Rig Veda 5.75.2: Mandala 5, Sukta 75, Mantra 2
Sukta 5.75
अत्यायातमश्विना तिरो विश्वा अहं सना । दस्रा हिरण्यवर्तनी सुषुम्ना सिन्धुवाहसा माध्वी मम श्रुतं हवम् ॥
atyā́yātam aśvinā tiró víśvā áhaṃ sánā | dasrā híraṇyavartanī suṣúmnā síndhuvāhasā mā́dhvī mama śrutáṃ hávam ||
Datanglah dengan segera, wahai Aśvin, melintasi segala penghalang, sebagaimana sejak dahulu aku telah menyeru. Wahai para pelaku keajaiban, yang berlaluan emas, pembawa tuah yang baik dan arus yang mengalir bak sungai—dengarlah seruan bermadu daripadaku.
Soma invitation: urging the Aśvins to ‘cross over’ all distances/obstacles and arrive on luminous tracks; aligns with the ritual motif of gods traversing realms to the pressing.
Crossing coverings (tiraḥ) as removal of ignorance, Grace/favour (su-sumnā), Flow of life-force (síndhu) as streaming consciousness-energy
Golden courses signify ṛta’s luminous tracks through which right action proceeds.
The ancient call (sanā) is the soul’s truth persisting beneath changing personalities.
Worlds connected by paths and streams; descent travels via channels and currents.
Integral yoga resonance: channels (vartanī) and central harmonization (suṣumnā) as transformation-technology (echo, not anachronistic identity).
Dawn/morning transition
Gold = illumination; rivers = prāṇic currents; crossing = transcendence of habitual limits; suṣumnā = harmonizing integration-current.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine traversal ‘across all’ (tiraḥ viśvāḥ): gods moving on golden tracks and bearing river-like currents. Mythically it is the Aśvins’ rapid journey; psychologically it is the passage of luminous aid through the layers of limitation to reach the seeker.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vṛt (in vartanī) continues PIE *wert- ‘turn, roll’ (cf. Latin vertere). √vah ‘carry’ (vāhasā) continues PIE *wegh- ‘carry/transport’ (cf. Latin vehere). These inherited roots support the archaic ‘movement/vehicle’ semantics central to Indo-European hymn style.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi claims continuity of aspiration (sanā) and calls for a response that overcomes total limitation (viśvāḥ). The Aśvins are invoked as skillful agents who bring grace (sumná) and flowing force (síndhu) into the human journey.
Breaking barriers and opening luminous channels; invite the ‘golden course’ to establish itself in your day.
Ājñā (luminous path) with Suṣumnā/central axis (as yogic echo)
Brisk 9 breaths: inhale imagining golden track up the spine; exhale imagining rivers of force spreading through limbs; then chant once slowly to seal.
Dynamic aspiration, courageous receptivity.
Name one obstruction silently (‘this fear/this inertia’), chant, then act on one small step immediately—aligning human effort with the Aśvin crossing-force.
Keep urgency in first pādas (atyāyātam… tiraḥ viśvāḥ), then broaden and sweeten on mādhvī… havam; apply pitch accents if available from a svara text.
Slightly quicker on ‘atyāyātam’; pause after ‘tiraḥ viśvāḥ’; give resonance to ‘hiraṇyavartanī’ and ‘sindhuvāhasā’.
‘atyāyātam’ at-yā-yā-tam (clear ty cluster)., ‘hiraṇyavartanī’ hi-ra-ṇya-var-ta-nī (retroflex ṇ)., ‘sindhuvāhasā’ sin-dhu-vā-ha-sā (aspirate dh; long ā).
Bright, commanding, forward; finish with a honeyed softness on ‘mādhvī’.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
