Rig Veda 2.39.5: Mandala 2, Sukta 39, Mantra 5
Sukta 2.39
- Rishi
- Gṛtsamada
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
वातेवाजुर्या नद्येव रीतिरक्षी इव चक्षुषा यातमर्वाक् । हस्ताविव तन्वे शम्भविष्ठा पादेव नो नयतं वस्यो अच्छ ॥
vā́teva ajuryā́ nadyéva rītír akṣī́ iva cákṣuṣā yātam arvā́k | hástāva iva tanvé śáṃbhaviṣṭhā pā́deva no nayataṃ vásyo áccha ||
तुम हवा की तरह तेज़ी से हमारे पास आओ। जैसे नदी का पानी बहता है, तुम भी ऐसे ही आओ। जैसे आँखें सबको दिखाती हैं, तुम भी हमको देखो। जैसे हाथ काम आते हैं और अच्छा करते हैं, तुम भी हमारे लिए अच्छे हो। जैसे पाँव हमको आगे ले जाते हैं, तुम भी हमको अच्छे रास्ते पर ले जाओ।
Word by Word
- वाते
- like the windNounपुंलिङ्ग, प्रथमा/संबोधन, एकवचनRole उपमान (तुलना; क्रियाविशेषणवत्)Root वात (प्रातिपदिक) < √वा (वायौ/गत्यर्थः)
- वाजुर्या
- a swift one / speedNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान-रूपेण)Root वाजुरि (प्रातिपदिक; ‘वाज’/वेग-सम्बद्ध)
- नद्येव
- like a riverNounस्त्रीलिङ्ग, प्रथमा, एकवचन (इव-युक्त उपमान)Role उपमानRoot नदी (प्रातिपदिक)
- रीतिः
- a flowing course / streamNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान-रूपेण)Root रीति (प्रातिपदिक) < √री (गत्यर्थः/प्रवाहे)
- अक्षी
- like (two) eyesNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, द्विवचन (वैदिक रूप: अक्षी = अक्षिणी)Role उपमानRoot अक्षि (प्रातिपदिक)
- इव
- likeIndeclinableउपमानार्थक अव्ययRole सम्बन्ध/उपमान-चिह्नRoot इव
- चक्षुषा
- with the eye / by sightNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot चक्षुस् (प्रातिपदिक)
- यातम्
- come (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचनRole क्रिया (आह्वान)Root √या (गत्यर्थः)
- अर्वाक्
- hither, towards usIndeclinableदिक्शब्द-अव्ययRole क्रियाविशेषण (देश)Root अर्वाक्
- हस्ताविव
- like (two) handsNounपुंलिङ्ग, प्रथमा/द्वितीया, द्विवचन (इव-युक्त)Role उपमानRoot हस्त (प्रातिपदिक)
- तन्वे
- for the body / for our personNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (हितार्थ)Root तनू (प्रातिपदिक)
- शम्भविष्ठा
- O you two most beneficentAdjectiveपुंलिङ्ग, प्रथमा, द्विवचन (सम्बोधनार्थेऽपि प्रयुज्यते)Role विशेषण (यातम्-कर्तृयोः)Root शम्भविष्ठ (प्रातिपदिक; शम्-भव ‘कल्याण-कर’ + इष्ठ सुपरलेटिव)
- पादेव
- like a footNounपुंलिङ्ग, प्रथमा/द्वितीया, एकवचन (इव-युक्त)Role उपमानRoot पाद (प्रातिपदिक)
- नः
- us / for usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदान/सम्बन्ध (अस्माकम्/अस्मभ्यम्)Root अस्मद् (सर्वनाम)
- नयतम्
- lead (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचनRole क्रियाRoot √नी (नयने)
- वस्यः
- to the better (state), to welfareNoun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (गन्तव्य/प्राप्य वस्तु)Role कर्मRoot वस्यस् (प्रातिपदिक; ‘वसु’/श्रेष्ठ-सम्बद्ध, तुलनात्मक)
- अच्छ
- towards, untoIndeclinableगत्यर्थक/प्रत्यञ्च-अव्ययRole क्रियाविशेषण (दिशा/प्राप्ति)Root अच्छ
Sandhi Notes
- पदच्छेद (वैदिक संधि-विग्रह): वाते इव → वाते॑व
- नदी इव → न॒द्ये॑व
- हस्तौ इव → हस्ता॑विव
- पाद इव → पादे॑व. ‘अक्षी’ वैदिक द्विवचन-रूपम् (अक्षिणी). ‘यातम्/नयतम्’ लोट् मध्यम-द्विवचन (द्वयदेवतासंबोधन)
The meaning
Outer meaning
The Aśvins are asked to come swiftly like wind and river-current, with sight like two eyes; like two hands be most auspicious to the body; like two feet lead us to the better good.
