Rig Veda 1.112.7: Mandala 1, Sukta 112, Mantra 7
Sukta 1.112
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Aśvins
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
याभिः शुचन्तिं धनसां सुषंसदं तप्तं घर्ममोम्यावन्तमत्रये । याभिः पृश्निगुं पुरुकुत्समावतं ताभिरू षु ऊतिभिरश्विना गतम् ॥
yā́bhiḥ śucántiṃ dhanasā́ṃ su-saṃsádaṃ taptáṃ gharmám omyā́vantam átraye | yā́bhiḥ pṛ́ṣniguṃ puru-kútsam ā́vatam tā́bhir ū́ ṣú ūtíbhir aśvínā ā́ gatam ||
ഏതു സഹായങ്ങളാൽ നിങ്ങൾ അത്രിക്ക് ദീപ്തമായ, സുസ്ഥിതമായ ധനസമ്പത്തും, സമൃദ്ധിയാൽ നിറഞ്ഞ തപ്ത ഘർമവും നൽകിയോ; ഏതു സഹായങ്ങളാൽ നിങ്ങൾ പൃഷ്ണിഗുവിനെയും പുരുകുത്സനെയും സംരക്ഷിച്ചോ—ആ ത്വരിത ഊതികളാൽ, ഹേ അശ്വിനൗ, ഇവിടെ വരുവിൻ.
Word by Word
- याभिः
- with which (fem.)Pronounस्त्रीलिङ्गे तृतीया बहुवचनम् (याः + भिस्)Role करणRoot यद् (सर्वनाम-प्रातिपदिक)
- शुचन्तिम्
- shining, brightAdjectiveस्त्रीलिङ्गे द्वितीया एकवचनम्Role कर्मRoot शुच् (धातु) → शुचन्त् (वर्तमाने कृदन्त-प्रातिपदिक)
- धनसाम्
- of treasures/wealthNounनपुंसकलिङ्गे षष्ठी बहुवचनम्Role सम्बन्ध (षष्ठी)Root धन (प्रातिपदिक)
- सुषंसदम्
- well-seated / of good session (well-placed)Adjectiveस्त्रीलिङ्गे द्वितीया एकवचनम्Role कर्मRoot सु- + संसद् (प्रातिपदिक; ‘assembly/seat’)
- तप्तम्
- heated, glowingAdjectiveनपुंसकलिङ्गे द्वितीया एकवचनम् (अथवा विशेष्य-सापेक्षम्)Role कर्मRoot तप् (धातु) → तप्त (भूतकृदन्त)
- घर्मम्
- the hot drink/gharma (heated oblation)Nounपुंलिङ्गे द्वितीया एकवचनम्Role कर्मRoot घर्म (प्रातिपदिक)
- ओम्यावन्तम्
- endowed with ‘omyā’ (refreshing/strengthening)Adjectiveपुंलिङ्गे द्वितीया एकवचनम्Role कर्मRoot ओम्यावन्त् (प्रातिपदिक; ‘having the omyā/refreshment’, Vedic epithet)
- अत्रये
- to AtriProper Nounपुंलिङ्गे चतुर्थी एकवचनम्Role सम्प्रदानRoot अत्रि (ऋषि-नाम)
- याभिः
- with which (fem.)Pronounस्त्रीलिङ्गे तृतीया बहुवचनम्Role करणRoot यद् (सर्वनाम-प्रातिपदिक)
- पृश्निगुम्
- Pṛśnigu (the speckled one)Noun (proper/epithet)पुंलिङ्गे द्वितीया एकवचनम्Role कर्मRoot पृश्निगु (प्रातिपदिक; ‘speckled cow/one with speckled cattle’, Vedic name/epithet)
- पुरुकुत्सम्
- PurukutsaProper Nounपुंलिङ्गे द्वितीया एकवचनम्Role कर्मRoot पुरुकुत्स (राजन्/नृप-नाम)
- आवतं
- helping, protectingAdjectiveपुंलिङ्गे द्वितीया एकवचनम् (समास/विशेषणरूपेण)Role कर्मRoot अव् (धातु) → अवत् (वर्तमाने कृदन्त/विशेषण ‘helping, protecting’)
- ताभिः
- with thosePronounस्त्रीलिङ्गे तृतीया बहुवचनम्Role करणRoot तद् (सर्वनाम-प्रातिपदिक)
- ऊ
- indeed / justIndeclinableनिपातःRoot ऊ (निपात)
- षु
- quickly / forthwithIndeclinableनिपातःRoot षु (निपात, वेदिक)
- ऊतिभिः
- with helps/aidsNounस्त्रीलिङ्गे तृतीया बहुवचनम्Role करणRoot ऊति (प्रातिपदिक)
- अश्विना
- O Aśvins (you two)Proper Nounपुंलिङ्गे सम्बोधन/प्रथमा द्विवचनम्Role सम्बोधनRoot अश्विन् (देवता-नाम; द्विवचन-प्रातिपदिक)
- गतम्
- come (arrive)Verb (imperatival participle usage) / Adjectiveपुंलिङ्गे सम्बोधन/प्रथमा द्विवचनार्थे प्रयोगः (आशीर्लिङ्/आह्वानार्थं ‘come!’)Role क्रियाRoot गम् (धातु) → गत (भूतकृदन्त)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): याभिः | शुचन्तिम् | धनसाम् | सुषंसदम् | तप्तम् | घर्मम् | ओम्यावन्तम् | अत्रये | याभिः | पृश्निगुम् | पुरुकुत्सम् | आवतम् | ताभिः | ऊ | षु | ऊतिभिः | अश्विना | गतम् । विशेषम्: ‘ऊ षु’ इति निपातद्वयम् (उद्गार/त्वरार्थक)
- ‘गतम्’ भूतकृदन्तं, वेदेषु आह्वानार्थे आज्ञार्थवत् ("come!") द्विवचन-सम्बोधन ‘अश्विना’ इत्यस्य सह प्रयोगः।
The meaning
Outer meaning
The Aśvins are invoked to come with the same swift aids by which they helped Atri with shining wealth and a heated gharmá (hot offering/glow), and by which they protected Pṛśnigu and Purukutsa.
