Rig Veda 10.24.5: Mandala 10, Sukta 24, Mantra 5
Sukta 10.24
- Rishi
- Vimadá
- Devata
- Nāsatyau with Viśve Devāḥ as witnessing collective
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Bhayankara
विश्वे देवा अकृपन्त समीच्योर्निष्पतन्त्योः । नासत्यावब्रुवन्देवाः पुनरा वहतादिति ॥
víśve devā́ akṛpanta samīcyór níṣ-patantyoḥ | nā́satyāv abruvan devā́ḥ púnar ā́ vahatā́d íti ||
सब देवता परेशान हो गए जब दोनों शक्तियाँ मिलके बाहर आईं। देवताओं ने नासत्य से कहा कि इसे वापस लाओ।
Word by Word
- विश्वे
- allAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot विश्व (प्रातिपदिक) सर्व
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot देव (प्रातिपदिक)
- अकृपन्त
- became agitated / were angeredVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, बहुवचनRoot कृप् (धातु; ‘to be agitated/angry, to be moved’)
- समीच्यौः
- of the two facing/meeting (ones)Adjectiveस्त्रीलिङ्ग, षष्ठी, द्विवचन (वेदिक रूप)Role सम्बन्ध (षष्ठी)Root समीचि (प्रातिपदिक; ‘facing/turned towards, meeting’)
- निष्पतन्त्योः
- of the two rushing outParticiple (Adjectival)स्त्रीलिङ्ग, षष्ठी, द्विवचन (वर्त्तमान कृदन्त: शतृ)Role सम्बन्ध (षष्ठी)Root निष् + पत् (धातु; ‘to fly/fall, rush out’) → पतन्ती (कृदन्त)
- नासत्यौ
- the two Nāsatyas (Aśvins)Noun (proper/epithet)पुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot नासत्य (प्रातिपदिक; अश्विनौ)
- अब्रुवन्
- saidVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, बहुवचनRoot ब्रू (धातु; ‘to speak’)
- देवाः
- the godsNounपुंलिङ्ग, द्वितीया, बहुवचन (छन्दसि प्रथमा-द्वितीया-समास/रूपसाम्य सम्भव; अर्थतः संबोधन/कर्म)Role कर्म (उक्तेः विषयः) / सम्भाव्य संबोधनRoot देव (प्रातिपदिक)
- पुनः
- againIndeclinableअव्ययRoot पुनः (अव्यय)
- आ
- hither, backIndeclinable (preverb)अव्ययRoot आ (उपसर्ग/अव्यय)
- वहतात्
- let the two carry/bringVerbलोट् (imperative), परस्मैपद, 3 पुरुष, द्विवचनRoot वह् (धातु; ‘to carry, convey’)
- इति
- thusIndeclinableअव्ययRoot इति (अव्यय)
Sandhi Notes
- पदच्छेद (सम्भाव्य): विश्वे देवाः अकृपन्त समीच्यौः निष्पतन्त्योः । नासत्यौ अब्रुवन् देवाः पुनः आ वहतात् इति ॥ 1) ‘समीच्योर्निष्पतन्त्योः’ = ‘समीच्यौः’ (षष्ठी-द्विवचन, वेदिक) + ‘निष्पतन्त्योः’ (षष्ठी-द्विवचन)
- संधिः: औः + नि- → ओर्नि- (ओर् + नि). 2) ‘देवाः पुनरा’ = ‘देवाः’ + ‘पुनः’ + ‘आ’
- विसर्ग-सन्धि: पुनः + आ → पुनरा. 3) ‘वहता॒दिति’ = ‘वहतात्’ + ‘इति’
- त् + इ → ति (व्यञ्जन-सन्धि). 4) ‘अब्रुवन्दे॒वाः’ = ‘अब्रुवन्’ + ‘देवाः’
- न् + द → न्द (अनुस्वार/नकार-सन्धि)
The meaning
Outer meaning
All the gods were concerned as the two sprang forth from their union; the gods told the Nāsatyas: ‘Bring it/them back again.’
Inner meaning
When the twin powers (Aśvins) release a potent essence from the converged currents, the whole system of divine faculties (Viśve Devāḥ = the totality of awakened powers in us) responds—‘akṛpanta’ indicates a stirring of concern or intense attention, because a new force has emerged and must be rightly integrated. ‘Niṣpatantyoḥ’—as something springs out—suggests an uprush of energy or delight that can overshoot, disperse, or destabilize if not brought back into right circulation. Therefore the gods ask: ‘punar ā vahatāt’—carry it back: return the extracted Soma/force into the ordered movement of the being, so the new delight becomes stable, serviceable, and harmonized with Ṛta.
Universal truth
Revelation and release must be integrated; spiritual energies that surge outward need conscious return into balance and right order to become enduring transformation.
Themes
restoration motif, divine concern, Aśvins as restorers, reintegration
The seer
- Rishi
- Vimadá
- Other hymns
- Rig Veda 10.24.4-6
Family tradition
Mythic-psychological narration within Vimadá’s hymn: the emergence and reintegration of a released essence under Aśvin guidance.
Significance
The seer highlights a crucial yogic caution: after awakening, the whole inner ‘pantheon’ must coordinate; the helpers are asked to stabilize what has been released.
The deity
- Devata
- Nāsatyau (Aśvins) with Viśve Devāḥ as witnessing powers
- Epithets
- Nāsatyau, Divine bringers-back (implicit in vahatāt)
- Related deities
- Soma, Indra, Agni, Uṣas
Cosmic role
Aśvins regulate transitions and restore equilibrium; Viśve Devāḥ represent the integrated cosmic order active in the sacrifice.
