मध्वः॒ सोम॑स्याश्विना॒ मदा॑य प्र॒त्नो होता वि॑वासते वां । ब॒र्हिष्म॑ती रा॒तिर्विश्रि॑ता॒ गीरि॒षा या॑तं नास॒त्योप॒ वाजैः॑ ॥
mádhvaḥ sómasyāśvinā mádāya pratnó hótā́ vivāsate vām ǀ barhíṣmatī rātírvíśritā gī́riṣā́ yātam nāsatyópa vā́jaiḥ ǁ
Verses 1, 2, 3
मध्वः॒ सोम॑स्याश्विना॒ मदा॑य प्र॒त्नो होता वि॑वासते वां । ब॒र्हिष्म॑ती रा॒तिर्विश्रि॑ता॒ गीरि॒षा या॑तं नास॒त्योप॒ वाजैः॑ ॥
mádhvaḥ sómasyāśvinā mádāya pratnó hótā́ vivāsate vām ǀ barhíṣmatī rātírvíśritā gī́riṣā́ yātam nāsatyópa vā́jaiḥ ǁ
यो वा॑मश्विना॒ मन॑सो॒ जवी॑या॒न्रथः॒ स्वश्वो॒ विश॑ आ॒जिगा॑ति । येन॒ गच्छ॑थः सु॒कृतो॑ दुरो॒णं तेन॑ नरा व॒र्तिर॒स्मभ्यं॑ यातं ॥
yó vāmaśvinā mánaso jávīyānráthaḥ sváśvo víśa ājígāti ǀ yéna gácchathaḥ sukṛ́to duroṇám téna narā vartírasmábhyam yātam ǁ
ऋषिं॑ नरा॒वंह॑सः॒ पांच॑जन्यमृ॒बीसा॒दत्रिं॑ मुंचथो ग॒णेन॑ । मि॒नंता॒ दस्यो॒रशि॑वस्य मा॒या अ॑नुपू॒र्वं वृ॑षणा चो॒दयं॑ता ॥
ṛ́ṣim narāváṃhasaḥ pā́ñcajanyamṛbī́sādátrim muñcatho gaṇéna ǀ minántā dásyoráśivasya māyā́ anupūrvám vṛṣaṇā codáyantā ǁ
In these opening verses, the ancient singer invokes the Aśvins, the divine horsemen and celestial physicians, to partake in the flowing Soma. Their chariot, swifter than human thought and masterfully drawn by noble steeds, traverses the realms to reach the homes of the devoted. The Ṛṣi then invokes one of their most famous acts of mercy: the rescue of the sage Atri from the blazing subterranean pit (ṛbīsa), shattering the hostile, dark illusions of the Dasyu. Here, the Aśvins are not merely distant gods of nature; they are personal rescuers who plunge into the darkest pits of human suffering to liberate the inner seeker. Atri represents the soul trapped in the fiery trials of material existence, and the Aśvins come as the saving grace that breaks open the stone walls of ignorance.
Verse 1: The ancient Hotṛ priest eagerly prepares the flowing Soma juice for your exhilaration, O Aśvins; mountain-dwelling lords, come with your blessings and your divine wealth as the straw is strewn.
Verse 2: Your chariot, O Aśvins, is swifter than the mind, well-horsed, and speeds to every house; borne by it, O heroes, come to the dwelling of the well-doer to bring us your protecting presence.
Verse 3: O heroes, you delivered Atri of the five clans from the fiery pit along with his company, shattering the deceitful and hostile illusions of the Dasyu step by step, O vigorous lords.