Inner meaning
The Aśvins here are the divine twin functions in our own instrument: swift movement (wind), continuous flow (river), clear perception (two eyes), beneficent action (two hands), and right progress (two feet). Psychologically, the mantra prays for a total integration: speed without disorder, flow without dispersal, vision without confusion, action without harm, and movement that leads toward ‘vasyas’—the better, more luminous good (the higher choice in life and sadhana).
Universal truth
True guidance is holistic: perception, action, and movement must be harmonized and made auspicious so life advances toward its highest good.
Themes
Guidance to the better, Perception and swift help, Embodied auspiciousness
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- RV 2.39.4 (protection/steadiness complement)
Family tradition
Embodied realization: the divine must enter breath, senses, hands, and feet—life as yoga.
Significance
A practical integral prayer: make the whole instrument (prāṇa, perception, action, movement) an agent of the higher good.
The deity
- Devata
- Aśvinau
- Epithets
- Śambhaviṣṭhā (most auspicious), Dasrā, Prātaryāvāṇā (context)
- Related deities
- Vāyu (prāṇa), Uṣas (illumination), Savitṛ (impeller toward good)
Cosmic role
Swift movers and healers who bring right functioning to life-force and senses; leaders toward welfare.
Inner power
Integration of prāṇa (wind), flow (river), vision (eyes), healing action (hands), and right progress (feet).
In ritual
Where it is used
Aśvin invocation for auspiciousness and guidance
वाते॑वाजु॒र्या न॒द्ये॑व री॒तिर॒क्षी इ॑व॒ चक्षु॒षा या॑तम॒र्वाक् । हस्ता॑विव त॒न्वे॒३॒॑ शम्भ॑विष्ठा॒ पादे॑व नो नयतं॒ वस्यो॒ अच्छ॑ ॥
वाता॑ऽइव । अ॒जु॒र्या । न॒द्या॑ऽइव । री॒तिः । अ॒क्षी इ॒वेत्य॒क्षीऽइ॑व । चक्षु॑षा । आ । या॒त॒म् । अ॒र्वाक् । हस्तौ॑ऽइव । त॒न्वे॑ । शम्ऽभ॑विष्ठा । पादा॑ऽइव । नः॒ । न॒य॒त॒म् । वस्यः॑ । अच्छ॑ ॥
vātāiva | ajuryā | nadyāiva | rītiḥ | akṣīivety akṣī-iva | cakṣuṣā | ā | yātam | arvāk | hastau-iva | tanve | śam-bhaviṣṭhā | pādāiva | naḥ | nayatam | vasyaḥ | accha
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4×11
Fluid yet driving; similes create a wave-like continuity matching wind/river imagery.
Invigorates prāṇa while keeping it guided by sight; good for energizing without agitation.
