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Ṛgveda · Maṇḍala 1 · Sūkta 3

Ṛk 1.3.3

Aśvins · Indra · Viśvedevās · Sarasvatī · Madhucchandas Vaiśvāmitra

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Saṃhitā

दस्रा॑ यु॒वाक॑वः सु॒ता नास॑त्या वृ॒क्तब॑र्हिषः ।
आ या॑तं रुद्रवर्तनी ॥

दस्रा युवाकवः सुता नासत्या वृक्तबर्हिषः |
आ यातं रुद्रवर्तनी ||

dásrā yuvā́kavaḥ sutā́ nā́satyā vṛktábarhiṣaḥ ǀ
ā́ yātam rudravartanī ǁ

dasrā yuvākavaḥ sutā nāsatyā vṛktabarhiṣaḥ |
ā yātaṃ rudravartanī ||

Padapāṭha

दस्रा॑ । यु॒वाक॑वः । सु॒ताः । नास॑त्या । वृ॒क्तऽब॑र्हिषः ।
आ । या॒त॒म् । रु॒द्र॒व॒र्त॒नी॒ इति॑ रुद्रऽवर्तनी ॥

दस्रा । युवाकवः । सुताः । नासत्या । वृक्तऽबर्हिषः ।
आ । यातम् । रुद्रवर्तनी इति रुद्रऽवर्तनी ॥

dásrā ǀ yuvā́kavaḥ ǀ sutā́ḥ ǀ nā́satyā ǀ vṛktá-barhiṣaḥ ǀ
ā́ ǀ yātam ǀ rudravartanī íti rudra-vartanī ǁ

dasrā ǀ yuvākavaḥ ǀ sutāḥ ǀ nāsatyā ǀ vṛkta-barhiṣaḥ ǀ
ā ǀ yātam ǀ rudravartanī iti rudra-vartanī ǁ

References

Maṇḍala · Sūkta · Ṛk: 01.003.03
Aṣṭaka · Adhyāya · Varga · Ṛk: 1.1.05.03
Maṇḍala · Anuvāka · Ṛk: 01.01.021
Devatā देवता: 1-3: Aśvins; 4-6: Indra; 7-9: Viśvedevās; 10-12: Sarasvatī
Ṛṣi ऋषि: Madhucchandas Vaiśvāmitra
Chandas छन्दस्: Gāyatrī
Svara स्वरः: षड्जः

Text and interpretations from the Ṛgveda database of theveda.org.in.

Interpretations

Sri Aurobindo

O puissant and formidable in your ways, Lords of the journey, mixed are the wine-offerings and cut the sacred grass, come to us.

Kapali Shastri

Translation

Tr. I have piled the seat of sacrifice, I have pressed out the vigorous Soma-juices; fulfillers of action, powers of the movement, come to them with your fierce speed on the path.

Commentary

dasrā fulfillers of action; nā satyā O Ashvins of rapid movement; víktabarhişaḥ the seat of sacrifice emptied (of all that is useless, to be cast away and unholy) is piled up by me the sacrificer ; yuvākavah vigorous Soma-juices; sutāḥ are pressed out; rudravartani those whose course is fierce because of this speed of movement; do you āyātam come.

dasrā : Sayana explains the derivation of dasra and dasma from das in the sense of wasting, at times, at other times in the sense of appearance from the root dams or biting or stinging from the root damsya. Thus he gives not one but many e.g., handsome, destroying, etc. Taken in the context of what follows, the term dasra like damsa may indicate connection with action. Just as in purudamsasā it is action that is denoted, not wasting away or handsomeness, so too here. Hence we have dastau to mean accomplishers of action.

yuvākavaḥ: Sayana explains elsewhere: they desire you, desire the mixture, as the word is derived from the root yu meaning to mix. In 3.62.1, Sayana's commentary reads: yuvāvate by the youthfully vigorous. Here also potency is indicated by the term yuva; the Soma-juices endowed with potency are to be taken.

nāsatyā : the older commentators have it as na asatyau, not untrue, that is, true. This does not appear to be correct. In the Veda, every one of the names of the gods conveys a particular principle, characteristic and form of that particular deity. What is the purpose in affirming the truth-nature of Ashvins by employing two negatives and describing them as nā satyau ? The relation with ṛta (Truth) of Mitra, Varuna, etc. indicates a special feature; but not so of the Ashvins. The term nāsatya is the appellation of the Ashvins alone. Hence it must establish something special to them. And that is derived from the root nas meaning movement. The swift-footed (dravat pāņi), violent-coursed (rudravartani) Ashvins are the riders on the steed, celebrated for their fleet-movement. Therefore our derivation is appropriate.