Sāyaṇa interprets these verses through the traditional lens of historical and mythological rescues (such as Atri's imprisonment). Sri Aurobindo and esoteric commentators see the 'fiery pit' (ṛbīsa) as the deep obscurity of physical consciousness and lower nature from which the divine powers rescue the ascending soul.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अश्विना | aśvinā | O Aśvins (the divine horsemen) |
| सोमस्य | somasya | of the pressed Soma juice |
| मदाय | madāya | for exhilaration/joy |
| गिरिषा | gīriṣā | dwelling in the mountains |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मनसः | manasaḥ | than the mind |
| जवीयान् | javīyān | faster, swifter |
| रथः | rathaḥ | chariot |
| सुकृतः | sukṛtaḥ | of the righteous/well-doer |
| Devanāgarī | IAST | Translation |
|---|---|---|
| ऋषिम् | ṛṣim | the seer (Atri) |
| अंहसः | aṃhasaḥ | from distress/narrowness |
| ऋबीसात् | ṛbīsāt | from the fiery subterranean pit |
| मायाः | māyāḥ | illusions, magical tricks |
Picture a lightning-fast golden chariot plunging straight down into a dark, smoky volcanic crater to lift a trapped sage into the safety of the open sky.
Verses 4, 5
अश्वं॒ न गू॒ळ्हम॑श्विना दु॒रेवै॒र्ऋषिं॑ नरा वृषणा रे॒भम॒प्सु । सं तं रि॑णीथो॒ विप्रु॑तं॒ दंसो॑भि॒र्न वां॑ जूर्यंति पू॒र्व्या कृ॒तानि॑ ॥
áśvam ná gūḷhámaśvinā durévairṛ́ṣim narā vṛṣaṇā rebhámapsú ǀ sám tám riṇītho víprutam dáṃsobhirná vām jūryanti pūrvyā́ kṛtā́ni ǁ
सु॒षु॒प्वांसं॒ न निर्ऋ॑तेरु॒पस्थे॒ सूर्यं॒ न द॑स्रा॒ तम॑सि क्षि॒यंतं॑ । शु॒भे रु॒क्मं न द॑र्श॒तं निखा॑त॒मुदू॑पथुरश्विना॒ वंद॑नाय ॥
suṣupvā́ṃsam ná nírṛterupásthe sū́ryam ná dasrā támasi kṣiyántam ǀ śubhé rukmám ná darśatám níkhātamúdūpathuraśvinā vándanāya ǁ
Continuing their catalogue of wondrous deeds, the Ṛṣi recalls how the Aśvins rescued the sage Rebha, who had been hidden and cast into the waters by wicked doers like a secret horse, reviving him with their mighty works. In the next verse, they are praised for drawing up the sun-like seer from the abyss of deep darkness, raising him like a hidden golden ornament for all to admire. These verses emphasize the Aśvins' capacity to restore what is lost, drowned, or eclipsed in human consciousness. Whether it is Rebha thrown into the waters or the sun buried in night, the divine twins bring forth the hidden light of spiritual illumination.
Verse 4: As a hidden horse is sought out, O Aśvins, so you rescued the seer Rebha cast into the waters by evil-doers; you revived the shattered one with your wondrous powers, and your ancient deeds never grow old.
Verse 5: Like one fast asleep in the lap of Nirṛti, or like the sun lingering in darkness, you drew up the seer for praise, shining like a buried golden medallion brought to light, O Dasras.
The imagery blends physical rescue with cosmological symbolism. 'Nirṛti' denotes decay or ruin, while the 'golden medallion' symbolizes the recovered divine spark within man.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अश्वम् | aśvam | horse |
| गूळ्हम् | gūḷham | hidden, concealed |
| रेभम् | rebham | the singer/seer Rebha |
| अप्सु | apsu | in the waters |
| Devanāgarī | IAST | Translation |
|---|---|---|
| निर्ऋतेः | nirṛteḥ | of dissolution/destruction (Nirṛti) |
| सूर्यम् | sūryam | the sun |
| तमसि | tamasi | in darkness |
| रुक्मम् | rukmam | golden ornament, medallion |
Visualize a magnificent golden coin dredged up from the dark, murky bottom of a deep well, instantly gleaming in the blinding morning sun.
