Rig Veda 1.180.3: Mandala 1, Sukta 180, Mantra 3
Sukta 1.180
- Devata
- Aśvinau, the twin powers of swift help, healing, and luminous integration
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
युवं पय उस्रियायामधत्तं पक्वमामायामव पूर्व्यं गोः । अन्तर्यद्वनिनो वामृतप्सू ह्वारो न शुचिर्यजते हविष्मान् ॥
yuváṃ páya usríyāyām adhattam pakvám āmā́yām áva pū́rvyaṃ góḥ | antár yád vaníno vām ṛtapsū́ hvāró ná śucír yájate havíṣmān ||
तुम दोनों ने उस चमकदे इंसान में ताकत डाल दी। तुमने पुरानी रोशनी को कच्चे से पक्का कर दिया। जब इंसान के अंदर सच्चाई की धार होती है, तब वो इंसान साफ हो के पूजा करता है।
Word by Word
- युवाम्
- you twoPronounद्विवचनम्, द्वितीया/प्रथमा (वैदिके प्रथमा-द्वितीययोः रूपसाम्यं)Role कर्तृ (क्रियायाः कर्तारौ) / संबोधन-भावःRoot युव (सर्वनाम-प्रातिपदिक)
- पयः
- milkNounनपुंसकलिङ्गम्, एकवचनम्, द्वितीयाRole कर्मRoot पयस् (प्रातिपदिक)
- उस्रियायाम्
- in/into the red (dawn-)cow; in the cowNounस्त्रीलिङ्गम्, एकवचनम्, सप्तमीRole अधिकरणRoot उस्रिया (प्रातिपदिक)
- अधत्तम्
- you two placed/putVerbलुङ् (अorist), परस्मैपदम्, मध्यमपुरुषः, द्विवचनम्Role क्रियाRoot धा (धातु)
- पक्वम्
- ripe, cookedAdjectiveनपुंसकलिङ्गम्, एकवचनम्, द्वितीया (पयः इति कर्मणः विशेषणम्)Role कर्म (विशेषणरूपेण)Root पक्व (कृदन्त/विशेषण-प्रातिपदिक; √पच्)
- आमायाम्
- in the raw (state)Nounस्त्रीलिङ्गम्, एकवचनम्, सप्तमीRole अधिकरणRoot आमा (प्रातिपदिक)
- अव
- down; forthIndeclinableउपसर्ग/निपातRoot अव
- पूर्व्यम्
- ancient, primevalAdjectiveपुंलिङ्गम्, एकवचनम्, द्वितीया (गोः इति षष्ठ्यर्थे संबद्धम्) / अथवा नपुंसकं कर्मविशेषणम्Role कर्म (विशेषणरूपेण) / सम्बन्धRoot पूर्व्य (विशेषण-प्रातिपदिक)
- गोः
- of the cowNounस्त्रीलिङ्गम् (वैदिके गोः बहुधा), एकवचनम्, षष्ठीRole सम्बन्ध (षष्ठी)Root गो (प्रातिपदिक)
- अन्तः
- withinIndeclinableअव्यय (स्थानवाचक)Role अधिकरण (अन्तर्भावः)Root अन्तः
- यत्
- whichPronounनपुंसकलिङ्गम्, एकवचनम्, प्रथमा/द्वितीया (सम्बन्धक-यत्)Role कर्तृ/कर्म (अन्वयापेक्षया)Root यद् (सर्वनाम-प्रातिपदिक)
- वनिनः
- of the wood/forest-dweller; of the one in the thicketNounपुंलिङ्गम्, एकवचनम्, षष्ठीRole सम्बन्ध (षष्ठी)Root वनिन् (प्रातिपदिक)
- वाम्
- to/for you two; of you twoPronounद्विवचनम्, षष्ठी/चतुर्थी (एन्क्लिटिक)Role सम्प्रदान/सम्बन्ध (अन्वयापेक्षया)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- ऋतप्सू
- among the waters of ṛta; in the true watersAdjective/Nounपुंलिङ्गम्, बहुवचनम्, सप्तमी (वैदिक-समासान्त) / अथवा विशेषणरूपेणRole अधिकरणRoot ऋतप्सु (प्रातिपदिक; ऋत + अप्सु)
- ह्वारः
- the invoker/callerNounपुंलिङ्गम्, एकवचनम्, प्रथमाRole कर्तृRoot ह्वार (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपातRoot न
- शुचिः
- bright, pureAdjectiveपुंलिङ्गम्, एकवचनम्, प्रथमा (ह्वारः इति कर्तुः विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root शुचि (प्रातिपदिक)
- यजते
- worships, sacrificesVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot यज् (धातु)
- हविष्मान्
- possessing oblationAdjectiveपुंलिङ्गम्, एकवचनम्, प्रथमा (यजते इति कर्तुः विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root हविष्मन्त् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (pada-splitting): युवं→युवाम् (dual pronoun form used for the pair)
- उस्रियायामधत्तम् = उस्रियायाम् + अधत्तम्
- पक्वमा॒माया॒मव = पक्वम् + आमायाम् + अव
- पूर्व्यं गोः = पूर्व्यम् + गोः
- अन्तर्यद्वनिनो = अन्तः + यत् + वनिनः
- वामृतप्सू = वाम् + ऋतप्सू
- शुचिर्यजते = शुचिः + यजते. Accent marks are retained from the saṃhitā text
- pada forms shown are sandhi-resolved
The meaning
Outer meaning
The Aśvins place nourishing milk/essence in the usriyā (cow/bright one) and bring the ancient cow from an unripe state to ripeness. When the desiring powers are held within the truth-streams, a pure offerer performs the inner sacrifice like a bright kindler.
