Was the sound hiṅ (हिङ्) made by COW (वसुपत्नी) in Rig Veda 1.164.27, a bIja mantra?

 

In general, the Rig Veda contains pure spiritual ideas/experiences, shared by the Ṛṣis.  However, we can also observe that the Ṛṣis of Rig Veda left some indirect hints to spiritual seekers. 

One such indirect/subtle hint was left, as I had perceived, by Ṛṣi dīrghatamas aucathya, in Rig Veda 1.164.27 and Rig Veda 1.164.28.

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Rig Veda 1.164.27 mentions about the DIVINE COW (वसुपत्नी) making hiṅ (हिङ् - హిఙ్) sound, while searching for its calf. 

We have to remember that the DIVINE COW is none other than the ADITI, the mother of Gods.

हिङ्कृण्वती वसुपत्नी वसूनां वत्समिच्छन्ती मनसाभ्यागात् ।

दुहामश्विभ्यां पयो अघ्न्येयं सा वर्धतां महते सौभगाय ॥

hiṅkṛṇvatī vasupatnī vasūnāṃ vatsam icchantī manasābhy āgāt |

duhām aśvibhyām payo aghnyeyaṃ sā vardhatām mahate saubhagāya ||

Translation:

Making a hiṅ sound, the good mistress of goods, seeking calf, came inside by thought.  Let this indestructible cow yield milk to Aśvins, May she prosper, for greatness, for fortune.

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Interestingly, the Ṛṣi says in Rig Veda 1.164.28 that even the calf responds, after meeting the COW, with a sound hiṅ.

 

गौरमीमेदनु वत्सं मिषन्तं मूर्धानं हिङ्ङकृणोन्मातवा उ ।

सृक्वाणं घर्ममभि वावशाना मिमाति मायुं पयते पयोभिः ॥
gaur amīmed anu vatsam miṣantam mūrdhānaṃ hiṅṅ akṛṇon mātavā u |

sṛkvāṇaṃ gharmam abhi vāvaśānā mimāti māyum payate payobhiḥ ||

Translation:

The cow bellowed after her blinking calf. She made the sound hiṅ against his head (for him) to bellow.  Lowing toward his hot jaw, she bellows her bellow and swells her swell of milk.

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Was the Ṛṣi of this verse giving a subtle hint to use the word hiṅ (हिङ्), as a mantra?

It may indicate that ADITI (the feminine energy of the BRAHMAN) is approachable through this bija mantra hiṅ (हिङ्).

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This issue comes under Mantra Shastra , wherein efficacy of various bijas used , ie., OM, AIM, HRIM, etc, will be discussed. However, hiṅ (हिङ्) has not been listed among those bijas.

A Bija-Akshara is a seed-letter. It is a very powerful Mantra. Every Devata has his or her own Bija-Akshara.

As I am not expert in Mantra Shastra, and thus, those who have expertise in that field may discuss this issue.

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However, Chandogya Upanishad (छान्दोग्योपनिषद्) says that Prajāpati/heaven is represented by hiṅ (हिङ्).

Chāndogyopaniṣad 1.13.2

आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजपतिर्हिंकारः प्राणः स्वरोऽन्नं या वाग्विराट् ॥ १.१३.२ ॥

Āditya, the sun, is represented by the stobha ū; nihava, the welcoming hymn, by the stobha e; the Viśvadeva gods by the stobha auhoyi; Prajāpati by the stobha hiṅ; prāṇa by the stobha svara; food by the stobha yā; and Virāṭ by the stobha vāk.

प्रजपतिर्हिंकारः - prajapatir hiṅkāraḥ - Prajāpati is hiṅkāra (హిఙ్కార)

Chāndogyopaniṣad 2.2.2 says

अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम् ॥ २.२.२ ॥

Now, the five-fold worship from the highest world to the lowest: heaven is hiṅkāra, the sun is prastāva, the sky is udgītha, fire is pratihāra, and the earth is nidhana.

द्यौर्हिंकार - dyaur hiṅkāra - heaven is hiṅkāra (హిఙ్కార)

 

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 Bṛhadāraṇyaka Upaniṣad says that ‘Hiṅ’ is BRAHMAN.

Bṛhadāraṇyakopaniṣad 6.3.4

भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमसि एकसभमसि हिङ्कृतमसि हिङ्क्रियमाणमसि

You move (as prāṇa), you burn (as Agni), you are infinite (as BRAHMAN), you are still (as heaven). You combine everything in yourself. You are the sound ‘Hiṅ,’ and are uttered as ‘Hiṅ’.