सू क्त ३ Sookta 3
देवता अश्विद्वय Devata Ashvidvaya (The twin Ashvini Kumaras are addressed here as Ashvidvayas)
As the great yajnya evolves and life begins with Brahman differentiating into Agni, Vaayu, Indra, Varuna, Mitra and Soma the integrity and health of the evolving organisms (in the biosphere) becomes a crucial issue.
Thus the recognition of two natural "healers" or healing devatas becomes imperative.
The gross healing process that can be initiated by humans is easy to understand but it needs the underlying natural healing forces to work hand in hand. Here comes the realization that without these Ashwini twin forces with their intelligence to maintain the integrity and health of living organism, it would not survive for a moment. This task of Ashvi dvaya is viewed as very complex, symbolically called "protective of good actions" सुकर्म पालक and they are given an adjective of विस्तीर्ण भुजसंयुक्त indicating the widest scope of their arms literally but figuratively denoting the magnificent nature of these forces in maintaining and healing all components of the organisms from the cytoplasm, cell membranes, cells, organs, systems and all of their smoothly coordinated and orchestrated functions including that of the brain and mind. It is a mind boggling task (that does not meet the eye but can be intuitively comprehended) which the mortal "doctors" or Vaidyas who enter this realm take the credit for.
This sookta praises Ashvi dvaya and urges them to listen to their praise.
Following this the rtwik ऋत्विक् invites or invokes Indra इंद्र under whose power or brilliance exist all the Devas and devatas.
It is of interest to contemplate on the concept of Devas as multiple Universal forces that are functioning together to keep this manifest Universe and certainly the bio-sphere on the earth perpetually going through cycles of existence and extinction. These multiple forces viewed as a group are given the name of विश्वेदेवगण meaning the group of devas and devatas engaged in the manifestation, maintenance and dissolution of the Universe emerging from Brahman as it differentiates into different Devas and Devatas
as well as different material forms and living beings. The Vishvedevas are praised as the protectors and nurturers of humans. The goal of yajnya or its fruit is made possible by all these Devas and Devatas grouped together as Vishvedevas. Their arrival in the proximity of the यजमान the performer of Yajnya
is compared with the daily arrival of the rays of the Sun. These Vishedevas are described as "never waning" endowed with a mind that can create and recreate प्रत्युत्पन्नमति. Finally, how can such wisdom
be present in this endeavor without the blessings of Saraswati (See the articles on Dhee in this blog)? Here this 3rd sookta clearly recognizes Saraswati as the source of torrential waters (जलराशि) and also all the branches of knowledge.
The implied concepts of "bhakti", "Devas", "Saraswati" appear in the first three sooktas of the Rig Veda and these three sooktas give a preface or introduction to the Rig Veda by summarizing the vast knowledge to be explored in this first Veda.
The readers is now urged to read all three Sooktas together repeatedly and contemplate on them to let the Rig Veda speak directly into their Conscious and Unconscious mind. It needs to be accompanied with feelings of reverence, love and closeness (भक्ति), awe inspiring wonder and curiosity about what
this Universe may be all about. Such contemplation will lead to a desire to study Vedas which deserve to be made easy for all ordinary people. Rig Veda is inherited by the entire humanity and is not a patented or copyrighted knowledge. It is open to all like the mighty Saraswati river which gives its water for enjoyment of all and also more like the rays of the Sun. Rig Veda needs to be brought in the open for all to enjoy. It is only when its meaning becomes clearly comprehensible that it becomes so enjoyable to read and contemplate upon.
May Rig Veda begin the Jnyana yajnya (ज्ञानयज्ञ) in the reader propelling him in the direction towards the ultimate jnyana (ज्ञान).
देवता अश्विद्वय Devata Ashvidvaya (The twin Ashvini Kumaras are addressed here as Ashvidvayas)
As the great yajnya evolves and life begins with Brahman differentiating into Agni, Vaayu, Indra, Varuna, Mitra and Soma the integrity and health of the evolving organisms (in the biosphere) becomes a crucial issue.
Thus the recognition of two natural "healers" or healing devatas becomes imperative.
