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Hymn 112: The Lame Walk and the Blind See
Rişhi: Kutsaĥ Angirasaĥ
This hymn and the hymns 1.116 through 1.119 describe various
wondrous deeds of Ashvins and their help to several rişhis
and kings. The incidents, viewed as symbols, veil deeper ideas.
The deeper meaning can be understood by paying attention to the
meanings of the names of rişhis and sages mentioned here.
The name Antaka in (1.112.6) means one who ends the
psychological foes. Trishoka in (1.112.12) means one who
is luminous both inwardly and outwardly in three places or the
three psychological realms. Also one should recall the meaning
of the standard symbols used in Sanskrit such as female bird
vartika in (1.112.12).
In (1.112.8), Ashvins make the lame walk and the
blind see; This incident, common to many scriptures, appears for
the first time here. Giving sight to blind can be understood in
the sense of giving the sense of discrimination to one who does
not have it, i.e., psychologically blind.
MANTRA (1.112.1): HEAVEN AND EARTH
To know them first, I worship Heaven and Earth, and then I
worship
Agni who is kindled and shining ready for the journey;
For accepting your share in the yajňa, O Ashvins,
Come to us with the aid needed for helping the singer.
īļe dyāvā pŗthivī pūrvachittaye agnim
worship, heaven, earth, to know them first, Agni,
gharmam surucham yāmann işhţaye;
kindled, bright and shining, (their) journey, worship,
yābhir bhare kāram amshāya
with those (aids), in the yajňa, the performer (of yajňa), for
(your) share,
jinvathas tābhir ū şhu ūtibhir ashvin āgatam.
pleasing, these, ., ., aids, Ashvins, come.
Details:
Recall that yajňa is a journey. The kindled Agni lights the path
of yajňa so that the consciousness of the heaven and earth
becomes accessible to the seeker or the performer of yajňa.
Ashvins bring the treasure of both heaven and earth to the
yajamāna or the seeker.
kāram:
the doer (of yajňa). Sāyaņa gives several different
meanings in different verses. Here in (1.112.1), he translates
it as one who makes the sound or blows the conch; in (4.1.14),
doer; in (5.23.8), doer of the works of (his) master; in
(10.53.11), the action of winning against foes.
MANTRA (1.112.2): WORKS AND THOUGHTS IN YAJŇA
The unattached (singers) are happily holding your gifts of grace
And stand by your car, as the wise with the Word;
Along with the aids which guard the works and the thoughts in
the yajňa,
Come here to us with your protection, O Ashvins.
yuvor dānāya subharā asashchato
your, your gifts of grace, happily holding, unattached,
ratham ātasthur vachasam na mantave;
car, stand, with the Word, like, wise (persons),
yābhir dhiyo avathaĥ karmann işhţaye
those (aids), thoughts, guard, works, for the yajňa,
tābhir ū şhu ūtibhir ashvin āgatam.
with those, ., ., protections, Ashvins, come.
Details:
The singers stand waiting for the Ashvins for the gift or grace
of protections just as the spiritual seekers wait for getting
the potent Word endowed with the knowledge.
MANTRA (1.112.3): FILLING BARREN COW
O Leaders, you are in supreme dominion over all the peoples,
Infused with the might from the celestial nectar of immortality;
Along with the aids with which you filled the barren cow,
Come here with your protections, O Ashvins.
yuvam tāsām divyasya prashāsane vishām
you, they, celestial, supreme dominion, people,
kşhayatho amŗtasya majmanā;
infused with (the might), of the nectar of immortality,
(endowed) with might,
yābhir dhenum asvam pinvatho narā
with those, cow, barren, filled, leaders,
tābhir ū şhu ūtibhir ashvin āgatam.
with those (aids), ., ., protections, O Ashvins, come.
Details:
A cow symbolizes a ray of knowledge. Typically
any creative knowledge has successors just as a basic discovery
in science leads to other discoveries. A barren cow signifies an
isolated piece of knowledge. Ashvins make such knowledge
fruitful leading to its successors. Barren cow is also mentioned
in (1.116.22).
