Rig Veda 10.64.7: Mandala 10, Sukta 64, Mantra 7
Sukta 10.64
- Devata
- Vāyu and Pūṣan
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
प्र वो वायुं रथयुजं पुरंधिं स्तोमैः कृणुध्वं सख्याय पूषणम् । ते हि देवस्य सवितुः सवीमनि क्रतुं सचन्ते सचितः सचेतसः ॥
prá vo vāyúṁ ratha-yújaṁ púraṁdhiṁ stómaiḥ kṛṇudhvam sakhyā́ya pūṣáṇam | té hí devásya savitúḥ savī́mani krátum sácante sa-cítaḥ sá-cetasaḥ ||
अपने गानों से वायु को बोलो जो रथ में जुता है। पूषन को बोलो जो दोस्ती देता है। यह दोनों सवितुर की इच्छा के साथ चलते हैं। जो लोग जाग के समझते हैं, वो इस में जुड़ जाते हैं।
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- वः
- of you; for youPronoungenitive pluralRole Sampradāna (beneficiary/for you)Root युष्मद्
- वायुम्
- Vāyu (Wind-god)Nounmasculine accusative singularRole Karma (object of praise/invocation)Root वायु (prātipadika)
- रथयुजम्
- yoking/linked to the chariot; chariot-harnessedAdjectivemasculine accusative singularRole Viśeṣaṇa of ‘वायुम्’Root रथ-युज् (prātipadika; from √युज्)
- पुरंधिम्
- Purandhi (personified Abundance/Plenty)Nounfeminine accusative singularRole Karma (co-object with ‘वायुम्’)Root पुरंधि (prātipadika)
- स्तोमैः
- with hymns, with praisesNounmasculine instrumental pluralRole Karaṇa (means)Root स्तोम (prātipadika)
- कृणुध्वम्
- make, performVerbimperative, 2nd person plural, parasmaipada (Vedic form)Role (finite verb)Root √कृ (करोति)
- सख्याय
- for friendship, for allianceNoundative singular (Vedic ending -āy)Role Sampradāna (purpose/for)Root सख्य (prātipadika)
- पूषणम्
- PūṣanNounmasculine accusative singularRole Karma (object; to be made/secured as ally)Root पूषन् (prātipadika)
- ते
- theyPronounmasculine nominative pluralRole Kartā (subject)Root तद्
- हि
- for, indeedIndeclinableparticleRoot हि
- देवस्य
- of the godNounmasculine genitive singularRole Ṣaṣṭhī-sambandhaRoot देव (prātipadika)
- सवितुः
- of SavitṛNounmasculine genitive singularRole Ṣaṣṭhī-sambandha (apposition to ‘देवस्य’)Root सवितृ (prātipadika)
- सवीमनि
- in the impelling/quickening (activity); in the ‘sāvīman’Nounneuter locative singularRole Adhikaraṇa (locus/field)Root सवीमन (prātipadika)
- क्रतुम्
- will, resolve, inspired powerNounmasculine accusative singularRole Karma (object of ‘सचन्ते’)Root क्रतु (prātipadika)
- सचन्ते
- they accompany, they attach themselves toVerbpresent indicative, 3rd person plural, ātmanepadaRole (finite verb)Root √सच् (सचते) / √सञ्ज् (Vedic ‘sac-’)
- सचितः
- accompanying; associatedAdjectivemasculine nominative pluralRole Viśeṣaṇa of ‘ते’Root सचित् (prātipadika; from sa- + √चित्)
- सचेतसः
- of one mind; like-minded, concordantAdjectivemasculine nominative pluralRole Viśeṣaṇa of ‘ते’Root स-चेतस् (prātipadika)
Sandhi Notes
- Padapāṭha-style resolution: ‘स्तोमैः कृणुध्वम्’ (no sandhi across visarga)
- ‘सख्याय पूषणम्’ (dative -āy + accusative)
- ‘देवस्य सवितुः’ (genitive apposition)
- ‘सवीमनि क्रतुम्’ (locative + accusative)
- ‘क्रतुं सचन्ते’ (anusvāra before sibilant)
- ‘सचितः सचेत्तसः’ are coordinate nominative plurals qualifying ‘ते’. Accent marks in the saṃhitā text are not re-applied here beyond the given forms
The meaning
Outer meaning
Bring forward with hymns Vāyu yoked to the chariot, and Pūṣan for friendship/companionship. For they, conscious and awakened, follow the will (kratu) in Savitṛ’s impulsion and join themselves to purposeful intelligence.
