Hymn 117: Sight, Hearing and Release from Bonds

Rişhi: Kakşhīvān  Dairghatamasaĥ  Aushijaĥ

MANTRA (1.117.1): WELL-KNIT HYMNS

O Ashvins, for your happiness, sweet Soma is being offered by

The ancient worshipper to serve you;

Spread over the inner altar is the offering and the hymns are well-knit;

O Nāsatyās, come here with your will-power and other felicities.

madhvaĥ somasya ashvinā madāya

sweet, Soma, Ashvins, happiness,

pratno hotā vivāsate vām;

ancient, worshipper, serves, you,

barhişhmatī rātir vishritā gīr işhā

with grass spread, (that is) offered, well-knit, hymns, will-power,

yātam nāsaty opa vājaiĥ.

come, Nāsatyās, here, with felicities of strength etc.

Details:

Note that the verse mentions that the hymns are knit or crafted by the seers. Even though the rişhis receive the content of the mantra from the high source by intuition, they supply the words and metre.

upa + yātam; come here.

barhişhmatī: the inner altar in the subtle body (readied); the well-spread grass for the ritualists.

MANTRA (1.117.2): CAR FASTER THAN THOUGHT

O Ashvins, your car,  which is faster than thought

And drawn by graceful steeds, comes to the (good) persons;

You go with your car to the houses (subtle bodies) of the persons doing good works;

Come to our abode (with the car), O Leaders.

yo vām ashvinā manaso javīyān rathaĥ

which, you, Ashvins, mind or thought, faster than, car,

svashvo visha ājigāti;

graceful steed, persons, comes,

yena gachchhathaĥ sukŗto duroņam

which, go, persons who do good deeds, house,

tena narā vartir asmabhyam yātam.

them, leaders, abode, our, come.

MANTRA (1.117.3): FREED ATRI FROM THE EVIL SNARES

O Leaders, from the dark prison of evil, you freed the sage Atri of the five-fold birth

Along with the host of his followers

By baffling the cunning wiles of the harming demons

And drawing out in succession (their evil magical devices).

ŗşhim narāv amhasaĥ pānchajanyam ŗbīsād

seer, leaders, from sin, five-fold birth, dark prison,

atrim munchatho gaņena;

Atri, freed, along with the host of his followers,

minantā dasyor ashivasya māyā

hurling, the titans, inauspicious or evil, dark magic or wiles,

anupūrvam vŗşhaņā chodayantā.

in succession, showerers, forcing out.

Details:

The five-fold birth refers to the births in the five planes of anna, matter, prāņa, life-energies, manas, mind, vijňāna, supermind and ānanda bliss.

gaņa: host of the followers, the inner and outer sense organs.

The idea is that one ends up in the evil ways led, willingly or unwillingly, by the sense-organs. Any liberation must involve the sense organs also.

MANTRA (1.117.4): RESTORED THE WOUNDED SAGE REBHA

O Ashvins, you rescued the sage Rebha cast amidst unassailable life-energies;

O Leaders and Showerers,

With your healing powers you completely restored the sage, who was like a wounded steed;

Your past deeds do not fade.

ashvam na gūļham ashvinā durevair ŗşhim

horse, like, hidden, Ashvins, unassailable, seer,

narā vŗşhaņā rebham apsu;

leaders, showerers, (the sage) Rebha, in the waters,

sam tam riņītho viprutam damsobhir na

., that, made whole, wounded, (your) healing powers, like,

vām jūryanti pūrvyā kŗtāni.

you, fade or age, past, deeds.

Details:

This incident of sage Rebha was mentioned earlier in (1.116.24).

sam + riņīthaĥ: render complete, restore a person to his previous shape and powers.