MANTRA (1.112.4): MEASURER OF THE TWO
With those aids by which the wanderer Vāyu, through the might of
his son (Agni),
Is the measurer of the two (earth and heaven);
With these aids, he becomes the swiftest of the swift, the
knower of the three worlds, and wise;
Come here to us, O
Ashvins, with your protections.
yābhiĥ parijmā tanayasya majmanā
with those, wanderer (the deity Vāyu), son (Agni),
strength,
dvimātā tūrşhu taraņir vibhūşhati;
measurer of the two, among the swift, most swift, becomes,
yābhis trimantur abhavad vichakşhaņas tābhir ū şhu
with those, knower of the three, becomes, wise, with those, .,
.,
ūtibhir ashvin āgatam.
protections, O Ashvins, come.
Details:
Agni representing the earth is the son of Vāyu, representing the
middle world. māta refers to measuring or building. Vāyu
builds the subtle body in the human beings.
Trimanta
is also a name of a rişhi who benefited from Ashvins.
This word has been interpreted here as the name of a person who
is aware of the three states of consciousness or worlds.
MANTRA (1.112.5): RESCUED REBHA FROM IGNORANCE
With those aids you rescued the sage Rebha (from the enemies of
the Divine) and raised him from the bonds in the waters of
ignorance;
You rescued Vandana to behold the Light;
You saved the sage Kaņva who is keen to have the Light;
Come here to us with your protections.
yābhī rebham nivŗtam sitam adhbya
with those, sage Rebha, rescued, bound, waters,
ud vandanam airayatam svar dŗshe;
., sage Vandana, raised, the Light, to behold,
yābhiĥ kaņvam pra sişhāsantam āvatam
with those, sage Kaņva, ., keen to share (the Light),
saved,
tābhir ū şhu ūtibhir ashvin āgatam.
with those, ., ., protections, O Ashvins, come.
Details:
The translation given above reflects the spiritual meaning. Each
part can be translated in a literal way also. For instance, line
1 may refer to saving a drowning person etc.
ud + airayatam:
raised.
pra + āvatam:
saved.
MANTRA (1.112.6): SAVED ANTAKA
With those aids you rescued the striving king Antaka who was
harassed by foes;
Also saved effortlessly the king Bhujyu;
With those aids you gave relief to Karkandhu and Vayya;
With these protections, come here, O Ashvins.
yābhir antakam jasamānam āraņe bhujyum
with those, the king Antaka, tormented (by foes), sincere
or striving, the king Bhujyu,
yābhir avyathibhir jijinvathuĥ;
with those, effortlessly, saved,
yābhiĥ karkandhum vayyam cha jinvathas tābhir ū şhu
with those, Karkandhu, Vayya, and, relieved, them, ., .,
ūtibhir ashvin āgatam.
with those protections, O Ashvins, come here.
Details:
The names of king-sages like Antaka have spiritual
meaning as well. Antaka is one who kills the
psychological foes.
For details of Bhujyu, see (1.116.3).
MANTRA (1.112.7): LUMINOUS BODY FOR ATRI
With those aids with which you enriched Shuchanti and
gave him a happy home;
Gave Atri a well-protected and luminous body matured by
tapas;
Guarded Pŗshnigu and Purukutsa;
Come with these protections to us, O Ashvins.
yābhiĥ shuchantim dhanasām suşhamsadam
with those, the sage Shuchanti, enriched (with
felicities), (gave) a happy home,
taptam gharmam omyāvantam atraye;
one who has matured by tapas, luminous (body),
well-protected, Atri,
yābhiĥ pŗshnigum purukutsam āvatam
with those, Pŗshņigu, Purukutsa, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
shuchanti:
one who is luminous.
pŗshnigu:
cow with variegated hues.
omyavantam:
see (112.20) under omyavatīm.