vṛktabarhişaḥ: the blades of darbha grass, shorn of roots, are spread around the Agni (on the altar or for Soma). Hence, say Sayana and others, it is the nominative plural, means the Soma-juices whose seat is spread over with rootless (sacred grass). We have said it is the genitive singular, adjective of the yajamana who is understood. This does not detract from the gross meaning relevant to ritual. In the inner sense barhi in sacrifice indicates the readying of the place for the arrival of the gods.

rudravartani: "they whose path is like that of Rudra,' say the older ones. Some of the moderns fancy it to mean the two Ashvin-stars red of hue. We take it to mean their violent path, violent because of the fierceness of their speed of movement. O Ashvins, adepts in the execution of action, swift-moving, fierce-pathed in speed! The seat is made ready by me on the altar. These potent Soma-juices are pressed out; come to partake of them. So says the Rishi.

While delving into the purport of this sub-hymn, this needs to be said regarding the Ashvins. Whatever may be the legend prevalent about them in the Puranas, whether the theory of the moderns about the Ashvins being stars be true or false, we are not concerned with the gross interpretation (eastern or western) determining the truth of the Ashvins. For us who seek to establish the truth of the Ashvins based upon the esoteric interpretation, it serves no purpose to examine the opinions of those who follow the external sense. And this is our explanation of the Ashvins:

The Ashvins are twins, riders on the horse. The horse indicates strength, energy, especially life-force, nerve-force energised by Prana, the vital or Prana itself. Hence horse is the symbol of life-strength or the vital, that puts forth the executive force. Though all the gods have certain common features like relation with ṛta, Truth, etc. still the speciality of these Ashvins can be known by a study of all the hymns devoted to the Ashvins. They are described in many mantras as full of the capacity of enjoyment, drinkers of the honey of Soma, avid for that, donors of health to the sick, physicians, etc. Especially they have speed like the birds, like the mind. Fierce is the speed of their chariot. Usha, daughter of Surya, their beloved, goes riding in their chariot. Though of these begetters of the supreme beatitude denoted by the term mayas, the primary function is to effect action and enjoyment, still endowed with Truth-Force as they are, they are doers of action in superb thought. Rising from the ocean of Infinite Existence, they acquire and hold in the mentality the delight and treasures of life supreme by means of a special thought-power reaching out to Truth-Substance, Truth-Force; they effectuate the power of impulsion that is needed for great action, by which luminous power they ferry the human sacrificer across all obscurity. One may see in many hymns this purport that they cross the regions of mind and themselves ferry man across.

Here are a few extracts from the Mantras in illustration :

Rapid as thought, strong, speeding to the joy. Lords of plenty, with many aids for our protection (8.22.16).

Come to our dwelling, O Ashvins, rich in steeds, chief drinkers of Soma strong (8.22.17). You overtake the courser ... your sister conveys to you, O all-praised. I adore you, O drinkers of Soma, for wealth (1.180.2).

Drinkers of honey, you accompany the Dawn (1.180.1).

Much enjoyers, for glory, Surya's daughter mounted your chariot manifoldly protected (6.63.5).

O Ashvins going round, Ushas follows your glory and arrives; enjoy the truths by the nights (1.46.14).

Whither you fly through the firmament, O much-enjoyers (8.10.6).

And may the Ashvins, the divine physicians, effect our weal (8.18.8).

You both, accomplishers, physicians, bringers of delight, you both won the praise of Daksha (8.86.1.).

Here shines forth for the first time Dawn, beloved of the shining world. I laud you O Ashvins in abundance (1.46.1.).

Accomplishers, sons of the Sea, Gods who mentalise the wealth beyond the mind, with thought that knows the true substance (1.46.2).

Give us, O Ashvins, the luminous impulsion that may carry us across the darkness (1.46.6).

O Ashvins, come with the boat to reach the shore beyond the thoughts; harness your car (1.46.7).

This truth of the Ashvins enunciated by us will be doubtless found easy of understanding and appropriate from a study of such mantras in their hundreds and others as well.

