Rig Veda 10.39.8: Mandala 10, Sukta 39, Mantra 8
Sukta 10.39
- Devata
- Aśvins
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
युवं विप्रस्य जरणामुपेयुषः पुनः कलेरकृणुतं युवद्वयः । युवं वन्दनमृश्यदादुदूपथुर्युवं सद्यो विश्पलामेतवे कृथः ॥
yuváṃ víprasya jaraṇā́m upa-īyúṣaḥ púnar ití kaléḥ akṛṇutaṃ yuvád váyaḥ | yuváṃ vándanam ṛśya-dā́d úd ūpathur yuváṃ sadyó viśpálām étave kṛ́thaḥ ||
ಹೇ ಅಶ್ವಿನೌ, ಜರೆಯನ್ನು ತಲುಪಿದ್ದ ವಿಪ್ರನಿಗೆ ನೀವು ಪುನಃ ಯೌವನವನ್ನು ಮರಳಿ ಕೊಟ್ಟಿರಿ; ಅವನನ್ನು ಮತ್ತೆ ಯುವನನ್ನಾಗಿ ಮಾಡಿದರು. ವಂದನನನ್ನು ನೀವು ವೃಕನ ಗ್ರಾಸದಿಂದ ಮೇಲಕ್ಕೆ ಎತ್ತಿದರು; ವಿಶ್ಪಲೆಯನ್ನು ನೀವು ತಕ್ಷಣವೇ ಹೋಗುವಂತೆ (ಗಮನಯೋಗ್ಯಳಾಗಿ) ಮಾಡಿದರು—ಹೀಗೆ ನೀವು ಮುಂದಕ್ಕೆ ಸಾಗುವ ಶಕ್ತಿಯನ್ನು ಪುನಃ ಸ್ಥಾಪಿಸುತ್ತೀರಿ.
Word by Word
- युवाम्
- you twoPronounद्वितीया/प्रथमा? द्विवचन (Vedic: nominative/accusative dual form युवाम्)Role कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- विप्रस्य
- of the seer/poetNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot विप्र (प्रातिपदिक)
- जराम्
- old ageNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot जरा (प्रातिपदिक)
- उपेयुषः
- having come upon (him), having approachedParticiple (Perfect/Resultative) used adjectivallyपुंलिङ्ग, प्रथमा, बहुवचन (Vedic -युष् perfect-participle type)Role विशेषण (विप्रस्य) / कर्तृ-सम्बन्धRoot उप-इ (धातु √इ ‘to go’) → उपेयिवस्/उपेयुष् (कृदन्त-प्रातिपदिक)
- पुनः
- againIndeclinableअव्ययRole क्रियाविशेषणRoot पुनः (अव्यय)
- कलेः
- of Kali (a proper name; here a person)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot कलि (प्रातिपदिक)
- अकृणुतम्
- you two madeVerbलङ् (imperfect), परस्मैपद, उत्तम? (actually 2nd person), द्विवचन: ‘you two made/did’Role क्रियाRoot √कृ (करोति)
- युवद्वयः
- (into) your pair; as one of you twoNounनपुंसकलिङ्ग (collective), प्रथमा/द्वितीया, एकवचन (as predicate/accusative complement)Role कर्म/फल (what he became) अथवा विधेयRoot युवद्वय (प्रातिपदिक; ‘your pair’, from युवत्/युष्मद् + द्वय)
- युवाम्
- you twoPronounद्विवचन (nom./acc.)Role कर्तृRoot युष्मद्
- वन्दनम्
- VandanaNoun (Proper)पुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वन्दन (प्रातिपदिक; proper name ‘Vandana’)
- ऋश्यत्
- perishing/afflictedParticiple (present) used adjectivallyपुंलिङ्ग, द्वितीया, एकवचन (agreeing with वन्दनम्)Role विशेषण (कर्म)Root √ऋष्/ऋष्य (Vedic: ‘to be harmed/afflicted, to perish’)
- आत्
- from (there); thenIndeclinableअव्ययRole अपादान/क्रियाविशेषणRoot आत् (अव्यय; Vedic particle ‘from, then, thereupon’)
- उद्
- up, outPreverb/Indeclinableअव्ययRole क्रियाविशेषणRoot उद् (उपसर्ग/अव्यय)
- ऊपथुः
- you two raised/saved (him)Verbलिट्/लुङ्-प्रकार? (Vedic perfect/aorist-like), परस्मैपद, 2nd person, द्विवचनRole क्रियाRoot √पाथ/√पा? (Vedic: ‘to protect, help, bring across’; here with ud-: ‘raise up, rescue’)
- युवाम्
- you twoPronounद्विवचन (nom./acc.)Role कर्तृRoot युष्मद्
- सद्यः
- immediatelyIndeclinableअव्ययRole क्रियाविशेषणRoot सद्यः (अव्यय)
- विश्पलाम्
- ViśpalāNoun (Proper)स्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot विश्पला (प्रातिपदिक; proper name ‘Viśpalā’)
- एतवे
- to goInfinitiveतुमुन्/तवै-प्रकार: दातिव-इन्फिनिटिव ‘to go’Role प्रयोजन (purpose)Root √इ (to go) → एतुम्/एतवे (infinitive)
- कृथः
- you two made (her able) / you two fashionedVerbलिट्/लुङ्-प्रकार? (Vedic aorist/perfect-like), परस्मैपद, 2nd person, द्विवचनRole क्रियाRoot √कृ (करोति)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): युवं → युवाम् (dual pronoun form used for nom./acc.)
