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RAKA 67 66 R膩k膩 appears twice in the Roveda (RV II.32, V. 42.12) as a
rich and bountiful goddess, with which, according to Keith
(Religion and philosophy of the Vedas and the Upanisads),
her name, probably containing the root Vr膩 'to give' accords.
This significance also seems to be suggested in the TB 1.2.1.
Also in the Nirukta (XI.30), B膩k膩 is traced to Vr膩 'to give'.
However, this rendering seems to be very vague. According
to Walde and Pokorny, 'it was a goddess of propagation'.
(Indo-European leiq 'to cohabit'. Gr. l膿k脿o 'to formi-
cate'). On this background, the capacity to bestow may
be explained. It may be surmised that Raka, originally
presided over the fully developed feminine aspect. In this
light, her identification (Sad.B IV.6.5.6) with a full-moon
day may be interpreted.
It may be pointed out, that, to the
word R膩ka, the native lexicons ascribed the following meaning:
'a girl in whom menstruation has just begun'. 鈥� Moreover,
according to the AB (III.109) sexual enjoyment which is
inherent in the male organ, is experienced by R膩k膩.
It also may be noted that even by the symbolic expression,
*fullness' or 'maturity' (of the moon) seems to be identified
with Raka. The AB (VII.31.9) says: (when the full-moon day
extends over the two days), the main day (of the full moon)
is R膩k膩 that is, the second day. Further in ritual, one,
who is desirous of 'progeny', 'male progeny' or 'brave sons',
is enjoined to make offerings to Raka. Commenting on the
Sutra: r膩k膩 holake (or r膩k膩holake) Kath GS 73.1,
"Devapala says that hota is a rite to be performed by ladies
early in the morning for good fortune, in which Raka is the
divinity. Devapala adds that, this rite, which is also known
as sukhakumari hola, is performed also in the marriage ceremony
for the happiness of the girl. Concerning the symbol of the
full-moon, used for Raka, it may be noted that attempts hav茅
been made to prove the connection between the full-moon
and menstruation.
Karve (Kesari 16.4, 1967) for example