The Indravajra Tristup within the evolution of Indian metrical literature

Discussion
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EDIT:

The indravajra tristup finds its purest and most sustained expression in the 32 quatrain verses of the second, third, fourth and fifth chapters of the atthakavagga, called respectively the cave, malice, purity and the ultimate.

Composed no later than the poet Vasinaga, and no earlier than RV10, the work is the single most sustained use of the vedic indravajra, indravamsa, upendravajra, and other closely related tristup and jagati lines in all of indian literature and history.

The tristup line of 11 syllables is the dominant metre of the Rg Veda Samhita. By the period of the formation of the prose Buddhist Canon, the prose Upanishads, and the Epics, the tristup had declined into a form of “archaism” used in a more courtly, self aware and narrative manner.

This transition point can be seen in microcosm in the Buddhist canon itself in the figure of Vasinaga.

The already stated evidence for the antiquity of the 32 verses are either meager or so technical as to elicit endless scholasticism, and will not be restated here, I have a set of clippings somewhere…

It is probably much easier to say that in all likelihood the tristup line, as a vehicle for terse wisdom poetry, was already well on the way to giving way to the sloka line in the Pali, and that sans usually quite obvious archaisms, the bulk of the material in the sutta nipata, the sagathavagga, the dhammpadda and so forth predate the prose buddhist suttas and prose upanishads the way the buddhist abbhidamma post dates the suttas and the nidessa post dates the kaggivanna, athakkavaga, paraynannavagga.

This is true of more or less all* the metrical material imv, and it is especially and obviously true of the tristup metrical line.

END EDIT

I have posted the glaring example of sumedhā, but there are many more such examples,

To the composer of the 32 verses, the tristup line, and amongst them the Indravajra line, represented the highest purity of mind and thought.

Hi all, I have, as some may have noticed, more or less stepped away from this site in the last few months.

I was finding towards the end that my engagement with the site was not fruitful or supportive, and that many of the posters currently active seem not so much interested in actual active research into the EBT and related texts, but much more interested in proselytizing a particular form of post-Theravada.

That is of no interest to me at all, and I would ask that those who come form that perspective simply pass over my missive here in noble silence.

While I have been away I have mostly been focused on trying to understand the Pali poetry, especially the athhakavagga, especially the “4 octets” of the cave, malice, purity and the ultimate.

i have long thought that despite the lip service paid to this poem it has not been fully appreciated in the Buddhist context for what it really is in the broader context of ancient Indian metrical composition.

In order to rehabilitate this poem I have been using the romanisede Samhita Veda at The Rigveda: Metrically Restored Text: Introduction and the metrical analysis website • Chandojñānam • Identify from Text • to determine exactly how many jati are in each man=dala, how many of them are tristup, how many anstup, how many jagati etc, and how many of the tristups are indravajra/upendra/vamsa etc.

For example, RV2 contains 1694 Jāti of which 826 are triṣṭup and 583 are jagati. 166 anuṣṭup, 13 bṛhatī, 106 desiderata.

The first sustained deployment of the tristrup is 2.003

2.003.01a sámiddho agnír níhitaḥ pr̥thivyā́m

2.003.01b pratyáṅ víśvāni bhúvanāni asthāt

2.003.01c hótā pavākáḥ pradívaḥ sumedhā́

2.003.01d devó devā́n yajatu agnír árhan

hótā pavākáḥ pradívaḥ sumedhā́ is an indravajra tristup line;

the hota priest, pure, continuously, wise.

sumedhā́ is rare in the family mandalas;

3.015.05b devā́m̐ áchā dī́diyānaḥ sumedhā́ḥ

3.038.01d kavī́m̐r ichāmi saṃdŕ̥śe sumedhā́ḥ

3.057.05a yā́ te jihvā́ mádhumatī sumedhā

6.067.08a tā́ jihváyā sádam édáṃ sumedhā

7.091.03a pī́voannām̐ rayivŕ̥dhaḥ sumedhā́ḥ

8.005.06b sumedhā́m ávitāriṇīm

8.048.01a svādór abhakṣi váyasaḥ sumedhā́ḥ

9.092.03a prá sumedhā́ gātuvíd viśvádevaḥ

9.093.03b índur dhā́rābhiḥ sacate sumedhā́ḥ

9.097.23b r̥tám r̥tā́ya pavate sumedhā́ḥ

So 9 of the 10 occurrences of sumedh are in tristup, with only 1 in anstup.

