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Hymn 116: Doctrine of The Mystic Honey
Rişhi: Kakşhīvān Dairghatamasaĥ Aushijaĥ
In (1.116.12) here and other verses elsewhere is the mention of
madhu vidya, the doctrine of Delight, which is quoted in
upanishads. A brief essay on this topic is given at the
end of this hymn.
MANTRA (1.116.1): SPOUSE OR SHAKTI TO VIMADA
I compactly compose the hymns to Ashvins just like trimming the
grass (in the ritual);
I urge the hymns(to the Gods) just as the wind does the (water
in the) clouds;
To the youthful Vimada
They brought a spouse in their speeding car.
nāsatyābhyām barhir iva pra vŗňje stomān
O Ashvins, grass, as if, ., trim, hymns,
iyarmy abhriyeva vātaĥ;
compose or impel, clouds, wind,
yāv arbhagāya vimadāya jāyām
who, youthful, Vimada, spouse,
senājuvā nyūhatū rathena.
speeding, brought, by the car.
Details:
This verse, as many others, clearly states that the rişhi
gives the final shape to hymns stoma just as one trims
the grass. The hymn is revealed by the higher powers just as
grass naturally grows; rişhi only trims it.
nāsatyā:
those of rapid movement, Ashvins; derived from nās,
to move.
jāya:
spouse or the complimentary psychic energy of dynamism. Ashvins
endow the rişhi Vimada with this energy so that he
can be ecstatic as Vimada implies.
MANTRA (1.116.2): THE CONTROLLER YAMA
You were borne by the strong, galloping and rapid steeds,
Urged excellently by the incitement of the Gods;
You, with your swift carrier, won the vast treasure in the
battle of Yama, the universal
Controller (with the demons).
vīļu patmabhir āshuhemabhir vā devānām
strong, galloping, rapid, those (steeds), Gods,
vā jūtibhiĥ shāshadānā;
., urging of, superior,
tad rāsabho nāsatyā sahasram ājā
that, speedy carrier, Ashvins, thousand or vast, in the battle,
yamasya pradhane jigāya.
of Yama, wealth, won.
Details:
The word rāsabha is important; Sāyaņa (and Wilson)
give it two meanings. The first meaning is ass, given to Ashvins
by prajāpati in the purāņic stories. Then the
meaning of the stanza, "the ass was victorious in the battle',
is clearly vague. The second meaning for rāsabha is one
who is rapid. This is the meaning used here.
It should be understood that in the veda, Yama always
stands for the Controller or the Supreme God. The idea of
Yama as the God of Death is a later notion. The battle
between Yama and the forces of evil is in the microcosm,
i.e., the subtle bodies of the human. In this battle Ashvins,
helped by the speedy steeds, recover the spiritual wealth stolen
and hidden by the forces of evil like Vŗtra etc.
MANTRA (1.116.3): CARRIED TUGRA IN BOATS
O Ashvins, Tugra left Bhujyu in the ocean
(unwillingly),
Just as a dying person gives up his wealth;
But you carried him in boats made of your own nature,
Floating over the waters and traversing the mid region.
tugro ha bhujyum ashvin odameghe
Tugra,
., Bhujyu, Ashvins, ocean,
rayim na kashchin mamŗvān avāhāĥ;
wealth, like, some (miser), dying person, leaves or gives up,
tam ūhathur naubhir ātmanvatībhir
that (Bhujyu), carried, in boats, your own self or
nature,
antarikşhaprudbhir apodakābhiĥ.
midregion, floating over the water.
Details:
The Tugra-Bhujyu incident is mentioned in several verses,
verses 3-5 of this hymn, 1.112.6, 1.112.20, 1.117.14, 1.119.4
and others. On the surface it describes one of the "miracles' of
Ashvins. The spiritual meaning of this incident is
interesting. The next two verses clearly support this
interpretation. We have to enquire into the significance of
names like Tugra, Bhujyu and other words. Tugra is
derived from tuj indicating protection. It is the
physical-body sheath annamaya kosha of a human.
