Rig Veda 10.40.1: Mandala 10, Sukta 40, Mantra 1
Sukta 10.40
- Devata
- Aśvinau
- Rasa
- Shanta (peace) and Adbhuta (wonder)
रथं यान्तं कुह को ह वां नरा प्रति द्युमन्तं सुविताय भूषति । प्रातर्यावाणं विभ्वं विशेविशे वस्तोर्वस्तोर्वहमानं धिया शमि ॥
ráthaṃ yā́ntaṃ kúha kó ha vāṃ narā práti dyumántaṃ suvitā́ya bhūṣati | prātar-yā́vāṇaṃ vibhváṃ viśé-viśe vástoḥ-vastoḥ váhamānaṃ dhiyā́ śámi ||
ഹേ വീരദ്വയമേ, സുഖകരമായ ഗതിക്കായുള്ള നിങ്ങളുടെ ദീപ്തശക്തിയായ ചലിക്കുന്ന രഥത്തെ എവിടെ, ആരാണ് എതിരേറ്റു സ്വാഗതം ചെയ്യുക? പ്രഭാതത്തിൽ വരുന്ന, സർവ്വവ്യാപിയായ, ഗോത്രംതോറും സന്ദർശിക്കുന്ന, ഓരോ പ്രഭാതത്തിലും ഓരോ സന്ധ്യയിലും മുന്നോട്ട് വഹിക്കുന്ന—ഞങ്ങളുടെ ധിയിൽ ഞങ്ങൾ നിങ്ങളെ ശമിപ്പിക്കട്ടെ; നിങ്ങളുടെ വരവ് ഞങ്ങളിലകത്ത് ശാന്തി സ്ഥാപിക്കട്ടെ.
Word by Word
- रथम्
- chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रथ (प्रातिपदिक)
- यान्तम्
- going, movingAdjective (participle)पुंलिङ्ग, द्वितीया, एकवचन; शतृ-वर्तमान कृदन्त (going)Role विशेषण (कर्म-विशेषण)Root या (धातु) → यान्त् (वर्त. कृदन्त/शतृ)
- कुह
- where?Indeclinableप्रश्नार्थक-अव्ययRole Adhikaraṇa (स्थान-प्रश्न)Root कुह (अव्यय)
- कः
- who?Pronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot क (सर्वनाम-प्रातिपदिक)
- ह
- indeed, prayIndeclinableनिपात (उद्बोधन/प्रश्न-बलवर्धक)Root ह (निपात)
- वाम्
- of you two / you twoPronounषष्ठी/द्वितीया, द्विवचन (वेदिक रूप: वाम् = ‘of you two’/‘you two’)Role सम्बन्ध (षष्ठी) / कर्म (यदि द्वितीया)Root युष्मद् (सर्वनाम)
- नरा
- O two men (Aśvins)Nounपुंलिङ्ग, सम्बोधन, द्विवचनRole सम्बोधनRoot नर (प्रातिपदिक)
- प्रति
- towards, in response toIndeclinableअव्यय (दिशा/सम्प्रति)Root प्रति (उपसर्ग/अव्यय)
- द्युमन्तम्
- bright, radiantAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (विशेष्य-सम्बन्ध)Root द्युमन्त् (प्रातिपदिक; द्युमत्)
- सुविताय
- for good passage/prosperityNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot सुवित (प्रातिपदिक)
- भूषति
- adorns, makes readyVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot भूष् (धातु)
- प्रातर्
- in the morningIndeclinableकालवाचक-अव्ययRole Adhikaraṇa (काल)Root प्रातर् (अव्यय)
- यावाणम्
- going/coming (early-going), journeyingAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म-विशेषणRoot यावन्/यावाण (प्रातिपदिक; वेदिक)
- विभ्वम्
- mighty, all-pervadingAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म-विशेषणRoot विभ्व (प्रातिपदिक)
- विशे
- for the clan/settlementNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot विश् (प्रातिपदिक)
- विशे
- for each clanNounस्त्रीलिङ्ग, चतुर्थी, एकवचन (पुनरुक्ति)Role सम्प्रदानRoot विश् (प्रातिपदिक)
- वस्तोः
- of the day (lit. of the dwelling/daytime)Nounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्धRoot वस्तु/वस्तु (प्रातिपदिक) / वस्तु-सम्बन्ध ‘वस्तु’ (वेदिक: वस्तोः)
- वस्तोः
- day by dayNounनपुंसकलिङ्ग, षष्ठी, एकवचन (पुनरुक्ति)Role सम्बन्धRoot वस्तु/वस्तु (प्रातिपदिक)
- वहमानम्
- bearing, conveyingAdjective (participle)पुंलिङ्ग, द्वितीया, एकवचन; वर्तमान कृदन्त (carrying/being borne)Role कर्म-विशेषणRoot वह् (धातु) → वहमान (वर्तमान मध्यम/आत्मने कृदन्त)
- धिया
- with thought/insightNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot धी (प्रातिपदिक)
- शमि
