Rig Veda 7.71.4: Mandala 7, Sukta 71, Mantra 4
Sukta 7.71
- Rishi
- Vasiṣṭha
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यो वां रथो नृपती अस्ति वोळ्हा त्रिवन्धुरो वसुमाँ उस्रयामा । आ न एना नासत्योप यातमभि यद्वां विश्वप्स्न्यो जिगाति ॥
yó vāṃ rátho nṛpatī́ ásti voḷ́hā trívandhuro vásumān usrā́yāmā | ā́ na ena nāsatyópa yātam abhí yád vāṃ viśvápsnyo jígāti ||
अश्विन ब्रदर्स, तुम्हारा एक रथ है जो बहुत अच्छा है। उसमें तीन जगह है और वो धन से भरा है। वो रोशनी के रास्ते पर चलता है। नासत्य, जब तुम्हे बुलाओ तो उस रथ से हमारे पास आना। जब भी कोई तुम्हे पुकारता है, तुम उसकी आवाज़ सुनो और आ जाओ।
Word by Word
- यः
- who/whichPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सम्बन्धवाचकः—यः…सः) / विशेष्य-सम्बन्धःRoot यद् (सर्वनाम-प्रातिपदिक)
- वाम्
- of you two / yourPronounषष्ठी/द्वितीया, द्विवचनम् (एन्क्लिटिक रूपम्)Role सम्बन्ध (षष्ठी) / कर्म (द्वितीया) — सन्दर्भानुसारं ‘your/of you two’Root युष्मद् (सर्वनाम-प्रातिपदिक)
- रथः
- chariotNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विषयः (अस्ति इत्यस्य)Root रथ (प्रातिपदिक)
- नृपती
- O lords of men (O Aśvins)Noun (vocative) / epithetपुंलिङ्गः, सम्बोधन, द्विवचनम्Role सम्बोधन (आह्वानम्)Root नृपति (प्रातिपदिक)
- अस्ति
- isVerbलट् (वर्तमाने), प्रथमपुरुषः, एकवचनम्Role क्रियाRoot अस् (धातु)
- वोळ्हा
- the carrier/driver (bearing)Participle/Noun (agent)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ-विशेषणम् (रथस्य) / करणभावः ‘carrier’Root वह् (धातु) → वोळ्हृ (कृदन्त-प्रातिपदिक, वहनकर्तृ)
- त्रिवन्धुरः
- three-seated / having three benchesAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (रथस्य)Root त्रि + वन्धुर (प्रातिपदिक)
- वसुमान्
- wealth-bearing, richAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (रथस्य)Root वसु + मन्त् (प्रातिपदिक)
- उस्रयामा
- having a course/track of ruddy (dawns/cows); moving in the bright pathAdjective (bahuvrīhi) / epithetपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (रथस्य)Root उस्र + यामन् (प्रातिपदिक)
- आ
- hither, towardsIndeclinableनिपातः (आह्वान/आगमनार्थः)Role क्रियाविशेषणम् (उप यातम्)Root आ (उपसर्ग/निपात)
- नः
- to usPronounषष्ठी/द्वितीया, बहुवचनम् (एन्क्लिटिक)Role सम्प्रदान/सम्बन्ध (to us / of us) — सन्दर्भानुसारं ‘to us’Root अस्मद् (सर्वनाम-प्रातिपदिक)
- एना
- these two (these)Pronoun (demonstrative)नपुंसकलिङ्गे द्वितीया/प्रथमा द्विवचनम् (वेदिक-रूपम्) — ‘these (two)’Role कर्म (उप यातम्—‘come with these/these two [horses/means]’)Root एतद्/इदम्-प्रकार (सर्वनाम-प्रातिपदिक) ‘एना’
- नासत्या
- O Nāsatyas (Aśvins)Noun (vocative epithet)पुंलिङ्गः, सम्बोधन, द्विवचनम्Role सम्बोधनRoot नासत्य (प्रातिपदिक)
- उप
- near, up toIndeclinableउपसर्गः (समीपगमनार्थः)Role क्रियाविशेषणम् (यातम्)Root उप (उपसर्ग/निपात)
- यातम्
- come (you two)Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, द्विवचनम्Role क्रिया (आह्वानम्)Root या (धातु)
- अभि
- towards, against, uponIndeclinableउपसर्गः (अभिमुख्य/परितः)Role क्रियाविशेषणम् (जिगाति)Root अभि (उपसर्ग/निपात)
- यत्
- when/thatIndeclinable/relativeअव्ययीभावे ‘when/that’ (वेदे प्रायः अव्ययवत्)Role सम्बन्धसूचकः (यत्… तदा…)Root यद् (सर्वनाम-प्रातिपदिक)
- वाम्
- of you two / you twoPronounषष्ठी/द्वितीया, द्विवचनम् (एन्क्लिटिक)Role सम्बन्ध (of you two) / कर्म (towards you two) — ‘towards you’Root युष्मद् (सर्वनाम-प्रातिपदिक)
- विश्वप्स्न्यः
- the all-pervading (one), active everywhereAdjective/Noun (epithet)स्त्रीलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (जिगाति इत्यस्य) — विषयः (स्त्रीलिङ्ग-देवी/शक्ति)Root विश्व + अप्स्न्य (प्रातिपदिक; ‘pervading/active in all waters/works’)
