संस्कृत-प्राकृतयोर्मध्ये वस्तुतः कियदन्तरमस्ति?

प्रायः आङ्ग्लशासनकालादारभ्याधुनापर्यन्तं ये भारते पण्डितंमन्यमानाः बुद्धिजीवयः आसन् सन्ति च, तेषां पाश्चात्यदुःसिद्धान्तगतानुगतिकानां “अन्धेन नीयमाना यथान्धाः” इत्युपनिषद्वाङ्निदर्शनरूपाणामपसिद्धान्तानामनुसारेण, “संस्कृतभाषा” इति तु केवलं ब्राह्मणानां गुह्यभाषा एव, न तु सर्वैरुपयुक्ता सार्वजनिका व्यावहारिकी भाषा । अपि च एतैरेव भ्रान्तिमद्भिर्वामपन्थिभिर्बालैर्वराकैर्कुटिलाचारैः इदमपि कथितं — ब्राह्मणेतरैः सर्वजनैः काचित् संस्कृतभाषायाः अत्यन्तविरुद्धा चासम्बद्धा च “प्राकृतभाषा” इति भाषिताभवदिति ।
सुसंमूढैरेतैः बुद्धिजीविभिः— “ब्राह्मणाः उद्देश्यपूर्वकं परस्परं मिलित्वा कपटबुद्ध्या सर्वं ज्ञानं ब्राह्मणेतरेभ्यः गोप्तुं सर्वान् ग्रन्थान् कस्यांश्चित् कृत्रिमायां “संस्कृतभाषा” इत्येतस्यां निबबन्धुः”—इत्यपि निराधारं निर्लज्जया कथितम् । अन्यस्तु सुप्रसिद्धो वा कुप्रसिद्धो वा असत्सिद्धान्तः “आर्याणामाक्रमणम्” इति। अयं वदति यत् भारतस्य “मूलवासिनः” वैदिकेतरं कंचिद्धर्ममनुसरन्त आसन्, तेषां भाषा च “आदिद्रविड” इति काचिदासीदिति च। तर्हि आर्याणामाक्रमणात् एतेषामादिवासिनां संस्कृतिर्विनष्टा तदनन्तरं आर्याणां समाजे तान् आदिवासिनामवशेषान् शूद्रान्त्यजादिरूपेण व्यवस्थाप्य तेषामुपरि ब्राह्मणाद्युच्चजातीयाः बहवोऽत्याचाराः कृतवन्तः इत्यादि निराधाराश्चोपपत्तिरहिताश्च दुष्प्रचाराः कृताः । प्रथमस्तु “आर्याः” इति केऽपि जनविशेषाः नैवासन्निति तु सुसिद्धं । द्वितीयः, एतेषां मिथ्याजनानां याः ग्रन्थाः सन्ति “वेदाः” नाम, तेषु वेदेषु नैकमपि पदमस्ति यत् सन्देहमात्रमपि आर्याक्रमणविचारं प्रतिपादयति ।
एतादृशानामसत्यप्रचारैः बहुदशकेभ्यः भारतीयानां मनांसि परस्परं गरितानि भवन्त एव सन्ति बहुविधविघटनं चातिवेगेन भवन्नस्ति । अस्यैकमुदाहरणं — औत्तरदाक्षिणात्यानां मध्ये विघटनं यतः द्रविडदेशे उत्पन्नं “द्रविडीयत्व”आन्दोलनं त्वनुपपत्तीनामुपरि निर्मितमस्ति । अस्यानुसारेण, केवलं द्रविडदेशीया एव भारतस्य मूलवासिनः, औत्तरास्तु वैदेशिकाः यत एव ते कल्पितवैदेशिकभाषां संस्कृतं भाषन्ते । अन्यमुदाहरणं उच्चनीचजातीयानां कलहस्तु प्रसिद्ध एव । तत्रापि उच्चजातीयाः संस्कृतमवदन्, नीचजातीयाः प्राकृतमवदन्, तर्हि नीचजातीया “मूलवासिनः”, उच्चजातीयाः बाह्याः आगत्य शासितारः अभवन्नित्यादि बालिशाः वचः । परं अपरकालेषु व्युत्पन्नः जातिविभागः वेदेष्वनुपलब्धः । तर्हि न तु वैदिकव्यवस्था निन्द्या, वस्तुतः जना एव निन्द्याः ।
उपरिदीर्घप्रस्तावनानन्तरं, सद्यः एकं दुष्प्रचारं निवारयितुं प्रयतिष्ये — संस्कृतप्राकृतयोरन्तरं नास्तीति ।
वेदकालादारभ्य पाणिनिकालपूर्वं यावत् या भाषा भाषितासीत्, सा तु वेदस्यैव भाषा । अस्य प्रमाणं तु वेदे उपलब्धाः बहवः दैनन्दिनोपयुक्तानि पदानि —यदि वेदभाषा सार्वजनिका व्यावहारिकी भाषा न स्यात्, तानि पदानि न स्युः । तर्हि सा भाषा “प्राकृता” अर्थात् प्रकृतितः, नैसर्गिकरीत्या, अकृत्रिमा भूत्वा सर्वजनैः भाषिता एव इत्यत्र नास्ति संशयः । तदनन्तरं भगवतः पाणिनेर्काले वेदभाषा प्राचीना आसीत्, परं तस्या एव दुहिता तात्कालिका “भाषा” आसीत् । केवलं “भाषा” इत्येवाभिज्ञाता । इदं भगवतो पाणिनेरष्टाध्याय्यामेव निगदितं । तत्र भगवान् वेदभाषां “वेदे”, “छन्दसि” इति सूचयति, अपि च तात्कालिकां भाषां तु केवलं “भाषा” इत्येव सूचयति । ततो ज्ञातं यदभाषितवेदभाषायाः भाषितभाषायाश्च संबन्धः मातृदुहितृवदेवेति, अथवा नैक एव व्याकरणग्रन्थः द्वाभ्यामप्यनुसन्दधातुं शक्नोति । भगवतः पाणिनेर्महत्तपःप्रभावात् पूर्वं या वैविध्यमयी बहुशब्दधातुरूपसाध्या प्राकृता भाषा संस्कारापन्ना कतिपयनिर्धारितरूपमयी “संस्कृता” इति नामाङ्किता ।
यतो ह्येव वेदेऽपि बहूनि पदानि लभ्यन्ते यानि अपाणिनीयानीति कथितुं शक्नुवन्ति । उदाहरणानि—

