Rig Veda 8.9.6: Mandala 8, Sukta 9, Mantra 6
Sukta 8.9
- Rishi
- Kāṇva
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Karuna (compassion) and Shanta (peace)
यन्नासत्या भुरण्यथो यद्वा देव भिषज्यथः । अयं वां वत्सो मतिभिर्न विन्धते हविष्मन्तं हि गच्छथः ॥
yán nāsatyā bhuráṇyatho yád vā deva bhiṣajyáthaḥ | ayáṃ vāṃ vatsó matíbhir ná víndhate havíṣmantaṃ hí gácchathaḥ ||
नासत्य देवता, तुम दौड़ रहे हो या किसी को ठीक कर रहे हो, यह भक्त सिर्फ सोच से तुम्हे नहीं पा सकता। तुम वही जाते हो जहाँ भेंट दी जा रही है, जहाँ दिल से पूजा हो रही है।
Word by Word
- यत्
- when/that whichPronounनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (सम्बन्धसूचकं ‘यत्’)Role Adhikaraṇa (सम्बन्ध/प्रसङ्ग-निर्देशः)Root यद् (सर्वनाम-प्रातिपदिक)
- नासत्या
- O Nāsatyas (Aśvins)Nounपुंलिङ्गे सम्बोधन-द्विवचनम् (अश्विनोः नाम)Role Sambodhana (सम्बोधनम्)Root नासत्य (प्रातिपदिक; अश्विनौ)
- भुरण्यथः
- you two hasten/are swiftVerbलट् (वर्तमान), मध्यमपुरुषः, द्विवचनम्; परस्मैपदम्Role Kartā (क्रियायाः कर्तारौ = अश्विनौ)Root भुरण्य्/भुरण् (धातु; वेदिकः) अथवा भुरण्य (प्रातिपदिक) + थः
- अथो
- and then/alsoIndeclinableनिपातःRoot अथ + उ (निपात-संयोगः)
- यत्
- when/that whichPronounनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (सम्बन्धसूचकं)Role Adhikaraṇa (सम्बन्ध/प्रसङ्ग-निर्देशः)Root यद् (सर्वनाम-प्रातिपदिक)
- वा
- orIndeclinableविकल्पार्थक-निपातःRoot वा (निपात)
- देव
- O godNounपुंलिङ्गे सम्बोधन-एकवचनम्Role SambodhanaRoot देव (प्रातिपदिक)
- भिषज्यथः
- you two heal/practise healingVerbलट् (वर्तमान), मध्यमपुरुषः, द्विवचनम्; आत्मनेपदम्Role Kartā (अश्विनौ)Root भिषज् (धातु) / भिषज्य (क्रियापद-आधारः)
- अयम्
- thisPronounपुंलिङ्गे प्रथमा एकवचनम्Role Kartā (वाक्ये ‘वत्सः’ इत्यस्य विशेषणम्)Root इदम् (सर्वनाम-प्रातिपदिक)
- वाम्
- of/for you twoPronounषष्ठी/चतुर्थी द्विवचनम् (enclitic)Role Sampradāna/Śeṣa (to/for you two; your)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- वत्सः
- calf (dear child)Nounपुंलिङ्गे प्रथमा एकवचनम्Role KartāRoot वत्स (प्रातिपदिक)
- मतिभिः
- with thoughts/prayersNounस्त्रीलिङ्गे तृतीया बहुवचनम्Role KaraṇaRoot मति (प्रातिपदिक)
- न
- notIndeclinableनिषेधःRoot न (निपात)
- विन्दते
- finds/obtainsVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्; आत्मनेपदम्Role Kriyā (कर्तृ = वत्सः)Root विद् (धातु) ‘to find/obtain’
- हविष्मन्तम्
- the oblation-bearing (worshipper)Adjectiveपुंलिङ्गे द्वितीया एकवचनम्Role KarmaRoot हविष्मन्त् (प्रातिपदिक; ‘having oblation’)
- हि
- indeed/forIndeclinableअवधारण/हेतौ निपातःRoot हि (निपात)
- गच्छथः
- you two go/comeVerbलट् (वर्तमान), मध्यमपुरुषः, द्विवचनम्; परस्मैपदम्Role Kriyā (कर्तारौ = अश्विनौ)Root गम् (धातु) ‘to go’
Sandhi Notes
- यन्नासत्या = यत् + नासत्या (त् + न → न्न)
- अथो = अथ + उ
- वां = वाम् (युष्मद्-षष्ठी/चतुर्थी द्विवचन, एन्क्लिटिक)
- मतिभिर्न = मतिभिः + न (विसर्ग-लोपः, र्-आदेशः)
- हविष्मन्तं हि = हविष्मन्तम् + हि (म् + हि, अनुस्वार/परसवर्ण-प्रवृत्तिः; पदपाठे पृथक्)
- गच्छथः इति द्विवचन-प्रयोगः अश्विनोः प्रति
The meaning
Outer meaning
Whether the Nāsatyas are speeding on or healing, the ‘child’ does not find them by his thoughts; for they go to the one rich in oblation.