Taking RV2 as indicative, we see that this is highly unlikely to be coincidental.

The suttas have;

tathūpamaṃ dhammamayaṃ sumedha

an indravajra tristup occuring at DN14, MN26, MN85, Vinaya 4,

The sagathavagga has

taṃ passatha sabbaviduṃ sumedhaṃ,
ariye pathe kamamānaṃ mahesin

of which the first line is indravajra tristup

tasmā have lokavidū sumedho

SN2.26 is also indravajra tristup

tasmā na rūpe ramatī sumedho

as is SN6.6

sabbābhibhuṃ sabbaviduṃ sumedhaṃ

as is SN21.10

the dhammapada gives us in addition;

taṃ tādisaṃ sappurisaṃ sumedhaṃ,
bhajetha nakkhattapathaṃva candimā

Iti has

tathūpamaṃ dhammamayaṃ sumedho,

pāsādamāruyha samantacakkhu

the Uragavagga has

taṃ passatha sabbaviduṃ sumedhaṃ,
ariye pathe kamamānaṃ mahesiṃ.

and

sabbābhibhuṃ sabbaviduṃ sumedhaṃ,

sabbesu dhammesu anūpalittaṃ

the mahavagga;

santaṃ vidhūmaṃ anīghaṃ nirāsaṃ,

appevidha abhivinde sumedhaṃ

The parayanavagga:

kappañjahaṃ abhiyāce sumedhaṃ,
sutvāna nāgassa apanamissan

Anyway, I have ignored the prose and some anstups form the Pali, but the conclusion is almost inescapable that for both the Veda and for the Buddha, the tristup is the proper vehicle for the discussion of the “wise” one or sumedhā́

THere are many other examples to explore of the continuity of the tristup tradition between the Veda and the prakrits.

Anyway, this is already a very long example, but the take home, for me at least, is that of the ancient material, the 32 verses of the 4 octets appear to be the most sustained and disciplined of the development of the indravajra tristup in all of ancient indian literature.

The vedic tristup is much freer, and varies it’s line much more loosly than the athakkavagga, and subsequent more “courtly” “archaism” and “narrative” poetry (i.e Vasinaga) is much less conceptually and philosphically deep.

HOT TAKE:

It is the greates single 11 syllable poem in world literature.

more to come if theres interest.

I don’t think anyone has done a complete line by line survey of the metrical distributions of the Veda that isn’t based on a statistical sample, so hit me up with quesitons if you have them.

Metta

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in RV10 there is;

uśík pavākó aratíḥ sumedhā

prá saptágum r̥tádhītiṃ sumedhā́m

práti gr̥bhṇīta mānaváṃ sumedhasaḥ

bŕ̥haspátiṃ vr̥trakhādáṃ sumedhásam

tám brahmā́ṇaṃ tám ŕ̥ṣiṃ táṃ sumedhā́m

sumédhas tatre áṃhasaḥ

So we see many more jagati and anstup lines here than in the family mandalas.

and RV 1 has

abhiśrāvā́ya prathamáṃ sumedhā́ḥ

another indra tristup.

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and the only occurance in RV1;

1.185.10a r̥táṃ divé tád avocam pr̥thivyā́
1.185.10b abhiśrāvā́ya prathamáṃ sumedhā́ḥ
1.185.10c pātā́m avadyā́d duritā́d abhī́ke
1.185.10d pitā́ mātā́ ca rakṣatām ávobhiḥ
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athainaṃ vasatyopamantrayāṃ cakre | anādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaram | taṃ hovāca – iti vāva kila no bhavān purānuśiṣṭān avoca iti | katham sumedha iti | pañca mā praśnān rājanyabandhur aprākṣīt | tato naikaṃ cana vedeti | katame ta iti | ima iti ha pratīkāny udājahāra || BrhUp_6,2.3 ||