• मूलरूपं — “कुटस्य”; संस्कृतनिरुक्तं — “कृतस्य”
• मूलरूपं — “कीकटाः”; संस्कृतनिरुक्तं — “किं कृताः”
• मूलरूपं — “वालः”; संस्कृतनिरुक्तं — “वारः”

अपि च, या पाणिनिसंस्कृता भाषा अधुना वयमुपयुज्मः, तस्यामपि बहूनि पदानि “प्राकृत”रूपेष्वेव सन्ति । यथा — “भट्टः” इत्यस्य पदस्य सुसंस्कृतं रूपं तु “भर्त्ता” इति । परं संस्कृते अपि तदसंस्कृतं रूपमेवोपयुक्तं भवति । तदेव वैचित्र्यं — न “संस्कृतप्राकृत” इति नामधेययोः भाषयोर्मध्ये तथ्यतः भेदोऽस्ति । पुनः, यदि प्रतिपादयामो एतयोर्मध्ये भेदः, प्राकृतपदानां निरुक्तं कथं क्रियते इति चिन्तितव्यं, यतः उदाहरणाय “धम्मः” इति पदस्य “धर्मः धारणात् धारयतीति वा” इति संस्कृतनिरुक्तमेव दातव्यं । तर्हि प्राकृतभाषायाः पृथक्त्वं कथं सम्पद्यते? नैव ।

The santṛpti and power of traditional Indian women

Just yesterday my mother was telling me a little snippet from old memories from more than 20 years ago.

Back then my parents lived in a joint family with my paternal grandparents and my two uncles (father’s brothers).

Apparently, one day there was some kind of an argument between grandmother and one of her sons. My mom witnessed my grandmother reportedly scolding her adult sons and saying, “You may be a big officer outside the house, but inside the house I’m your mother. Be careful what you say to me!”.

This is really remarkable to me. According to me mom, all of grandmother’s adult and financially independent sons and daughters were reverently afraid of their mother while being affectionate at the same time.

My grandmother was not a PhD, nor a top-level executive at a Fortune 500 company. She successfully raised 10 children who all become successful in their lives. Her contentment was in being the mother of her family and keeping everyone together. The spiritual power she wielded came only from her santṛpti and being a good mother and grandmother. Her power came from her sadācāra.

Of all her grandchildren, I was luckiest as I got to spend many years with her when my grandparents lived with us.

The only words that come to mind when I remember her is “divine majesty”. This word comes to mind even when I remember by maternal grandmother, my aunts and my own mother.

There is this indescribable majestic grace with which traditional Indian women conducted themselves. They knew how to be feminine but at the same time strong and courageous. Their mannerisms and their way of speaking is just something else altogether.

This was the real power of Indian women. This is the ancient tradition of strong courageous women like Damayanti, Savitri, Kausalya, Sumitra, Sita, Satyavati, Kunti and Draupadi.

Those who say that Indian society was oppressive to women only have an agenda, and have not lived in a truly cultured Indian family.

Asura in the Rig Veda

In the Puranic and Epic theology and mythology of Hinduism, there are different classes of beings (super-human, human, sub-human, non-human) born from the creator Brahma. The major of these classes are the Devas (gods of light) and Asuras (anti-gods, older cousins of the gods), who are depicted as always warring with one another for the dominion of the worlds. Typically the Devas are victorious by virtue of them adhering to the Vedic doctrines and righteous performance of Vedic rituals.  The Asuras are almost equal in power to the Devas and, on occasion, do manage to defeat their younger cousins. However, what makes Asuras mythical villains is the unorthodox and uncivilized methods they use in administration, governance, and religious observance. The explanation is that Asuras cause more chaos in the universe whereas Devas maintain order and prosperity. Apart from these two, there are Rakshasas, who are evil spirits originally tasked to protect and nurture other creatures (Sanskrit "raksh" meaning "to protect"). This above situation is primarily found in the Puranas (i.e. books containing history and mythology) and the epics (Ramayana and Mahabharata). However, later parts of the Vedic literature (Yajur Veda Samhitas, Brahmanas, Aranyakas) at least have the core of the Deva-Asura conflict myth.

