Rig Veda 7.69.5: Mandala 7, Sukta 69, Mantra 5
Sukta 7.69
- Rishi
- Vasiṣṭha
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
यो ह स्य वां रथिरा वस्त उस्रा रथो युजानः परियाति वर्तिः । तेन नः शं योरुषसो व्युष्टौ न्यश्विना वहतं यज्ञे अस्मिन् ॥
yó ha syá vām rathirā́ vásata usrā́ rátho yujānó páriyāti vartíḥ | ténā naḥ śáṃ yór uṣáso vyùṣṭau ny aśvinā vahatam yajñé asmín ||
ನಿಮ್ಮ ಆ ರಥವು, ಯುಕ್ತಗೊಂಡು, ಪ್ರಕಾಶಮಾನ ಉಷಸ್ಸುಗಳ ನಿವಾಸದಲ್ಲಿ ಪರಿಯಾತಿ (ಸುತ್ತಾಡುತ್ತದೆ). ಅದರಿಂದ ಉಷಸ್ಸಿನ ವ್ಯುಷ್ಟೌ (ಪ್ರಭಾತೋದ್ಘಾಟನ)ದಲ್ಲಿ ನಮಗೆ ಶಂ (ಶಾಂತಿ) ಮತ್ತು ಯೋಃ (ವಿಶಾಲ ಆನಂದ)ವನ್ನು ತಂದುಕೊಡಿ; ಹೇ ಅಶ್ವಿನೌ, ಈ ಯಜ್ಞದಲ್ಲಿ ಕೆಳಗಿಳಿದು ನಮ್ಮನ್ನು ಹೊತ್ತುಕೊಂಡು ಬನ್ನಿರಿ.
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- ह
- indeed, surelyIndeclinableनिपातः (अव्ययम्)Root ह (निपात)
- स्य
- just, verily (emphatic particle)Indeclinableवैदिक-निपातः (अव्ययम्)Root स्य (निपात/एन्क्लिटिक)
- वाम्
- to you two / for you twoPronounद्विवचनम्, षष्ठी/चतुर्थी (एन्क्लिटिक रूपम्)Role SampradānaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- रथिरा
- charioteer-like, skilled with the chariotAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot रथिर (प्रातिपदिक) < रथ
- वस्तः
- dweller/abider (one who stays)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वस् (धातु) → वस्-तृ/वस्तृ (कृदन्त-प्रातिपदिक) अथवा वैदिक रूप
- उस्राः
- dawns (the ruddy ones)Nounस्त्रीलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot उसर/उस्र (प्रातिपदिक)
- रथः
- chariotNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot रथ (प्रातिपदिक)
- युजानः
- yoking, harnessingVerb (participle)वर्तमान-कृदन्तः (शानच्), प्रथमा, एकवचनम्, पुंलिङ्गःRole KartāRoot युज् (धातु)
- परि
- around, all aboutIndeclinableउपसर्गः/अव्ययम्Root परि (उपसर्ग/अव्यय)
- याति
- goes, movesVerbलट् (वर्तमान), प्रथमपुरुषः, एकवचनम्Root या (धातु)
- वर्तिः
- course, track, pathNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वर्ति (प्रातिपदिक) < वृत्/वर्त्
- तेन
- by that, with thatPronounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot तद् (सर्वनाम-प्रातिपदिक)
- नः
- for us / to usPronounबहुवचनम्, षष्ठी/चतुर्थी (एन्क्लिटिक)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- शम्
- well-being, auspiciouslyIndeclinableअव्ययम्Root शम् (अव्यय/निपात)
- योः
- peace and welfare (the pair: well-being)Noun(स्थिर-प्रयोगः) द्वितीया/प्रथमा-द्विवचनार्थे ‘शं-योः’ इति समस्त-भावःRole KarmaRoot यु (प्रातिपदिक) / योर् (वैदिक द्वन्द्व-स्थिरपद)
- उषसः
- of DawnNounस्त्रीलिङ्गः, षष्ठी, एकवचनम्Role AdhikaraṇaRoot उषस् (प्रातिपदिक)
- व्युष्टौ
- at the dawning, at daybreakNounस्त्रीलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot व्युष्टि (प्रातिपदिक) < वस्/उष् (प्रभाते) + वि-
- नि
- down, into, towardsIndeclinableउपसर्गः/अव्ययम्Root नि (उपसर्ग/अव्यय)
- अश्विना
- O Aśvins (you two)Nounपुंलिङ्गः, संबोधन/प्रथमा, द्विवचनम् (वैदिक संबोधन-रूपम्)Role SampradānaRoot अश्विन् (प्रातिपदिक)
- वहतम्
- carry, convey (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुषः, द्विवचनम्Root वह् (धातु)
- यज्ञे
- in the sacrificeNounपुंलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot यज्ञ (प्रातिपदिक)
- अस्मिन्
- in thisPronounपुंलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): यो ह स्य वां रथिरा वस्तः उस्राः रथः युजानः परि याति वर्तिः । तेन नः शं योः उषसः व्युष्टौ नि अश्विना वहतम् यज्ञे अस्मिन् ॥ Key points: (1) वां॑ = वाम् (enclitic dual ‘to/for you two’). (2) रथो॑ → रथः (visarga in pausa). (3) व्यु॑ष्टौ is a single word (no split)
- ‘उषसो व्युष्टौ’ = ‘at Dawn’s dawning’. (4) न्य॑श्विना = नि + अश्विना (i-sandhi: i + a → ya). (5) य॒ज्ञे अ॒स्मिन् remains separate (no e+a sandhi across pada boundary in padapāṭha)
The meaning
Outer meaning
The Aśvins’ harnessed chariot moves around the dwelling of the shining Dawns. By that chariot, bring us peace and wide gladness at dawn’s opening; come down into this sacrifice.
