvidatrā nirtirna īśata tad devānāmavoadyā vṛṇīmahe ||
द्य चा॑ न पवथा॒ि चा॒प्रचेत
ा॑ स ऋा॒तरिा॑ र रक्षतरा॒महा॑ सोररा॒ष । मर दुा॑ विजा॒ दिरा॒ निर्ऋनिनज ईशता॒ तद्ेा॒ िरनरा॒मिोा॑ अा॒द्यर िा॑ ण महे ॥

# May Dyaus and Prthivi, wise, true to Holy Law, keep us in safety from distress and injury.
Let not malignant Nirrti rule over us. We crave to-day this gracious favour of the Gods.

Interpretation: Heaven and Earth who are wise and the protectors of Rta/celestial laws
should protect us. Let not malignant Nirriti who has dangerous or hostile nature rule over us.
Today, we have chosen the Deities (Heaven and Earth) who are favourable to us/living beings.

Comments: Through the verse from the hymn devoted to Visvedevas, the Composer requests
Heaven and Earth the universal parents of the Deities to give protection to them from
Nirriti. The Poet further says that today, he has chosen them for worship on the basis of their
role in protecting or implementing Rta/eternal laws. Here Nirriti means the wicked force.

x. Rv-10.36,4: grāvā vadannapa rakṣāṃsi sedhatu duṣvapnyaṃ nirtiṃviśvamatriṇam |

ādityaṃ śarma marutāmaśīmahi tad devānāmavoadyā vṛṇīmahe ||

ग्ररिरा॒िदा॒ न्नपा॒ रक्षरवा॑ स से धतु दुष्ष्ा॒ वप्नन्या॒ निर्ऋनििंे॒वििा॑ मा॒विणा॑ म् । आा॒ वदा॒ त्य शमज ा॑ मा॒रुतरा॑ मश मवहा॒तद्ेा॒ िरनरा॒मिोा॑ अा॒द्यर िा॑ ण महे ॥

# May ringing press-stones keep the Raksasas afar, ill dream, and Nirrti, and each voracious fiend.
May the Adityas and the Maruts shelter us. We crave this gracious favour of the Gods to-day.

Interpretation: May hard stone drive away the demonic characters, bad dreams, Nirriti
and all exploiters from us. Let Adityas and Maruts shelter us. Today, we have selected these
Gods for worship who would definitely do favour to us.

Comments: The verse is similar in composition to earlier verse Rv-10.36,2 as it also belongs
to the same hymn. Here, the Poet prays to Adityas and Maruts to get protection from several
evil characters including Nirriti. Here Nirriti stands for one among the oppressors.

xi. Rv-10.76,4: apa hata rakṣaso bhaṅghurāvata skabhāyata nirtiṃsedhatāmatim |

ā no rayiṃ sarvavīraṃ sunotana devāvyambharata ślokamadrayaḥ ||
अपा॑ हत रा॒क्षसोा॑ भङ्गु ररिा॑
ा॒ त स्कभरा॒यता॒ निर्ऋनििंे॒सेधा॒तरमं॑ निम् । आ नोा॑ रा॒वय सिज िा॑ र सु नोतन दे िरा॒व्य ा॑ भरता॒ श्लोका॑मद्य ॥

# Drive ye the treacherous demons far away from us: keep Nirrti afar and banish Penury.

Pour riches forth for us with troops of hero sons, and bear ye up, O Stones, the song that visits Gods.

Interpretation: Destroy the demons and drive Nirriti and the forces of ignorance (amati)
away from us. O stones, pour the riches (drink/juice) for all the hero sons among us. Make us
to compose the song of praise that will please the Gods as well.

