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Hymn 120: Secret Knowledge
Rişhi: Kakşhīvān Dairghatamasaĥ Aushijaĥ
MANTRA (1.120.1): HOW TO WORSHIP YOU?
O Ashvins, which invocation pleases you?
Who is capable of satisfying you?
In what way can the ignorant persons worship you?
kā rādhadd hotra ashvinā
vām
which, pleases (you), invocation, Ashvins, you,
ko vām joşha
ubhayoĥ;
who, you, satisfying, to both of you,
kathā vidhaty aprachetāĥ.
how, worship you, the ignortant.
Details:
This
verse and the next clearly indicate that Rig Veda is
directed to a variety of persons with varying spiritual
backgrounds. The popular belief is that each deity can be
invoked instantaneously by a particular mantra. It is not the
case often. The first line suggests that the invocation is not
known to the seer; hence the prayer. The verses in this sūkta
suggest that our aim should be to become companions of Gods, not
just ask Gods for favours.
MANTRA (1.120.2): ONLY ASHVINS KNOW
Thus the ignorant ask the persons who know about the means of
attaining the Divine Life;
None other than Ashvins know this;
Unconquered, they (Ashvins) favour the mortal at once (with the
answers).
vidvāmsāv id duraĥ pŗchchhed avidvāni
knowers (Ashvins), ., the door or the means, ask,
ignorant,
itth āparo achetāĥ;
thus, persons other than (Ashvins), do not know,
nūchin nu marte akrau.
at once, ., (favour) the mortal, unconquered(by foes).
Details:
duvah:
literally doors; symbolically, they are the means of getting the
higher knowledge. The prayers, 'may the divine doors open' is
common in all the apri hymns such as (1.13).
MANTRA (1.120.3): SECRET KNOWLEDGE
We invoke you who know (the path);
Since you know, reveal to us this day the secret knowledge or
mantra;
Desiring you, I completely surrender to you and laud you
excellently.
tā vidvāmsā havāmahe vām
you two, those who know, (we) call, you,
tā no vidvāmsā manma vochetamadya;
you, us, knowers, the secret mantra, this day,
prārchad dayamāno yuvākuĥ.
(I) laud excellently, completely offering myself, desiring you.
Details:
We see here the seeds of both the yoga of devotion,
bhakti yoga and the ancient mode of teaching. No
learning is possible till the student completely surrenders to
the teacher and dutifully follows the suggested path.
yuvākuĥ:
desiring you; discussed in (1.33).
tā vām:
you two.
MANTRA (1.120.4): THE CHANT OF VASHAT
Earnestly I ask you, Gods,
About the wonderful chant of vashaţ;
O Skilled Workers, who are wise, protect us from the strong and
fierce (evil forces).
vi pŗchchhāmi pākyā na
ask you earnestly, mature persons or knowers, us,
devān vaşhaţkŗtasya adbhutasya dasrā;
Gods, the invocation of vashatÙ, wonderful, skilled
workers,
pātam cha sahyaso yuvam cha rabhyaso naĥ.
protect, and, from what is strong, you, and, what is fierce, us.
Details:
In the outward rituals, uttering the phrase
Vashaţ
is
considered potent; it is also widely used. This phrase plays a
key role in the inner yajňa also. Note the use of the
epithet “wonderful'' to indicate its importance.
MANTRA (1.120.5): THE HYMN OF GHOSHA
The hymn shines splendidly in the seer Ghosha just like
the one of Bhrigu;
With this hymn, the son of Pajra worships you;
May the aspiring and wise rişhi (Kakshivaãn)
obtain the hymn.
pra yā ghoşhe bhŗgavāņe na shobhe
splendidly, ., that (mantra), to Ghosha,
that of Bhrigu, similar to, shines,
yayā vāchā yajati pajriyo vām;
which, word, worships, the son of Pajra, you,
pra işhayur na vidvān.
., aspiring, ., wise.
Details:
The hymn is revealed to the lady seer Ghosha. S. thinks
that Ghosha is the daughter of the rişhi
Suhastya. The prayer is “reveal the potent hymn to me in the
same way you did for the wise rişhi Kakshivān.''
