Rig Veda 5.76.2: Mandala 5, Sukta 76, Mantra 2
Sukta 5.76
न संस्कृतं प्र मिमीतो गमिष्ठान्ति नूनमश्विनोपस्तुतेह । दिवाभिपित्वेऽवसागमिष्ठा प्रत्यवर्तिं दाशुषे शम्भविष्ठा ॥
ná saṃskṛtáṃ prá mimītaḥ gám-iṣṭhā ánti nūnám aśvinópa-stutéhá | divā́bhi-pitvé ’vá sā́gamiṣṭhā práty ávartim dāśúṣe śáṃ-bhaviṣṭhā ||
ಕೇವಲ ಸಂಸ್ಕೃತ (ಗೊತ್ತಾಗಿ ಏರ್ಪಡಿಸಿದ)ದಂತೆ ನಿಮ್ಮ ಆಗಮನವನ್ನು ಅಳೆಯಬೇಡಿರಿ; ಹೇ ಅಶ್ವಿನೌ, ಸ್ತುತಿಸಲ್ಪಟ್ಟಾಗ ನೀವು ಈಗ—ಇಲ್ಲಿಯೇ—ಅತಿಶೀಘ್ರವಾಗಿ ಬರುವವರು. ಹಗಲಿನಲ್ಲಿ ಮತ್ತು ನಮ್ಮ ನಿವಾಸದ ಸಮೀಪದಲ್ಲಿ, ಸಹಾಯದೊಂದಿಗೆ ಬನ್ನಿರಿ; ದಾನಿಗನಿಗಾಗಿ ಅಡ್ಡಿಯನ್ನು ಹಿಂದಕ್ಕೆ ತಿರುಗಿಸಿರಿ, ಹೇ ಶಂಭವಿಷ್ಠ—ಶಾಂತಿಯ ಅತಿಶ್ರೇಷ್ಠ ದಾತರೇ.
General Aśvin invocation in morning rite; emphasis on immediate help for the dāśuṣ (giver)
Ṛta vs. mere saṃskṛta (true order vs. external arrangement), Grace/Help (avas), Removal of obstruction (nivṛtti/avarti)
‘Praty-avarti’ is the reversal away from ṛta; the Aśvins restore the forward current of right order.
Upastuti (true praise) is effective when speech matches inner intention—satya-vāc.
Ongoing formation: the divine re-orders the life-field by removing reversals and restoring peace.
Vedic psychological yoga: grace responds to aspiration; obstacles are forces to be turned back, not merely endured.
day (divā)
Daylight = waking consciousness; home = embodied field and habitual patterns; obstruction = inertia/subconscient recoil.
- What is the primary Vedic 'mythologem' present in this verse?
- The immediate descent of the Aśvins upon praise, reversing impediments for the sacrificer. Mythically: the swift twins respond to invocation. Psychologically: when aspiration becomes living praise, higher powers need not be ‘scheduled’ by outer form; they arrive and turn back inner resistances.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ ‘measure’ < PIE *meh₁- ‘measure’ (cf. Greek métron). √ ‘go’ is an Indo-Iranian continuation of PIE motion roots (often linked with *gʷem- ‘come/go’, cf. Latin venio via different development; Sanskrit gam- is standard Indo-Aryan). √ ‘praise’ relates to PIE *steu- ‘praise’ (cf. Greek stóma?; more securely Latin stupeo is different; but *steu- appears in Germanic ‘stout’ etc. is debated—still, praise-root is old Indo-Iranian).
- What is the relationship between the Rishi and the Devata here?
- The rishi asserts a law of reciprocity: authentic praise (upastuti) creates nearness (anti) and invites immediate aid (avas). The Aśvins’ gift is the ‘turning back’ of what blocks the giver’s progress—an inner restoration of right movement rather than a mere external boon.
Let go of controlling spiritual outcomes; invoke immediate help; reverse the ‘turning-back’ habit-force.
Maṇipūra (will vs. inertia) and Mūlādhāra (habit/subconscient resistance)
Exhale-lengthening to signal surrender: 4–8 breathing for 12 cycles; then chant once, feeling ‘praty avartiṃ’ as pushing out resistance on exhale.
Trustful immediacy; grounded peace in waking life.
Name one specific obstruction (fear, relapse, distraction). Chant, then sit and feel the inner ‘turning-back’ unwind; finish with one small concrete act of offering (dāśuṣe) to seal the shift.
Observe initial negation ‘na’ with clear low-to-high accent per Vedic rule; maintain steady cadence through the long compounds.
Mark the rhetorical pivot: ‘na…’ (don’t measure) → ‘gamiṣṭhānti nūnam’ (you come now). Slight emphasis on ‘praty avartiṃ’.
saṃskṛtam: anusvāra before s; crisp kṛ, mimītaḥ: long ī; dental tḥ ending, aśvinopastuteha: sandhi—keep ‘upa’ audible within upastutā, śambhaviṣṭhā: bh aspirated; ṣṭh cluster clear
Firm, reassuring, not hurried; clarity over sweetness here.
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