Rig Veda 8.57.4: Mandala 8, Sukta 57, Mantra 4
Sukta 8.57
- Devata
- Aśvins
- Rasa
- Shringara (love) and Shanta (peace)
अयं वां भागो निहितो यजत्रेमा गिरो नासत्योप यातम् । पिबतं सोमं मधुमन्तमस्मे प्र दाश्वांसमवतं शचीभिः ॥
ayáṃ vāṃ bhāgó níhito yajatre imā́ gíro nāsatyópa yātam | píbataṃ sómaṃ mádhu-mantam asmè prá dā́śvāṃsam avataṃ śácībhiḥ ||
यह भाग तुम्हारे लिए रखा है, तुम यकीनी लोग हो। नासत्य भाइयों, इन गानों के पास आओ। हमारे अंदर जो मीठा सोम रस है उसे पियो। जो श्रद्धा से देता है उसकी मदद करो, अपनी शक्ति से।
Word by Word
- अयम्
- this (here)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- वाम्
- for you two / of you twoPronounषष्ठी/चतुर्थी, द्विवचनम् (युवयोः/युवाभ्याम्)Role SampradānaRoot युष्मद् (युवाम्-प्रयोगः)
- भागः
- share, portionNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot भाग (प्रातिपदिक)
- निहितः
- placed, depositedParticipleपुंलिङ्गः, प्रथमा, एकवचनम् (भा॒गः इति सह विशेषणम्)Role KartāRoot धा (धातु) → नि-धा; क्त (PPP)
- यजत्रे
- O worship-worthy (two)Adjective (used substantively)पुंलिङ्गः, सम्बोधन, द्विवचनम्Role (Address)Root यजत्र (प्रातिपदिक)
- इमाः
- thesePronoun (demonstrative)स्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- गिरः
- songs, hymnsNounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot गिर् (प्रातिपदिक)
- नासत्या
- O Nāsatyas (Aśvins)Noun (proper epithet)पुंलिङ्गः, सम्बोधन, द्विवचनम्Role (Address)Root नासत्य (प्रातिपदिक; अश्विनोः नाम)
- उप
- near, towardsIndeclinable (preverb/adverb)अव्ययम्Role (Directional)Root उप
- यातम्
- come (you two)Verbलोट् (आज्ञार्थः), मध्यमपुरुषः, द्विवचनम्Role (Predicate)Root या (धातु) + लोट्
- पिबतम्
- drink (you two)Verbलोट् (आज्ञार्थः), मध्यमपुरुषः, द्विवचनम्Role (Predicate)Root पा (धातु) + लोट्
- सोमम्
- SomaNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot सोम (प्रातिपदिक)
- मधुमन्तम्
- honey-sweet, rich in sweetnessAdjectiveपुंलिङ्गः, द्वितीया, एकवचनम् (सोमम् इति विशेषणम्)Role KarmaRoot मधुमन्त् (प्रातिपदिक)
- अस्मे
- among us / here with usPronounसप्तमी, बहुवचनम् (वैदिकः प्रयोगः = अस्मासु/अस्माकम् सन्निधौ)Role AdhikaraṇaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- प्र
- forth, forwardIndeclinable (preverb/adverb)अव्ययम्Role (Directional/intensifier)Root प्र
- दाश्वांसम्
- the giver, the worshipper who has givenParticiple (used as noun)पुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot दाश्वांस् (√दा/दाश् ‘to give’ → परिपूर्ण-प्रत्ययवत् कृदन्त-प्रातिपदिक)
- अवतम्
- help/protect (you two)Verbलोट् (आज्ञार्थः), मध्यमपुरुषः, द्विवचनम्Role (Predicate)Root अव (धातु ‘to help/protect’) + लोट्
- शचीभिः
- with powers, with mighty deedsNounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot शची (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-निरसनम्): अयम् | वाम् | भागः | निहितः | यजत्रे | इमाः | गिरः | नासत्या | उप | यातम् | पिबतम् | सोमम् | मधुमन्तम् | अस्मे | प्र | दाश्वांसम् | अवतम् | शचीभिः । विशेषम्: (1) नासत्योप यातम् = नासत्या + उप + यातम् (आकारान्त-द्विवचन-सम्बोधन ‘नासत्या’ + ‘उप’ इत्यव्ययम्; संहितायाम् ओ-प्रत्ययवत् संधिः)
- (2) अस्मे वैदिकः सप्तमी-बहुवचन-रूपः (अस्मासु/अस्माकं सन्निधौ इत्यर्थे)
- (3) दाश्वांसम् = ‘दाश्वांस्’ (परिपूर्ण/भूतकृत्-प्रातिपदिक) का द्वितीया-एकवचनम्
The meaning
Outer meaning
A portion (offering) is placed for the Aśvins; they are invited to the songs to drink sweet Soma, and to support the generous giver by their powers.