Inner meaning
The Aśvins, powers of swift, luminous healing and right action, are asked to descend into the seeker with their proven methods of inner rescue: they establish a “well-seated” (su-saṃsada) foundation of inner riches (dhanasām = powers/possessions of consciousness), awaken the “heated glow” (taptam gharmam) as tapas—an intensified inner warmth that ripens aspiration—and protect the evolving soul (Atri and the others as types) against dispersion and hostile forces. The refrain ‘by those aids’ stresses that the same inner operations that once opened the seers can be repeated in our sādhanā now.
Universal truth
Spiritual progress is not merely effort; it is assisted by intelligences of Truth that know how to convert obscurity into warmth, steadiness, and abundance. The Divine help is specific and repeatable: it establishes the seat, increases the inner heat of transformation, and protects the journeying consciousness until illumination is stable.
Themes
bestowal-of-plenitude, tapas, protection, Aśvin-benefaction
The seer
- Rishi
- Gautama Rāhūgaṇa (as given for 1.112.7)
- Lineage
- Gautama
- Other hymns
- RV 1.112 (Aśvin hymn cycle; surrounding verses traditionally linked with Kakṣīvān)
Family tradition
Gautama lineage known for hymns of illumination and right discernment; in Aurobindonian reading, a current of ‘light-finding’ in the human mind.
Significance
The seer-voice here functions as a recollector of archetypal rescues: remembrance (smṛti of divine acts) becomes a mantric technology—by recalling the exact modes of help, the consciousness aligns to receive them again.
The deity
- Devata
- Aśvinau
- Epithets
- Nāsatyā, Dasrā, Vṛṣaṇā (strong ones), Śacībhiḥ (with master-powers/skills)
- Related deities
- Uṣas, Sūrya, Agni, Indra, Soma
Cosmic role
Bringers of dawnlike aid between night and day; restorers of wholeness; mediators who make the transition from obscurity to light effective and rapid.
Inner power
Swift harmonizing intelligence that repairs the instruments (mind, prāṇa, body), converts aspiration into workable force, and brings the ‘right measure’ to the sacrifice.
In ritual
Where it is used
Aśvinaśastra / Aśvin praise in Soma-related recitations (general Ashvin invocation)
याभि॑: शुच॒न्तिं ध॑न॒सां सु॑षं॒सदं॑ त॒प्तं घ॒र्ममो॒म्याव॑न्त॒मत्र॑ये । याभि॒: पृश्नि॑गुं पुरु॒कुत्स॒माव॑तं॒ ताभि॑रू॒ षु ऊ॒तिभि॑रश्वि॒ना ग॑तम् ॥
याभिः॑ । शु॒च॒न्ति । ध॒न॒साम् । सु॒ऽसं॒सद॑म् । त॒प्तम् । घ॒र्मम् । ओ॒म्याऽव॑न्तम् । अत्र॑ये । याभिः॑ । पृष्नि॑ऽगुम् । पु॒रु॒ऽकुत्स॑म् । आव॑तम् । ताभिः॑ । ऊँ॒ इति॑ । सु । ऊ॒तिऽभिः॑ । अ॒श्वि॒ना॒ । आ । ग॒त॒म् ॥
yābhiḥ | śucanti | dhanasām | su-saṃsadam | taptam | gharmam | omyāvantam | atraye | yābhiḥ | pṛṣni-gum | puru-kutsam | āvatam | tābhiḥ | oṃ iti | su | ūti-bhiḥ | aśvinā | ā | gatam
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4 pādas of ~12 syllables (Jagatī-type cadence; confirmable by detailed syllable scan)
Flowing, expansive, narrative-invocatory rhythm suited to enumerating divine acts and then turning to the refrain of invitation.
