Rig Veda 1.180.7: Mandala 1, Sukta 180, Mantra 7
Sukta 1.180
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
वयं चिद्धि वां जरितारः सत्या विपन्यामहे वि पणिर्हितावान् । अधा चिद्धि ष्माश्विनावनिन्द्या पाथो हि ष्मा वृषणावन्तिदेवम् ॥
vayáṃ cíd dhí vāṃ jaritā́raḥ satyā́ vipanyā́mahe ví paṇír hitā́vān | ádhā cíd dhí ṣmā aśvināv anindyā pā́tho hí ṣmā vṛṣaṇāv ánti-devam ||
ഞങ്ങളും, ഹേ അശ്വിനൗ, നിങ്ങളുടെ സത്യ ജരിതാരർ (യഥാർത്ഥ സ്തുതികാർ) ആകുന്നു; വിപന്യാ—പ്രേരിത വാക്കിൽ—നിങ്ങളെ പാടാൻ ഞങ്ങൾ ആഗ്രഹിക്കുന്നു, ലാഭവ്യാപാരി പണി നിധിയെ മറച്ചുവെച്ചാലും. എങ്കിലും, ഹേ അനിന്ദ്യ അശ്വിനൗ, നിങ്ങൾ തന്നെയാണ് പാഥഃ (മാർഗം); കാരണം നിങ്ങൾ ഇരുവരും, ഹേ വൃഷണാ (ശക്തിമാന്മാരേ), ദൈവസന്നിധിയിലേക്കു നയിക്കുന്നു.
Word by Word
- वयम्
- wePronounप्रथमा, बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- चित्
- indeed, evenIndeclinableअव्ययRoot चित् (अव्यय)
- हि
- for, indeedIndeclinableअव्ययRoot हि (निपात)
- वाम्
- you two (Aśvins); of you twoPronounद्वितीया/षष्ठी, द्विवचन (वेदे रूप-समासः)Role कर्म (स्तुत्य-विषय) / सम्बन्धRoot युष्मद् (द्विवचन-प्रातिपदिक)
- जरितारः
- praisers, singersNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot जरितृ (स्तोतृ-प्रातिपदिक; √जॄ/जर् ‘to praise’)
- सत्याः
- true, faithfulAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (जरितारः इति विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root सत्य (प्रातिपदिक)
- विपन्यामहे
- we praise/admireVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष, बहुवचनRole क्रियाRoot √पन्/पण् (वेद. ‘to admire/praise’; उपसर्ग: वि-)
- वि
- apart, forth; intensifierIndeclinableअव्ययRoot वि (उपसर्ग/अव्यय)
- पणिः
- the Paṇi (miser/demon)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot पणि (प्रातिपदिक; ‘niggard/merchant-demon’)
- हितावान्
- one who has hidden/laid away (treasure)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (पणिः इति विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root हितावत् (प्रातिपदिक; ‘having placed/hidden’; from √धा ‘to place’ > हित)
- अधा
- then, thereafterIndeclinableअव्ययRoot अधा (अव्यय)
- चित्
- indeed, evenIndeclinableअव्ययRoot चित् (अव्यय)
- हि
- for, indeedIndeclinableअव्ययRoot हि (निपात)
- ष्मा
- verily, just (emphatic particle)Indeclinableअव्यय (बलवर्धक/अनुनासिक-प्रयोगः)Root ष्मा (वेद. निपात/एन्क्लिटिक)
- अश्विनौ
- the two AśvinsNounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot अश्विन् (देवता-प्रातिपदिक)
- अनिन्द्यौ
- blameless, faultlessAdjectiveपुंलिङ्ग, प्रथमा, द्विवचन (अश्विनौ इति विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root अनिन्द्य (प्रातिपदिक)
- पाथः
- path, wayNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पाथस् (प्रातिपदिक; ‘path/way’)
- हि
- for, indeedIndeclinableअव्ययRoot हि (निपात)
- ष्मा
- verily, justIndeclinableअव्यय (बलवर्धक)Root ष्मा (वेद. निपात/एन्क्लिटिक)
- वृषणा
- the two mighty ones (bull-like)Nounपुंलिङ्ग, प्रथमा, द्विवचन (अश्विनौ इत्यर्थे)Role कर्तृRoot वृषण (प्रातिपदिक; ‘bull-like, mighty’)
- अन्ति
- near, in the presence ofIndeclinableअव्ययRoot अन्ति (अव्यय)
- देवम्
- the god (divine one)Nounपुंलिङ्ग, द्वितीया, एकवचनRole अधिकरण (अन्ति-योगे) / कर्म (गमन-भावे)Root देव (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (वेद-सन्धि-निरसनम्): वयम् | चित् | हि | वाम् | जरितारः | सत्याः | विपन्यामहे | वि | पणिः | हितावान् || अधा | चित् | हि | ष्मा | अश्विनौ | अनिन्द्यौ | पाथः | हि | ष्मा | वृषणा | अन्ति | देवम् || 1) चिद्धि = चित् + हि (व्यञ्जन-सन्धिः: त् + ह् → द्ध्)