- grant peace; be favorableVerb (injunctive/imperative-like, Vedic)वेदिक-आज्ञार्थ/प्रार्थनार्थ रूप, द्वितीयपुरुष, एकवचन (प्रार्थना: ‘be gracious/bring peace’)Role क्रियाRoot शम् (धातु) → शमि (वेदिक: आज्ञार्थ/आशीर्लिङ्-प्रकार) / अथवा निपात-रूप
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): रथं यान्तं | कुह कः ह वाम् नरा | प्रति द्युमन्तं सुविताय भूषति | प्रातर् यावाणं विभ्वं | विशे विशे | वस्तोः वस्तोः | वहमानं धिया शमि || 1) को ह → कः ह (विसर्ग-सन्धि; उच्चारणे ‘को’)
- 2) वां नरा → वाम् नरा (वेदिक द्विवचन-सम्बन्ध/सर्वनामरूप)
- 3) प्रातर्यावाणम् → प्रातर् यावाणम् (र् + य)
- 4) विशेविशे → विशे विशे (पुनरुक्ति)
- 5) वस्तोर्वस्तोः → वस्तोः वस्तोः (विसर्ग-सन्धि; ‘वस्तोर्वस्तोः’)
The meaning
Outer meaning
Who will welcome your moving chariot, O two heroes, radiant for good fortune? You who come at dawn, all-pervading, visiting each clan, bearing onward at every dawn and evening—may we make you peaceful in our thought, and may your coming establish peace.
Inner meaning
The seeker asks: who within us is ready to receive the Aśvin movement? The ‘welcomer’ is the prepared mind-heart that can recognize and host higher impulsions. The Aśvins’ chariot is the dynamic descent of harmonizing forces that bring ‘suvitāya’—the right-going, fortunate movement of life. They visit ‘each clan’—every part of the being (physical, vital, mental; and sub-parts), at every ‘dawn and dusk’—all transitions. The prayer is to make them ‘śami’ in thought: to settle the mind into a calm receptivity so their entry establishes peace (śam) throughout the system.
Universal truth
Divine help is constant and universal, but reception depends on inner hospitality; when thought becomes peaceful and receptive, higher guidance can move through every part of life and establish lasting calm.
Themes
invitation, hospitality to the gods, daily rhythm, peace through right movement
The seer
- Other hymns
- Rig Veda 10.40.1-14
Significance
The opening of a hymn as an existential question—‘who will welcome?’—frames sādhanā as readiness and receptivity, not mere request.
The deity
- Devata
- Aśvinau
- Epithets
- narā, prātaryāvāṇā, vibhvā
- Related deities
- Uṣas, Sūrya, Agni (as inner leader of sacrifice)
Cosmic role
Guardians of transitions (dawn/dusk), bringers of safe passage and auspicious movement to communities.
Inner power
They harmonize and pacify while energizing right progress—dynamic peace.
In ritual
Where it is used
Aśvin morning invocation; opening verse to invite and ‘welcome’ the deities
रथं॒ यान्तं॒ कुह॒ को ह॑ वां नरा॒ प्रति॑ द्यु॒मन्तं॑ सुवि॒ताय॑ भूषति । प्रा॒त॒र्यावा॑णं वि॒भ्वं॑ वि॒शेवि॑शे॒ वस्तो॑र्वस्तो॒र्वह॑मानं धि॒या शमि॑ ॥
रथ॑म् । यान्त॑म् । कुह॑ । कः । ह॒ । वा॒म् । न॒रा॒ । प्रति॑ । द्यु॒ऽमन्त॑म् । सु॒ऽवि॒ताय॑ । भू॒ष॒ति॒ । प्रा॒तः॒ऽयावा॑णम् । वि॒ऽभ्व॑म् । वि॒शेऽवि॑शे । वस्तोः॑ऽवस्तोः । वह॑मानम् । धि॒या । शमि॑ ॥
ratham | yāntam | kuha | kaḥ | ha | vām | narā | prati | dyu-mantam | su-vitāya | bhūṣati | prātaḥ-yāvāṇam | vi-bhvam | viśe--viśe | vastoḥ-vastoḥ | vahamānam | dhiyā | śami
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4 pādas × ~12 syllables
Longer, more flowing line—suited to ‘visiting each clan’ and continuous movement across dawn and dusk.