Inner power
Stabilization and reintegration: ensuring that emergent delight/energy returns into a sustainable harmony rather than dispersing.
In ritual
Where it is used
Aśvin/Viśve Devāḥ recitation in sequences acknowledging collective divine powers
विश्वे॑ दे॒वा अ॑कृपन्त समी॒च्योर्नि॒ष्पत॑न्त्योः । नास॑त्यावब्रुवन्दे॒वाः पुन॒रा व॑हता॒दिति॑ ॥
विश्वे॑ । दे॒वाः । अ॒कृ॒प॒न्त॒ । स॒म्ऽई॒च्योः । निः॒ऽपत॑न्त्योः । नास॑त्यौ । अ॒ब्रु॒व॒न् । दे॒वाः । पुनः॑ । आ । व॒ह॒ता॒त् । इति॑ ॥
viśve | devāḥ | akṛpanta | sam-īcyoḥ | niḥ-patantyoḥ | nāsatyau | abruvan | devāḥ | punaḥ | ā | vahatāt | iti
44
4 × ~11 syllables
Narrative with a communal ‘gathering’ feel; the cadence tightens on the imperative
Produces alertness and containment—like drawing a rising force back into the center.
- विश्वे देवाः (viśve devāḥ)
- Literal: all the gods. Symbolic: the totality of awakened divine faculties/powers in the being
- अकृपन्त (akṛpanta)
- Literal: were moved/concerned. Symbolic: intense attentive response; protective care for right integration
- समीच्योः (samīcyoḥ)
- Literal: from the united pair/convergence. Symbolic: from integrated currents/dualities
- निष्पतन्त्योः (niṣpatantyoḥ)
- Literal: as they sprang forth. Symbolic: uprising release of energy/delight that may scatter if unmanaged
- पुनरा वहतात् (punar ā vahatāt)
- Literal: bring back again. Symbolic: re-integrate the released force into stable consciousness and rhythm of life
- नासत्यौ (nāsatyau)
- Literal: the Nāsatyas. Symbolic: reliable harmonizers who can restore balance
Narrative-remembering verse in Aśvin context; supports the motif of restoration/return (punaḥ ā vah-)—used where the rite seeks recovery of lost harmony/essence.
At points of transition in rites (emergence/return motifs), or when seeking restoration of balance after a surge of energy
Recitation accompanying a ‘bringing back’ gesture—returning attention to the altar/fire; symbolic reintegration
After intense meditation or emotional release, chant to ‘bring back’ the energy into calm embodiment and ordered life-action.
√vah ‘carry, convey’ (PIE *weǵʰ- ‘to carry/transport’; cf. Latin vehō). niṣ-pat ‘fly out’ from √pat (PIE *pet- ‘to fly’; cf. Greek pétomai). akṛpanta from √kṛp ‘to lament/pity/be anxious’—a moral-affective shading in the gods, signaling cosmic solicitude for order.
cosmic care for Ṛta (gods concerned when dispersion occurs), restoration (punaḥ-ā as reintegration), collective divine sanction (Viśve Devāḥ)
The command to return indicates restoring the force to Ṛta—right placement and measure.
Truth-power must be carried back into truthful living; otherwise it becomes unstable experience.
Emergence from union and subsequent ordering—creation requires both release and arrangement.
Integral transformation: realization must descend and organize the nature, not remain a fleeting ascent.
dawn-to-day transition (implied by Aśvin context)
A surge of subtle energy/delight rises (like a spring); the gods call for its return into channels—stable circulation in mind, life, body.
- What is the primary Vedic 'mythologem' present in this verse?
- A myth of loss/dispersion and commanded restoration: something vital springs away from a unified state (samīcī → niṣpat), prompting the gods to urge the Aśvins to bring it back. Psychologically, when integrated energies disperse, higher powers demand reintegration through the saving twins.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pat ‘fly’ and √vah ‘carry’ are stable IE poetic-ritual verbs, used for swift motion and conveyance of divine gifts. The preverb system (niṣ-, ā-, punaḥ) shows the inherited Indo-European capacity to encode fine directional semantics.
- What is the relationship between the Rishi and the Devata here?
- The rishi reports a divine directive: the gods collectively authorize the Aśvins’ restorative action. This frames the hymn as not merely request but recollection of precedent—mythic memory strengthens present invocation.
Integration after awakening: recall scattered energy into the heart and breath; stabilize delight into calm strength.
anāhata (integration) and mūlādhāra (grounding)
Lengthen exhale (inhale 4, exhale 8) for 9 rounds while mentally repeating ‘punar ā’ to draw energy back
Contained luminosity; grounded wonder
If meditation produces ‘upward rush’, consciously return awareness to the breath, heart, and feet; offer the experience to the inner gods; ask the Aśvins to ‘carry it back’ into balanced living.
Recension-based; the imperative ‘ā vahatāt’ should be articulated clearly with proper accent as taught in the tradition.
Mark the shift from narrative to command: soften on ‘akṛpanta’ (concern), firm on ‘punar ā vahatāt’.
viśve: ‘śv’ conjunct clean, devāḥ: visarga audible before pause, akṛpanta: roll ‘kṛ’ with clear vocalic ṛ, samīcyor: long ī; ‘cy’ palatal, niṣpatantyoḥ: retroflex ṣ; keep ‘tyoḥ’ as a conjunct, abruvan: light ‘br’, vahatāt: aspirate ‘h’; long ā; final ‘t’ crisp
Attentive, slightly cautionary but not fearful; clear command tone at the end.
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