Comments: This verse is from the hymn devoted to Pressing Stones wherein Poet appeals to
them crush all the demonic characters including Nirriti and inspire us to prepare a new Shloka
or a Poem of Praise that would be liked by the Gods. Here Nirriti stands for an evil force.

xii. Rv-10.95,14: sudevo adya prapatedanāvṛt parāvataṃ paramāṃ ghantavā u |

adhā śayīta nirterupasthe.adhainaṃ vṛkā rabhasāsoadyuḥ ||

सु देा॒ ा॒ िोअा॒द्य प्रा॒पतेा॒ दनरा॑ ित्पररा॒ित ा॑ परा॒मर गन्ता॒िर उा॑ । अधरा॒शय त

ा॑ ा॒ निर्ऋिरुा॒पसथेऽधै न
ा॑ ा॒िकरा॑ रभा॒ सरसोा॑ अा॒द्यु ॥

# Thy lover shall flee forth this day for ever, to seek, without return, the farthest distance.
Then let his bed be in Destruction's bosom, and there let fierce rapacious wolves devour him.

Interpretation: What if your lover goes a long distance, never to return (to meet you). Then
he rests in the lap of Nirriti, There if the greedy wolves finish him ---.

Comments: The verse is a part of the famous hymn of Mandala-10 that describes a love story
of Urvashi and Pururavas. The Poet has composed the said verse in such a manner that as if,
Pururavas the son of queen Ila is having dialogue with Urvashi and during discussion, he is
asking her some questions like; what would be her reaction if he (Pururavas/her lover) goes to
a distance place, never to come back to see her again? How would she feel, if he sleeps in the
lap of Nirriti? How would she react when in the forest, the ravenous wolves eat his body?

Here probable meaning of the term Nirriti is infidelity or unfaithfulness (sleeping or

staying with other woman).
xiii. Rv-10.114,2: tisro deṣṭrāya nirtīrupāsate dīrghaśruto vi hijānanti vahnayaḥ |
tāsāṃ ni cikyuḥ kavayo nidānampareṣu yā ghuhyeṣu vrateṣu ||

वता॒ स्रोदेा॒ िररया॒ निर्ऋिीे॒रुपरा॑ सते द र्जा॒ श्रुतोा॒वि वह र्रा॒नन्न्ता॒िह्ना॑ य । तरसरवा॒ न वचा॑क्ु का॒ियोा॑ वना॒दरना॒परे ा॑ षुयर
ा॒ गु ह्ेष
ा॑ ुव्रा॒तेषुा॑ ॥

# The priests beard far away, as they are ordered, serve the three Nirrtis, for well they know them.

Sages have traced the cause that first produced them, dwelling in distant and mysterious chambers.

Interpretation: Since a long, deliberations are going on, how to serve three forms of Nirriti
to whom the Priests know very well. Sage-poets know the cause of existence of these characters
and their distant dwelling place where they remain hidden for a long.

Comments: First time in Rigved, in the hymn dedicated to Visvedeavas, the Poet has spoken
about worshipping or serving the three Nirritis to whom the Sages know very well. However,
he has described that they (three Nirritis) live in the remote places and hide themselves in the
caves (guha). Here Nirriti does not mean the evil force or death as the description does not
indicate the character (Nirriti) wants to harm anyone (as they hide somewhere).

xiv. Rv-10.161,2: yadi kṣitāyuryadi vā pareto yadi mṛtyorantikaṃ nītaeva |

tamā harāmi nirterupasthādaspārṣamenaṃśataśāradāya ||

यवदा॑ वक्षा॒तरयु यज
ा॒ वदा॑ िरा॒परे ा॑ तोा॒यवदा॑ मत्योरा॑
ा॒ न्न्ता॒क न त
ा॑ एा॒ि । तमर हा॑ ररवमा॒ निर्ऋिरुा॒पसथरा॒दस्रा॑ षजमेन शा॒तशरा॑ रदरय ॥

# Be his days ended, be he now departed, be he brought very near to death already,
Out of Destruction's lap again I bring him, save him for life to last a hundred autumns.

Interpretation: Even if his life-span is over, or already died, or on the verge of death, I can
rescue him from the clutches of Nirriti, bring him to life once again and grant him hundred
autumn’s longevity.

