Rig Veda 7.67.10: Mandala 7, Sukta 67, Mantra 10
Sukta 7.67
नू मे हवमा शृणुतं युवाना यासिष्टं वर्तिरश्विनाविरावत् । धत्तं रत्नानि जरतं च सूरीन्यूयं पात स्वस्तिभिः सदा नः ॥
nū́ me havám ā́ śṛṇutaṃ yuvānā yāsiṣṭáṃ vartír aśvināv írāvat | dhattáṃ rátnāni járataṃ ca sūrī́n yūyáṃ pāta svastí-bhiḥ sádā naḥ ||
Teraz usłyszcie moje wezwanie, o młodzieńczy Aśvinowie; przybywajcie najlepszą ścieżką, bogaci w żywiącą pełnię. Złóżcie w nas skarby i zachowajcie wieszczów w ich dojrzewaniu; wy, strzeżcie nas zawsze waszą szerokością dobrostanu.
Concluding appeal: hearing of the call, right approach, bestowal of ratna, protection by svasti—typical closure in Ashvin hymns used in Soma offering sequences
svasti as integrative well-being under ṛta, maturation of vision (sūri → jaratam)
The yāsiṣṭaṃ vartiḥ is the psychological line of ṛta—right progression through states of being.
Ripening of sūrī = stabilization of truth-vision; satya becomes a lived foundation.
Treasures placed ‘in us’ indicates the Vedic theme of the gods building the inner human as a vessel of higher powers.
Yogic-Vedāntic orientation: inner gifts, guidance, and protective wideness as conditions for realization.
Dawn/threshold
The ‘path’ is the channel of consciousness; ‘treasures’ are crystallized attainments; ‘svasti’ is spacious harmony around the being.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘hearing and coming’ mythic pattern: invoked gods hear, arrive by the best path, bestow treasures, and establish protection. This is the core ritual-myth action that repeatedly renews divine-human communion.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ aligns with PIE *ḱleu- (Greek klúō, Old English hlystan via related developments). √vṛt ‘turn’ (varti) aligns with PIE *wert- (Latin vertere). These archaic motion/hearing roots ground the hymn’s performative speech-act: call → hearing → arrival.
- What is the relationship between the Rishi and the Devata here?
- The rishi requests a complete divine response: attentive reception (śṛṇutam), right approach (yāsiṣṭam vartiḥ), inner enrichment (ratnāni), maturation of the illumined faculty (jaratam sūrīn), and continuous safeguarding (svastibhiḥ sadā). The reciprocity is explicit: invocation offered, protection and ripening returned.
Invoke the ‘best path’ in a current life choice; then receive inner ‘ratna’ as a felt quality (clarity, courage, joy). End by expanding into svasti—spacious well-being around the body and mind.
Ājñā (best path/clarity) and Sahasrāra (grace), grounded by Anāhata (svasti as wideness).
3 rounds of slow inhale/exhale with the phrase ‘yāsiṣṭaṃ vartiḥ’; then 7 slow breaths resting in ‘svasti’.
Guided quietude; protected openness.
Ask for one concrete ‘best next step’ (vartiḥ). After chanting, write it down; then sit and feel svasti as a protective field for 2 minutes.
Vedic svara as per tradition; keep crisp imperatives (‘śṛṇutam’, ‘dhattam’, ‘pāta’) with clear udātta lift; let ‘svastibhiḥ’ settle gently.
Mark pāda breaks cleanly; slightly lengthen long vowels at ends (irāvat, sadā naḥ).
Pronounce ‘aśvināv’ with clear long ā; avoid collapsing to short., ‘yāsiṣṭaṃ’ keep long ā and ṣṭ cluster clean., ‘svastibhiḥ’ articulate sv- cluster; final ḥ audible but soft., ‘jarataṃ’ keep retroflex ṭ? (here ‘jaratam’—ensure clear dental t as written).
Gentle, prayerful, luminous; soften at the closing protection line.
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