Rig Veda 7.59.2: Mandala 7, Sukta 59, Mantra 2
Sukta 7.59
- Rishi
- Vasiṣṭha
- Devata
- Viśve Devāḥ
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
युष्माकं देवा अवसाहनि प्रिय ईजानस्तरति द्विषः । प्र स क्षयं तिरते वि महीरिषो यो वो वराय दाशति ॥
yuṣmā́kaṃ devā́ avásā́hani priyá ījānáḥ tarati dvíṣaḥ | prá sá kṣáyaṃ tirate ví mahī́r íṣo yó vo várāya dā́śati ||
जब देवता साथ देते हैं, जो इंसान भगवान को पूजा करके समर्पित होता है, वो दुश्मनों से आगे निकल जाता है। उसको घर मिलता है, उसकी ताकत बढ़ जाती है। क्योंकि वो तुम्हे अपनी खुशी से देता है।
Word by Word
- युष्माकम्
- of you (pl.)Pronounषष्ठी (gen.), बहुवचनRole सम्बन्ध (genitival relation)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- देवाः
- O gods / the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole सम्बोधन/कर्तृ (addressed agents)Root देव (प्रातिपदिक)
- अवसाहनि
- in (your) helping/warding-off (i.e., in protection)Nounस्त्रीलिङ्ग, सप्तमी, एकवचन (स्थाने/काले)Role अधिकरणRoot अवसा-हन् (अवस् ‘help’ + √हन् ‘to strike/ward off’; RV compound)
- प्रियः
- dear, belovedAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (as predicate of the subject)Root प्रिय (प्रातिपदिक)
- ईजानः
- having worshipped / worshippingParticipleपुंलिङ्ग, प्रथमा, एकवचन; परोक्ष/पूर्वकृत-भावः ‘having worshipped’Role कर्तृ (agent, with prior action)Root √यज् (ईजान-; क्त्वा/क्त-सम्बद्धः, परस्मैपद-भावकृदन्त)
- तरति
- crosses over, overcomesVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √तॄ (तरति)
- द्विषः
- the haters, enemiesNounपुंलिङ्ग, द्वितीया, बहुवचन (RV: -ः as acc.pl.)Role कर्मRoot द्विष् (प्रातिपदिक/शत्रु-वाचक ‘hater’)
- प्र
- forth, forwardIndeclinableउपसर्ग/निपातRole क्रियाविशेषणRoot प्र (उपसर्ग/निपात)
- सः
- hePronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- क्षयम्
- dwelling, abodeNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot क्षय (प्रातिपदिक)
- तिरते
- passes through/over, reaches acrossVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √तॄ (तिरते)
- वि
- apart, widely, asunderIndeclinableउपसर्ग/निपातRole क्रियाविशेषणRoot वि (उपसर्ग/निपात)
- महीः
- great (f.)Adjectiveस्त्रीलिङ्ग, द्वितीया, बहुवचनRole कर्म (with implied noun, e.g., ‘forces/streams’)Root मही (प्रातिपदिक)
- इषः
- refreshments, strengths, nourishmentsNounस्त्रीलिङ्ग, द्वितीया, बहुवचन (RV: -ः as acc.pl.)Role कर्मRoot इष्/इषा (प्रातिपदिक; ‘refreshment, strength, nourishment’)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (relative)Root यद् (सर्वनाम-प्रातिपदिक)
- वः
- for you / of youPronounषष्ठी/चतुर्थी, बहुवचन (enclitic ‘of/for you’)Role सम्प्रदान/सम्बन्ध (contextual)Root युष्मद् (enclitic pronoun)
- वराय
- for choice boon / for the wished giftNounपुंलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot वर (प्रातिपदिक)
- दाशति
- gives, offers (as a gift/oblation)Verbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √दाश् (दाशति)
Sandhi Notes
- Resolved/normalized padas: युष्माकं | देवाः | अवसाहनि | प्रियः | ईजानः | तरति | द्विषः । प्र | सः | क्षयम् | तिरते | वि | महीः | इषः | यः | वः | वराय | दाशति ॥ Notable: (1) द्विषः, इषः show RV accusative plural ending -ः (for later -न्/-आः etc. depending on stem class)
- interpreted here as acc.pl. objects of तरति / तिरते. (2) प्र स = प्र + सः (enclitic/phonetic reduction). (3) यो वो = यः वः (relative + enclitic pronoun). (4) महीरिषो = महीः + इषः with sandhi (ः + इ → रि)
The meaning
Outer meaning
By your help, O Gods, the beloved sacrificer who offers crosses beyond hostile powers. He wins a dwelling and spreads wide great impulsions of force—he who gives to you for your choice and delight.
