Rig Veda 7.91.5: Mandala 7, Sukta 91, Mantra 5
Sukta 7.91
- Rishi
- Vasiṣṭha
- Devata
- Indra–Vāyu
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
नियुवाना नियुतः स्पार्हवीरा इन्द्रवायू सरथं यातमर्वाक् । इदं हि वां प्रभृतं मध्वो अग्रमध प्रीणाना वि मुमुक्तमस्मे ॥
niyuvānā́ niyútaḥ spārhávīrā índravāyū saráthaṃ yātam arvā́k | idáṃ hí vāṃ prábhṛtaṃ mádhvo ágram ádha prīṇānā́ ví mumuktam asmè ||
ನಿಯುವಾನ—ಯೌವನಯುತರೂ ನಿತ್ಯನವೀಕರಿಸುವವರೂ ಆಗಿ, ನಿಯುತ (ಯೋಕ್ತ ಶಕ್ತಿಗಳು) ಸಹಿತ, ಸ್ಪಾರ್ಹವೀರ (ಆಕಾಂಕ್ಷಿತ ವೀರ್ಯಶಕ್ತಿಯಿಂದ ಸಮೃದ್ಧ) ಹೇ ಇಂದ್ರ–ವಾಯು, ಒಂದೇ ರಥದಲ್ಲಿ ಸೇರಿ ನಮ್ಮತ್ತ ಬನ್ನಿರಿ. ಏಕೆಂದರೆ ಮಧುವಿನ ಈ ಮೊದಲ ಸಾರವನ್ನು ನಿಮಗಾಗಿ ಅರ್ಪಿಸಿ ತಂದಿದ್ದಾರೆ; ನಂತರ ತೃಪ್ತರಾಗಿ, ನಮ್ಮಿಗಾಗಿ ವಿಸ್ತಾರಗಳನ್ನೂ ವಿಮೋಚನೆಗಳನ್ನೂ ಬಿಡುಗಡೆಮಾಡಿರಿ.
Word by Word
- नियुवाना
- yoked/being yoked (as a pair)Adjectiveपुंलिङ्गे प्रथमा-द्विवचनम् (इन्द्रवायू-विशेषणम्)Role Kartā (सह-कर्तृविशेषणम्)Root नि-यु (युज्) / यु (यु) → क्त/शानच्-प्रत्ययान्त कृदन्त (यु-धातोः) ; प्रातिपदिकम्: नियुवान्
- नियुतः
- yoked (steeds), teamsNounपुंलिङ्गे प्रथमा-बहुवचनम्Role Karaṇa (याने/रथे योज्याः ‘युग्याः’)Root नियुत् (प्रातिपदिकम्; ‘योक/नियोजन’)
- स्पार्हवीरा
- having desirable heroes/strengthAdjectiveपुंलिङ्गे प्रथमा-द्विवचनम् (इन्द्रवायू-विशेषणम्)Role Kartā (सह-कर्तृविशेषणम्)Root स्पार्ह (विशेषण) + वीर (प्रातिपदिकम्) → बहुव्रीहिः/कर्मधारयः; प्रातिपदिकम्: स्पार्हवीर
- इन्द्रवायू
- Indra and VāyuNounपुंलिङ्गे प्रथमा-द्विवचनम्Role KartāRoot इन्द्र + वायु (समासः; द्वन्द्वः) प्रातिपदिकम्: इन्द्रवायु
- सरथम्
- with the chariot; in one chariotAdverbial (accusative used adverbially)नपुंसकलिङ्गे द्वितीया-एकवचनम् (क्रियाविशेषण-प्रयोगः)Role Adhikaraṇa/Prakāra (यानेन/रीत्या)Root स-रथ (उपसर्ग ‘स’ + रथ) प्रातिपदिकम्: सरथ
- यातम्
- come, driveVerbलोट् (आज्ञार्थः), मध्यमपुरुषः, द्विवचनम्Role (क्रिया) —Root या (धातुः) ; लोट्/आज्ञार्थे—विधिलिङ्? (वैदिके आज्ञार्थ-प्रयोगः) ; रूपम्: यातम्
- अर्वाक्
- hither, towards usIndeclinableअव्ययम्Role Adhikaraṇa (दिशा)Root अर्वाक् (अव्यय/दिक्शब्दः)
- इदम्
- thisPronounनपुंसकलिङ्गे प्रथमा-एकवचनम्Role Kartā (वाक्ये ‘इदम् … प्रभृतम्’ इति)Root इदम् (सर्वनाम)
- हि
- indeed, forIndeclinableअव्ययम्Root हि (निपातः)
- वाम्
