Rig Veda Sukta 3
Mandala 1Sukta 312 Mantras

Sukta 3

Sukta 1.3

Rishi

Madhucchandas Vaiśvāmitra (traditional attribution for RV 1.1–1.11; RV 1.3 addressed to the Aśvins in this opening sequence)

Devata

Aśvinau (the Aśvins, dual divinity)

Chandas

Gāyatrī (3 pādas × 8 syllables; typical for the opening hymns of Mandala 1)

RV 1.3 ialah sebuah himne Gāyatrī awal yang berupa undangan dan sambutan, memanggil Aśvin—dua dewa kembar yang pantas dan tangkas, terkait fajar serta penyelamatan—agar datang ke korban suci, menerima persembahan yang dicurahkan, dan menganugerahkan kekuatan, kegembiraan, serta kelimpahan. Himne ini meluaskan seruan kepada Viśve Devāḥ (Semua Dewa), dan memuncak dalam penegasan bercahaya tentang Sarasvatī sebagai pembangkit ilham pemikiran (dhī), sehingga upacara menjadi sekaligus persembahan lahiriah dan kebangkitan batin akan kejernihan.

Recitation with translationRig Veda 1.3

Mantras

Mantra 1

अश्विना यज्वरीरिषो द्रवत्पाणी शुभस्पती । पुरुभुजा चनस्यतम् ॥

Wahai Aśvinā, yang bertangan pantas, tuan-tuan kegembiraan yang bercahaya; terimalah dan peliharalah persembahan jiwa yang berusaha ini. Kamu yang luas dalam kenikmatan, berkenanlah kepada kami dan tambahkan kepenuhan daya kami.

Mantra 2

अश्विना पुरुदंससा नरा शवीरया धिया । धिष्ण्या वनतं गिरः ॥

Wahai Aśvinā, dua kuasa wira yang banyak karya berkesan; datanglah dengan kecerdasan yang kuat dan bercahaya. Kamu yang teguh dalam perbuatan yang benar, condonglah (terimalah) kepada ujaran ilham kami.

Mantra 3

दस्रा युवाकवः सुता नासत्या वृक्तबर्हिषः । आ यातं रुद्रवर्तनी ॥

Wahai dua Pekerja-Keajaiban, muda dalam kuasa kamu; wahai Nāsatyā—tatkala Soma telah diperah dan hamparan persembahan disediakan—datanglah kepada kami. Datanglah melalui jalan-jalan daya Rudra, yang menggerakkan dan membersihkan laluan di dalam.

Mantra 4

इन्द्रा याहि चित्रभानो सुता इमे त्वायवः । अण्वीभिस्तना पूतासः ॥

Wahai Indra, datanglah, wahai yang bernyala cemerlang, berkilau dengan banyak cahaya. Perahan Soma ini untuk-Mu; telah disucikan segenap zatnya oleh penapis yang halus, sedia untuk Kau teguk sebagai daya.

Mantra 5

इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः । उप ब्रह्माणि वाघतः ॥

Wahai Indra, datanglah—didorong oleh dhī (fikiran yang tercerahkan), digerakkan oleh ilham sang ṛṣi—kepada dia yang memerah Soma; mendekatlah kepada sang pemuja dan mantra-mantranya, agar Kekuatan kebenaran masuk dan beramal dalam diri kami.

Mantra 6

इन्द्रा याहि तूतुजान उप ब्रह्माणि हरिवः । सुते दधिष्व नश्चनः ॥

Wahai Indra, datanglah ke mari—dengan cepat terdorong maju—menuju mantra-mantra cahaya kami, wahai penguasa kuda-kuda keemasan; dalam Soma yang diperah, tegakkanlah dalam diri kami walau setitis daya-Mu yang menggembirakan dan kepenuhan-Mu yang menang.

Mantra 7

ओमासश्चर्षणीधृतो विश्वे देवास आ गत । दाश्वांसो दाशुषः सुतम् ॥

Wahai sekalian Dewa, penegak alam manusia, datanglah ke mari; bagi si pemberi yang mempersembahkan, Soma yang diperah telah tersedia—minumlah dan teguhkan yajña batin.

Mantra 8

विश्वे देवासो अप्तुरः सुतमा गन्त तूर्णयः । उस्रा इव स्वसराणि ॥

Wahai Semua-Dewa, yang tangkas dalam kerja Perairan (tenaga yang mengalir), datanglah segera kepada Soma yang diperah—laksana lembu-fajar yang bercahaya, sinar-sinar yang bergerak sebagai saudari dalam satu harmoni cahaya.

Mantra 9

विश्वे देवासो अस्रिध एहिमायासो अद्रुहः । मेधं जुषन्त वह्नयः ॥

Semoga segala Kuasa Ilahi—tidak pernah gagal, pantas dalam daya kedatangan, dan tanpa permusuhan—berkenan pada medha, korban pemahaman; semoga para pembawa nyala api menerima dan memelihara persembahan ilham kita di dalam diri.

Mantra 10

पावका नः सरस्वती वाजेभिर्वाजिनीवती । यज्ञं वष्टु धियावसुः ॥

Moga Sarasvatī, kuasa yang menyucikan, yang kaya dengan kelimpahan daya dan tenaga kemenangan, membentuk serta memelihara bagi kami yajña—dia yang kekayaannya ialah dhi (fikiran yang bercahaya).