Comments: Above verse belongs to hymn dedicated to Diseases, in which the Poet claims that
the God can restore the life into a patient who is suffering from a life threatening disease that
is caused due to attack of Nirriti (in the form of sickness) on his body, and God gives assurance
of the hundred years of life to him. Here Nirriti stands for Death or Disease induced death.
xv. Rv-10.164,1: apehi manasaspate.apa krāma paraścara |
paro nirtyā ācakṣva bahudhā jīvato manaḥ ||

अपेवा॑ ह मिसस्पे॒िऽपं॑ क्ररम पा॒रचा॑ र । पा॒रो निर्ऋत्ाे॒ आ चा॑क्ष्व बहुा॒धर र् िा॑ तोा॒मना॑ ॥

# Avaunt, thou Master of the mind Depart, and vanish far away.
Look on Destruction far from hence. The live man's mind is manifold.

Interpretation: Go away, O master of Thought, disappear from here and go to a long distance.
Go and tell Nirriti, who is far off from us that “mind of a living being thinks in many ways”.

Comments: The verse is from the hymn addressed to Bad Dreams, wherein the Poet has
pointed out that how a bad dream or an evil thought generated in the mind of a person creates
trouble or unrest in his life. The Composer tells Manaspate/ the Lord of thought to send a
strong massage to Nirriti who is now far away, not to disturb him by nucleating ill or negative
or destructive thoughts in his mind as it (mind) is capable to produce better and constructive
thoughts. Here the word Nirriti means chaos or an instability caused due to evil thoughts.

xvi. Rv-10.165,1: devāḥ kapota iṣito yadichan dūto nirtyā idamājaghāma |

tasmā arcāma kṛṇavāma niṣkṛtiṃ śaṃ no astu dvipadeśaṃ catuṣpade ||

दे िरा॑ का॒पोता॑ इवषा॒तोयवदा॒ च्छ्दतो

ा॒ च्छ्द निर्ऋत्ा इा॒दमरा॑ र्ा॒गरमा॑ । तस्मरा॑ अचरज म का॒ णिरा॑ मा॒वनष्ा॑ वता॒ श नोा॑ अस्तु ववा॒पदेा॒ श चतुा॑ ष्पदे ॥

# Gods, whatsoever the Dove came hither seeking, sent to us as the envoy of Destruction.
For that let us sing hymns and make atonement. We’ll be with our quadrupeds and bipeds

Interpretation: Gods, a Dove (or pigeon-kapotam) has arrived here and looking for someone,
probably sent by Nirriti as her messenger. We shall pray to Gods and apologize them for our
acts/sins. Let our two-footed and four-footed beings be in the happy state of mind.

Comments: This verse is from the hymn devoted to Visvedevas informs us that possibly a
dove or a pigeon sent by Nirriti is searching a target. Poet wishes to sing a praise song to accept
mistakes or sins they have committed in the past. He feels that nothing should go wrong with
the two-footed or four-footed beings living with him. Here Nirriti means Destruction.
xvii. In the hymn Rv-10.59 dedicated to Many Deities, and there are four consecutive verses
wherein we find identical description about the word Nirriti (पररता॒र सु निर्ऋनिवर्जह तरम्). Hence
discussion on these four verses has been taken up at the last and also grouped together.

Rv-10.59,1: pra tāryāyuḥ prataraṃ navīya sthātāreva kratumatārathasya |

adha cyavāna ut tavītyarthaṃ parātaraṃ su nirtirjihītām ||

प्र तरा॒यरज या॑ु प्रता॒ र नि य

ा॑ ा॒ सथरतरा॑ रेिा॒ क्रतुा॑ मतरा॒ रथा॑स्य । अधा॒ च्यिरा॑ ना॒उत्ता॑ ि त्य
ा॒ थय ा॑ पररता॒ र सु निर्ऋनिवर्जह तरम् ॥

# His life hath been renewed and carried forward as two men, car-borne, by the skilful driver.

One falls, then seeks the goal with quickened vigour. Let Nirrti depart to distant places.

