Rig Veda 1.116.19: Mandala 1, Sukta 116, Mantra 19
Sukta 1.116
- Rishi
- Dīrghatamas Āucathya
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
रयिं सुक्षत्रं स्वपत्यमायुः सुवीर्यं नासत्या वहन्ता । आ जह्नावीं समनसोप वाजैस्त्रिरह्नो भागं दधतीमयातम् ॥
rayíṁ sukṣatráṁ svápatyam ā́yuḥ suvī́ryaṁ nāsatyā váhantā | ā́ jahnā́vīṁ sámanasópa vā́jais trír áhno bhā́gaṁ dádhatīm ayātam ||
Llevando el rayi —plenitud del ser— que trae buen gobierno, noble descendencia, larga vida y poder heroico, oh Nāsatyas, vinisteis a Jahnā́vī con un solo ánimo, con fuerzas vāja; y ella, que dispone la triple porción del día, recibió vuestra llegada.
Word by Word
- रयिम्
- wealth, richesNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot रयि (प्रातिपदिक)
- सुक्षत्रम्
- having good dominion/protectionAdjectiveनपुंसकलिङ्ग; द्वितीया; एकवचन (रयिम् इति विशेषणम्)Role कर्मRoot सु-क्षत्र (प्रातिपदिक; क्षत्र < क्षत्र/क्षत्रि- ‘dominion, rule’)
- स्वपत्यम्
- good lordship/own masteryNoun/Adjectiveनपुंसकलिङ्ग; द्वितीया; एकवचन (रयिम् इति विशेषणम्)Role कर्मRoot स्व-पत्य (प्रातिपदिक)
- आयुः
- life, lifespanNounनपुंसकलिङ्ग; द्वितीया; एकवचन (वहन्ता इत्यस्य कर्म-समुच्चयः)Role कर्मRoot आयुस् (प्रातिपदिक)
- सुवीर्यम्
- excellent manly power/heroic strengthNounनपुंसकलिङ्ग; द्वितीया; एकवचन (वहन्ता इत्यस्य कर्म)Role कर्मRoot सु-वीर्य (प्रातिपदिक)
- नासत्या
- O Nāsatyas (Aśvins)Noun (proper)पुंलिङ्ग; सम्बोधन; द्विवचनRole सम्बोधनRoot नासत्य (प्रातिपदिक; अश्विनौ)
- वहन्ता
- bearing, conveyingVerb (participial)शतृ-प्रत्ययान्त; प्रथमा; द्विवचन; कर्तरि (अश्विनौ)Role कर्तृRoot वह् (धातु) → वहन्त् (वर्तमान कृदन्त/शतृ)
- आ
- hither, towardsIndeclinableअव्ययRoot आ (उपसर्ग/निपात)
- जाह्नावीम्
- Jāhnavī (the river Gaṅgā)Noun (proper)स्त्रीलिङ्ग; द्वितीया; एकवचनRole कर्मRoot जाह्नावी (प्रातिपदिक; नदी-नाम, गङ्गा)
- समनसा
- with one accord, unanimouslyAdjective (instrumental used adverbially)नपुंसकलिङ्ग/पुंलिङ्ग; तृतीया; एकवचन (क्रियाविशेषणवत्)Role करणRoot स-मनस् (प्रातिपदिक; ‘with one mind’)
- उप
- near, up toIndeclinableअव्ययRoot उप (उपसर्ग/निपात)
- वाजैः
- with prizes/strengths (vājás)Nounपुंलिङ्ग; तृतीया; बहुवचनRole करणRoot वाज (प्रातिपदिक)
- त्रिः
- thriceIndeclinableअव्ययRoot त्रिस् (अव्यय)
- अह्नः
- of the dayNounनपुंसकलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root अहन् (प्रातिपदिक)
- भागम्
- share, portionNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot भाग (प्रातिपदिक)
- दधतीम्
- bearing/holding, bestowingVerb (participial)शतृ-प्रत्ययान्त; द्वितीया; एकवचन; स्त्रीलिङ्ग (जाह्नावीम् इति विशेषणम्)Role कर्म (विशेषणरूपेण)Root धा (धातु) → दधत् (वर्तमान कृदन्त/शतृ)
- अयातम्
- come (you two), approachVerbलोट् (आज्ञार्थ); मध्यमपुरुष; द्विवचनRoot या (धातु) + आ (उपसर्ग) → आयातम् (लोट्/आज्ञार्थे) ; वैदिके ‘अयातम्’ इति निग्रह/प्रगृह्य-रूपम्
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): रयिम् | सुक्षत्रम् | स्वपत्यम् | आयुः | सुवीर्यम् | नासत्या | वहन्ता | आ | जाह्नावीम् | समनसा | उप | वाजैः | त्रिः | अह्नः | भागम् | दधतीम् | अयातम् । 1) आयुः सु-वीर्यम्: विसर्ग-सन्धिः (आयुः + सुवीर्यम्) → आयुः सुवीर्यम् (जिह्वामूलीय/उपध्मानीय-प्रभावः पाठभेदेन)
- 2) नासत्या वहन्ता: सम्बोधन-द्विवचन + शतृ-कृदन्त-द्विवचन (कर्तरि)
- 3) समनसोप: समनसा + उप → समनसोप (आ + उ = ओ; सन्धि)
- 4) त्रिरह्नो: त्रिः + अह्नः → त्रिरह्नः (विसर्गस्य ‘र्’ आदेशः)
- 5) दधतीमयातम्: दधतीम् + अयातम् → दधतीमयातम् (म् + अ → म + अ; संहितायां)
The meaning
Outer meaning
The Aśvins, bearing wealth, good rule, noble offspring, long life and heroic power, come in one accord to Jahnā́vī with vāja-forces; she who sets the triple portion of the day received them.