In contrast to the above-cited literature, in the oldest Vedic text, the Rig Veda, a very different situation is found. In the Rig Veda, there are no two feuding classes Devas vs. Asuras, but only the Devas who are also Asuras. The most common reference is of the singular 'Asura' in the sense of 'one supreme power'. Moreover, the Asura symbol is part of a great and profound metaphysical doctrine and mystical experience. For a modern-day practising Hindu, who has been educated in the myths of the religion, it is very hard to believe that in the oldest and most sacred book the terms mean the very opposite of what he/she may be used to. This is due to the fact that classical Hinduism draws more inspiration from the Puranas and Epics than the ancient Vedic literature.

The Vedas, Puranas and Epics form one single corpus of literature whose core objective is to expound the ultimate reality as the experience of pure existence-consciousness at the individual level being identical with the cosmic reality. However, the expanded purpose of each of these texts is different and meaningful. The Vedas (comprising Samhita, Brahmana, Aranyaka and Upanishad texts) are the very heart and cornerstone of the Hindu world. They are the most ancient, most arcane and most technical in language and expression. The highest and most subtle spiritual experiences of sages are poetically recorded in the Vedas, along with intricate symbolism and metaphysical myth. The sages expressed their experience in the esoteric language of symbol and myth, which became the basis for elaborate ritual to re-enact the mystical experiences. Internal evidence shows differences in language and terminology from the earliest to the latest parts of the Veda. This is a natural process of change that is universal in all human cultures. However, through and through the external changes, it is also equally evident that the essential message has remained the same.

The Epics and Puranas represent the more 'popular' side of the religion. These texts primarily use the medium of stories of heroes, heroines, sages, gods, demons, superhuman beings, animals and birds to convey to a wider audience the spiritual teachings of the Vedas. This concordance is made pretty clear in the Puranas and Epics. Hinduism, by its very nature, has always been evolving with the times while recasting ancient truths in contemporary modes of thought and expression. By virtue of this, the language and myth of the Epics and Puranas are vastly different from that of the Vedas. This might partly explain why the notion of 'Asura' is so different in the Rig Veda as compared to the Epics and Puranas. However, there might be other historical causes for this shift - we will see this later.

Below I attempt to list the most important references to 'Asura' in the Rig Veda and give the metaphysical meaning.

1. Viśvāmitra Gāthina (RV 3.55)

This hymn of 22 verses is a majestic and magnificent depiction of the concept of Asura in the Rig Veda. Each verse ends with the following phrase:

"महद् देवानाम् असुरत्वम् एकम्" - "mahad devānām asuratvam ekam"

"Great is the single Asura-hood or Asura-ness of the gods". 

In this hymn Asura is not a specific god or personality, but an abstract spiritual concept that encompasses all gods. It is an essential nature of every god. Moreover, the emphasis is on the unity or singular essence of all gods. Thus, Asura in the Rig Veda is equivalent to Brahman in the Upanishads.

2. Rig Veda 10.124

This hymn is a real hidden gem. Ananda K. Coomaraswamy has elegantly brought out the subtle meanings in this hymn that tie into the overall metaphysics expressed in the Rig Veda. I have already introduced this metaphysics in my series of articles on Agni. The hymn is a highly symbolic allegory describing the deepest ultimate truth as hiding in deep Darkness:

"ज्योगेव दीर्घम् तम आशयिष्ठा:" - "jyogeva dīrgham tama āśayiṣṭhāh" (1)

"You have been sleeping in the deep Darkness for far too long".

This Agni who is hidden in deep Darkness for long, is prayed to come out of the Darkness and activate the yajña. This is a symbolism for the manifestation of the first principle of the universe. Darkness is seen as the primeval, original state of existence, and hence the deepest absolute, ultimate truth. As I have already elaborated on this in my articles on Agni, I shall refrain from that here. The noteworthy part of this hymn in the present context is this:

"शंसामि पित्रे असुराय शेवम्" - "śamsāmi pitre asurāya śevam" (3)

"I invoke well-being for Father Asura".

This makes it very clear that Asura is a father figure, full of auspicious qualities. However, this Father Asura is the symbol of the primeval deep Darkness, which is the original ultimate truth experience. Hence, when Agni comes out of the Darkness, he is also rejecting his origin and home, and moving to a new state:

"अयज्ञियाद् यज्ञियं भागमेमि" - "ayajñiyād yajñiyam bhāgam emi" (3)

"I go from the non-yajña to the yajña".

"इन्द्रं वृणानः पितरं जहामि" - "indram vṛṇānah pitaram jahāmi" (4)

"I give up the Father and choose Indra".

Indra represents the manifested universe. He is the active, benevolent, protective "God" defined for the visible universe. So it becomes clear why Agni says that he quits the Father (i.e. the primeval unmanifest Darkness) and joins Indra in the manifest universe.

In consonance with the above, the previous forms of Agni, Soma and Varuna, who are the original old forms of divinity, fall away, and the new forms of gods Agni, Soma and Varuna are manifested:

"अग्निः सोमो वरुणस्ते च्यवन्ते पर्यावर्त् राष्ट्रम् ... निर्माया उ त्ये असुरा अभूवन्" - "agnih somo varuṇaste cyavante, paryāvart rāṣṭram ... nirmāyā u tye asurā abhūvan" (4)

"Agni, Soma and Varuna, they fall away ... those Asuras become powerless".