Interpretation: May the life-span of a person get extended further in a similar manner as a
skilful driver of a Ratha takes a passenger to very long journey without any difficulty. As an
active (च्यवाि) person wants to live longer, let Nirriti go far off.

Comments: In the above verse, Poet says that if a person takes care of his health properly
or keeps himself in good condition (both mental and physical), then he would live longer or his
life journey would be a smooth affair. This way, he would keep Nirriti away from him. Here
Nirriti means Death or Destruction that causes due to ill-health or ageing.

Rv-10.59,2: sāman nu rāye nidhiman nvannaṃ karāmahe su purudhaśravāṃsi |

tā no viśvāni jaritā mamattu parātaraṃ su nirtirjihītām ||

सरमा॒न्नुररा॒येवना॑वधा॒ मन्न्िन्ना॒ कररा॑ महेा॒ सुपुा॑रुा॒ध श्रिरवा॑ स । तर नोा॒वििरा॑ वन र्ररा॒तर मा॑मत्तुपररता॒ र सु निर्ऋनिवर्जह तरम् ॥

# Here is the psalm for wealth, and food, in plenty: let us do many deeds to bring us glory.

All these our doings shall delight the singer. Let Nirrti depart to distant places.

Interpretation: When Saman mantra is chanted and food is offered to achieve the wealth that
would bring fame to us. Thus, the old (jarita) Singer/Priest would delight the whole world and
hence Nirriti would go far off.

Comments: Content of the verse implies that when Yajna ritual is conducted, then the
chanting of mantra and offering of food to Agni and other Gods would give wealth and fame
to the Priests and the sponsor. Hence Nirriti would not dare to come near to them. Here Nirriti
stands for misfortune or bad days or ill-fate or sickness.
Rv-10.59,3: abhī ṣvaryaḥ pauṃsyairbhavema dyaurna bhūmiṃ ghirayonājran |
tā no viśvāni jaritā ciketa parātaraṃ su nirtirjihītām ||

अा॒भ वयज प स्यै भज िेमा॒द्य नज भवम ा॑ वगा॒ रयोा॒नरज्ररा॑ न् । तर नोा॒वििरा॑ वन र्ररा॒तर वचा॑केत पररता॒ र सु निर्ऋनिवर्ज ह तरम् ॥

# May we overcome our foes with acts of valour, as heaven is over earth, hills over lowlands.
All these our deeds the singer hath considered. Let Nirrti depart to distant places.

Interpretation: In the above verse, the Composer communicates us that like Heaven lies over
Earth and Mountain stands on Land, similarly, they too can overcome or surpass their enemy
or competitor due to their act or strength. When the Singer sings song our deeds and glory, then
Nirriti would live far off from them.

Comments: Poet in the above verse has given maximum stress on achieving the highest
name and fame using vigour and strength over the foes. When their capabilities are known
to all, then even Nirriti would keep safe distance from them. Here Nirriti could mean fear of
loss in battle or demoralization or humiliation (opposite of self-confidence).

Rv-10.59,4: mo ṣu ṇaḥ soma mṛtyave parā dāḥ paśyema nu sūryamuccarantam |

dyubhirhito jarimā sū no astu parātaraṃ su nirtirjihītām ||

मोषुणा॑ सोम मत्यिे

ा॒ ा॒ पररा॑ दर ा॒ पश्े म
ा॑ ा॒नुसयज मुा॑ च्चरा॑
ा॒ न्तम् । द् यु वभा॑ वहजा॒ तोर्ा॑ररा॒मर सनोा॑ अस्तु पररता॒ र सु निर्ऋनिवर्जह तरम् ॥

# Give us not up as prey to death, O Sorna still let us look upon the Sun arising.
Let our old age with passing days be kindly. Let Nirrti depart to distant place

Interpretation: O Soma, do not hand over us to Death. May we see the rising Sun again.
Let us spend our old age peacefully and happily. Let Nirriti keep away from us.

