Rig Veda 1.47.2: Mandala 1, Sukta 47, Mantra 2
Sukta 1.47
- Rishi
- Kaṇva
- Devata
- Aśvinau
- Chandas
- Jagati
- Rasa
- Vira (heroism) and Adbhuta (wonder)
त्रिवन्धुरेण त्रिवृता सुपेशसा रथेना यातमश्विना । कण्वासो वां ब्रह्म कृण्वन्त्यध्वरे तेषां सु शृणुतं हवम् ॥
tri-vandhuréṇa tri-vṛ́tā su-péśasā ráthenā́ yātam aśvinā | káṇvāso vāṃ bráhma kṛṇvanty adhvaré téṣāṃ su śṛṇutaṃ hávam ||
Kommt, o Aśvins, mit dem wohlgeformten Wagen mit drei Sitzen, dreifach gewendet, schön in seiner Fügung. Die Kaṇvas bereiten das brahman im Opfer; hört ihren Ruf wohl.
Word by Word
- त्रिवन्धुरेण
- with the three-seated/three-bolstered (chariot)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग (रथ-विशेषण), तृतीया एकवचनRole करणRoot त्रि-वन्धुर (प्रातिपदिक) < वन्धुर
- त्रिवृता
- with the three-enclosed/three-fold (chariot)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग (रथ-विशेषण), तृतीया एकवचनRole करणRoot त्रि-वृत (प्रातिपदिक) < √वृ (वरणे/आवरणे) → वृत
- सुपेशसा
- with the well-adorned/beautiful (chariot)Adjectiveनपुंसकलिङ्ग/पुंलिङ्ग (रथ-विशेषण), तृतीया एकवचनRole करणRoot सु-पेशस् (प्रातिपदिक) < पेशस्
- रथेन
- with a chariotNounपुंलिङ्ग, तृतीया एकवचनRole करणRoot रथ (प्रातिपदिक)
- आ
- hither, towardsIndeclinableउपसर्ग (गत्यर्थक)Root आ (उपसर्ग)
- यातम्
- come, drive (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (क्रिया)Root √या (गत्यर्थे)
- अश्विना
- O AśvinsNounपुंलिङ्ग, सम्बोधन द्विवचनRole सम्बोधनRoot अश्विन् (प्रातिपदिक)
- कण्वासः
- the Kaṇvas (seers)Nounपुंलिङ्ग, प्रथमा बहुवचनRole कर्तृRoot कण्व (प्रातिपदिक)
- वाम्
- of you two / for you twoPronounषष्ठी/द्वितीया द्विवचन (वैदिक रूप: वाम्)Role सम्प्रदान/सम्बन्ध (contextual)Root युष्मद् (सर्वनाम)
- ब्रह्म
- a sacred formulation, hymnNounनपुंसकलिङ्ग, द्वितीया एकवचनRole कर्मRoot ब्रह्मन् (प्रातिपदिक)
- कृण्वन्ति
- they make, they fashionVerbलट् (वर्तमान), प्रथमपुरुष, बहुवचन, परस्मैपदRole (क्रिया)Root √कृ (करणे)
- अध्वरे
- in the sacrificeNounपुंलिङ्ग, सप्तमी एकवचनRole अधिकरणRoot अध्वर (प्रातिपदिक)
- तेषाम्
- of themPronounषष्ठी बहुवचनRole सम्बन्धRoot तद् (सर्वनाम)
- सु
- well, dulyIndeclinableउपपद/निपात (प्रशस्त्यर्थ/तीव्रार्थ)Root सु (निपात)
- शृणुतम्
- hear (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (क्रिया)Root √श्रु (श्रवणे)
- हवम्
- the call, invocationNounपुंलिङ्ग, द्वितीया एकवचनRole कर्मRoot हव (प्रातिपदिक) < √हू (आह्वाने) / हव (आह्वान)
Sandhi Notes
- Sandhi resolution: रथेना → रथेन + आ (आ-उपसर्ग with √या)
- कृण्वन्त्यध्वरे → कृण्वन्ति + अध्वरे (इ + अ → य्-अगम)
- तेषां सु → no obligatory sandhi (anusvāra retained before sibilant). Accent marks in the saṃhitā text are not repeated in the pada forms here
The meaning
Outer meaning
The Aśvins are invited to come on a beautifully formed chariot with three seats and triple turning. The Kaṇvas prepare the brahman (sacred utterance) in the sacrifice and ask the Aśvins to listen to their call.