(AVŚ_4,30.3a) ahám evá svayám idáṃ vadāmi júṣṭaṃ devā́nām utá mā́nuṣāṇām |
(AVŚ_4,30.3c) yáṃ kāmáye tántam ugráṃ kr̥ṇomi táṃ brahmā́ṇaṃ tám ŕ̥ṣiṃ táṃ sumedhā́m ||3||

(another tristup)

kavīṃr icchāmi saṃdṛśe sumedhā

another, from the Aitareyabrāhmaṇa

uśik pāvako aratiḥ sumedhā martyeṣvagnir amṛto nidhāyi

uśik pāvako aratiḥ sumedhā
martyeṣvagnir amṛto nidhāyi

first line a tristup, despite being fomr the Vājasaneyisaṃhitā

ūrjaṃ bibhrad vaḥ sumanāḥ sumedhā

gṛhān aimi manasā modamānaḥ

again,

Anyway, will try and organise the material a little more completely, but thats it for now; I know how many of each line in each mandala are a particular metre, I know that there are particular words for example sumedhā that occur in tristup lines with vastly more than chance frequency, and I know some other things that need writing up better along with that.

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to just muse on sumedh* in the corpus for a second.

I need to do more research but it appears rare in classicla sanskrit, and in the Upanishads, and frankly outside the Inner family mandalas of the Samhita Veda.

… another thing I am finding difficult to do here is share my thoughts wihtout refrencing any of the output of the ai related things that I am using in research.

but to give one example, I am trying to work out the medh* part of the cognate and ai suggests mazdā in avestan and to “mete” (mete out justice etc) in english.

this fascinates me as it appears to more or less die out in sanskrit, except, as far as I can tell, in the Buddhist material.

now, maybe there is a near cognate or spelling or shift that I am missing, and also I am not excluding the case where the syllabic chaercter simply predisposed the word to the tristup and with the decline of the line the word fell into disuse…

I am also not discounting the thought that Vasinaga wrote the atthakavagga…

But I might make a cup of tea and try to post again a more succinct version of my thoughts… or more verbose, or both…

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You might want to make the title more specific, about metre or something. It’ll be easier to find folks who are into this stuff and get a good convo going.

I’m terrible in any language at poetry. So I’m out! :stuck_out_tongue:

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tathūpamaṃ dhammamayaṃ sumedha,

tristup line from MN26

these things are rare as hens teath outside the samhita rg veda as far as I can tell.

this is wild.

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the ramayana has the anstup;

surāṃ surāpāḥ pibata
pāyasaṃ ca bubhukśitāḥ
māṃsani ca sumedhyāni
bhakṣyantāṃ yāvad icchatha

heres a jagati line from RV9;

śuddhó devā́nām úpa yāti niṣkr̥tám

and some more tristups from Snp

kathaṃ hi duṭṭhena asampaduṭṭhaṃ,

suddhaṃ asuddhena samaṃ kareyyā

again, this form is not a common one in either sanskrit or pali.

how about this anstup from RV8?

8.095.07a éto nu índraṃ stávāma
8.095.07b śuddháṃ śuddhéna sā́manā
8.095.07c śuddhaír ukthaír vāvr̥dhvā́ṃsaṃ
8.095.07d śuddhá āśī́rvān mamattu

8.095.08a índra śuddhó na ā́ gahi
8.095.08b śuddháḥ śuddhā́bhir ūtíbhiḥ
8.095.08c śuddhó rayíṃ ní dhāraya
8.095.08d śuddhó mamaddhi somiyáḥ

8.095.09a índra śuddhó hí no rayíṃ
8.095.09b śuddhó rátnāni dāśúṣe
8.095.09c śuddhó vr̥trā́ṇi jighnase
8.095.09d śuddhó vā́jaṃ siṣāsasi

INdra huh?

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Ok, I have renamed the post and updated the first paragraph to hopefully show where I am going.