Bhujyu indicates one who enjoys bhuj; thus it
indicates the sheath of vital-energies, the prāņa-kosha,
i.e., the Puruşha who enjoys bhuj. As the verse
indicates, the physical sheath regards the prāņa-sheath
as its son. As the human being ages, the physical body cannot
keep up with the demands of the vital body for all sorts of
enjoyment. At the time of the so-called death, the anna-kosha
becomes separated from the prāņa-kosha. The prāņakosha
goes to its own plane called here ocean udamege.
The Ashvins carry this vital-body or vital-Puruşha
in symbolic boats made of their own nature, and traverse the
midregion, the plane of life. They do not sink in the waters but
float over them. The Ashvins take the vital-body to the higher
plane for refashioning it. This is the true function of the
Ashvins as healers. They repair all the damaged aspects of the
vital- body or vital Puruşha.
The next verse describes some related steps.
MANTRA (1.116.4): BHUJYU AND HIS JOURNEY
O Ashvins, for three nights and three days, you carried
Bhujyu
and reached him to the shore like the birds;
You went along the dry bed of the ocean in three rapid cars
Of hundred wheels and six steeds.
tisraĥ kşhapas trir ahā ativrajadbhir nāsatyā
three, nights, three, days, go after crossing, (waters),
Ashvins,
bhujyum ūhathuĥ patangaiĥ;
Bhujyu,
reach him (to the shore), like birds,
samudrasya dhanvann ārdrasya pāre
of the ocean, dry bed, shore, beyond,
tribhī rathaiĥ shatapadbhiĥ şhaļashvaiĥ.
three, cars, hundred steps, six steeds.
Details:
This verse is a continuation of the earlier one.
The three nights refer to the periods in the three lower planes
of ignorance namely matter, life and mind; the three days refers
to corresponding the three worlds of illumination. Ashvins carry
Bhujyu across all these planes to the station of rest and
illumination. The dry bed of ocean refers to the plane devoid of
the aspects of physical life. The six steeds symbolise the
different energies needed to traverse the six planes.
MANTRA (1.116.5): BHUJYU IN A SHIP
O Ashvins, you performed this hero-exploit without support,
Without a place to hold or to land in the ocean;
You reached Bhujyu to his (subtle) home
By carrying him in ships with a thousand oars.
anārambhaņe tad avīrayethām
without support, that, hero-exploit,
anāsthāne agrabhaņe samudre;
without the space for landing, without hold, ocean,
yad ashvinā ūhathur bhujyum astam
that work, Ashvins, reached, Bhujyu, to his home,
shatāritrām nāvam ātasthivāmsam.
with hundred oars, ships, borne.
Details:
This verse details the difficult and occult nature of the task
done by Ashvins. The journey is in the ocean of prāņic
energies which do not provide a place to hold or to stop. The
phrase "hundred oars' implies that the boat is wide and the
journey is rapid.
MANTRA (1.116.6): WHITE STEED TO AGHASHVA
O Ashvins, the white steed you gave to the seer Aghashva
Brings him auspiciousness in all ways;
That great gift of yours is praiseworthy;
The brave steed of Pedu is always to be invoked.
yam ashvinā dadathuĥ shvetam ashvam aghāshvāya
that, Ashvins, gave, white or pure, horse, to Aghashva,
shashvadit svasti;
that steed, auspicious or victory sign,
tad vām dātram mahi kīrtenyam bhūt paidvo
that, you, gift, great, praiseworthy, becomes, related to
Pedu,
vājī sadamidd havyo aryaĥ.
horse, always, invoked, (which opposes) the foes (in battle).
Details:
Aghāshva:
one whose life- energy cannot be destroyed.
Pedu:
one who hymns padyat his surrender to the Gods.
shveta:
pure, full of Truth.
Aghashva
and Pedu are names of the same person.
MANTRA (1.116.7): INTOXICATING KNOWLEDGE TO KAKSHIVAN
O Leaders, to the praising seer Kakşhivān of the lineage
of Pajri,
You gave various types of knowledge for dissemination.
From the hoof of your powerful steed, as from a cask (of wine),
you showered
A hundred jars of wine.
yuvam narā stuvate pajriyāya
you both, leaders, praising, a seer in the line of Pajri,
kakşhīvate aradatam purandhim;
Kakşhīvān,
spread or disseminate, the knowledge,
kārotarāch chhaphād ashvasya vŗşhņaĥ
cask, hoof, horse, showered,
shatam kumbhān asinchatam surāyāĥ.
hundred, jars, poured, the wine.
