Rig Veda 1.35.2: Mandala 1, Sukta 35, Mantra 2
Sukta 1.35
- Rishi
- Hiraṇyastūpa Āṅgirasa
- Devata
- Savitṛ
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
आ कृष्णेन रजसा वर्तमानो निवेशयन्नमृतं मर्त्यं च । हिरण्ययेन सविता रथेना देवो याति भुवनानि पश्यन् ॥
ā́ kṛṣṇéna rájasā vártamāno nivéśayann amṛ́taṁ mártyaṁ ca | hiraṇyáyena savitā́ ráthenā devó yā́ti bhúvanāni páśyan ||
കൃഷ്ണരജസ്സിൽ (ഇരുണ്ട ധൂളിയിൽ) സഞ്ചരിച്ചുകൊണ്ട് സവിതൃ അമൃതം (അമരം) മർത്ത്യം—ഇരുവരെയും തത്തത്ത സ്ഥാനങ്ങളിൽ സ്ഥാപിക്കുന്നു. ഹിരണ്യരഥത്തിൽ ദേവൻ ഭുവനങ്ങളെ ദർശിച്ചുകൊണ്ട് യാത്ര ചെയ്യുന്നു.
Word by Word
- आ
- towards, forthIndeclinableउपसर्गः/निपातःRoot आ (उपसर्ग/निपात)
- कृष्णेन
- with/through the dark (one)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग? तृतीया-एकवचन (instrumental sg.)Role KaraṇaRoot कृष्ण- (प्रातिपदिक)
- रजसा
- with dust/mist; with the dark spaceNounनपुंसकलिङ्ग, तृतीया-एकवचन (instrumental sg.)Role KaraṇaRoot रजस्- (प्रातिपदिक)
- वर्तमानः
- moving, proceedingVerb (participle)वर्तमान-कृदन्त (शतृ), प्रथमा-एकवचन, पुंलिङ्गRole KartāRoot वृत् (धातु) → वर्त- (वर्तमान कृदन्त आधार)
- निवेशयन्
- causing to enter/settle; placingVerb (participle)वर्तमान-कृदन्त (शतृ), प्रथमा-एकवचन, पुंलिङ्गRole KartāRoot नि + विश् (धातु) / निवेशयति (णिच्)
- अमृतम्
- the immortal (realm/being); immortalityNoun/Adjectiveनपुंसकलिङ्ग, द्वितीया-एकवचन (acc. sg.)Role KarmaRoot अमृत- (प्रातिपदिक)
- मर्त्यम्
- the mortal (realm/being)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया-एकवचन (acc. sg.)Role KarmaRoot मर्त्य- (प्रातिपदिक)
- च
- andIndeclinableसमुच्चयार्थक अव्ययRoot च (निपात)
- हि
- for, indeedIndeclinableनिपातः (हेतौ/निश्चये/प्रसिद्धौ)Root हि (निपात)
- हिरण्ययेन
- with the goldenAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग, तृतीया-एकवचन (instrumental sg.)Role KaraṇaRoot हिरण्यय- (प्रातिपदिक)
- सविता
- Savitar (the impeller, Sun-god)Nounपुंलिङ्ग, प्रथमा-एकवचन (nom. sg.)Role KartāRoot सवितृ- (प्रातिपदिक)
- रथेन
- by/with a chariotNounपुंलिङ्ग, तृतीया-एकवचन (instrumental sg.)Role KaraṇaRoot रथ- (प्रातिपदिक)
- देवः
- the godNounपुंलिङ्ग, प्रथमा-एकवचन (nom. sg.)Role KartāRoot देव- (प्रातिपदिक)
- याति
- goes, drivesVerbलट् (वर्तमान), परस्मैपद, प्रथम-पुरुष, एकवचनRoot या (धातु)
- भुवनानि
- worlds, beings/realmsNounनपुंसकलिङ्ग, द्वितीया-बहुवचन (acc. pl.)Role KarmaRoot भुवन- (प्रातिपदिक)
- पश्यन्
- seeing, beholdingVerb (participle)वर्तमान-कृदन्त (शतृ), प्रथमा-एकवचन, पुंलिङ्गRole KartāRoot पश् (धातु)
Sandhi Notes
- पदच्छेद (Vedic pada): आ | कृष्णेन | रजसा | वर्तमानः | निवेशयन् | अमृतम् | मर्त्यम् | च || हि | हिरण्ययेन | सविता | रथेन | देवः | याति | भुवनानि | पश्यन् । प्रमुख सन्धि: (1) ‘कृष्णेन रजसा’—सन्धि नहीं, केवल पद-संयोग। (2) ‘निवेशयन्नमृतम्’ = निवेशयन् + अमृतम् (न् + अ → न्-अ, लेखन में ‘न्न’)
- (3) ‘रथेना’ = रथेन + आ (स्वर-सन्धि: अ + आ → आ; पदपाठ में रथेन | आ)
- (4) ‘देवो याति’ = देवः + याति (विसर्ग-सन्धि: ः + य → ओ)
The meaning
Outer meaning
Savitṛ moves through the dark atmosphere, setting in place both immortal and mortal. He travels on a golden chariot, beholding the worlds.