Inner meaning
The ‘chariot’ is the moving formation of conscious-force by which the divine powers arrive in the human system. ‘Three-seated/threefold’ suggests a triple principle in the embodied being (mind–life–body) or a triple movement (aspiration–receptivity–assimilation). The Kaṇvas ‘make the brahman’—they shape the mantric word as a living power that opens the adhvara (the inner journey-sacrifice). The request ‘listen well’ is for precise intuitive attention: the higher powers must hear the exact vibration so their help can descend without distortion.
Universal truth
Transformation requires a well-shaped inner vehicle: a harmonized triple nature and a conscious word (mantra) that can call and hold higher forces; attention is the bridge between invocation and descent.
Themes
Divine arrival, Mantra efficacy, Chariot symbolism, Invocation
The seer
- Rishi
- Kaṇva (Kaṇvas as a collective seer-group)
- Lineage
- Kaṇva
- Other hymns
- RV 1.46, RV 1.47.1, RV 1.47.3-4
Family tradition
Collective Kaṇva voice emphasizes craftsmanship of mantra (brahman) and the right ‘vehicle’ for descent—suggesting a disciplined school of chanting and inner work.
Significance
The Kaṇvas present mantra as technology of consciousness: by forming brahman in the adhvara, they create the conditions for swift divine arrival.
The deity
- Devata
- Aśvinau
- Epithets
- Dasrā (implied wonder-working), Viśvavid (all-knowing—more explicit in 1.47.4 but thematic)
- Related deities
- Agni (as leader of sacrifice), Soma (offering), Uṣas (arrival time)
Cosmic role
Swift responders to invocation; movers between worlds with a ‘vehicle’ that can traverse planes.
Inner power
Rapid descent of harmonizing intuition-force into the triple nature; capacity to ‘turn’ the movement from limitation to progress.
In ritual
Where it is used
Invitation (āvāhana) to Aśvins in Soma rite; praise of their chariot
त्रि॒व॒न्धु॒रेण॑ त्रि॒वृता॑ सु॒पेश॑सा॒ रथे॒ना या॑तमश्विना । कण्वा॑सो वां॒ ब्रह्म॑ कृण्वन्त्यध्व॒रे तेषां॒ सु शृ॑णुतं॒ हव॑म् ॥
त्रि॒ऽव॒न्धु॒रेण॑ । त्रि॒ऽवृता॑ । सु॒ऽपेश॑सा । रथे॑न । आ । या॒त॒म् । अ॒श्वि॒ना॒ । कण्वा॑सः । वा॒म् । ब्रह्म॑ । कृ॒ण्व॒न्ति॒ । अ॒ध्व॒रे । तेषा॑म् । सु । शृ॒णु॒त॒म् । हव॑म् ॥
tri-vandhureṇa | tri-vṛtā | su-peśasā | rathena | ā | yātam | aśvinā | kaṇvāsaḥ | vām | brahma | kṛṇvanti | adhvare | teṣām | su | śṛṇutam | havam
48
4 pādas × ~12 syllables (approximate)
Expansive and processional—fits the imagery of a chariot’s approach and the shaping of brahman.
Builds a sense of arrival: a rolling cadence that ‘brings in’ the invoked powers and steadies attention.