Details:
The incident in this verse is repeated in 1.117.6. The idea is
that even the product coming out of the hoof (an insignificant
part) of the steed of the Ashvins has the ability to intoxicate.
This gives a clue to the power of the Ashvins in causing bliss
both in microcosm and macrocosm.
sura
means wine or an intoxicating drink.
MANTRA (1.116.8): RELIEF FORM THE PSYCHOLOGICAL AFFLICTIONS
O Ashvins, you quenched with cold the fires burning (in the
subtle body);
You gave Atri the nourishing stuff full of rasa;
You restored to Light Atri who was cast downward in a
dark cavern
Along with the hosts and made him indestructible.
himen āgnim ghramsam avārayethām
that which causes cold, (non-physical) fires, burning, quenched,
pitumatīm ūrjam asmā adhattam;
full of rasa, nourishing, to him (Atri), gave,
ŗbīse atrim ashvin āvanītam unninyathuĥ
in the cavern without Light, the sage Atri, Ashvins, cast
downward, restored,
sarvagaņam svasti.
along with all the hosts, well-being or indestructible.
Details:
There are many evil forces causing afflictions to the rişhis
doing the practice of vedic yoga. This burning affliction
is called here as Agni, one such rişhi is Atri.
The favours of Ashvins to him are described here.
MANTRA (1.116.9): ENERGY AT THE BOTTOM OF SUBTLE BODY
O Nāsatyās, you raised the energy lying below,
And made a curved door to the source above,
So that abundant riches flowed like water
(To quench) the thirst of Gotama and gave him the strength of
knowledge and work.
parā avatam nāsatyā anudethām
., well or that which is spread below, Ashvins, raised up,
uchchabudhnam chakrathur jihmabāram;
source above, did, curved door,
kşharan āpo na pāyanāya rāye
flow, waters, like, for drinking, wealth,
sahasrāya tŗşhyate gotamasya.
thousand or abundant, thirst (for the riches of work and
knowledge), of Gotama.
Details:
The energy lying at the bottom in the subtle body mūlādhāra
is transferred to the centre at the top.
The source at the top is the fount of all spiritual energy, the
sahasrāra lotus in the tantrik books. The energy
comes through the spiritual spinal column which is curved and
energises the psychic centres associated with work and
knowledge. The energy or wealth flows out of the rişhi
Gotama and quenches the thirst of the rişhi for these
riches.
parā + anudethām:
raised up beyond the current state.
MANTRA (1.116.10): NEW LIFE AND BODY
O Ashvins, you stripped the covering of old age
From the seer Chyavana as if it were an armour;
O Skilful Persons, you prolonged the life of the person who was
Abandoned (as old) and later
Made him the husband of youthful maidens.
jujuruşho nāsaty ota vavrim prāmunchatam
old (age), Ashvins, ., covering, stripped,
drāpim iva chyavānāt;
mail, as if, seer Chyavana,
prātiratam jahitasya āyur dasr ādit
prolonged, helpless or abandoned, life, skilful persons, later,
patim akŗņutam kanīnām.
husband, made, of youthful maidens.
Details:
In the spiritual sense, old age stands for the condition when
everything seems rigid and there is no scope for new
experiences. Youthful maidens or virgins symbolise new and fresh
experiences. They are the unmanifested powers waiting for
manifestation. Ashvins make the subtle body of the rişhi
pliant and allow him to get new experiences.
The chyavana incident is also mentioned in (1.117.13).
MANTRA (1.116.11): FREED FROM A HIDDEN PLACE
O Leaders, that act of yours is worthy of praise, celebrated,
Adored and desired by us, O Ashvins,
In which you, knowers, like a hidden treasure,
Freed the seer Vandana from the hidden place (well)
beyond visibility.
tad vām narā shamsyam rādhyam
that (work of yours), you, leaders, worthy of praise,
celebrated,
cha abhişhţiman nāsatyā varūtham;
and, desired by us, Ashvins, adored,
yad vidvāmsā nidhim iva apagūļam ud darshatād ūpathur vandanāya.
that, (you) knowers, wealth, as if, hidden place, ., beyond
visibility, delivered up (from well), Vandana.
