Pramāṇa · Search · About · API

Vedic Mythology c5.s8.t2: § 47. The Apsarases

Vedic Mythology c5.s8.t2

Language
English

§ 47. The Apsarases

c5.s8.t2.1

Apsaras denotes a kind of nymph that even in the RV. appears almost completely separated from her physical basis. The information there obtainable is very scanty, as the name occurs only five times. The Apsaras smiles at her beloved (the Gandharva mentioned in the preceding verse) in the highest heaven (10, 123⁵). Vasiṣṭha was born of the Apsaras (7, 33¹²) and the Vasiṣṭhas are said to have sat close to the Apsarases (ibid. ⁹). The Apsarases of the sea are described as flowing to Soma (9, 78³), with reference to the water which is mixed with the juice. The long-haired ascetic with semi-divine powers is spoken of as able to move on the path of the Apsarases and the Gandharvas (10, 136⁶). The Apsaras is also doubtless meant by the aqueous nymph (*apyā yoṣā*), the wife of the Gandharva in the waters (10, 10⁴).

c5.s8.t2.2

More is said about the Apsarases in the AV. Their abode is in the waters, whence they come and go in a trice (AV. 2, 2³); and they are besought to depart from the vicinity of men to the river and the bank of the waters (AV. 4, 37³). The goddesses accompanying the Gandharva Viśvāvasu are described as connected with clouds, lightning, and stars (AV. 2, 2⁴). They are expressly called wives of the Gandharvas (AV. 2, 2⁵), and their connexion with the latter has assumed the character of a formula in the later Saṃhitās (VS. 30, 8; AV. 8, 9⁹, &c.)¹. In the ŚB. (11, 5, 1⁴) the Apsarases are described as transforming themselves into a kind of aquatic bird (*ātayaḥ*: cp. RV. 9, 5⁹). In the post-Vedic literature they are very often spoken of as frequenting forest lakes and rivers, espescially the Ganges, and they are found in Varuṇa's palace in the ocean². The etymological meaning of the word is most probably ‘moving in the waters’³.

c5.s8.t2.3

¹ Cp. HIL. 411.

c5.s8.t2.4

² Holtzmann, ZDMG. 33, 635.

c5.s8.t2.5

³ Roth, Nirukta, Erl. 65; Goldstücker, Lexicon s. v.; ORV. 522.

c5.s8.t2.6

The above evidence indicates that the oldest conception of the Apsaras is that of a celestial water nymph, already regarded in the RV. as the consort of a genius named Gandharva. In the later Saṃhitās the sphere of the Apsarases extends to the earth and in particular to trees. They are spoken of as inhabiting banyans (*nyagrodha*) and sacred fig-trees (*aśvattha*), in which their cymbals and lutes resound (AV. 4, 37⁴). Elsewhere the same trees as well as other varieties of the fig-tree (*udumbara* and *plakṣa*) are said to be the houses of Gandharvas and Apsarases (TS. 3, 4, 8⁴). The Gandharvas and Apsarases in such trees are entreated to be propitious to a passing wedding procession (AV. 14, 2⁹)⁴. In the ŚB. (11, 6, 1) the Apsarases are described as engaged in dance, song, and play. Post-Vedic texts even speak of mountains, both mythical and actual, as favourite resorts of these two classes of beings⁵. The AV. adds the traits that the Apsarases are fond of dice and bestow luck at play (AV. 2, 2⁵ &c.), but that they are feared especially as causing mental derangement, magic therefore being employed against them (AV. 2, 3⁵ &c.).

c5.s8.t2.7

⁴ Cp. Aufrecht, KZ. 34, 439.

c5.s8.t2.8

The love of the Apsarases, who are of the great beauty⁶ (cp. ŚB. 13, 4 3⁷. ⁸), is enjoyed not only by the Gandharvas, but occasionally even by men (cp. 10, 95⁹). A myth turning on such a union is related of at least one individual Apsaras in Vedic literature. The names only of several other Apsarases are there mentioned. The AV. refers to three, Ugrajit, Ugrampaśyā, and Rāṣṭrabhṛt (AV. 16, 118¹⁻²), while the VS., among several others, speaks of Urvaśī and Menakā (VS. 15, 15—19). The ŚB. (3, 4, 1²²) also specifies Śakuntalā, the ancestress of the royal family of the Bharatas⁷ (ŚB. 13, 5, 4¹³), as well as Urvaśī (ŚB. 11, 5, 1¹).

c5.s8.t2.9

¹ See PW. s. v. *gandharva*.