Inner meaning
The Aśvins move swiftly in the worlds (bhuraṇyathaḥ) and also work as healers (bhiṣajyathaḥ). The seeker as ‘vatsa’ (child/calf) represents the aspiring soul-personality, tender and dependent. Mere mental searching (matibhiḥ) cannot compel the divine presence; the Aśvins respond to haviṣmant—the one who carries the true oblation, i.e., the flame of surrender, sincerity, and offering of works. Inner yoga here is clear: divine help comes most surely when aspiration is accompanied by consecration, not by restless ideation.
Universal truth
The Divine is approached not by mental grasping but by genuine self-offering. Surrender and sincerity are the magnet for grace.
Themes
Aśvin-invocation, healing, inner offering vs. mere thought, divine arrival
The seer
- Rishi
- Kāṇva (Kāṇva lineage; sūkta context)
- Lineage
- Kāṇva
- Other hymns
- RV 8.9.2, RV 8.9.3, RV 8.9.4, RV 8.9.5
Family tradition
Kāṇva hymns often insist on the primacy of the sacrifice as inner consecration—divine powers respond to the offered flame rather than to mere speculation.
Significance
A practical instruction in sādhanā: replace anxious mental seeking with the steady oblation of oneself and one’s works.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Nāsatyā, divine physicians, swift travelers
- Related deities
- Agni (as havis-bearer), Soma (as sweetness of offering), Uṣas
Cosmic role
They traverse the worlds bringing timely rescue and healing; they are drawn to the true sacrificer who offers with sincerity.
Inner power
Grace that responds to surrender; healing intelligence that acts when the will is consecrated.
In ritual
Where it is used
Aśvin invocation emphasizing the efficacy of havis (oblation) and the true sacrificer
यन्ना॑सत्या भुर॒ण्यथो॒ यद्वा॑ देव भिष॒ज्यथ॑: । अ॒यं वां॑ व॒त्सो म॒तिभि॒र्न वि॑न्धते ह॒विष्म॑न्तं॒ हि गच्छ॑थः ॥
यत् । ना॒स॒त्या॒ । भु॒र॒ण्यथः॑ । यत् । वा॒ । दे॒व॒ । भि॒ष॒ज्यथः॑ । अ॒यम् । वा॒म् । व॒त्सः । म॒तिऽभिः । न । वि॒न्ध॒ते॒ । ह॒विष्म॑न्तम् । हि । गच्छ॑थः ॥
yat | nāsatyā | bhuraṇyathaḥ | yat | vā | deva | bhiṣajyathaḥ | ayam | vām | vatsaḥ | mati-bhiḥ | na | vindhate | haviṣmantam | hi | gacchathaḥ
44
4×11 (approx.)
Driving, directive; contrast between restless search and decisive divine movement.
Creates earnestness and a turn toward surrender—good for ending mental agitation.
- नासत्या (nāsatyā)
- Literal: Nāsatyas (true, not untrue). Symbolic: powers of rightness and effective truth in action; helpers that do not fail
- भुरण्यथः (bhuraṇyathaḥ)
- Literal: you two speed, hasten. Symbolic: swift movements of grace; rapid intervention across planes
- भिषज्यथः (bhiṣajyathaḥ)
- Literal: you heal, act as physicians. Symbolic: restoration of right functioning in life and mind
- वत्सः (vatsaḥ)
- Literal: calf/child. Symbolic: the aspiring soul-personality, seeking the divine parents’ help
- मतिभिः (matibhiḥ)
- Literal: by thoughts, mental movements. Symbolic: restless mental seeking that lacks consecration
- हविष्मन्तम् (haviṣmantam)
- Literal: one possessing oblation. Symbolic: the consecrated doer; one with active offering (surrendered will)
- गच्छथः (gacchathaḥ)
- Literal: you go. Symbolic: grace naturally moves toward sincerity and offering
Aśvina-invocation in Soma context; pragmatic use as an āhvāna (invitation) for aid/healing and arrival to the offering (general Soma-yajña setting)
When inviting Aśvins for aid/healing; also as instruction to maintain proper offering attitude in the rite.