Verses 6, 7, 8
तद्वां॑ नरा॒ शंस्यं॑ पज्रि॒येण॑ क॒क्षीव॑ता नासत्या॒ परि॑ज्मन् । श॒फादश्व॑स्य वा॒जिनो॒ जना॑य श॒तं कुं॒भाँ अ॑सिंचतं॒ मधू॑नां ॥
tádvām narā śáṃsyam pajriyéṇa kakṣī́vatā nāsatyā párijman ǀ śaphā́dáśvasya vājíno jánāya śatám kumbhā́m̐ asiñcatam mádhūnām ǁ
यु॒वं न॑रा स्तुव॒ते कृ॑ष्णि॒याय॑ विष्णा॒प्वं॑ ददथु॒र्विश्व॑काय । घोषा॑यै चित्पितृ॒षदे॑ दुरो॒णे पतिं॒ जूर्यं॑त्या अश्विनावदत्तं ॥
yuvám narā stuvaté kṛṣṇiyā́ya viṣṇāpvám dadathurvíśvakāya ǀ ghóṣāyai citpitṛṣáde duroṇé pátim jū́ryantyā aśvināvadattam ǁ
यु॒वं श्यावा॑य॒ रुश॑तीमदत्तं म॒हः क्षो॒णस्या॑श्विना॒ कण्वा॑य । प्र॒वाच्यं॒ तद्वृ॑षणा कृ॒तं वां॒ यन्ना॑र्ष॒दाय॒ श्रवो॑ अ॒ध्यध॑त्तं ॥
yuvám śyā́vāya rúśatīmadattam maháḥ kṣoṇásyāśvinā káṇvāya ǀ pravā́cyam tádvṛṣaṇā kṛtám vām yánnārṣadā́ya śrávo adhyádhattam ǁ
The grace of the Aśvins flows abundantly for those who praise them with steadfast devotion. Here, Kakṣīvān is rewarded when a hundred jars of honey pour forth from the hoof of a charging steed. They also bestow Viṣṇāpū upon Kṛṣṇiya and grant protection to aging, home-bound devotees like Ghoṣā, while bringing light and expansive inspiration to Śyāvāva and Kaṇva. These verses highlight the democratizing and deeply personal nature of Vedic grace. No devotee is too old, too marginalized, or too burdened; the Aśvins transform scarcity into rivers of sweetness and renew every weary life.
Verse 6: This wondrous deed was accomplished for Kakṣīvān of the Pajra clan as you journeyed, O Nāsatyas: from the hoof of your surging war-horse, you poured out a hundred jars of honey for the people.
Verse 7: O heroes, you gave Viṣṇāpū to the praising Kṛṣṇiya, and you granted a husband even to aging Ghoṣā sitting in her father's house, longing for companionship.
Verse 8: You gave the radiant maiden to Śyāvāva, O Aśvins, and bestowed great glory upon Kaṇva; this mighty deed of yours, O vigorous lords, is worthy of endless praise.
Sāyaṇa explains these as historical boons granted to legendary ṛṣis. Symbolically, 'honey' (madhu) represents the pure delight of spiritual realization (ānanda), while rescuing aging maidens signifies the eternal rejuvenation of the soul's faculties.
| Devanāgarī | IAST | Translation |
|---|---|---|
| कक्षीवता | kakṣīvatā | by Kakṣīvān |
| शफात् | śaphāt | from the hoof |
| अश्वस्य | aśvasya | of the horse |
| मधूनाम् | madhūnām | of honey/sweetness |
| Devanāgarī | IAST | Translation |
|---|---|---|
| स्तुवते | stuvate | to the one praising |
| विष्णाप्वम् | viṣṇāpvam | Viṣṇāpū (as a wife/gift) |
| घोषायै | ghoṣāyai | to Ghoṣā (the maiden) |
| पतिम् | patim | husband |
| Devanāgarī | IAST | Translation |
|---|---|---|
| श्यावाय | śyāvāya | to Śyāvāva |
| रुशतीम् | ruśatīm | radiant/bright woman |
| कण्वाय | kaṇvāya | to Kaṇva |
| श्रवः | śravaḥ | glory, hearing, fame |
Imagine a galloping horse whose every hoofprint strikes the earth and immediately causes sweet honey to bubble up like a crystal spring.