c5.s8.t2.10

² HOLTZMANN, ZDMG. 33, 635. 641.

c5.s8.t2.11

⁶ In the Epic period the Apsarases have become regular celestial courtesans.

c5.s8.t2.12

⁷ Cp. WEBER, IS. 1, 198—201; HOLTZMANN, ZDMG. 33, 635 f.; LEUMANN, ZDMG. 48, 80—2; v. BRADKE, ibid. 498 ff.

c5.s8.t2.13

The only one of these names occurring in the RV. is that of Urvaśī. That she was there regarded as an Apsaras, appears from the fact that Vasiṣṭha is said in one verse to have been born of Urvaśī and, in the next, of an Apsaras (7, 33¹¹. ¹²). She is once invoked with the streams (5, 41¹⁹). Her name is otherwise only mentioned⁸ twice in a late and obscure hymn (10, 95¹⁰. ¹⁷), which consists of a dialogue between her and her lover Purūravas, son of Iḷā. She is there described as aqueous (*apyā*), as filling the atmosphere, and traversing space (the latter expression is also applied to the celestial Gandharva in 10, 139⁵). She is said to have spent four autumns among mortals (v. ¹⁶) and is besought to return (v. ¹⁷). The request is apparently refused; but Purūravas receives the promise that his offspring shall worship the gods with the offering, while he himself shall enjoy bliss in heaven (*svarga*: v. ¹⁸). Several verses of this hymn find their setting in a continous story told in the ŚB. (11, 5, 1), which fills in details partly based on a misunderstanding of the text of RV. It is there related that the Apsaras Urvaśī joins herself with Purūravas, son of Iḷā, in an alliance, the permanence of which depends on the condition that she shall never see him naked. The Gandharvas by a stratagem produce a noise during the night. Purūravas springs up naked, when he is seen by Urvaśī illuminated by a flash of lightning. Urvaśī vanishes forthwith. Purūravas wanders about in search of her, till he at last observes her swimming in a lotus lake with other Apsarases in the form of an aquatic bird. Urvaśī discovers herself to him and, in response to his entreaties, consents to receive him for one night a year later⁹. He returns at the appointed time, and on the following day the Gandharvas grant him the boon of becoming one of themselves by producing fire in a particular way. Excepting 10, 95, the name of Purūravas, which means ‘calling aloud’, occurs only in one passage of the RV. (1, 31⁴), where Agni is said to have caused the sky to thunder (*vāśaya*) for the righteous man (*manave*) Purūravas. The word may here, however, have the adjectival sense. Purūravas and Urvaśī have by some scholars¹⁰ been interpreted as sun and dawn.

c5.s8.t2.14

³ Explained by YN. 5, 13 by *ap-sāriṇī*; cp. MEYER, Indogermanische Mythen 1, 183; GGH. 10; PVS. 1, 79 cp. 183 ff.; LUDWIG, Methode 91; otherwise WEBER, IS. 13, 135, GW., BURY, BB. 7, 339.

c5.s8.t2.15

⁴ HAAS, IS. 5, 394; 13, 136; E. H. MEYER, op. cit. 13.

c5.s8.t2.16

⁵ HOLTZMANN, ZDMG. 33, 640 f.; v. SCHROEDER, op. cit. 67; MANNHARDT, Wald- und Feldkulte 1, 99 ff.

c5.s8.t2.17

⁸ Cp. OLDENBERG, SBE. 46, 323.

c5.s8.t2.18

⁹ They have a son named Āyu: cp. KHF. 65. 71; ¹ Yasht 5, 37; 19, 41; cp. Sp AP. 276; Bartholomae, ZDMG. 42, 158. — ² WVB. 1894, p. 34. — ³ HVM. 1, 427. — ⁴ Disputed by Bergaigne and Hille-brandt; cp. ORV. 246, note 1. — ⁵ See PW. s. v. *gandharva-nagara*, *-pura*. — ⁶ KHF. 151–2; WVB. 1894, 7–9 (cp. 1888, p. 13, n.); as to Kṛśānu, cp. also Weber, IS. 2, 313–4; Kuhn in KZ. 1, 523; Roth, ZDMG. 36, 359; BRV. 3, 30 ff.; Sp.AP. 223–4; Bloomfield, JAOS. 16, 20; ORV. 181. — ⁷ v. Schroeder, GGH. 73;