MANTRA (1.112.8): MAKING THE LAME WALK AND THE BLIND SEE
O Showerers, your powers aided Parāvŗja;
Gave sight to the blind and the power of walk to Shroņa;
Freed the tremulous (yogin) from seizure (by the foes);
Come to us with your protections, O Ashvins.
yābhiĥ shachībhir vŗşhaņā parāvŗjam
with those, powers, showerers, Parāvŗja,
pra andham shroņam chakşhasa etave kŗthaĥ;
., blind, Shroņa, sight, walking power, made,
yābhir vartikām grasitām amunchatam
with those (aids), tremulous (or bird), seizure, freed,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
The founders or prophets of every religion supposedly possessed
the powers of making the blind see and lame walk, as declared in
their respective scriptures. Rig Veda Samhita is
apparently the earliest one to mention these powers.
However these powers have to be understood in their spiritual
significance also. Inability to distinguish between truth and
falsehood is metaphorical blindness. Ashvins grant the
Light or discrimination which removes this blindness.
We will focus particularly on the third line. Sāyaņa
interprets vartikā as a female bird which is terrified of
seizure (grasitam) by the wolf. Sāyaņa declares
that Ashvins freed this bird. In the spiritual sense, the
bird signifies a person who wants to ascend the higher planes.
The female suffix in vartikā implies that the person is
trembling and is afraid of the seizure in (his) upward journey
by the foes symbolized by the wolf vŗka. To such a
person, Ashvins give the required protection. The use of
vartikā to represent a frightened or tremulous person is a
standard usage in Sanskrit.
pra + kŗthah:
made fully.
MANTRA (1.112.9): ENERGIES FLOW IN US
Your powers made the sweet stream of energies to flow (within
us);
O Ageless Ones, your powers pleased the sage Vasişhţha;
You protected the sages Kutsa, Shrutarya and
Narya;
With these aids come to us, O Ashvins.
yābhiĥ sindhum madhumantam asashchatam
with those, stream (of energy), sweet or full of rasa,
brought,
vasişhţham yābhir ajarāv ajinvatam;
Vasişhţha,
with those, ageless persons, pleased,
yābhiĥ kutsam shrutaryam naryamāvatam
with those (aids), Kutsa, Shrutarya, Narya
protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
The Ashvins make the streams of psychic energy flow in our
subtle bodies. This aspect is related to their role as Divine
Physicians.
ajarāvajinvatam:
ajarau + ajinvitam:
ageless ones + pleased.
MANTRA (1.112.10): ENERGIES TO VISHPALA
With your powers you helped the opulent and firmly devoted sage
Vishpala
With a thousand powers in the battle (with demons);
You protected the eager Vasha, son of Ashva;
With these powers come to us, O Ashvins.
yābhir vishpalām dhanasām atharvyam
with those, Vishpala, highly opulent, firm or unable to
move,
sahasramīļha ājāv ajinvatam;
shower of thousand bounties, in battle, helped,
yābhir vasham ashvyam preņim āvatam
with those, Vasha, son of Ashva, eager, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
The
female sage Vishpala protects the peoples with a firm
devotion to the Gods. Ashvins help her with the shower of
energies in the course of her battles with the hostile forces.
Vishpala is also mentioned in (1.116.15) as having been
crippled in her battles.
The names also indicate their powers:
Vishpala:
one who protects the people.
Ashva:
a rişhi who is full of
prāņa,
the life-energy.
Atharva:
one who is firm, derived from tharva: act of motion.
atharva can be rendered also as one unable to move.
MANTRA (1.112.11): HELP TO SEERS
O Generous Givers, for the trader Dīrghashravas, son of
Ushik,
The store of divine wealth released its sweet felicities with
your aids;
You protected Kakşhīvanta the singer;
With these aids come here, O Ashvins.
yābhiĥ sudānū aushijāya vaņije
with those, generous givers, for the son of Ushija,
trader,
dīrghashravase madhu kosho akşharat;
Dīrghashravas,
sweet, store, showered,
kakşhīvantam stotāram yābhir āvatam
Kakşhīvanta,
the singer, with those, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
To the sage Kakşhīvanta was revealed the Rig Vedic
verse (1.18.1). One anecdote is that the poet Dīrghashravas,
son of Ushik, took to trading during a period of need
characterised by intense draught.
Dīrghashravas
is one who hears the Divine Voice even from a distance.
