Rig Veda 1.162.9: Mandala 1, Sukta 162, Mantra 9
Sukta 1.162
- Rishi
- Dīrghatamas Aucathya
- Devata
- Devas collectively
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Bibhatsa (revulsion)
यदश्वस्य क्रविषो मक्षिकाश यद्वा स्वरौ स्वधितौ रिप्तमस्ति । यद्धस्तयोः शमितुर्यन्नखेषु सर्वा ता ते अपि देवेष्वस्तु ॥
yád aśvásya kravíṣo mákṣikāśa yád vā svárau svádhitau riptám ásti | yád hástayōḥ śamitúr yán nakhéṣu sárvā tā́ te ápi devéṣv astu ||
Jakkolwiek jest zanieczyszczenie ciała od much, cokolwiek jest rozmazane na nożu, cokolwiek jest na rękach układającego, cokolwiek jest na paznokciach; niech wszystko to również będzie wzięte wśród bogów, oczyszczone przez ich przyjęcie.
Word by Word
- यत्
- whatever / that whichIndeclinable/Pronounसम्बन्धबोधक अव्यय (यत् = ‘यद्…तद्’ संरचना) ; नपुंसकलिङ्ग एकवचन प्रथमा/द्वितीया रूपसदृशम्Role सम्बन्ध/वाक्य-प्रवर्तकRoot यद् (सर्वनाम-प्रातिपदिक) अथवा यद्-सम्बन्धी अव्यय
- अश्वस्य
- of the horseNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root अश्व (प्रातिपदिक)
- क्रविषः
- of the raw fleshNounनपुंसकलिङ्ग, षष्ठी, एकवचन (क्रविषः = क्रविषस्)Role सम्बन्ध (षष्ठी)Root क्रविष् (प्रातिपदिक; ‘कच्चा मांस/कच्चा अन्न’)
- मक्षिकासः
- fliesNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (यद्…अस्ति/भवति इत्यस्य)Root मक्षिका (प्रातिपदिक)
- यत्
- whateverIndeclinable/Pronounसम्बन्धबोधक अव्ययRole सम्बन्ध/वाक्य-प्रवर्तकRoot यद्
- वा
- orIndeclinableविकल्पार्थक निपातRole समुच्चय/विकल्पRoot वा (निपात)
- स्वरौ
- the two sinews/cordsNounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृ (अस्ति इत्यस्य)Root स्वरु (प्रातिपदिक; ‘सींक/कण्डरा/शिरा’—यज्ञीय पशु-प्रसङ्गे)
- स्वधितौ
- on/at the axeNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकरण (where/with respect to which)Root स्वधिति (प्रातिपदिक; ‘कुठार/कुल्हाड़ी’)
- रिप्तम्
- smeared / stuck onAdjective/Participleनपुंसकलिङ्ग, प्रथमा, एकवचन (अस्ति इत्यनेन सह)Role विशेषण (यत्…अस्ति)Root रिप् (धातु ‘लेपने/आलेपने’), क्त-प्रत्ययान्त कृदन्त; प्रातिपदिक ‘रिप्त’
- अस्ति
- isVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot अस् (धातु)
- यत्
- whateverIndeclinable/Pronounसम्बन्धबोधक अव्ययRole सम्बन्ध/वाक्य-प्रवर्तकRoot यद्
- हस्तयोः
- on/in the two handsNounपुंलिङ्ग, सप्तमी/षष्ठी, द्विवचन (यहाँ अधिकरणार्थे: ‘हाथों पर/में’)Role अधिकरणRoot हस्त (प्रातिपदिक)
- शमितुः
- of the slaughterer (the officiant)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root शमितृ (प्रातिपदिक; ‘शमिता’ = वध/छेदन करने वाला, butcher/immolator)
- यत्
- whateverIndeclinable/Pronounसम्बन्धबोधक अव्ययRole सम्बन्ध/वाक्य-प्रवर्तकRoot यद्
- नखेषु
- in the nailsNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot नख (प्रातिपदिक)
- सर्वाः
- allAdjective/Pronounस्त्रीलिङ्ग, प्रथमा, बहुवचन (ता इत्यस्य विशेषण)Role विशेषणRoot सर्व (सर्वनाम-प्रातिपदिक)
- ताः
- those (things)Pronounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (अस्तु इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- ते
- yourPronounषष्ठी, एकवचन (एन्क्लिटिक) अथवा चतुर्थी-एकवचन रूपसदृश; यहाँ ‘तव’ = ‘thy’Role सम्बन्ध (षष्ठी)Root त्वद् (सर्वनाम-प्रातिपदिक)
- अपि
- also / evenIndeclinableसमुच्चय/अवधारणार्थक निपातRole निपात (भाव-सम्बन्ध)Root अपि (निपात)
- देवेषु
- among the godsNounपुंलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot देव (प्रातिपदिक)
- अस्तु
- let it beVerbलोट् (आज्ञार्थ/विधिलिङ्-सदृश प्रयोग), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot अस् (धातु)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): यद् अश्वस्य क्रविषः मक्षिकासः | यद् वा स्वरौ स्वधितौ रिप्तम् अस्ति | यद् हस्तयोः शमितुः यद् नखेषु | सर्वाः ताः ते अपि देवेषु अस्तु || 1) यदश्वस्य = यद् + अश्वस्य (व्यञ्जन-सन्धि: द् + अ → द)