Inner meaning
With the support of the divine powers, the consecrated aspirant (ījāna) surpasses inner adversaries (dviṣaḥ): doubts, inertia, hostile impulses. He establishes kṣaya (a settled inner habitation—stable poise in consciousness) and releases wide the mahīr iṣaḥ: large movements of inspired force and effective will. True giving (dāśati) is inner offering—placing one’s energies at the disposal of the higher choice (varāya).
Universal truth
When aspiration is supported by higher powers and one offers oneself sincerely, hostility is outgrown; stability is gained and larger forces of inspiration and action can flow through life.
Themes
victory over opponents, divine support (avas), expansion of energies (iṣ)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.59.1, RV 7.59.4, RV 7.18
Family tradition
Vasiṣṭha’s line often stresses the practical fruits of alignment with the gods: protection, victory over hostility, establishment of a ‘home’ in truth.
Significance
He describes a clear inner psychology of progress: grace (avasa) → crossing hostility → establishment (kṣaya) → expansion of force (iṣaḥ).
The deity
- Devata
- Viśve Devāḥ (collective)
- Epithets
- devāḥ (shining powers), priya (beloved—of the gods, or dear to them)
- Related deities
- Agni, Indra, Soma, Maruts, Mitra-Varuṇa
Cosmic role
Collective guardians and increasers of the sacrifice; they uphold the aspirant’s victory and establishment in the ordered world.
Inner power
A coordinated action of multiple divine faculties enabling inner conquest and expansion—supporting the transformation of nature.
In ritual
Where it is used
Soma-yajña context: praise of the gods’ support to the sacrificer; general success-verse within hymn sequence
यु॒ष्माकं॑ देवा॒ अव॒साह॑नि प्रि॒य ई॑जा॒नस्त॑रति॒ द्विष॑: । प्र स क्षयं॑ तिरते॒ वि म॒हीरिषो॒ यो वो॒ वरा॑य॒ दाश॑ति ॥
यु॒ष्माक॑म् । देवाः॑ । अव॑सा । अह॑नि । प्रि॒ये । ई॒जा॒नः । त॒र॒ति॒ । द्विषः॑ । प्र । सः । क्षय॑म् । ति॒र॒ते॒ । वि । म॒हीः । इषः॑ । यः । वः॒ । वरा॑य । दाश॑ति ॥
yuṣmākam | devāḥ | avasā | ahani | priye | ījānaḥ | tarati | dviṣaḥ | pra | saḥ | kṣayam | tirate | vi | mahīḥ | iṣaḥ | yaḥ | vaḥ | varāya | dāśati
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4 x ~11 syllables
Victorious, expansive movement; the third and fourth pādas open into wideness (‘vi mahīr iṣaḥ’).
Strengthens confidence and forward momentum; helpful when facing inner resistance and needing steadiness plus power.
