Rig Veda 1.110.2: Mandala 1, Sukta 110, Mantra 2
Sukta 1.110
- Rishi
- Traditionally connected with the Ribhus
- Devata
- Ribhus, artisan-powers
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आभोगयं प्र यदिच्छन्त ऐतनापाकाः प्राञ्चो मम के चिदापयः । सौधन्वनासश्चरितस्य भूमनागच्छत सवितुर्दाशुषो गृहम् ॥
ābhogáyaṃ prá yád icchántá aitán apākā́ḥ prā́ñco máma ké cid ā́payaḥ | sáudhanvanāsaś caritásya bhū́manā́gacchata savitúr dāśúṣo gṛhám ||
വിശാലമായ ഭോഗവും പരിപൂർണ്ണതയും തേടി, അപക്വരായ (എങ്കിലും ആകാംക്ഷയുള്ള) അവർ മുന്നോട്ട് നീങ്ങി; എന്റെ ചില ജലധാരകളും പുറത്തോട്ടു ഒഴുകി. പിന്നെ സൗധന്വനന്മാരായ (ഋഭുക്കൾ), തങ്ങളുടെ സിദ്ധമായ ഗതിയുടെ വിപുലതകൊണ്ട്, ദാനം സ്വീകരിക്കുന്ന ദാതാവായ സവിതാവിന്റെ ഗൃഹത്തിലെത്തി.
Word by Word
- आभोगयम्
- enjoyment; full share (as an object)Nounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot आ-भुज् (धातु) / आभोग (प्रातिपदिक)
- प्र
- forth, forwardIndeclinableनिपातRoot प्र (उपसर्ग/निपात)
- यद्
- which; whenPronounनपुंसकलिङ्ग, द्वितीया, एकवचन (सम्बन्ध/यत्-तत्-सम्बन्धे) अथवा अव्ययीभाव-प्रयोगे ‘when/that which’Role Karma (यच्छन्ति इत्यस्य) / सम्बन्धसूचकRoot यद् (सर्वनाम-प्रातिपदिक)
- इच्छन्त
- they desireVerbलट्, प्रथमपुरुष, बहुवचनRole KartāRoot इष् (इच्छ्) धातु
- एत
- thisPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot एतद् (सर्वनाम-प्रातिपदिक)
- न
- notIndeclinableनिषेधRoot न (निपात)
- अपाकाः
- not unripe; skilled/ripe (men)Adjective/Nounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (इच्छन्त इत्यस्य) / विशेष्यRoot अपाक (प्रातिपदिक) < a- + पाक (पच्-सम्बद्ध)
- प्राञ्चः
- forward-facing; advancingAdjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (अभिप्रेताः/गन्तारः) / विशेषणRoot प्राञ्च् (प्रातिपदिक)
- मम
- of me; myPronounषष्ठी, एकवचनRole सम्बन्ध (genitive)Root अस्मद् (सर्वनाम)
- के
- some (who?)Pronounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (आगच्छत इत्यस्य) / अनिश्चित-निर्देशRoot किम् (सर्वनाम)
- चित्
- even; indeedIndeclinableसमुच्चय/अपि-अर्थेRoot चित् (निपात)
- आपयः
- helpers; attendants; those who reach/attainNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (आगच्छत इत्यस्य) / विशेष्यRoot आपि/आपय (प्रातिपदिक; RV ‘helpers/attainers’)
- सौधन्वनासः
- the Saudhanvanas (a clan/people)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (आगच्छत इत्यस्य)Root सौधन्वन (प्रातिपदिक; patronymic/tribal name)
- च
- andIndeclinableसमुच्चयRoot च (निपात)
- चरितस्य
- of the course/going; of the deed/wayNounनपुंसकलिङ्ग/पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root चरित (कृदन्त-प्रातिपदिक) < चर् धातु
- भूमना
- with greatness; in abundanceNounनपुंसकलिङ्ग, तृतीया, एकवचनRole Karaṇa (instrumental: ‘by/with abundance’)Root भूमन् (प्रातिपदिक)
- आ
- towards, hitherIndeclinableउपसर्गRoot आ (उपसर्ग)
- अगच्छत
- they came; they wentVerbलङ् (अनद्यतन-भूत), प्रथमपुरुष, बहुवचनRole Kriyā (मुख्यक्रिया)Root गम् धातु
- सवितुः
- of Savitṛ (the impeller)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root सवितृ (प्रातिपदिक)
- दाशुषः
- of the worshipper/giverNoun (agent) / Adjectiveपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root दाश्वस्/दाशुष् (कृदन्त-प्रातिपदिक) < दाश्/दा धातु ‘to give’
- गृहम्
- house; homeNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole Karma (आगच्छत इत्यस्य)Root गृह (प्रातिपदिक)
Sandhi Notes
- पाठ-समाधान (मुख्य): आ॒भो॒गयं॒ → आभोगयम्
- यदि॒च्छन्त॒ → यद् + इच्छन्त
- ऐत॒नापा॑का॒: → एत + न + अपाकाः
- प्राञ्चो॒ → प्राञ्चः
- के चि॑दा॒पय॑: → के + चित् + आपयः
- सौध॑न्वनासश्चरि॒तस्य॑ → सौधन्वनासः + च + चरितस्य
- भू॒मनाग॑च्छत → भूमना + आ + अगच्छत
- सवि॒तुर्दा॒शुषो॑ → सवितुः + दाशुषः
The meaning
Outer meaning
Desiring wide enjoyment and fullness, the ‘unripe’ ones went forward; some of the speaker’s waters flowed outward. Then the Saudhanvana Ribhus, by the vastness of their movement, came to the house of Savitar, the giver who receives offerings.
