Rig Veda 1.116.18: Mandala 1, Sukta 116, Mantra 18
Sukta 1.116
- Rishi
- Dīrghatamas Āucathya
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
यदयातं दिवोदासाय वर्तिर्भरद्वाजायाश्विना हयन्ता । रेवदुवाह सचनो रथो वां वृषभश्च शिंशुमारश्च युक्ता ॥
yád ayā́taṁ divodā́sāya vartír bharádvājāyāśvinā háyantā | revád uvāha sacanó rátho vām vṛṣabháś ca śiṁśumā́raś ca yuktā́ ||
アシュヴィンよ、御すること迅く、道をひらくその進みをもって、ディヴォダーサとバラドヴァージャのもとへ来たまうとき、汝らの戦車は—伴いとともに進み—豊かな増益を運んだ。そこに軛されたのは、牡牛の力と海豚の力、すなわち威力の精と、生成の水を安全に渡る通行の力である。
Word by Word
- यत्
- when/that whichIndeclinable (relative pronoun used as conjunction)नपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (यत्)Role Adhikaraṇa (सम्बन्ध/हेतु-प्रस्तावक: ‘यत्…’)Root यद् (sarvanāma-prātipadika)
- अयातम्
- you two did not go / you two went notVerbलुङ् (aorist), मध्यमपुरुष, द्विवचन; परस्मैपद (अयातम् = ‘you two did not go / you two went not’)Role Kriyā (मुख्य क्रिया)Root या (धातु) + उपसर्ग अ- (निषेध/विपरीतार्थ) → अ-या
- दिवोदासाय
- to DivodāsaNoun (proper name)पुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot दिवोदास (प्रा.)
- वर्तिः
- a track/course (path)Nounस्त्रीलिङ्ग; प्रथमा एकवचनRole Kartā (वाक्यांश-स्तर पर: ‘वर्तिः …’ = ‘the course/track…’)Root वर्ति (प्रा.; ‘मार्ग/वृत्ति/वर्तन’)
- भरद्वाजाय
- to BharadvājaNoun (proper name)पुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot भरद्वाज (प्रा.)
- अश्विना
- O Aśvins (you two)Noun (dual deity name)पुंलिङ्ग; सम्बोधन/प्रथमा द्विवचन (Vedic: -ā as voc./nom. du.)Role Sambodhana (address)Root अश्विन् (प्रा.)
- हयन्ता
- O swift onesAdjective (epithet)पुंलिङ्ग; सम्बोधन/प्रथमा द्विवचन (agreeing with अश्विना)Role SambodhanaRoot हयन्त (प्रा.; ‘swift/impetuous’, from √हय/हय् ‘to hasten’ in Vedic usage)
- रेवत्
- splendid, richAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (used adverbially/qualifying the act or vehicle)Role Karaṇa/Viśeṣaṇa (qualifier: ‘splendidly/with wealth’)Root रेवत् (प्रा.; ‘wealthy, splendid’)
- उवाह
- carried/boreVerbलिट् (perfect), प्रथमपुरुष, एकवचन; परस्मैपदRole KriyāRoot वह् (धातु) + उपसर्ग उ-
- सचनः
- a companion/associateNounपुंलिङ्ग; प्रथमा एकवचनRole Kartā (उवाह का कर्ता)Root सचन (प्रा.; ‘companion, associate’; from √सच् ‘to accompany/attach’)
- रथः
- chariotNounपुंलिङ्ग; प्रथमा एकवचनRole Kartā (समनाधिकरण: सचनः रथः = ‘the companion—(namely) the chariot’)Root रथ (प्रा.)
- वाम्
- of you twoPronounषष्ठी/द्वितीया द्विवचन (enclitic) — ‘of you two/you two’ (here genitive)Role Ṣaṣṭhī-sambandhaRoot युष्मद् (sarvanāma)
- वृषभः
- bullNounपुंलिङ्ग; प्रथमा एकवचनRole Kartā (युक्ता/उवाह-सम्बद्ध सूची में)Root वृषभ (प्रा.)
- च
- andIndeclinableसमुच्चयRoot च (avyaya)
- शिंशुमारः
- śiṃśumāra (dolphin/porpoise; aquatic creature)Nounपुंलिङ्ग; प्रथमा एकवचनRole Kartā (युक्ता/उवाह-सम्बद्ध सूची में)Root शिंशुमार (प्रा.)