MANTRA (1.112.12): RIVER BREAKS ITS BANKS
With those aids, you made the delectable river break its banks
by filling it with water;
You urged the car to victory even without a horse;
With your aid, Trishoka raised up the rays (cows) (above
ignorance);
With these aids, come here, O Ashvins.
yābhī rasām kşhodas odnaĥ pipinvathur anashvam
with those, the delectable (river), breaking the banks, with
water, filled, without horse,
yābhī ratham āvatam jişhe;
with those, the delectable, protected, to victory,
yābhis trishoka usriyā udājata
with those, Trishoka, rays of knowledge,raised up or
drove up,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Trishoka
means one who is luminous or radiant in three places. Just as
the four-legged cows get lost in darkness, the rays of knowledge
also get lost in ignorance. The person trishoka raises up
the rays of knowledge above the ignorance.
The water and the river in the first line refer
to the current of Divine Energies. Hence the use of the word
rasa, essence of everything. The idea is that Ashvins pour
in so much energy that it spreads everywhere like a river with
its banks broken by a flood.
shoka:
shining.
MANTRA (1.112.13): LORD OF SEVERAL WORLDS
With those aids you encompass the Divine Sun even though he is
far away;
You defended Mandhāta in his functions as the lord of
several planes or worlds;
You protected very well the sage Bharadvāja;
With those aids, come here, O Ashvins.
yābhiĥ sūryam pariyāthaĥparāvati
with those, the Divine Sun, encompass, in a far-off place or
plane,
mandhātāram kşhaitrapatyeşhv āvatam;
Mandhāta,
lord of the planes, defended,
yābhir vipram pra bharadvājam āvatam
with those, sage, well, Bharadvāja, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
mandhāta:
he who supports the mind. The Ashvins protect the sage who does
work in several planes of consciousness kşhetra.
MANTRA (1.112.14): ATITHIGVA
With those aids you defended the mighty Atithigva,
Kashojuva,
And Divodāsa when the titan Shambara was slain;
You protected Trasadasyu when the forts (of foes) were
torn down;
With these aids, come here, O Ashvins.
yābhir mahām atithigvam kashojuvam
with those, the great, Atithigva, Kashojuva,
divodāsam shambara hatya āvatam;
Divodāsa, Shambara,
killing of, protected,
yābhiĥ pūr bhidye trasadasyum āvatam
with those, forts (of titans), breaking, Trasadasyu,
protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Kashojava:
one who moves with the help the Divine Energies, Waters;
kasha is a synonym of water or Divine Energies; java
is motion.
Atithigva:
one who is liked by (his) guests.
Divodāsa:
one who serves the Divine.
Trasadasyu:
he who harrases the dasyus ; said to be the son of the
seer Purukutsa.
patyeshvāvatam:
patyeshu + avatam: lord + protect.
MANTRA (1.112.15): VAMRA AND KALI
With those aids, you protected Vamra, the great drinker
(of Soma), the rişhi Upastutha,
And Kali who was granted a wife;
With those aids, you protected Vyashva and Pŗthi;
Along with these aids, come here, O Ashvins.
yābhir vamram vipipānam upastutam
with those, Vamra, the great drinker, Upastuta,
kalim yābhir vitta jānim duvasyathaĥ;
Kali
or one who impels (the yajamāna), with those (aids),
obtained, wife, protected,
yābhir vyashvam uta pŗthim āvatam
with those, Vyashva, and, Pŗthi, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Upastutha:
one praised by persons nearby.
Kali:
one who impels persons to perform yajňa,
Vamra:
said to be the son of the seer Vikhanasa.
Vyashva:
one who had lost his horse or the prāņa,
Pŗthi:
the wide one.
Giving a wife to Kali means giving him the power of executing
actions.
MANTRA (1.112.16): AUSPICIOUS PATH
O Leaders, with those aids you favoured the sages Shayu,
Atri,
And Manu with an auspicious path in ancient times;
With those aids, you released the arrows sewn with the rays of
knowledge (towards the foes of the Divine);
With those aids, come here, O Ashvins.
yābhir narā shayave yābhir atraye
with those, leaders, Shayu, with those, Atri,
yābhiĥ purā manave gātum īşhathuĥ;
of old, Manu, path, favoured, with those,
yābhiĥ shārīr ājatam syūma rashmaye
with those, arrows, shot (towards the foes), joined to, rays of
knowledge,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Note that the third line states that the arrows were seen with
the rays of knowledge. Clearly the arrows are not physical.