MANTRA (1.117.5): VANDANA HIDDEN IN THE DEPTHS OF EVIL

Asleep in the bosom of evil, like the sun dwelling in darkness

Was the sage Vandana;  you raised him up, O Wonder-Workers,

Just as the buried and shining gold is

Raised up for display, O Ashvins.

suşhupvāmsam na nirŗter upasthe sūryam

asleep, like, in the bosom of evil, raised up, Sun,

na dasrā tamasi kşhiyantam;

like, workers, in the ignorance (darkness), dwelling,

shubhe rukmam na darshatam nikhātam

auspicious, gold, like, to display, buried,

udūpathur ashvinā vandanāya.

raising up, Ashvins, Vandana.

Details:

Nirŗti in the Veda is the name for the source of all evil-forces. S regards it here as the synonym of earth.

The idea here is that the sage was completely hidden in the depths by the forces of evil like the all-powerful Sun dwelling in darkness. Ashvins raise him up psychologically.

MANTRA (1.117.6): HONEY FROM THE STEED

O Leaders, I, Kakşhīvan, of the family of Angirasa  celebrate your

Great deed fulfilling my desire, O Ashvins;

From the hoof of your fleet steed

You filled a hundred jars with honey (the delight of existence) for your dependants.

tad vām narā shamsyam pajriyeņa

that deed, yours, O Leaders, celebrated, son of Pajra,

kakşhīvatā nāsatyā parijman;

Kakşhīvata, Ashvins, fulfilment of the desire,

shaphād ashvasya vājino janāya

hoof, of steed, fast, for dependent persons,

shatam kumbhān asinchatam madhūnām.

hundred, jars, filled, honey.

Details:

Ashvins are the lords of bliss. The bliss oozes out even from the hoofs of their horses. Kakşhi means secret. Kakşhīvan is one having the secret knowledge of the honey or the Delight of Existence. At his prayer, Ashvins poured the bliss into a hundred jars for distribution to the various dependants. This incident is mentioned in (1.116.7).

Kakşhīvan belongs to the lineage of the Angirasas, the family associated with the knowledge of the honey.

MANTRA (1.117.7): RESTORED THE LOST SON TO VISHVAKA

O Leaders, to Vishvaka, the son of Kŗşhņa, who praises you,

You restored his (lost) son Vişhņapu;

To the aging Ghoşha (or one who praises the Gods) staying in her father's house

You gave her a husband.

yuvam narā stuvate kŗşhņiyāya

you, leaders, praised, for the son of Kŗşhņa,

vişhņāpvam dadathur vishvakāya;

Vişhņāpu, gave, to Vishvaka,

ghoşhāyai chitpitŗşhade duroņe

to Ghoşha or one who praises the Gods, near the father, house,

patim jūryantyā ashvināv adattam.

husband, aging, Ashvins, gave.

Details:

The incident in the first 2 lines is also in (1.116.23).

The last two lines refer to any devotee of Ashvins. In particular it refers to Goşhā, the daughter of Kakşhīvan, who was seriously ill when she was young and stayed unmarried in her father's house. Ashvins gave her a youthful and healthy husband even though she was old.

MANTRA (1.117.8): GAVE POWER OF HEARING

You gave lustre to Shyāva;

You gave brilliance to Kaņva living somewhere, O Ashvins;

O Showerers, that deed of yours is to be celebrated,

Your giving the power of hearing to the son of Nŗşhad.

yuvam shyāvāya rushatīm adattam

you, Shyāva, lustre, gave,

mahaĥ kşhoņasya ashvinā kaņvāya;

brilliance, living somewhere, Ashvins, Kaņva,

pravāchyam tad vrşhaņā kŗtam vām

celebrated, that (deed), showerers, deed, yours,

yan nārşhadāya shravo adhyadhattam.

when, son of Nŗşhad, hearing, gave.

Details:

In the last line, the hearing could be physical or some revelation also.