MANTRA (1.120.6): GIVE ME YOUR ATTENTION
Hear the Gāyatri prayer of the hastening (sage);
O Ashvins, I alone chanted it;
Lords of splendour, give me your attention.
shrutam gāyatram takavānasya āham
hear, the Gāyatri, prayer, hastening, I,
chidd hi rirebh āshvinā vām;
alone, ., chanted, Ashvins, you,
ākşhī shubhaspatī dan.
eyes or attention, lord of splendour, give me.
Details:
The sage is eager for the progress in his inner life. Hence he
is called, "hastening' takavāna.
MANTRA (1.120.7): MAKES US PROGRESS
You have been givers of great glory;
You have also rendered it (later) somewhat sapless (or
incomplete);
O Givers of Dwelling, guard us well and protect us from the
wicked foes (wolf).
yuvam hy āstam maho ran yuvam
you, ., become, great (glory), donors, you,
vā yan niratatamsatam;
., which, make it lacking in glory or its essence,
tā no vasū sugopā syātam
you, us, dwelling, guard, become,
pātam no vŗkād aghāyoĥ.
protect, us, wolf, wicked.
Details:
Ashvins not only give great glory, but also render some
of our earlier achievements sapless or unattractive at a later
time so that we do not rest satisfied with the status quo, but
proceed higher.
maho:
great glory; great wealth or food according to ritualists.
MANTRA (1.120.8): COWS AND CALVES
Deliver us not to enemies;
Never may our cows which nourish us with milk stray far from our
homes
Bereft of their calves.
mā kasmai dhātam abhy amitriņe
not, whosoever, establish (us) or deliver (us), ., among foes,
no ma akutra no gŗhebhyo dhenavo guh;
us, no, far (from us), us, dwellings, cows, go,
stanābhujo ashishvīĥ.
nourishing with their milk, bereft of calves.
Details:
The prayers are that both the original knowledge and its
successors (cows and calves) should not be lost and the cows
should be accompanied by their successors.
ma
+ abhidhātam: deliver us not.
ma + akutra: mākutra
= not far.
MANTRA (1.120.9): FRIENDSHIP OF GODS
Those who desire you become your companions to gain your
friendship ultimately;
Prepare us for opulent wealth;
Prepare us for the power of impulsion united with knowledge.
duhīyan mitradhitaye yuvāku
become companions, to gain your friendship, desire (you),
rāye cha no mimītam vājavatyai;
wealth, and, us, prepare (us), opulence,
işhe cha no mimītam dhenumatyai.
power of impulsion, and, we, prepare (us), united with knowledge
(cow).
Details:
The last line is translated by ritualists as, “prepare us for
the food given by cow'' translating dhena as cow and
işha as food.
MANTRA (1.120.10): STEEDLESS CAR
I share the steedless car from the opulent Ashvins;
I desire to travel to a high state of consciousness with
it.
ashvinor asanam ratham anashvam vājinīvatoĥ;
Ashvins, share, car, steedless, united with opulence,
ten āham bhūri chākana.
from it, I, high (state of consciousness), I desire.
Details:
The car is steedless i.e., it is not physical; it is a subtle
vehicle. It is empowered by the word or mantra as mentioned in
RV (1.119.5). Using this car, the rişhi hopes to climb to
the high states of consciousness.
MANTRA (1.120.11): WIDEN ME
O Car of glory, widen me who am close by;
The devotee is carried
By the delightful car to the drink of Soma.
ayam samaha mā
one who is close to you, car of glory, me,
tan ūhyāte janām anu;
widen (me), carries, devotees, towards,
somapeyam sukho rathaĥ.
the drink of Soma, the delightful, car.
Details:
The phrase 'widen me' means overcoming the limitations caused by
the physical and mental bodies so that the subtle body can
travel freely to the higher planes.
MANTRA (1.120.12): DREAM AND MISER
Now I am disdainful of dream and the wealthy man who is not
generous;
Both perish soon.
adha svapnasya nirvede abhunjatash cha revataĥ;
now, of dream, disdainful, one who is not generous, and, a
wealthy person,
ubhā tā basri nashyataĥ.
both, they,
quickly, perish.
Details:
Both the dream and the wealth of a person who is miserly and has
no gratitude perish quickly.
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