Ashvins showed Atri and others a new spiritual path;
Shayu:
one who sleeps on the Divine Ground.
sharī:
that which is made of shara bamboo; arrow.
MANTRA (1.112.17): STRENGTH TO INNER BODY
With those aids, Paţharvan, with the strength of the
(inner) body,
Blazed in the battle like Agni kindled by fuel;
With those aids, you illumined the rişhi and defended
Sharyāta in the great battle;
With those aids, come here, O Ashvins.
yābhiĥ paţharvā jaţharasya majmana
with those, Paţharvan, body, strength,
agnir nā dīdet chita idhdo ajmann ā;
Agni, like, shone, fuel, kindled, in battle, illumined,
yābhiĥ sharyātam avatho mahādhane
with those, Sharyāta, protected, in great battle,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
jaţhara:
belly, represents the inner body. The strength of the inner
body, mentioned in the first line, is derived from tapas
or askesis; without this strength and effort, the foes of
the Divine cannot be defeated.
nādidet= na + adidet =
like + kindled.
MANTRA (1.112.18): LIBERATED THE HIDDEN ENERGIES
O Angirasas, come with those aids by which you mentally
delight (the singers) continuously,
By which you went to the hidden realms (of demons) to liberate
the knowledge and the energies and
By which you defended the hero Manu with the force of
impulsion.
With those aids, come here, O Ashvins.
yabhir angiro manasā niraņyatho agram
with those, Angirasas, by the mind, continuously cause
delight, towards,
gachchhatho vivare goarņasaĥ;
went, hidden, knowledge and energies,
yābhir manum shūram işhā samāvatam
with those, Manu, force, impulsion, protected,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
goarņasah:
the rays of knowledge go and the energies symbolised by
waters arnasaĥ.
MANTRA (1.112.19): FREE ACCESS TO KNOWLEDGE
With those aids, you brought a wife to Vimada;
You freely gave access to the rays of consciousness for all;
You brought to the royal-seer Sudāsa the God-worthy treasure;
Come hither with those aids, O Ashvins.
yābhiĥ patnīr vimadāya nyūhathur ā
with those, wife, Vimada, brought, in front or directly,
gha vā yābhir aruņīr ashikşhatam;
., ., with those, the shining rays of consciousness, gave
directly,
yābhiĥ sudāsa ūhathuĥsudevyam
with those, to Sudāsa, brought, God-worthy treasure,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
arūņīĥ: aruņa
refers to the raising Sun; thus it denotes the dawning rays of
consciousness, chit-marīchi.
wife:
see (1.112.15).
MANTRA (1.112.20): WEALTH AND THE JOY OF PROTECTION
With those aids you made the giver happy;
You protected Bhujyu and Adrigu;
You brought the wealth united with the joy of protection to the
seer Ŗtastubh;
With those aids come here to us, O Ashvins.
yābhiĥ shamtātī bhavatho dadāshuşhe
with those, made (him) happy, become, the giver,
bhujyum yābhir avatho yābhir adhrigum;
Bhujyu,
with those, protected, with those, Adrigu,
omyāvatīm subharām ŗtastubham
the happiness of protection, wealth borne, to Ŗtastubha,
tābhir ū şhu ūthibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
omyavatīm:
that which has omya, the happiness derived from having
protection.
ŗtastubha:
name of a seer, one who chants the hymns of ŗta, the
Right.
subharām:
the wealth or felicity which is easily borne or handled.
For details of Bhujyu incident, see (1.116.3).
