Rig Veda 10.40.4: Mandala 10, Sukta 40, Mantra 4
Sukta 10.40
युवां मृगेव वारणा मृगण्यवो दोषा वस्तोर्हविषा नि ह्वयामहे । युवं होत्रामृतुथा जुह्वते नरेषं जनाय वहथः शुभस्पती ॥
yuvā́ṃ mṛgéva vāraṇā́ mṛgaṇyávo doṣā́ vástoḥ havíṣā ní hvayāmahe | yuváṃ hotrā́m ṛtuthā́ juhváte naréṣaṃ jánāya vahathaḥ śubhaspatī ||
Was dwóch, jak gorliwych poszukiwaczy dziczy, wzywamy z ofiarą w nocy i o świcie. Was dwóch, panowie piękna, niesiecie ludziom 'naresę', męską siłę, bohaterską istotę, gdy Hotr składa ofiarę w należytym czasie i właściwym porządku.
Night/dawn invocation with havis; emphasizes correct timing (ṛtuthā) of offering and consequent bestowal of nareṣa (heroic essence).
Ṛta expressed as right timing (ṛtu), descent through invocation (hū), strengthening of human vessel (nareṣa)
Explicit: ṛtuthā—power descends when action matches cosmic order.
Strength is true strength when it serves the right and the beautiful (śubha).
The gods ‘carry’ essence into the people: a model of descent of force into manifestation.
Integral-yogic reading of yajña as inner offering and descent of force.
night and dawn
Night = subconscious; dawn = emergent clarity; hunt = searching movement of aspiration; offering = self-giving.
- What is the primary Vedic 'mythologem' present in this verse?
- The gods as carriers of heroic essence when rightly invoked in season: a mythologem of timed sacrifice yielding a specific inner gift. Psychologically, when the invoking consciousness (hotṛ) offers in ṛta-aligned rhythm, the Aśvins bring nareṣa—strength and capacity for right action—into the human collectivity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ṛtu/time-season as ordered time reflects an Indo-Iranian development of cosmic order vocabulary related to ṛta/arta (Avestan aša). The invocation root √hū is also Indo-Iranian (Avestan zaoθra relates to offering; not direct, but the ritual lexicon is shared).
- What is the relationship between the Rishi and the Devata here?
- The rishi places emphasis on correct human action (ṛtuthā juhvate): divine gifts are conditional on alignment. The Aśvins respond as śubhaspatī—harmonizing powers—carrying strength into the people when the inner priestly will performs rightly.
Offer the day’s energies ‘in right order’; ask for nareṣa—steady courage and effectiveness.
maṇipūra (will/force) harmonized by ājñā (right direction)
4-4-6 breathing (inhale-hold-exhale) to cultivate controlled vigor; chant on the exhale.
Dynamic poise: alert, ordered, capable.
Before action, inwardly ‘call at night and dawn’: recall obscurity and awakening; then recommit to ṛtuthā—one clear step at a time.
General Vedic accenting; keep udatta on key invocatory words (yuvām, hvayāmahe, ṛtuthā, śubhas patī).
Two balanced halves: first pāda/pāda as invocation; third/fourth as boon-delivery—slightly lift tone on ‘ṛtuthā’.
mṛgeva: crisp ṛ (vocalic r), śubhas patī: keep śu-bhaḥ pa-tī (visarga audible before pa), hvayāmahe: pronounce hv- cluster clearly
Bright and firm, not harsh; ‘heroic’ steadiness.
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