Inner meaning
The ‘unripe’ are the evolving powers in us—aspiration not yet perfected but turning forward (prāñcaḥ). The ‘waters’ are currents of consciousness/energies that begin to flow outward from confinement toward a larger life. The Ṛbhus represent the awakened craftsman-forces that, through accomplished movement (carita), reach Savitar—the divine impulsion—entering the luminous source-house where the offering is truly received. It is a journey from immature seeking to guided, purposeful progression under the solar Will.
Universal truth
Human growth begins with imperfect aspiration; when the inner energies start flowing toward truth, higher formative powers arise and lead the being to the divine impulsion that can organize life into plenitude.
Themes
inner transformation, artisan-myth (Ribhus perfecting forms), movement toward light, plentitude (ābhoga/bhūman)
The seer
- Rishi
- Ṛbhu-praise tradition (RV 1.110)
- Other hymns
- Rig Veda 1.110.1, Rig Veda 1.110.3, Rig Veda 1.110.4, Rig Veda 1.110.5
Family tradition
Saudhanvana Ṛbhu lineage in the hymn’s mythology; seer-poet speaks as participant in the sacrifice and inner journey.
Significance
The rishi frames sādhanā as a forward movement from immaturity to divine guidance; the journey to Savitar’s ‘house’ is the turning to the inner sun that can mature the seeker.
The deity
- Devata
- Ṛbhavaḥ (Ribhus), with Savitar explicitly invoked
- Epithets
- Saudhanvanāsaḥ, carita-bhūman (vast in movement, implied)
- Related deities
- Sūrya, Pūṣan, Agni
Cosmic role
Ṛbhus: perfecters of forms; Savitar: impeller of all movements, awakener and giver who initiates right action.
Inner power
Ṛbhus awaken skillful transformation; Savitar provides the forward urge (pravṛtti) and luminous direction.
In ritual
Where it is used
Soma-yajña praise of Ṛbhus; also invocations connected with Savitar for impulsion.
आ॒भो॒गयं॒ प्र यदि॒च्छन्त॒ ऐत॒नापा॑का॒: प्राञ्चो॒ मम॒ के चि॑दा॒पय॑: । सौध॑न्वनासश्चरि॒तस्य॑ भू॒मनाग॑च्छत सवि॒तुर्दा॒शुषो॑ गृ॒हम् ॥
आ॒ऽभो॒गय॑म् । प्र । यत् । इ॒च्छन्तः॑ । ऐत॑न । अपा॑काः । प्राञ्चः॑ । मम॑ । के । चि॒त् । आ॒पयः॑ । सौध॑न्वनासः । च॒रि॒तस्य॑ । भू॒मना॑ । अग॑च्छत । स॒वि॒तुः । दा॒शुषः॑ । गृ॒हम् ॥
ābhogayam | pra | yat | icchantaḥ | aitana | apākāḥ | prāñcaḥ | mama | ke | cit | āpayaḥ | saudhanvanāsaḥ | caritasya | bhūmanā | agacchata | savituḥ | dāśuṣaḥ | gṛham
44
4 pādas × 11 syllables
Strong, forward-driving cadence; suited to “going forth” and purposeful advance.
Builds momentum and clarity; supports an inner resolve to move beyond inertia toward the solar source.
- आभोग (ābhoga)
- Literal: wide enjoyment, abundance. Symbolic: plenitude of consciousness; integral fulfillment
- अपाक (apāka)
- Literal: unripe, immature. Symbolic: undeveloped parts of nature that still aspire
- प्राञ्चः (prāñcaḥ)
- Literal: turned forward. Symbolic: orientation toward the future truth; aspiration
- आपयः (āpayaḥ)
- Literal: waters. Symbolic: streams of consciousness-energy, inspired flow
- चरितस्य भूमना (caritasya bhūmanā)
- Literal: by the vastness of movement/going. Symbolic: wide-ranging yogic progress; accomplished inner travel
- सवितुः गृहम् (savituḥ gṛham)
- Literal: house of Savitar. Symbolic: seat of the divine impulsion; solar source of right action
Invocatory praise in Soma-related recitation contexts; used to affirm the Ribhus’ power of perfecting forms and to call their aid in the sacrifice (general Shrauta Soma setting rather than a single fixed rite).
