०७१

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सायण-भाष्यम्

पञ्चमेऽनुवाके एकोनविंशतिसूक्तानि । तत्र ‘अप स्वसुः’ इति षडृचं प्रथमं सूक्तं त्रैष्टुभमाश्विनम् । अनुक्रम्यते च -– अप स्वसुः षट्’ इति । गतो विनियोगः ॥

Jamison Brereton

71 (587)
Aśvins
Vasiṣṭha Maitrāvaruṇi
6 verses: triṣṭubh
In its final verse this hymn repeats the last verse of the previous hymn, and as that verse says, it too is an intricate one (suvr̥ktí). The first verse marks this as an early morning hymn. Since the ruddy light of early dawn is elsewhere associated with the ruddy cattle, the poet echoes that connection by describing the horses and cattle that the Aśvins bring. There is also a second possible reading: the two compounds áśvāmaghā[ḥ] gómaghā[ḥ] “having bounties of horses, bounties of cattle” could be nominative plurals as well as duals and be taken as proleptic adjectives modify ing the 1st-person “we.” This grammatical ambiguity can imply that the horses and
cattle that the Aśvins bring will become the horses and cattle that we will have. In verses 1–2 the Aśvins are asked also for rescue from enemies, want, and dis ease. In verses 3–4 the poet then turns especially to the chariot of the Aśvins, and, as often, the chariot is linked to the sacrifice itself. In 3c its horses are “in the harness of truth,” that is, joined to the hymns and even to the rites, which may also be expres sions of truth. The chariot is also syū́magabhasti, an elusive hapax. Geldner among others connects gábhasti “hands” to the rays of the sun, but there is no clear instance of such a use elsewhere in the R̥gveda. We propose, therefore, that the hands, which normally hold reins, have themselves become the reins (syū́man) of the chariot because they are the hands of the priests, who control the ritual. In verse 4 the analy sis and reference of viśvápsnya, perhaps “containing all milk,” are obscure. Geldner wonders whether the word might describe the praise hymn or Agni. The gharma vessel suggested here is uncertain at best. Verse 5 then returns to the Aśvins’ ability to save from danger by describing four great acts of rescue. The last, the rescue of Jāhuṣa, is the least familiar and can be only tentatively reconstructed. The best sug gestion is that of Oldenberg, who says that by combining verse 5d and I.116.20cd we can get the following: Jāhuṣa was trapped by his enemies is a wild, rocky area, but the Aśvins brought him out and set him down on light, soft soil.

01 अप स्वसुरुषसो - त्रिष्टुप्

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अप॒ स्वसु॑रु॒षसो॒ नग्जि॑हीते रि॒णक्ति॑ कृ॒ष्णीर॑रु॒षाय॒ पन्था॑म् ।
अश्वा॑मघा॒ गोम॑घा वां हुवेम॒ दिवा॒ नक्तं॒ शरु॑म॒स्मद्यु॑योतम् ॥

02 उपायातं दाशुषे - त्रिष्टुप्

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उ॒पाया॑तं दा॒शुषे॒ मर्त्या॑य॒ रथे॑न वा॒मम॑श्विना॒ वह॑न्ता ।
यु॒यु॒तम॒स्मदनि॑रा॒ममी॑वां॒ दिवा॒ नक्तं॑ माध्वी॒ त्रासी॑थां नः ॥

03 आ वाम् - त्रिष्टुप्

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आ वां॒ रथ॑मव॒मस्यां॒ व्यु॑ष्टौ सुम्ना॒यवो॒ वृष॑णो वर्तयन्तु ।
स्यूम॑गभस्तिमृत॒युग्भि॒रश्वै॒राश्वि॑ना॒ वसु॑मन्तं वहेथाम् ॥

04 यो वाम् - त्रिष्टुप्

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यो वां॒ रथो॑ नृपती॒ अस्ति॑ वो॒ळ्हा त्रि॑वन्धु॒रो वसु॑माँ उ॒स्रया॑मा ।
आ न॑ ए॒ना ना॑स॒त्योप॑ यातम॒भि यद्वां॑ वि॒श्वप्स्न्यो॒ जिगा॑ति ॥

05 युवं च्यवानम् - त्रिष्टुप्

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यु॒वं च्यवा॑नं ज॒रसो॑ऽमुमुक्तं॒ नि पे॒दव॑ ऊहथुरा॒शुमश्व॑म् ।
निरंह॑स॒स्तम॑सः स्पर्त॒मत्रिं॒ नि जा॑हु॒षं शि॑थि॒रे धा॑तम॒न्तः ॥

06 इयं मनीषा - त्रिष्टुप्

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इ॒यं म॑नी॒षा इ॒यम॑श्विना॒ गीरि॒मां सु॑वृ॒क्तिं वृ॑षणा जुषेथाम् ।
इ॒मा ब्रह्मा॑णि युव॒यून्य॑ग्मन्यू॒यं पा॑त स्व॒स्तिभिः॒ सदा॑ नः ॥