- जिगाति
- goes/comes, reachesVerbलट् (वर्तमाने), प्रथमपुरुषः, एकवचनम्Role क्रियाRoot गम् (धातु) with reduplication (जि-गम्) → ‘जिगाति’
Sandhi Notes
- Sandhi resolution (principal): वां॒ रथो॑ → वाम् + रथः
- अस्ति॑ वो॒ळ्हा → अस्ति + वोळ्हा
- त्रि॑वन्धु॒रो → त्रिवन्धुरः
- वसु॑माँ → वसुमान्
- उ॒स्रया॑मा → उस्रयामा
- आ न॑ → आ + नः
- ए॒ना ना॑स॒त्योप॑ → एना + नासत्या + उप
- यातम॒भि → यातम् + अभि
- यद्वां॑ → यत् + वाम्
- वि॒श्वप्स्न्यो॒ → विश्वप्स्न्यः
- (accent marks retained in citation but not required for morphological segmentation)
The meaning
Outer meaning
The poet invokes the Aśvins (Nāsatyas) to come near in their chariot—three-seated, rich in treasures, moving on luminous paths—when the all-reaching call comes to them.
Inner meaning
The “chariot” is the yogic vehicle of the Twin Powers (Aśvins) that brings swift help to the aspirant: a triple-based movement (body–life–mind, or the three worlds) carrying the seeker toward the luminous way (usrā). The “all-pervading impulse” is the universal aspiration (a cry of the soul) that rises beyond the personal and therefore reaches the divine Helpers. The Aśvins are invoked to enter the inner sacrifice and make the journey of transformation effective and harmonious.
Universal truth
When aspiration becomes wide and universal rather than narrow and ego-bound, higher helping powers respond; inner progress requires a well-ordered vehicle (integrated nature) and a luminous path (clarified consciousness).
Themes
Divine vehicle, Epiphany, Light-paths, Aśvins as protectors
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa)
- Other hymns
- RV 7.71, RV 7.72, RV 7.18, RV 7.33
Family tradition
Vasiṣṭha family of seers; hymns often stress ṛta (right order), harmony, and the descent of divine help into the human journey.
Significance
Vasiṣṭha’s vision is of ordered ascent: the gods are not merely invoked outwardly but are powers that establish inner rightness, wideness, and a luminous path for embodied transformation.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Nāsatyā, Aśvinā, nṛpatī (lords of men), vṛṣaṇā (strong ones, implied in the hymn-context)
- Related deities
- Uṣas, Sūrya, Indra, Agni
Cosmic role
Twin divine riders who traverse the worlds, bringing timely aid, restoration, and safe passage; mediators between darkness and dawn.
Inner power
Swift harmonizing intelligence and life-force that heals fragmentation, renews vitality, and makes the instruments fit for illumination.
In ritual
Where it is used
Aśvinaśastra / Aśvinī offerings and morning invocations (general Aśvin praise)
यो वां॒ रथो॑ नृपती॒ अस्ति॑ वो॒ळ्हा त्रि॑वन्धु॒रो वसु॑माँ उ॒स्रया॑मा । आ न॑ ए॒ना ना॑स॒त्योप॑ यातम॒भि यद्वां॑ वि॒श्वप्स्न्यो॒ जिगा॑ति ॥
यः । वा॒म् । रथः॑ । नृ॒प॒ती॒ इति॑ नृऽपती । अस्ति॑ । वो॒ळ्हा । त्रि॒ऽव॒न्धु॒रः । वसु॑ऽमान् । उ॒स्रऽया॑मा । आ । नः॒ । ए॒ना । ना॒स॒त्या॒ । उप॑ । या॒त॒म् । अ॒भि । यत् । वा॒म् । वि॒श्वऽप्स्न्यः॑ । जिगा॑ति ॥
yaḥ | vām | rathaḥ | nṛpatī itinṛ-patī | asti | voḷhā | tri-vandhuraḥ | vasu-mān | usra-yāmā | ā | naḥ | enā | nāsatyā | upa | yātam | abhi | yat | vām | viśva-psnyaḥ | jigāti
44
4 pādas of ~11 syllables
Forward-driving, heroic cadence with clear lift at pāda endings; suited to invocation and movement.
Builds momentum and confidence; supports a felt ‘arrival’ of help—good for summoning and inner mobilization.