Inner meaning
The Aśvins’ ‘chariot’ is the organized movement of their twin powers in the subtle being—swift right action and harmonizing cure. It moves in the ‘vasta usrāḥ’, the home of the radiant Dawns: the field where illuminations repeatedly arise. The seeker asks that this divine movement bring śaṃ (peaceful settling) and yoḥ (well-being, wideness of gladness) precisely at uṣaso vyuṣṭau—the opening of inner dawn, the first break of light after obscurity. ‘Carry yourselves down into this sacrifice’ means: descend into our disciplined practice (yajña) and make the inner offering effective.
Universal truth
Spiritual progress depends on timely assistance at thresholds. When illumination begins, supportive forces must descend into practice so that the new light becomes stable peace and expansive joy, not a passing flash.
Themes
dawn invocation, peace and welfare, divine descent into yajña, chariot course
The seer
- Rishi
- Vasiṣṭha (Vasiṣṭha Maitrāvaruṇi)
- Lineage
- Vasiṣṭha
- Other hymns
- RV 7.60 (ṛta and solar order), RV 7.61, RV 7.67 (Aśvin praise), RV 7.70–7.71 (Aśvin movement and help)
Family tradition
Maṇḍala 7 Vasiṣṭha corpus; strong dawn/ṛta orientation and practical invocation of divine powers for inner order.
Significance
Vasiṣṭha’s mantras frequently ‘bring the gods into the yajña’ as inner descent: illumination must enter practice and become stable peace (śaṃ) and wideness (yoḥ).
The deity
- Devata
- Aśvinau
- Epithets
- Aśvinā, Nā́satyā, rathirā (chariot-riders), yuvānā (ever-young helpers)
- Related deities
- Uṣas, Sūrya, Agni
Cosmic role
Dawn-attending twins who traverse the liminal space; they prepare the field for the Sun and restore harmony.
Inner power
They stabilize the first dawnings of insight into peace and glad wideness; they ‘carry down’ higher help into embodied practice.
In ritual
Where it is used
Morning Aśvin invocation in Soma-related rites; also general dawn hymn usage
यो ह॒ स्य वां॑ रथिरा॒ वस्त॑ उ॒स्रा रथो॑ युजा॒नः प॑रि॒याति॑ व॒र्तिः । तेन॑ न॒: शं योरु॒षसो॒ व्यु॑ष्टौ॒ न्य॑श्विना वहतं य॒ज्ञे अ॒स्मिन् ॥
यः । ह॒ । स्यः । वा॒म् । र॒थि॒रा॒ । वस्ते॑ । उ॒स्राः । रथः॑ । यु॒जा॒नः । प॒रि॒ऽयाति॑ । व॒र्तिः । तेन॑ । नः॒ । शम् । योः । उ॒षसः॑ । विऽउ॑ष्टौ । नि । अ॒श्वि॒ना॒ । व॒ह॒त॒म् । य॒ज्ञे । अ॒स्मिन् ॥
yaḥ | ha | syaḥ | vām | rathirā | vaste | usrāḥ | rathaḥ | yujānaḥ | pari-yāti | vartiḥ | tena | naḥ | śam | yoḥ | uṣasaḥ | vi-uṣṭau | ni | aśvinā | vahatam | yajñe | asmin
44
4 × ~11 syllables
Rolling, journey-like cadence; evokes circling motion (pariyāti) and arrival (vahataṃ).
