Rig Veda 3.58.2: Mandala 3, Sukta 58, Mantra 2
Sukta 3.58
- Rishi
- Viśvāmitra Gāthina
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
सुयुग्वहन्ति प्रति वामृतेनोर्ध्वा भवन्ति पितरेव मेधाः । जरेथामस्मद्वि पणेर्मनीषां युवोरवश्चकृमा यातमर्वाक् ॥
suyúg vahanti práti vām ṛténōrdhvā́ bhavanti pitaréva médhāḥ | járēthām asmád ví paṇér manīṣā́ṁ yuvór ávaś cakṛmá yātam arvā́k ||
Vossos poderes bem jungidos vos trazem aqui segundo a lei do Ṛta; nossos entendimentos erguidos elevam-se como as sabedorias dos Pais. Fortalecei-vos por nós e dispersai o pensamento estreito do avaro; forjamos o vosso amparo — vinde para nós, aproximai-vos.
Word by Word
- सुयुग्वहन्ति
- they convey/bring well-yoked (cars/teams)Verbलट् (वर्तमान), परस्मैपद, प्र.पुरुष, बहुवचन; धातु: वह् ‘वहति’Role (क्रिया) —Root सु-युग (प्रातिपदिक) + वह् (धातु)
- प्रति
- towards, in response toIndeclinableअव्ययRole Adhikaraṇa (दिशा/सम्बन्ध) / क्रियाविशेषणRoot प्रति (उपसर्ग/अव्यय)
- वाम्
- to you two / of you twoPronounषष्ठी/द्वितीया, द्विवचन (वेदिक रूप ‘वाम्’ = युवयोः/युवाम्) संदर्भानुसारRole Sampradāna (लक्ष्य) / सम्बन्धRoot युष्मद् (सर्वनाम)
- ऋतेन
- by/with ṛta (cosmic order, truth)Nounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot ऋत (प्रातिपदिक)
- ऊर्ध्वाः
- upright, raisedAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (विशेष्य: मेधाः)Role Kartā (विशेषण-रूपेण)Root ऊर्ध्व (प्रातिपदिक)
- भवन्ति
- they become/areVerbलट् (वर्तमान), परस्मैपद, प्र.पुरुष, बहुवचन; धातु: भूRole (क्रिया) —Root भू (धातु)
- पितरः
- fathersNounपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (उपमान-रूपेण) / सम्बन्धRoot पितृ (प्रातिपदिक)
- इव
- like, asIndeclinableउपमा-अव्ययRole (उपमा) —Root इव (अव्यय)
- मेधाः
- insights/wisdoms, inspired thoughtsNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot मेधा (प्रातिपदिक)
- जरेथाम्
- may you two be praised / may you two grow strong (be invigorated)Verbलोट् (आज्ञार्थ), आत्मनेपद, मध्यमपुरुष, द्विवचन (वेदिक)Role (क्रिया) —Root जर्/जॄ (धातु ‘जरा/जरण’ = स्तु/प्रशंस्/वृद्धि-भाव)
- अस्मत्
- from usPronounपञ्चमी, एकवचन (वेदिक ‘अस्मद्’ = ‘अस्मत्’)Role ApādānaRoot अस्मद् (सर्वनाम)
- वि
- apart, away, forthIndeclinableअव्यय/उपसर्गRole (क्रियाविशेषण) —Root वि (उपसर्ग/अव्यय)
- पणेः
- of the Paṇi (niggard/hoarder; mythic adversary)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root पणि (प्रातिपदिक)
- मनीषाम्
- thought, intention, counselNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot मनीषा (प्रातिपदिक)
- युवोः
- of you twoPronounषष्ठी, द्विवचनRole सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम)
- अवः
- help, protection, favorNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot अवस् (प्रातिपदिक)
- चक्रिम
- I have done/madeVerbलिट् (परिपूर्ण/परफेक्ट), परस्मैपद, उत्तमपुरुष, एकवचन; वेदिक रूप ‘चक्रिम’ = ‘चकार’ (अहम्)Role (क्रिया) —Root कृ (धातु)
- यातम्
- come/go (you two)!Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, द्विवचनRole (क्रिया) —Root या (धातु)
- अर्वाक्
- hither, towards hereIndeclinableदिशावाचक-अव्ययRole Adhikaraṇa (दिशा) / क्रियाविशेषणRoot अर्वाक् (अव्यय)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): सुयुग्वहन्ति = सुयुग् + वहन्ति
- वामृतेन = वाम् + ऋतेन
- ऋतेनोर्ध्वाः = ऋतेन + ऊर्ध्वाः
- पितरेव = पितरः + इव
- जरेथामस्मद्वि = जरेथाम् + अस्मत् + वि
- पणेर्मनीषाम् = पणॆः + मनीषाम्
- युवोरवश्चकृमा = युवोः + अवः + चक्रिम
- यातमर्वाक् = यातम् + अर्वाक्
The meaning
Outer meaning
The well-yoked powers of the Aśvins bring them here according to Ṛta; the worshipper’s understandings rise like the wisdom of the Fathers. The Aśvins are asked to strengthen the worshipper, disperse the miser’s narrow thought, and come close with their help.