- avásā
- Literal: help, support. Symbolic: grace/supporting force of higher consciousness
- ījānáḥ
- Literal: sacrificer, one who worships. Symbolic: the seeker who offers the being in inner yajña
- dviṣáḥ
- Literal: hostile (ones/powers). Symbolic: inner adversaries—negativity, division, resistance
- kṣayám
- Literal: dwelling, abode. Symbolic: stable seat in the Self/psychic poise; established consciousness
- iṣáḥ
- Literal: impulsions, refreshments, forces. Symbolic: streams of inspired energy and effective will
- mahī́ḥ
- Literal: great, vast. Symbolic: widened capacities of consciousness-force
- varā́ya
- Literal: for choice/preference. Symbolic: for the divine selection—what the higher Will accepts and perfects
- dā́śati
- Literal: gives, offers. Symbolic: self-giving; surrender of energies to the divine work
Praise of the sacrificer’s success through divine support; fits Soma-day recitation emphasizing overcoming adversaries and establishing kṣaya (secure seat/abode) through yajña.
During offerings and affirmations of victory and establishment; can be used as a success/prāpti prayer
Recitation accompanying offering (ghee/soma mentally or ritually) to affirm crossing enemies and gaining kṣaya
Use before major undertakings to affirm: ‘supported by the higher, I cross resistance, establish my center, and act from larger force’.
ījaná- from √yaj ‘to sacrifice, worship’ (ritual act as inner offering). tarati from √tṛ ‘to cross’ (PIE *terh₁- ‘cross over’; cf. Latin trāns). iṣ- ‘impulse/nourishment’ from √iṣ ‘to invigorate, impel’—psychologically, currents of force and fulfilment. dāśati from √dāś ‘to give/offer’ (distinct from √dā ‘give’), specialized for ritual gifting.
crossing beyond hostility (tṛ as inner passage), kṣaya as stable establishment in truth, iṣ as descending/spreading energies of fulfilment
The ‘dwelling’ (kṣaya) is stable placement in ṛta; impulses (iṣaḥ) become vast when aligned to right order.
Truth-supported action outgrows falsehood/hostility.
Establishment and expansion: from a stable seat emerges widened force for manifestation.
Aurobindonian: hostile powers as subconscient resistances; gods as psychological powers aiding evolution.
day (ahani) implied
Day = conscious field; nourishment/impulsions = pranic-mental currents that become vast when purified and offered.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘crossing’ (tarati) mythologem: the sacrificer passes beyond hostile forces and establishes a secure abode (kṣaya). Inner sense: through alignment with the gods, the seeker crosses the limiting oppositions and stabilizes in a widened consciousness where the great iṣaḥ (impulsions of fulfilment) can spread out.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √tṛ ‘cross’ is a strong IE inheritance (cf. trans-). The opposition term dviṣ- ‘hater/hostile’ reflects an old social-ritual polarity (friend vs. foe) common in IE poetics, transposed here into spiritual antagonism.
- What is the relationship between the Rishi and the Devata here?
- The rishi articulates a reciprocity: offering (ījan, dāśati) draws divine avas (support), which yields victory and establishment. The gods are not merely recipients but active collaborators who widen the seeker’s energies into a stable kṣaya.
Crossing inner hostility and establishing a ‘seat’ in the heart or witness consciousness; then letting larger energies act.
maṇipūra (force/overcoming) stabilizing into anāhata (inner dwelling/peace)
Bhastrikā-lite (3 rounds of 15) to awaken iṣaḥ, followed by quiet breathing while repeating the mantra once per breath.
Victorious steadiness with expansive energy.
On ‘tarati dviṣaḥ’ identify one resistance and watch it recede; on ‘kṣayaṃ tirate’ feel a stable inner home; on ‘vi mahīr iṣaḥ’ allow a wider energy to spread through limbs and mind.
Follow Vedic accents; give a firm lift on tarati and a widening phrase on vi mahīr iṣaḥ.
Keep triṣṭubh gait; do not clip ‘vi mahīr iṣaḥ’—let it expand in tone while staying metrical.
yuṣmākaṃ: nasal ‘ṃ’ before d, avasāhani: articulate as a-va-sā-ha-ni, tarati: clear dental t, iṣo: short i, retroflex ṣ
Confident, expansive; broaden resonance on ‘mahīr’.
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