Comments: In the above verse, Poet has brought Soma into picture so as to derive benefit
from the drink to live longer. As the Composer wants to see tomorrow’s Sunrise, hence requests
the God Soma to bestow him good health so that he would pass his old age without any
problem and Nirriti would not pose difficulties for him. Here Nirriti stands for suffering due
to ill-health/old age.
 Table-1: Gist of the verses Rv-10.59,1 to 4

Verse Number Applicable to Remedial measure to keep “Nirriti/ निर्ऋनि ” away

RV-10.59,1 All Do everything needed to remain Active and Healthy.

Rv-10.59,2 Priests Perform Yajnas and earn Wealth and Name.

Rv-10.59,3 Warrior Defeat the enemies to achieve the Top most Position
Class in the world (acquire fame through vigour).

Rv-10.59,4 All Old Age Drink “Soma juice” to live longer.

Persons

Comparing information given in the hymn Rv-7.50 with the references of Nirriti

As discussed in Table-1, the Poet has suggested some methods to be followed by the
different people of the Vedic Society to neutralise the bad effect of Nirriti/निर्ऋनि on their lives.

Earlier, Vasistha the Lead Composer of Mandala-7, in the four verses of the hymn
Rv-7.50 has brought out the living conditions prevailed in the North-eastern part of Rigvedic
Territory, especially when he visited Puru’s country located on the bank of river Saraswati.
As per the content of the hymn, people were suffering from various water borne diseases due
to polluted water as some rivers of that region had completely gone dry and some had become
seasonal. The Poet has reported that even the members of Priestly community who stayed there,
were suffering from the diseases (wounded foot etc.). Although the Poet has not used the word
Nirriti / निर्ऋनि in the said hymn, yet the pathetic living conditions of the region described in
those four verses do imply the same (indirect effect of Nirriti).

Now take a serious look at the verse Rv-8.48,11 given below [1].

Rv-8.48,11: अपा॒त्यर अा॑सथुरवना॑

ा॒ रर ा॒ अमी ं॑वाे॒वनरा॑ िसा॒न्तवमा॑ ष च ा॒रभैष
ा॑ ु । आ सोमोा॑ अा॒ स्मराँअा॑रुहा॒ववहरा॑यर ा॒ अगा॑न्ा॒यिा॑ प्रवता॒रन्ता॒ आयुा॑ ॥

# Our maladies have lost their strength and vanished: they feared, and passed away into the darkness.

Soma hath risen in us, exceeding mighty, and we are come where men prolong existence.

Above verse is addressed to Soma in which the Poet has mentioned that due to the
change of place (as the members of the Priestly Community moved from the east of river
Sindhu to its west side), diseases have disappeared completely. Due to availability of Soma in
that area, the people were experiencing longer life-span. In this verse also, there is no mention
of the term Nirriti, but the use of word अमी ं॑वा/Amiva in the verse hints at diseases or maladies.
 Discussion on the information compiled on the term Nirriti/ निर्ऋनि

As a matter of fact, the Mandala-6 Poet from Bharadwaja clan in the verse Rv-6.74,2
did not define a newly introduced character as the non-complier of Rta, but talked about the
disorder created by the evil feature in the Vedic world that has caused panic everywhere and
seriously put the all living beings in trouble and hence gave a new name Nirriti probably
manifests it is an independent entity that exists in the Vedic world since a long in some form
(this is based on the fact that every living being has natural or accidental death), but it runs
parallel to Rta, who follows her own rules and regulation, and hence is not governed by the
cosmic or nature’s law existed in the Vedic Universe since inception.