- च
- andIndeclinableसमुच्चयRoot च (avyaya)
- युक्ता
- yoked, harnessedParticiple (past passive participle)पुंलिङ्ग; प्रथमा बहुवचन (Vedic: collective list; ‘yoked/attached’)Role Kriyā-viśeṣaṇa / Predicative (state: ‘were yoked’)Root युज् (धातु) → युक्त (कृदन्त)
Sandhi Notes
- पदच्छेद (sandhi-resolved): यत् | अयातम् | दिवोदासाय | वर्तिः | भरद्वाजाय | अश्विना | हयन्ता | रेवत् | उवाह | सचनः | रथः | वाम् | वृषभः | च | शिंशुमारः | च | युक्ता । मुख्य संधि: (1) यदया॑तम् → यत् + अयातम् (द्→त् before vowel; external sandhi)
- (2) भरद्वा॑जायाश्विना → भरद्वाजाय + अश्विना (आ + अ → आ; avagraha not written in Saṃhitā)
- (3) वां वृषभश्च → वाम् + वृषभः + च (anusvāra before v-, and visarga sandhi: -ः + च → -श्च)
- (4) शिंशुमारश्च → शिंशुमारः + च (visarga sandhi -ः + च → -श्च)
The meaning
Outer meaning
The Aśvins come swiftly to Divodāsa and Bharadvāja with path-opening movement; their chariot brings riches, yoked with a Bull and a Dolphin.
Inner meaning
Divodāsa (“servant of the divine light”) and Bharadvāja (carrier of the ‘burden’ of the Word/force) represent two seeker-aspects: devotion to light and the capacity to bear and express the inspired power. The Aśvins arrive with vartí—an opening of the way, a turning that creates passage. Their chariot is companionship (sacanaḥ): the twin powers working together in the seeker. The yoked ‘Bull’ is concentrated force and courageous will; the ‘Dolphin’ is playful-intelligent navigation through the waters (emotional/subconscious becoming), ensuring safe passage. The result is revat—abundance, increase, a richer life-force aligned with the path.
Universal truth
Progress requires both force (bull) and intelligent adaptability (dolphin) guided by higher harmonising powers; when the way opens, abundance follows as a natural byproduct of right movement.
Themes
divine twins, aid to seers and patrons, safe passage through waters, increase and plenitude
The seer
- Rishi
- Dīrghatamas Āucathya (traditional attribution)
- Lineage
- Aucathya
- Other hymns
- RV 1.116, RV 1.117
Family tradition
Symbolic seer-poetry emphasizing transitions, crossings, and the yoking of powers for the journey of consciousness.
Significance
Dīrghatamas often presents yoga as a journey across inner waters and spaces; here the Aśvins provide both force and navigational intelligence to open the way.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Aśvinā, Nāsatyā, Hayantā, Revat-vahā (bearers of increase)
- Related deities
- Varuṇa (waters/order), Indra (force to break obstacles), Sarasvatī (flowing inspiration)
Cosmic role
Path-openers and safe-conduct powers; they bring timely aid and the means to cross difficult terrains (mountains/waters).
Inner power
They harmonise strength with skill: yoking will-force (bull) and intuitive navigation (dolphin) to the seeker’s vehicle.
In ritual
Where it is used
General Aśvin invocation for aid in journeys and openings; śrauta recitation context in Aśvin hymns
यदया॑तं॒ दिवो॑दासाय व॒र्तिर्भ॒रद्वा॑जायाश्विना॒ हय॑न्ता । रे॒वदु॑वाह सच॒नो रथो॑ वां वृष॒भश्च॑ शिंशु॒मार॑श्च यु॒क्ता ॥
यत् । अया॑तम् । दिवः॑ऽदासाय । व॒र्तिः । भ॒रत्ऽवा॑जाय । अ॒श्वि॒ना॒ । हय॑न्ता । रे॒वत् । उ॒वा॒ह॒ । स॒च॒नः । रथः॑ । वा॒म् । वृ॒ष॒भः । च॒ । शिं॒शु॒मारः॑ । च॒ । यु॒क्ता ॥
yat | ayātam | divaḥ-dāsāya | vartiḥ | bharat-vājāya | aśvinā | hayantā | revat | uvāha | sacanaḥ | rathaḥ | vām | vṛṣabhaḥ | ca | śiṃśumāraḥ | ca | yuktā
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4×11
Energetic and traveling; strong mid-line drive with a vivid closing image of yoked powers.
Invokes readiness for movement and confidence in crossing; the ‘yoked’ ending seals a sense of harnessed energy.
