Rig Veda 10.39.3: Mandala 10, Sukta 39, Mantra 3
Sukta 10.39
अमाजुरश्चिद्भवथो युवं भगोऽनाशोश्चिदवितारापमस्य चित् । अन्धस्य चिन्नासत्या कृशस्य चिद्युवामिदाहुर्भिषजा रुतस्य चित् ॥
amā́juraś cid bhavatho yuváṃ bhágo 'nā́śoś cid avitā́rā apamá sya cit | andhásya cin nāsatyā kṛśásya cid yuvā́m id ā́hur bhiṣájā rutásya cit ||
Mesmo para o sem forças vos tornais fortuna; mesmo para o sem bens sois salvadores, também para o desprezado. Mesmo para o cego, ó Nāsatyas, mesmo para o mirrado e fraco — sim, sois chamados médicos até do grito ferido.
Healing and rescue invocations; used where restoration and wholeness are sought (symbolically and ritually).
grace (bhaga as dispensed share), removal of inner blindness (avidyā-like state)
Healing is restoration of ṛta in body-life-mind: right measure, right perception, right movement.
Nāsatyā as ‘truth-powers’ that do not fail the sincere call.
Re-creation through repair: the divine can reconstitute capacities seemingly lost.
Yoga of transformation (psychological Veda)
dawn
Blindness = obscured consciousness; medicine = right force that reorganizes the nature; dawn = first return of clarity.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins as universal healers and rescuers: they restore sight, strength, and social/spiritual standing. The inner myth is the curing of obscured consciousness and depleted life-force by twin powers of right action and luminous aid.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The healer-title bhiṣáj corresponds to an ancient professional-sacral role; while direct cognates are debated, the semantic complex ‘heal/repair’ is pan-Indo-European. bhága from √bhaj aligns well with PIE *bʰag- ‘share, allot’.
- What is the relationship between the Rishi and the Devata here?
- The seer universalizes the gods’ function: not only for the strong sacrificer but even for the diminished and blind they act. This frames devotion as trust in an unconditional restoring power, not a transactional bargain.
Offer the weakest part of oneself to the Divine Physicians; cultivate trust that illumination can enter obscurity.
anāhata (healing/comfort) and ājñā (restored sight)
Soothing lengthened exhale (1:2 ratio) while mentally repeating ‘nāsatyā’ on the exhale.
From wounded/vulnerable to held and restored; quiet faith in repair.
Name inwardly one limitation (weakness, poverty, blindness) and chant the mantra as a direct appeal; end in silent receptivity, imagining a gentle dawn-light entering the forehead and heart.
Rigvedic accenting as per Śākala tradition (exact svara requires accented text).
Keep Triṣṭubh firmness: clear stress on key nouns (bhago, avitārā, bhiṣajā) with slight pitch rise on udatta.
‘amājuraḥ’—keep long ā and soft ‘j’., ‘nāsatyā’—long ā; dental ‘t’, not retroflex., ‘bhiṣajā’—retroflex ṣ with aspiration in ‘bh’.
Warm, reassuring, steady; avoid sharpness—let it sound medicinal.
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