Gandharvas in Rigveda

on

Gandharvas in Rigveda

Gandharvas (Gandharvāḥ) are male semi-divine beings closely associated with the Apsaras in Vedic literature. In the Ṛgveda the term usually appears in the singular, while later texts more often speak of them as a class. In the later Saṃhitās they are counted alongside the Gods, Fathers, and Asuras, with their number fixed as twenty-seven in some Yajus texts—and even given as 6,333 in the Atharvaveda.[1]

Name, occurrences, and epithets

In the Ṛgveda, “Gandharva” occurs about twenty times (only thrice in the plural), and often bears the epithet Viśvāvasu (“possessing all goods”); in one wedding hymn Viśvāvasu alone stands for the Gandharva. The same epithet appears also in the Atharvaveda and Vājasaneyī Saṃhitā.[2]

Abode and cosmic setting

Gandharva is localized in the high region of air/sky, described as a “measurer of space,” standing erect on the vault of heaven, and as the beloved at whom the Apsaras smiles; his abode is in heaven, and the Blest dwell with the Gandharvas.[3]

Links to celestial light

Gandharva is repeatedly tied to heavenly light: he is linked with the sun as a “golden-winged bird, the messenger of Varuṇa,” with the sun-bird and sun-steed, and with Soma likened to the sun; he is also connected with the 27 lunar mansions (especially Rohiṇī), is possibly associated with the rainbow in one hymn, and is enumerated together with Agni, Sun, Moon, and Wind in the Vājasaneyī Saṃhitā. Post-Vedic sources even call the mirage the “city of the Gandharvas” (gandharva-nagara).[4]

Guardianship of Soma (and traces of hostility)

Gandharva is closely associated with Soma in the Ṛgveda (especially in Book 9). He guards Soma’s place, protects the races of the gods, surveys all Soma’s forms from the heaven’s dome, and together with Parjanya and the Sun’s daughter “cherishes” Soma; “through Gandharva’s mouth the gods drink their draught,” says the Atharvaveda. A Brāhmaṇa note adds that the Gandharvas, having kept Soma for the gods but allowed it to be stolen, were punished by exclusion from the Soma-draught; hence Gandharva is also described as “knowing plants.”[5]

As jealous Soma-guardians, Gandharvas can appear hostile: in the Ṛgveda Indra pierces a Gandharva “in the regions of air” and is invoked to overcome him; later, Soma is even asked to elude the Gandharva Viśvāvasu in the form of an eagle. Soma is said to have dwelt among the Gandharvas or to have been stolen by Viśvāvasu and then bought back from the Gandharvas—fond of females—at the price of the goddess Vāc. Iranian parallels speak of the hostile Gandarewa dwelling in the cosmic sea, fought by Keresāspa; and the archer Kṛśānu who shoots at the eagle that bears off Soma is identified as a Gandharva in later ritual texts.[6]

Gandharva and the waters

Gandharva has aquatic ties. “Gandharva in the waters” together with the “aqueous nymph” (apyā yoṣā) is alluded to as the parent of Yama and Yamī; Soma poured into water is called “the Gandharva of the waters.” The Atharvaveda repeatedly places Gandharva/Apsarases in the waters; and in the Avesta Gandarewa is a lord of the abyss who dwells in the waters.[7]

Marriage, sexuality, and fertility

The union of Gandharva and water-nymph serves as a type of marriage; hence Gandharva is tightly connected with the wedding ceremony. In the famous marriage hymn, the maiden is said to “belong” successively to Soma, Gandharva, and Agni; in the first days of wedlock the Gandharva Viśvāvasu is treated as a rival of the husband. In later texts the Gandharvas’ love of women is stressed, and together with the Apsarases they preside over fertility and are invoked by those desiring offspring.[8]

Not yet ‘celestial singers’ in the Ṛgveda

The Epic notion of Gandharvas as specialist heavenly musicians is not distinctly attested in the Ṛgveda (though certain passages are sometimes adduced); the fully developed motif is later.[9]

Appearance and attributes

Only a few verses describe their look in the Ṛgveda: they are “wind-haired,” and Gandharva has “brilliant weapons”; he also wears a fragrant (surabhi) garment. The Atharvaveda is more explicit: Gandharvas are shaggy, sometimes half-animal in shape, and dangerous to men—though elsewhere described as handsome. The Śatapatha Brāhmaṇa also calls them handsome; and the Atharvaveda says the odour (gandha) of the earth rises to the Gandharvas.[10]

On the name and original nature

An etymology from gandha (“fragrance”) is possible, but unilluminating for the origin. Attempts to connect the name with Greek Kentauros are philologically doubtful and conceptually unrelated. On balance, the section concludes that Gandharva was originally conceived as a bright celestial being, sometimes dwelling in the waters with his spouse the Apsaras; scholars have variously interpreted him as a wind-spirit, rainbow, lunar or solar genius, Soma, rising sun, or cloud-spirit.

References

  1. AV 11.5.2; TS 7.8.25.2 (Gandharvas as a class; number 27; “6,333” in AV).
  2. RV 9.86.36; RV 10.139.4–5; AV 2.24; VS 2.3; RV 10.85.21–22, 40–41 (use of epithet Viśvāvasu, sometimes alone for Gandharva).
  3. RV 10.139.5; RV 8.77.5; RV 10.123.7; RV 10.123.5; AV 2.21.2; AV 14.3.43 (high-air locale; heaven; the Blest with Gandharvas).
  4. RV 10.123.6; RV 10.177.2; RV 1.163.2; RV 9.85.12; VS 9.7; AV 13.1.23; RV 10.123; VS 18.38ff (sun, bird/steed, lunar mansions—Rohiṇī, and enumeration with Agni–Sun–Moon–Wind).
  5. RV 9.83.4; RV 1.221.4; RV 9.85.12; RV 9.113.3; AV 7.73.3; MS 3.8.1 (Soma kept then excluded); AV 4.41 (Gandharva “knows plants”).
  6. RV 8.77.5; RV 8.11; TS 1.2.9.1 (Soma eludes Viśvāvasu as eagle); AB 1.27; TS 6.1.6.5; MS 3.7.3 (Soma bought back with Vāc); Yt 5.38 (Avestan Gandarewa fought by Keresāspa); RV 4.27.3; TA 1.9.3 (Kṛśānu as a Gandharva).
  7. RV 10.104; RV 9.86.36; AV 2.23; AV 4.37.12; Yt 15.28 (Gandharva “in the waters”; “Gandharva of the waters”; watery dwelling).
  8. RV 10.85.21–22, 40–41 (bride’s transfer: Soma → Gandharva → Agni → husband; Viśvāvasu as early-wed rival); PB (Gandharvas and Apsarases preside over fertility).
  9. RV 10.177.2 (no clear ‘celestial singer’ role in the Ṛgveda; the musician motif is later).
  10. RV 3.38.6; RV 10.123.7; AV 4.37; AV 8.61; ŚB 13.4.3.7–8; AV 12.1.23 (wind-haired; brilliant weapons; shaggy/half-animal; handsome; fragrance/odour).

Comments

Post a Comment