- 2) वां = वाम् (एन्क्लिटिक द्विवचन-रूप; पदपाठे वाम्)
- 3) पणिर्हितावान् = पणिः + हितावान् (विसर्ग-सन्धिः: ः + ह् → र् + ह्)
- 4) चिद्धि ष्मा = चित् + हि + ष्मा (निपात-समुच्चयः)
- 5) अश्विनावनिन्द्या = अश्विनौ + अनिन्द्यौ (स्वर-सन्धिः: औ + अ → आव; द्विवचन-प्रथमा)
- 6) हि ष्मा = हि + ष्मा (निपात-समास/समुच्चयः; सन्ध्यभावः)
The meaning
Outer meaning
We are your true praisers; we seek to praise you in inspired speech though the Paṇi would hide the treasure. Yet, O faultless Aśvins, you are the path; you lead the mighty toward nearness to the divine.
Inner meaning
The human soul affirms its sincerity: ‘we are true praisers’—a declaration of satya in aspiration. Yet there is an opposing force: the Paṇi, the trafficker of gain, who hides the treasure (inner light, delight, or spiritual wealth) by substituting outer profit for inner truth. Despite this resistance, the Aśvins are ‘the path’—the practical means of transition from divided life to divine nearness (anti-devam). They are faultless because their action is integrative, not extremist: they reconcile and guide. The ‘vṛṣaṇā’ (mighty ones) indicates that true strength is to move toward the divine proximity, not to remain in concealment and bargaining.
Universal truth
Sincere aspiration must contend with the inner merchant-mind that hoards and bargains. Liberation comes by following a living path of integration that brings consciousness nearer to the divine presence.
Themes
truthful praise, light vs hoarding, guidance toward the divine
The seer
- Other hymns
- Rig Veda 1.180.1, Rig Veda 1.180.2, Rig Veda 1.180.3, Rig Veda 1.180.4, Rig Veda 1.180.5, Rig Veda 1.180.6
Significance
The mantra explicitly names the Paṇi-force of concealment, a central Aurobindonian symbol: the obstruction is psychological (greed, bargaining mind), and the remedy is to follow the integrative path-power of the Aśvins toward divine nearness.
The deity
- Devata
- Aśvinau
- Epithets
- Anindyā (faultless), Vṛṣaṇā (mighty), Nāsatyā
- Related deities
- Sarasvatī (inspired speech), Indra (breaker of coverers), Agni (inner priest)
Cosmic role
Guides on the path; rescuers from concealment; bring the seeker near the divine presence.
Inner power
Transitional guidance: they reveal the hidden treasure by bypassing the Paṇi-mind, establishing a direct path of sincerity and integrative action.
In ritual
Where it is used
Aśvin praise as protective guidance; suitable in morning recitation and before journeys
व॒यं चि॒द्धि वां॑ जरि॒तार॑: स॒त्या वि॑प॒न्याम॑हे॒ वि प॒णिर्हि॒तावा॑न् । अधा॑ चि॒द्धि ष्मा॑श्विनावनिन्द्या पा॒थो हि ष्मा॑ वृषणा॒वन्ति॑देवम् ॥
व॒यम् । चि॒त् । हि । वा॒म् । ज॒रि॒तारः॑ । स॒त्याः । वि॒प॒न्याम॑हे । वि । प॒णिः । हि॒तऽवा॑न् । अध॑ । चि॒त् । हि । स्म॒ । अ॒श्वि॒नौ॒ । अ॒नि॒न्द्या॒ । पा॒थः । हि । स्म॒ । वृ॒ष॒णौ॒ । अन्ति॑ऽदेवम् ॥
vayam | cit | hi | vām | jaritāraḥ | satyāḥ | vipanyāmahe | vi | paṇiḥ | hita-vān | adha | cit | hi | sma | aśvinau | anindyā | pāthaḥ | hi | sma | vṛṣaṇau | anti-devam
44
4 × ~11
Assertive and confessional; a slight tension in the middle (Paṇi concealment) resolving into a clear path-affirmation.
Strengthens sincerity and resolve; psychologically helpful against self-deception and bargaining tendencies.