Inner meaning
The mantra calls two key helpers of the journey: Vāyu, the life-breath/prāṇa yoked to the chariot of progress, and Pūṣan, the inner guide and nourisher, invoked for comradeship—an intimate alliance with the guiding power. These forces are not mechanical: they are ‘sacitaḥ sacetasaḥ’—collected and conscious, awakened in awareness. They move in Savitṛ’s ‘savīman’—the divine impulsion that sets the evolutionary movement in motion—and they ‘join the kratu’: they align with the purposeful will/intelligence that knows the right direction. Psychologically, when prāṇa (Vāyu) and guidance (Pūṣan) are yoked and befriended, they naturally synchronize with the higher impulsion (Savitṛ) and support a luminous, effective will (kratu).
Universal truth
Right action arises when life-force and guidance are harmonized and aligned with a higher impulsion of truth. Conscious energies, yoked and befriended, become collaborators of an awakened purposeful intelligence rather than servants of impulse.
Themes
Guidance, Vital purification, Comradeship with divine powers, Activation of will
The seer
- Other hymns
- RV 1.35 (Savitṛ), RV 1.134 (Vāyu), RV 6.53 (Pūṣan), RV 10.64 (full hymn for attribution)
Family tradition
Savitṛ-linked inner-yoga tradition: aligning prāṇa and guidance with the higher impulsion and intelligent will (kratu).
Significance
The seer teaches practical integration: harness prāṇa (Vāyu) and accept guidance (Pūṣan) in a relationship of trust; then the higher impulsion (Savitṛ) naturally shapes a clear will (kratu).
The deity
- Devata
- Vāyu and Pūṣan (under Savitṛ’s impulsion)
- Epithets
- rathayujam (Vāyu yoked to the chariot), puraṃdhim (plenitude), sacitaḥ sacetasaḥ (conscious, awakened)
- Related deities
- Agni (will-flame that uses prāṇa), Aśvins (helpers of swift integration), Indra (illumined mind guiding action)
Cosmic role
Vāyu: mover of currents, carrier of offerings; Pūṣan: nourisher and path-finder; Savitṛ: impeller who sets all in right motion.
Inner power
Vāyu as regulated prāṇa enabling steady practice; Pūṣan as inner guide ensuring right direction and nourishment; Savitṛ as the higher command that awakens purposeful will (kratu).
In ritual
Where it is used
Invocations to Vāyu/Pūṣan in soma and travel/protection contexts; Savitṛ alignment motifs common in morning rites.
प्र वो॑ वा॒युं र॑थ॒युजं॒ पुरं॑धिं॒ स्तोमै॑: कृणुध्वं स॒ख्याय॑ पू॒षण॑म् । ते हि दे॒वस्य॑ सवि॒तुः सवी॑मनि॒ क्रतुं॒ सच॑न्ते स॒चित॒: सचे॑तसः ॥
प्र । वः॒ । वा॒युम् । र॒थ॒ऽयुज॑म् । पुर॑म्ऽधिम् । स्तोमैः॑ । कृ॒णु॒ध्व॒म् । स॒ख्याय॑ । पू॒षण॑म् । ते । हि । दे॒वस्य॑ । स॒वि॒तुः । सवी॑मनि । क्रतु॑म् । सच॑न्ते । स॒ऽचितः॑ । सऽचे॑तसः ॥
pra | vaḥ | vāyum | ratha-yujam | puram-dhim | stomaiḥ | kṛṇudhvam | sakhyāya | pūṣaṇam | te | hi | devasya | savituḥ | savīmani | kratum | sacante | sa-citaḥ | sa-cetasaḥ
44
4 pādas × ~11 syllables
Invocatory first half, then explanatory second half with a smooth linking flow (te hi…kratuṃ sacante).
First energizes and ‘yokes’ the breath; then settles into lucid alignment with higher will—felt as coherence and direction.
- वायु (vāyu)
- Literal: wind. Symbolic: prāṇa; life-current; movement-force in practice
- रथयुज (rathayuj)
- Literal: yoked to the chariot. Symbolic: disciplined energy harnessed for the soul’s journey
- पुरंधि (puraṃdhi)
- Literal: abundance/‘city-filling’ plenitude. Symbolic: fullness that fills the being; integrative plenty
- स्तोमैः (stomaiḥ)
- Literal: by hymns. Symbolic: rhythmic affirmation/aspiration that summons powers
- सख्याय (sakhyāya)
- Literal: for friendship/comradeship. Symbolic: intimate alliance with the inner guide; trustful cooperation
- क्रतु (kratu)
- Literal: will, intention, intelligent resolve. Symbolic: purposeful consciousness directing action
- सवितुः सवीमनि (savituḥ savīmani)
- Literal: in Savitṛ’s impulsion/course. Symbolic: higher evolutionary push; divine prompting toward right action
- सचितः सचे॑तसः (sacitaḥ sacetasaḥ)
- Literal: collected and conscious. Symbolic: gathered energies made aware; awakened functioning
Invocatory verse for calling Vāyu in soma settings and Pūṣan for safe guidance; adaptable to morning pressing associations (Vāyu’s early approach)
Morning or preparatory segments where prāṇa and right guidance are invoked; also in sequences seeking safe passage and effective action.