- जर॒णामु॑पे॒युषः → जराम् + उपेयुषः (final -म् + initial उ- gives m-u junction)
- पुनः कलेरकृणुतम् → कलेः + अकृणुतम् (visarga before vowel often realized without explicit ḥ in saṃhitā)
- वन्दनमृश्यदादुदूपथुः → वन्दनम् + ऋश्यत् + आत् + उद् + ऊपथुः (multiple saṃhitā coalescences: -म् + ऋ-; ऋश्यत् + आत् with t + ā; आत् + उद्; उद् + ऊ-)
- विश्पलामेतवे → विश्पलाम् + एतवे (m + e junction). Accents are retained as in saṃhitā but not re-marked per pada here
The meaning
Outer meaning
The Aśvins restored youth to an aged singer; they raised Vandana from the wolf’s devouring; they made Viśpalā able to move immediately.
Inner meaning
Aśvins renew the inner ‘youth’—the fresh capacity for aspiration and receptivity—when the seeker’s mind has grown tired or rigid (jaraṇā). They rescue Vandana (the one who ‘praises’) from the ‘wolf’—a symbol of devouring doubt, hostile forces, or time’s consumption. They restore Viśpalā (often linked with a lost limb) to movement: the power to progress again when one’s path feels crippled.
Universal truth
Spiritual life repeatedly requires renewal: higher help can restore freshness, rescue the praising will from devouring negativity, and return the capacity to move forward after injury or stagnation.
Themes
rejuvenation, rescue, restoration-of-mobility
The seer
- Other hymns
- Rig Veda 10.39.1-11, Rig Veda 10.40.1-14
Family tradition
Didactic ‘catalog’ of Aśvin rescues—used to establish faith in immediate restorative grace.
Significance
The seer emphasizes rejuvenation (punar…yuvat vayaḥ): a psychological key—renewal of the inner instrument so higher light can act.
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Dasrā (wonder-workers), Nāsatyā (true ones), Śubhaspatī (lords of auspiciousness—common Aśvin epithet, thematic)
- Related deities
- Uṣas, Sūrya, Soma
Cosmic role
Physicians of the gods; restorers of vitality, mobility, and right functioning; guardians of the dawn-transition.
Inner power
Rejuvenating prāṇa and healing intuition that repairs the ‘instrumentation’ (mind-life-body) for sādhanā.