Creates a sense of dawn-movement and descent; supports a meditative ‘coming into the body’ of peace.
- रथः (rathaḥ)
- Literal: chariot. Symbolic: organized dynamic of consciousness-forces; vehicle of divine working
- युजानः (yujānaḥ)
- Literal: harnessed, yoked. Symbolic: disciplined energies aligned to the true aim
- उसराः (usrāḥ)
- Literal: shining (dawns/cows of light). Symbolic: rays/gleams of illumination; dawning knowledges
- वस्ते (vaste)
- Literal: dwelling, abode. Symbolic: inner field where dawns settle—mind-heart receiving light
- उषसः व्युष्टौ (uṣaso vyuṣṭau)
- Literal: at the dawning’s opening. Symbolic: threshold moment of awakening; first clear emergence of insight
- शं (śaṃ)
- Literal: peace, auspiciousness. Symbolic: settled clarity; quiet foundation for growth
- योः (yoḥ)
- Literal: well-being, delight. Symbolic: wideness and gladness in the vital-mental being
- यज्ञे (yajñe)
- Literal: in the sacrifice. Symbolic: in the disciplined offering of works, breath, attention, and will
Direct ‘come into this sacrifice’ formula; suited to the moment of inviting the Aśvins to sit in the rite at dawn (uṣas vyuṣṭi).
At dawn/opening of rite; when calling swift helpers before main offerings
Invitation (āvāhana) and praise; aligning the rite with auspicious dawn energies
Chant at waking or before meditation to ‘yoke’ energies and invite peace/gladness into the day’s work.
√vas ‘dwell’ suggests the chariot ‘abides’ where dawn-lights appear—inner: the divine movement establishes itself in the dawning consciousness. śam/yoḥ are paired auspicious terms: śam ‘peace’ (stilling) + yoḥ ‘welfare’ (harmonious well-being). vi-uṣṭi from √uṣ ‘shine’ indicates the opening of illumination. √vah ‘carry’ emphasizes descent/presencing in the ritual vessel.
descent of divine powers into the offering-field (ni-vahana), peace (śam) and welfare (yoḥ) as settled harmony of Ṛta, dawn-opening as emergence of knowledge
The chariot’s circling at the dawn-dwelling mirrors the lawful recurrence of illumination and its ordered descent into life.
Śaṃ and yoḥ are not moods but truth-states—stable harmony and wideness when aligned with higher order.
Daily re-creation of consciousness: dawn breaks, forces descend, the field is prepared for solar knowledge.
Integral psychological theism: deities as functional powers that operationalize awakening.
Dawn
Dawn = first illumination; chariot = coordinated inner forces; descent into yajña = embodiment of light in practice.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ chariot moving in the dwelling of the dawn-lights and their requested descent into the sacrifice. Inner myth: when illumination opens, divine movement becomes accessible and can be seated in the inner yajña, bringing peace and well-being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vas ‘dwell’ continues PIE *wes- ‘to dwell’ (cf. English ‘was’ is different; but ‘vest’ etc. are separate—still, *wes- has broad IE reflexes). The imperative √vah ‘carry/bring’ echoes the IE ritual economy of ‘bringing’ the gods to the offering.
- What is the relationship between the Rishi and the Devata here?
- The Rishi explicitly requests presence: the gods are not distant—at dawn they ‘abide’ near the lights. He asks them to carry themselves into this yajña, exchanging their arrival for the gift of śam and yoḥ to the community of seekers.
At the first hint of clarity, invite the Aśvins to ‘carry down’ the light into breath, nerves, and action—peace plus wideness.
Ājñā (dawn insight) descending to Anāhata (peace) and Maṇipūra (right action)
4-4-6 gentle breathing (inhale-hold-exhale) to establish śaṃ; then a few longer exhales to widen yoḥ.
Quietly alert, dawn-like receptivity; readiness for guided action.
When insight arises, immediately translate it into one small right movement (yoked chariot) so the dawn becomes a stable day.
Maintain Vedic tri-tone contour; keep udātta lifts especially on key invocatory words (aśvinā, uṣaso).
Let each pāda ‘roll’ like a wheel; slight pause after each 11-syllable segment; emphasize the descent on ‘ny aśvinā vahataṃ’.
vyuṣṭau: ‘vyu’ as a cluster (v-yu), not ‘vi-yu’., rathirā: dental ‘th’ (unaspirated? actually aspirated ‘th’), keep it crisp., pariyāti: short ‘a’ in pari; glide into yā., uṣaso: retroflex ṣ; keep vowel lengths clear.
Smooth, wheel-like flow; warm tone on śaṃ/yoḥ to embody peace.
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