Rig Veda 2.39.1: Mandala 2, Sukta 39, Mantra 1
Sukta 2.39
- Rishi
- Gṛtsamada
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
ग्रावाणेव तदिदर्थं जरेथे गृध्रेव वृक्षं निधिमन्तमच्छ । ब्रह्माणेव विदथ उक्थशासा दूतेव हव्या जन्या पुरुत्रा ॥
grā́vāṇeva tád id árthaṃ jarethe gṛ́dhreva vṛkṣáṃ nidhí-mantam áccha | brahmā́ṇeva vidátha uktha-śā́sā dū́teva havyā́ janyā́ puru-trā́ ||
கிராவாணः (சோமம் அரைக்கும் கற்கள்) உண்மையான நோக்கத்திற்காக இயங்குவது போல, நீங்கள் இருவரும் அந்த நோக்கத்திற்கே உழல்கிறீர்கள்; க்ருத்ர (ஆவலான தேடுபவர்) நிதிமந்த (செல்வம் நிறைந்த) மரத்தை நோக்கி வருவது போல, நீங்கள் வருகிறீர்கள். பிராஹ்மணர் விதத (சபை) யில் உக்தஶாஸ (ஸ்தோத்திர-ஆணை) உடன் நடமாடுவது போல, நீங்கள்; மேலும் தூதர் போல, ஜன்ய (மனிதர்) களின் ஹவ்ய (அர்ப்பணங்கள்) ஐ புருத்ரா (பல திசைகளில்) எடுத்துச் செல்கிறீர்கள்.
Word by Word
- ग्रावा॑णः
- the pressing-stonesNounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot ग्रावन्- (प्रातिपदिक) < PIE *gʷerh₂-? (stone; Vedic ‘pressing-stone’)
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव (अव्यय)
- तत्
- thatPronounनपुंसकलिङ्ग; द्वितीया; एकवचनRole KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- इद्
- indeed, justIndeclinableनिश्चय/बल-प्रदर्शक निपातRoot इद् (निपात)
- अर्थम्
- aim, purposeNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot अर्थ- (प्रातिपदिक)
- जरेथे
- you two praise/celebrateVerbलट् (वर्तमान); मध्यमपुरुष; द्विवचन; आत्मनेपदRoot जर्/जॄ (धातु ‘to sing/celebrate; to praise’ in Vedic usage) अथवा √जॄ ‘to age’ (context favors ‘praise’)
- गृध्रे॑
- (like) a vultureNounपुंलिङ्ग; प्रथमा; एकवचन (उपमान-रूपेण)Role Kartā (उपमान) / विशेषणवत्Root गृध्र- (प्रातिपदिक)
- इव
- likeIndeclinableउपमा-अव्ययRoot इव (अव्यय)
- वृक्षम्
- a treeNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot वृक्ष- (प्रातिपदिक)
- निधिम्
- a treasure, depositNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot निधि- (प्रातिपदिक)
- अन्तम्
- lying within; at the end/insideAdjectiveपुंलिङ्ग; द्वितीया; एकवचन; ‘निधिम्’ इति विशेषणम्Role Karma (विशेषण-रूपेण)Root अन्त- (प्रातिपदिक)
- अच्छ
- towardsIndeclinableगत्यर्थक-अव्यय (‘towards, to’)Root अच्छ (अव्यय/उपसर्गवत्)
- ब्रह्माणे॑
- in/at the sacred formulation (brahman)Nounनपुंसकलिङ्ग; सप्तमी; एकवचन (वेदे ‘ब्रह्मणि/ब्रह्मणे’ प्रकारः)Role AdhikaraṇaRoot ब्रह्मन्- (प्रातिपदिक)
- इव
- likeIndeclinableउपमा-अव्ययRoot इव (अव्यय)
- विदथे
- in the assembly/ritual gatheringNounनपुंसकलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot विदथ- (प्रातिपदिक)
- उक्थशासा॑
- commanding/ordaining the hymn (uktha)Adjectiveपुंलिङ्ग; प्रथमा; द्विवचन; (युवाम्) विशेषणम्Role Kartā (विशेषण) / संबोधनार्थ-विशेषणRoot उक्थ- + शास- (प्रातिपदिक; समासः)
- दू॒ता
- a messengerNounपुंलिङ्ग; प्रथमा; एकवचन (उपमान-रूपेण)Role Kartā (उपमान)Root दूत- (प्रातिपदिक)
- इव
- likeIndeclinableउपमा-अव्ययRoot इव (अव्यय)
- हव्या॒
- oblations, things to be invoked/offeredNounनपुंसकलिङ्ग; द्वितीया; बहुवचनRole KarmaRoot हव्य- (प्रातिपदिक)
- जन्या॑