MANTRA (1.112.21): HELPED THE YOUTH
With those aids you served the Soma-protecting Agni in
releasing the arrows;
You helped the youth (to develop) his vital power;
You brought the delicious honey to the eager yajamāna
(who is eager like a bee);
With those aids, come to us, O Ashvins.
yābhiĥ kŗshānum asane duvasyatho
with those, (Soma) protecting Agni, in releasing the arrows,
served,
jave yābhir yūno arvantam āvatam;
speed, with those (aids), youth, horse or prāņa-force,
protecting,
madhu priyam bharatho yat sarangbhyas
honey,
delicious, bring, ., (eager like)bees,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Agni protects the yajamāna in his offering the Soma to
the Gods by hurling the arrows at the foes, the demonic powers.
The third line is interpreted here by regarding "bees'
sarangbhya as symbolic. Just as the bees are eager for
honey, the yajamāna is eager to have Soma.
kŗshānu:
protector of Soma (Agni).
MANTRA (1.112.22): BATTLE FOR KNOWLEDGE
With those aids you help the hero in his battle for knowledge
against the foes;
You help him in acquiring a dwelling place and successors;
You guard his powers of subtle movement (cars) and the vital
energy;
With those aids, come to us, O Ashvins.
yābhir naram goşhu yudham nŗşhāhye
with those aids, hero, for knowledge, fighting, in the battle
with the foes,
kşhetrasya sātā tanayasya jinvathaĥ;
dwelling place, acquiring, successors, help,
yābhī rathām avatho yābhir arvatas
with
those, cars, protect, with those, horses,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
kşhetra
in the second line refers to the various subtle planes or worlds
which are not developed in a person. It is not merely a physical
house. Ashvins help us in developing these latent powers.
ratha
in the fourth line means the subtle power of movement from one
plane to another, for instance from the physical plane to the
mental plane. Ashvins protect this power of movement.
MANTRA (1.112.23): NUMEROUS DEEDS
O Doers of numerous deeds, with those aids you protected
Kutsa, son of Arjuna,
As well as Turvīti and Dabhīti;
You also protected Dhvasanti and Purushanti;
With these aids, come towards us, O Ashvins.
yābhiĥ kutsam ārjuneyam shatakratū
with those, Kutsa, son of Arjuna, doers of
numerous deeds,
pra turvītim pra cha dabhītim āvatam;
., Turvīti, ., and, Dabhīti, protect,
yābhir dhvasantim puruşhantim āvatam
with those, Dhvasanti, Puruşhanti, protect,
tābhir ū şhu ūtibhir ashvinā gatam.
with those, ., ., protections, Ashvins, come.
Details:
Arjuna:
one who is white, one with pure mind. His son or relative is
Kutsa. The friendship between Kutsa and Indra is
similar to that of Arjuna and Krişhņa in
Mahābhārata.
Turvīti:
one who slays foes.
Dhabīti:
subduer of foes.
Dhvasanti:
one who routs the foes.
Puruşhanti:
one who gives in plenty, puru.
MANTRA (1.112.24): EFFECTIVE THOUGHT AND ACTION
O Ashvins, make our speech effective
And also our thought,
O Showerers of gifts and subduers of foes.
We invoke you for protection in all our righteous activities.
Be for our increase in acquiring many types of felicities.
apnasvatīm ashvin ā vācham asme kŗtam no
make our action (speech) effective, O Ashvins, ., words, our,
make, us,
dasrā vŗşhaņā manīşhām;
subduers, showerers (of felicities), intelligence or thought,
adyūtye avase ni hvaye vām
in straight actions, protection, ., invoke, you,
vŗdhe cha no bhavatam vājasātau.
increase, and, us, become, in the gain of many types of wealth.
Details:
apna:
a synonym for action.
adyūtye:
without wager, i.e., straight-forward actions without
evil-taint.
MANTRA (1.112.25): DAYS AND NIGHTS
Guard us all-around during nights and days,
With undiminished blessings, O Ashvins;
May Mitra, Varuņa, Aditi,
The Ocean, Earth and Heaven grant our prayers.
dyubhir aktubhiĥ pari pātam
day, night, all-around, protect,
asmān arişhţebhir ashvinā saubhagebhiĥ;
us, undiminished, O Ashvins, blessings,
tan no mitro varuņo māmahantām aditiĥ
that, us, Mitra, Varuņa, grant, Aditi,
sindhuĥ pŗthivī uta dyauĥ.
Ocean, Earth ., Heaven. |