Verses 9, 10, 11, 12
पु॒रू वर्पां॑स्यश्विना॒ दधा॑ना॒ नि पे॒दव॑ ऊहथुरा॒शुमश्वं॑ । स॒ह॒स्र॒सां वा॒जिन॒मप्र॑तीतमहि॒हनं॑ श्रव॒स्यं१॒॑ तरु॑त्रं ॥
purū́ várpāṃsyaśvinā dádhānā ní pedáva ūhathurāśúmáśvam ǀ sahasrasā́m vājínamápratītamahihánam śravasyám tárutram ǁ
ए॒तानि॑ वां श्रव॒स्या॑ सुदानू॒ ब्रह्मां॑गू॒षं सद॑नं॒ रोद॑स्योः । यद्वां॑ प॒ज्रासो॑ अश्विना॒ हवं॑ते या॒तमि॒षा च॑ वि॒दुषे॑ च॒ वाजं॑ ॥
etā́ni vām śravasyā́ sudānū bráhmāṅgūṣám sádanam ródasyoḥ ǀ yádvām pajrā́so aśvinā hávante yātámiṣā́ ca vidúṣe ca vā́jam ǁ
सू॒नोर्माने॑नाश्विना गृणा॒ना वाजं॒ विप्रा॑य भुरणा॒ रदं॑ता । अ॒गस्त्ये॒ ब्रह्म॑णा वावृधा॒ना सं वि॒श्पलां॑ नासत्यारिणीतं ॥
sūnórmā́nenāśvinā gṛṇānā́ vā́jam víprāya bhuraṇā rádantā ǀ agástye bráhmaṇā vāvṛdhānā́ sám viśpálām nāsatyāriṇītam ǁ
कुह॒ यांता॑ सुष्टु॒तिं का॒व्यस्य॒ दिवो॑ नपाता वृषणा शयु॒त्रा । हिर॑ण्यस्येव क॒लशं॒ निखा॑त॒मुदू॑पथुर्दश॒मे अ॑श्वि॒नाह॑न् ॥
kúha yā́ntā suṣṭutím kāvyásya dívo napātā vṛṣaṇā śayutrā́ ǀ híraṇyasyeva kaláśam níkhātamúdūpathurdaśamé aśvinā́han ǁ
The hymn continues with more miraculous gifts: the Aśvins bring a swift, victorious, dragon-slaying horse to Pedva, answering the prayers of the faithful who chant potent hymns between earth and sky. They also restore Viśpalā, whose leg was severed in battle, equipping her with an iron limb so she can walk and run again. Then, the Ṛṣi recalls how they brought hidden water or youth to a sage, compared to a golden vessel buried deep. These verses demonstrate that no injury—whether the loss of a limb in battle or spiritual crippling—is beyond the healing art of the divine twins.
Verse 9: Assuming many forms, O Aśvins, you brought a swift horse to Pedva—a thousand-winning, unassailable steed, conqueror of serpents, granting fame and victory.
Verse 10: These are your hymns of praise, O bountiful lords, this is the voice of prayer in the seat of heaven and earth, when your worshippers invoke you: come with refreshment and wealth for the wise man.
Verse 11: Praised by the measure of the son of Kutsa, bestowing wealth upon the wise, growing in strength through Agastya's prayer, you restored Viśpalā, O Nāsatyas.
Verse 12: Where were you traveling, O sons of Dyaus, vigorous lords, when you brought forth the hidden sage like a golden vessel buried in the tenth month?
Viśpalā's story is often cited by traditionalists as an early instance of advanced surgery (an iron leg replacing a severed one). Modern esoteric readings view it as the restoration of moral or spiritual stability when the seeker is crippled by adversity.
| Devanāgarī | IAST | Translation |
|---|---|---|
| वर्पांसि | varpāṃsi | forms, appearances |
| पेडवे | pedave | for Pedva |
| आशुम् | āśum | swift |
| अहिहनम् | ahihanam | slayer of the serpent/Vṛtra |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुदानू | sudānū | O generous givers |
| ब्रह्म | brahma | prayer, sacred formula |
| रोदस्योः | rodasyoḥ | of heaven and earth |
| विदुषे | viduṣe | for the wise man |
| Devanāgarī | IAST | Translation |
|---|---|---|
| वाजम् | vājam | prize, vigor, wealth |
| विप्राय | viprāya | to the inspired seer |
| अगस्त्ये | agastye | in/by Agastya |
| विश्पलाम् | viśpalām | Viśpalā (the queen/warrior) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| दिवो | divo | of heaven |
| नपाता | napātā | grandsons/descendants |
| कलशम् | kalaśam | pitcher, vessel |
| दशमे | daśame | in the tenth (month/day) |
Picture a fearless warrior queen fitted with a radiant prosthetic limb of pure metal, striding triumphantly back into the battlefield.