Inner meaning
The twin divine helpers (Aśvins) effect an alchemy in the seeker: they install the sustaining essence (payaḥ—inner nourishment, clarity, joy-substance) into the illumined aspiration (usriyā as the radiant quest). They mature what is still raw in our nature (āmā) into ripened consciousness (pakva). When the impulsions of desire (vaninaḥ) are gathered and governed within the currents of ṛta (truth-order), the inner being becomes śuci (purified) and the psychic fire offers the oblation from within—self-giving rather than outer rite.
Universal truth
Spiritual growth is maturation: the raw impulses are not merely suppressed but ripened by truth and right rhythm, until offering becomes spontaneous from a purified center. Grace works as an integrating help that turns instinct into conscious aspiration.
Themes
inner sacrifice, transformation of desire, recovery/manifestation of Light (go), truth-streams (ṛta in the waters)
The seer
- Other hymns
- Rig Veda 1.180.1, Rig Veda 1.180.2, Rig Veda 1.180.4, Rig Veda 1.180.5, Rig Veda 1.180.6, Rig Veda 1.180.7
Significance
The seer-voice here is that of a practitioner of inner yajña: the emphasis falls on ripening the ‘raw’ nature into a truth-held movement, revealing an experiential psychology typical of the Aurobindonian reading—transformation rather than mere petition.
The deity
- Devata
- Aśvinau (Nā́satyā)
- Epithets
- Dasrā (wondrous doers), Nāsatyā (true ones), Nārā (strong young lords/men), Sūdānū (givers of good gifts)
- Related deities
- Uṣas, Sūrya, Agni, Indra, Soma
Cosmic role
Twin powers of transition and swift succour; mediators between Night and Dawn, between disorder and harmony; healers who restore right functioning and bring the light’s increase.
Inner power
The double force that reconciles and integrates: intuition + dynamic life-force, or discernment + effective action, enabling maturation (pakva) and purification (śuci) so the inner sacrifice can proceed.
In ritual
Where it is used
Aśvinaśastra / Aśvin invocation within Soma-related sequences (general Aśvin praise usage)
यु॒वं पय॑ उ॒स्रिया॑यामधत्तं प॒क्वमा॒माया॒मव॒ पूर्व्यं॒ गोः । अ॒न्तर्यद्व॒निनो॑ वामृतप्सू ह्वा॒रो न शुचि॒र्यज॑ते ह॒विष्मा॑न् ॥
यु॒वम् । पयः॑ । उ॒स्रिया॑याम् । अ॒ध॒त्त॒म् । प॒क्वम् । आ॒माया॑म् । अव॑ । पूर्व्य॑म् । गोः । अ॒न्तः । यत् । व॒निनः॑ । वा॒म् । ऋ॒त॒प्सू॒ इत्यृ॑तऽप्सू । ह्वा॒रः । न । शुचिः॑ । यज॑ते । ह॒विष्मा॑न् ॥
yuvam | payaḥ | usriyāyām | adhattam | pakvam | āmāyām | ava | pūrvyam | goḥ | antaḥ | yat | vaninaḥ | vām | ṛtapsūity ṛta-psū | hvāraḥ | na | śuciḥ | yajate | haviṣmān
44
4 pādas × ~11 syllables
Forward-driving, declarative, with a balanced lift in each pāda suited to invocation and inner assertion.
Builds a steady energised concentration; supports the sense of ‘maturing’ and ‘holding within ṛta’ through its firm cadence.