Inner meaning
The illumining impeller works even within the ‘kṛṣṇa rajas’—the obscure kinetic field of life and subconscient habit. He arranges (niveśayati) the two orders in us: the mortal instruments (body-life-mind) and the immortal principle (deathless consciousness/soul). The golden chariot is the luminous movement of the higher force carrying vision (paśyan) that sees all parts of the being and puts each in its right station.
Universal truth
True guidance does not deny darkness; it moves through it, bringing an ordering vision that reconciles the finite with the infinite and seats each power in its proper function.
Themes
Cosmic order, Solar journey, Illumined perception, Mortality and immortality
The seer
- Rishi
- Hiraṇyastūpa Āṅgirasa
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.35.1-11
Family tradition
Āṅgirasa poetry frequently uses light/darkness and recovery/ordering motifs; here the seer emphasizes Savitṛ’s vision that organizes worlds.
Significance
The rishi’s insight: illumination is not escape but a divine ‘installation’ of immortality within mortality—an integral transformation theme.
The deity
- Devata
- Savitṛ
- Epithets
- deva (shining god), hiraṇyaratha (golden-charioted, implied), bhuvanāni paśyan (seer of the worlds)
- Related deities
- Sūrya, Pūṣan, Mitra–Varuṇa, Agni
Cosmic role
Impels and orders all beings; establishes cosmic stations and rhythms across worlds.
Inner power
The arranging intelligence-light that seats each movement in harmony with the soul’s immortality.
In ritual
Where it is used
Savitṛ stotra for dawn/twilight; auspicious ordering before rites
आ कृ॒ष्णेन॒ रज॑सा॒ वर्त॑मानो निवे॒शय॑न्न॒मृतं॒ मर्त्यं॑ च । हि॒र॒ण्यये॑न सवि॒ता रथे॒ना दे॒वो या॑ति॒ भुव॑नानि॒ पश्य॑न् ॥
आ । कृ॒ष्णेन॑ । रज॑सा । वर्त॑मानः । नि॒ऽवे॒शय॑न् । अ॒मृत॑म् । मर्त्य॑म् । च॒ । हि॒र॒ण्यये॑न । स॒वि॒ता रथे॒न॑ । आ । दे॒वः । या॒ति॒ । भुव॑नानि । पश्य॑न् ॥
ā | kṛṣṇena | rajasā | vartamānaḥ | ni-veśayan | amṛtam | martyam | ca | hiraṇyayena | savitā rathena | ā | devaḥ | yāti | bhuvanāni | paśyan
48
4×12 (approx.)
Long, rolling measure—suited to depicting traversal through vast spaces.
Induces a sense of steady guidance moving through obscurity; stabilizes attention with spacious breath.