1.164.40a sūyavasā́d bhágavatī hí bhūyā́
1.164.40b átho vayám bhágavantaḥ siyāma
1.164.40c addhí tŕ̥ṇam aghniye viśvadā́nīm
1.164.40d píba śuddhám udakám ācárantī

and

10.018.02a mr̥tyóḥ padáṃ yopáyanto yád aíta
10.018.02b drā́ghīya ā́yuḥ prataráṃ dádhānāḥ
10.018.02c āpyā́yamānāḥ prajáyā dhánena
10.018.02d śuddhā́ḥ pūtā́ bhavata yajñiyāsaḥ

complete the RV survey for śuddhā́ḥ

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Sorry, who is “vasinaga”?

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lol, sorry bhante @sujato , I of course mean Vaṅgīsa, allegedly the author of the tristup/jagati/attijagati lines;

Pucchāmi satthāramanomapaññaṁ,
Diṭṭheva dhamme yo vicikicchānaṁ chettā;
Aggāḷave kālamakāsi bhikkhu,
Ñāto yasassī abhinibbutatto.

Nigrodhakappo iti tassa nāmaṁ,
Tayā kataṁ bhagavā brāhmaṇassa;
So taṁ namassaṁ acari mutyapekho,
Āraddhavīriyo daḷhadhammadassī.

Taṁ sāvakaṁ sakka mayampi sabbe,
Aññātumicchāma samantacakkhu;
Samavaṭṭhitā no savanāya sotā,
Tuvaṁ no satthā tvamanuttarosi.

Chinda no vicikicchaṁ brūhi metaṁ,
Parinibbutaṁ vedaya bhūripañña;
Majjheva no bhāsa samantacakkhu,
Sakkova devāna sahassanetto.

Ye keci ganthā idha mohamaggā,
Aññāṇapakkhā vicikicchaṭhānā;
Tathāgataṁ patvā na te bhavanti,
Cakkhuñhi etaṁ paramaṁ narānaṁ.

but I was being somewhat tongue in cheek about the possibility of Vaṅgīsa writing the atthakavagga.

I forgot thier name because I am so eyballs deep in metrical research that it is pushing things I already know out of my brain :slight_smile:

But to summarize again;

On metrical grounds the indravajra tritup emerges from the Vedic tristups where salini and vatromi predominate, and the alteration of chanda across jati is much freer, it then becomes a preferred vehicle for “wisdom” discussion in the suttas, and then by the time of “Vaṅgīsa” as above we haved a much freer choice of both chanda and jati encompassing many more atijagati, and other lines, not usually mixed with tristups in either the veda or the snp.

My main point, and I need to marshal my evidence better (although sheesh we are talking about a massive corpus to do it right, all ten mandalas, all pali metrical material, and all the upanishadic and epic stuff…) is that the athakka stands in direct continuity with the Vedic context of “sumedh” discussion, and clearly prior to the vast majority of post vedic indian metrical material.

This CAN be observed by the jati chanda relationships in a way that was simply impossible before the widespread digitisation and romanisation of all this material.

NOW however, examining how a string like “sumedh” occurs in vedic and other material is as simple as searching through;

for all the sanskrit and

for all the pali.

and then for RV itself to search through each of the ten pages at

finlally we can compare with Jain sources at

what we see is an extremely dominant connection between the root word and the indravajra tristup line in both the vedic and pali material that we do not see in the Upanishads, metrical or otherwise, the jain material, metrical or otherwise, or the epics.

This alone suggests that the indravajra tristup, especially where it talks about the “pure mind” of the sumedha, is closer to Vedic antecedents than to Buddhist and Upanishadic prose where the word* almost never occurs.

IN the coming weeks I hope to publish furthur research on a number of pali words form the atthakavagga and thier sanskrit and ardhamagadi cognates and demonstrate more fully why we should think of the atthakkavagga as “very early”.

:slight_smile:

* the only occurance in prose in the suttas is MN23 where it looks suspiciously metrical in the lines where it occurs, but not in the “Classical” way that it appears in the rest of the suttas and the veda

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I’m not much qualified to comment on these things :slight_smile: But it seems to me that the “self-aware” (possibly even self-debunking) usage of Tristubh might be closely related to the “no ultimate/no view” teaching, kind of pointedly ironic in a “courtly, grandiose” manner, no? :slight_smile:

I’m tracing the Sanskrit descriptions of Sumedha, and perhaps not so surprisingly, it’s all the things Atthakavagga is criticising. :slight_smile: Preliminarily, I can say that they’re about “purity”, ritual cleanliness, even Soma itself - things that are sharply criticised in Eights.