So Agni, Soma and Varuna are called "Asuras", whose old form is destroyed, and they are recast as "gods" in the universe.

3. Asura's sons (asurasya vīrāh)

In continuation of the theme of Asura described as the original primeval Father, I shall give examples here of the occurrence of the description of various revered personalities, including gods and sages, as the Asura's sons, i.e. "asurasya vīrāh".

.

• RV 3.53.7: "इमे भोजा अङ्गिरसो विरूपा दिवस्पुत्रासो असुरस्य वीराः । विश्वामित्राय ददतो मघानि सहस्रसावे प्र तिरन्त आयुः " - "ime bhojā aṅgiraso virūpā divasputrāso asurasya vīrāh, viśvāmitrāya dadato maghāni sahasrasāve pra tiranta āyuh" -- Here, the Aṅgiras sages are called Sons of Heaven, and Asura's Sons. 

•  RV 3.56.8: "त्रिरुत्तमा दूणशा रोचनानि त्रयो राजन्त्यसुरस्य वीराः । ऋतावान इषिरा दूळभासस्त्रिरा दिवो विदथे सन्तु देवाः " - "triruttamā dūṇaśā rocanāni trayo rājanti asurasya vīrāh, ṛtāvāna iṣirā dūḷabhāsah trirā divo vidathe santu devāh" -- Here, Agni, Indra and Surya are called Asura's Sons.

• RV 10.10.2: "न ते सखा सख्यं वष्ट्येतत्सलक्ष्मा यद्विषुरूपा भवाति । महस्पुत्रासो असुरस्य वीरा दिवो धर्तार उर्विया परि ख्यन्" - "na te sakhā sakhyam vaṣṭyetat salakṣmā yadviṣurūpā bhavāti, mahasputrāso asurasya vīrā, divo dhartāra urviyā pari khyan" -- Here, the gods in general are called Sons of the Great Asura.

• RV 10.67.2: "ऋतं शंसन्त ऋजु दीध्याना दिवस्पुत्रासो असुरस्य वीराः । विप्रं पदमङ्गिरसो दधाना यज्ञस्य धाम प्रथमं मनन्त" - "ṛtam śamsanta ṛju dīdhyānā divasputrāso asurasya vīrāh, vipram padam aṅgiraso dadhānā yajñasya dhāma prathamam mananta" -- Here, the Aṅgiras sages are called Sons of Heaven and Sons of Asura. Incidentally, Sāyaṇa's commentary on this verse explains "Asura" as "Agni".

4. Individual gods called as Asura

Agni

• RV 3.3.4: "पिता यज्ञानामसुरो विपश्चितां विमानमग्निर्वयुनं च वाघताम्" - "pitā yajñānām asuro vipaścitām vimānamagnir vayunam ca vāghatām"

• RV 4.2.5: "इळावाँ एषो असुर प्रजावान् दीर्घो रयिः पृथुबुध्नः सभावान्" - "iḷāvān eṣo asura prajāvān dīrgho rayih pṛthubudhnah sabhāvān"

• RV 5.12.1: "प्राग्नये बृहते यज्ञियाय ऋतस्य वृष्णे असुराय मन्म" - "prāgnaye bṛhate yajñiyāya ṛtasya vṛṣṇe asurāya manma"

• RV 5.15.1: "घृतप्रसत्तो असुरः सुशेवो रायो धर्ता धरुणो वस्वो अग्निः" - "ghṛtaprasatto asurah suśevo rāyo dhartā dharuṇo vasvo agnih"

Varuṇa

• RV 1.24.14: "क्षयन्नस्मभ्यमसुर प्रचेता" - "kṣayann asmabhyam asura pracetā"

• RV 2.27.10: "त्वं विश्वेषां वरुणासि राजा ये च देवा असुर ये च मर्ताः" - "tvam viśveṣām varuṇāsi rājā ye ca devā asura ye ca martāh"

Indra

• RV 1.174.1: "त्वं राजेन्द्र ये च देवा रक्षा नृृन् पाह्यसुर त्वमस्मान्" - "tvam rājendra ye ca devā rakṣā nṛṛn pāhyasura tvamasmān"

• RV 3.38.4: "महत्तद्वृष्णो असुरस्य नामा विश्वरूपो अमृतानि तस्थौ" - "mahattad vṛṣṇo asurasya nāmā viśvarūpo amṛtāni tasthau"

Sūrya

• RV 1.35.7: "वि सुपर्णो अन्तरिक्षाण्यख्यद् गभीरवेपा असुरः सुनीथः" - "vi suparṇo antarikṣāṇi akhyad gabhīravepā asurah sunīthah"

• RV 1.35.10: "हिरण्यहस्तो असुरः सुनीथः" - "hiraṇyahasto asurah sunīthah"

• RV 1.110.3: "तत्सविता वोऽमृतत्वमासुवदगोह्यं यच्छ्रवयन्त ऐतन । त्यं चिच्चमसमसुरस्य भक्षणमेकं सन्तमकृणुता चतुर्वयम्" - "tatsavitā vo'mṛtatvamāsuvadagohyam yacchravayanta aitana, tyam ciccamasam asurasya bhakṣaṇameko santamakṛṇutā caturvayam"

• RV 4.53.1: "तद्देवस्य सवितुर्वार्यं महद् वृणीमहे असुरस्य प्रचेतसः" - "tad devasya savitur vāryam mahad vṛṇīmahe asurasya pracetasah"

As we see from the few examples above, the concept of Asura is an all-encompassing, universal subtle reality. The gods are called both "Asura" and "Asura's Sons". This shows the highly metaphysical and esoteric content of the Rig Veda. This is also consistent with what the Niruktam says about the nature of the Vedic gods, that they are "born from one another (itaretarajanmānah)". 

