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Dhammapada · narration sample

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Rig Veda · 586 of 1027

Mandala 7: HYMN LXX. Aśvins.

1.RICH in all blessings, Aśvins come ye hither: this place on earth is called your own possession, Like a strong horse with a fair back it standeth, whereon, as in a lap, ye seat you firmly.

2.This most delightful eulogy awaits you in the man’s house drink-offering hath been heated, Which bringeth you over the seas and rivers, yoking as’twere two well-matched shining horses.

3.Whatever dwellings ye possess, O Aśvins, in fields of men or in the streams of heaven, Resting upon the summit of the mountain, or bringing food to him who gives oblation,

4.Delight yourselves, ye Gods, in plants and waters when Ṛṣis give them and ye find they suit You. Enriching us with treasures in abundance ye have looked back to former generations.

5.Aśvins, though ye have heard them oft aforetime, regard the many prayers which Ṛṣis offer. Come to the man even as his heart desireth: may we enjoy your most delightful favour.

6.Come to the sacrifice offered you, Nāsatyas, with men, oblations, and prayer duly uttered. Come to Vasiṣṭha as his heart desireth, for unto you these holy hymns are chanted.

7.This is the thought, this is the song, O Aśvins: accept this hymn of ours, ye Steers, with favour. May these our prayers addressed to you come nigh you. Preserve us evermore, ye Gods, with blessings.

Asked of Guide

Why do the Ṛṣis call the Aśvins “steers” and compare them to horses here?

The Ṛṣis call the Aśvins “Steers” and liken them to horses to stress their role as vigorous, beneficent conveyers of blessings: they “yok[ed] as ’twere two well-matched shining horses” who bring worshippers “over the seas and rivers.” The animal images show the gods as reliable, swift forces that carry sacrifice, prayer, and prosperity to humans and return favor in abundance.

This hymn repeatedly places the Aśvins in motion and service—seating “as in a lap,” resting “upon the summit of the mountain,” bringing “food to him who gives oblation”—so the steers/horse metaphors make their benefaction sensible and embodied. The effect is like the hero-god imagery in the Mahābhārata, where steeds and chariots mark divine help that is both immediate and sustaining.

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