So I would say it’s along with Buddha’s trend of redefining common religious terms and reappropriating them for a new message. :slight_smile:

Kind of like a challenge, isn’t it? “I can use your high metre, but only to speak of the weakness of your doctrine” kind of way!

I’ll try to match the Sanskrits to a common translation later and show the parallels (and ironies) between Rgveda’s treatment of Sumedha and the Pāli versions.

I’m also finding notes on Norman arguing for the antiquity via archaic inflections, and the Vedic irony.

That’s a very interesting research, Joe. Tracing of ideas is certainly interesting. Thanks for bringing it up. And they still might be from an earlier time, for all we know. :slight_smile:

To definitely nail the mark on it’s head, one could analyze the Tristubh forms that are definitely late (clear praises rather than implied irony, late in content materials such as Thag 20.1 ) and compare the inflections of words in different types of Tristubh occurences. :slight_smile:

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Ahh, that makes sense, thanks. I thought I was overlooking something obvious.

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No. But thanks fir your reply, what I mean by “courtly” is like the parayannavagga frame or anything in the theratheri etc with “charecters” posing “questions” etc.

The 32 verses in that sense appear more like the inner poetry of the Isi and like the Veda itself.

The line is already established as associated with the “pure minded” in the vedic contexts, the atthakka merely contributes furthur that “viewism” is not “pure minded”.

the term (and the chanda) then dies out except in the endless compounds that abound in the later corpori.

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Right. But what I mean is that there’s a sharp contrast between what Rgveda considers “pureminded” (like Soma itself, ritual application, things like that), which the SNP lines sharply reject, and associate sumedha outside of these things. :slight_smile:

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No, not really, as far as I can tell, I mean those are all the lines in the entire corpus that I give above, the clear implication is that the person who lives a life that is worth sacrificing your life for is a person who has a pure mind and the buddhists at least early imo universally agree.

So the guy that pours the ghee into the fire is suppost to have a “pure mind” and the buddhist poem givesd advice about that.

in verse.

using words not found in the Brh or Ch Upanisahds or really any significant later work.

but found, in exactly the same context, in the same specific metrical line,

in the veda.

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Do you think SNP would agree that “Ritual decency” or Soma itself as Sumedha?

I’m going through some of the translations now, and things that Rgveda praise as sumedha seem to be criticized sharply. In fact, I agree with the continuity position you offer, insofar as SNP stands as a critique of what’s considered sumedha by Vedic standards.

I’ll be posting some wider context and translations soon. :slight_smile:

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“Agni, the well-kindled, plural ced upon (the altar of) the earth, stands in the presence of all beings; the invoker (of the gods), the purifier, the ancient, the intelligent, the divine; let the venerable Agni minister to the gods.”

Agni as sumedha.

“Destroyer (of the world), do you who is endowed with intelligence and radiance celebrate many faultless sacred rites in honour of the gods, and restraining (your impatience), convey to them like a wagon our (sacrificial) food; illume (with your rays) the beautiful heaven and earth.”

Another praise for Agni.

HASTING like some strong courser good at drawing, a thought I imagined like a workman.
Pondering what is dearest and most noble, I long to see the sages full of wisdom.

Sages of wisdom.

Your sweet, wise tongue, O Agni, which reaches out to the gods, commands all those worthy of sacrifice to sit here as a favor, and gives them the honey drink to drink.

Here, interestingly it’s Agni’s tongue that’s wise. So, God’s speech is praised here.

So with your tongue come ever, when your envoy, faithful and very wise, attends our worship.
Nourished by holy oil! he this your glory: annihilate the sacrificer’s trouble.

Wise one with the tongue again, attends the ritual. Again, speech and ritual practice are praised.

The insightful, wise overlord of the Niyut teams seeks out those who eat rich foods and increase their wealth. These unanimously serve Vayu. These lords have done everything that produces good offspring.