Calling the deities to the offering and affirming their alignment with Savitṛ’s impulsion.
Excellent as a pre-meditation ‘breath-yoking’ chant: regulate breath (Vāyu), invoke inner guidance (Pūṣan), then set intention (kratu) aligned to higher truth (Savitṛ).
purandhi: traditionally ‘abundance’; analyzable as puraṃ ‘fortress/fullness’ + √dhā/√dhī semantic ‘to place/hold’ → that which establishes fullness in the being. kratu: key Vedic term for effective will/intelligence; not mere ‘sacrifice’, but the inner executive power. √sac ‘to accompany’ indicates alignment/participation with Savitṛ’s impulsion (savīman).
Kratu (purposeful will), Savitṛ’s impulsion (truth-driven activation), Consciousness (cetas)
Savitṛ’s savīman is the right impulsion; Vāyu and Pūṣan ‘join’ that course, modeling ṛta in action.
Sacitaḥ sacetasaḥ implies awakened truth-awareness guiding energy, not unconscious habit.
The impeller sets movement; breath and guidance become instruments for conscious evolution.
Yoga of alignment: prāṇa + guidance + higher impulsion → purposeful intelligence (kratu).
Morning impulse (Savitṛ context)
Wind = breath-current; chariot = psycho-physical vehicle; plenitude = fullness of being; sun-impulsion = higher prompting toward right action.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘yoking and leading’ mythologem: Vāyu yoked to the chariot and Pūṣan as guide/friend are invoked to align the seeker with Savitṛ’s forward impulsion. Mythically, the gods harness the journey; psychologically, the life-force is disciplined and guided by awakened will.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sac ‘accompany’ has PIE parallels in the semantic field of ‘follow/associate’ (cf. Latin soci- in ‘socius’ as a later related formation in meaning, though not direct root identity). √kṛ ‘make/do’ reflects PIE *kwer-/*ker- ‘do, make’ (broad IE action root set). The formula ‘by hymns make ready/bring forward’ is a common Indo-European poetics feature (speech as efficacious act).
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘constructs’ (kṛṇudhvam) the divine approach through stoma—speech as formative power—seeking sakhya (intimate alliance). The devatās respond not as external patrons but as conscious operators (sacitaḥ, sacetasaḥ) who synchronize the human instrument with Savitṛ’s kratu-driven movement.
Yoking breath to intention: invite Vāyu (regulated prāṇa) and Pūṣan (inner guide) so they align with Savitṛ’s higher impulsion and stabilize kratu (purposeful will).
Manipūra (kratu/will), Anāhata (sakhyā—trustful alliance), Ājñā (guidance/clarity), with prāṇa flow through all nāḍīs (Vāyu).
Inhale 4 counts imagining ‘yoking’ Vāyu; exhale 6 counts offering the breath to Savitṛ’s course; repeat 7 cycles, then chant once.
Conscious, collected dynamism—awake energy guided by higher intention.
Before action, chant and then state a simple satya-intention (kratu) in one sentence; feel whether breath and mind ‘join’ it smoothly—if not, adjust intention until alignment is felt.
Observe Vedic accents; keep ‘pra vo’ crisp; avoid dragging consonant clusters in rathayujam and sacitaḥ sacetasaḥ.
Let the first pāda be a clear call; second pāda slightly softer (sakhyāya pūṣaṇam); third and fourth as explanatory, smoothly connected.
vāyuṃ: nasal anusvāra lightly before y, rathayujam: articulate yuj (yujam) clearly, not ‘yugam’, puraṃdhim: keep ṃ as nasalization; dh aspirated, sacitaḥ sacetasaḥ: keep c as ‘ch’? no—pure ‘c’ (ts-like), and separate sa-ci-taḥ | sa-ce-ta-saḥ
Bright and airy in first half (Vāyu), warm and supportive in second (Pūṣan/Savitṛ alignment).
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