- कृष्णेन रजसा (kṛṣṇena rajasā)
- Literal: with dark dust/space. Symbolic: Obscure vital-mental atmosphere; inertia and confusion of the lower nature
- वर्तमानः (vartamānaḥ)
- Literal: moving, proceeding. Symbolic: Active presence of the guiding light within ongoing life-movement
- निवेशयन् (niveśayan)
- Literal: settling, installing. Symbolic: Putting inner powers into right order; establishing stable consciousness
- अमृतम् (amṛtam)
- Literal: immortal. Symbolic: Deathless consciousness, soul-light, higher being
- मर्त्यम् (martyam)
- Literal: mortal. Symbolic: The instrumental nature bound to change and death
- हिरण्ययेन रथेन (hiraṇyayena rathena)
- Literal: with a golden chariot. Symbolic: Luminous dynamic of higher force; radiant movement of consciousness
- भुवनानि (bhuvanāni)
- Literal: worlds. Symbolic: Planes/states of consciousness within and without
- पश्यन् (paśyan)
- Literal: seeing. Symbolic: Supramental-style vision: comprehensive awareness that orders life
Sāvitra recitation emphasizing Savitṛ as world-orderer and seer; suitable in rites requiring ‘impulsion’ and ‘placing’ (niveśana) of energies—especially transitional times (dawn/evening)
At sunrise approach or twilight; before beginning disciplined action (study, work, travel)
Recitation to invoke Savitṛ’s ‘prasava’ (right impulsion) and ordering vision
Use when mind feels chaotic: chant and visualize Savitṛ ‘installing’ each part of life (work, relationships, body) into right place around the soul.
kṛṣṇa ‘dark’ (color-term used for obscurity); rajas here as ‘hazy space/dusty medium’ (distinct from later guṇa-theory but compatible symbolically as obscuring movement). vartamāna (pres. ptc. mid. of √vṛt) emphasizes continual process. niveśayan (ni-√viś) frames Savitṛ as installer of cosmic/psychic order. amṛta (a- + mṛta, √mṛ ‘die’) contrasts with martya (from √mṛ), structuring the verse around immortality vs mortality.
amṛta vs martya (deathless vs mortal nature), ordering/installation of cosmic and psychic functions (niveśana), divine vision as governance
‘Niveśayan’ expresses ṛta as right placement and function across planes.
Savitṛ’s seeing (paśyan) is truth-vision that does not fragment.
Creation as ordering of worlds from within darkness; the divine moves through obscurity to establish form and function.
Integral/psychological Veda: multiple worlds = gradations of consciousness; Savitṛ = higher ordering light.
Pre-dawn or twilight moving through darkness
The higher light travels through inner obscurity and arranges the psyche—placing mortal functions around an immortal center.
- What is the primary Vedic 'mythologem' present in this verse?
- The solar god’s ordered traversal through obscurity while establishing the stations of beings: Savitṛ as cosmic regulator who ‘sets’ immortality and mortality in their proper domains, making the worlds intelligible by his seeing.
- How does the linguistic structure reflect Proto-Indo-European roots?
- amṛta/martya pivot on √mṛ ‘die’ (PIE *mer- ‘to die’; cognate Eng. ‘mortal’ via Latin). deva again reflects PIE *dei̯wós. √vṛt (turn) aligns with PIE *wert- ‘to turn’ (Eng. ‘wreath’, ‘wart’ in sense of turning?; clearer: Lat vertere).
- What is the relationship between the Rishi and the Devata here?
- The rishi witnesses Savitṛ’s governance as directly relevant to inner life: the god’s ‘seeing’ becomes the model for the seeker’s discernment, and the ‘placing’ of mortal movements under the law of the deathless becomes the requested inner alignment with ṛta.
Contemplate two layers in you: mortal movements and immortal presence; invite Savitṛ to ‘seat’ each thought and impulse around the inner light.
ājñā
Slow inhale imagining ‘golden chariot’ rising; slow exhale releasing ‘kṛṣṇa rajas’ (obscure dust).
From tamasic obscurity to ordered luminous awareness.
After chanting, do 2 minutes of silent witnessing: notice disparate parts of mind-life; inwardly ‘place’ them under a single guiding intention.
Follow Saṃhitā accents: sustain udatta lifts on marked syllables; keep compounds flowing (kṛṣṇena rajasā).
Do not rush ‘niveśayan amṛtam martyam ca’; keep clear caesura at the danda.
kṛṣṇena: retroflex ṣṇ cluster; short e at end, rajasā: soft j, long ā, hiraṇyayena: retroflex ṇy; keep vowels distinct, paśyan: ś palatal, not s
Luminous and steady, as if ‘seeing’ each word.
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