- of you two / for you twoPronounषष्ठी/चतुर्थी-द्विवचनम् (वैदिके रूपसाम्यं); अत्र षष्ठी-सम्बन्धः अधिकःRole Sampradāna/सम्बन्ध (युष्मदर्थे ‘of you two/for you two’)Root युष्मद् (सर्वनाम) → वाम्
- प्रभृतम्
- brought forth, presentedParticiple (past passive) / Adjectiveनपुंसकलिङ्गे प्रथमा-एकवचनम् (इदम्-विशेषणम्)Role Karma (यत् ‘आनीतम्/प्रस्तुतम्’)Root प्र-भृ (धातुः) → क्त-प्रत्ययान्त कृदन्त; प्रातिपदिकम्: प्रभृत
- मध्वः
- of honey/sweet drink (soma)Nounनपुंसकलिङ्गे षष्ठी-एकवचनम्Role सम्बन्ध (अग्रस्य)Root मधु (प्रातिपदिकम्)
- अग्रम्
- the foremost portion, first draughtNounनपुंसकलिङ्गे प्रथमा-एकवचनम् (इदम्-समनाधिकरणम्)Role Kartā/समनाधिकरण (इदम् = अग्रं)Root अग्र (प्रातिपदिकम्)
- अध
- then, thereuponIndeclinableअव्ययम्Root अध (निपातः)
- प्रीणाना
- being pleased, gladdeningParticiple (present active) / Adjectiveपुंलिङ्गे प्रथमा-द्विवचनम् (इन्द्रवायू-विशेषणम्)Role Kartā (सह-कर्तृविशेषणम्)Root प्री (धातुः) → शानच्-प्रत्ययान्त वर्तमानकाले कृदन्त; प्रातिपदिकम्: प्रीणान
- वि
- apart, forth (intensively)Indeclinableअव्ययम् (उपसर्गः)Root वि (उपसर्ग/अव्यय)
- मुमुक्तम्
- release, set freeVerbलिट् (परिपूर्ण/परोक्शभूत-प्रायः; वैदिके स्तुत्यर्थे), मध्यमपुरुषः, द्विवचनम्, परस्मैपदम्Role (क्रिया) —Root मुच् (धातुः) + वि-; लिट् (परिपूर्ण/परस्मैपद-आदेशः) रूपम्: मुमुक्तम्
- अस्मे
- to us, for usPronounचतुर्थी-बहुवचनम् (वैदिके ‘अस्मे’ = अस्मभ्यः)Role SampradānaRoot अस्मद् (सर्वनाम) → अस्मे
Sandhi Notes
- पदच्छेदः (सन्धिविग्रहः): नियुवाना | नियुतः | स्पार्हवीरा | इन्द्रवायू | सरथम् | यातम् | अर्वाक् || इदम् | हि | वाम् | प्रभृतम् | मध्वः | अग्रम् | अध | प्रीणाना | वि | मुमुक्तम् | अस्मे || 1) ‘इन्द्रवायू’ द्वन्द्व-समासः, द्विवचन-प्रयोगः। 2) ‘सरथं’ = स-रथम् (अक्कुसटिव्-अव्ययीभाववत् क्रियाविशेषणम्)। 3) ‘मध्वो अग्रं’ इति सन्धिः: मध्वः + अग्रम् (ओऽग् संयोगः पदपाठे पृथक्)। 4) ‘अस्मे’ वैदिक-रूपम् (अस्मभ्यः) दत्ते/सम्प्रदानार्थे। 5) उच्चारण-स्वराः (उदात्त/स्वरित/अनुदात्त) मन्त्रपाठानुसारं
- पदच्छेदे स्वरचिह्नानि सामान्यतः न दर्शितानि।
The meaning
Outer meaning
Ever-young, with your yoked teams, rich in desirable hero-power—O Indra–Vāyu, come together on one chariot towards us. This first essence of sweetness is brought for you; then, satisfied, release for us the widenings and liberations.