- ratha
- Literal: chariot. Symbolic: integrated movement/vehicle of sādhanā; coordinated instruments of nature carrying consciousness forward
- nṛpatī
- Literal: lords of men. Symbolic: powers that govern and uplift the human being toward the divine type
- trivandhura
- Literal: three-seated/three-bolted (threefold). Symbolic: triple foundation (mind–life–body / three worlds) made fit to bear the divine descent
- vasumān
- Literal: rich in wealth. Symbolic: full of spiritual substance: gifts of force, light, joy, right functioning
- usrayāmā
- Literal: moving in the tracks of the shining (dawns/rays). Symbolic: movement along illumined pathways of consciousness (toward Dawn/Knowledge)
- nāsatyā
- Literal: the Nāsatyas (Aśvins). Symbolic: twin divine physicians: swift harmonizers who restore, heal, and bring right functioning
- viśvapsnyaḥ
- Literal: all-pervading, reaching everywhere. Symbolic: universalized call/impulse of aspiration that touches the cosmic powers
Invocation highlighting the Aśvins’ characteristic chariot; used as a calling-formula in dawn-related recitations within Soma worship.
Often associated with liminal times (pre-dawn/morning) and rites seeking protection, healing, safe travel, and right functioning.
Offering with invitation (āhvāna) to ‘come near’ in the chariot; recitation to attract the devatā’s presence.
Use as a pre-meditation invocation for integrated practice (body–breath–mind) and for calling swift help during transitions or difficulty.
nṛpatī́: nṛ ‘man’ + pati ‘lord’ (PIE *pótis ‘master’). voḷ́hā: agent noun from √vah ‘carry’. trí-vandhura: obscure; traditionally ‘three-seated’ (vandhura as ‘seat/bench’ in chariot context), marking the Aśvins’ distinctive car (often threefold symbolism: triple world, triple function). usrā́-yāmā: usrā́ ‘dawn-cow/light’ (from √vas/√uṣ ‘shine’) + yāmā ‘courses, goings’ from √yā; hence ‘moving in luminous courses’. viśvápsnyaḥ: compound with viśva ‘all’ + psnya (from √ps/√pś ‘to adorn/sprinkle/shape’ or a specialized epithet meaning ‘effective in all ways’); sense: ‘universally operative’.
triple world symbolism (threefold support), vasu as ontological substance/wealth, response to the universal call (viśvápsnyaḥ)
The ‘luminous paths’ imply alignment with ṛta: progress occurs on tracks of truth and order.
The universal call (viśvapsnyaḥ) suggests aspiration that is true, wide, and therefore effective.
Movement from obscurity toward Dawn/illumination via a divine vehicle; the cosmos as a journey on ordered tracks.
Proto-Vedāntic/Integral (Aurobindonian) reading: gods as powers of consciousness aiding transformation.
Dawn-approach (liminal, pre-Uṣas)
The shining tracks are the dawning lines of insight; the chariot is the organized psycho-physical system moving under divine guidance.
- What is the primary Vedic 'mythologem' present in this verse?
- The iconic Aśvin chariot—threefold, wealthy, moving on luminous tracks—responding to a call. Mythically it is their swift transit across realms; psychologically it is the descent of a structured, triple-supported force of right movement (ṛta-impulse) that can bridge higher light into the human field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- nṛpati reflects the widespread PIE ‘lord’ formation (*pótis). The vehicle lexicon (rátha, √vah) is Indo-European and strongly Indo-Iranian in poetic formulae. The relative-correlative syntax (yó... ā́... yát...) is a common archaic stylistic feature, creating a ritual ‘if/when the call reaches you, then come’ structure.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi appeals to the Aśvins as nṛpatī—inner rulers who protect human aspiration—and specifies the modality of their help (their luminous, triple chariot). The relationship is pedagogical: the seeker learns the ‘right address’ to the powers, invoking them not vaguely but through their defining attributes, ensuring a precise correspondence between human call and divine action.
Invoke the Twin Helpers to harmonize the instruments and set the inner movement on illumined tracks.
Ājñā (guidance/clarity) with support to Anāhata (healing harmony)
Gentle nāḍī-śodhana or equal breathing (sama-vṛtti) before chanting to create ‘threefold’ balance.
Widened aspiration with calm expectancy; receptivity to swift corrective intuitions.
Offer the day’s journey inwardly: ‘Let my mind–life–body become your chariot; set me on the luminous track; come when the wide call rises.’
Use Vedic accenting per śākhā tradition: maintain udatta peaks on accented syllables; observe anudatta lows and svarita glides at sandhi points (exact svara requires pada-svara text).
Keep each pāda’s cadence clean; slightly lift on key invocatory words (ratho, nāsatyā, ā…yātam). Avoid dragging sandhi across pāda breaks.
vāṃ: nasalized long ā with anusvāra/m̐ coloration, nṛpatī: clear retroflex ṛ and dental t, trivandhura: articulate -ndh- cluster without inserting extra vowel, usrayāmā: keep sibilant ‘s’ clear; long ā in yāmā, viśvapsnyaḥ: articulate viśva + psnyaḥ; keep ‘psn’ tight, not ‘pisan’
Bright, calling tone with steady breath; end each pāda with gentle firmness.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
