Rig Veda 7.92.5: Mandala 7, Sukta 92, Mantra 5
Sukta 7.92
- Rishi
- Vasiṣṭha
- Devata
- Vāyu
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आ नो नियुद्भिः शतिनीभिरध्वरं सहस्रिणीभिरुप याहि यज्ञम् । वायो अस्मिन्त्सवने मादयस्व यूयं पात स्वस्तिभिः सदा नः ॥
ā́ no niyúdbhiḥ śatínībhir adhvaráṃ sahasríṇībhir úpa yāhi yajñám | vāyo asmín sávané mādayasva yūyáṃ pāta svastíbhiḥ sádā naḥ ||
वायु, सौ-सौ और हज़ार-हज़ार ताकतों के साथ हमारे पास आ। यज्ञ के काम के पास आ जा। इस सोम रस में खुश हो जा। तुम हमेशा हमारे लिए अच्छा रखो, हमें सेफ रखो।
Word by Word
- आ
- hither, towardsIndeclinableउपसर्ग/निपातRoot आ (उपसर्ग/निपात)
- नः
- to usPronounषष्ठी/चतुर्थी?; बहुवचन (एन्क्लिटिक ‘नः’ = अस्माकम्/अस्मभ्यम्) — अत्र दत्तिः: चतुर्थी (अस्मभ्यम्)Role SampradānaRoot अस्मद्
- नियुद्भिः
- with (your) teams/yoked pairsNounस्त्रीलिङ्ग; तृतीया बहुवचनRole KaraṇaRoot नियुत् (प्रा. नि-युज् ‘योक्/युज्’ से)
- शतिनीभिः
- hundredfold, in hundredsAdjective (f.)स्त्रीलिङ्ग; तृतीया बहुवचन (नियुद्भिः विशेषण)Role KaraṇaRoot शतिनी (शत + -इनी)
- अध्वरम्
- the rite, sacrificial courseNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot अध्वर
- सहस्रिणीभिः
- thousandfold, in thousandsAdjective (f.)स्त्रीलिङ्ग; तृतीया बहुवचन (नियुद्भिः विशेषण)Role KaraṇaRoot सहस्रिणी (सहस्र + -इनी)
- उप
- near, up toIndeclinableउपसर्ग/निपातRoot उप (उपसर्ग/निपात)
- याहि
- come! go!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRoot या (धातु)
- यज्ञम्
- the sacrificeNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot यज्ञ
- वायो
- O VāyuNoun (vocative)पुंलिङ्ग; सम्बोधन एकवचनRoot वायु
- अस्मिन्
- in thisPronounपुं/नपुं; सप्तमी एकवचनRole AdhikaraṇaRoot इदम्
- सवने
- pressing, Soma-pressing (session)Nounनपुंसकलिङ्ग; सप्तमी एकवचनRole AdhikaraṇaRoot सवन
- मादयस्व
- be exhilarated, rejoiceVerbलोट्; मध्यमपुरुष; एकवचन; आत्मनेपद (मादयस्व = ‘मादय’ + ‘स्व’)Root मद् (धातु) [मादयति = caus.], आत्मनेपद-आज्ञा
- यूयम्
- you (all)Pronounप्रथमा बहुवचनRole KartāRoot युष्मद्
- पात
- protect!Verbलोट्; मध्यमपुरुष; बहुवचन; परस्मैपदRoot पा (धातु) ‘to protect’
- स्वस्तिभिः
- with well-being, with blessingsNounस्त्रीलिङ्ग; तृतीया बहुवचनRole KaraṇaRoot स्वस्ति
- सदा
- alwaysIndeclinableअव्ययRoot सदा
- नः
- usPronounद्वितीया बहुवचन (एन्क्लिटिक ‘नः’ = अस्मान्)Role KarmaRoot अस्मद्
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): आ | नः | नियुद्भिः | शतिनीभिः | अध्वरम् | सहस्रिणीभिः | उप | याहि | यज्ञम् || वायो | अस्मिन् | सवने | मादयस्व || यूयम् | पात | स्वस्तिभिः | सदा | नः । 1) ‘शतिनीभिरध्वरम्’ = शतिनीभिः + अध्वरम् (विसर्ग/भिः + अ- आरम्भ: संहितायां ‘भिरध्-’)
- 2) ‘सहस्रिणीभिरुप’ = सहस्रिणीभिः + उप (भिः + उ-)
- 3) ‘अस्मिन्त्सवने’ = अस्मिन् + सवने (न् + स् → न्त्स् संहितालक्षणम्)
- 4) ‘स्वस्तिभि: सदा’ = स्वस्तिभिः + सदा (विसर्गः/ः)
The meaning
Outer meaning
Come to us with your yoked powers by hundreds and thousands; approach the sacrifice. O Vāyu, in this soma pressing rejoice; and may you protect us always with well-being.