c5.s8.t2.19

IS. 1, 197; GVS. 1, 283; BRV. 2, 324; Oldenberg, SBE. 46, 28. — 10 Weber, IS. 1, 196; MM., Oxford Essays p. 61; Essays 1, 408–10; Chips 4², 109 f. Lassen, Indische Alterthumskunde 1, 432, note 2; KHF. 71–8; Roth, Nirukta 155–6; GRV. 2, 488; BRV. 2, 90–6; v. Schroeder, op. cit. 1, 23–39 (cp. WZKM. 9, 253); Oldenberg, ZDMG. 37, 81; 39, 52 n. 4. 73–6; GGA. 1890, 420 ff.; GVS. 1, 243–95; Siecke, Die Liebesgeschichte des Himmels, Strassburg 1892 (Urvaśī = moon); HRI. 137.

c5.s8.t2.20

§ 48. Gandharvas. — With the Apsaras or Apsarases are associated even in the RV., as has been shown, a male being or beings named Gandharva. Of the twenty occurrences of the word in the RV. only three are in the plural, while of the thirty-two occurrences in the AV. half are in the plural. The name is found a few times in the Avesta as Gandarewa¹ (a dragon-like monster) and only in the singular. This points to the Gandharvas as a class having been gradually developed from a single being. In the later Saṃhitās they are spoken of as forming a distinct class by the side of Gods, Fathers and Asuras (AV. 11, 5²; TS. 7, 8, 25²). Their number is fixed as 27 in some Yajus texts and is even said to be 6333 in the AV. (11, 5²)². The fact that the conception goes back to the Indo-Iranian period, accounts to some extent for its obscurity. The evidence of the RV. is, moreover, so scanty and vague that no certain result as to its definite original character is attainable. It is worthy of note that the name is found only once in books II to VII, while in book VIII it occurs twice as that of a being hostile to Indra. The word seems sometimes to be only an appellative³. It is occasionally accompanied by the epithet *viśvāvasu*, 'possessing all goods' (9, 86³⁶; 10, 139⁴· ⁵; AV. 2, 2⁴; VS. 2, 3). This epithet is in one hymn used alone to designate Gandharva (10, 85²¹· ²² cp. ⁴⁰· ⁴¹); and in the later Saṃhitās, the Brāhmaṇas, and the post-Vedic literature, it frequently occurs as the name of an individual Gandharva.

c5.s8.t2.21

In the RV. Gandharva seems to be localized in the high region of air or sky. He is a measurer of space (10, 139⁵). He is found in the fathomless spaces of air (8, 66⁵). He is heavenly (*divya*) and stands erect on the vault of heaven (10, 123⁷). He is the lover on whom the Apsaras smiles (ib. ⁵). His abode is in heaven (AV. 2, 2¹· ²) and the Blest live with the Gandharvas (AV. 4, 34³). In several passages Gandharva is closely connected with some form of celestial light. Thus he is brought into relation with the sun, 'the golden-winged bird, the messenger of Varuṇa' (10, 123⁶), with the sunbird (10, 177²), with the sun-steed (1, 163²), with Soma likened to the sun (9, 85¹²). He is further connected with the 27 stars of the moon's orbit (VS. 9, 7) and in particular with Rohiṇī (AV. 13, 1²³). He is possibly also associated with the rainbow⁴ in one hymn of the RV. (10, 123). In the VS. (18, 38 ff.) the Gandharvas are enumerated with Agni, Sun, Moon, and Wind. In post-Vedic literature one of the names of the mirage is 'city of the Gandharvas'⁵.

c5.s8.t2.22

Gandharva is, moreover, in the RV. often associated (chiefly in the ninth book) with Soma. He guards the place of Soma and protects the races of the gods (9, 83⁴ cp. 1, 22¹⁴). Observing all the forms of Soma, he stands on the vault of heaven (9, 85¹²). Together with Parjanya and the daughter of the sun, the Gandharvas cherish Soma (9, 113³). Through Gandharva's mouth the gods drink their draught (AV. 7, 73³). The MS. (3, 8¹⁰) states that the Gandharvas kept Soma for the gods, but having allowed it to be stolen, were as a punishment excluded from the Soma draught. Doubtless owing to this association with Soma, Gandharva is described as knowing plants (AV. 4, 4¹). It is probably as a jealous guardian of Soma that Gandharva in the RV. appears as a hostile being, who is pierced by Indra in the regions of air (8, 66⁵) or whom Indra is invoked to overcome (8, 1¹¹). For in a later text Soma is besought to elude the Gandharva Viśvāvasu in the form of an eagle (TS. 1, 2, 9¹). Soma is further said to have dwelt among the Gandharvas or to have been stolen by the Gandharva Viśvāvasu, but to have been bought from the Gandharvas, as they were fond of females, at the price of the goddess Vāc (AB. 1, 27; TS. 6, 1, 6⁵; MS. 3, 7³). The trait of hostility appears to be old, for in the Avesta (Yt. 5, 38) the hostile Ganda-rewa, dwelling in the sea Vourukaṣ̌a, the abode of the white Haoma, is fought with and overcome by Keresāspa. Moreover, the archer Kṛśānu, who shoots at the eagle that carries off the Soma (RV. 4, 27³), appears to be a Gan-dharva⁶, being expressly said to be one in TA. 1, 9³.

