Rig Veda 1.182.3: Mandala 1, Sukta 182, Mantra 3
Sukta 1.182
- Rishi
- Agastya Māna
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Raudra (fury) and Vira (heroism)
किमत्र दस्रा कृणुथः किमासाथे जनो यः कश्चिदहविर्महीयते । अति क्रमिष्टं जुरतं पणेरसुं ज्योतिर्विप्राय कृणुतं वचस्यवे ॥
kim atra dasrā kṛṇuthaḥ kim āsāthe jano yaḥ kaś cid ahavir mahīyate | ati kramiṣṭaṃ jurataṃ paṇer asum jyotir viprāya kṛṇutaṃ vacasyave ||
ഹേ ദസ്രന്മാരേ, ഇവിടെ നിങ്ങൾ എന്തു ചെയ്യും? എന്തു നേടും—ഹവിസ് ഇല്ലാത്ത ഏതോ മനുഷ്യൻ മഹത്വം തേടുമ്പോൾ? ഇരുട്ടിന്റെ പണി (വഞ്ചക വ്യാപാരി)യുടെ പ്രാണശക്തിയെ അതിക്രമിച്ചു ക്ഷയിപ്പിക്കുവിൻ; വിപ്രനുവേണ്ടി, വചസ്യവൻ—സത്യവാക്ക് ഉച്ചരിക്കാൻ ആഗ്രഹിക്കുന്നവൻ—വേണ്ടി ജ്യോതി സൃഷ്ടിക്കുവിൻ.
Word by Word
- किम्
- what?Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot किम् (प्रश्न-सर्वनाम-प्रातिपदिक)
- अत्र
- hereIndeclinableस्थानवाचक अव्ययRole AdhikaraṇaRoot अत्र (अव्यय)
- दस्रा
- O wondrous ones (Aśvins)Noun (epithet)पुंलिङ्ग, सम्बोधन, द्विवचनRole SambodhanaRoot दस्र (प्रातिपदिक; अश्विनौ-विशेषण)
- कृणुथः
- you two do/makeVerbलट् (वर्तमान), मध्यमपुरुष, द्विवचन, परस्मैपदRole (क्रियापद)Root कृ (करणे)
- किम्
- what?Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot किम् (प्रश्न-सर्वनाम-प्रातिपदिक)
- आसाथे
- you two sit/attain (come to)Verbलट् (वर्तमान), मध्यमपुरुष, द्विवचन, आत्मनेपदRole (क्रियापद)Root आ + अस् (आसने/प्राप्तौ; ‘to sit/attain’)
- जनः
- the man/peopleNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot जन (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot यद् (संबन्ध-सर्वनाम-प्रातिपदिक)
- कश्चित्
- anyone, someonePronounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot क (प्रश्न/अनिश्चित-सर्वनाम) + चित् (अव्यय-प्रत्यय)
- अहविः
- without oblation, oblation-lessAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (जनः इति विशेष्यस्य विशेषणम्)Role KartāRoot अ-हविस् (प्रातिपदिक; नञ्-समास)
- महीयते
- is honoured / becomes greatVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन, आत्मनेपद (कर्मणि/भावे प्रयोगः)Role (क्रियापद)Root मह् (पूजायाम्/वर्धने) → महीयते
- अति
- over, beyondIndeclinableउपसर्ग/अव्ययRole (क्रियाविशेषण)Root अति (उपसर्ग/अव्यय)
- क्रमिष्टम्
- having stepped over / oversteppedParticipleभूतकृदन्त (इष्ट-प्रत्यय; RV), नपुंसकलिङ्ग, द्वितीया, एकवचन (असुं इति विशेष्यस्य विशेषणम्)Role KarmaRoot क्रम् (गत्यर्थे) → क्रमिष्ट (कृदन्त)
- जुरतम्
- wasting away, decayingParticipleवर्तमानकृदन्त (शतृ), नपुंसकलिङ्ग, द्वितीया, एकवचन (असुं इति विशेष्यस्य विशेषणम्)Role KarmaRoot जुर्/जॄ (क्षये/जीर्णे; ‘to wear away, weaken’) → जुरत् (कृदन्त)
- पणेः
- of the Paṇi (miser/demon)Nounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (genitive)Root पणि (प्रातिपदिक)
- असुम्
- life, vital breathNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot असु (प्रातिपदिक)
- ज्योतिः
- lightNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot ज्योतिस् (प्रातिपदिक)
- विप्राय
- for the inspired sageNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot विप्र (प्रातिपदिक)
- कृणुतम्
- make! do! (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचन, परस्मैपदRole (क्रियापद)Root कृ (करणे)
- वचस्यवे
- for the praiser / for one devoted to praiseNoun/Adjectiveपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot वचस्यु (प्रातिपदिक; ‘praise-seeking/one who praises’)
Sandhi Notes
- Sandhi resolution (pada-splitting): किमत्र → किम् + अत्र
- किमा॑साथे → किम् + आसाथे
- कश्चि॒दह॑विर्मही॒यते → कश्चित् + अहविः + महीयते (चित् before vowel gives -चिद- in saṃhitā)
- प॒णेरसुं॒ → पणॆः + असुम्
- ज्योति॒र्विप्रा॑य → ज्योतिः + विप्राय (visarga before v- becomes r). Accent marks are retained in the saṃhitā text but not repeated on each lemma here
The meaning
Outer meaning
What will you do here, wonder-workers, what will you attain, when some man without offering seeks greatness? Overstep and wear down the life-breath of the trafficker; make Light for the seer who would speak.