Thus in this sub-hymn, of the Ashvins, the Ashvins, holding much enjoyment, quick of movement, are prayed for to partake of the impelling energies that accomplish the sacrifice. And these, it is to be noted, are born of the exhilarating effect of Soma. And this is the reason. Words capable of manifesting fresh forms of the consciousness well up; the place of sacrifice is made ready; pressed out are the Soma-juices most potent; therefore it is necessary that the Ashvins come in order to enjoy the words (of praise). Pre-eminent in the accomplishment of action, the two Ashvins have to establish the words in the thought, give them a thought-form and then accept them. Fulfillers of action may they come unobstructed in path, in fierce speed, impelled by the force of the pressed-out Soma. These twin-riders of the steeds should by all means confer strength, vigour. Their delight is in the enjoyment of the power of the sacrifice. Thus these are to be effected by them; speech is to be made one in nature with thought abounding with the stuff of strength; activity rendered fruitful; movement turned fast in the journey ; deligence and speed in action which are attained by the play of the power of the Ashvins.

Thus in the spiritual interpretation these are quite obvious in the language of the Rishis: coherence of meaning, abundance of perspecuity and oneness of purport. But the external interpretations do not regard the Veda as pregnant with profound knowledge; do not take into account the longstanding tradition or school of interpretation in the esoteric sense; that is why they give incoherent meanings; they resort to a mode of explanation of the meaning of Mantras under the confusion and delusion of various preferences and themselves, fallen from the supreme path of the Seers, they delude and cause even scholars to stumble likewise.

Like the second hymn, this third one too-used in Soma sacrifice—is full of spiritual sense. As in the last sub hymn of the second hymn, in the last sub-hymn (to Sarasvati) here also, it is very clearly seen that the fruit of sacrifice is just this attainment of Truth, arrival at the Truth-consciousness. As in the second here also, it is deities of life-force full of life-power that are prayed to. There it is Vayu who is called, Vayu who collects and makes ready the steeds carrying life, special powers of life. But here are called the Ashvins who mount on the steeds of life-powers and harness them. In the second, the Rishi is engaged in realising the domain of Mind by means of the activity of life-force with the grace of Vayu; here also he sets out to attain the power of Indra by means of the strength of the Ashvins.

Thus for those who ponder and see straight, there is everywhere in the Veda an order of deities, an order of language, concord in meaning—in all, a uniformity in diction, propriety and cogency.

Here is the first Rik in the sub-hymn to Indra.

Sāyaṇa

अत्राश्विनेत्यनुवर्तते । हे अश्विनावा यातं अस्मिन्कर्मण्यागच्छतं । किमर्थमिति तदुच्यते । सुता युष्मदर्थं सोमा अभिषुताः । तान् स्वीकर्तुमिति शेषः । कीदृशावश्विनौ । दस्रा दस्रौ शत्रूणामुपक्षपयितारौ । यद्वा । देववैद्यत्वेन रोगाणामुपक्षपयितारौ । अश्विनौ वै देवानां भिषजौ । ऐ ब्रा १-१८ । इति श्रुतेः । नासत्या । असत्यमनृतभाषणं । तद्रहितौ । अत्र यास्कः । सत्यावेव नासत्यावित्यौर्णवाभः । सत्यस्य प्रणेतारावित्याग्रायणः । नि ६-१३ । इति । रुद्रवर्तनी । रुद्रशब्दस्य रोदनं प्रवृत्तिनिमित्तं । यदरोदीत्तद्रुद्रस्य रुद्रत्वमिति तैत्तिरीयाः । तद्यद्रोदयंति तस्माद्रुद्रा इति वाजसनेयिनः । रुद्राणां शत्रुरोदनकारिणां शूरभटानां वर्तनिर्मार्गो धाटीरूपो ययोस्तौ रुद्रवर्तनी । यथा शूरा धाटीमुखेन शत्रून् रोदयंति तद्वदेतावित्यर्थः । युवाकव इत्यभिषुतसोमानां विशेषणं । वसतीवरीभिरेकधनाभिश्चाद्भिर्मिश्रिता इत्यर्थः । वृक्तबर्हिषः । वृक्तानि मूलैर्वर्जितानि बर्हींष्यास्तरणरूपाणि येषां सोमानां ते वृत्तबर्हिषः । यद्वा । भरता इत्यादिष्वष्टस्वृत्विङ्नामसु वृक्तबर्हिष इति । तदानीं तृतीयार्थे प्रथमा । ऋत्विग्भरभिषुता इत्यन्वयः ॥ दस्रा । आमंत्रितस्येत्याद्युदात्तः । युवाकवः । यु मिश्रणे । युवंति मिश्रीभवंति वसतीवरीप्रभृतिभिः श्रयणद्रव्यैरिति युवाकवः । कटकुष्यादि ष्वगणितस्यापि यौतेर्बहुलग्रहणात् । उ ३-७७ । काकुप्रत्ययः । तस्य कित्वेन गुणाभावादुवङादेशः । प्रत्ययस्वरेणाकार उदात्तः । न विद्यतेऽसत्यमनयोरिति नासत्यौ । नभ्राण्नपान्नवेदा नासत्येत्यादिना ॥ पा । ६-३-७५ । प्रकृतिवद्भावान्नञो नलोपाभावः । पादादित्वेनानिघातादामंत्रिताद्युदात्तत्वं । वृक्तबर्हिषः । बहुव्रीहौ पूर्वपदप्रकृतिस्वरेण क्तप्रत्ययस्वर एव शिष्यते । आ इत्यत्रोपसर्गाश्चाभिवर्जं । फि ४-१३ । इत्युदात्तः । रुद्रवर्तनी । आमंत्रितस्य चेत्यामंत्रितनिघातः ॥ ३ ॥