The gross healing process that can be initiated by humans is easy to understand but it needs the underlying natural healing forces to work hand in hand. Here comes the realization that without these Ashwini twin forces with their intelligence to maintain the integrity and health of living organism, it would not survive for a moment. This task of Ashvi dvaya is viewed as very complex, symbolically called "protective of good actions" सुकर्म पालक and they are given an adjective of विस्तीर्ण भुजसंयुक्त indicating the widest scope of their arms literally but figuratively denoting the magnificent nature of these forces in maintaining and healing all components of the organisms from the cytoplasm, cell membranes, cells, organs, systems and all of their smoothly coordinated and orchestrated functions including that of the brain and mind. It is a mind boggling task (that does not meet the eye but can be intuitively comprehended) which the mortal "doctors" or Vaidyas who enter this realm take the credit for.
This sookta praises Ashvi dvaya and urges them to listen to their praise.
Following this the rtwik ऋत्विक् invites or invokes Indra इंद्र under whose power or brilliance exist all the Devas and devatas.
It is of interest to contemplate on the concept of Devas as multiple Universal forces that are functioning together to keep this manifest Universe and certainly the bio-sphere on the earth perpetually going through cycles of existence and extinction. These multiple forces viewed as a group are given the name of विश्वेदेवगण meaning the group of devas and devatas engaged in the manifestation, maintenance and dissolution of the Universe emerging from Brahman as it differentiates into different Devas and Devatas
as well as different material forms and living beings. The Vishvedevas are praised as the protectors and nurturers of humans. The goal of yajnya or its fruit is made possible by all these Devas and Devatas grouped together as Vishvedevas. Their arrival in the proximity of the यजमान the performer of Yajnya
is compared with the daily arrival of the rays of the Sun. These Vishedevas are described as "never waning" endowed with a mind that can create and recreate प्रत्युत्पन्नमति. Finally, how can such wisdom
be present in this endeavor without the blessings of Saraswati (See the articles on Dhee in this blog)? Here this 3rd sookta clearly recognizes Saraswati as the source of torrential waters (जलराशि) and also all the branches of knowledge.
The implied concepts of "bhakti", "Devas", "Saraswati" appear in the first three sooktas of the Rig Veda and these three sooktas give a preface or introduction to the Rig Veda by summarizing the vast knowledge to be explored in this first Veda.
The readers is now urged to read all three Sooktas together repeatedly and contemplate on them to let the Rig Veda speak directly into their Conscious and Unconscious mind. It needs to be accompanied with feelings of reverence, love and closeness (भक्ति), awe inspiring wonder and curiosity about what
this Universe may be all about. Such contemplation will lead to a desire to study Vedas which deserve to be made easy for all ordinary people. Rig Veda is inherited by the entire humanity and is not a patented or copyrighted knowledge. It is open to all like the mighty Saraswati river which gives its water for enjoyment of all and also more like the rays of the Sun. Rig Veda needs to be brought in the open for all to enjoy. It is only when its meaning becomes clearly comprehensible that it becomes so enjoyable to read and contemplate upon.
May Rig Veda begin the Jnyana yajnya (ज्ञानयज्ञ) in the reader propelling him in the direction towards the ultimate jnyana (ज्ञान).
See below Ralph T. H. Griffith's 1896 translation of Sookta 3 of Rig Veda.
ReplyDeleteSee what you can comprehend about the essence of Veda from this translation.
HYMN III. Aśvins
1 YE Aśvins, rich in treasure, Lords of splendour, having nimble hands,
Accept the sacrificial food.
2 Ye Aśvins, rich in wondrous deeds, ye heroes worthy of our praise,
Accept our songs with mighty thought.
3 Nāsatyas, wonder-workers, yours are these libations with clipt grass:
Come ye whose paths are red with flame.
4 O Indra marvellously bright, come, these libations long for thee,
Thus by fine fingers purified.
5 Urged by the holy singer, sped by song, come, Indra, to the prayers,
Of the libation-pouring priest.
6 Approach, O Indra, hasting thee, Lord of Bay Horses, to the prayers.
In our libation take delight.
7 Ye Viśvedevas, who protect, reward, and cherish men, approach
Your worshipper's drink-offering.
8 Ye Viśvedevas, swift at work, come hither quickly to the draught,
As milch-kine hasten to their stalls.
9 The Viśvedevas, changing shape like serpents, fearless, void of guile,
Bearers, accept the sacred draught
10 Wealthy in spoil, enriched with hymns, may bright Sarasvatī desire,
With eager love, our sacrifice.
11 Inciter of all pleasant songs, inspirer of all gracious thought,
Sarasvatī accept our rite
12 Sarasvatī, the mighty flood,—she with her light illuminates,
She brightens every pious thought.