MANTRA (1.117.9): POWER OF SPEEDY MOVEMENT

O Ashvins, wearing many forms

You gave the power of speedy movement (swift steed) to Pedu;

O Bringer of a thousand treasures, endowed with opulent strengths and irresistible,

Manifest in us on hearing (the word), O Killer of the Ahi foes, and the carrier (of devotees across dangers).

purū varpāmsy ashvinā dadhānā

many, forms, Ashvins, wearing,

ni pedava ūhathur āshum ashvam;

completely, to Pedu, reached or brought, swift, steed,

sahasrasām vājinam apratītam

giver of a thousand, opulence of strengths, irresistible,

ahihanam shravasyam tarutram.

killer of the Ahi foes, born of hearing, carrier (across dangers).

Details:

many forms: Ashvins wear appropriate forms to help their devotees. For instance, they may appear like human beings.

shravasyam: they who take birth in a person on hearing his/her prayer or word.

ni + ūhathuĥ: brought him completely (the power of speedy movement symbolized by the swift steed).

The Pedu gift has been mentioned earlier in (1.116.6).

MANTRA (1.117.10): MANTRA IS YOUR ABODE

Liberal donors, your deeds are worth-hearing;

For you, who are in the form of the Earth and Heaven, the resounding mantra-prayer is the habitation;

O Ashvins, when the descendent of Angirasas invoke you

You go with the power which impels and give opulence to him who knows.

etāni vām shravasyā sudānū

these (deeds), yours, worth-hearing, auspicious donors,

brahma āngūşham sadanam rodasyoĥ;

mantra-prayer, resounding, habitation, Heaven and Earth,

yad vām pajrāso ashvinā havante

when, you, Angirasas, Ashvins, invoke,

yātam işhā cha viduşhe cha vājam.

go, impelling power, and, he who knows, and, wealth.

Details:

Brahma in the Veda always means the mantra, the potent Word or verse. The mantra itself is the dwelling of the Ashvins. The Heaven and Earth are their forms.

viduşhe: he or she who knows the greatness of Ashvins; to that person the Ashvins bring their opulence.

MANTRA (1.117.11): SEER AGASTYA AND VISHPALA

O Ashvins, when you are lauded with firm faith as that of children,

You grant prosperity to the wise one, O Nourishers;

You increased in the seer Agastya by the hymn;

O Ashvins, you rendered (the maimed) Vishpala whole.

sūnor mānena ashvinā gŗņānā

children, with the intense faith, Ashvins, lauded,

vājam viprāya bhuraņā radantā;

opulence, to the wise one, nourishers, grant,

agastye brahmaņā vāvŗdhānā

Agastya, hymn, increasing,

sam vishpalām nāsatyāriņītam.

., Vishpala, Ashvins, rendered whole.

Details:

The gift to Vishpala has been mentioned earlier in (1.116.15).

MANTRA (1.117.12): RISHI REBHA

On receiving the auspicious hymn of the seer Kāvya,

O Sons of Heaven, showerers, and savers of the seer Shayu,

You raised up, like a buried jar full of gold,

The rişhi Rebha on the  tenth day.

kuha yāntā suşhţutim kāvyasya

where, receiving, the auspicious hymn, of Kāvya (Ushanas),

divo napātā vŗşhaņā shayutrā;

heaven, sons, showerers, savers of the seer Shayu,

hiraņyasyeva kalasham nikhātam

full of gold, jar, buried,

udūpathur dashame ashvina ahan.

raised up, tenth, O Ashvins, day.

Details:

The name Rebha is not explicitly mentioned in the verse, but is implied by other verses. RebÙha incident is also in (1.112.5).

MANTRA (1.117.13): YOUTH TO CHYAVANA

O Ashvins, to the aging Chyavana

You two restored the youth with your powers;

The daughter of the Sun endowed your car

With glory, O Nāsatyās.

yuvam chyavānam ashvinā jarantam

you two, Chyavana, Ashvins, ageing,

punar yuvānam chakrathuĥ shachībhiĥ;

again, youth, did, with your powers,

yuvo ratham duhitā sūryasya

you, car, daughter, of Sun,

saha shriyā nāsaty āvŗņīta.

along with, glory, Ashvins, favoured.