Maharṣi Dayānanda

अन्वयः

हे सुता युवाकवो वृक्तबर्हिषो विद्वांसः शिल्पविद्याविदो भवन्तो यौ रुद्रवर्त्तनी दस्रौ नासत्यौ पूर्वोक्तावश्विनावायातं समन्ताद् यानानि गमयतस्तौ यदा यूयं साधयिष्यथ तदोत्तमानि सुखानि प्राप्स्यथ ॥३ ॥

मन्त्रविषयः

पुनस्तावश्विनौ कीदृशावित्युपदिश्यते ।

पदार्थः

(दस्रा) दुःखानामुपक्षयकर्त्तारौ । दसु उपक्षये इत्यस्मादौणादिको रक्प्रत्ययः । (युवाकवः) सम्पादितमिश्रितामिश्रितक्रियाः । यु मिश्रणे अमिश्रणे चेत्यस्माद्धातोरौणादिक आकुक् प्रत्ययः । (सुताः) अभिमुख्यतया पदार्थविद्यासारनिष्पादिनः । अत्र बाहुलकात्कर्तृकारक औणादिकः क्तप्रत्ययः । (नासत्या) न विद्यतेऽसत्यं कर्मगुणो वा ययोस्तौ । नभ्राण्नपान्नवेदा० । (अष्टा०६.३.७४) नासत्यौ चाश्विनौ सत्यावेव नासत्यावित्यौर्णवाभः सत्यस्य प्रणेतारावित्याग्रायणः । (निरु०६.१३) (वृक्तबर्हिषः) शिल्पफलनिष्पादिन ऋत्विजः । वृक्तबर्हिष इति ऋत्विङ्नामसु पठितम् । (निघं०३.१८) (आ) समन्तात् (यातम्) गच्छतो गमयतः । अत्र व्यत्ययः, अन्तर्गतो ण्यर्थश्च । (रुद्रवर्त्तनी) रुद्रस्य प्राणस्य वर्त्तनिर्मार्गो ययोस्तौ ॥३ ॥

भावार्थः

परमेश्वरो मनुष्यानुपदिशति-युष्माभिः सर्वसुखशिल्पविद्यासिद्धये दुःखविनाशाय च शिल्पविद्यायामग्नि- जलयोर्यथावदुपयोगः कर्त्तव्य इति ॥३ ॥

मन्त्रविषयः (हिन्दी)

फिर भी वे अश्वी किस प्रकार के हैं, सो अगले मन्त्र में उपदेश किया है-

पदार्थः (हिन्दी)

हे (युवाकवः) एक दूसरी से मिली वा पृथक् क्रियाओं को सिद्ध करने (सुताः) पदार्थविद्या के सार को सिद्ध करके प्रकट करने (वृक्तबर्हिषः) उसके फल को दिखानेवाले विद्वान् लोगो ! (रुद्रवर्त्तनी) जिनका प्राणमार्ग है, वे (दस्रा) दुःखों के नाश करनेवाले (नासत्या) जिनमें एक भी गुण मिथ्या नहीं (आयातम्) जो अनेक प्रकार के व्यवहारों को प्राप्त करानेवाले हैं, उन पूर्वोक्त अश्वियों को जब विद्या से उपकार में ले आओगे, उस समय तुम उत्तम सुखों को प्राप्त होवोगे ॥३ ॥

भावार्थः (हिन्दी)

परमेश्वर मनुष्यों को उपदेश करता है कि हे मनुष्य लोगो ! तुमको सब सुखों की सिद्धि के लिये तथा दुःखों के विनाश के लिये शिल्पविद्या में अग्नि और जल का यथावत् उपयोग करना चाहिये ॥३ ॥