Madhuvidya

Author(s): S D Laddu, T N Dharmadhikari, Madhvi Kolhatkar, Pratibha Pingle
Publisher: L D Indology Ahmedabad

Page 80

SANSKRIT SÁKHI
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tive sakhyám would then mean primarily not 'friendship’, but the act of journeying together in the same vehicle'.
Occurrences of sákhi and sakhyám in the RV fully support the above interpretation and therefore render the newly suggested etymology plausible.
This can be seen very clearly, in the first instance, in those passages where sákhi occurs in the context of a chariot or one of its parts. In RV 6.55, Puşan in the first verse is requested to be the charioteer of rta (i.e. of the hymn looked upon as a chariot) so that the seer and Pūşan can travel together: éhi...... sám sacā. vahai / rathér rtásya no bhava. When therefore in-verse 5, the seer calls Pūşan as sákhá máma, the expression makes better sense when understood as 'my charioteer'rather than 'my friend'.
In RV 3.60 we are informed that Rbhus drive with Indra in the same chariot: indrena yatha sarátham (verse 4). When therefore in verse 3 we read about them indrasya sakhyám bhávaḥ sám ānasuh we would be justified in interpreting indrasya sakhyám as '(the privilege of) driving in the same chariot with Indra'. Also in RV 4.35.7 where it is said sám rbhúbhiḥ pibasva ratnadhébhih sakhir ya indra cakrsé sukrtyá the passage can be understood as drink (soma) with Rbhus, who distribute precious gifts, whom you, oh Indra, have made your driving companions due to their good work.'
In RV 10.168.2 waters are described as going with Vāta sharing with him the same yoke and the same chariot: tábhiḥ sayúk sarátham devá iyate. When in the next verse Vāta is called apán sákhā it can mean driving with waters in the same chariot'. In RV 4.4.10 we read about Agni: yas två sváśvaḥ suhiranyó agna upayáti vásumatā ráthena / tásya trätá bhavasi tásya sakha....... 'Agni, when some one who has good horses, good gold, approaches you with a chariot containing riches, you become his protector, you become his charioteer ....' Similarly it is said about Soma that he drives with Indra (sákhă) when he mounts Indra's chariot: a tişthati ráthan indrasya sakhã (9.96.2). In RV 9.97.6 Soma is asked to go with the gods in the same chariot (devair yāhi sarátham); now if in the preceding verse we read indur devánām úpa sakhyám āyan we have every reason to understand it as 'when Soma approaches the gods to drive with them in the same chariot'. In RV 7.72.2 in the first two quarters of the verse, the Aśvins are requested to come in a chariot with the gods (á no devébhir úpa yātam arvák
3. It may be noted that in verse 2 of this hymn Püsan is called rathitamam and
sákhayam and in verse 3 dhivatodhivataḥ sákhā 'the charioteer of everyone
who has a prayer (i.e. prayer looked upon as a chariot). 4. Visthdh, in my opinion, are not the sub-divisions of Väta thought of as his feminine followers (Geldner), but waters.
Madhu Vidyā/55