Inner meaning
The Aśvins are invoked as twin divine forces of swift effective action (healing, harmonizing) that arrive when the inner movement is aligned with Ṛta (right order). When aspiration is yoked rightly, the mind (medhāḥ) rises upward into the luminous ancestral plane (Pitṛs = forefathers of consciousness, earlier realizers). The ‘Paṇi’ is the inner hoarder—egoistic, sense-bound intelligence that withholds the rays of knowledge; the prayer is to break that cramped formation so the higher intuition can act. The sadhaka declares: we have prepared receptivity for your aid; now descend into our field.
Universal truth
When our energies are disciplined and aligned with truth-order, understanding naturally ascends; inner progress requires the breaking of hoarding, fear-based, self-enclosing thought-patterns so that higher help can enter and transform life.
Themes
Call-to-come, Obstacle-breaking, Ancestral wisdom, Rita-alignment
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthin / Kauśika (traditional association)
- Other hymns
- RV 3.58.1, RV 3.58.3, RV 3.58.4, RV 3.58.5, RV 3.58.6
Family tradition
Viśvāmitra’s line is marked by the conquest of higher truth through tapas and the transformation from mental power to spiritual sovereignty.
Significance
Viśvāmitra embodies the yogic will that forces open the gates of light; in Aurobindonian reading, his hymns often show the disciplined ascent and the calling of divine powers to break inner limitations.
The deity
- Devata
- Aśvinau
- Epithets
- Dasrā (wonder-workers), Nāsatyā (true, unfailing), Śubhaspatī (lords of auspiciousness, implied), Yuvānā (the youthful twin powers, implied)
- Related deities
- Uṣas, Sūrya, Agni, Indra, Soma
Cosmic role
Twin divine physicians and swift helpers who restore harmony, bring safe passage, and mediate transitions (night→dawn, sickness→health, ignorance→clarity).
Inner power
Rapid harmonizing force in the subtle body—joining discernment and dynamic action; they ‘yoke’ the faculties and make the ascent practical and embodied.
In ritual
Where it is used
Aśvina śastra / Aśvinā invocation in Soma-related recitations (general)
सु॒युग्व॑हन्ति॒ प्रति॑ वामृ॒तेनो॒र्ध्वा भ॑वन्ति पि॒तरे॑व॒ मेधा॑: । जरे॑थाम॒स्मद्वि प॒णेर्म॑नी॒षां यु॒वोरव॑श्चकृ॒मा या॑तम॒र्वाक् ॥
सु॒ऽयुक् । व॒ह॒न्ति॒ । प्रति॑ । वा॒म् । ऋ॒तेन॑ । ऊ॒र्ध्वा । भ॒व॒न्ति॒ । पि॒तरा॑ऽइव । मेधाः॑ । जरे॑थाम् । अ॒स्मत् । वि । प॒णेः । म॒नी॒षाम् । यु॒वोः । अवः॑ । च॒कृ॒म॒ । आ । या॒त॒म् । अ॒र्वाक् ॥
su-yuk | vahanti | prati | vām | ṛtena | ūrdhvā | bhavanti | pitarāiva | medhāḥ | jarethām | asmat | vi | paṇeḥ | manīṣām | yuvoḥ | avaḥ | cakṛma | ā | yātam | arvāk
44
4 pādas of ~11 syllables each
Forward-driving, expansive, with a strong lift in the third and fourth pādas typical of invocatory Triṣṭubh.
Builds an inner upward surge (ūrdhva-gati) while keeping a firm cadence that supports resolve and clarity.