This again confirms my earlier conviction regarding the idea of Agni in the Rig Veda. The Vedic gods, especially Agni, are fully equivalent to the idea of Brahman in the Upanishads. The only difference is that the Rig Veda is also poetry, so it is loaded with intricate symbolism which hides the deep subtle metaphysics. 

The meaning of 'Asura' is made clear by studying the traditional list of Vedic words, Nighaṇṭu. In chapter 3.9, the following list for the synonyms of knowledge or wisdom:

केतुः । केतः । चेतः । चित्तम् । क्रतुः । असुः । धीः । शची । माया । वयुनम् । अभिख्येति एकादश प्रज्ञानामानि ।

Note that "asuh" is in the list. The Niruktam derives the word "Asura" from this word, as "giver of wisdom, or the wise one". There are also other meanings such as "giver of life".

So far, we have seen that in the Rig Veda, the words 'Deva' and 'Asura' are synonyms. 

Now, coming to historical reasons why the word 'Asura' came to have negative meanings, and became the complete opposite of 'Deva' in post-Rigvedic times. 

A tectonic shift occurs in the later Vedic literature (Yajur Veda, Atharva Veda, Brahmanas, etc) where only 'Deva' is used for the Vedic gods, and 'Asura' is now used for the anti-gods. The derivation of 'Asura' now changes to 'A-sura' i.e. “not sura”, and “sura” now becomes a synonym of 'Deva'. This is totally unknown in Rig Veda, where “Asura” has absolutely no negative connotation.

In parallel with the later Vedic literature, in the lands neighboring west of India, the person called Zarathushtra begins preaching a new set of beliefs that are distantly related to the old Vedic religion. But there are some radical new beliefs. A central tenet is that the god is called 'Ahura', which is the Sanskrit 'Asura', and the anti-god is called “daeva”, which is the Sanskrit 'Deva'. It is from the Avestan “daeva” through Hebrew, then Latin that the European languages have the word “devil”, “diavolo” etc. So you see, in the Avesta, the words have the exact opposite meanings as the later Vedic texts.

Even in the earliest texts of the Zoroastrians, there is already an opposition between the positive 'Ahura' and negative 'Daeva'; between positive 'Vanguhi Daitya' and negative 'Angra Mainyu'. On the Vedic side, in Yajur Veda and later texts, the former set of characters is the negative one, and the latter set is the positive one. ('Angra Mainyu' is none other than our Angiras rishi).

But the Rig Veda sees no such dichotomy as there is no reason for it, as seen from the original meaning of the words.

So it can be concluded that in the later Vedic period there was a struggle between the Vedic people and their cultural cousins the Zoroastrians, which was so significant that the fundamental religious expression changed forever. Even now, most Hindus would not believe that “deva” and “asura” were once synonyms. And Zoroastrians would never consider the two words as synonyms either. 

Lineage of rishis in the Rig Veda

The Rig Veda is the most ancient sacred literature in the world, and is without a doubt the foundational cornerstone of the architectural wonder that is Hinduism. Anyone with even a faint familiarity with the Rig Veda cannot but be in awe of the majesty of the hymns composed in various exquisite meters. Anyone who has strove deep into the ocean of wisdom that is Rig Veda is sure to have their entire thought process and world-view completely transformed. The richness of imagery and symbolism, the depth of spiritual insight and the brilliance of the ultimate absolute Truth revealed in the mantras, all come together in a package that is truly the heritage of the entire human race, much more so that any other non-material entity available to us today.

As I have written elsewhere on the origin of the Veda, its significance, its contents and its intent, I shall not dwell on those matters here. The purpose of the present endeavor is to shed more light on the visionaries who composed the hymns in the Rig Veda. Pious Hindus need not feel offended by the use of the word “composed”, because that is the fact of the matter. The sages were no doubt in the exalted state of samādhi when they experienced seamless oneness with the Universal Spirit. But we would be depriving them of the due credit they deserve, for coming down from the exalted state and putting their experience into words. And what words those are! Not a mere collection of sentences, not incoherent babbling, but beautiful poetry. We Hindus are fortunate to have had such a unique development of this ‘rishi culture’ in India.

The study of the lineage of the rishis who are composers of the Rig Veda is fascinating. There are at least 3 generations of rishis by name. However, it is very evident that these rishis knew even older generations of rishis whose hymns are now lost. Even the oldest generation of rishis frequently refer to “ancient ancestors” who were the “pathfinders” (pathikṛt — पथिकृत्).

Regardless of the particular ancestry of a rishi, all rishis considered Aṅgirā (अङ्गिरा), Bhṛgu (भृगु), Atharvā (अथर्वा) and Trita Āptya (त्रित आप्त्य) as their common primordial ancestors. Evidence of this comes from the mantras themselves. Only these four rishis are included in the mantras along with the gods. In fact, these four rishis are considered almost gods. However, Aṅgirā (अङ्गिरा) is by far the most important and most revered personality. In many mantras, the reference is to a plural number, i.e. not one Aṅgirā (अङ्गिरा) but several Aṅgirases (अङ्गिरसः). They are most commonly called Navagvas (नवग्वाः) and Daśagvas (दशग्वाः).

