Rig Veda 1.112.2: Mandala 1, Sukta 112, Mantra 2
Sukta 1.112
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Aśvins
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
युवोर्दानाय सुभरा असश्चतो रथमा तस्थुर्वचसं न मन्तवे । याभिर्धियोऽवथः कर्मन्निष्टये ताभिरू षु ऊतिभिरश्विना गतम् ॥
yuvór dā́nāya su-bhárā asaścáto rátham ā́ tasthur vacasáṃ ná mántave | yā́bhir dhíyo ávathaḥ kármann iṣṭáye tā́bhir ū́ ṣú ūtíbhir aśvínā ā́ gatam ||
अश्विन भाइयों का रथ खड़ा हो गया है, वो भी भरा हुआ तोहफे ले के। यह इसलिए कि बात समझ में आए। जिस मदद से तुम लोगों के अच्छे खयालों को काम में सही रिज़ल्ट देने में बचाते हो, उसी मदद से जल्दी आओ।
Word by Word
- युवोः
- of you twoPronounषष्ठी (Genitive), द्विवचनRole सम्बन्ध (Genitive relation)Root युवम् (युष्मद्-द्विवचन-प्रातिपदिक) / युष्मद्
- दानाय
- for giving / for a giftNounचतुर्थी (Dative), एकवचन, नपुंसकलिङ्गRole सम्प्रदानRoot दान (√दा ‘to give’)
- सुभराः
- well-bearing / bringing good loadsAdjectiveप्रथमा (Nominative), बहुवचन, पुंलिङ्गRole कर्तृ (विशेषण of implied subject)Root सु-भर (भर ‘bearing, bringing’ with उपसर्ग सु-)
- असश्चतः
- not clinging (to anything) / unattachedVerb (participle)वर्तमान कृदन्त (शतृ/शानच्-type), प्रथमा बहुवचन, पुंलिङ्गRole कर्तृRoot √सच् ‘to accompany, follow, be attached’ (with privative/negative nuance in context)
- रथम्
- chariotNounद्वितीया (Accusative), एकवचन, पुंलिङ्गRole कर्मRoot रथ
- आ
- towards, up toIndeclinableउपसर्ग (preverb) to √स्थाRoot आ (उपसर्ग/निपात)
- तस्थुः
- they have stood / they took their standVerbलिट् (Perfect), प्रथमपुरुष, बहुवचनRole कर्तृRoot √स्था ‘to stand’
- वचसम्
- speech, utteranceNounद्वितीया (Accusative), एकवचन, नपुंसकलिङ्गRole कर्म (object of an implied act like ‘to heed/accept’)Root वचस्
- न
- notIndeclinableनिषेधRoot न
- मन्तवे
- for thought, for reflectionNounचतुर्थी (Dative), एकवचन, पुंलिङ्गRole सम्प्रदान / प्रयोजनRoot मन्तु (from √मन् ‘to think’)
- याभिः
- by which (means)Pronounतृतीया (Instrumental), बहुवचन, स्त्रीलिङ्गRole करणRoot यद् (relative pronoun)
- धियः
- insights, thoughtsNounद्वितीया (Accusative), बहुवचन, स्त्रीलिङ्गRole कर्मRoot धी
- अवथः
- you two help / protectVerbलट् (Present), मध्यमपुरुष, द्विवचनRole कर्तृRoot √अव् ‘to help, protect’
- कर्मन्
- in the rite / in the actionNounसप्तमी (Locative), एकवचन, नपुंसकलिङ्गRole अधिकरणRoot कर्मन्
- इष्टये
- for the sacrifice (offering)Nounचतुर्थी (Dative), एकवचन, स्त्रीलिङ्गRole सम्प्रदान / प्रयोजनRoot इष्टि (from √यज् ‘to worship, sacrifice’)
- ताभिः
- with thosePronounतृतीया (Instrumental), बहुवचन, स्त्रीलिङ्गRole करणRoot तद् (demonstrative pronoun)
- ऊ
- indeedIndeclinableनिपातRoot ऊ (निपात; emphatic/asseverative)
- षु
- just, surelyIndeclinableनिपातRoot षु (निपात; enclitic intensifier)
- ऊतिभिः
- with helps, with aidsNounतृतीया (Instrumental), बहुवचन, स्त्रीलिङ्गRole करणRoot ऊति
- अश्विना
- O Aśvins (you two)Noun (proper) / Adjective used as substantiveसम्बोधन/प्रथमा (Vocative/Nominative), द्विवचन, पुंलिङ्गRole सम्बोधनRoot अश्विन् (dual deity name)
- गतम्
- come! / go (hither)!Verbलोट् (Imperative), मध्यमपुरुष, द्विवचनRole कर्तृ (addressed agents)Root √गम् ‘to go’
Sandhi Notes
- Sandhi resolution (padapāṭha-style): युवोर्दानाय → युवोः दानाय (visarga before d- becomes r)
- रथमा तस्थुः → रथम् आ तस्थुः (m + ā sandhi)
- धियोऽवथः → धियः अवथः (visarga before vowel becomes ’)
- ताभिरू षु ऊतिभिः → ताभिः ऊ षु ऊतिभिः (instrumental plural -भिः; ū and ṣu are separate nipātas). Accent marks in the saṃhitā are retained in the given text but not re-applied per pada here
The meaning
Outer meaning
The Aśvins’ richly laden chariot stands ready for giving; they are asked to come with the aids by which they protect inspired thoughts in the work toward the desired goal.
