Rig Veda 1.116.12: Mandala 1, Sukta 116, Mantra 12
Sukta 1.116
- Rishi
- Kakṣīvant Dairghatamasa
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ्ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाच ॥
tád vāṃ narā sanáye dáṃsa ugrám āvíṣ kṛṇomi tanyatúr na vṛṣṭím | dadhyáṅ ha yán mádhvātharváṇo vā́m áśvasya śīrṣṇā́ prá yád īm uvā́ca ||
Wahai Nara, demi kemenangan, aku menyingkapkan perbuatan dahsyat (dáṃsas) milikmu itu—laksana guruh yang menampakkan hujan. Ketika Dadhyañc, sang Atharvan, menyampaikan kepadamu kebenaran bermadu dari kepala kuda, maka pengetahuan rahasiamu pun menjadi wahyu yang menang.
Word by Word
- तत्
- thatPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (object of ‘आविष्कृणोमि’) / (also possible as demonstrative ‘that’)Root तद् (सर्वनाम-प्रातिपदिक)
- वाम्
- for you two / you twoPronounषष्ठी/द्वितीया, द्विवचन (enclitic)Role Sampradāna/Adhikaraṇa (for you two; addressed to the Aśvins) / or object ‘you two’ contextuallyRoot युष्मद् (सर्वनाम)
- नरा
- O two men (Aśvins)Nounपुंलिङ्ग, सम्बोधन, द्विवचनRole (Address) SambodhanaRoot नर (प्रातिपदिक)
- सनये
- for winning, for gainingNounस्त्रीलिङ्ग/भाववाचक, चतुर्थी, एकवचनRole Sampradāna (for winning/for attainment)Root सनि (प्रातिपदिक; ‘gain, winning’)
- दंसः
- a wondrous deed, marvelNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (subject of ‘आविष्कृणोमि’: ‘the marvel… I make manifest’)Root दंस (प्रातिपदिक; ‘marvel, wondrous deed/skill’)
- उग्रम्
- mighty, fierceAdjectiveनपुंसकलिङ्ग, द्वितीया, एकवचन (agreeing with implied ‘कर्म’/‘तत्’ or with ‘दंसः’ as predicative)Role Karma (as qualifier of the object ‘that (marvel)’) / predicative qualifierRoot उग्र (प्रातिपदिक)
- आविष्कृणोमि
- I make manifest, I revealVerbलट् (वर्तमान), उत्तमपुरुष, एकवचनRole Kriyā (main verb)Root √कृ (करोति) with preverb ‘आविस्/आविः’ (to make manifest)
- तन्यतुः
- thunderNounपुंलिङ्ग, प्रथमा, एकवचनRole Upamāna/Kartā (in simile with ‘वृष्टिम्’: like thunder [brings] rain)Root तन्यतु (प्रातिपदिक; ‘thunder’)
- न
- like, asIndeclinableउपमा-निपात (simile particle)Role (links simile)Root न (अव्यय)
- वृष्टिम्
- rainNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma (object in the simile: rain)Root वृष्टि (प्रातिपदिक)
- दध्यङ्
- Dadhyañc (the seer)Proper Nounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (subject of ‘उवाच’)Root दध्यङ् (ऋषि-नाम; प्रातिपदिक)
- यत्
- what, that whichRelative Pronounनपुंसकलिङ्ग, द्वितीया, एकवचन (referring to the ‘honey/secret’)Role Karma (object of ‘उवाच’: what he said)Root यद् (सर्वनाम-प्रातिपदिक)
- मध्वा
- with honey; with the sweet (mystic) [drink/knowledge]Nounनपुंसकलिङ्ग, तृतीया, एकवचन (Vedic instr. ‘-आ’)Role Karaṇa (by/with honey; i.e., with sweet/secret doctrine)Root मधु (प्रातिपदिक)
- अथर्वणः
- of AtharvanProper Nounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (of Atharvan)Root अथर्वन् (प्रातिपदिक; Atharvan)
- वाम्
- to you twoPronounषष्ठी/द्वितीया, द्विवचन (enclitic)Role Sampradāna (to/for you two) / recipient in speech contextRoot युष्मद् (सर्वनाम)
- अश्वस्य
- of a horseNounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (of the horse)Root अश्व (प्रातिपदिक)
- शीर्ष्णा
- with (its) headNounनपुंसकलिङ्ग, तृतीया, एकवचन (instr. of ‘शीर्षन्’)Role Karaṇa (by/with the head)Root शीर्षन् (प्रातिपदिक)
- प्र
- forth, openlyIndeclinableउपसर्ग/निपात (intensifier/directional)Role (modifies ‘उवाच’)Root प्र (उपसर्ग/अव्यय)
- यदा
- whenIndeclinableकालवाचक-अव्ययRole Adhikaraṇa (time)Root यदा (अव्यय; temporal)
- ईम्
- him/it (enclitic)Indeclinableनिपात (enclitic; ‘him/it’ as object marker)Role Karma (enclitic object with ‘उवाच’)Root ईम् (अव्यय; enclitic pronominal particle)