- belonging to the people/kin; of the clanAdjectiveपुंलिङ्ग; प्रथमा; एकवचन (दूतम् इति विशेषणम्)Role Kartā (विशेषण) / संबन्धःRoot जन्य- (प्रातिपदिक)
- पुरुत्रा
- in many places; widelyIndeclinableदेश/वितरण-अव्यय (‘in many places, variously’)Role Adhikaraṇa (व्याप्ति/देश) / क्रियाविशेषणRoot पुरुत्रा (अव्यय)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): ग्रावा॑णेव → ग्रावा॑णः + इव
- तदिदर्थं → तत् + इद् + अर्थम्
- गृध्रे॑व → गृध्रे॑ + इव
- ब्रह्माणे॑व → ब्रह्माणे॑ + इव
- दू॒तेव → दू॒ता + इव. ‘निधि॒मन्त॒मच्छ॑’ इत्यत्र पाठः ‘निधिम् + अन्तम् + अच्छ’ (गत्यर्थक-अव्यय) इति ग्रहणम्।
The meaning
Outer meaning
The Aśvins are praised through four similes: like pressing-stones set to a true purpose; like eager seekers approaching a treasure-bearing tree; like priestly powers moving in assemblies commanding the hymn; like messengers carrying offerings of men in many directions.
Inner meaning
The twin Aśvin powers (swift, harmonious forces of healing and right movement) are invoked as the dynamic executors of the inner sacrifice. They are “set to the true purpose” like grāvāṇaḥ: the disciplined energies that press out the Soma of delight from experience. As gṛdhra-seekers they fly to the “tree of treasure” (the inner axis of life/consciousness where hidden light and bliss are stored). As brahmāṇas they establish the mantra-knowledge in the inner assembly (vidatha: the gathering of powers in us) and as dūtas they carry our oblations—aspiration, will, and offering—into many planes of the being, integrating them.
Universal truth
Spiritual progress requires coordinated, skillful forces that (1) extract essence from life, (2) seek the hidden treasure of consciousness, (3) organize inner faculties through inspired speech, and (4) distribute the offering into all parts of life so the whole nature is transformed.
Themes
Twin helpers, Mediation between worlds, Recovery of hidden treasure, Power of inspired speech
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- Rig Veda 2.1–2.43 (Gṛtsamada maṇḍala core), especially Aśvin hymns in 2.39–2.41
Family tradition
The Bhṛgus are closely linked with Agni and the mastery of sacrificial fire—psychologically, the art of kindling and sustaining the inner flame and its right workings.
Significance
Gṛtsamada’s vision often emphasizes effective inner action: the right arrangement of powers so illumination and delight can be brought down and distributed into life.
The deity
- Devata
- Aśvinau
- Epithets
- Nāsatyā, Dasrā, Prātaryāvāṇā (morning-goers), Śakrā (mighty pair)
- Related deities
- Uṣas, Sūrya, Agni, Indra, Soma
Cosmic role
Twin divine horsemen/physicians who restore, heal, and swiftly bring boons; mediators between Night and Dawn, human limitation and divine plenitude.
Inner power
Dual force of swift discernment and harmonious execution—healing the divided nature, joining right knowledge with right vital movement.