Inner meaning
The ‘portion set down’ is the prepared space in consciousness—an established receptacle for higher forces. The songs are formations of aspiration. The sweet Soma ‘in us’ is the latent bliss-nature to be awakened. The Aśvins are asked to strengthen the ‘giver’—the part of the soul-nature that offers itself (dāśvāṃs) with sincerity—so that the sacrifice becomes effective through śacī (power of accomplishment).
Universal truth
Spiritual progress depends on prepared receptivity, sincere offering, and the descent of powers that convert aspiration into realized sweetness and stable support for the giver within.
Themes
Soma-delight, divine-protection, mantra-as-invitation
The seer
- Other hymns
- Rig Veda 8.57 (same hymn sequence), Rig Veda 1.46 (Aśvin invitations; thematic parallel)
Family tradition
Kāṇva-leaning compilation context (general), but attribution uncertain.
Significance
Represents the disciplined aspirant who not only calls but ‘sets down’ a steady inner offering, making the descent sustainable.
The deity
- Devata
- Aśvins (Nāsatyas)
- Epithets
- Nāsatyā, yajatrā, Dasrā, swift-coming
- Related deities
- Soma, Agni, Uṣas, Indra
Cosmic role
Bringers of timely help; they arrive at the call of true aspiration and partake in Soma to increase the movement of progress.
Inner power
They activate sweetness (madhumat) in the being and protect/strengthen the offering soul-force (dāśvāṃs) so it can continue giving.
In ritual
Where it is used
Aśvin Soma invitation with offering portion (graha)
अ॒यं वां॑ भा॒गो निहि॑तो यजत्रे॒मा गिरो॑ नास॒त्योप॑ यातम् । पिब॑तं॒ सोमं॒ मधु॑मन्तम॒स्मे प्र दा॒श्वांस॑मवतं॒ शची॑भिः ॥
अ॒यम् । वा॒म् । भा॒गः । निऽहि॑तः । य॒ज॒त्रा॒ । इ॒माः । गिरः॑ । ना॒स॒त्या॒ । उप॑ । या॒त॒म् । पिब॑तम् । सोम॑म् । मधु॑ऽमन्तम् । अ॒स्मे इति॑ । प्र । दा॒श्वांस॑म् । अ॒व॒त॒म् । शची॑भिः ॥
ayam | vām | bhāgaḥ | ni-hitaḥ | yajatrā | imāḥ | giraḥ | nāsatyā | upa | yātam | pi batam | somam | madhu-mantam | asme iti | pra | dāśvāṃsam | avatam | śacībhiḥ
44
4 pādas
Balanced and invitational; strong imperative beats (upa yātam, pibataṃ, avatam).
Creates a sense of ‘placing’ and ‘approach’—stability first, then descent and nourishment.