In any case, the family line of Aṅgirā is the most widespread of all rishi families in the Rig Veda.

Below I will list the most prominent generations of rishis with the hymns (sūktams) or mantras attributed to each. Please note that this is not an exhaustive list, and I will try to make it an exhaustive one, time permitting.

As you read through the list, note the beautiful method of Sanskrit names, where the son or daughter is given a surname which is the guṇavṛddhi (गुणवृद्धि) form of the parent’s name.

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Aṅgirā (Aṅgiras)[so called because he is an Aṅgāra, i.e. a burning coal, i.e. a form ofAgni]

• Bṛhaspati Āṅgirasa (RV 10.71, 72)
• Bharadvāja Bārhaspatya (RV 6 —almost entire sixth maṇḍala) <<<First of the famous saptarshi>>>
• Suhotra Bhāradvāja (RV 6.31,32)
• Śunahotra Bhāradvāja (RV 6.33.34)
• Nara Bhāradvāja (RV 6.35,36)
• Garga Bhāradvāja (RV 6.47)
• Ṛjiśvā Bhāradvāja (RV 6.49–52)
• Pāyu Bhāradvāja (RV 6.75)
• Vasu Bhāradvāja (RV 9.80–82)
• Rātri Bhāradvājῑ (RV 10.127)
• Śāsa Bhāradvāja (RV 10.152)
• Śirimbiṭha Bhāradvāja (RV 10.155)
• Śamyu Bārhaspatya (RV 6.44–46, 48)
• Tapurmūrdhā Bārhaspatya (RV 10.182)
• Rahūgaṇa Āṅgirasa (RV 9.37,38)
• Gotama Rāhūgaṇa (RV 1.74–93; 9.31) <<<Second of the famous saptarshi>>>
• Vāmadeva Gautama (RV 4 — almost entire fourth maṇḍala)
• —→ Bṛhaduktha Vāmadevya (RV 10.54–56)
• —→ Amhomuk Vāmadevya (RV 10.126)
• Nodhā Gautama (RV 1.58–64; 8.88; 9.93)
• —→ Ekadyu Naudhasa (RV 8.80)
• Kaṇva Āṅgirasa or Ghaura (RV 9.94; 1.36–43; 8.1.1–2) [technically, he is Ghaura, i.e. son of Ghora Āṅgirasa, who only has one mantra (3.36.10) in Rig Veda, but he is mentioned in other Vedic texts] [Kaṇva’s descendants cover almost the entire eighth maṇḍala]
• Medhātithi Kāṇva (RV 1.12–23; 8.1.3–29, 8.2–3, 8.32; 9.2)
• Devātithi Kāṇva (RV 8.4)
• Brahmātithi Kāṇva (RV 8.5)
• Vatsa Kāṇva (RV 8.6,11)
• Punarvatsa Kāṇva (RV 8.7)
• Sadhvamsa Kāṇva (RV 8.8)
• Śaśakarṇa Kāṇva (RV 8.9)
• Pragātha Kāṇva (RV 8.10, 48, 62–65)
• Bharga Prāgātha (RV 8.60–61)
• Kali Prāgātha (RV 8.66)
• Haryata Prāgātha (RV 8.72)
• Irimbiṭhi Kāṇva (RV 8.16–18)
• Sobhari Kāṇva (RV 8.19–22, 103)
• Kuśika Saubhara (RV 10.127)
• Medhyātithi Kāṇva (RV 9.41–43; 8.1.3–29, 8.33)
• Nῑpātithi Kāṇva (RV 8.34)
• Nābhāka Kāṇva (RV 8.39–42)
• Praskaṇva Kāṇva (RV 9.95; 1.44–50, 8.49)
• Parvata Kāṇva (RV 9.104,105; RV 8.12)
• Nārada Kāṇva (RV 9.104,105; RV 8.13)
• Triśoka Kāṇva (RV 8.45)
• Puṣṭigu Kāṇva (RV 8.50)
• Śruṣṭigu Kāṇva (RV 8.51)
• Āyu Kāṇva (RV 8.52)
• Medhya Kāṇva (RV 8.53, 57, 58)
• Mātariśvā Kāṇva (RV 8.54)
• Kṛśa Kāṇva (RV 8.55)
• Pṛṣdhra Kāṇva (RV 8.56)
• Suparṇa Kāṇva (RV 8.59)
• Kurusuti Kāṇva (RV 8.76–78)
• Kusῑdῑ Kāṇva (RV 8.81–83)
• Ucathya Āṅgirasa (RV 9.50–52)
• Dīrghatamā Aucathya (RV 1.140–164)
• Kakṣῑvān Dairghatamasa (RV 1.116–126; 9.74)
• —→ Sukῑrti Kākṣῑvata (RV 10.131)
• —→ Śabara Kākṣῑvata (RV 10.169)
• —→ Ghoṣā Kākṣῑvatῑ (RV 10.39–40)
• ———→ Ghauṣeya Suhastya (RV 10.41)
• Ayāsya Āṅgirasa (RV 9.44–46; 10.67–68)
• Hiraṇyastūpa Āṅgirasa (RV 9.4,69; 1.31–35)
• Arcan Hairaṇyastūpa (RV 10.149)
• Nṛmedha Āṅgirasa (RV 9.27,29; 8.89–90, 98–99)
• Śakapūta Nārmedha (RV 10.132)
• Priyamedha Āṅgirasa (RV 9.28; 8.68–69)
• Sindhukṣit Praiyamedha (RV 10.75)
• Bindu Āṅgirasa (RV 9.30; 8.94)
• Prabhūvasu Āṅgirasa (RV 5.35–36; 9.35,36)
• Bṛhanmati Āṅgirasa (RV 9.39,40)
• Harimanta Āṅgirasa (RV 9.72)
• Pavitra Āṅgirasa (RV 9.73,83)
• Savya Āṅgirasa (RV 1.51–57)
• Kutsa Āṅgirasa (RV 1.94–98, 101–104, 106–115)
• Sumitra Kautsa (RV 10.105)
• Śaśvatῑ Āṅgirasῑ (RV 8.1.34)
• Vyaśva Āṅgirasa (RV 8.26)
• Viśvamanā Vaiyaśva (RV 8.23–25)
• Virūpa Āṅgirasa (RV 8.43–44, 75)
• Aṣṭādamṣṭra Vairūpa (RV 10.111)
• Nabhaprabhedana Vairūpa (RV 10.112)
• Śataprabhedana Vairūpa (RV 10.113)
• Sadhri Vairūpa (RV 10.114)
• Puruhanmā Āṅgirasa (RV 8.70)
• Kṛṣṇa Āṅgirasa (RV 8.85, 87; 10.42–44)
• Kṛṣṇa Kāṛṣṇi (RV 8.86)
• Purumedha Āṅgirasa (RV 8.89–90)
• Sukakṣa Āṅgirasa (RV 8.92–93)
• Tiraścῑ Āṅgirasa (RV 8.95–96)
• Amahῑyu Āṅgirasa (RV 9.61)
• Urukṣaya Āmahῑyava (RV 10.118)
• Śiśu Āṅgirasa (RV 9.112)
• Saptagu Āṅgirasa (RV 10.47)
• Mūrdhanvān Āṅgirasa (RV 10.88)
• Baru Āṅgirasa (RV 10.96)
• Divya Āṅgirasa (RV 10.107)
• Bhikṣu Āṅgirasa (RV 10.117)
• Vihavya Āṅgirasa (RV 10.128)
• Samvarta Āṅgirasa (RV 10.172)
• Dhruva Āṅgirasa (RV 10.173)
• Abhῑvarta Āṅgirasa (RV 10.174)
• Samvanana Āṅgirasa (RV 10.191)
• Dharuṇa Āṅgirasa (RV 5.15)