Surprisingly, despite the fact that the Mandala-6 Poet has described Nirriti/ निर्ऋनि as
the trouble maker/bad being, still the Mandla-7 Poet belonging to Vasistha family in the verse
Rv-7.37,7 has designated the demonic character or the key adversary of living things as the
Goddess who is immortal. Hence, she may be seen as the Goddess of Darkness.

Based on the various Poetic descriptions, Nirriti/ निर्ऋनि could also mean the Goddess
of Misfortune and Untimely Death.

Characteristic Features of the Goddess Nirriti deduced from the Rigvedic Verses:

 An independent entity who does not follow Rta/the celestial laws of the Vedic World.
 Wishes to control everything as per her own agenda.
 Uses her power to create negative effect on the lives of all living things.
 Cannot be impressed or pleased by worship as has no interest in well-being of mortals.
 Believes in giving ill-treatment to the living beings and their destruction.
 Facilitates the sufferings of everybody living in the world.
 Creates trouble/hardship for all as she wants to push everyone to the Dark Age.
 Tries to weaken beliefs in Other Divine Beings who are the well-wishers of Man.
 Does not bless, but curses the Human beings.
 Causes untimely death by sending disease-spreading germs to various locations.
 Attacks corpse by employing animals and insects that eat up the dead body.
Even the destructions due to natural calamities like floods, storms and earthquakes
could be considered as the part of the devastative acts of Nirriti.

In short, on the basis of description given in the various hymns of Rigved, the character
Nirriti can be taken as the perfect representation of the sadistic mentality as she has been
described to be deadly against the physical, mental and materialistic progress of the humans.
 In practical sense, Nirriti/ निर्ऋनि may be seen as the consequence of a prolong drought that
would have caused harm or damage to all living beings present in the Rigvedic Territory
during the Bronze age period. Frequent droughts must have taken toll of the human life as the
prevailing conditions provided fertile ground for Nirriti to create negative impact on the lives
of the all living beings. Therefore, the Poets often told Nirriti to go away from their localities.

Higher frequency of the term Nirriti in Mandala-1 and 10 (the Last Two Mandalas of
Rigved) makes it apparent that the Vedic/Harappan People had to pass through difficult phase
of life during that period as well. Due to the bad living conditions prevailed in the Eastern
Part of Rigvedic Territory (west side of river Yamuna), probably during the composition of
Mandala-10, the Priests would have decided to settle permanently on the bank of river Ganga.

Special Observation

Verse Rv-10.59,10 is addressed to Indra in which the Poet has asked him to drive a
bullock-cart (the word vahata/वहि stands for Bull/Ox) instead of Asva (the True Horse?).

Rv-10.59,10: amindreraya gāmanaḍvāhaṃ ya āvahaduśīnarāṇyā anaḥ |

bharatāmapa yad rapo dyauḥ pṛthivi kṣamā rapo moṣu te kiṃ canāmamat ||

सवमा॑न्द्ेरया॒ गामं॑ िे॒ड्वाहिंे॒ य आवं॑हदय शीे॒िरां॑ ण्ाे॒ अिुःं॑ । भरा॑ तरा॒मपा॒यद्पोा॒द्य पा॑वथवि क्षा॒मर रपोा॒मोषुतेा॒वक चा॒नरमा॑मत् ॥

# Drive forward thou the wagon-ox, O Indra, which brought Usinarani's wagon hither.
May Heaven and Earth uproot and sweep iniquity and shame away: nor sin nor sorrow trouble thee.

Here the basic question is, why did the Poet of the Last Mandala ask God Indra to
push forward an ox or a bull driven cart that has brought the bride Usinarani, but did not
mention Asva drawn Ratha? It means, Asva/ the True Horse was out of the sight of the Poet.

Bookish scholars need to look into this Last Mandala verse seriously.

References:
1. “Rig Veda” (Bilingual), Translated by Ralph T. H. Griffith (1896) in PDF
2. Monier-Williams Dictionary.
Note: The reader who has serious doubt about the Griffith Translation, can refer to the translations made
by other Eminent Vedic Scholars of his/her choice.