Details:

Chyavana: One who helps in the proper recitation of mantrās, name of a sage.

Sūryā duhita: daughter of Sun, Sūryā or Uşha.

MANTRA (1.117.14): CARRIED BHUJYU FROM THE SEA

In your ancient manner of helping, you two

Became again praise-worthy to Tugra, O removers of distress;

From the sea of billows, you two carried safely Bhujyu

With the aid of swift steeds having straight gait.

yuvam tugrāya pūrvyebhir evaiĥ

you two, to Tugra, ancient manner, helping or advancing,

punar manyāv abhavatam yuvānā;

again, praise-worthy, became, removers of distress,

yuvam bhujyum arņaso niĥ

you two, Bhujyu, of billows, .,

samudrād vibhir ūhathur ŗjrebhir ashvaiĥ.

the sea, swift, carried, straight gait, steeds.

Details:

Tugra is the father of Bhujyu. For saving Bhujyu, his father Tugra hymned the Ashvins.

niĥ+ ūhatur: carried to a place of safety.

niĥ stands for nirgamana, i.e., going away from the place of danger.

Bhujyu is mentioned in (1.116.3) discussed earlier and in (1.119.4).

MANTRA (1.117.15): WELL-HARNESSED CAR

O Ashvins, you two, invoked by Bhujyu, son of Tugra,

Brought him safely back  from being drowned in the sea;

You carried him away  safely in your well-harnessed car,

O Showerers who are swift as thought.

ajohavīd ashvinā taugryo vām

invoked, Ashvins, son of Tugra (Bhujyu), you two,

proļhaĥ samudram avyathir jaganvān;

brought back, from the sea, uninjured, from immersion,

nişh ţam ūhathuĥ suyujā rathena

., him, carried, harnessed (with good horses), in the car,

manojavasā vŗşhaņā svasti.

swift as thought, showerers, safely.

Details:

nişh + ūhathuĥ: carried him away safely or decisively.

MANTRA (1.117.16): FREED THE SOUL AND KILLED VISHV¡CH

O Ashvins, the soul (bird) invoked you when

You freed her from the mouth of evil-forces (wolf);

You reached the peak of  the mountain (of existence) in your victorious car;

You killed the descendants of Vishvāch with poison.

ajohavīd ashvinā vartikā vām āsno

invoked, Ashvins, bird (soul), you two, from them,

yat sīm amunchatam vŗkasya;

when, ., freed, of the wolf,

vi jayuşhā yayathuĥ sānv adrer jātam

., victorious (car), reached, peak, of the mountain, born of,

vişhvācho ahatam vişheņa.

Vishvāch, killed, with poison.

Details:

This verse can be explained as dealing with several separate miracles such as freeing a bird from the mouth of a wolf. However this verse has a unifying meaning in the spiritual sense if we can recognise the symbolism behind both the common nouns and proper nouns. The freeing of the bird (soul) is also in (1.116.14).

In lines 1 and 2, Ashvins free the soul gripped by the evil forces vŗka. In line 3, the

Ashvins scale the peak of the mountain of existence in their victorious car and take the soul also there. In the fourth line, they kill all the descendants of the evil forces who pervert the meanings of spiritual truths.

vartika: bird which is a standard symbol of soul.

vishvāch: one who has a devious mind giving completely different accounts of the same speech vāch; an evil force of that name.

MANTRA (1.117.17): RESTORED VISION TO ŖJRASHVA

For offering a hundred sheep to the she-wolf, Ŗjrāshva was blinded by his own father in an inauspicious mood;

O Ashvins, you restored the eyes to Ŗjrāshva

And gave Light to the blind for perfect vision.

shatam meşhān vŗkye māmahānam tamaĥ

hundred, sheep, to the she-wolf, worshipful, darkness or being blinded,

praņītam ashivena pitrā;

gave, in an inauspicious mood, father,

ā akşhī ŗjrāshve ashvinau adhattam

., eyes, to Ŗjrāshva, Ashvins, restored (the vision),

jyotir andhāya chakrathur vichakşhe.

light, to the blind, did, for perfect vision.