Inner meaning
Rayi is not mere wealth but plenitude of being—substance, capacity, and support for the soul’s work. Sukṣatra is right governance: the illumined ordering intelligence that rules the inner kingdom. Svapatya is the power to generate and sustain noble formations (inner ‘offspring’: qualities, works, realizations). Āyuḥ is continuity of conscious life-force; suvīrya is heroic energy for overcoming resistance. Jahnā́vī symbolizes the flowing consciousness that distributes time-energy rightly—‘triple portion of the day’ hints at a harmonised rhythm (morning-noon-evening; or three states of waking-dream-sleep) aligned to the yoga. The Aśvins come samanasā—creating inner agreement—bringing vāja, the impulsion of effective power.
Universal truth
Fulfilment is holistic: abundance, right order, creative continuity, longevity of purpose, and heroic energy arise when life is rhythmically arranged and inner powers act in harmony.
Themes
boon catalogue, inner sovereignty, longevity and heroic power, rhythmic order
The seer
- Rishi
- Dīrghatamas Āucathya
- Lineage
- Aucathya
- Other hymns
- RV 1.116, RV 1.117
Family tradition
Seer tradition emphasizing rhythm (ṛta), inner ordering, and symbolic rivers/lights as movements of consciousness.
Significance
Here the seer frames the Aśvins’ gifts as a complete yogic prosperity—governance, creative continuity, life-force, and heroism—received by a consciousness that keeps right rhythm.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Nāsatyā, Vahantā (bearers), Dasrā
- Related deities
- Savitṛ (impulsion), Uṣas (rhythm of awakening), Sarasvatī/Jahnāvī (flow of inspiration)
Cosmic role
Bestowers of integrated well-being and timely progress; they bring the ‘means’ and the ‘rhythm’ of fulfilment.
Inner power
They harmonise mind and life to carry plenitude and effective force into the seeker; they establish right distribution of energies across cycles.
In ritual
Where it is used
Aśvin invocation for prosperity and well-being; general śrauta usage
र॒यिं सु॑क्ष॒त्रं स्व॑प॒त्यमायु॑: सु॒वीर्यं॑ नासत्या॒ वह॑न्ता । आ ज॒ह्नावीं॒ सम॑न॒सोप॒ वाजै॒स्त्रिरह्नो॑ भा॒गं दध॑तीमयातम् ॥
र॒यिम् । सु॒ऽक्ष॒त्रम् । सु॒ऽअ॒प॒त्यम् । आयुः॑ । सु॒ऽवीर्य॑म् । ना॒स॒त्या॒ । वह॑न्ता । आ । ज॒ह्नावी॑म् । सऽम॑नसा । उप॑ । वाजैः॑ । त्रिः । अह्नः॑ । भा॒गम् । दध॑तीम् । अ॒या॒त॒म् ॥
rayim | su-kṣatram | su-apatyam | āyuḥ | su-vīryam | nāsatyā | vahantā | ā | jahnāvīm | sa-manasā | upa | vājaiḥ | triḥ | ahnaḥ | bhāgam | dadhatīm | ayātam
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4×11
Balanced and enumerative; lists boons with a steady, prosperous cadence.
Grounds the listener in stability and confidence; supports a sense of ‘enoughness’ and ordered vitality.
