The Kesin Sukta Part 3

Our meditation on the first two verses of the Kesin Sukta of the Rig Veda suggests that the verses lend themselves to multiple seemingly enigmatic interpretations. It is no surprise that commentators have read this verse disparately. As discussed earlier, for Yaska (7-6 Century BCE) in the Nirukta (XII.25); the Kesins are solar deities, if not the Sun itself; these underly cyclical time through the course of the year, their motion/ speed and not form is visible. Further, for him Kesins partake terrestrial fire, the Sun and Vaidyutagni the light and thunder (fire through rain). Sayana nearly two thousand years later

( 14th century CE) follows Yaska and sees in the Kesins “the radiant one’. Some early Western commentators like H.H. Wilson, M. Bloomfield follow Sayana while others like Ludwig, Grassmann and Griffith have a nuanced view. Ludwig sees in the Kesins a description of primitive ascetics or Shamans and highlights the mystical, and ecstatic dimensions where the Muni’s ability to bear fire, water and to fly represents intoxication and trance. Hermann Grassmann interprets the imagery as that of an ascetic in ecstasy personified as sun god, while for Ralph Griffith the Keśin is a cosmic figure holding heaven and earth together, a seer who purifies the world endures primal fire and water Vratapa like. Griffith quotes Rudolph Roth:

‘The hymn shows the conception that by a life of sanctity the Muni can attain to the fellowship of the deities of the air, the Vâyu, the Rudras, the Apsaras, and the Gandharvas; and, furnished like them with wonderful powers, can travel along with them on their course . . .’

Oldenberg in describing diksha and tapas to be undertaken for ritual initiation before the main sacrifice sees a description of so called orgiastic practices of the not yet refined primitive Vedic/ or Non Vedic people. (contd) . / DAILY WORLD /

(The writer is a senior IRS officer posted in Delhi.)