Details:
ut + ūpathuĥ:
freed or raised from a place below.
MANTRA (1.116.12): DOCTRINE OF MYSTIC HONEY
O Leaders, for my spiritual gain I proclaim the
Mighty deed of yours as the thunder announces rain;
Dadhyang,
the son of seer Atharvan, disclosed to you the
Doctrine of the mystic honey; (then you performed the deed
involving) the horse's head.
tad vām narā sanaye damsa
that, you, leaders, for gain or progress, deed,
ugram āvişhkŗņomi tanyatur na vŗşhţim;
mighty, proclaim, thunder, like, rain,
dadhyaňg ha yan madhu ātharvaņo
seer Dadhyang, ., who, the doctrine of honey, son of seer
Atharvan,
vām ashvasya shīrşhņā pra yad īm uvācha
you, of the horse, head (of the horse), ., when, this, spoke.
Details:
See the essay at the end of the hymn.
pra + uvācha:
declared.
MANTRA (1.116.13): SON FOR VADRIMATI
O Nāsatyās, who perform the great rite and get the
appropriate results,
Guardians of the many, the wise Vadrimati invoked you
repeatedly;
You heard it as if it were an order (from the teacher)
And gave her a son, Hiraņyahasta, O Ashvins.
ajohavīn nāsatyā karā vām
again and again invoked, Ashvins, who get the appropriate
results, you,
mahe yāman purubhujā purandhiĥ;
great, movement or rite, guardian of the many, wise,
shrutam tach chhāsuriva vadhrimatyā
heard, that, as if it were order (from the teacher),
Vadrimati,
hiraņyahastam ashvināv adattam.
Hiraņyahasta (son), Ashvins, gave.
MANTRA (1.116.14): FREED THE SOUL
In the struggle of the soul (bird) with the evil force (wolf),
You set the soul free, O Leaders, Nāsatyas;
O Guardians of the many, to the seer praising you
You gave him a special vision.
āsno vŗkasya vartikām abhīke
mouth, of the wolf (evil power), bird (soul), struggle or fight,
yuvam narā nāsatyā amumuktam;
you, leaders, Nāsatyās, set free,
uto kavim purubhujā yuvam ha
., to the seer, guardians of the many, you, only,
kŗpamāņam akŗņutam vichakşhe.
praising (you), gave, special vision.
Details:
A she-bird, vartika, is a standard symbol representing
the individual soul jīvātma in a human. It is struggling
with the forces of ignorance and falsehood typified by wolf
vŗka. This feature has been mentioned earlier in the verse
(1.113.16) in the hymn to Uşha. Ashvins free the soul
from the grip of evil forces.
After freeing the soul, they endow the seer with
a special vision to develop discrimination between Truth and
Falsehood.
The spiritual interpretation of the first line makes it
consistent with the rest of the verse. Otherwise they are
disjoint.
The giving of vision is similar to that in
(1.112.8).
MANTRA (1.116.15): FEET FOR VISHPALA
The feet of Vishpala, wife of Khala, was cutoff
Like the wing of a bird in the battle;
Immediately at night you gave her sturdy legs which were
attached
So that she could go and recover the hidden treasure.
charitram hi veriva achchhedi
feet, ., bird, cut off,
parņam ājā khelasya paritakmyāyām ;
wing, in a battle, of Khela, in the night,
sadyo jaňghām āyasīm vishpalāyai
at once, feet, iron, for Vishpala,
dhane hite sartave pratyadhattam.
treasure, hidden, go, joined (the iron leg).
Details:
The Vishpala incident has been mentioned earlier in RV
(1.112.10). Vishpala is one who protects the people. The
wealth she is recovering is for all.
MANTRA (1.116.16): RESTORED VISION
When Rjrāshva gave the special power of sight to the
she-wolf (demonic forces)
His father (Vārshagira) blinded him;
To him, who was immobile, the power of sight was given by
Ashvins, the divine physicians who are also skilful.
shatam meşhān vŗkye chakşhadānam ŗjrāshvam
hundred, capable of seeing continuously, to the she-wolf
(demonic powers), to kill or cover, Ŗjrāshva,
tam pitā andham chakāra;
him, his father, blind, made,
tasmā akşhī nāsatyā vichakşha
his, eyes, Ashvins, to see clearly,
ādhattam dasrā bhişhajāv anarvan.
gave, skilful, physicians, one who is immobile.