- युवम् (yuvam)
- Literal: you two. Symbolic: the dual power of swift aid and harmonising integration (Aśvins) acting in the seeker
- पयः (payaḥ)
- Literal: milk, nourishing sap. Symbolic: inner sustenance—clarity, strength, delight that feeds the growth of consciousness
- उस्रिया (usriyā)
- Literal: the shining one; cow; dawnlike radiance. Symbolic: illumined aspiration / radiant seeker-force that can receive the higher nourishment
- पक्वम् (pakvam)
- Literal: ripe, cooked. Symbolic: matured consciousness; transformed nature ready for right action
- आमाया (āmāyā)
- Literal: raw, unripe condition. Symbolic: unassimilated impulses, half-formed understanding, immature vital movements
- पूर्व्यम् गोः (pūrvyam goḥ)
- Literal: ancient (primeval) cow. Symbolic: primordial Light/Knowledge (go = rays) latent in the depths
- ऋतप्सु (ṛtapsu)
- Literal: in the waters/streams of ṛta. Symbolic: currents of truth-consciousness where movements are rightly held and guided
- वनिनः (vaninaḥ)
- Literal: desiring, eager. Symbolic: seeking impulses/vital desires that must be gathered into truth
- शुचिः (śuciḥ)
- Literal: pure, bright. Symbolic: purified psychic-vital being capable of true offering
- यजते (yajate)
- Literal: sacrifices, worships. Symbolic: inner consecration—self-offering of energies to the divine working
Aśvina-invocation in Soma and morning rites; thematically aligned with Pravargya/Gharma and Aśvina offerings (general Shrauta usage rather than a single fixed application)
Dawn or early pressing contexts; also as general Aśvin praise in recitation cycles
Invitation and praise to draw the Aśvins’ harmonising aid; inner/outer offering imagery
Use as a transformation mantra: recite when working with cravings, immaturity, or scattered impulses—aiming to ‘ripen’ them in truth-consciousness.
Key roots: √dhā ‘to place, establish’ → inner founding of force in the luminous vessel. √pac ‘to cook/ripen’ contrasts with āma ‘raw’ → transformation of unassimilated nature into mature consciousness. gó from the Vedic semantic field ‘ray/light, luminous knowledge, direction’ (not merely bovine). √van ‘to desire, win’ → desire-forces that must be taken into ṛta-streams (ṛta-psu) for purity. √yaj ‘to offer, sacrifice’ → inner act of consecration; haviṣ is the offered substance, here psychological energy made fit for the gods.
Ṛta (cosmic order as inner law), purification (śuci), maturation/assimilation of nature (pakva)
Explicit: movements become effective when held within ṛta-streams (ṛtapsu).
Purification (śuci) enables true offering; truth becomes a lived order rather than concept.
Emergence of the ‘ancient cow’ (primordial light) from unripe to ripe—an inner creation/evolution motif.
Proto-Vedāntic / integral-yogic reading (Aurobindo–Kashyap): evolution of consciousness through inner sacrifice.
Dawn/early morning (Aśvin–Uṣas adjacency implied)
Milk = inner nourishment; waters = truth-currents; cow = rays of knowledge; fire/kindler = awakened will that offers.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘cow/light’ mythologem appears as the recovery or manifestation of the primordial Go (ray-knowledge) and its maturation: the Ashvins ‘place the sap (payaḥ)’ into the luminous vessel and bring the ancient Light from an unripe state into ripeness. In the inner reading, it is the conversion of raw vitality and desire into a mature illumination fit for sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā (adhattam) aligns with PIE *dʰeh₁- ‘to put, set’ (cf. Gk τίθημι, Lat faciō in functionally related ‘make’ domains; direct cognate in Gk títhēmi). √yaj (yajate) is Indo-Iranian (*yaǵ-) ‘to worship/sacrifice’ (cf. Avestan yaz-). gó ‘cow/light’ continues PIE *gʷōus ‘cow’, but Vedic extends it poetically to ‘ray/knowledge’, a semantic elevation typical of Indo-European sacred diction.
- What is the relationship between the Rishi and the Devata here?
- The speaker positions the Ashvins not as external miracle-workers alone but as inner agents who ripen the being: they establish nourishment in the luminous faculty and guide desire-forces into ṛta-streams, enabling the ‘pure kindler’ within to offer. The reciprocity is implicit: divine help (ripening/purifying) culminates in human consecration (yajate haviṣmān).
Ripening the raw vital into a truth-held aspiration; offering from the purified center.
Anahata (purification/śuci and offering) and Ajna (truth-streams/ṛta guidance)
Nadi shodhana (gentle alternate-nostril) to ‘hold’ impulses in a balanced current; finish with soft kumbhaka if comfortable.
Collected, clarified, quietly luminous (inner dawn).
Bring attention to a ‘raw’ habit or craving; on each pāda, feel it being gathered into a clear stream; end by offering the energy upward as fuel for right action.
Classical Vedic accenting with udatta on key verbals/nouns; follow śākhā tradition if available (recording-based recommended).
Keep the natural Vedic rise on accented syllables; avoid flattening compounds like ṛtapsū—maintain clarity of ṛta + apsu.
(yuvam): short ‘u’, soft ‘v’, (payaḥ): final visarga audible but light, (usriyāyām): ‘sr’ cluster clean; long ā sustained, (ṛtapsū): vocalic ṛ; ‘ps’ crisp, (haviṣmān): retroflex ṣ; long ā in mān
Bright, steady, slightly uplifted—like dawn clarity rather than forceful projection.
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