- दिवोदासाय (divodāsāya)
- Literal: to Divodāsa. Symbolic: service to the divine light; the illumined devotee-force
- भरद्वाजाय (bharadvājāya)
- Literal: to Bharadvāja. Symbolic: bearer of inspired energy/word; capacity to carry the yogic load
- वर्तिः (vartiḥ)
- Literal: path/turning, way-making. Symbolic: opening of passages in consciousness; breakthrough movement
- हयन्ता (hayantā)
- Literal: driving swift horses. Symbolic: mastery and right direction of vital energies
- रेवत् (revat)
- Literal: rich, abundant. Symbolic: increase of inner resources, fullness of prāṇa and capacity
- सचनः (sacanaḥ)
- Literal: companionship, togetherness. Symbolic: integrated action of twin powers; inner collaboration
- वृषभः (vṛṣabhaḥ)
- Literal: bull. Symbolic: strong will-force, steadfast tapas, courageous potency
- शिंशुमारः (śiṃśumāraḥ)
- Literal: dolphin/porpoise. Symbolic: luminous intelligence moving through waters of becoming; safe, guided transition through subconscious/emotional fields
- युक्ता (yuktā)
- Literal: yoked. Symbolic: disciplined harnessing of powers for the journey
Soma ritual Aśvin invocation; exemplary narrative of Aśvin aid to seers/patrons, supporting petitions for safe passage, strength, and increase
When seeking ‘opening of the path’—literal travel, or inner obstacles; also for increase (revat).
Praise and invitation; aligning the sacrificer’s movement with auspicious passage.
Use before difficult transitions (career change, healing process, spiritual breakthrough) to call both strength and adaptive intelligence.
√yā 'go, come' → ayātam: descent of help. √vah 'carry' → uvāha: conveyance of increase (revat). √yuj 'yoke, join' → yuktā: disciplined harnessing of powers. vṛṣabha- (from √vṛṣ 'to rain/strengthen, be potent') indicates force that fertilises and uplifts; vāja (in Bharadvāja) from a strength/plenitude sense (not merely 'food/prize'), supporting the inner reading of forceful fullness. śiṃśumāra- (aquatic creature) naturally suggests navigation of 'waters'; psychologically, waters = moving life-energy and subconscious currents.
Ṛta as 'right path' (vartiḥ), integration of forces (yoga/√yuj as yoking)
Vartiḥ indicates alignment to the right track through the wide spaces (rajas) of existence.
The path opens when truth-guided forces lead; abundance follows as a sign of alignment.
Yoking of archetypal powers to the chariot of becoming—ordering energies for progress.
Integral yoga psychology: transformation uses multiple powers (force + skill) rather than a single faculty.
Mountains/waters/spaces are inner terrains; the bull is tapas, the dolphin is intuitive navigation through emotional/subconscious currents.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ arrival to famous recipients (Divodāsa, Bharadvāja) with a chariot yoked with emblematic powers (Bull and Dolphin). Mythically it is a rescue/aid motif; inwardly it portrays the descent of coordinated energies that open the right course (vartiḥ) and carry abundance.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā from PIE *h₁ey- 'go' (Skt yā-, Greek eîmi), √weh₁- 'carry' (Skt vah-, Latin vehō), √yeug- 'yoke' (Skt yuj-, Latin iungō). The archaic dual (ayātam, vām) matches the pan-Indo-European twin-god pattern.
- What is the relationship between the Rishi and the Devata here?
- The hymn recalls concrete instances of divine assistance to establish trust and invoke repetition: the seer aligns his request with precedent—'as you came then with the right path and rich bearing, so come now.' The devatā is approached as an active collaborator in opening ṛta’s course in human endeavour.
Call the Aśvins to open the ‘way’ in a stuck area; consciously yoke will (bull) and adaptive intelligence (dolphin) to your intention.
maṇipūra (will-force) and svādhiṣṭhāna (waters/emotions)
bhastrikā-light (very gentle, 10–15 strokes) then calm breathing to feel ‘harnessed power’ without agitation.
Dynamic steadiness—energetic yet coordinated.
Name the obstacle; feel a clear track appear. Let will rise in the belly (bull) while the breath stays fluid and skilful (dolphin) through emotional currents.
Tri-svara; keep udātta prominence on ayātam, nāsatyā, ratho vāṃ; maintain even pāda pacing.
Let the first pāda travel forward; slight pause after ‘hayantā’ before the rich imagery of the second half.
divodāsāya: long ā’s clear, bharadvājāya: pronounce -dvā- with voiced dv, aśvinā: ś is palatal, śiṃśumāraḥ: nasalization on iṃ; śiṃ-śu- mā-raḥ distinct, yuktā: kt cluster crisp
Bright, driving, but controlled—like a steady ride.
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