c5.s8.t2.23

Gandharva is sometimes connected with the waters. 'Gandharva in the waters' and the 'aqueous nymph' are alluded to as the parents of Yama and Yamī (10, 10⁴). Soma poured into water is called 'the Gandharva of the waters' (9, 86³⁶). Gandharva, connected with the Apsarases, is also said to dwell in the waters in the AV. (2, 2³; 4, 37¹²). In the Avesta Gandarewa is a lord of the abyss who dwells in the waters (Yt. 15, 28).

c5.s8.t2.24

The union of Gandharva with the water nymph is typical of marriage. He is therefore connected with the wedding ceremony, and the unmarried maiden is said to belong to Gandharva as well as to Soma and Agni (10, 85⁴⁰⁻¹). The Gandharva Viśvāvasu in the first days of wedlock is regarded as a rival of the husband (ib. ²²), and the Gandharvas' love of women is prominent in later texts (cp. MS. 3, 7³). The Gandharvas and Apsarases thus preside over fertility and are prayed to by those who desire offspring (PB. 19, 3²).

c5.s8.t2.25

Of the conception of the Gandharvas being celestial singers, which appears in the Epics and later, there seems to be no distinct trace in the RV. (cp. 10, 177². 11²).

c5.s8.t2.26

There are only two or three references to their physical appearance in the RV. They are wind-haired (3, 38⁶) and Gandharva has brilliant weapons (10, 123⁷). The AV. is more definite (especially 4, 37; 8, 6¹ ff.). Here they are said to be shaggy and to have half animal forms, being in many ways dangerous to men. Elsewhere, however, they are spoken of as handsome (ŚB. 13, 4, 3⁷. ⁸). The RV. adds the touch that Gandharva wears a fragrant (*surabhi*) garment (10, 123⁷), while in the AV. (12, 1²³) the odour (*gandha*) of the earth is said to rise to the Gandharvas.

c5.s8.t2.27

This suggests the derivation from *gandha* as possible. But such an ety-mology, even if true, would seem to shed no light on the original conception. The name has even been identified with Κένταυρος; but in order to justify this equation the aid of popular etymology has to be called in⁷ as well as the doubtful epenthesis of *u* assumed in the Greek word⁸. The two con-ceptions, moreover, appear to have nothing in common. The utmost, from a review of the evidence, it seems possible to say about the original nature of the Gandharva is, that he was a bright celestial being, sometimes thought of as dwelling in the waters with his spouse the Apsaras. Various conjectures have, however, been made by different scholars. Some regard the Gandharvas as wind-spirits⁹, others think that Gandharva represents the rainbow¹⁰, or a genius of the moon¹¹, or Soma¹², or the rising sun¹³, or a cloud-spirit¹⁴.

c5.s8.t2.28

MEYER, Indoġ. Mythen 164 f. — 8 Cp. BRUGMANN, Grundriss 1, 481. — 9 MANNHARDT 201; MEYER, op. cit. 1, 219 f.; V. SCHROEDER, op. cit. 71; HVM. 1, 446. — 10 ROTH, Nir. Erl. 145; GRV. 2, 400; DPV. 253; KIRSTE, WZKM. 9, 164. — 11 PW.; LRV. 4, 158; HRI. 157. — 12 BRV. 2, 38 ff. — 13 WC. 34. 36 cp. LRF. 101. — 14 KHF. 153. A. KUHN, KZ. 1, 513 ff.; WEBER, IS. 1, 90; 5, 185. 210; 13, 134 f.; MEYER, op. cit. 11—2. 16—8. 23. 55. 179; BRV. 3, 64—7; PVS. 1, 77—81; SP.AP. 210—15; HVM. 1, 427—66; ORV. 244—9; ZDMG. 49, 178—9.

Linked texts (9)