Inner meaning
The seeker calls the life-force in its many organized currents (niyut) to enter the inner adhvara/yajña. ‘Hundreds and thousands’ indicates abundant available energies once prāṇa is aligned. ‘In this savana’ points to the moment of extraction: when delight is pressed out of life-experience, Vāyu should become ‘mādayasva’—filled with rapture—so the vital nature is not dry, anxious, or restless but joyfully obedient to the soul’s offering. ‘Svastibhiḥ’ are harmonizing powers of well-being—states of balance, right rhythm, and protective coherence in the being.
Universal truth
When energy is plentiful but undisciplined it scatters; when yoked and delighted in the right offering, it becomes protection and well-being for the whole life.
Themes
Invocation, Soma delight, Protection benediction
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.60 (svasti and protection), RV 7.69 (harmony and safe passage), RV 1.90 (svasti formula, different rishi but thematic parallel)
Family tradition
Vasiṣṭha often closes sequences with protection and svasti—establishing harmony after invocation and empowerment.
Significance
The seer’s aim is not only ecstatic ascent but stable well-being—energies yoked and guarded by harmony.
The deity
- Devata
- Vāyu
- Epithets
- niyutvān (with yoked teams, implied), mādin (rapture-filled, implied by mādayasva), pātā (protector, implied by pāta)
- Related deities
- Indra, Soma, Aśvins (svasti/harmony themes)
Cosmic role
Brings the gods to the sacrifice; carries oblations; governs the vital currents that sustain life and movement.
Inner power
Prāṇa as protector when harmonized: it maintains psycho-physical coherence and supports sustained sādhanā.
In ritual
Where it is used
Soma pressing (savana) invitation to Vāyu and prayer for protection
आ नो॑ नि॒युद्भि॑: श॒तिनी॑भिरध्व॒रं स॑ह॒स्रिणी॑भि॒रुप॑ याहि य॒ज्ञम् । वायो॑ अ॒स्मिन्त्सव॑ने मादयस्व यू॒यं पा॑त स्व॒स्तिभि॒: सदा॑ नः ॥
आ । नः॒ । नि॒युत्ऽभिः॑ । श॒तिनी॑भिः । अ॒ध्व॒रम् । स॒ह॒स्रिणी॑भिः । उप॑ । या॒हि॒ । य॒ज्ञम् । वायो॒ इति॑ । अ॒स्मिन् । सव॑ने । मा॒द॒य॒स्व॒ । यू॒यम् । पा॒त॒ । स्व॒स्तिऽभिः॑ । सदा॑ । नः॒ ॥
ā | naḥ | niyut-bhiḥ | śatinībhiḥ | adhvaram | sahasriṇībhiḥ | upa | yāhi | yajñam | vāyo iti | asmin | savane | mādayasva | yūyam | pāta | svasti-bhiḥ | sadā | naḥ
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4×11 syllables
Invocatory breadth with a strong closing benediction; repetition of numerals builds wave-like accumulation.
Energizes and then seals with a protective calm; good for concluding a practice session.