Inner meaning
Indra (illumined mind) and Vāyu (purified life-force) are invoked as perpetually renewing (niyuvānā): not fixed habits of mind and breath, but ever-fresh divine powers. Their niyut—disciplined energies—carry ‘hero-force’ (vīra) that conquers inertia and confusion. The offering is madhvo agram: the first crest of sweetness, the initial taste of divine delight in consciousness. When these powers drink and are pleased (prīṇānā), they ‘release’ (vi mumuktam) the widenings: expansions of mind, breath, and being; and the liberations: untying knots of limitation, fear, and desire.
Universal truth
When illumination and purified energy unite and receive true delight, they naturally break inner bonds and open the being into wider freedom.
Themes
Arrival of the gods, Soma offering, Liberation, Renewal of powers, Exchange (offering ↔ boon)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.23 (Indra themes of victory), RV 7.60 (Ādityas and wideness), RV 7.76 (Uṣas: awakening)
Family tradition
Vasiṣṭhāḥ: hymns of ordered power, harmony, and victorious widening; emphasis on inner mastery (svapatya).
Significance
Vasiṣṭha’s seership often calls for a united chariot of powers—mind and breath functioning as one instrument for the descent of delight and the release into wideness.
The deity
- Devata
- Indra–Vāyu
- Epithets
- Niyuvānā (ever-renewing), Spārhavīrāḥ (possessing desirable hero-force)
- Related deities
- Soma, Agni, Maruts (as allied forces of dynamism)
Cosmic role
Cooperate to bring swift victorious illumination (Indra) carried and stabilized by purified prāṇic movement (Vāyu).
Inner power
Union of clear intelligence and regulated life-force enabling the descent of ānanda (Soma-madhu) and the breaking of inner limitations.
In ritual
Where it is used
Soma offering to Indra–Vāyu; invitation to come and drink first essence
नि॒यु॒वा॒ना नि॒युत॑: स्पा॒र्हवी॑रा॒ इन्द्र॑वायू स॒रथं॑ यातम॒र्वाक् । इ॒दं हि वां॒ प्रभृ॑तं॒ मध्वो॒ अग्र॒मध॑ प्रीणा॒ना वि मु॑मुक्तम॒स्मे ॥
नि॒ऽयु॒वा॒ना । नि॒ऽयुतः॑ । स्पा॒र्हऽवी॑राः । इन्द्र॑वायू॒ इति॑ । स॒ऽरथ॑म् । या॒त॒म् । अ॒र्वाक् । इ॒दम् । हि । वा॒म् । प्रऽभृ॑तम् । मध्वः॑ । अग्र॑म् । अध॑ । प्री॒णा॒ना । वि । मु॒मु॒क्त॒म् । अ॒स्मे इति॑ ॥
ni-yuvānā | ni-yutaḥ | spārha-vīrāḥ | indravāyūiti | sa-ratham | yātam | avārk | idam | hi | vām | pra-bhṛtam | madhvaḥ | agram | adha | prīṇānā | vi | mumuktam | asme iti
44
4 × ~11 syllables; strong imperative rhythm (yātam, mumuktam)
Swift invocation with a culminating release; energetic yet controlled.
Energizes aspiration and then creates a felt ‘untying’—a sense of inner channels opening and breath moving freely.