Details:
Ŗjrāshva
means one who is straightforward ŗju in his dealings. He
was tricked by the demonic forces symbolised by wolf vŗka
to give it the special power of sight. The power of the Word,
termed here as the father, makes Ŗjrashva blind for
consorting with evil. Ashvins gave back the sight to
Ŗjrashva.
The story given by S. is that the father blinded his son for
killing a hundred sheep and giving them to the wolf.
meşha:
denotes the power of sight; it is translated as “goats'' by
several indologists. The opening and closing of the eyelids is
often expressed in Sanskrit verses such as:
unmeshanimishotpanna
(Lalita Sahasra Nāma)
vŗshāgīĥ:
One who showers the word.
chakshadānam:
one who kills or covers, derived from kshad, to kill or
cover.
MANTRA (1.116.17): USHA AND ASHVINS
The daughter of the Sun ascended your car
Swiftly as if she wanted to be victorious reaching the goal;
All the Gods assented with their hearts;
Then you, Ashvins, were covered with glory.
ā vām ratham duhitā sūryasya
., you, car, daughter, of the sun,
kārşhmevā tişhţad arvatā jayantī;
goal as it were, ascended, speedy, winning or reaching,
vishve devā anvamanyanta hŗdbhiĥ
all, gods, assented, with their hearts,
sam u shriyā nāsatyā sachethe.
., ., glory, Ashvins, covered.
Details:
Uşha
is also known as Sūryā, the daughter of Sun. Uşha
represents the beginnings of a spiritual experience. Such an
experience also leads to bliss. Hence Uşha is said to be
attached to the Ashvins, the lords of Bliss. She quickly mounts
the car of Ashvins. All the Gods are pleased to see
Uşha and Ashvins together.
Uşha
is called as the parent of Sun in (1.113.2) because she, the
dawn, releases the raising Sun from her womb every morn.
sam + sachethe:
covered all over or clothed.
ā + tişhţhad:
ascend.
MANTRA (1.116.18): HARMONY ESTABLISHED
On being invoked, you came to the dwelling of Divodāsa
Who had abundant riches, O Ashvins;
Your car in service brought opulent riches;
The bull and the porpoise were yoked together.
yad ayātam divodāsāya
when, (you) came, of Divodāsa,
vartir bharadvājāya ashvinā hayantā;
home of, one who bears abundant riches, Ashvins, invoked,
revad uvāha sachano ratho vām
opulent, brought, in service, car, you,
vŗşhabhash cha shimshumārash cha yuktā.
bull, and, porpoise, and, yoked.
Details:
The last line indicates that harmony reigned there since the two
traditional enemies were harmoniously yoked.
MANTRA (1.116.19): LIGHT OF CHIT
Bearing wealth with auspicious strength and life-power with
happy progeny
And happy prowess, O Ashvins, who are one-minded,
You came to the associates of the seer Jahnu
Carrying opulence and the Light of consciousness appropriate to
the three states or bodies (of matter, life and mind in each
person).
rayim sukşhatram svapatyam āyuĥ
wealth, auspicious strength, happy progeny, life,
suvīryam nāsatyā vahantā.
happy prowess, Ashvins, bearing,
ā jahnāvīm samanas opa
., of the seer Jahnu, one minded, .,
vājais trir ahno bhāgam dadhatīm ayātam.
with opulence, three, (states) with the light of chit,
parts, carrying, came.
Details:
Jahnu:
one who destroys all sins.
upa + ā + ayātam:
came in front or facing him (Jahnu).
MANTRA (1.116.20): MOUNTAINS BEYOND
Jāhuşha,
who was surrounded (by foes) all around,
Was carried away by you at night by easy pathways in the
mid-world
In your car which destroys all obstacles, O Ashvins;
And (carrying him) you went to the mountains (beyond the range
of foes), O Ageless Ones.
parivişhţam jāhuşham vishvataĥ sīm
surrounded (by foes), the seer Jāhuşha, all around, .,
sugebhir naktam ūhathū rajobhiĥ;
easy pathways, at night, carried, the path in the sky or
mid-world,
vibhindunā nāsatyā rathena vi
all-cleaving, Ashvins, car, .,
parvatān ajarayū ayātam.
mountains, ageless ones (you), went.