- उवाच
- he spoke, he toldVerbलिट् (परोक्स/परफेक्ट), प्रथमपुरुष, एकवचनRole Kriyā (verb of speaking)Root √वच् (to speak)
Sandhi Notes
- पदच्छेद (resolved): तत् | वाम् | नरा | सनये | दंसः | उग्रम् | आविष्कृणोमि | तन्यतुः | न | वृष्टिम् || दध्यङ् | यत् | मध्वा | अथर्वणः | वाम् | अश्वस्य | शीर्ष्णा | प्र | यदा | ईम् | उवाच । प्रमुख सन्धि: (1) तद्वाम् = तत् + वाम् (द्→त् before v; final -t retained)
- (2) दध्यङ्ह = दध्यङ् + (ह्-प्रगृह्य/पदपूरण; pada-text often shows ‘दध्यङ्’)
- (3) मध्वाथर्वणो = मध्वा + अथर्वणः (आ + अ → आ; visarga loss before vowel; orthographic contraction)
- (4) वामश्वस्य = वाम् + अश्वस्य (म् + अ → म + अ; anusvāra/ma assimilation)
- (5) यदीमु = यदा + ईम् (आ + ई → ई; contraction) + (उ-प्रगृह्य/पदपूरण in saṃhitā)
The meaning
Outer meaning
The poet makes manifest the Aśvins’ fierce deed for victory, like thunder revealing rain. Dadhyañc the Atharvan spoke the honeyed truth to them from the head of a horse.
Inner meaning
The ‘ugra daṃsa’ is a forceful breakthrough of inspired knowledge. Thunder and rain symbolize the shock of illumination and the descent of life-giving truth into the being. Dadhyañc represents the seer-will (atharvan: priest of inner fire) who holds a secret doctrine (‘madhu’—honeyed truth/blissful knowledge). The ‘horse’s head’ is the symbol of dynamic life-force (aśva) made into a seat of revelation: when vital energy is purified and turned upward, it becomes the carrier of ‘madhu-vidyā’—delightful truth that wins the battle.
Universal truth
Real transformation often comes as a sudden unveiling: a flash (thunder) that releases a nourishing descent (rain). When our life-energy becomes aligned with truth, it can transmit profound knowledge and joy.
Themes
Secret doctrine of Dadhyañc, Horse-head revelation, Thunder-rain symbolism, Winning attainment
The seer
- Rishi
- Kakṣīvant Dairghatamasa
- Lineage
- Dīrghatamas (Āṅgirasa-related)
- Other hymns
- Rig Veda 1.116-1.120
Family tradition
Seer-poetry that often encodes secret teachings in mythic images; emphasis on practical inner results (healing, winning, restoration).
Significance
Here the rishi acts as revealer (‘āviṣ kṛṇomi’)—a hallmark of the seer who brings hidden knowledge into the mental hearing of the community and the individual.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- नरा (Narā), नासत्या (Nāsatyā)
- Related deities
- Parjanya (rain/thunder motif), Indra (thunder/force), Soma (madhu/bliss), Agni (Atharvan fire)
Cosmic role
Bringers of swift assistance at the threshold of dawn; revealers of secret knowledge and healers of the instrument.
Inner power
They convert intense force (ugra) into beneficent descent (vṛṣṭi): illumination that nourishes life and makes truth practicable.
In ritual
Where it is used
Aśvin hymns in Soma ritual cycles; also recited for success (sanaye) and revelation of right knowledge.
तद्वां॑ नरा स॒नये॒ दंस॑ उ॒ग्रमा॒विष्कृ॑णोमि तन्य॒तुर्न वृ॒ष्टिम् । द॒ध्यङ्ह॒ यन्मध्वा॑थर्व॒णो वा॒मश्व॑स्य शी॒र्ष्णा प्र यदी॑मु॒वाच॑ ॥
तत् । वा॒म् । न॒रा॒ । स॒नये॑ । दंसः॑ । उ॒ग्रम् । आ॒विः । कृ॒णो॒मि॒ । तन्य॒तुः । न । वृ॒ष्टिम् । द॒ध्यङ् । ह॒ । यत् । मधु॑ । आ॒थ॒र्व॒णः । वा॒म् । अश्व॑स्य । सी॒र्ष्णा । प्र । यत् । ई॒म् । उ॒वाच॑ ॥
tat | vām | narā | sanaye | daṃsaḥ | ugram | āviḥ | kṛṇomi | tanyatuḥ | na | vṛṣṭim | dadhyaṅ | ha | yat | madhu | ātharvaṇaḥ | vām | aśvasya | sīrṣṇā | pra | yat | īm | uvāca
44
4 x ~11 syllables
Energetic and declarative; suited to ‘making manifest’ and to the thunder-rain image.