Creates a spacious, rolling continuity; calms while sustaining forward motion.
- रथं यान्तम् (rathaṃ yāntam)
- Literal: the moving chariot. Symbolic: ongoing descent/movement of higher harmonizing forces
- नरा (narā)
- Literal: two heroes. Symbolic: twin powers of right perception and right action
- द्यु मन्त (dyumantam)
- Literal: radiant. Symbolic: luminous efficacy; clarity that carries force
- सुविताय (suvitāya)
- Literal: for good-going. Symbolic: right path, fortunate progress aligned with Ṛta
- प्रातर्यावाणम् (prātaryāvāṇam)
- Literal: coming at dawn. Symbolic: arriving with illumination; awakening impulse
- विभ्वम् (vibhvam)
- Literal: all-pervading. Symbolic: able to touch all layers of the being
- विशेविशे (viśe-viśe)
- Literal: to each clan. Symbolic: to each part/function of the inner nature
- शमि (śami)
- Literal: peacefully/for peace. Symbolic: settling of mental turbulence; pacification that allows right action
Aśvin morning/evening invocation; aligns with daily savana rhythm and hospitality (atithi) motif—preparing reception of divine powers.
Pre-sunrise/dawn; also evening transition in paired recitations
Āvāhana with reflective questioning to intensify receptivity of the sacrificer
Use as a ‘threshold mantra’ before starting the day or before entering a demanding situation; cultivate inner peace so swift help can act.
suvitā from su- + √i ‘go’ → ‘good-going’, successful passage (inner progress). dyu-mant from dyu/div ‘shine’ (PIE *dyew-). vi-bhū/vibhvá ‘pervading’ from vi- + √bhū ‘become, be’ indicates expansive presence. śam ‘peace, quiet’ relates to settling/appeasing; dhī from √dhī ‘think, perceive’ indicates inspired insight rather than discursive mind.
Ṛta as rhythmic recurrence (vastoḥ-vastoḥ), suvitā (right progress), śam (inner peace as stabilization of forces)
Suvitā is the lived form of Ṛta: right movement through circumstances.
Dyumant chariot = truth-light in action.
Continuous renewal at thresholds (dawn/evening) as a cosmic rhythm mirrored in inner practice.
Yoga of transitions; anticipates later yogic emphasis on sandhyā (junction-times) as openings.
dawn and dusk (explicit)
Sandhyā = junction where higher influence enters; ‘clans’ = inner departments; chariot = moving force of guidance.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘arrival of the divine chariot’ and the question of who receives it: a mythologem of hospitality and readiness. Inner sense: the seeker must prepare a receptive, luminous consciousness so the Aśvins’ right-moving power can enter and establish suvitā and śam.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyu-/div- ‘shine/sky’ from PIE *dyew- is a central IE religious lexeme. The ‘good-going’ formation su-vitā parallels IE preference for moral/ritual valuation via prefixes (su-/dus-).
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself/community as host: reception is an act of dhī (insightful thought) that ‘adorns’ the coming. The devatā are itinerant benefactors visiting ‘each clan’—psychologically, each part of the being—when properly prepared.
Practice inner hospitality: ‘Who in me can welcome the divine movement today?’ Rest attention in the heart-breath and invite a calm, luminous guidance to move through all parts of the being.
anāhata (peaceful receptivity)
4-4-6 breathing (inhale 4, hold 4, exhale 6) for 7 rounds; chant once, then sit in quiet listening.
Receptive calm with subtle forward impetus.
After chanting, scan body–life–mind (‘viśe-viśe’) and softly repeat ‘śam’ mentally, allowing agitation to settle without suppressing energy.
Rigvedic accenting; keep interrogatives (kuha, ko) lightly lifted; maintain smooth continuity across long Jagatī padas.
Let ‘prātaryāvāṇaṃ’ be clear and unbroken; ‘vastor-vastor’ should be rhythmic and even; soften at ‘śami’ to land in peace.
viśe-viśe: articulate both, with a slight pause at the reduplication, dyumantam: ‘dyu’ as ‘dyu’ (not ‘ju’), vastor: keep ‘sto’ cluster clean
Calm, welcoming, resonant; avoid sharp attack.
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