Verses 13, 14, 15
यु॒वं च्यवा॑नमश्विना॒ जरं॑तं॒ पुन॒र्युवा॑नं चक्रथुः॒ शची॑भिः । यु॒वो रथं॑ दुहि॒ता सूर्य॑स्य स॒ह श्रि॒या ना॑सत्यावृणीत ॥
yuvám cyávānamaśvinā járantam púnaryúvānam cakrathuḥ śácībhiḥ ǀ yuvó rátham duhitā́ sū́ryasya sahá śriyā́ nāsatyāvṛṇīta ǁ
यु॒वं तुग्रा॑य पू॒र्व्येभि॒रेवैः॑ पुनर्म॒न्याव॑भवतं युवाना । यु॒वं भु॒ज्युमर्ण॑सो॒ निः स॑मु॒द्राद्विभि॑रूहथुर्ऋ॒ज्रेभि॒रश्वैः॑ ॥
yuvám túgrāya pūrvyébhirévaiḥ punarmanyā́vabhavatam yuvānā ǀ yuvám bhujyúmárṇaso níḥ samudrā́dvíbhirūhathurṛjrébhiráśvaiḥ ǁ
अजो॑हवीदश्विना तौ॒ग्र्यो वां॒ प्रोळ्हः॑ समु॒द्रम॑व्य॒थिर्ज॑ग॒न्वान् । निष्टमू॑हथुः सु॒युजा॒ रथे॑न॒ मनो॑जवसा वृषणा स्व॒स्ति ॥
ájohavīdaśvinā taugryó vām próḷhaḥ samudrámavyathírjaganvā́n ǀ níṣṭámūhathuḥ suyújā ráthena mánojavasā vṛṣaṇā svastí ǁ
Here we witness two of the most celebrated legends of the Aśvins: the complete rejuvenation of the aged sage Cyavāna, who is made young again by their technical and divine mastery, prompting even Sūryā to choose their chariot for her bridal journey. Following this, the Ṛṣi sings of Tugra's son, Bhujyu, who was cast into the desolate, bottomless ocean of waters, only to be rescued by the twin physicians using winged, bird-like ships or chariots. These verses portray the Aśvins as masters of time and space. They reverse the aging process and pluck drowning mortals from the cosmic deep, representing the ultimate triumph over decay and death.
Verse 13: You made the aged Cyavāna young again by your wondrous powers, O Aśvins; and the daughter of Sūryā, accompanied by her splendor, chose your chariot, O Nāsatyas.
Verse 14: With your ancient methods, O youths, you restored vigor to Tugra's son; you carried Bhujyu across the surging ocean in winged ships, borne by swift horses.
Verse 15: Tugra's son called out to you, O Aśvins, when he was hurled into the ocean, free from fear and journeying safely; you bore him forth with your well-yoked chariot, swift as the mind, with auspicious safety, O vigorous lords.
Cyavāna's rejuvenation is a cornerstone myth of Ayurvedic rejuvenation (rasāyana). Esoterically, it signifies the transformation of mortal decay into immortal vitality through divine contact.
| Devanāgarī | IAST | Translation |
|---|---|---|
| च्यवानम् | cyavānam | Cyavāna (the old sage) |
| जरन्तम् | jarantam | growing old, aging |
| युवानम् | yuvānam | young |
| दुहिता | duhitā | daughter (Sūryā) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| तुग्राय | tugrāya | to Tugra (for his son Bhujyu) |
| भुज्युम् | bhujyum | Bhujyu |
| अर्णसः | arṇasaḥ | of the flood/ocean |
| समुद्रात् | samudrāt | from the ocean |
| Devanāgarī | IAST | Translation |
|---|---|---|
| तौग्र्यः | taugryaḥ | son of Tugra (Bhujyu) |
| समुद्रम् | samudram | into the ocean |
| मनोजवसा | manojavasā | swift as the mind |
| स्वस्ति | svasti | safely, auspiciously |
Picture an elderly, bent sage stepping into a magical pool and emerging instantly as a radiant, glowing youth while a divine bride looks on admiringly.