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Bhṛgu Vāruṇi [i.e. son of Varuṇa] (he is also considered a form of Agni, his name mimicking the sound of burning fire)

• Gṛtsamada Bhārgava (RV 2 — almost entire second maṇḍala)
• Kṛtnu Bhārgava (RV 8.79)
• Nema Bhārgava (RV 8.100)
• Jamadagni Bhārgava (RV 8.101; 9.62, 65) <<<Third of the famous saptarshi>>>
• Rāma Jāmadagnya (RV 10.110)
• Prayoga Bhārgava (RV 8.102)
• Kavi Bhārgava (RV 9.47–49, 75–79)
• Uśanā Kāvya (RV 9.87–89)
• Vena Bhārgava (RV 9.85; 10.123)
• Pṛthu Vainya (RV 10.148)
• Cyavana Bhārgava (RV 10.19)
• Syūmaraśmi Bhārgava (RV 10.77–78)
• Iṭa Bhārgava (RV 10.171)

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Now, by tracing the names backwards to the ancestor, we find that Sobhari Kāṇva is possibly the father of Kuśika, who is the grandfather of Viśvāmitra. So essentially, even Viśvāmitra belongs to the ancient Āṅgirasa lineage. On the other hand, there is also a Kuśika Aiṣῑrathi mentioned in the third maṇḍala. So it is not fully clear what the complete lineage could be, but given the fact that all of Viśvāmitra’s ancestors and descendants are rishis, it is highly unlikely that he was a king (as per popular Hindu mythology). There is no evidence in the Rig Veda to show that he was ever a Kṣatriya. In any case, he is also famous as the starter of a big family tree as well.

Sobhari Kāṇva (RV 8.19–22, 103)

Kuśika Saubhara (RV 10.127) or Kuśika Aiṣῑrathi (RV 3.31)

• Gāthi Kauśika (RV 3.21–22)
• Viśvāmitra Gāthina (RV 3 — almost entire third maṇḍala) <<<Fourth of the famous saptarshi>>>
• Ṛṣabha Vaiśvāmitra (RV 3.13–14; 9.71)
• Kata Vaiśvāmitra (RV 3.17–18)
• —→ Utkῑla Kātya (RV 3.15–16)
• Madhucchandas Vaiśvāmitra (RV 1.1–10)
• —→ Jetā Mādhucchandasa (RV 1.11)
• —→ Aghamarṣaṇa Mādhucchandasa (RV 10.190)
• Prajāpati Vaiśvāmitra (RV 3.38, 54–56)
• Reṇu Vaiśvāmitra (RV 9.70; 10.89)
• Aṣṭaka Vaiśvāmitra (RV 10.104)
• Pūraṇa Vaiśvāmitra (RV 10.160)