Inner meaning
The twin powers of swift right action and luminous discernment (Aśvins) are invoked to “take their seat” in the seeker’s being so that speech (vac) ripens into understanding (mantā/manas). Their help is the rapid, practical intervention of higher consciousness that guards dhī (inspired intelligence) while the inner work (karman) moves toward iṣṭi—what the soul truly seeks.
Universal truth
When higher guidance is invited and given a place within, expression becomes comprehension; protected inspiration can be steadily applied in action until the intended inner fulfillment is reached.
Themes
divine-chariot, mantra-realization, protection-of-thought, gift-bestowal
The seer
- Rishi
- Gautama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- Rig Veda 1.112 (Aśvin hymn, multiple verses)
Family tradition
Gautama lineage of seer-poets; hymns often emphasize luminous intelligence (dhī) and right guidance.
Significance
As a Gautama seer, he voices an aspiration for safeguarded inspiration and effective divine help—typical of the inner yajña where thought must become truth-seeing and action must become right action.
The deity
- Devata
- Aśvins
- Epithets
- Nāsatyā, Dasrā, divó napātā (heaven’s youth in later usage), swift helpers (āśu-ūtayaḥ)
- Related deities
- Uṣas, Sūrya, Indra, Agni, Sarasvatī
Cosmic role
Twin healers and rescuers who bring timely aid, restore wholeness, and initiate transitions (darkness to light, danger to safety).
Inner power
The paired forces of rapid illumination and practical right-acting that intervene in crises of consciousness, convert intention into effective movement, and heal the split between knowledge and action.
In ritual
Where it is used
Aśvin invocation in soma/pressing-related praise cycles and general āhuti-invocations; also suitable for dawn-oriented offerings.
यु॒वोर्दा॒नाय॑ सु॒भरा॑ अस॒श्चतो॒ रथ॒मा त॑स्थुर्वच॒सं न मन्त॑वे । याभि॒र्धियोऽव॑थ॒: कर्म॑न्नि॒ष्टये॒ ताभि॑रू॒ षु ऊ॒तिभि॑रश्वि॒ना ग॑तम् ॥
यु॒वोः । दा॒नाय॑ । सु॒ऽभराः॑ । अ॒स॒श्चतः॑ । रथ॑म् । आ । त॒स्थुः॒ । व॒च॒सम् । न । मन्त॑वे । याभिः॑ । धियः॑ । अव॑थः । कर्म॑न् । इ॒ष्टये॑ । ताभिः॑ । ऊँ॒ इति॑ । सु । ऊ॒तिऽभिः॑ । अ॒श्वि॒ना॒ । आ । ग॒त॒म् ॥
yuvoḥ | dānāya | su-bharāḥ | asaścataḥ | ratham | ā | tasthuḥ | vacasam | na | mantave | yābhiḥ | dhiyaḥ | avathaḥ | karman | iṣṭaye | tābhiḥ | oṃ iti | su | ūti-bhiḥ | aśvinā | ā | gatam
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4 pādas × 12 syllables (probable; traditional assignment for this Aśvin refrain section)
Long, forward-driving cadence suited to invocation and movement (ā-gatam).
Builds a sense of swift approach and accumulating assistance; supports a feeling of being ‘carried’ by divine momentum.