- 2) मक्षिकाशः (संहिता-पाठ) → मक्षिकासः (विसर्ग-रूप; -आः प्रथमा बहुवचन)
- 3) यद्वा = यद् + वा
- 4) यद्धस्तयोः = यद् + हस्तयोः
- 5) शमितुर्यन्नखेषु = शमितुः + यत् + नखेषु (विसर्ग-सन्धि: -ुः + य- → -ुर्-; तथा यत् + न- → यन्न- (अनुनासिक/व्यञ्जन-सन्धि))
- 6) सर्वा ता = सर्वाः + ताः (विसर्ग-लोप/संहिता)
- 7) ते अपि = ते + अपि (स्वर-सन्धि नहीं; एन्क्लिटिक)
- 8) देवेष्वस्तु = देवेषु + अस्तु (उ + अ → व्-अ; ‘ष्व’ संधि-रूप)
The meaning
Outer meaning
In the Aśvamedha context, the verse asks that any impurity connected with the flesh—flies, smears on the knife, traces on the hands and nails of the preparer—be taken up by the gods, i.e., absorbed and purified through divine acceptance.
Inner meaning
In the inner sacrifice, the aśva is the consecrated life-force offered to the Divine. “Flies”, “smears”, and “nails” symbolize subtle residues of desire, inertia, and egoic habit that cling to action and discernment even when one is sincerely offering oneself. The prayer is that these micro-impurities be lifted into the higher consciousness (deveṣu), where they are transmuted rather than repressed—so the offering becomes wholly luminous.
Universal truth
Spiritual progress requires not only great intentions but purification of small, persistent residues. When one offers work and life-force to the Highest, even the unnoticed stains can be transformed by a larger Grace, provided the orientation is toward the divine receiving.
Themes
Purificatory consecration, Residual impurity offered upward, Discrimination (knife) as inner process
The seer
- Rishi
- Dīrghatamas Aucathya
- Lineage
- Aucathya (Angirasa-related seer line; commonly linked with the Bhṛgu/Angiras currents in later tradition)
- Other hymns
- RV 1.140, RV 1.158, RV 1.164
Family tradition
A visionary-poet whose hymns often encode layered symbolic psychology beneath ritual imagery; famed for riddling, inward interpretations of cosmic and inner processes.
Significance
Dīrghatamas consistently turns outer rite into inner yoga: the sacrifice becomes a discipline of consciousness; purification is the ascent from mixed motive to luminous offering.
The deity
- Devata
- Viśve Devāḥ (All-Gods) as purifying receivers
- Epithets
- viśve devāḥ, deveṣu (as the divine plane of reception)
- Related deities
- Agni, Indra, Soma
Cosmic role
They uphold ṛta by receiving and ordering offerings, integrating the human effort into the cosmic harmony.
Inner power
Collective luminous powers in the psyche that can absorb, clarify, and reconstitute mixed energies into a higher order.
In ritual
Where it is used
Aśvamedha (Horse Sacrifice) / consecration and purification sequences
यदश्व॑स्य क्र॒विषो॒ मक्षि॒काश॒ यद्वा॒ स्वरौ॒ स्वधि॑तौ रि॒प्तमस्ति॑ । यद्धस्त॑योः शमि॒तुर्यन्न॒खेषु॒ सर्वा॒ ता ते॒ अपि॑ दे॒वेष्व॑स्तु ॥
यत् । अश्व॑स्य । क्र॒विषः॑ । मक्षि॑का । आश॑ । यत् । वा॒ । स्वरौ॑ । स्वऽधि॑तौ । रि॒प्तम् । अस्ति॑ । यत् । हस्त॑योः । श॒मि॒तुः । यत् । न॒खेषु॑ । सर्वा॑ । ता । ते॒ । अपि॑ । दे॒वेषु । अ॒स्तु॒ ॥
yat | aśvasya | kraviṣaḥ | makṣikā | āśa | yat | vā | svarau | sva-dhitau | riptam | asti | yat | hastayoḥ | śamituḥ | yat | nakheṣu | sarvā | tā | te | api | deveṣu | astu
44
4 pādas of ~11 syllables each
Firm, forward-driving cadence suited to ethical precision and transformative intent.