- रथ (ratha)
- Literal: chariot. Symbolic: vehicle of conscious-force; organized movement of divine energies in the being
- त्रिवन्धुर (trivandhura)
- Literal: three-seated/three-bench (chariot). Symbolic: triple foundation—mind, life, body prepared to receive
- त्रिवृत (trivṛtā)
- Literal: triple turning/threefold. Symbolic: threefold movement of the yoga: call, opening, integration (or triple guṇa harmonized)
- सुपेशस (supeśasā)
- Literal: beautifully shaped. Symbolic: well-formed inner instrument; purified formations
- ब्रह्म (brahma)
- Literal: sacred utterance, prayer; brahman. Symbolic: mantric power shaping consciousness; effective word-force
- अध्वर (adhvara)
- Literal: sacrifice/ritual path. Symbolic: the inner journey-work of transformation
- हव (havam)
- Literal: call, invocation. Symbolic: aspiration’s cry made precise by mantra
Āvāhana/invitation in Soma sacrifice; highlights brahman-making by the Kaṇvas and requests attentive hearing (śṛṇutam) of the invocation.
At the calling of Aśvins during dawn-related offerings, preceding or accompanying Soma presentation.
Recitation while offering and preparing the seat/space (barhis) for the deities; calling them to listen.
Use before chanting practice: ‘shape the brahman’—set posture, breath, and intention; then invoke swift help for harmonizing mind-life-body.
: rátha- 'chariot' (IE chariot-poetics). √yā 'go' (PIE *h₁ey-). (bráhman): from √bṛh 'grow, expand' → 'expansive utterance/power-word'. : adhvará- traditionally 'sacrifice' (often explained as a-dhvara 'unbroken/non-injurious'), aligning with the psychological sense of an integral movement. √śru 'hear' (PIE *ḱlew- 'hear, fame').
brahman as effective mantra-force, threefoldness as integrative structure (tri-), hearing as divine receptivity
Ṛta as right movement; Vāc/Brahman (word-force); Triple world principle (earth–midspace–heaven as outer; body–life–mind as inner)
The ‘triple turning’ suggests right movement across planes; Ṛta is enacted as correct transition and alignment.
Truth in vibration: mantra must be formed truly to be heard and effective.
Descent/arrival of powers through a prepared vehicle; organization of the triple nature.
Mantra-śakti orientation (Aurobindo/Kashyap): vāc as force that effects inner change.
Dawn/approach motif
The ‘vehicle’ is the integrated sādhanā-structure (posture, breath, attention); the journey is inward evolution; sound is shaping of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The epiphany of the Aśvins arriving in their triple-structured chariot in response to the crafted brahman. Inner sense: the Word-power built by the seers becomes a vehicle that can carry the divine forces into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru 'hear' corresponds to PIE *ḱlew-, central to IE poetics (fame/hearing). The chariot lexicon (ratha) participates in shared IE heroic-ritual imagery. √bṛh 'expand' behind bráhman reflects an IE trope: sacred speech as 'expansion' of power.
- What is the relationship between the Rishi and the Devata here?
- The Kaṇvas actively 'make' (kṛṇvanti) the brahman; the Aśvins are asked to complete the circuit by hearing and arriving. The relationship is co-operative: human formation of mantra meets divine responsiveness and descent.
Integrate the ‘three seats’: observe body, breath/prāṇa, and thought as one coordinated vehicle; invoke intuitive guidance to ‘turn’ the movement upward.
Maṇipūra (will/drive) coordinated with Ājñā (guidance)
3-part breathing (dirgha): abdomen–chest–clavicle, then exhale smoothly; feel the ‘triple turning’ as a spiral ascent.
Dynamic concentration—alert, ready for descent of help.
Before chanting, set triple alignment: (1) steady posture, (2) calm prāṇa, (3) clear intention. Chant 7 or 12 times; then listen inwardly for the ‘heard response’.
Tri-svara; keep the long compounds (trivandhureṇa trivṛtā supeśasā) clearly segmented while maintaining melodic contour.
Do not rush the compound string; give micro-pauses: tri-vandhu-reṇa | tri-vṛtā | su-peśa-sā.
trivandhureṇa: dental ‘n’, clear ‘dh’ aspirate, trivṛtā: vocalic ‘ṛ’ clean, not ‘ri’, kṛṇvanti: retroflex ‘ṇ’, clear ‘v’
Bright, projecting, ‘calling’ tone; end with a listening quality on śṛṇutam.
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