- रयिम् (rayim)
- Literal: wealth, treasure. Symbolic: plenitude of being; inner resources and support
- सुक्षत्रम् (sukṣatram)
- Literal: good rule. Symbolic: right inner governance; illumined order of faculties
- स्वपत्यम् (svapatyam)
- Literal: good offspring/lineage. Symbolic: noble formations born of the soul—virtues, works, realizations
- आयुः (āyuḥ)
- Literal: life, lifespan. Symbolic: continuity of conscious force; sustained prāṇa for the path
- सुवीर्यम् (suvīryam)
- Literal: heroic power. Symbolic: courage and capacity to conquer inner resistance
- सऽमनसा (sa-manasā)
- Literal: with one mind. Symbolic: inner unanimity; harmonised intention
- वाजैः (vājaiḥ)
- Literal: with vāja (prize/force). Symbolic: effective energies of accomplishment; dynamic power
- जहनावीम् (jahnāvīm)
- Literal: Jahnāvī (Ganga epithet/name). Symbolic: flowing consciousness-force that purifies and orders life
- त्रिः अह्नः भागम् (triḥ ahnaḥ bhāgam)
- Literal: triple portion of the day. Symbolic: threefold rhythm of practice; balanced distribution of energy across cycles
Invocatory praise in Soma setting; enumerates boons typically requested from Aśvins (health, longevity, strength, progeny), framed as inner attainments
When seeking wholeness—health, longevity, strength, and auspicious governance; also at daily rhythm points (morning/noon/evening) in devotional use.
Recitation as praise and request for boons; establishing auspicious rhythm and harmony in the sacrificer’s life.
Daily chant to stabilize routine and invite holistic prosperity (clarity, energy, creativity, longevity of effort).
rayi-: not mere wealth; from a sense of 'possession/abundance' as substantive fullness. kṣatra (in sukṣatra-) from root-field of power/protection; psychologically 'inner sovereignty' that guards the right movement. √vīra (in suvīrya-) points to effective force/heroism. √vah 'carry' indicates the gods as bearers of realised energies. vāja-: strength/plenitude (often victorious), supporting inner development. triḥ ahnaḥ bhāgam: triple division evokes the Vedic triad (dawn/noon/evening; or three planes), i.e., ordered measure of consciousness under ṛta.
Ṛta as measure/portion (bhāga), integration of mind (samanasā), plenitude of force (vāja)
The ‘triple portion of the day’ is a direct symbol of ṛta as rhythmic order; prosperity follows rhythm.
Sukṣatra implies truth-governance—mind ruling by light rather than impulse.
Creation as sustained formation (offspring) and increase (rayi) under right law.
Vedic integralism: prosperity is an expression of ordered consciousness, not opposed to spirituality.
threefold day (morning/noon/evening implied)
River = flowing, purifying consciousness; threefold day = structured sadhana rhythm and balanced expenditure of force.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins arrive as bearers of a package of boons to Jahnā́vī who 'sets the triple portion of the day.' Mythically it is benefaction; inwardly it is the descent of harmonised twin energies that establish ṛta’s measured distribution across the cycles/planes of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vah (vahantā) from PIE *weh₁- 'carry'; √dhā (dadhatīm) from PIE *dʰeh₁- 'put, place' (Greek tithēmi); √yā (ayātam) from PIE *h₁ey- 'go'. The compounding (su-kṣatra, su-vīrya) reflects inherited Indo-European evaluative prefixation patterns.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the Aśvins as transmitters of concrete inner powers (rayi, kṣatra, vīrya) rather than abstract blessings. The reciprocity is an alignment of 'one-mindedness' (samanasā): the human receptacle orders life by ṛta (bhāga), and the devatā supplies the force to sustain it.
Establish a threefold daily rhythm of practice; invite plenitude (rayi) and right governance (sukṣatra) in the inner being.
maṇipūra (governance/agency) and anāhata (harmonious consent)
sama-vṛtti (equal inhale/exhale) to cultivate samanasā (one-mindedness).
Sattvic stability with quiet power.
Use as a ‘daily alignment’ mantra: morning—set intention; midday—recollect and correct; evening—offer and release. Feel the Aśvins carrying the needed forces into each phase.
Tri-svara; keep udātta clarity on rayiṃ, nāsatyā, vājaiḥ; let the list of boons be evenly articulated.
Slightly separate the boon-list with micro-pauses without breaking sandhi flow; maintain steady 11-syllable pacing.
sukṣatraṃ: retroflex ṣ + tr cluster, svapatyam: sv- onset clean; ty crisp, suvīryam: long ī; ry cluster, jahnāvīm: aspirate h lightly; long īm nasalized, trir ahno: trir as one unit; avoid adding vowel
Calm, full, ‘prosperous’ resonance in the chest.
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