Creates a steady pressure toward purification—like repeated strokes of discernment—supporting resolve and inner cleanliness.
- अश्व (aśva)
- Literal: horse/steed. Symbolic: consecrated vital force; dynamic energy offered in inner yajña
- क्रविष (kraviṣ)
- Literal: raw flesh. Symbolic: unrefined vital substance; instinctive nature needing transformation
- मक्षिका (makṣikā)
- Literal: fly. Symbolic: restless petty impulses, distractions feeding on the lower nature
- स्वधिति (svadhiti)
- Literal: axe/knife. Symbolic: discriminating power, the cutting clarity that separates false from true
- शमितृ (śamitur)
- Literal: arranger/one who sets in order (ritual operator). Symbolic: inner organizer: disciplined will arranging energies for the sacrifice
- देवेषु (deveṣu)
- Literal: among the gods. Symbolic: in the planes of luminous consciousness where impurities are transmuted
Aśvamedha: ritual purity and total offering; even impurities are ritually transferred/neutralized by divine reception
During preparation/handling of the offering and implements; moments of potential impurity in processing.
Verbal consecration: any contamination connected with tools and handlers is offered upward for divine purification.
Before meditation or work-offering: acknowledge subtle residues (distraction, irritation, pride) and offer them to the higher consciousness for transformation.
kraviṣ ‘flesh’ (materiality); makṣikā ‘fly’ from √makṣ ‘to be quick/hover’ (onomastic). svadhiti ‘axe’ from su- + dhiti (placing/cutting implement; traditional). śamitu from √śam ‘to pacify, make orderly’—suggesting ‘one who makes the process settled/regulated’.
purification by consecration, transformation of the raw vital (āma/kraviṣ) into fit offering
Purification restores the offering to ṛta—no energy is left in chaotic residue.
Truth is not merely intention but the full transparency of means and motive.
Transformation: the lower substance is taken up and remade in the divine economy.
Proto-Vedāntic/Integral-Vedic symbolism (as read by Aurobindo: ascent of consciousness through sacrifice)
The ‘small creatures’ and ‘smears’ are micro-movements of the lower nature; tools and hands are faculties of discrimination and action needing consecration.
- What is the primary Vedic 'mythologem' present in this verse?
- The transfer of impurity into divine purification: the mythic action is that nothing remains outside the sacrificial field; even blemish is offered so it can be transformed. Psychologically, the practitioner offers the subconscious residues and disturbances to the higher powers for transmutation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Instrument nouns and agent nouns (svadhiti, śamitu) show inherited IE derivational strategies (tool and doer formations). The semantic opposition raw/soiled vs. ordered/pacified (√śam) parallels widespread IE ritual concern with purity/order.
- What is the relationship between the Rishi and the Devata here?
- The rishi does not deny impurity; he integrates it into the yajña by offering it upward (‘devēṣu astu’). The devas reciprocate as purifying consciousness: what is surrendered becomes part of the divine order rather than a leftover obstruction.
Consecration of action: offer even minor imperfections into the higher Light rather than hiding them.
Manipura (purifying fire of will)
Exhale gently on each ‘yad…’ clause, sensing release of residue; inhale on ‘deveṣu astu’ sensing uplift.
Witness consciousness with upward aspiration.
Scan your day for ‘small stains’ (reactivity, haste, vanity). Name them inwardly and offer them to the inner Devas/Agni for transmutation.
Vedic tri-svara (udātta/anudātta/svarita) as per Śākala tradition; maintain clear udātta lifts on key particles (yad, yad vā) and noun accents as marked.
Keep the cadence of four triṣṭubh pādas; do not flatten the udātta on aśvasya, svadhitau, deveṣu.
aśvasya: śv cluster clean, not ‘asvasya’, kraviṣo: short i in -vi-, retroflex ṣ, makṣikā: kṣ conjunct crisp, svadhitau: pronounce sv- clearly; dh as aspirated, nakheṣu: kh aspirated; ṣ retroflex
Clear, restrained, purificatory tone; avoid heaviness.
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