Rig Veda 8.86.3: Mandala 8, Sukta 86, Mantra 3
Sukta 8.86
- Rishi
- Viśvaka
- Devata
- Aśvinau
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Vira (heroism)
युवं हि ष्मा पुरुभुजेममेधतुं विष्णाप्वे ददथुर्वस्यइष्टये । ता वां विश्वको हवते तनूकृथे मा नो वि यौष्टं सख्या मुमोचतम् ॥
yuváṃ hí ṣmā purubhujemám édhatum viṣṇā́pve dadathur vásya iṣṭáye | tā́ vāṃ víśvako hávate tanū-kṛ́the mā́ no ví yauṣṭaṃ sakhyā́ mumócatam ||
Wy bowiem obaj przyznaliście temu, by wzrastał w obfitości, nawet do Wiśwapu, dla poszukiwania tego, co lepsze. Dlatego Wiśwaka wzywa was dla ukształtowania ucieleśnionej istoty: nie rozdzielajcie nas; nie zrywajcie więzi przyjaźni.
Word by Word
- युवम्
- you twoPronounद्वितीया? (न), प्रथमा द्विवचनम् (युष्मद्-प्रथमा) — ‘you two’Role कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- हि
- indeed, forIndeclinableनिपातRoot हि (निपात)
- ष्मा
- verily, justIndeclinableनिपात (वैदिक-प्रयोगे बलवर्धकः)Root ष्मा (वैदिक-निपात)
- पुरुभुजा
- O two of many gifts / much-bestowingAdjective (vocative) / Epithetपुंलिङ्गे संबोधन-द्विवचनम् (युवम् इति द्वयोर् देवयोः)Role सम्बोधनRoot पुरु-भुज् (बहुव्रीहि/कर्मधारय-समास; प्रातिपदिक)
- इमम्
- thisPronounपुंलिङ्गे/नपुंसके द्वितीया एकवचनम्Role कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- एधतुम्
- to prosper, to thriveVerbal noun (infinitive)तुमुन्-अन्तः अव्ययभावः (इन्फिनिटिव्) — ‘to prosper/strengthen’Role प्रयोजन/कर्म-भावRoot इध्/एध् (धातु; ‘to prosper, grow strong’) → एधतु (कृदन्त-तुमुन्)
- विष्णाप्वे
- for Vishnu’s aid / in Vishnu’s supportNoun (dat./loc. sg. in Vedic) / Epithetवैदिक-रूपम्: चतुर्थी एकवचनम् (सम्प्रदानार्थे) — ‘for/unto Vishnu’s aid’ (पाठभेद/व्याख्या-आश्रय)Role सम्प्रदानRoot विष्णु-आपु/आप्व (वैदिक-प्रातिपदिक; ‘Vishnu’s help/aid’ अथवा ‘विष्णु-आप्व’ इति दैव-विशेषण)
- ददथुः
- you two giveVerbलट् (वर्तमान), परस्मैपदम्, उत्तम? (न) — मध्यमपुरुषः द्विवचनम्Role क्रियाRoot दा (धातु; ‘to give’)
- वस्य
- of wealth, of good thingsNounनपुंसक/पुंलिङ्गे? (वैदिक) षष्ठी एकवचनम् — ‘of wealth/good’Role सम्बन्धRoot वसु/वस् (प्रातिपदिक; ‘good, wealth, boon’)
- इष्टये
- for the desired aim / for the sacrifice (wish)Nounचतुर्थी एकवचनम्Role सम्प्रदानRoot इष्टि (स्त्रीलिङ्ग; ‘wish, desire, sacrifice/oblation’ वैदिक)
- ता
- those two (you two)Pronounपुंलिङ्गे प्रथमा द्विवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- वाम्
- of you two / to you twoPronounषष्ठी/चतुर्थी द्विवचनम् — ‘of you two / to you two’Role सम्प्रदान/सम्बन्धRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- विश्वकः
- everyoneNounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृRoot विश्वक (प्रातिपदिक; ‘everyone/each person’ वैदिक) অথবা ‘विश्वक’ (नाम)
- हवते
- invokes, callsVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः एकवचनम्Role क्रियाRoot ह्वे (धातु; ‘to call, invoke’)
- तनूकृथे
- you two strengthen/embodyVerb (Vedic form)लट् (वर्तमान), आत्मनेपदम्, मध्यमपुरुषः द्विवचनम् (वैदिक-रूप) — ‘you two make/strengthen (the body)’Role क्रियाRoot तनू-कृ (समास/धात्वर्थ; ‘to make/strengthen the body, to embody’)
- मा
- do notIndeclinableनिषेध (आज्ञार्थे/विधिलिङ्-संबन्धे)Root मा (निषेध-निपात)
- नः
- usPronounषष्ठी बहुवचनम् (‘of us’) / द्वितीया बहुवचनम् (‘us’) — प्रसङ्गात् कर्मत्वेRole कर्मRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- वि
- apart, asunderIndeclinable (preverb)उपसर्गः (विभाग/वियोगार्थ)Root वि (उपसर्ग/अव्यय)
- यौष्टम्
- do not separate / do not drive awayVerbलोट् (आज्ञार्थ), मध्यमपुरुषः द्विवचनम्Role क्रियाRoot युज्/यौष्? (वैदिक धातु; ‘to separate/drive away’ इति व्याख्या) अथवा √यु (to keep away) + लोट्
- सख्याम्
- friendshipNounद्वितीया एकवचनम्Role कर्मRoot सख्य (नपुंसकलिङ्ग; ‘friendship, companionship’)