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Agastya Maitrāvaruṇi [son of Mitra and Varuṇa] (RV 1.165–191)

• Dṛḍhacyuta Āgastya (RV 9.25)
• Idhmavāha Dārḍhacyuta (RV 9.26)

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Vasiṣṭha Maitrāvaruṇi (RV 7 — almost entire seventh maṇḍala) <<<Fifth of the famous saptarshi>>>

• Indrapramati Vāsiṣṭha (RV 9.97.4–6)
• Vṛṣagaṇa Vāsiṣṭha (RV 9.97.7–9)
• Manyu Vāsiṣṭha (RV 9.97.10–12)
• Upamanyu Vāsiṣṭha (RV 9.97.13–15)
• Vyāghrapāt Vāsiṣṭha (RV 9.97.16–18)
• Śakti Vāsiṣṭha (RV 9.97.19–21; 9.108.3,14–16)
• Parāśara Śāktya (RV 9.97.31–44; 1.65–73)
• Gaurivῑti Śāktya (RV 5.29; 9.108.1–2; 10.73–74)
• Karṇaśrut Vāsiṣṭha (RV 9.97.22–24)
• Mṛḍῑka Vāsiṣṭha (RV 9.97.25–27; 10.150)
• Vasukra Vāsiṣṭha (RV 9.97.28–30)
• Citramahā Vāsiṣṭha (RV 10.122)

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Kaśyapa Mārῑca [son of Marῑci] <<<Sixth of the famous saptarshi>>>

(RV 1.99; 8.29; 9.64; 9.67.4–6; 9.91–92; 9.113–114)

• Rebha Kāśyapa (RV 8.97; 9.99–100)
• Asita Kāśyapa (RV 9.5–24)
• Avatsāra Kāśyapa (RV 5.44; 9.53–60)
• Nidhruvi Kāśyapa (RV 9.63)
• Sūnu Kāśyapa (RV 9.99–100)
• Bhūtāmśa Kāśyapa (RV 10.106)
• Vivṛhā Kāśyapa (RV 10.163)

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Atri Bhauma [son of Bhūmā *] (RV 5.37–43; 5.76–77; 5.83–86) <<<Seventh of the famous saptarshi>>>

• Budha Ātreya (RV 5.1)
• Gaviṣṭhira Ātreya (RV 5.1)
• Kumāra Ātreya (RV 5.2)
• Vasuśruta Ātreya (RV 5.3–6)
• Iṣa Ātreya (RV 5.7–8)
• Gaya Ātreya (RV 5.9–10)
• Sutambhara Ātreya (RV 5.11–14)
• Pūru Ātreya (RV 5.16–17)
• Dvita Mṛktavāhā Ātreya (RV 5.18–19)
• Sasa Ātreya (RV 5.21)
• Viśvasāmā Ātreya (RV 5.22)
• Dyumna Viśvacarṣaṇi Ātreya (RV 5.23)
• Vasūyava Ātreya (RV 5.25–26)
• Viśvavārā Ātreyῑ (RV 5.28)
• Babhru Ātreya (RV 5.30)
• Avasyu Ātreya (RV 5.31)
• Gātu Ātreya (RV 5.32)
• Sadāpṛṇa Ātreya (RV 5.45)
• Pratikṣatra Ātreya (RV 5.46)
• Pratiratha Ātreya (RV 5.47)
• Pratibhānu Ātreya (RV 5.48)
• Pratiprabha Ātreya (RV 5.49)
• Svasti Ātreya (RV 5.50–51)
• Śyāvāśva Ātreya (RV 5.52–61; 5.81–82; 8.35–38)
• Andhῑgu Śyāvāśvi (RV 9.101.1–3)
• Śrutavit Ātreya (RV 5.62)
• Arcanānā Ātreya (RV 5.63–64)
• Rātahavya Ātreya (RV 5.65–66)
• Yajata Ātreya (RV 5.67–68)
• Urucakri Ātreya (RV 5.69–70)
• Bāhuvṛkta Ātreya (RV 5.71–72)
• Paura Ātreya (RV 5.73–74)
• Avasyu Ātreya (RV 5.75)
• Saptavadhri Ātreya (RV 5.78)
• Satyaśravā Ātreya (RV 5.79–80)
• Evayāmarut Ātreya (RV 5.87)
• Apālā Ātreyῑ (RV 8.91)

* this could just be symbolic, as Bhūmā means ‘infinite existence’

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Thus far, we have listed most of the major rishis of the Rig Veda belonging to prominent lineages. Of the four primordial rishis who were mentioned at the beginning (i.e. Aṅgirā, Bhṛgu, Atharvā and Trita Āptya), the above lineages covered the first two. To round this up, I will provide some references to the other two rishis.

Trita Āptya — RV 10.1–7; 9.102 [He seems to have had a brother Dvita Āptya who composed 9.103]

Atharvā

• Bṛhaddiva Ātharvaṇa (RV 10.120)
• Bhiṣak Ātharvaṇa (RV 10.97)

Of course, the Atharva Veda has many more hymns attributed to Atharvā.