Inner meaning
The rishi questions fruitless ambition: one who is ‘ahavir’ (without offering—no self-giving, no sincerity) seeks greatness, but the divine powers do not support egoic expansion. The Aśvins are asked to overstep (ati kramiṣṭam) and wear down (juratam) the asu (life-breath/force) of the paṇi—the inner trafficker in darkness, the bargaining consciousness that hoards, doubts, and refuses the sacrifice. This is not destruction of life but removal of the false vital claim and its obstructing grip. Then they are to ‘make jyotiḥ’—create Light—for the vipra (seer) and for the vacasyu (one who would speak the true word): establish illumination so that true speech and right knowledge can manifest.
Universal truth
Spiritual power serves sincerity, not egoic ambition; liberation requires weakening the inner hoarder of darkness and establishing light so truth can be seen and spoken.
Themes
Paṇi symbolism, light-recovery, critique of non-offering, divine intervention against obstruction
The seer
- Rishi
- Agastya Māna (traditional attribution)
- Lineage
- Agastya (Āgastya)
- Other hymns
- RV 1.182.1, RV 1.182.2
Family tradition
Agastya’s pragmatic spirituality rejects mere ambition and emphasizes sacrifice (offering) as the condition for true siddhi.
Significance
A sharp ethical-psychological criterion: divine aid aligns with surrender and truth; it opposes the inner paṇi that blocks light and speech.
The deity
- Devata
- Aśvinau
- Epithets
- दस्रा (dasrā) wonder-workers
- Related deities
- Indra (slayer of Vṛtra; parallel function), Sarasvatī (truth-speech; thematic), Agni (sacrifice/offerer)
Cosmic role
Helpers who remove obstacles and restore right functioning; here as fighters against the paṇi-force and bringers of light to the seer.
Inner power
Discriminating assistance that refuses egoic inflation, breaks the hoarding resistance, and establishes illumination enabling true speech.
In ritual
Where it is used
Admonitory praise within Aśvin hymn; emphasizes necessity of offering
किमत्र॑ दस्रा कृणुथ॒: किमा॑साथे॒ जनो॒ यः कश्चि॒दह॑विर्मही॒यते॑ । अति॑ क्रमिष्टं जु॒रतं॑ प॒णेरसुं॒ ज्योति॒र्विप्रा॑य कृणुतं वच॒स्यवे॑ ॥
किम् । अत्र॑ । द॒स्रा॒ । कृ॒णु॒थः॒ । किम् । आ॒सा॒थे॒ । जनः॑ । यः । कः । चि॒त् । अह॑विः । म॒ही॒यते॑ । अति॑ । क्र॒मि॒ष्ट॒म् । जु॒रत॑म् । प॒णेः । असु॑म् । ज्योतिः॑ । विप्रा॑य । कृ॒णु॒त॒म् । व॒च॒स्यवे॑ ॥
kim | atra | dasrā | kṛṇuthaḥ | kim | āsāthe | janaḥ | yaḥ | kaḥ | cit | ahaviḥ | mahīyate | ati | kramiṣṭam | juratam | paṇeḥ | asum | jyotiḥ | viprāya | kṛṇutam | vacasyave
44
4 × ~11
Interrogative and forceful; sharp turns; suited to ethical challenge and decisive action.
Cuts through complacency; evokes vigilance, sincerity, and a will to remove inner falsehood.
