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Dhammapada · narration sample

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Rig Veda · 897 of 1027

Mandala 10: HYMN LX. Asamati and Others.

1.BRINGING our homage we have come to one magnificent in look. Glorified of the mighty Gods

2.To Asamati, spring of gifts, lord of the brave, a radiant car, The conqueror of Bhajeratha

3.Who, when the spear hath armed his hand, or even weaponless o’erthrows Men strong as buffaloes in fight;

4.Him in whose service flourishes Iksvaku, rich and dazzling-bright. As the Five Tribes that are in heaven.

5.Indra, support the princely power of Rathaprosthas matched by none, Even as the Sun for all to see.

6.Thou for Agastya’s sister’s sons yokest thy pair of ruddy steeds. Thou troddest niggards under foot, all those, O King, who brought no gifts.

7.This is the mother, this the sire, this one hath come to be thy life. What brings thee forth is even this. Now come, Subandhu, get thee forth.

8.As with the leather thong they bind the chariot yoke to hold it fast, So have I held thy spirit fast, held it for life and not for death, held it for thy security.

9.Even as this earth, the mighty earth, holds fast the monarchs of the wood. So have I held thy spirit fast, held it for life and not for death, held it for thy security.

10.Subandlin’s spirit I have brought from Yarna, from Vivasvān’s Son, Brought it for life and not for death, yea, brought it for security.

11.The wind blows downward from on high, downward the Sun-God sends his heat, Downward the milch-cow pours her milk: so downward go thy pain and grief.

12.Felicitous is this mine hand, yet more felicitous is this. This hand contains all healing balms, and this makes whole with gentle touch.

Asked of Guide

Why does the speaker keep saying they have 'held thy spirit fast' and brought Subandhu back for life?

The hymn celebrates a ritual reclaiming of Subandhu’s vitality: the speaker repeatedly says “held thy spirit fast, held it for life and not for death” to insist their rites secure the man’s life and social place. The metaphors — binding a chariot yoke, earth holding monarchs, milk and downward wind — all show the ritual as a physical, stabilizing force that reverses danger and grief.

This is a healing-orientated charm within a heroic, courtly context: bringing Subandhu “from Vivasvān’s Son” names a cosmic source for the recovered spirit, while the speaker’s “hand contains all healing balms.” Compare the Rigveda hymn to other Vedic healing hymns where speech and ritual gestures restore a person’s fate and wellbeing.

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