MANTRA (1.116.21): EVER-INCREASING RICHES
On a certain day you gave the seer Vasha
The charming and thousand-fold wealth (ever increasing), O
Ashvins;
You, along with Indra, destroyed the foes of Pŗthushravas,
who were gloating in evil ways, O Showerers.
ekasya vastor āvatam raņāya
one, day, protected, the beauteous,
vasham ashvinā sanaye sahasrā;
for the seer Vasha, Ashvins, gain thousandfold,
nirahatam duchchhunā indravantā
destroyed, gloating in evil, along with Indra,
pŗthushravaso vŗşhaņāv arātīĥ.
the seer Pŗthushravas, showerers, the foes.
Details:
The literal translation of the first two lines
is: “on a certain day you guarded the charming and thousand-fold
wealth for the gain of the seer Vasha''.
MANTRA (1.116.22): BARREN KNOWLEDGE (COW)
For Shara, son of Ŗchatka,
You raised the water (energies) from the bottom of the well
(inaccessible subtle depths) for his drink;
O Ashvins, by your powers you filled
The barren cow (with milk) for the sake of weary Shayu.
sharasya chid ārchatkasy āvatād ā
for Shara, ., son of ŗchatka, from the well, .,
nīchād uchcha chakrathuĥpātave vāĥ.
bottom, raised up, did, to drink, water,
shayave chin nāsatyā shachībhir
for Shayu, ., Ashvins, your powers,
jasuraye staryam pipyathur gām.
weary, barren, filled, cow.
Details:
Any person can raise the water from an ordinary well. Clearly
Ashvins' help is needed because the water and the well
are not physical. The coiled energy of Kundalini, as it
is now called, is raised by Ashvins in the person Shara.
Similarly, in the second part, the cow is not the four legged
animal. It is a body of knowledge which has lost its essence.
Ashvins empower this knowledge for the sake of Shayu,
which means one who is sleeping
i.e., the knowledge in him had lost its potency by his laziness.
Ashvins restore its power.
Recall a similar incident in (1.112.3).
ārchatka:
son of ŗchatka.
MANTRA (1.116.23): RESTORED MISSING KNOWLEDGE (SON)
To the sincere Vishvaka, son of Krişhņa, seeking
your protection and praising you,
You, Ashvins, with your powers, restored to his sight
Like a lost animal
His son Vishnapu who was missing (or dead).
avasyate stuvate kŗshņiyāya
seeking protection, praising you, son of Krişhņa,
ŗjūyate nāsatyā shachībhiĥ;
sincere, Ashvins, with your powers,
pashum na naşhţamiva darshanāya
animal, like, lost, to his sight,
vişhņāpvam dadathur vishvakāya
Vişhņāpu
(a missing son), restored, to Vishvaka.
Details:
In the Veda, son or progeny symbolises the knowledge
passed on to the successors. Vişhņāpu suggests that the
knowledge was related to its all-pervading aspect, Vişhņu.
This knowledge was recovered.
MANTRA (1.116.24): REBHA BOUND IN WATERS
For ten nights and nine days the seer Rebha
Had lain hurt, bound in the cruel bonds (of evil forces), inside
the flood of the life-forces;
This distressed seer who was completely immersed in the waters
was raised up by you
Just as the Soma juice in a ritual is raised in a ladle.
dasha rātrīr ashivenā nava dyūn avanadhdam
ten, nights, cruel or sinful (bonds), nine, days, bound,
shnathitam apsv antaĥ;
hurt, waters or flood of life-energy, inside,
viprutam rebham udani pravŗktam unninyathuĥ
all his limbs immersed, the seer Rebha, in the waters,
distressed, raised up,
somam iva sruveņa.
Soma, like, in a ladle.
Details:
All the epithets indicate that Rebha was not physically
drowned in (ordinary) water. This incident is mentioned in
(1.112.5) and (1.117.4).
MANTRA (1.116.25): MASTER OF THE BODY AND OLD AGE
O Ashvins, I have declared your deeds;
May I be the master of this (triple body or world) having
auspicious knowledge and power.