When emphasizing progress of the rite and the right ‘movement’ of offerings toward the gods.
Recitation accompanying offerings; inwardly, orienting energies forward toward the divine impulsion.
Chant before beginning a new discipline/project to convert immature desire into forward aspiration guided by the ‘inner Savitar’.
Key terms: ā-bhoga (ā- + √bhuj ‘to enjoy, partake, bend/turn’ → ‘full enjoyment, ample fruition’; inner sense: capacity for delight and plenitude). icchantaḥ from √iṣ/√iṣṭ? (standard: √iṣ ‘to desire, seek’) → aspiration. apākāḥ from a- + √pac ‘to cook, ripen’ → ‘unripened’; psychologically: not yet matured by tapas/discipline. prāñcaḥ from pra- + √añc ‘to bend/turn’ → ‘turned forward/eastward’ (toward light). āpayaḥ related to āpaḥ ‘waters’ (PIE *h₂ep- ‘water’), symbolic of flowing inspiration/clarified energies. carita from √car ‘to move, practice, perform’ → course/conduct; bhūman from √bhū ‘to be’ → fullness/vastness (bṛhat). savitṛ from √sū ‘to impel, vivify’ (causative sense) → the impeller. dāśuṣ from √dāś ‘to give/offer, worship’ → giver/offerer.
Rita (right course implied by carita ‘the accomplished path’), Bṛhat/Bhūman (vastness, abundance of being), Tapas-as-ripening (implied by apāka ‘unripe’)
Prāñcaḥ (forward) indicates alignment with Ṛta as progressive right motion rather than circular repetition of habit.
Savitar’s ‘house’ symbolizes a truth-centered source where offerings are rightly received.
Evolution from the ‘unripe’ to the matured divine work through guided movement.
Aurobindonian evolutionary yoga reading: ascent through aspiration and divine impulsion.
dawn-to-morning transition (Savitar’s impulsion is classically morning/awakening)
Waters = released energies; Sun/Savitar = awakening force and right impulsion; ‘house’ = stable center of luminous consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the approach/arrival of the Ribhus—divine artisan-powers—toward Savitar’s ‘house’, framed as a quest for ābhoga (plenitude). On the inner plane, it is the movement of formative faculties toward the impelling Truth-power (Savitar) to receive right impulsion and establish a settled seat (gṛha) of divine action in the human being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- āpayaḥ/āpaḥ ‘waters’ continues PIE *h₂ep- (cf. Latin aqua via a different formation, and widespread IE water terms), preserving the ancient poetic equation ‘waters = life/inspiration’. √car (carita) aligns with PIE *kʷel-/ *kers? (movement roots; compare Latin currere ‘run’ from a different but related motion-field), showing the inherited Indo-European preference for expressing order as ‘right movement/course’ (Rita as a path).
- What is the relationship between the Rishi and the Devata here?
- The speaker includes himself (‘mama … āpayaḥ’) within the process: his inner ‘waters’ participate in the forward movement. The Ribhus are not distant gods but operative powers that enter the ‘house’ of Savitar within the sacrificer. The reciprocity (dakṣiṇā principle) is implicit: aspiration (icchantaḥ) and offering (dāśuṣ) create the condition for the divine artisan-force to arrive and perfect the inner formation.
Turn the whole nature ‘forward’ toward the inner Sun; let energies flow outward from constriction into plenitude.
Maṇipūra (will/forward drive) supported by Ājñā (solar guidance)
3-part breath: inhale (gather), brief hold (offer intention), exhale (release ‘waters’ forward).
Dynamic aspiration moving toward luminous direction.
Chant once with emphasis on ‘prāñcaḥ’; then visualize a sunlit inner ‘house’ above the brow and mentally ‘arrive’ there, offering the day’s actions to Savitar.
Rigvedic accents with clear udātta lifts; Triṣṭubh benefits from a firm cadence and marked caesura.
Keep ‘prá’ in pra yád/icchántah slightly lifted; articulate compound saudhanvanāsaḥ cleanly without rushing.
ābhogayam: long ā; ‘bh’ voiced aspirate, apākāḥ: long ā; k is unaspirated, saudhanvanāsaḥ: break as saudhan-vanā-saḥ, savituḥ: short i, dental t
Bright, forward, slightly martial (without harshness).
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