Recitation near offering moments; reinforces that divine powers attend the consecrated act.
Use when feeling ‘spiritually stuck’: chant, then perform a small act of offering (service, gratitude, truthful resolve) instead of overthinking.
Key terms: (1) nāsatyā: traditionally ‘Aśvins’; folk-etymology na+asatya ‘not untrue’, suggesting reliability in the work. (2) bhuraṇyathaḥ: from √bhur/√bhṛ (to move swiftly, to be in rapid motion; ‘impel/bear’), 2nd dual middle/present—marks their dynamic aid in the vital journey. (3) bhiṣajyathaḥ: denominative from bhiṣaj ‘physician’, ultimately from √bhiṣ/√bhis ‘to heal’ (semantic field of curing/setting right), 2nd dual middle—restorative action on disorder in body/life-mind. (4) mati-bhiḥ: instr. pl. of mati (√man ‘to think/form’): mental formations alone are insufficient. (5) haviṣmant-: possessive adj. from havis (offering; √hu ‘to pour/offer/invoke’): the ‘rich in offering’ indicates a state of surrendered ardour attracting the gods.
Satya (truth-effective help implied by Nāsatyā), R̥ta (restoration of right order through healing action), surrender/oblation as inner alignment (havis as inner offering)
The gods’ movement is lawful: they go where the offering aligns with r̥ta—sincerity, right will, right act.
Nāsatya implies unfailing truth-in-action; the divine does not respond to falsehood or divided will.
The sacrifice as engine of transformation: offering converts mental seeking into effective becoming.
Yoga of works (karma-yoga) in Vedic form: consecration over mental grasping.
dawn or transitional journey-times
Speed = swift descent of grace; healing = restoration of inner order; oblation = surrendered will that attracts divine presence.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins as swift helpers and divine physicians: the twin powers who ‘arrive’ when the offering is kindled and who ‘heal’ disorder. The mythic action is not a battle but a rescue/restoration—divine response is drawn not by mental seeking alone (mati) but by the living oblation (havis), i.e., an awakened will of self-giving.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The verse foregrounds dual morphology (gacchathaḥ, bhiṣajyathaḥ, bhuraṇyathaḥ), preserving an archaic Indo-European category (PIE dual). The verbal root √man (mati-) aligns with PIE *men- ‘think’ (cf. Greek menos ‘spirit/force’, English ‘mind’), while √hu (havis) reflects PIE *ǵʰeuH- ‘pour, libate’ (semantic pathway: pouring → offering).
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is framed as a law of approach: the seer’s ‘child’ (vatsaḥ)—the nascent aspiration—cannot seize the gods by ideation alone; the Aśvins are drawn by the concrete inner act of offering (havis). The devatā responds to a state (haviṣmant) rather than to mere speech/thought, implying that grace is conditional on an embodied surrender that restores r̥ta in the practitioner.
Shift from mental effort to offering: place the day, the problem, and the breath into the inner fire; invite swift healing help.
Anāhata (surrender) with Maṇipūra (offered will)
Exhale-lengthening (inhale 4, exhale 8) while feeling release of mental grasping; chant once at the end of the exhale.
Sincere, yielded, quietly confident.
If the mind ‘cannot find’ the help, do one concrete act of havis: gratitude, apology, service, or a truthful vow. Then sit; allow the Aśvin movement to arrive naturally.
Keep Vedic accents; the contrastive yád… yád vā… benefits from clear accent separation; maintain svarita falls on marked syllables.
Slight pause after each yád-clause; emphasize haviṣmantam hi gacchathaḥ as the concluding teaching.
nāsatyā: long ā; keep ‘ty’ crisp., bhiṣajyathaḥ: ṣ retroflex; ‘jy’ cluster clear, not ‘jiy’., matibhir: light aspiration not needed; keep short i vowels distinct., haviṣmantam: ṣ retroflex; do not turn into dental s.
Earnest, instructive, ending with reassurance; avoid lamenting tone despite the ‘does not find’.
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