Details:

Ŗjrāshva incident has been discussed earlier in (1.116.16).

ā + adhattam: restored the vision.

ashvināvadhattam: ashvinau + adhattam.

MANTRA (1.117.18): ŖJRASHVA GIVING TO WOLF

Wishing invigorating joy to the blinded Rjrāshva,  the she-wolf shouted at you

Ashvins, showerers and leaders, (saying)

“Just as a youthful paramour freely gives to his lover,

Ŗjrāshva gave me one hundred sheep.''

shunam andhāya bharam ahvayat sā

happiness, to the blind (Ŗjrāshva), nourishing, called out, she,

vŗkīr ashvinā vŗşhaņā nar eti;

she-wolf, Ashvins, showerers (of desire), leaders, (saying) thus,

jāraĥ kanīnaiva chakşhadāna

one with a concubine, like a youthful paramour, cut up or slaughtered,

ŗjrāshvaĥ shatam ekam cha meşhān.

Ŗjrāshva, hundred, one, and, sheep.

Details:

The idea is that she-wolf or evil-force is stating that sheep was given freely by Ŗjrāshva just as a person gives freely to his paramour. He did not deserve the punishment.

MANTRA (1.117.19): YOU MADE WHOLE THE MAIMED BODY

O Ashvins, your mighty protection is the fount of bliss;

Your act of making whole the maimed body is worthy of praise;

Therefore the wise sage Ghoşha has invoked you;

O Showerers, come to us with your succours.

mahī vām ūtir ashvinā mayobhūr uta

mighty, your, protection, O Ashvins, fount of bliss, .,

srāmam dhişhņyā samriņīthaĥ;

maimed, worthy of praise, making the body whole (with all limbs),

athā yuvām ida hvayat purandhir āgachchhatam

., you two, ., called, very wise (the sage Ghoşha), come (to our presence),

sīm vŗşhaņāv avobhiĥ.

., showerers, with your succours.

Details:

dhişhņya: one worthy of praise, the goddess Dhişhaņa.

MANTRA (1.117.20): FILLING THE BARREN COW WITH MILK

O Skilled Workers, the barren, emaciated and milkless cow

Was filled with milk by you, O Ashvins, for the sake of sage Shayu;

With your powers, you found a spouse for Vimada,

The daughter of Purumitra.

adhenum dasrā staryam vişhaktām

milkless, O Skilled workers, barren, emaciated,

apinvatam shayave ashvinā gām;

filled with milk, for the sage Shayu, Ashvins, cow,

yuvam shachībhir vimadāya jāyām

you two, powers, for Vimada, spouse,

nyūhathuĥ purumitrasya yoşhām.

brought, Purumitra, daughter.

Details:

Barren cow is mentioned in (1.112.3) and the episode in (1.116.22).

MANTRA (1.117.21): PREPARING THE GROSS AND SUBTLE BODIES

O Ashvins, skilful workers, by preparing the gross body of human beings

Through pouring the force of impulsion into their (subtle) bodies,

And by striking at the evil-force, Dasyu, with the shining Vajra (the potent sound)

You have created the vast Light for the striving human.

yavam vŗkeņa ashvinā vapant eşham

grain (gross body), ploughing, Ashvins, sowing, will-power,

duhantā manuşhāya dasrā;

pouring, for human beings, skilful workers,

abhi dasyum bakureņā dhamant oru

., Dasyu, shining (Vajra weapon), striking, wide,

jyotish chakrathur āryāya.

light, created, for the strivers.

Details:

The Ashvins do three tasks for the striving human beings ārya. First they develop their gross bodies by treating it appropriately. Then they prepare their subtle bodies by pouring in the force of impulsion. Third, they ward off the obstacles caused by the titans with the power of Vajra.