- रथम् (ratham)
- Literal: chariot. Symbolic: the moving vehicle of the gods—ordered energetic instrumentation of the sadhana; the dynamic body-mind complex aligned to higher forces
- दानाय (dānāya)
- Literal: for giving. Symbolic: descent of grace, energies, and capacities from the higher plane into the seeker
- सु-भराः (su-bharāḥ)
- Literal: bearing well / richly laden. Symbolic: abundant inner resources: clarity, strength, healing, right timing
- वचसम् (vacasam)
- Literal: word, utterance. Symbolic: the expressive power of consciousness; mantra-voice; formulation of truth
- मन्तवे (mantave)
- Literal: for understanding, for thought. Symbolic: ripening of mind into illumined comprehension (manas becoming manīṣā)
- धियः (dhiyo)
- Literal: inspired thoughts. Symbolic: seer-intelligence, intuitive cognition that must be protected from distortion
- कर्मन् (karman)
- Literal: work, action. Symbolic: inner sacrifice—disciplined practice, transformation through works
- इष्टये (iṣṭaye)
- Literal: for the desired aim. Symbolic: the soul’s chosen fulfillment; the true intention (psychic will)
Invocation in the Aśvin cycle: emphasizes readiness of the divine chariot and protection of dhī during ritual work
At invocations calling the Aśvins to the sacrifice, especially in sequences emphasizing help and rescue; symbolically aligned with early morning transitions.
Calling the deities to ‘come’ (ā-gatam), offering praise/mantra as oblation of speech.
Use as a pre-practice invocation: before meditation, study, or healing work—asking that speech become understanding and that inspiration be protected in action.
< √ (sthā) ‘stand, establish’ (perfect). (dat.) from √ (man) ‘think’ → understanding/mind; the phrase vacasam na mantave marks the transformation of utterance into realized cognition. (a-saśc-at) from √ (sac) ‘to follow, accompany, cling’ with privative a-: ‘not failing to accompany’.
mantra to realization (vacas → manas), protection of dhī (inspired mind), steadfast divine support (asaścataḥ)
Aśvin help is ‘timely’—restoring right measure and right movement in the seeker’s life-force and mind.
Vāc ripening into mantā signals movement from formulation to truth-understanding.
Transformation rather than ex nihilo creation: the fashioned word becomes an instrument of awakened mind.
Proto-Vedāntic and Yogic psychology (Aurobindo/Kashyap style): gods as powers of consciousness acting in the inner sacrifice.
dawn (implicit Aśvin/Uṣas adjacency)
The ‘chariot’ is the organized psycho-physical vehicle; dawn-time indicates the threshold where obscurity yields to clarity—ideal for converting vāc into illumined understanding.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ gift-laden chariot stands ready: the mythic motif of the swift divine vehicle that arrives to aid and heal. Inwardly, it is the stabilization of supportive forces so that the spoken word becomes living understanding and the inspired thoughts are protected in the work.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sthā ‘stand’ is a major PIE root (*steh₂-). The establishment of the chariot (tasthuḥ) is an inherited poetic way to express readiness and presence of divine power.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the work (karman) and the word (vacas) and asks that they mature into understanding (mantave). The Aśvins’ reciprocity is protection of dhī and the steady, unfailing accompaniment of their aids.
Invite the ‘twin’ faculties: swift discernment + swift right response; contemplate vāc becoming mantā (speech becoming understanding).
viśuddha (vāc) integrating with ājñā (understanding/vision)
Moderate nāḍī-śodhana 6–6 or 6–6–6 (inhale-hold-exhale) while mentally repeating ā-gatam at the end.
From scattered mental speech to unified, directive insight.
Begin work/meditation by offering your intention (iṣṭi) inwardly; chant once slowly, then feel a ‘seat’ established in the heart-mind where inspiration is protected from haste and doubt.
Use Vedic three-tone: udatta (raised), anudatta (lower), svarita (falling). In app delivery, mark udātta on key invocatory words (e.g., aśvinā, ā, gatam) per śākhā notation when available.
Maintain the cadence of Jagatī: each pāda flows in 12 syllables; lightly emphasize the refrain tail ‘tābhir ū ṣu ūtibhir aśvinā gatam’ as the summoning peak.
(yuvóḥ): visarga-like ḥ at end; keep ‘oḥ’ rounded., - (sú-bharāḥ): clear ‘su’ and aspirated ‘bh’., (vácasam): short a’s; ‘c’ as ‘ch’ (palatal) in Vedic recitation traditions., (dhíyaḥ): ‘dh’ voiced aspirate; final ḥ lightly released., (ūtíbhiḥ): long ū; ‘bh’ aspirated.
Clear, bright, inviting; slightly rising energy into the final ‘ā-gatam’.
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