Verses 16, 17, 18, 19
अजो॑हवीदश्विना॒ वर्ति॑का वामा॒स्नो यत्सी॒ममुं॑चतं॒ वृक॑स्य । वि ज॒युषा॑ ययथुः॒ सान्वद्रे॑र्जा॒तं वि॒ष्वाचो॑ अहतं वि॒षेण॑ ॥
ájohavīdaśvinā vártikā vāmāsnó yátsīmámuñcatam vṛ́kasya ǀ ví jayúṣā yayathuḥ sā́nvádrerjātám viṣvā́co ahatam viṣéṇa ǁ
श॒तं मे॒षान्वृ॒क्ये॑ मामहा॒नं तमः॒ प्रणी॑त॒मशि॑वेन पि॒त्रा । आक्षी ऋ॒ज्राश्वे॑ अश्विनावधत्तं॒ ज्योति॑रं॒धाय॑ चक्रथुर्वि॒चक्षे॑ ॥
śatám meṣā́nvṛkyé māmahānám támaḥ práṇītamáśivena pitrā́ ǀ ā́kṣī́ ṛjrā́śve aśvināvadhattam jyótirandhā́ya cakrathurvicákṣe ǁ
शु॒नमं॒धाय॒ भर॑मह्वय॒त्सा वृ॒कीर॑श्विना वृषणा॒ नरेति॑ । जा॒रः क॒नीन॑ इव चक्षदा॒न ऋ॒ज्राश्वः॑ श॒तमेकं॑ च मे॒षान् ॥
śunámandhā́ya bháramahvayatsā́ vṛkī́raśvinā vṛṣaṇā náréti ǀ jāráḥ kanī́na iva cakṣadāná ṛjrā́śvaḥ śatámékam ca meṣā́n ǁ
म॒ही वा॑मू॒तिर॑श्विना मयो॒भूरु॒त स्रा॒मं धि॑ष्ण्या॒ सं रि॑णीथः । अथा॑ यु॒वामिद॑ह्वय॒त्पुरं॑धि॒राग॑च्छतं सीं वृषणा॒ववो॑भिः ॥
mahī́ vāmūtíraśvinā mayobhū́rutá srāmám dhiṣṇyā sám riṇīthaḥ ǀ áthā yuvā́mídahvayatpúraṃdhirā́gacchatam sīm vṛṣaṇāvávobhiḥ ǁ
The hymn further details how the quail (vartikā) cried out to the Aśvins when trapped in the jaws of a wolf, and how they immediately delivered her and vanquished her captor. They also cured Ṛjrāśva, who had been blinded by his cruel father for slaughtering sheep to feed a wolf-woman, restoring his sight so he could gaze upon the world with joy. These acts underscore the boundless compassion of the divine twins toward both animals and men caught in predatory traps. They are the ultimate liberators from physical blindness and cruel confinement.
Verse 16: The quail called out to you, O Aśvins, when she was caught in the jaws of the wolf; with your conquering power you sped over the ridge of the mountain and struck down the attacker.
Verse 17: When Ṛjrāśva was plunged into darkness by his unloving father for giving a hundred sheep to the wolf-woman, you restored his eyes, O Aśvins, giving him light so he could see.
Verse 18: Thus the wolf-woman cried out to the vigorous lords, invoking prosperity for the blind man: Ṛjrāśva looked upon his hundred sheep like a lover gazing at his maiden.
Verse 19: Great is your life-giving help, O Aśvins, and you make the lame man whole again; the wise devotee called upon you, and you came swiftly with your protecting favors.
