Rig Veda 8.85.7: Mandala 8, Sukta 85, Mantra 7
Sukta 8.85
- Rishi
- Kṛṣṇa
- Devata
- Aśvinau
- Chandas
- Anuṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
युञ्जाथां रासभं रथे वीड्वङ्गे वृषण्वसू । मध्वः सोमस्य पीतये ॥
yuñjā́thāṃ rāsábhāṃ ráthe vīḷvàṅge vṛṣaṇvasū | mádhvaḥ sómasya pītáye ||
अश्विन्स, तुम दोनों अपने रथ में एक ताकतवाला घोड़ा जोड़ो। यह घोड़ा मज़बूत है और उसमें बहुत ताकत है। तुम दोनों बड़े हो। सोम पीने के लिए ऐसा करो। सोम मीठा होता है जैसे शहद।
Word by Word
- युञ्जाथाम्
- yoke (you two)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदम्Role (क्रिया)Root युज् (युजँ) धातु
- रासभम्
- the ass (donkey)Nounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole कर्मRoot रासभ (प्रातिपदिक)
- रथे
- on/in the chariotNounपुंलिङ्ग, सप्तमी विभक्ति, एकवचनRole अधिकरणRoot रथ (प्रातिपदिक)
- वीड्वङ्गे
- on the strong-limbed (chariot)Adjectiveपुंलिङ्ग, सप्तमी विभक्ति, एकवचन (रथे इति विशेष्येण सह)Role अधिकरणRoot वीड्वङ्ग (प्रातिपदिक; बहुव्रीहि/विशेषण-प्रयोग)
- वृषण्वसू
- O you two, whose wealth is virile/strong (epithet of the two gods)Noun (epithet)पुंलिङ्ग, सम्बोधन, द्विवचनRole सम्बोधनRoot वृषण्वसु (प्रातिपदिक; द्विवचन-सम्बोधन)
- मध्वः
- of sweetness / of honeyNounनपुंसकलिङ्ग, षष्ठी विभक्ति, एकवचन (वैदिक रूप: मध्वः = मधुनः)Role सम्बन्ध (षष्ठी)Root मधु (प्रातिपदिक)
- सोमस्य
- of SomaNounपुंलिङ्ग, षष्ठी विभक्ति, एकवचनRole सम्बन्ध (षष्ठी)Root सोम (प्रातिपदिक)
- पीतये
- for drinkingNoun (verbal noun)स्त्रीलिङ्ग (पीति-), चतुर्थी विभक्ति, एकवचनRole सम्प्रदानRoot पा (पिबति) धातु → पीति (कृदन्त/भाव)
Sandhi Notes
- पदच्छेदः: युञ्जाथाम् | रासभम् | रथे | वीड्वङ्गे | वृषण्वसू | मध्वः | सोमस्य | पीतये || 1) मध्वः इति वैदिक-षष्ठी एकवचनं मधु-शब्दस्य (क्लासिकल: मधुनः)
- 2) रथे वीड्वङ्गे—सप्तमी-सामानाधिकरण्येन ‘वीड्वङ्गे’ विशेषणं ‘रथे’ इत्यस्य
- 3) पीतये—पा-धातोः भाववाचक-नाम ‘पीति’ तस्य चतुर्थी एकवचनम् (उद्देश्य/सम्प्रदान)
The meaning
Outer meaning
An invocation to the Aśvins: yoke a powerful steed to the chariot, strong-limbed and vigorous, so they may come to drink the honeyed Soma.
Inner meaning
The seeker calls the twin powers of swift right-action and luminous discernment (Aśvins) to harness the life-force (steed) to the soul’s vehicle (chariot). The ‘honeyed Soma’ is the sweetness of inner Ananda that fuels the journey when the vital energy is rightly yoked and made firm-limbed (integrated, disciplined).
Universal truth
Progress becomes swift and safe when our energies are harnessed to a higher intention; delight (inner sweetness) is not a reward after the path but the sustaining nectar that empowers the path.
Themes
divine chariot, yoking of energies, Soma-delight
The seer
- Rishi
- Kṛṣṇa (contextual; attribution uncertain for the excerpt)
- Other hymns
- Rig Veda 8.85 (Aśvin hymn context)
Family tradition
Likely connected to a Kāṇva/Angirasa stream in Book 8 collections
Significance
The seer-voice here emphasizes ‘yoking’—the practical spiritual technology of aligning the vital energies to the divine movement so that Soma-delight can be received without dispersion.
The deity
- Devata
- Aśvinau (Nāsatyas)
- Epithets
- वृषण्वसू (vṛṣaṇvasū), नासत्या (nāsatyā, in adjacent verse context), दस्रा (dasrā, wondrous—nearby hymn context), भिषजा (bhiṣajā, healers—nearby hymn context)
- Related deities
- Uṣas, Sūrya, Indra, Agni, Soma
Cosmic role
Twin riders of the dawn-movement who bring swift help, restoration, and right arrangement; mediators who connect human aspiration with luminous powers.
Inner power
The dual force that heals and harmonizes the nature: one aspect as swift effective action, the other as clear discerning guidance—together enabling safe passage to delight.
