Rig Veda 10.39.7: Mandala 10, Sukta 39, Mantra 7
Sukta 10.39
युवं रथेन विमदाय शुन्ध्युवं न्यूहथुः पुरुमित्रस्य योषणाम् । युवं हवं वध्रिमत्या अगच्छतं युवं सुषुतिं चक्रथुः पुरंधये ॥
yuváṃ ráthena vi-madā́ya śundhyúvam ní ūhathuḥ puru-mítrasya yóṣaṇām | yuváṃ hávaṃ vadhri-matyā́ á-gacchataṃ yuváṃ su-sútiṃ cakrathuḥ puráṃ-dhaye ||
Ihr brachtet auf dem Wagen zu Vimadā die gereinigte Jungfrau, die Frau des Purumitra. Ihr kamt auf den Ruf der Gattin des Vadhryaśva; ihr bewirktet eine gute Geburt für Purandhī.
Narrative exempla within praise; supports petitions for marriage, fertility, and right issue (inner and outer).
purification (śundhyu), right issue/manifestation (sūti as emergence)
Aśvins restore ṛta by correcting disorder in fate and body-life.
Nāsatyā: the power that makes the true outcome manifest.
‘New birth’ (suṣuti) as emergence of a higher formation in the being.
Proto-Vedāntic/Integral (Aurobindo): gods as powers of consciousness aiding evolution.
dawn (implied Aśvin hour)
Dawn-transition in consciousness: purified receptivity is brought into the life-journey and a new awareness is ‘delivered’ safely.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins as responders to the call, arranging unions and ‘good birth’. Inner sense: they harmonize the masculine seeking will and the purified feminine power so that a right manifestation (su-sūti) can arise.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The fertility/issue vocabulary from √sū ‘beget’ is inherited (cf. Latin suus? not cognate; but PIE *seuH-/ *suh₁- ‘bring forth’ is debated). More securely, the narrative formula ‘came to the call’ (hávaṃ + √gam) matches archaic IE hymn style: invocation → epiphany.
- What is the relationship between the Rishi and the Devata here?
- The rishi strengthens his claim by citing precedents: since the Aśvins answered others’ calls and shaped right outcomes, they should respond now as consistent powers of beneficent intervention.
Invite swift harmonization: ‘Bring the purified capacity into my journey; midwife the new birth of awareness.’
svādhiṣṭhāna/maṇipūra (vital purification and forward movement)
nāḍī-śodhana or gentle equal breathing (sama-vṛtti) while repeating the refrain-like ‘yuvam…’
transition from agitation to guided momentum; trustful receptivity.
Recall a current ‘knot’ in life; on inhalation feel the Aśvin chariot arriving, on exhalation release fear; end by visualizing a ‘good birth’ of the next right step.
Vedic svara not fully specified here; chant with standard Ṛgvedic udatta/anudatta/svarita as per śākhā tradition (requires pada-based accenting).
Lean on repeated ‘yuvám’ openings; keep caesura after the first pāda break; avoid flattening the compound names (purumitrasya, vadhri-matyāḥ).
Maintain ṛ/ḷ distinctions: ‘púru-mítrasya’ with clear short i, Cluster care: ‘ny ūhathuḥ’ articulate ‘ny’ then long ū, Retroflex vs dental: ‘ṣ’ in suṣutim; ‘dh’ in puraṃdhaye is aspirated
bright, invoking, steady-forward
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