Rig Veda 10.39.6: Mandala 10, Sukta 39, Mantra 6
Sukta 10.39
इयं वामह्वे शृणुतं मे अश्विना पुत्रायेव पितरा मह्यं शिक्षतम् । अनापिरज्ञा असजात्यामतिः पुरा तस्या अभिशस्तेरव स्पृतम् ॥
iyáṃ vām áhve śṛṇutáṃ me aśvinā putrā́yeva pitarā́ máhyaṃ śíkṣatam | anā́pir ájñā asajātyā́ ámatiḥ purā́ tásyā abhi-śástēr áva spṛtam ||
Inilah seruanku kepada kamu—dengarlah aku, wahai Aśvin; ajar dan peliharalah aku seperti dua bapa terhadap seorang anak. Kerana kejahilan tanpa sandaran—kekeliruan yang tersalah tempat—telah lama menimpaku; daripada tindasan permusuhannya, selamatkanlah aku, tariklah ke bawah dan keluarkanlah.
Supplication for guidance and deliverance; pedagogic invocation (Aśvins as nurturing guardians).
avidyā (ajñā) as obstacle, right formation/discipline (śikṣā), deliverance from hostile forces (abhiśasti)
asajātyā amatiḥ is ‘out of ṛta’—mis-belonging; rescue is restoration to right order and one’s true law of being.
Truth here is sincerity plus right identity: thoughts must belong to the soul’s truth, not to foreign formations.
Re-formation of the person through divine instruction—new creation of the mental-vital being.
Early yogic psychology; anticipates Upaniṣadic concern with avidyā and guidance to vidyā.
dawn
Dawn = awakening from ignorance; journey = progress of sadhana; rescue = emergence from lower subconscious grips.
- What is the primary Vedic 'mythologem' present in this verse?
- Not a heroic rescue tale but the parental-guardian myth: the Aśvins as two fathers who teach and save. Inner action: replacing long-standing confusion (amati) and ignorance (ajñā) with right formation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The opposition jñā/ajñā (know/not-know) reflects the inherited centrality of ‘knowing’ as power. The root √jñā is strongly Indo-European (cf. Greek gignōskō, Latin (g)nōscō).
- What is the relationship between the Rishi and the Devata here?
- The relationship is explicitly pedagogical and filial: the human asks for training (śikṣ) and rescue, implying sustained guidance rather than a single boon; the gods are invoked as intimate guardians of the soul’s growth.
Sincere invocation for guidance; identify and release misaligned thought-patterns; receive inner ‘parenting’ from higher consciousness.
ājñā (clarity) and anāhata (trust/surrender)
On inhale: ‘śṛṇutam’ (receive); on exhale: ‘ava spṛtam’ (release). 12 cycles, then silent listening.
From disoriented mind to receptive, guided awareness; the beginning of inner realignment.
Before chanting, name the specific ‘asajātyā amati’—the thought-pattern that feels foreign to your deeper truth. Chant, then sit 3–5 minutes in stillness, allowing a new, quieter directive to arise without forcing.
Rigvedic accenting per Śākala (exact svara requires accented saṃhitā).
Make ‘śṛṇutam me’ intimate and slightly softer; give clear emphasis to ‘śikṣatam’ and ‘ava spṛtam’ to mark guidance and rescue.
‘putrāyeva’—keep the sandhi glide (eva) clear; avoid breaking into ‘putrā-ye-va’., ‘asajātyā’—long ā; keep ‘jā’ lengthened; articulate ‘tyā’ cleanly., ‘abhiśasteḥ’—ś then dental t; keep visarga/ḥ light if present in your recension.
Soft, prayerful, inward; end with a gentle taper into silence.
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