So, the wise people here seek out those who eat rich foods and increase their wealth.

So for devout Sudeva dew with fatness his unfailing mead,
And make it rich for sacrifice.

Another ritual devotion.

WISELY have I enjoyed the savory viand, religious-thought, best to find out treasure,
the food to which all deities and mortals, calling it meat, gather themselves together

Interesting metaphors, need more context. Generally it seems to praise religious thought in general though.

The wise pathfinder, Soma, belonging to all the gods, purifies himself to his permanent seat. He likes to linger over all the poems. The prudent one makes the five peoples his followers.

The ritual drug Soma is called wise here.

And the cow’s udder is swollen, the wisdom-rich juice flows in streams. The cows mix and cover his head with their milk in the camu jars as with freshly washed good clothes.

Cow’s milk is wise here.

The heavenly Giver of Gifts flows forth, swelling with gifts; the Wise Man, the embodied Law, purifies himself for the sacrificial ordinance. He became the authoritative king of each one who belongs to the sacrificial community. With ten reins, he was led forward abundantly.

Another ritual devotional.

10.045.07 So among mortals was Immortal Agni stablished as holy wise and willing envoy. He waves the red smoke that he lifts above him, striving to reach the heavens with radiant lustre.

Another praise for Agni.

10.047.06 To Saptagu the sage, the holy-minded, to him, Br̥ihaspati, the song approaches, Angiras’ Son who must be met with homage: vouchsafe us mighty and reslendent riches.

Praises of material wealth.

10.062.01 YE, who, adorned with guerdon through the sacrifice, have won you Indra’s friendship and eternal life, Even to you be happiness, Angirases. Welcome the son of Manu, ye who are most wise.

Needs some context. :slight_smile:

Tvashṭar and Vâyu, those who count as R̥ibhus, both celestial Hotar-priests, and Dawn for happiness, Winners of wealth, we call, and wise Br̥ihaspati, destroyer of our foes, and Soma Indra’s Friend.

More Soma, material wealth, destruction of enemies.

10.125.05 I, verily, myself announce and utter the word that Gods and men alike shall welcome. I make the man I love exceeding mighty, make him a sage, a R̥ishi, and a Brahman.

Needs more context. :slight_smile:

10.132.07 Ye Twain have seated you as Lords of Wealth, as one who mounts a car to him who sits upon the pole, upon the wood. These our disheartened tribes Nr̥imedhas saved from woe, Sumedhas saved from Woe.

Needs more context, but praising wealth here. :slight_smile:

01.185.10 Endowed with understanding, I have uttered this truth, for all to hear, to Earth and Heaven. Be near us, keep us from reproach and trouble. Father and Mother, with your help preserve us.

Needs more context. :slight_smile:

Translations from:

Preliminarily, I will say that things that I observe what’s associated with the wise in RV occurrences, are in sharp contrast to general Buddhist ideas and SNP in particular. In RV, gods (Agni), speech, Soma the drug, ritual properliness, sacrifice, wealth, food (and even cow’s milk), material goods in general, destruction of enemies are associated with wisdom. It’s hard to reconcile that with the message of SNP. Then there are a few vague points that need more context that could go either way.

Thus, I agree preliminarily with your idea what SNP archaic forms (and usage of Sumedha) is in dialogue with Vedic material, but in the usual Buddhist fashion, to re-appropirate a common term, redefine it in Buddhist views, and to criticise the Vedic world-view. :slight_smile:

More details for what’s behind these lines and after should be studied for a detailed analysis.

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I dont understand, is Agni not “pure minded”?

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I mean, Buddha doesn’t consider Gods / Fire itself to be above him in wisdom, does he? :slight_smile:

I think SNP 3.4 is an interesting study in this, also having 11 metres, sumedha, (I’m too lazy to count specific metres!) and generally Vedic ideas turned back on their head, re-appropirated by the Buddha in every turn. First he says the brahmin asking for advice on oblation that he should make sacrificial offering, then he says only Buddha is fit for such an offering, and then he says a Buddha would not eat such a thing. A total mind-twist. :slight_smile: