१५७

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सायण-भाष्यम्

द्वाविंशेऽनुवाके अष्टौ सूक्तानि । तत्र ‘ अबोध्यग्निर्ज्मः’ इति प्रथमं सूक्तं षडृचं दैर्घतमसमाश्विनम् । पूर्वत्र ‘ जागतं तु ’ इति तुशब्दादिदमपि जागतम् । अन्त्ये द्वे त्रिष्टुभौ । “अबोधि षळाश्विनं त्वन्त्ये त्रिष्टुभौ ’ इत्यनुक्रमणिका । प्रातरनुवाकाश्विनशस्त्रयोर्जागते छन्दस्यस्य विनियोगः । ‘ अथाश्विनः’ इति खण्डे सूत्रितम् – अबोध्यग्निर्ज्म एष स्य भानुः ’ ( आश्व. श्रौ. ४. १५) इति ॥

Jamison Brereton

157
Aśvins
Dīrghatamas Aucathya
6 verses: jagatī 1–4, triṣṭubh 5–6.
As is usual for the Aśvins, this hymn is a morning hymn (vs. 1) recited at the begin ning of the sacrificial day. Less typical but elsewhere attested (e.g., VIII.5) is its implicit representation of the Aśvins as bringers of rain. This theme is most obvi ous in verse 2, for in 2b ukṣatam, translated “increase,” is a śleṣa, to be read also as “sprinkle.” The “ghee and honey” by which the Aśvins bring increase to the dominion are the rain they sprinkle on it. If “honey” refers to rain in verse 2, then so also do their “honey-bearing chariot” (vs. 3) and their “honeyed whip” (vs. 4). At least here the latter probably refers to lightning (Pirart 1995: 296, with reference to Blair 1961: 152–54). The rain they bring is fertilizing for all beings, both animals and plants (vs. 5). Likewise, the description of the Aśvins’ sending fire and water into the trees (vs. 6) refers to the water, which not only allows the trees to grow but also carries fire that emerges when wood is kindled.
The theme of the Aśvins as bringers of rain is interwoven with that of their chariot as a reflection of the sacrifice. The sets of three often associated with them and their chariot refer to the three soma-pressings (cf. also I.34). Here, significantly, in verse 3 their chariot has three wheels and three chariot boxes. And finally, the Aśvins are not only bringers of rain, but they are also bringers of healing (4cd, 6). These two functions are connected because they both give and extend life.
One last note: in verse 6 rā́thyebhiḥ “through the parts of your chariot” is a hapax and there are several other plausible interpretations of it: among them the chariot-horses (Sāyaṇa), chariot-skills (Geldner), and reins (Pirart). Since the hymn mentions the chariot itself and its boxes, wheels, whip, and horses, we sug
gest that the word encompasses all those things that constitute the chariot—and therefore the rain and the sacrifice—and that complement the healing remedies they bring.

01 अबोध्यग्निर्ज्म उदेति - जगती

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अबो॑ध्य॒ग्निर्ज्म उदे॑ति॒ सूर्यो॒ व्यु१॒॑षाश्च॒न्द्रा म॒ह्या॑वो अ॒र्चिषा॑ ।
आयु॑क्षाताम॒श्विना॒ यात॑वे॒ रथं॒ प्रासा॑वीद्दे॒वः स॑वि॒ता जग॒त्पृथ॑क् ॥

02 यद्युञ्जाथे वृषणमश्विना - जगती

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यद्यु॒ञ्जाथे॒ वृष॑णमश्विना॒ रथं॑ घृ॒तेन॑ नो॒ मधु॑ना क्ष॒त्रमु॑क्षतम् ।
अ॒स्माकं॒ ब्रह्म॒ पृत॑नासु जिन्वतं व॒यं धना॒ शूर॑साता भजेमहि ॥

03 अर्वाकन्त्रिचक्रो मधुवाहनो - जगती

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अ॒र्वाङ्त्रि॑च॒क्रो म॑धु॒वाह॑नो॒ रथो॑ जी॒राश्वो॑ अ॒श्विनो॑र्यातु॒ सुष्टु॑तः ।
त्रि॒व॒न्धु॒रो म॒घवा॑ वि॒श्वसौ॑भगः॒ शं न॒ आ व॑क्षद्द्वि॒पदे॒ चतु॑ष्पदे ॥

04 आ न - जगती

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आ न॒ ऊर्जं॑ वहतमश्विना यु॒वं मधु॑मत्या नः॒ कश॑या मिमिक्षतम् ।
प्रायु॒स्तारि॑ष्टं॒ नी रपां॑सि मृक्षतं॒ सेध॑तं॒ द्वेषो॒ भव॑तं सचा॒भुवा॑ ॥

05 युवं ह - त्रिष्टुप्

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यु॒वं ह॒ गर्भं॒ जग॑तीषु धत्थो यु॒वं विश्वे॑षु॒ भुव॑नेष्व॒न्तः ।
यु॒वम॒ग्निं च॑ वृषणाव॒पश्च॒ वन॒स्पतीँ॑रश्विना॒वैर॑येथाम् ॥

06 युवं ह - त्रिष्टुप्

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यु॒वं ह॑ स्थो भि॒षजा॑ भेष॒जेभि॒रथो॑ ह स्थो र॒थ्या॒३॒॑ राथ्ये॑भिः ।
अथो॑ ह क्ष॒त्रमधि॑ धत्थ उग्रा॒ यो वां॑ ह॒विष्मा॒न्मन॑सा द॒दाश॑ ॥