- अहविः (ahaviḥ)
- Literal: without offering. Symbolic: without self-giving; egoic seeking without sacrifice
- महीयते (mahīyate)
- Literal: seeks greatness, is magnified. Symbolic: inflation of ego, desire for status/power
- पणिः (paṇiḥ)
- Literal: trader, miser. Symbolic: inner hoarder/trafficker in darkness; bargaining vital that resists surrender
- असु (asu)
- Literal: life-breath, vital force. Symbolic: vital energy commandeered by desire; false life-impulse to be purified
- अति क्रमिṣ्टम् (ati kramiṣṭam)
- Literal: overstep. Symbolic: transcend the limiting formation; break beyond obstruction
- जुरतम् (juratam)
- Literal: wear down, exhaust. Symbolic: dissolve the obstinate resistance of the lower vital
- ज्योतिः (jyotiḥ)
- Literal: light. Symbolic: illumination, truth-consciousness establishing clarity
- विप्राय (viprāya)
- Literal: for the inspired seer. Symbolic: for the inner intuitive mind
- वचस्यवे (vacasyave)
- Literal: for one who would speak. Symbolic: for the truth-speaking faculty; mantra-bearing speech
Polemic against ahavis (non-offerer) within sacrificial ideology; also inner-ethical injunction: grace follows offering/aspiration
When reaffirming the condition of sacrifice and truth; as a corrective within liturgy.
Recitation to repel obstructive forces (paṇi) and establish light for inspired speech.
Use when motivation is mixed or ego-driven: chant to renew sincerity, dissolve bargaining tendencies, and restore truth-speaking clarity.
paṇi-: in RV, often ‘miser/hoarder’ (later ‘merchant’), adversary of the Angirases; psychologically, the part that hoards energies and refuses offering, keeping light imprisoned. asu-: ‘life-breath, vital being’—the Paṇi’s vital support. jyotis-: light as knowledge; vipra- from √vip ‘to tremble, vibrate’ → inspired poet/knower.
yajña as condition for growth, ego vs offering, illumination (jyotis) as true gain
Ahaviḥ (no offering) breaks ṛta; the paṇi is anti-ṛta. Divine action restores ṛta by removing the obstruction and reestablishing light.
Jyotiḥ for vipra and vacasyu = satya becoming vision and expression.
Light-creation theme: ‘make light’—illumination as a creative act against darkness/hoarding.
Inner-psychological Veda: paṇi as subconscient/vital resistance; light as higher consciousness.
Pre-dawn to dawn threshold (movement from darkness to light)
Darkness = ignorance/hoarding vital; breath = life-energy needing purification; light = awakened consciousness enabling truth-speech.
- What is the primary Vedic 'mythologem' present in this verse?
- The struggle against the Paṇi and the making of Light for the seer—an Angirasa-type mythologem of light withheld by hoarders. Inner sense: overcome the miserly, obscuring vital that refuses sacrifice; establish illumination for inspired speech and right expression.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The opposition of light/knowledge versus darkness/hoarding is an archaic Indo-European poetic polarity. The performative aim ‘make light’ (jyotir kṛṇutaṃ) reflects a worldview where speech and divine action effect real transformation, not mere description.
- What is the relationship between the Rishi and the Devata here?
- The rishi aligns himself with the vipra/vacasyu (seer and word-seeker) and asks the Aśvins to act decisively against the inner Paṇi. The reciprocity is ethical-psychological: divine aid is for the one who offers and aspires, not for the ahavis who seeks greatness without self-giving.
Purify motive: replace egoic ‘greatness’ with offering; dissolve the inner paṇi; establish inner light for truthful speech.
Maṇipūra (vital desire/power) purified, opening to Ājñā (light/vision) and Viśuddha (truth-speech)
Exhale-lengthening (inhale 4, exhale 8) for 5 minutes to ‘wear down’ compulsive vital push; then chant once; sit in silence watching the breath become clear and quiet.
Vigilant sincerity; luminous discrimination.
Ask inwardly: ‘Where am I bargaining with truth?’ Chant. Then make one concrete offering (time, honesty, service). Afterward, speak one sentence only that you know is true and necessary—train vacasyu (truth-speaking).
Interrogatives (kim) should be chanted with crisp accent as marked; keep the imperative verbs (ati kramiṣṭam, juratam, kṛṇutam) forceful but controlled.
Two-part movement: (1) questioning in first half with slightly restrained tone, (2) decisive commands in second half with clearer projection; resolve on jyotiḥ and viprāya.
kim atra: keep short i in kim, kṛṇuthaḥ / āsāthe: aspirates and long vowels clear, paṇer asuṃ: retroflex ṇ in paṇi; anusvāra in asuṃ, jyotiḥ: ‘jyo’ as single glide; visarga lightly at pause, vacasyave: va-ca-sya-ve, keep ‘sya’ conjunct clear
focused, cutting, purifying
3
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