- वात (vāta)
- Literal: wind. Symbolic: swift prāṇa; quickening force of life-energy
- अजुर्या (ajuryā)
- Literal: unfailing, not aging/weakening. Symbolic: tireless energy; sustained prāṇic support
- नदी (nadī)
- Literal: river. Symbolic: continuous current of consciousness/prāṇa
- रीति (rīti)
- Literal: flow, course. Symbolic: right movement; unobstructed progress
- अक्षी (akṣī)
- Literal: two eyes. Symbolic: clear dual perception; discernment seeing straight
- चक्षुषा (cakṣuṣā)
- Literal: with sight. Symbolic: illumined seeing; awareness guiding action
- हस्तौ (hastau)
- Literal: two hands. Symbolic: capacity to shape life; beneficent action and healing touch
- शम्भविष्ठा (śambhaviṣṭhā)
- Literal: most auspicious/beneficent. Symbolic: power that brings peace-welfare to the embodied being
- पादा (pādā)
- Literal: two feet. Symbolic: steady progress on the path; practical steps
- वस्यः (vasyas)
- Literal: the better, the more excellent. Symbolic: higher good; luminous welfare aligned with truth
Invocation emphasizing speed, perception, and guidance; suited to the rite’s opening and to healing/guiding functions of the Aśvins.
Morning; also before journeys/undertakings
Invitation and request for guidance toward welfare (vasyas)
Chant before starting the day, travel, or important work to align breath, perception, and action toward the higher good.
√nī ‘to lead’ (PIE *neh₁i-) indicates guidance along a path of becoming. śam-bhaviṣṭha: śam ‘peace’ + √bhū ‘become’ with superlative → ‘most capable of bringing peace/wholeness into being’. rīti ‘flow’ aligns with right movement (ṛ- resonance) toward ṛta-like order.
Right movement (ordered flow) as ṛta in action, Embodied transformation: divine powers working through faculties
Right course (rīti) and leading to vasyas express ṛta as right movement toward the true good.
Seeing with true sight (cakṣuṣā) implies satya-guided perception.
Divine powers enter the human instrument to evolve life toward a better order.
Integral/psychological: transformation of prāṇa-sense-action as the means of spiritual manifestation.
dawn/morning (Aśvin context)
Wind=prāṇa quickening; river=current of awareness; eyes=discernment; hands=effective healing action; feet=steady progress toward higher good.
- What is the primary Vedic 'mythologem' present in this verse?
- The twins as embodied faculties of the divine: eyes (vision), hands (effective aid), feet (guidance). Mythically, the Aśvins arrive swift as wind/river; psychologically, they are the descent of conscious force into perception, action, and path—leading the seeker to vasyas, the greater good.
- How does the linguistic structure reflect Proto-Indo-European roots?
- cakṣuṣ ‘sight’ continues PIE *kʷekʷ- / *okw- eye-lexemes (cf. Latin oculus). √nī ‘lead’ has broad IE parallels (Sanskrit naya-, Latin nāre is different; but the root *neh₁i- is well represented).
- What is the relationship between the Rishi and the Devata here?
- The rishi asks the Aśvins to enter the embodied instrument and operate as its perfected faculties—turning the human body-mind into a vehicle of right seeing, right doing, and right going.
Synchronize breath and awareness: feel wind-like prāṇa, river-like continuity, and ‘two-eye’ clarity; then offer hands/feet to right action.
Viśuddha (guided expression/action) with Ājñā (clear sight)
Ujjāyī (gentle) for 3–5 minutes; then silent mantra with natural breath
Bright, integrated, action-ready
After chanting, pause: (1) notice breath-current, (2) steady gaze behind closed eyes, (3) set an intention for one beneficent act, (4) take the first concrete step toward vasyas (the better).
Keep a lively but controlled accenting; allow natural udatta lifts to ‘carry’ the wind/river imagery.
Slightly emphasize vātevājuryā / nadyeva rītiḥ / cakṣuṣā / śambhaviṣṭhā / vasyas to highlight the progression from energy → flow → sight → auspicious action → higher good.
vāte: long ā; avoid ‘vate’, ajuryā: articulate ju-ryā clearly (not ‘jurya’ as one beat), śambhaviṣṭhā: keep śa-mbha-viṣ-ṭhā distinct; retroflex ṭh
Bright, flowing, well-supported by breath
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