In ritual
Where it is used
Aśvin praise at dawn; healing/protection invocation
यु॒वं विप्र॑स्य जर॒णामु॑पे॒युष॒: पुन॑: क॒लेर॑कृणुतं॒ युव॒द्वय॑: । यु॒वं वन्द॑नमृश्य॒दादुदू॑पथुर्यु॒वं स॒द्यो वि॒श्पला॒मेत॑वे कृथः ॥
यु॒वम् । विप्र॑स्य । ज॒र॒णाम् । उ॒प॒ऽई॒युषः॑ । पुन॒रिति॑ । क॒लेः । अ॒कृ॒णु॒त॒म् । यु॒व॒त् । वयः॑ । यु॒वम् । वन्द॑नम् । ऋ॒श्य॒ऽदात् । उत् । ऊ॒प॒थुः॒ । यु॒वम् । स॒द्यः । वि॒श्पला॑म् । एत॑वे । कृ॒थः॒ ॥
yuvam | viprasya | jaraṇām | upa-īyuṣaḥ | punariti | kaleḥ | akṛṇutam | yuvat | vayaḥ | yuvam | vandanam | ṛśya-dāt | ut | ūpathuḥ | yuvam | sadyaḥ | viśpalām | etave | kṛthaḥ
44
4 × ~11
Energetic enumerative rhythm; each pāda delivers a ‘restoration’ act.
Invokes renewal; listeners often feel uplift and ‘breath returning’ to effort.
- जराणा (jarāṇā)
- Literal: old age/decay. Symbolic: fatigue of consciousness; loss of inner freshness
- विप्र (vipra)
- Literal: inspired singer/seer. Symbolic: the discerning mind that can receive intuition
- वन्दन (vandana)
- Literal: praiser; name of a person. Symbolic: the praising impulse (bhakti/affirmation) threatened by hostile devourers
- ऋश्यदात् (ṛśyadāt)
- Literal: from the wolf’s giving/devouring. Symbolic: from predatory fate: doubt, fear, time-pressure, hostile vital forces
- विश्पला (viśpalā)
- Literal: name; ‘wide/varied protection’ (etym. debated). Symbolic: the moving power (gati) in life that gets impaired and then restored
Praise of rapid restorative miracles; supports petitions for restoration of vitality and mobility.
Early morning; before undertaking travel/effort; in times of fatigue or discouragement
Recitation to invite rejuvenation and rescue from hostile influences
Mantra for burnout recovery, depression/anxiety ‘devouring’ states, and regaining momentum after setbacks.
upa-īyúṣaḥ: pp. of upa-√i ‘approach’. √kṛ ‘make’. úd-√ūh/√vah ‘lift up’. etáve: infinitive of √i ‘go’. ṛśya: ‘wild animal/wolf’ (semantic of devouring danger).
renewal of life-force, swift grace (sadyas)
Restoring youth and movement is re-establishing ṛta in the human instrument.
Truth manifests as renewed capacity to act according to the soul’s intention.
Re-creation of the instrument: ‘making again’ (punar akṛṇutam) the youthful force.
Integral psychological reading: gods as functional powers acting on mind-life.
dawn (Aśvin hour)
From the ‘night-wolf’ of devouring inertia into dawn-renewal; restored gati (progress) in the path.
- What is the primary Vedic 'mythologem' present in this verse?
- Restoration of youth and rescue from devouring peril; the Aśvins re-enable ‘going’ (etave). Inner sense: they recover forward movement of the sadhaka when vitality is consumed by hostile forces or decline.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The central verb √i ‘go’ (etave) is a core Indo-European root (PIE *h₁ei- ‘go’). The hymn’s stress on movement/vehicle/action reflects the IE poetic association of divinity with ‘swift coming’ to the call.
- What is the relationship between the Rishi and the Devata here?
- The rishi enumerates concrete rescues as proof of capacity; the relationship is one of remembered efficacy leading to present confidence: what they once restored, they can restore again in the seeker.
‘Restore my inner youth and forward motion; rescue my praising will from devouring thoughts.’
maṇipūra (will/drive) and anāhata (praise/heart affirmation)
3-part breathing (dirgha) to ‘fill’ vitality; emphasize smooth exhale to reduce devouring anxiety
rejuvenated, forward-leaning steadiness.
Repeat during a walk: coordinate ‘yuvam…’ with steps; feel each line as a restoration—mind (youth), heart (praise rescued), body-life (movement restored).
Use Ṛgvedic accenting from pada; keep udatta prominence on repeated ‘yuvám’.
Clear pāda breaks: (…upeyuṣaḥ) | (…yuvad vayaḥ) ; avoid rushing ‘ṛśyadād ud ūpathuḥ’.
‘jaraṇām’ with retroflex ṇ, ‘upeyuṣaḥ’ articulate ‘yu’ softly, keep ṣ audible, ‘viśpalām’ with palatal ś and long ā
invigorating, slightly rising at each ‘yuvam’
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