The ordinary or gross interpretation of the first line as “ ploughing and sowing the grain'' makes the three tasks in this verse unrelated. The words vŗkena ploughing and vapana sowing refer symbolically to the steps in the preparation of the gross body.

MANTRA (1.117.22): THE DOCTRINE OF MADHU OR HONEY

O Ashvins, the head of Dadhyang, son of the seer Atharvaņa,

Was replaced with a horse's head by you;

Truthful, he (Dadhyang) revealed to you the doctrine of Madhu,

The deep secret of Tvaşhţŗ , O Skilled workers.

ātharvaņāya ashvinā dadhīche

the son of the seer Atharvaņa, Ashvins, seer Dadhyang,

shvayam shiraĥ pratyairayatam;

horses, head, again given or replaced,

sa vām madhu pra vochad ŗtāyant vāşhţram

he, you, the doctrine of Madhu, ., revealed, truthful, Tvaşhţŗ ,

yad dsr āv apikakşhyam vām.

., skilled workers, the deep secret, you two.

Details:

The incident has been discussed in (1.116.12) and others earlier. See the essay at the end of hymn 116.

MANTRA (1.117.23); GUARD OUR THOUGHTS

O Seers, I ever solicit your auspicious intelligence;

O Ashvins, guard carefully my prayerful thoughts;

O Nāsatyās, grant us vast felicities

Which are laudable and (powerful enough) to last for our successors also.

sadā kavī sumatim ā chake vām

always, seers, your auspicious intelligence, ., solicit, your,

vishvā dhiyo ashvinā prāvatam me;

all, prayerful thoughts, Ashvins, guard carefully, my,

asme rayim nāsatyā bŗhantam

us, felicities, Ashvins, vast,

apatyasācham shrutyam rarāthām.

lasting for successors, laudable, grant (us).

Details:

The Vedic seers realised that a human being is primarily a thinker, secondarily a doer. Our current thoughts impel our subsequent actions. Hence the prayer to guard our thoughts.

The psychological powers like contentment or fortitude must be strong enough to withstand the ravages of time.

MANTRA (1.117.24): RESTORED THE TRIPLY- MUTILATED BODY

O Rejoicing Ashvins, you gave a son Hiraņyahasta

To the sage Vadrimati, O Leaders;

O Ashvins, the triply-mutilated sage Shyāva

Was restored to life by you, bounteous givers.

hiraņyahastam ashvinā rarāņā

Hiraņyahasta, Ashvins, rejoicing,

putram narā vadhrimatyā adattam;

son, Leaders, to Vadhrimati, gave,

tridhā ha shyāvam ashvinā

triply, ., sage Shyāva, Ashvins,

vikastam ujjīvasa erayatam sudānū.

mutilated, to live, restored, O Bounteous givers.

Details:

The sage Shyāva was mutilated in all his three bodies, namely physical, emotional and mental. Vadrimati episode is in (1.116.13).

MANTRA (1.117.25): CELEBRATE THE ADVENT OF KNOWLEDGE

O Ashvins, your ancient heroic deeds

Have been declared by our forefathers;

O Showerers, we too, hymning your praises

Full of auspicious heroism, celebrate the dawn of the Superb Knowledge.

etāni vām ashvinā vīryāņi

these, you two, Ashvins, heroic deeds,

pra pūrvyāņy āyavo avochan;

., ancient, our forefathers, declared,

brahmā kŗņvanto vŗşhaņā yuvabhyām

hymning the praises, make, showerers, you two,

suvīrāso vidatham ā vadema.

full of auspicious heroism, the advent of superb knowledge, ., celebrate.

Details:

Only a mind imbibed with heroic qualities can appreciate the greatness of the actions of Ashvins. These tales indicate the type of superb knowledge behind them.

āyavaĥ: humans or forefathers.

ā + vadema: celebrate.

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