- मुमोचतम्
- you two have released / let goVerbलिट् (परिपूर्ण/परफेक्ट), परस्मैपदम्, मध्यमपुरुषः द्विवचनम्Role क्रियाRoot मुच् (धातु; ‘to release, let go’)
Sandhi Notes
- Sandhi resolution (major): पुरुभुजे॒ममे॑ध॒तुं → पुरुभुजा + इमम् + एधतुम् (a+i → e)
- विष्णा॒प्वे॑ is taken as a single Vedic pada (dat. sg. in -e)
- द॒दथु॒र्वस्य॑इष्टये → ददथुः + वस्य + इष्टये (ḥ + v → r (visarga-sandhi), and vowel coalescence in recitation)
- ता वां → ता + वाम्
- मा नो॒ → मा + नः
- वि यौष्टं → वि + यौष्टम्
The meaning
Outer meaning
The Aśvins have granted this worshipper to grow in abundance, even for Viṣṇāpū, for the seeking of the better. Therefore the seer Viśvaka calls the Aśvins for the forming/perfecting of the embodied being; may they not break the bond of friendship.
Inner meaning
The twin powers of swift divine aid (Aśvins) have enabled the aspirant to increase in inner riches (purubhuj—many enjoyments/possessions = many-sided capacities of life) so the soul’s seeking can turn toward “the better” (vasyas—higher good). Viṣṇāpū hints at the pervading Vast (Viṣṇu) entering the waters/flows of life (āpū), i.e., the descent of wideness into the vital-mental streams. The rishi calls them for tanūkṛthe—shaping the embodied nature: harmonizing body–life–mind so the yoga is not merely inward but incarnate. The refrain is a prayer that the inner alliance with the Divine Helpers not be loosened: do not let the psychic friendship be cut, do not release the sustaining bond of aspiration.
Universal truth
Spiritual growth needs both expansion (abundance of powers) and integration (formation of the embodied personality). The Divine’s help is not episodic; it must become a stable companionship—an enduring covenant of consciousness that refuses fragmentation.
Themes
precedent of divine help, growth in consciousness, friendship bond refrain
The seer
- Rishi
- Viśvaka
- Other hymns
- RV 8.86 (hymn context)
Family tradition
Likely associated with the Kāṇva milieu of Maṇḍala 8 (many hymns in VIII are Kāṇva-associated); specific gotra for Viśvaka is not securely preserved.
Significance
Viśvaka (‘all-making’/‘all-effective’) embodies the seer-will that seeks to make the whole being an altar—calling the Aśvins not only for rescue but for formation (tanūkṛti) of the embodied instrument.
The deity
- Devata
- Aśvins
- Epithets
- Nāsatyā, Dasrā, divó nápātā (heaven-born, in broader tradition), nārā (heroes, as in nearby verses)
- Related deities
- Uṣas, Sūrya, Savitṛ, Indra, Viṣṇu
Cosmic role
Twin dawn-riders who bring timely succor, restore wholeness, and open paths between heaven and earth.
Inner power
Rapid, practical grace: the capacity in consciousness that heals divided parts, brings right measure, and makes spiritual help effective in life circumstances.
In ritual
Where it is used
Aśvina śastra/stotra contexts within Soma-yajña cycles (general Aśvin invocation); also adaptable as an opening aid-invocation.
यु॒वं हि ष्मा॑ पुरुभुजे॒ममे॑ध॒तुं वि॑ष्णा॒प्वे॑ द॒दथु॒र्वस्य॑इष्टये । ता वां॒ विश्व॑को हवते तनूकृ॒थे मा नो॒ वि यौ॑ष्टं स॒ख्या मु॒मोच॑तम् ॥
यु॒वम् । हि । स्म॒ । पु॒रु॒ऽभु॒जा॒ । इ॒मम् । ए॒ध॒तुम् । वि॒ष्णा॒प्वे॑ । द॒दथुः॑ । वस्यः॑ऽइष्टये । ता । वा॒म् । विश्व॑कः । ह॒व॒ते॒ । त॒नू॒ऽकृ॒थे । मा । नः॒ । वि । यौ॒ष्ट॒म् । स॒ख्या । मु॒मोच॑तम् ॥
yuvam | hi | sma | puru-bhujā | imam | edhatum | viṣṇāpve | dadathuḥ | vasyaḥ-iṣṭaye | tā | vām | viśvakaḥ | havate | tanū-kṛthe | mā | naḥ | vi | yauṣṭam | sakhyā | mumocatam
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4 pādas of 12 syllables (jagatī cadence)
Flowing, expansive, with room for long syntactic arcs—suited to petitions and integration themes.