May I enjoy a long life with all senses (in good shape).
May I attain old age gracefully just as a master enters his own
house.
pra vām damsāmsy ashvināv avocham
., you, deeds, Ashvins, declared,
asya patiĥ syām sugavaĥ suvīraĥ;
this (triple), lord, become, auspicious knowledge, auspicious
power,
uta pashyann ashnuvan dīrgham āyur
., with sight (all senses), enjoy, long, life,
astamivej jarimāņam jagamyām.
like a master of a house, old age, attain.
Details:
The seer realises that old age and death are
simply a preparation for the next stage of life; thus it is like
preparing to enter a new house.
pra + avocham:
declared.
Legend of Madhu Vidya:
The Rişhi Dadhyang Atharvan and Ashvins
This legend is mentioned both in Rig Veda (RV, 1.84.13,
14; 1.116.12, 1.117.22. 1.119.9) and also in the
Bŗhadāraņyaka Upanishad (II.5) as part of the
doctrine of Delight, madhu vidyā. This doctrine states
that the whole universe is permeated by bliss, which can be felt
by anyone who is receptive. The doctrine itself is stated in RV
(I.90.6-8). The legend is as follows: Indra teaches this
doctrine to the Sage Atharvan with the warning that his
head would be cut off if he gave the knowledge to anyone else.
The celestial physicians Ashvins approached the sage Atharvan
and wanted to learn this secret so that they can distribute the
Delight to all beings. On being informed of Indra's
threat, they suggested that the sage's head could be cutoff and
replaced by a horse's head with which the sage could convey the
secret knowledge. As warned earlier, Indra would cutoff
the current (horse's) head of the sage. Then the Ashvins
would endow the sage with his old head. Of course the sage
agreed and what was expected happened, Ashvins got the
knowledge, Indra kept his word and the sage was the same as
before. On the surface, the legend is silly. But on second
thoughts, we should understand that the episode of cutting off a
head and replacing it is a standard motif in Indian mythology
and this feature itself should make us ask, “What is the deeper
meaning?''
To understand the legend, let us recall the
Bŗhadāraņyaka Upanishad passage (4.4.2), which declares
that, “the Gods love only the indirect or symbolic presentation,
parokshapriyaĥdevāĥ.'' We should consider the
significance of a horse's head. The BŗhadāranÙyaka Upanishad
begins with the symbolic representation of the Supreme
Spirit as a horse. Now the sage Dadhyan Atharvan, being a
human being, cannot pass on the knowledge to all and sundry,
even if there were no threat of Indra's curse. Veda
itself declares that the knowledge delivered without appropriate
preparation of the instrument will break the recipient, as an
unbaked jar, to use a simile of the ninth book of Rig Veda
(9.83.1). So Ashvins replace the sage's head with a
special head made up of the universal energy, signified by the
horse. This head can deliver safely the knowledge to the Ashvins
without any danger to the giver. Then after the event is
over, the Ashvins give back the sage his normal head. The curse
of Indra is designed to ensure that only Ashvins can get
the new knowledge; only they have the power of bestowing the
horse's head since they are Divine Physicians.
Often the Bŗhadāraņyaka U. is quoted by some monists to
demonstrate this world to be an “utter illusion'' and that world
is irrelevant to the attainment of the highest spiritual
experience called as nirguņa brahman. Such passages
upholding “the lofty illusionism'' are found in the maitreyi
brāhmaņa of the same Upanishad which precedes the madhu
vidya chapter (II.5). Madhu vidya provides the
required corrective and teaches us that the “diversity in
creation is the manifestation of a Secret Delight; that all
things, however heterogeneous and warring they may appear, are
held together by a secret harmony effected in them by the hidden
creative Self-Delight of the Supreme who is the effulgent Self,
Immortal.''
The legend in the Bŗhadārņyaka
Upanishad ends with the famous verse, which is taken from
the Rig Veda (6.47.18):
“To every form, he has become the counter form;
This is his form for us to face and see. . . .''
This and other verses completely support the
symbolism discussed here. It is discussed in detail in Sri Kapāli Sāstry's book “Light on the Upanishads'' (also in
CWKS, Volume 1)
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