he is the sun's daughter (Dawn?) or the
sun as female. But this myth is not without contradictions, for
S[=u]ry[=a] elsewhere weds Soma, and the Acvins are the bridegroom's
friends; whom P[=u]shan chose on this occasion as his parents; he who
(unless one with Soma) was the prior bridegroom of the same
much-married damsel.[110]

The current explanation of the Acvins is that they represent two
periods between darkness and dawn, the darker period being nearer
night, the other nearer day. But they probably, as inseparable twins,
are the twinlights or twilight, before dawn, half dark and half
bright. In this light it may well be said of them that one alone is
the son of bright Dyaus, that both wed Dawn, or are her brothers. They
always come together. Their duality represents, then, not successive
stages but one stage in day's approach, when light is dark and dark is
light. In comparing the Acvins to other pairs[111] this dual nature is
frequently referred to; but no less is there a triality in connection
with them which often in describing them has been ignored. This is
that threefold light which opens day; and, as in many cases they join
with Dawn, so their color is inseparable. Strictly speaking, the break
of red is the dawn and the white and yellow lights precede this[112].
Thus in V. 73. 5: "Red birds flew round you as S[=u]ry[=a] stepped
upon your chariot"; so that it is quite impossible, in accordance with
the poets themselves, to limit the Acvins to the twilight. They are a
variegated growth from a black and white seed. The chief function of
the Acvins, as originally conceived, was the finding and restoring of
vanished light. Hence they are invoked as finders and aid-gods in
general (the myths are given in Myriantheus).

Some very amusing and some silly legends have been collected and told
by the Vedic poets in regard to the preservation and resuscitating
power of the Acvins--how an old man was rejuvenated by them (this is
also done by the three Ribhus, master-workmen of the gods); how brides
are provided by them; how they rescued Bhujyu and others from the
dangers of the deep (as in the classical legends); how they replaced a
woman's leg with an iron one; restored a saint's eye-sight; drew a
seer out of a well, etc, etc. Many scholars follow Bergaigne in
imagining all these miracles to be anthropomorphized forms of solar
phenomena, the healing of the blind representing the bringing out of
the sun from darkness, etc