Creates a steady forward surge that feels like ‘carrying’ the prayer; helpful for establishing continuity of aspiration and the sense of divine companionship.
- अश्विनौ (Aśvinau)
- Literal: the twin horsemen, divine physicians. Symbolic: paired powers of swift illumination and healing that restore harmony in mind-life-body
- पुरुभुज (purubhuj)
- Literal: much-enjoying, possessing many goods. Symbolic: many-sided inner capacities, a rich field of life-force and faculties offered to the yoga
- एधतुम् (edhatum)
- Literal: to grow, increase. Symbolic: increase of inner force, clarity, and effective aspiration
- वस्यःइष्टये (vasyas-iṣṭaye)
- Literal: for the desire of the better. Symbolic: turning of will toward higher good, the upward choice of consciousness
- तनूकृथे (tanū-kṛthe)
- Literal: for shaping/forming the body. Symbolic: integration and perfection of embodied nature; making the instrument fit
- सख्या (sakhyā)
- Literal: friendship, fellowship. Symbolic: psychic alliance/inner covenant with the Divine powers that sustains the path
Refrain hymn asserting precedent of Ashvin beneficence (they have made one prosper), strengthening the claim for present aid in Soma/inner work.
At dawn-related offerings or Aśvin calls within Soma rites; thematically in beginnings of undertakings seeking protection and right formation.
Invitation (āvahana) and request for aid; reaffirmation of sakhyā (bond) with the devatā.
Use as a short daily prayer for ‘integration’: before work/creative action, ask for wholeness of body–life–mind and continuity with the inner Guide.
puru-bhuj: puru ‘much, many’ + bhuj ‘to enjoy, partake, distribute’ (√bhuj ‘enjoy’), indicating broad beneficence—psychologically, powers that can ‘contain and distribute’ abundant force. √edh ‘to thrive, grow’ is used for increase of strength, flame, or prosperity; innerly it signals the growth of consciousness-force. viṣṇā́pve: likely a proper name in dative; without external apparatus, kept as named referent. The refrain tanū-kṛ́the frames growth as formation of the embodied instrument.
increase (edh) of inner force, beneficence as widening (puru-), Rita as progressive perfection of the vessel (tanū-kṛti)
The Aśvins act as restorers of right functioning—bringing the being back into workable harmony aligned with ṛta.
Truth as fidelity: not breaking the bond (sakhyā) mirrors steadfastness to the soul’s truth.
Formation of the embodied instrument (tanūkṛti) as a microcosmic ‘creation’—ordering matter by higher influence.
Proto-Vedāntic/Integral Yoga reading (Aurobindo): gods as powers of consciousness; sacrifice as inner consecration.
dawn (Aśvins’ characteristic hour)
Dawn-aid that brings wideness into the flowing life-energies, enabling growth and embodied harmony without rupture from the inner friendship.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘past divine benefaction as warrant for present aid’: the Ashvins previously enabled prosperity/growth (édhatum) for a named beneficiary, so they are invoked again. Innerly, remembrance of prior openings in consciousness becomes a lever of faith and continuity, keeping the sakhyā (bond) unbroken.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The puru- ‘many/much’ intensifier is cognate with broad IE quantifiers (cf. Greek polús ‘much’ via different root; Vedic puru is Indo-Iranian specific but fits IE poetic amplification strategies). The verb √edh ‘thrive’ participates in a common IE metaphor where increase/growth describes both material prosperity and intensification of inner fire/force.
- What is the relationship between the Rishi and the Devata here?
- Viśvaka argues from lived reciprocity: the Ashvins have already proven themselves ‘much-giving’, so the rishi renews the invocation for the ongoing work of embodiment (tanū-kṛti). The refrain ‘do not sunder us’ marks the relationship as continuous companionship essential for sustained inner growth.
Invoke the ‘twin help’ to harmonize the whole instrument; feel a steady companionship with the Divine in action.
Anahata (sakhyā/inner bond) and Manipura (effective will and integration of life-force)
Nadi-śodhana (alternate nostril) 6–12 rounds, then chant once per exhale to embody ‘twin’ balance.
Collected, wide, quietly energized; a sense of supportive presence.
Before chanting, offer a simple sankalpa: ‘May my nature be shaped for the better.’ After chanting, scan body–life–mind and imagine the Aśvins aligning them into one forward movement.
Use standard Rigvedic recitation with udatta/anudatta/svarita as marked in śākala tradition; key lifts often occur on accented vocatives and verbs (e.g., dadathur, havate).
Maintain clear udātta peaks on primary accented syllables; avoid flattening the refrain ‘mā no vi yauṣṭaṃ sakhyā mumocatam’—keep it as a firm protective cadence.
: articulate retroflex ṛ (kṛ) cleanly; avoid ‘kr’ blur, : keep ‘yau’ diphthong open; do not overlengthen, : nasal ‘m’ and long ‘o’ should be steady, not hurried
Warm, steady, intimate (friendship-tone) with a slightly intensified refrain.
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