- नियुवाना (niyuvānā)
- Literal: young, renewing. Symbolic: ever-fresh divine functioning beyond mechanical habit
- नियुतः (niyutaḥ)
- Literal: yoked teams. Symbolic: disciplined prāṇic and dynamic forces
- स्पार्हवीराः (spārhavīrāḥ)
- Literal: having desirable heroes/heroic powers. Symbolic: energies that can win the inner battle against obscurity
- सरथम् (saratham)
- Literal: on one chariot. Symbolic: unified movement of mind and life under one direction
- मध्वः अग्रम् (madhvaḥ agram)
- Literal: first/foremost of sweetness. Symbolic: the initial crest of ānanda/bliss received in practice
- प्रीणाना (prīṇānā)
- Literal: being satisfied, gladdened. Symbolic: divine powers fully received and active in the system
- वि मुमुक्तम् (vi mumuktam)
- Literal: release, loosen. Symbolic: liberate from knots; open channels; widen consciousness
Direct Soma invitation and exchange: offering of madhu-agra (first sweetness) and request for the gods’ liberating action; typical of Soma hospitality logic
At Soma libations addressed to the dual deities; arrival-invocation and drinking formula
Calling the deities to the rite; offering Soma; asking for boons (widenings/liberations)
Use before breathwork/meditation to invoke unified clarity and prāṇa; after chanting, sit and consciously ‘release’ tension patterns.
pra-√bhṛ ‘bring forth’ frames offering as ‘brought out’ from the human to the gods. madhu ‘sweet’ becomes inner delight/ānanda-substance of Soma. √prī ‘please, satisfy’ indicates the gods’ fulfillment by the offering. vi-√muc ‘release’ is crucial inwardly: liberation of bound energies, opening of consciousness. niyuvānā ‘ever-young’ expresses perennial renewal of these powers in the sādhaka.
renewal (niyuvānā), satisfaction leading to release (prīṇānā → vi-muc), liberation/opening in the being
‘One chariot’ signifies harmonised right movement of powers, a hallmark of ṛta.
Liberation (mumukti) is the unbinding into the truth of being.
Descent of madhu (delight) catalyzing expansion and freeing of consciousness.
Aurobindo’s symbolic Soma doctrine: Soma as delight-power that fuels transformation and victory.
morning (common for Vāyu/Indra–Vāyu Soma motifs)
Fresh prāṇa and illumined mind arrive together; bliss is tasted; inner knots loosen and wideness manifests.
- What is the primary Vedic 'mythologem' present in this verse?
- The arrival-and-exchange mythologem: the gods come with yoked energies to the offering; after drinking the first sweetness of Soma, they ‘release’ (vi-muc) boons. Psychologically, delight offered upward returns as liberation and widening in the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √muc ‘release’ has clear IE parallels in the semantic field of ‘loosen/free’ (cf. Latin mūc-/mūcus not cognate; but Indo-Iranian has strong inherited ‘release’ lexeme usage). The chariot-arrival formula is a shared Indo-European poetic topos for divine approach.
- What is the relationship between the Rishi and the Devata here?
- A precise reciprocity is stated: the rishi offers the first madhu of Soma; the gods, pleased, are asked to enact vi-mukti—release for the sacrificer. The devatas are thus inner liberators responding to conscious offering and aspiration.
Invite a unified current of clarity (Indra) and breath (Vāyu); receive sweetness (ānanda) and consciously release constrictions.
Viśuddha (release of breath/voice knots) and Ājñā (unified direction); support from Anāhata for wideness.
Inhale feeling ‘arrival on one chariot’; brief pause to taste ‘madhu’; exhale with a deliberate letting-go (vi-mukti).
Dynamic calm—energized, widened, unbound.
After chanting, name one inner knot (fear, hurry, craving). On each exhale, offer it into the ‘madhu’ sweetness; feel space widening around it until it loosens.
Maintain triṣṭubh drive; raise invocation verbs (yātam) and release verb (mumuktam) with clear accent per Vedic tradition.
Slight emphasis on sarathaṃ (unity) and madhvo agram (first sweetness); conclude with a broad, releasing cadence on vi mumuktam asme.
(spārhavīrāḥ): articulate sp- cluster cleanly; long ā, (arvāk): final k audible, not dropped, (mumuktam): double ‘mu’ distinct; keep kt cluster crisp
Bright, forward, confident; soften slightly on madhvo agram to convey sweetness.
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