०७०

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सायण-भाष्यम्

‘आ विश्ववारा’ इति सप्तर्चं पञ्चदशं सूक्तं वसिष्ठस्यार्षं त्रैष्टुभमाश्विनम् । अनुक्रम्यते च– ’आ विश्ववारा सप्त’ इति । प्रातरनुवाक आश्विनशस्त्रे च विनियोग उक्तः । आद्यस्तृचस्तृतीये छन्दोमे प्रउगशस्त्रे विनियुक्तः । विश्ववाराश्विना गतं नोऽयं सोम इन्द्र’ (आश्व. श्रौ. ८. ११ ) इति सूत्रितत्वात् ॥

Jamison Brereton

70 (586)
Aśvins
Vasiṣṭha Maitrāvaruṇi
7 verses: jagatī
In the last verse the poet calls the attention of the Aśvins to his hymn, calling it “intricate” or “well-twisted” (suvr̥ktí). He is quite right: his hymn is complex, since it presents metaphors of unclear reference and ellipses of uncertain interpretation. Such intricacy is attractive to gods like the Aśvins, and the purpose of the poet is to get the attention of the Aśvins by means of the hymn and to cause them to take notice of the offerings and other elements of the sacrifice so that they will be present at it.
In verse 1 the poet summons the Aśvins to take their place at the sacrifice, but 1cd, in which he describes the coming of the Aśvins, can be variously interpreted. In 1c something “stood” when the Aśvins took their place. We have suggested that this is the sacrificial fire kindled in the early morning, but other interpreters have offered other reasonable possibilities: the hot milk offered to the Aśvins (Oldenberg, Renou [EVP XVI: 49]) or the liquid offerings more generally (Geldner), the vessel for the hot milk (Oldenberg), the “good favor” mentioned in verse 2a (Renou), or the place itself (Geldner, Velankar [1963]). Of these, the gharma or hot milk offer ing, which is mentioned in 2b, is the strongest possibility, and of course, the sup pression of the subject in 1cd might have allowed hearers to recall several or all of these things that welcome the Aśvins.
In verse 3 the poet shifts attention to the rewards that the Aśvins will bring. The sacrificer hopes to find prosperity for the sacrificer from the rivers, plants, and clans, among which the Aśvins find a place, over which they sit “at the peak of the moun tain”—in heaven perhaps? In verse 4a the “plants and the waters” recall the rivers, plants, and clans of verse 3 and verbally connect the two verses, even though the poet again shifts the theme back to the sacrifice being offered to the Aśvins. Here the waters and plants represent sacrificial libations and offerings. In 4b it is not clear what are the “harness cords” (yogyā́). They might be rites or offerings (especially the hot milk offering), or hymns. That is, they are elements of the sacrifice of one kind or another. Whatever these cords are, the image carries forward the descrip
tion of the Aśvins in 2cd as “well-harnessed” horses and therefore should represent what attaches the Aśvins to the sacrifice. In 4cd the Aśvins reward the present sacri ficers while keeping in mind the ancient ones. The present sacrifices are the equal to the ones of the past and therefore deserve the reward of the Aśvins.
In the last verses the poet becomes more straightforward in calling the Aśvins’ attention to his hymn, his “formulations,” which he has sent out in search of them (vs. 7), and to the sacrifice which stands ready for them (vs. 6).

01 आ विश्ववाराश्विना - त्रिष्टुप्

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आ᳓ विश्ववारा अश्विना गतं नः
प्र᳓ त᳓त् स्था᳓नम् अवाचि वाम् पृथिव्या᳓म्
अ᳓श्वो न᳓ वाजी᳓ शुन᳓पृष्ठो अस्थाद्
आ᳓ य᳓त् सेद᳓थुर् ध्रुव᳓से न᳓ यो᳓निम्

02 सिषक्ति सा - त्रिष्टुप्

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सि᳓षक्ति सा᳓ वां सुमति᳓श् च᳓निष्ठा
अ᳓तापि घर्मो᳓ म᳓नुषो दुरोणे᳓
यो᳓ वां समुद्रा᳓न् सरि᳓तः पि᳓पर्ति
ए᳓तग्वा चिन् न᳓ सुयु᳓जा युजानः᳓

03 यानि स्थानान्यश्विना - त्रिष्टुप्

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या᳓नि स्था᳓नानि अश्विना दधा᳓थे
दिवो᳓ यह्वी᳓षु ओ᳓षधीषु विक्षु᳓
नि᳓ प᳓र्वतस्य मूर्ध᳓नि स᳓दन्ता
इ᳓षं ज᳓नाय दाशु᳓षे व᳓हन्ता

04 चनिष्थं देवाओषधीष्वप्सु - त्रिष्टुप्

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चनिष्टं᳓ देवा ओ᳓षधीषु अप्सु᳓
य᳓द् योगिया᳓ अश्न᳓वैथे ऋ᳓षीणाम्
पुरू᳓णि र᳓त्ना द᳓धतौ नि᳓ अस्मे᳓
अ᳓नु पू᳓र्वाणि चख्यथुर् युगा᳓नि

05 शुश्रुवांसा चिदश्विना - त्रिष्टुप्

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शुश्रुवां᳓सा चिद् अश्विना पुरू᳓णि
अभि᳓ ब्र᳓ह्माणि चक्षाथे ऋ᳓षीणाम्
प्र᳓ति प्र᳓ यातं व᳓रम् आ᳓ ज᳓नाय
अस्मे᳓ वाम् अस्तु सुमति᳓श् च᳓निष्ठा

06 यो वाम् - त्रिष्टुप्

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यो᳓ वां यज्ञो᳓ नासतिया हवि᳓ष्मान्
कृत᳓ब्रह्मा समरि᳓यो भ᳓वाति
उ᳓प प्र᳓ यातं व᳓रम् आ᳓ व᳓सिष्ठम्
इमा᳓ ब्र᳓ह्माणि ऋच्यन्ते युव᳓भ्याम्

07 इयं मनीषा - त्रिष्टुप्

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इय᳓म् मनीषा᳓ इय᳓म् अश्विना गी᳓र्
इमां᳓ सुवृक्तिं᳓ वृषणा जुषेथाम्
इमा᳓ ब्र᳓ह्माणि युवयू᳓नि अग्मन्
यूय᳓म् पात सुअस्ति᳓भिः स᳓दा नः