- सुयुग् (suyug)
- Literal: well-yoked, well-harnessed. Symbolic: rightly disciplined energies; integrated faculties fit for yoga
- ऋतेन (ṛtena)
- Literal: by Ṛta, by the law/order. Symbolic: alignment with truth-order; right rhythm of being
- ऊर्ध्वा (ūrdhvā)
- Literal: upright, upward. Symbolic: ascent of consciousness; vertical orientation to the higher mind
- मेधाः (medhāḥ)
- Literal: understandings, intelligences. Symbolic: illumined intelligence; intuitive discernment
- पितरः (pitaraḥ)
- Literal: Fathers/ancestors. Symbolic: ancestral seers; established planes of supramental/intuitive wisdom
- पणि (paṇi)
- Literal: miser, trader, hoarder. Symbolic: egoistic withholding mentality; the force that keeps light/joy from the soul
- मनीषा (manīṣā)
- Literal: thought, insight, intention. Symbolic: mental formation that can be narrowed (paṇi) or widened (ṛta-guided)
- अवः (avaḥ)
- Literal: help, protection, favor. Symbolic: descent of divine assistance; effective grace
Invocation of the Aśvins to approach the Soma-pressing; also a formula of removing Paṇi-like obstruction to the flow of inspiration
Dawn/early morning sequences; also whenever swift aid and restoration are sought.
Calling the Aśvins to the offering; mental ‘yoking’ with Ṛta and offering of praise.
Use as a morning mantra for aligning the day with truth-order and breaking constricted thought/egoic hoarding.
ṛténa from ṛtá- ‘right order’ (< √ṛ ‘to go, fit, rise’ in Vedic semantic field of ‘proper course’). médhā- connected with √medh ‘to be wise, to measure/understand’—a formed intelligence. paṇí- ‘miser, trafficker/withholder’ (RV mythic adversary) becomes psychological ‘withholder of illumination’; vi + √man ‘to think’ in manīṣā ‘thought-formation’, here something to be ‘scattered’ (vi). cakṛmá from √kṛ ‘to make’—the help is ‘made’ by rightly arranged aspiration/rite (inner and outer).
Ṛta (ṛtena), ancestral transmission (pitaraḥ as fore-seers), obstruction by withholding (Paṇi as inner darkness/greed)
Explicit: the divine movement comes ‘by Ṛta’; ascent depends on right order.
Truth manifests as widened, upright medhā (illumined understanding).
Ascent and descent: the upward rise of mind invites the downward help (avaḥ).
Proto-Vedāntic / Integral Yoga reading (Aurobindo-Kashyap): ascent of consciousness and descent of divine force.
Dawn (Aśvins’ typical time; ‘uplifted understandings’ anticipates dawn-illumination)
Harnessed life-energies carry the seeker toward right order; the ‘rise’ is the awakening of higher mind; the Paṇi is the subconscient/ego knot that must be scattered.
- What is the primary Vedic 'mythologem' present in this verse?
- The Paṇi as the withholder of light/wealth: the seer asks the Ashvins to ‘scatter’ (vi) the Paṇi’s manīṣā—an obstructive mental formation that hoards or bargains away the luminous gain. In inner terms, it is the breaking of constricted, self-serving thought so the upward medhā may rise in ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The imperative economy (jarethām, yātam) and dual address preserve archaic IE poetic grammar (dual as a living category). √kṛ ‘make’ (cakṛma) is pan-Indo-European in productivity, used here in a ritual-poetic causative sense: humans ‘make’ divine help by correct alignment, a characteristic IE reciprocity trope.
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘fashions’ (cakṛma) a channel of avaḥ through right aspiration and ṛta; the Ashvins respond by approach and by dissolving inner obstruction. The Fathers’ medhā are invoked as a precedent: the rishi stands in continuity with ancestral realizers, asking the same powers to act again.
Align inner movement with Ṛta; feel the ascent of medhā and invite swift harmonizing help to dissolve constricted thought.
Ājñā (illumined understanding) with support from Anāhata (friendly bonds, openness to help)
Moderate nāḍī-śodhana for 6–12 rounds; then chant on a steady exhale to ‘yoke’ prāṇa with thought.
Upward-turned, clarified, receptive; a poised will that invites descent of aid.
Before chanting, set a sankalpa: ‘Let my mind rise in Ṛta.’ During ‘vi paṇer manīṣām’, observe and release one tight mental habit; end by resting in silent receptivity for ‘avaḥ’.
Mixed udatta/anudatta/svarita as in Rigvedic recitation; keep udatta on key invocatory words (e.g., suyug-, ṛtena, ūrdhvā).
Maintain clear lift on udatta syllables; avoid flattening compound clusters; pause lightly at the caesura after ‘ṛtena’.
: keep ‘gv’ conjunct crisp (yug-vahanti)., : vocalic ṛ should be brief and centered, not ‘ri’., : long ‘ū’ sustained; ‘rdhv’ cluster articulated (ūr-dhvā)., : retroflex ṇ; short eḥ ending., : long ī; nasal ‘ṃ’ at end as light anusvāra.
Clear, bright, upward-aiming; slightly intensified on the third pāda (jarethām…).
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