These verses combine folkloric animal fables with deep therapeutic symbolism. The quail and the wolf represent the eternal struggle between delicate aspiration and predatory impulses in the human mind.
| Devanāgarī | IAST | Translation |
|---|---|---|
| वर्तिका | vartikā | the quail |
| आस्नः | āsnaḥ | from the mouth/jaws |
| वृकस्य | vṛkasya | of the wolf |
| अहतम् | ahatam | you smote/killed |
| Devanāgarī | IAST | Translation |
|---|---|---|
| तमः | tamaḥ | darkness |
| ऋज्रअश्वे | ṛjra-aśve | for Ṛjrāśva |
| ज्योतिः | jyotiḥ | light |
| अन्धाय | andhāya | for the blind one |
| Devanāgarī | IAST | Translation |
|---|---|---|
| शुनम् | śunam | prosperity, welfare |
| वृकीः | vṛkīḥ | the she-wolf / wolf-woman |
| जारः | jāraḥ | lover |
| कनीनः | kanīnaḥ | maiden, young girl |
| Devanāgarī | IAST | Translation |
|---|---|---|
| ऊतिः | ūtiḥ | help, aid, protection |
| मयस्भूः | mayaḥ-bhūḥ | bringing joy/bliss |
| स्रामम् | srāmam | the lame man |
| पुरम्धिः | puramdhiḥ | the thoughtful worshipper/prayer |
Picture a tiny, frightened quail breaking free from a wolf's mouth just as a flash of divine lightning illuminates the dark forest.
Verses 20, 21, 22, 23, 24, 25
अधे॑नुं दस्रा स्त॒र्यं१॒॑ विष॑क्ता॒मपि॑न्वतं श॒यवे॑ अश्विना॒ गां । यु॒वं शची॑भिर्विम॒दाय॑ जा॒यां न्यू॑हथुः पुरुमि॒त्रस्य॒ योषां॑ ॥
ádhenum dasrā staryám víṣaktāmápinvatam śayáve aśvinā gā́m ǀ yuvám śácībhirvimadā́ya jāyā́m nyū́hathuḥ purumitrásya yóṣām ǁ
यवं॒ वृके॑णाश्विना॒ वपं॒तेषं॑ दु॒हंता॒ मनु॑षाय दस्रा । अ॒भि दस्युं॒ बकु॑रेणा॒ धमं॑तो॒रु ज्योति॑श्चक्रथु॒रार्या॑य ॥
yávam vṛ́keṇāśvinā vápantéṣam duhántā mánuṣāya dasrā ǀ abhí dásyum bákureṇā dhámantorú jyótiścakrathurā́ryāya ǁ
आ॒थ॒र्व॒णाया॑श्विना दधी॒चेऽश्व्यं॒ शिरः॒ प्रत्यै॑रयतं । स वां॒ मधु॒ प्र वो॑चदृता॒यंत्वा॒ष्ट्रं यद्द॑स्रावपिक॒क्ष्यं॑ वां ॥
ātharvaṇā́yāśvinā dadhīcé’śvyam śíraḥ prátyairayatam ǀ sá vām mádhu prá vocadṛtāyántvāṣṭrám yáddasrāvapikakṣyám vām ǁ
सदा॑ कवी सुम॒तिमा च॑के वां॒ विश्वा॒ धियो॑ अश्विना॒ प्राव॑तं मे । अ॒स्मे र॒यिं ना॑सत्या बृ॒हंत॑मपत्य॒साचं॒ श्रुत्यं॑ रराथां ॥
sádā kavī sumatímā́ cake vām víśvā dhíyo aśvinā prā́vatam me ǀ asmé rayím nāsatyā bṛhántamapatyasā́cam śrútyam rarāthām ǁ
हिर॑ण्यहस्तमश्विना॒ ररा॑णा पु॒त्रं न॑रा वध्रिम॒त्या अ॑दत्तं । त्रिधा॑ ह॒ श्याव॑मश्विना॒ विक॑स्त॒मुज्जी॒वस॑ ऐरयतं सुदानू ॥
híraṇyahastamaśvinā rárāṇā putrám narā vadhrimatyā́ adattam ǀ trídhā ha śyā́vamaśvinā víkastamújjīvása airayatam sudānū ǁ
ए॒तानि॑ वामश्विना वी॒र्या॑णि॒ प्र पू॒र्व्याण्या॒यवो॑ऽवोचन् । ब्रह्म॑ कृ॒ण्वंतो॑ वृषणा यु॒वभ्यां॑ सु॒वीरा॑सो वि॒दथ॒मा व॑देम ॥
etā́ni vāmaśvinā vīryā́ṇi prá pūrvyā́ṇyāyávo’vocan ǀ bráhma kṛṇvánto vṛṣaṇā yuvábhyām suvī́rāso vidáthamā́ vadema ǁ
In the concluding act, the Aśvins perform more marvelous feats: they cause a barren, dry cow to give milk for Śaya, help plow the fields and grind barley for humanity while driving away the Dasyu with a roaring instrument, and replace Dadhīca's head with that of a horse so he could reveal the supreme honeyed secret of the universe. The Ṛṣi rounds out the hymn by expressing deep gratitude, asking for expansive, child-blessed wealth, and recounting that all these ancient heroic deeds have been chanted by generations of seekers who continue to offer their sacred praise.