In ritual
Where it is used
Aśvina-savana / Soma offerings to the Aśvins (typical Aśvin invocations in Soma rites)
यु॒ञ्जाथां॒ रास॑भं॒ रथे॑ वी॒ड्व॑ङ्गे वृषण्वसू । मध्व॒: सोम॑स्य पी॒तये॑ ॥
यु॒ञ्जाथा॑म् । रास॑भम् । रथे॑ । वी॒ळुऽअ॑ङ्गे । वृ॒ष॒ण्व॒सू॒ इति॑ वृषण्ऽवसू । मध्वः॑ । सोम॑स्य । पी॒तये॑ ॥
yuñjāthām | rāsabham | rathe | vīḷu-aṅge | vṛṣaṇvasūitivṛṣaṇ-vasū | madhvaḥ | somasya | pītaye
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4 pādas × ~8 syllables (compact invocation with refrain-like cadence)
Even, marching, ‘harnessing’ rhythm—suited to calling and directing force.
Creates steadiness and forward impetus; supports concentration on disciplined alignment (yuj) and receptivity to Soma-delight.
- यु॒ञ्जाथाम् (yuñjāthām)
- Literal: yoke, harness. Symbolic: discipline and integration of powers for the inner journey
- रास॑भम् (rāsabham)
- Literal: strong animal/steed (often ‘ass’/draft-beast). Symbolic: sturdy vital-force that can bear the load of sādhanā when trained
- रथ (ratha)
- Literal: chariot. Symbolic: the embodied instrument—mind-life-body organized for movement
- वी॒ळ्व॑ङ्ग (vīḍvaṅga/vīḷvaṅga)
- Literal: firm-limbed, strong-bodied. Symbolic: well-knit faculties; steadiness and resilience in practice
- वृषण्वसू (vṛṣaṇvasū)
- Literal: bull-like, powerful lords (epithet). Symbolic: abundant force and effective mastery of the divine helpers
- मधु (madhu)
- Literal: honey, sweetness. Symbolic: Ananda—sweet delight of clarified consciousness
- सोम (soma)
- Literal: Soma juice. Symbolic: immortal bliss-substance; ecstasy that illumines and sustains
Chariot-imagery invitation: preparation for the Ashvins’ arrival to the Soma offering.
At morning or early Soma pressing contexts; also as a general invitatory to the Aśvins
Invitation (āvāhana) and offering; preparing the ‘vehicle’ of rite and mind for the deity’s arrival
Use as a pre-meditation ‘yoking’ mantra: align posture-breath-intent, then enter a sweetness-based concentration rather than strain.
yuñjā́thām: √yuj ‘to yoke, join’ (< PIE *yeug-; cf. Latin iugum ‘yoke’, English ‘yoke’), indicating disciplined harnessing of energies. rátha: chariot (central IE poetic motif of divine movement). rāsabhá: commonly ‘ass/donkey’; in RV often a symbol of sturdy endurance—psychologically the capacity to carry the burden of transformation. vṛ́ṣaṇ: ‘bull, vigorous’ from √vṛṣ ‘to rain, be potent’—power that ‘pours’ force; vṛṣaṇ-vasū suggests potency joined with luminous wealth.
yoking as yoga (disciplining forces), divine vehicle as organized consciousness, Soma as fuel of transformation
Yoking the steed to the chariot images the establishment of ṛta in the life-force—energy made obedient to truth.
The call is effective when intention and speech are aligned; the Aśvins respond to sincere, rightly ordered aspiration.
Transformation of raw vitality into a carrier of divine movement; delight as a creative substance of ascent.
Proto-Vedantic / integral-psychological reading (Aurobindo: Soma as Ananda; Aśvins as powers of harmonizing action).
Dawn / early morning (Aśvin association)
Harnessed vitality carries consciousness toward illumined delight; sweetness signifies the soul’s innate Ananda emerging in practice.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘yoking of the divine chariot’—a mythic preparation scene before epiphany/arrival. Innerly, the Ashvins are asked to harness robust energies so their help can effectively traverse the human field; the journey to Soma is the movement of higher forces into embodied life.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ is a clear PIE inheritance (*yeug-), shared across Indo-European ritual and poetic diction. The chariot (rátha) is likewise a hallmark of early IE heroic-sacral imagery, encoding divine mobility and intervention.
- What is the relationship between the Rishi and the Devata here?
- The rishi commands (imperative) not as domination but as authorized ritual speech: mantra gives a lawful form (Rita) to the descent. The Ashvins’ ‘yoking’ is the organizing of their powers in response to the human call, so they can arrive and activate Soma-delight in the sacrificer.
‘Yoking’ practice: gather scattered energies and offer them to the inner guides for a delight-led movement.
Manipura (will/energy regulation) with ascent toward Anahata (sweetness, harmony)
4-4-6 breathing (inhale-hold-exhale) while mentally repeating yuñjāthām… / madhvaḥ somasya pītaye
Collected, energized, then quietly joyful receptivity.
Begin with a firm posture; feel the ‘steed’ (prāṇa) becoming steady; invoke the Aśvins as twin capacities—clear discernment and swift right response; end by resting attention in a subtle sweetness in the chest or palate.
Use standard Rigvedic accenting: preserve udātta on marked syllables; svarita where indicated by traditional recitation (not fully recoverable from plain text here).
Keep ‘yuñjāthām’ crisp; slightly lift the udātta syllable, let anudātta fall unforced; avoid sing-song flattening of the refrain.
yuñ-jā-thām: nasal ‘ñ’ before ‘j’, rāsabham: long ā; light ‘bh’ aspiration, vīḷvaṅge: retroflex ḷ; nasal ‘ṅg’ cluster, vṛṣaṇvasū: retroflex ṣ; keep ‘ṇv’ conjunct clear, madhvaḥ: ‘dhv’ cluster; visarga soft before s- in somasya
Bright, forward, and steady; soften slightly on ‘madhvaḥ somasya pītaye’ to evoke sweetness.
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