- जरितारः (jaritāraḥ)
- Literal: praisers. Symbolic: aspiring parts of the being that call and affirm truth
- सत्याः (satyāḥ)
- Literal: true. Symbolic: sincerity; alignment of speech, will, and inner intent
- विपन्यामहे (vipanyāmahe)
- Literal: we praise/wonder-speak. Symbolic: inspired speech (mantra-vision) arising from inner hearing
- पणिः (paṇiḥ)
- Literal: trader, miser. Symbolic: the hoarding, calculating consciousness that conceals inner treasure
- हितावान् (hitāvān)
- Literal: one who has hidden/placed. Symbolic: the concealment-force that buries light in the subconscient/vital
- अनिन्द्या (anindyā)
- Literal: blameless. Symbolic: pure integrative guidance, free from distortion
- पाथः (pāthaḥ)
- Literal: path. Symbolic: practical way of progress; method of transition and healing
- वृषणा (vṛṣaṇā)
- Literal: mighty, virile. Symbolic: true strength of soul-force that can approach the divine
- अन्तिदेवम् (anti-devam)
- Literal: near to the god/divine. Symbolic: state of divine proximity—felt presence, guidance, protection
Stotra-like affirmation of truthful praise against obstruction (Paṇi); used as invocation for guidance and protection
At dawn or before beginning important work; when facing temptation to compromise truth
Confession of sincere praise; invocation for guidance and nearness to the divine
Use as an ‘anti-Paṇi’ mantra: recite when you notice inner bargaining, procrastination, or greed masking as practicality.
paṇi is a Vedic mythic-social type (hoarder) and inner psychological symbol (the grasping mentality). √pan in vipanyāmahe relates to ‘admire/praise’ (sound/utterance). pāthaḥ ‘path’ from √path/√pāth (way, course) is central to Vedic ‘journey’ imagery. satya ‘truth’ from sat ‘being’ (√as ‘to be’)—truth as alignment with being.
satya (truth of being), path (pāthaḥ) as inner method, obstruction/hoarding (Paṇi as ignorance)
The Aśvins as pāthaḥ: ṛta becomes a traversable path in life-movements.
Explicit: satyā jaritāraḥ—truthful aspiration as the key condition.
Revelation of hidden treasure—light emerging from concealment; approach to divine proximity.
Vedic psychology of concealment and revelation; integral yoga emphasis on sincerity.
Dawn
Path = method and daily practice; Paṇi = hoarding ego-mind; treasure = hidden light/knowledge/bliss to be revealed.
- What is the primary Vedic 'mythologem' present in this verse?
- The Paṇi mythologem (the hoarder who hides the treasure/cows) is invoked as the force that conceals inner riches. The Ashvins are affirmed as ‘the path’ that counters concealment and leads the seeker to the divine proximity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- satya derives from the ‘being’ complex (sat < √as), a pervasive IE metaphysical linkage of truth with being (cf. Greek ἐτεός ‘true’ is different etymologically, but the conceptual alignment is comparable). The ‘path’ lexeme is part of a widespread IE travel-register used for ritual/psychological progression.
- What is the relationship between the Rishi and the Devata here?
- The rishi asserts a contract of truth: ‘we are your true praisers’. In return, the Ashvins function as the operative path—guiding beyond the Paṇi’s concealment toward anti-devam, the state of divine nearness.
Sincerity (satya) that refuses inner bargaining; follow the integrative path toward felt divine nearness.
Vishuddha (truthful speech/mantra) and Ajna (clear path/discernment)
Slow coherent breathing (5–6 breaths/min) while mentally repeating ‘satyā… pāthaḥ… anti-devam’.
Sincere, clear, quietly courageous.
Identify one ‘Paṇi’ pattern (hoarding, bargaining, hiding motive). Offer it to the inner fire; then take one concrete step on the path today that increases divine nearness (silence, service, truthful action).
Vedic accenting; keep satyāḥ and pāthaḥ prominent; allow a slight intensification on ‘paṇir hitāvān’.
First half sincere and steady; middle slightly tense on Paṇi; final pādas broaden and calm on ‘pātho… anti-devam’.
(jaritāraḥ): flap ‘r’ clear; long ā in tā, (vipanyāmahe): ‘nyā’ long ā; keep syllables separated, (paṇiḥ): retroflex ṇ; short i; visarga light, (anindyā): ‘ndy’ conjunct; long ā at end, (anti-devam): dental ‘nt’; keep ‘de’ clear, not ‘dai’
Sincere, prayerful, with a steady low intensity; soften into the final assurance.
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