Creates a sense of forward movement and breadth—help ‘arrives’ in the listener’s field; the refrain anchors the mind into expectancy and receptivity.
- Aśvinā
- Literal: the Aśvin twins, divine horsemen/physicians. Symbolic: twin powers of swift discernment and effective action; healing light that restores harmony of mind-life-body
- ūtíbhis
- Literal: helps, succours. Symbolic: interventions of higher consciousness—timely inner corrections, protections, and accelerations
- śucantim
- Literal: shining, bright. Symbolic: clarity of consciousness; purified perception
- dhanasām
- Literal: of wealth/treasures. Symbolic: inner riches: energies, capacities, luminous gains of sādhanā
- su-saṃsadam
- Literal: well-seated, well-established. Symbolic: stable inner base; settled poise in the right consciousness
- taptam
- Literal: heated. Symbolic: tapas; intensified aspiration and transformative heat
- gharmam
- Literal: heat; hot offering (gharma). Symbolic: the concentrated warmth of the inner sacrifice; ripening force that makes the offering effective
- Atri
- Literal: seer Atri. Symbolic: the striving soul/mind that calls the helpers to recover light from obscurity
- āvataṃ
- Literal: you protected, you helped. Symbolic: guardianship of the path; preventing relapse into inertia or confusion
Aśvin praise through benefactions: bestowal of stable plenitude and tapas-glow; protective interventions for named figures
At dawn or transitional rites; when inviting swift aid and healing influences
Recitation to invite the Aśvins to the offering-seat; remembrance of their boons as a basis for present descent
Use as a ‘help-invocation’ before meditation, travel, healing work, or when re-establishing discipline (su-saṃsada) and tapas (gharma).
(dhana) ‘wealth’ here read as stable plenitude of being (rayi). (su-saṃsad) ‘well-seated’ from √ (sad) ‘sit’ → firmly established. (tapta) from √ (tap) ‘heat’ → tapas. omyāvant (unclear etymology; taken as ‘abounding/with plenty’ in Vedic usage) supports the sense of fullness.
tapas as transformative energy, rayi as plenitude of being (not materialism), protection of the seeker’s forces
The Aśvins restore right functioning—turning disorder into ordered progress and protection.
Shining (śucant) wealth indicates truth-substance entering and seating itself steadily.
Transition from obscurity to formed capability; the gods ‘seat’ powers in the human vessel.
Proto-Vedāntic / Integral (Aurobindo): descent of higher powers to transform the instruments.
dawn/twilight (Aśvin hour)
Gharma = inner tapas that ripens the offering; shine = awakening clarity; dawn-time = transitional opening where higher help can enter swiftly.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins as givers of established plenitude and heated glow (tapas) to the seer, and as protectors of heroes. Innerly, it is the granting of stable spiritual wealth and transformative ardor, alongside safeguarding the active life-force against many-sided obstruction.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sad ‘sit’ (saṃsad) is PIE *sed- ‘sit’ (Lat. sedere). The metaphor ‘wealth well-seated’ encodes an archaic idea: true plenitude is not transient but established in the being.
- What is the relationship between the Rishi and the Devata here?
- The rishi requests not external riches but a secure inner plenitude and a ripening heat of transformation. The Aśvins’ reciprocity is twofold: they bestow fullness and they protect the evolving forces so the gained light can remain established.
Invite swift rectification: ‘seat’ the mind in calm clarity, kindle gentle tapas in the heart/solar plexus, and ask for protective guidance through transitions.
Anāhata (healing harmony) / Maṇipūra (tapas, transformative heat)
Even inhalation with a brief inner ‘warming’ pause (kumbhaka-lite), exhale releasing obstacles; keep it gentle.
Receptive, expectant quietude with alertness—‘dawn’ awareness.
Begin with remembrance of past inner helps; then chant once slowly, then 3 or 9 times moderately, ending in silence to feel the descent of steadiness (su-saṃsada) and warmth (gharma).
Mixed udātta/anudātta/svarita per Ṛgvedic accent; key lift often felt on ‘yābhiḥ’, ‘tābhir’, and the imperative ‘ā gatam’.
Maintain a clear rise on udātta syllables; do not over-musicalize—keep the refrain steady and slightly emphatic.
śucantim: ‘śu’ palatal ś, short u; ‘-ntim’ crisp dental n+t, gharmam: aspirate ‘gh’; keep ‘r’ tapped, aśvinā: ‘śv’ cluster clean; long ā at end in vocative/dual context, ūtibhiḥ: long ū; final visarga lightly echoed before pause
Bright, forward, and clear; a ‘dawn’ timbre rather than heavy solemnity.
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