Mantra 11

चोदयित्री सूनृतानां चेतन्ती सुमतीनाम् । यज्ञं दधे सरस्वती ॥

Sarasvatī—pendorong sūnṛtā (tutur yang benar dan bercahaya) serta pembangkit ilham-ilham yang berfikiran lurus—menegakkan yajña batin (persembahan diri yang ditahbiskan).

Mantra 12

महो अर्णः सरस्वती प्र चेतयति केतुना । धियो विश्वा वि राजति ॥

Sarasvatī, arṇaḥ yang agung—banjir luas kepenuhan bercahaya—membangunkan (dalam diri kami) dengan panji ketu (daya pembedaan); dan segala dhi (fikiran terilham) bersinar dalam seluruh seriannya.

Inside Sukta 3

How it unfolds

  1. Where it opens

    A direct invitation to the Aśvins—swift-handed, auspicious twin lords—to accept the sacrificer’s offerings and become pleased.

  2. Development

    The hymn broadens from the twin helpers to a wider sacrificial assembly, drawing in the Viśve Devāḥ to participate in the Soma and uphold the human worlds.

  3. Climax

    The culminating vision: Sarasvatī as the ‘great flood’ of plenitude who awakens by her banner of discernment, making inspired thoughts shine.

  4. Where it settles

    The rite ends not merely with acceptance of offerings but with inner illumination—dhī clarified and radiant—implying successful communion and strengthened sacrifice.

The deity: Aśvinau

  • In the VedaThe Aśvins are the youthful divine twins who arrive swiftly (often in a chariot), bringing healing, rescue, refreshment, and auspicious brightness; they are addressed as lords of splendor and beneficent helpers who respond quickly to the call of the sacrificer.
  • Cosmic functionThey mediate the transition from night to day—guardians of dawn’s opening—restoring wholeness, rescuing from peril, and renewing vitality in the worlds of gods and humans.
  • Inner significanceThey symbolize rapid aid and the ‘twin’ powers of illumination and life-force that restore the seeker—clarity with energy, discernment with effective action—so the aspirant can move from obscurity to awakening.

The seer

  • Madhucchandas VaiśvāmitraVaiśvāmitra (Viśvāmitra-gotra / Kauśika lineage in later tradition) · Traditionally regarded as the seer of the opening sequence of the Rigveda (RV 1.1–1.11), shaping the inaugural tone of Vedic worship through concise Gāyatrī invocations and a strong emphasis on effective calling (āhvāna) and right offering (yajña).

Famous verses

dravatpāṇī (swift-handed)
Verse 1.3.1Sets the keynote: the Aśvins’ swift response and their role as beneficent acceptors who increase the worshiper’s strength and abundance.Read verse 1.3.1 →
viśve devāsa ā gata (O all gods, come here)
Verse 1.3.7Marks the expansion to the Viśve Devāḥ, framing the offering as a shared divine participation centered on the pressed Soma.Read verse 1.3.7 →
dhiyo viśvā vi rājati (all inspired thoughts shine forth)
Verse 1.3.12Provides the luminous close: Sarasvatī awakens discernment and makes all inspired thoughts shine, expressing the inner fruit of the sacrifice.Read verse 1.3.12 →

Attributes of the deity

  • Twin divinities (dual form)
  • Swift-moving, quick to respond
  • Healers and restorers
  • Auspicious, bringers of joy and vitality
  • Dawn-associated helpers of the sacrificer
  • Beneficent patrons of abundance and protection

Also by this seer

  • Traditionally attributed seer for RV 1.1–1.11 (early Mandala 1 hymns)
  • Associated with the Vaiśvāmitra hymn-collection style of brief, potent invocations to deities of ritual power and dawn

The rite, step by step

  • Prepare the sacrificial space and kindled fire (Agni) as the ritual gateway (context from the opening sequence of Mandala 1).
  • Press/prepare Soma (or its ritual substitute in later practice) and set out offerings with purified intention.
  • Invoke the Aśvins as swift, auspicious lords; request acceptance of the offered iṣ (nourishing oblation) and protection/strength.
  • Extend the invitation to the Viśve Devāḥ (All the Gods) to partake of the pressed Soma and support the rite.
  • Conclude by invoking Sarasvatī as inspirer of dhī (illumined thought), sealing the ritual with clarity and right guidance.

Offerings

  • Soma (pressed juice)
  • Iṣ / nourishing oblation (often ghee, milk, grains as ritual ‘food’ of the gods)
  • Praise (stuti) as a verbal offering in Gāyatrī meter

Frequently Asked Questions

The Aśvins are twin Vedic gods known for swift arrival, healing, rescue, and bringing auspicious dawn-like brightness. In this hymn they are invited to accept offerings and increase the worshiper’s strength and well-being.

The hymn widens the invitation from the Aśvins to the entire divine assembly, asking all powers to come to the sacrifice and partake of the pressed Soma, supporting the rite and the human world.

Sarasvatī appears as the inspirer of insight: she awakens discernment (ketu) and makes inspired thoughts (dhī) shine. This shows the sacrifice aims not only at outer blessings but also inner clarity and illumination.

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