अहर् वा अश्वम् पुरस्तात् महिमा अन्वजायत तस्य पूर्वे समुद्रे योनिः रात्रिः एनम् पश्चात् महिमा अन्वजायत तस्या अपरे समुद्रे योनिः एतौ वा अश्वम् महिमानौ अभितः सम्बभूवतुः हयः भूत्वा देवान् अवहत् वाजी गन्धर्वान् अर्वा असुरान् अश्वः मनुष्यान् समुद्रः एव अस्य बन्धुः समुद्रः योनिः
ahar vā aśvam purastāt mahimā anvajāyata tasya pūrve samudre yoniḥ rātriḥ enam paścāt mahimā anvajāyata tasyā apare samudre yoniḥ etau vā aśvam mahimānau abhitaḥ sambabhūvatuḥ hayaḥ bhūtvā devān avahat vājī gandharvān arvā asurān aśvaḥ manuṣyān samudraḥ eva asya bandhuḥ samudraḥ yoniḥ
The day was born after the horse, in front, as its greatness; the womb of the day is in the eastern ocean. The night was born after it, behind, as its greatness; her womb is in the western ocean. These two came into being on either side of the horse as its two greatnesses. Becoming a steed, it carried the gods; becoming a charger, the gandharvas; becoming a runner, the asuras; becoming a horse, men. The sea is its kinsman, the sea is its womb.
76b9385db58d · publicado 27 jul 2026, 0:37:41 UTC
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The second verse gives the horse its retinue and its harness: the day runs before it, the night behind, two "greatnesses" (mahiman) born from the eastern and the western ocean — the two limits out of which the light rises and into which it goes. Time is not a cage in which the world-horse is shut: it is its own splendour, travelling with it like a royal guard.
The horse's four names are four riders: the gods are borne by the haya (the swift steed), the gandharvas by the vājin (the mighty), the asuras by the arvan (the runner), men by the plain aśva, the horse. One and the same world-power bears every order of beings, changing only its name and bearing to suit its rider: each rides the universe as he himself is. And the last line widens the heart: "the sea is its kinsman, the sea is its womb": the world-horse's homeland is the shoreless. Everything finite comes from the boundless and looks toward the boundless, as a horse looks toward the sea.