Verse 20: You made the barren, dry cow flow with milk for Śaya, O Dasras, and with your wondrous powers you brought a wife to Vimada, the daughter of Purumitra.
Verse 21: Plowing barley with the boar/wolf, milking sustenance for man, O Dasras, driving away the Dasyu with the roaring blower, you made the broad light for the Ārya.
Verse 22: To Ātharvaṇa Dadhīca, O Aśvins, you restored the horse's head; and he, desiring the truth, declared to you the honeyed secret born of Tvaṣṭṛ, your hidden treasure.
Verse 23: Always, O poets, have I chosen your good-will; protect all my thoughts, O Aśvins. Grant unto us, O Nāsatyas, abundant and expansive wealth accompanied by noble offspring.
Verse 24: Granting golden-handed grace, O heroes, you gave a son to the barren-mated woman; and you raised up thrice-shining Śyāva for the sake of life, O generous givers.
Verse 25: These ancient heroic deeds of yours, O Aśvins, have been chanted by the living singers; making prayer to you, O vigorous lords, may we speak in the assembly blessed with strong heroes.
The horse-head of Dadhīca (the Madhu-vidyā or honey-doctrine) is a famous Upanishadic and Vedic mystery, representing the merging of human intellect with cosmic equine (pranic) energy. Sāyaṇa details the literal myth, while mystics see it as the acquisition of supreme divine knowledge.
| Devanāgarī | IAST | Translation |
|---|---|---|
| अधेनुम् | adhenum | barren, non-milking (cow) |
| अपिन्वतम् | apinvatam | you made swell/flow |
| शयवे | śayave | for Śaya |
| जायाम् | jāyām | wife, bride |
| Devanāgarī | IAST | Translation |
|---|---|---|
| यवम् | yavam | barley |
| इषम् | iṣam | refreshment, food |
| दस्युम् | dasyum | the Dasyu/foe |
| ज्योतिः | jyotiḥ | light |
| Devanāgarī | IAST | Translation |
|---|---|---|
| आथर्वणाय | ātharvaṇāya | to the descendant of Atharvan (Dadhīca) |
| अश्व्यम् | aśvyam | equine |
| शिरः | śiraḥ | head |
| मधु | madhu | honey, mead, secret truth |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुमतिम् | sumatim | good-will, benevolence |
| धियः | dhiyaḥ | thoughts, visions, prayers |
| रयिम् | rayim | wealth, treasure |
| बृहंतम् | bṛhantam | vast, great |
| Devanāgarī | IAST | Translation |
|---|---|---|
| हिरण्यहस्तम् | hiraṇya-hastam | golden-handed |
| पुत्रम् | putram | son |
| वध्रिमत्याः | vadhri-matyāḥ | of the barren woman |
| जीवसे | jīvase | for life/vitality |
| Devanāgarī | IAST | Translation |
|---|---|---|
| वीर्याणि | vīryāṇi | heroic deeds, powers |
| आयवः | āyavaḥ | living men / descendants of Manu |
| ब्रह्म | brahma | prayer, sacred chant |
| सुवीरासः | suvīrāsaḥ | blessed with noble heroes/vitality |
Visualize Dadhīca speaking profound divine secrets through the head of a horse while milk streams abundantly from a previously dry cow.