Artic Home of the Aryans by Lokamanya Bal ... - Mandhata Global

279
to Indra, viz. Vritrahan and Shata-kratû are applied to them
(Vrtrahantamâ, VIII, 8, 22; Shata-kratû I, 112, 23) and in I, 182, 2,
they are expressly said to possess strongly the qualities of Indra
(Indra-tamâ), and of the Maruts (Marut-tamâ) the associates of Indra
in his struggle with Vṛitra. Nay, they are said to have protected Indra
in his achievements against Namuchi in X, 131, 4. This leaves no
doubt about their share in the Vṛitra-fight; and equally clear is their
connection with the waters of the ocean. In I, 46, 2, they are called
sindhu-mâtarâ, or having the ocean for their mother and their car is
described as turning up from the ocean in IV, 43, 5; while in I, 112,
13, the Ashvins in their car are said to go round the sun in the distant
region (parâvati). We also read that the Ashvins moved the most
sweet sindhu, or ocean, evidently meaning that they made the waters
of the ocean flow forward (I, 112, 9) and they are said to have made
Rasâ, a celestial river, swell full with water-floods, urging to victory
the car without the horse (I, 112, 12). They are also the protectors of
the great Atithigva and Divodâsa against Shambara; and Kutsa, the
favorite of Indra, is also said Co have been helped by them (I, 112,
14, and 23). In Verse 18 of the same hymn, the Ashvins are
addressed as Angirases, and said to have triumphed in their hearts
and went onwards to liberate the flood of milk; while in VIII, 26, 17,
we read that they abide in the sea of heaven (divo arnave). Taking all
these facts together, we can easily see that the Ashvins were the
helpers of Indra in his struggle for waters and light; and we now know
what that struggle means. It is the struggle between the powers of
light and darkness, and the Ashvins, in their character as divine,
physicians, were naturally the first to help the gods in this distress or
affliction. It is true that Indra was the principal actor or hero in this
fight; but the Ashvins appear to have stood by him, rendering help
whenever necessary, and leading the van in the march of the
matutinal deities after the conquest. This character of the Ashvins is
hardly explained by the Vernal theory; nor can it be accounted for on
the theory of a daily struggle