Stimulates will and clarity; can feel like an inner ‘opening of the sky’ followed by calm nourishment.
- दंसः (daṃsaḥ)
- Literal: marvelous deed, power-act. Symbolic: effective intervention of higher consciousness that changes conditions
- उग्रम् (ugram)
- Literal: fierce, intense. Symbolic: decisive force breaking resistance; tapas-driven illumination
- सनये (sanaye)
- Literal: for winning, for gain. Symbolic: for attainment of inner victory (light, truth, wideness)
- तन्यतुः (tanyatuḥ)
- Literal: thunder. Symbolic: shock of revelation; mind’s sky split open
- वृष्टिम् (vṛṣṭim)
- Literal: rain. Symbolic: descent of truth-force and nourishment into life
- दध्यङ् (dadhyaṅ)
- Literal: Dadhyañc (seer). Symbolic: seer-being who carries secret ‘madhu’ knowledge; awakened will of the Atharvan
- मधु (madhu)
- Literal: honey, sweetness. Symbolic: divine bliss/truth (soma-like sweetness); ‘madhu-vidyā’
- अथर्वणः (ātharvaṇaḥ)
- Literal: of the Atharvan. Symbolic: priestly force of inner fire and right formulation
- अश्वस्य शीर्ष्णा (aśvasya śīrṣṇā)
- Literal: from the head of the horse. Symbolic: revelation from purified vital force; life-energy crowned by light
Mantra of revelation: used to ‘make manifest’ (āviḥ) hidden doctrine (madhu-vidyā) and invoke forceful efficacy (daṃsa ugram) for attainment (sanaye).
At Aśvin invocations, especially in contexts of seeking healing, success, and right inspiration.
Stotra/śastra praise; mental ‘āviṣkaraṇa’—bringing the power forward by speech.
Before study/teaching/creative work: invoke a clear flash of insight followed by steady integration (rain).
‘honey’ is a key Vedic symbol for the sweetness/essence of truth (often linked with Soma-like delight). (thunder) from √tan ‘to stretch/sound’ evokes the force that breaks open concealment; vṛṣṭi (rain) from √vṛṣ also ties strength with the ‘raining down’ of abundance. The ‘horse’s head’ motif encodes a secret transmission: aśva as dynamic force, śīrṣa as summit—knowledge spoken from the highest energized consciousness.
Revelation (āviḥ) of hidden truth, Madhu (bliss-essence of knowledge), Descent of nourishment (vṛṣṭi) as truth-force
Thunder-rain is a figure of ṛta: right release and distribution of the waters (truth-forces).
Madhu is satya experienced as sweetness—truth that delights and sustains.
Release of the waters from above: revelation and descent; conversion of force into nourishment.
Integral symbolic reading: illumination (mind) + descent (life) as a complete movement of transformation.
Dawn/early morning (Aśvin sphere, implicit)
Rainy season imagery (monsoon archetype)
Thunder = breakthrough insight; rain = steady inflow of peace/force; horse = vital energy uplifted to carry revelation.
- What is the primary Vedic 'mythologem' present in this verse?
- The transmission of ‘honeyed’ secret knowledge by Dadhyañc from the horse’s head. Inner sense: the Ashvins receive a doctrine of bliss-truth (madhu) from the summit of energized consciousness (aśva-śīrṣa). The rishi’s speech makes this power manifest like thunder releasing rain—revelation that enables attainment.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The storm theophany imagery (thunder/rain) belongs to a shared IE poetic stock. madhu has Indo-Iranian parallels (Av. maδu-), reflecting an inherited ‘mead/honey’ sacral lexicon. aśva again aligns with PIE *h₁éḱwos.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as revealer: ‘I make manifest’ (āviḥ kṛṇomi) the Ashvins’ daṃsa for sanaya (winning). The Devata are not only helpers but recipients and carriers of a higher knowledge-force; the hymn turns myth into a present method of inner disclosure.
Invite a ‘thunderbolt’ of discernment followed by a ‘rain’ of calm force; let insight become nourishment, not agitation.
Viśuddha (truth spoken/heard) and Ājñā (revelation).
Bhrāmarī 7 rounds (to ‘vibrate’ truth), then slow inhalation/exhalation 1:1 while repeating ‘madhu’ mentally.
From mental clouding to clear revelation; from effort to sweetened understanding.
Contemplate: ‘Let my life-force (aśva) be crowned by light; let truth be sweet and victorious.’
Tri-svara as marked; emphasize udātta on key verbs like ‘āviṣ kṛṇomi’ with controlled lift.
Keep caesura after ‘āviṣ kṛṇomi’; articulate ‘tanyatur na vṛṣṭim’ as a single image-line.
: keep ‘kṛ’ crisp, do not over-schwa, : palatal ny; short uḥ, : final ṅ nasalized; avoid adding a vowel, : śv cluster clear; retroflex ṇ in śīrṣṇā
Bright, forceful but not harsh; allow a softening ‘rain’ tone in the second half.
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