Rig Veda 5.73.2: Mandala 5, Sukta 73, Mantra 2
Sukta 5.73
इह त्या पुरुभूतमा पुरू दंसांसि बिभ्रता । वरस्या याम्यध्रिगू हुवे तुविष्टमा भुजे ॥
ihá tyā puru-bhū́tamā purū́ daṃsā́ṃsi bíbhratā | varasyā́ yā́my adhrigū́ huvé tuvíṣṭamā bhujé ||
Hier rufe ich euch an, ihr Vielgestaltigsten im Werden, die ihr viele Kunstkräfte (daṃsāṃsi) tragt. Nach dem höchsten Heil verlangend, wende ich mich euch zu, ihr Unzögernden; euch, ihr Gewaltigsten, rufe ich zur Teilhabe an eurer Kraft und Wonne.
Invocation for Aśvinic assistance and participation in Soma; also resonates with healing/aid motifs typical of Aśvin hymns.
Aspiration (yāmi) toward the highest good (varasyā), Distribution/participation (bhuj) as sharing of divine force
Daṃsas are ṛta in action—right result through right means, not random force.
Nā́satyā quality: truth-effective power; the unhesitating movement reflects inner sincerity.
Evolution through adaptive divine assistance—many becomings serving one ascent toward the best.
Yoga of works (karma-yoga archetype) within Vedic sacrifice symbolism—effective divine means responding to aspiration.
Dawn (implied)
Horses = mobilized vital energies; journey = progressive movement of consciousness; dawn = awakening of effective intuition and healing force.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins as bearers of many ‘daṃsāṃsi’ (marvel-working competencies): the mythic function of the twins as rapid interveners who restore, heal, and enable attainment—here inwardly as quick restorers of right functioning in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhṛ (bibhṛtā) continues PIE *bher- ‘carry’. √yā ‘go’ and √hū ‘call’ show inherited verbal systems and Vedic present formations. The superlative -tama (tuvīṣṭamā) is an old Indo-European intensification strategy.
- What is the relationship between the Rishi and the Devata here?
- The Rishi actively ‘goes’ toward the gods (yāmi) while also summoning them (huve), indicating a two-way convergence: human aspiration meets divine swiftness; the requested return is bhuj—participation in their force and delight, not mere external gain.
Orient to śreyas (‘varasyā’): choose the highest intention, then invite versatile prāṇic-mental help.
Maṇipūra (effective force) and Svādhiṣṭhāna (adaptive flow)
Kapalabhāti light (30 strokes) × 2 rounds, then calm breathing while chanting once; finish with 2 minutes of stillness to feel ‘daṃsas’ as precise inner adjustments.
Bright, capable, coordinated action-energy with a calm center.
Set a single ‘best good’ intention. Chant with a sense of moving toward it (yāmi). After chanting, ask inwardly: ‘What is the next effective step?’ Allow a simple, unhesitating action-impulse to arise; follow it without strain.
Vedic accents not supplied; keep triṣṭubh drive; emphasize vocatives ‘purubhūtamā’, ‘tuviṣṭamā’.
Slight lift on ‘ihá tyā’ (here you), strong call on the long vocatives, and a decisive cadence on ‘bhúje’.
purubhūtamā: long ū, clear bh, daṃsāṃsi: nasalization; don’t turn into ‘dansansi’, adhrigū: keep ‘dhri’ cluster, long ū, tuviṣṭamā: ṣṭ cluster crisp, bhuje: bh + u, soft j
Bright, spirited, forward-moving; end each pāda cleanly to preserve momentum.
5
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