- भागः (bhāgaḥ)
- Literal: portion, share. Symbolic: allotted inner capacity/receptacle for the divine force; a prepared ‘seat’ in consciousness
- निहितः (nihitaḥ)
- Literal: placed, deposited. Symbolic: consciously established offering—steady readiness rather than passing emotion
- यजत्रा (yajatrā)
- Literal: worthy of worship/offerings. Symbolic: powers that respond to right aspiration and right giving
- गिरः (giraḥ)
- Literal: songs, utterances. Symbolic: mantric thought-forms that build a bridge for descent
- नासत्या (nāsatyā)
- Literal: the Nāsatyas. Symbolic: truth-helpers: exact, unfailing aid that cures distortion
- सोमं मधुमन्तम् (somaṃ madhumantam)
- Literal: Soma full of honey/sweetness. Symbolic: bliss with a felt sweetness—ananda made tangible in the heart-mind
- अस्मे (asme)
- Literal: in us. Symbolic: within the embodied being; not distant heaven only
- शचीभिः (śacībhiḥ)
- Literal: with powers/skills. Symbolic: effective force that makes realization operative in life
Offering-allotment (bhāga) and invitation to drink Soma; prayer for protection of the yajamāna.
At the moment of setting out the share and inviting the deities to the stotra/śastra
Offer portion, recite invitation, drink/share Soma symbolically
Before japa/meditation: ‘set down’ a portion—declare a small, consistent daily offering of attention; then invoke sweetness in the heart and strength for the giving self.
(bhāga): from √bhaj ‘to apportion, share’—inwardly, the right share of divine delight reserved for the invoked powers. (dāśvāṃs): perfect participle of √dāś ‘to worship/offer’—the accomplished giver. √av ‘to help, protect’ marks the boons as inner support and safeguarding of the aspirant.
bhāga (right share; participation), madhu (delight), reciprocity of offering and grace
Right offering (yajña) establishes the correct exchange between human aspiration and divine response.
Nāsatya indicates truth that heals error and restores right functioning.
The divine share becomes active within the human vessel, turning inner substance into sweetness and power.
Integral-psychological Vedic symbolism (Aurobindo/Kashyap style: gods as powers of consciousness).
Early morning (Aśvin time)
Madhu = sweetness of realized peace/joy; Soma = bliss-substance; voice/song = creative vibration shaping consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘portion set down’ for the gods and their consequent protection of the giver: the sacrificial contract as living reciprocity. Innerly, the soul offers delight and speech; the divine twins respond by strengthening and safeguarding the offering-consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhaj ‘share’ parallels IE notions of allotment (cf. Slavic bogŭ ‘god’ possibly linked to ‘dispenser of shares’ by later developments; comparison is typological). √av ‘help’ has Indo-Iranian parallels (Avestan av- ‘help, protect’).
- What is the relationship between the Rishi and the Devata here?
- The rishi explicitly sets the divine ‘share’ (bhāga) and offers mantric speech (giraḥ), asking the Devata to internalize the sweetness (madhu) ‘in us’ and to uphold the dāśvāṃs—showing yajña as mutual intensification: human giving enables divine action.
Establish receptivity (‘bhāga nihitaḥ’) and invite sweetness of Soma in the heart-breath.
Anāhata (sweetness/joy) supported by Viśuddha (mantric voice)
Inhale: ‘upa yātam’; exhale: ‘pibataṃ somam’—slowly, feeling sweetness spreading in the chest.
Receptive devotion with practical steadiness.
Create a small inner altar: offer one clear intention; call the Aśvins to make it effective; end by blessing the ‘giver’ in you—your capacity to offer time, truth, and effort.
Tri-svara chanting; emphasize imperatives with a gentle udātta lift (upa yātam, pibataṃ, avatam).
Clear articulation on: bhāgo nihito / nāsatyā / madhumantam / dāśvāṃsam / śacībhiḥ.
nāsatyā: long ā, clear ‘ty’, madhumantam: aspirate ‘dh’; nasal ‘m’ before ‘t’, dāśvāṃsam: long ā; ‘vāṃ’ nasalized, śacībhiḥ: palatal ś; long ī
Warm, devotional, inwardly smiling tone; avoid haste.
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