- नियुद्भिः (niyudbhiḥ)
- Literal: with yoked teams. Symbolic: Harnessed prāṇa-currents, organized energies
- शतिनीभिः (śatinībhir)
- Literal: by hundreds. Symbolic: Many functional energies available for works
- सहस्रिणीभिः (sahasriṇībhir)
- Literal: by thousands. Symbolic: Vast abundance of life-force when aligned
- अध्वरम् (adhvaram)
- Literal: sacrifice (straight, non-hurtful). Symbolic: Inner journey of offering; yoga of right action
- यज्ञम् (yajñam)
- Literal: sacrifice/offering. Symbolic: Self-giving of nature to the Divine Consciousness
- सवने (savane)
- Literal: pressing (soma-press). Symbolic: Moment of extracting essence/delight from experience
- मादयस्व (mādayasva)
- Literal: rejoice, be exhilarated. Symbolic: Vital filled with sattvic joy; uplift that supports transformation
- स्वस्तिभिः (svastibhiḥ)
- Literal: with well-beings/auspiciousnesses. Symbolic: Harmonizing forces of balance, protection, coherent rhythm
Soma pressing invitation; closing svasti-protection formula
At a savana during Vāyu’s reception; also as a general protective close
Āvāhana + offering + protective blessing (svasti)
As a daily breath-prayer: invite abundant energy, ask it to rejoice in the practice, and seal with a request for ongoing balance and protection.
śatínī-/sahasríṇī- are distributive abundance markers; psychologically they emphasize multiplicity of usable energies. savaná ‘pressing’ from √su ‘press’; innerly repeated occasions where essence is extracted and offered. mādayasva from √mad: not mere intoxication but conscious delight that widens and strengthens the life-force.
multiplicity of energies under discipline (niyut), svasti as stabilized harmony, yajña as inner offering
Svastibhiḥ indicates the settled equilibrium of ṛta in life-force—right functioning without disturbance.
Protection is not mere defense but alignment with truth-order that prevents inner fragmentation.
Abundant energies marshaled into ordered sacrifice sustain the building of the divine life.
Integral yoga: abundance of force must be harmonized by delight and right order to become a stable foundation.
Morning or multi-savana cycle (ritual day)
Breath arriving in many currents; joy infused into the vital; a protective coherence (svasti) established in the organism.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘arrival with countless teams’ mythologem: Vāyu comes with hundreds and thousands of yoked powers to the yajña and delights in the pressing. Innerly, it is the descent of abundant prāṇic energies into the disciplined offering, producing stable well-being (svasti).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā (go/come) and √mad (exhilarate) are archaic verbal centers; the imperative middle mādayasva encodes reflexive participation—Vāyu ‘delights himself’ in the offering, mirroring the Indo-European sacral idea of gods ‘taking’ the oblation.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers the savana as a locus for divine enjoyment and asks in return for ongoing protection through svasti—harmonizing forces that keep the human vessel steady while higher energies descend.
Invite abundant prāṇa, then stabilize it into svasti (coherent well-being).
anahata (harmonizing)
Coherent breathing (5–6 breaths/min) with a brief gratitude pause; end with a protective ‘svasti’ intention radiating around the body.
Calmly energized, protected, harmonized.
Use as an opening-and-closing mantra: first recite to gather energies; after practice recite again to seal the gains and request ongoing balance in speech, breath, and action.
Triṣṭubh with clear udātta on invocatory ‘ā’ and on ‘vāyo’; closing ‘svastibhiḥ’ should be voiced with gentle emphasis as a benediction.
Build intensity through ‘śatinībhir… sahasriṇībhir’ then soften markedly at ‘yūyam pāta svastibhiḥ sadā naḥ’.
śatinībhir: śa-ti-nī-bhiḥ (long ī), sahasriṇībhir: sa-has-ri-ṇī-bhiḥ (ṇ retroflex), mādayasva: mā-da-yas-va (long ā), svastibhiḥ: sva-sti-bhiḥ (cluster st), sadā naḥ: sa-dā naḥ (long ā; visarga on naḥ)
Inviting and expansive at start; soothing and protective at the end.
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