In ritual
Where it is used
Aśvina morning praise (linked to early offerings and invitations to the Aśvins)
ग्रावा॑णेव॒ तदिदर्थं॑ जरेथे॒ गृध्रे॑व वृ॒क्षं नि॑धि॒मन्त॒मच्छ॑ । ब्र॒ह्माणे॑व वि॒दथ॑ उक्थ॒शासा॑ दू॒तेव॒ हव्या॒ जन्या॑ पुरु॒त्रा ॥
ग्रावा॑णाऽइव । तत् । इत् । अर्थ॑म् । ज॒रे॒थे॒ इति॑ । गृध्रा॑ऽइव । वृ॒क्षम् । नि॒धि॒ऽमन्त॑म् । अच्छ॑ । ब्र॒ह्माणा॑ऽइव । वि॒दथे॑ । उ॒क्थ॒ऽशसा॑ । दू॒ताऽइ॑व । हव्या॑ । जन्या॑ । पु॒रु॒ऽत्रा ॥
grāvāṇāiva | tat | it | artham | jaretheiti | gṛdhrāiva | vṛkṣam | nidhi-mantam | accha | brahmāṇāiva | vidathe | uktha-śasā | dūtāiva | havyā | janyā | puru-trā
44
4 pādas of ~11 syllables each
Forward-driving, energetic, with a firm cadence suited to invocation and dynamic imagery.
Builds momentum and clarity; supports a feeling of coordinated movement and ‘setting the powers to work’ inwardly.
- ग्रावा॑ण (grāvāṇa)
- Literal: pressing-stones. Symbolic: disciplined forces that ‘press out’ Soma—extracting delight/essence through inner work
- अर्थ (artha)
- Literal: purpose, aim. Symbolic: true intention aligned with ṛta; the soul’s right direction
- गृध्र (gṛdhra)
- Literal: eager one, vulture/falcon-like seeker. Symbolic: keen aspiration that scents the hidden light
- वृक्ष (vṛkṣa)
- Literal: tree. Symbolic: inner world-tree/axis of being; the standing power of life where treasures are held
- निधिमन्त (nidhimant)
- Literal: treasure-possessing. Symbolic: consciousness containing concealed riches (knowledge, bliss, power)
- ब्रह्माण (brahmāṇa)
- Literal: priest, formulator of prayer. Symbolic: the mantra-intelligence that orders the inner sacrifice
- विदथ (vidatha)
- Literal: assembly, session. Symbolic: inner council of faculties/powers in the seeker
- उक्थशास (ukthaśāsā)
- Literal: commanding/ordering the hymn. Symbolic: governing thought-speech so it becomes effective mantra
- दूत (dūta)
- Literal: messenger. Symbolic: connecting force that carries aspiration between human and divine levels
- हव्य (havyā)
- Literal: offerings. Symbolic: all that is surrendered—will, desire, works, breath, attention
Aśvin hymns are characteristically linked with dawn and early offerings; used to invite the twin healers/helpers at the opening movements of the rite and to mediate offerings.
At dawn/early morning sequences; invitatory praise before offerings
Recitation to invite the Aśvins, present oblations, and request protection and right functioning of powers
Use as a pre-meditation invocation for aligning intention, invoking healing integration, and offering one’s day/work to the divine movement.
Aśvinā (implied as dual addressees of 2.39) are described via layered similes. grā́van- ‘pressing stone’ relates to Soma pressing; psychologically, the pressing-out of essence (rasa) from experience. nidhí ‘treasure’ from √dhā ‘to place’ (ni-dhā ‘to deposit’) → stored inner wealth. uktha-śāsā: √śās ‘to instruct/command’ → mantra as directive force, not ornament.
Mantra as śās (directive law of speech), Treasure (nidhi) as hidden inner plenitude to be accessed
“True purpose” (artha) implies alignment with ṛta; the Aśvins set energies in right order.
The treasure-bearing tree suggests satya as concealed fullness revealed by aspiration.
Hidden riches in existence are released by right pressure/action (pressing Soma) and right speech (uktha).
Proto-Vedāntic/Integral (Aurobindonian) reading: descent of higher consciousness into life through coordinated powers.
dawn-ward (Aśvin context)
Extraction of inner Soma (delight) and ascent/descent along the inner axis (tree) distributing offerings across the being.
- What is the primary Vedic 'mythologem' present in this verse?
- The twin divine helpers as mediators and recoverers of treasure: they ‘press out’ essence like stones, seek the treasure-bearing tree, and carry offerings like messengers. Psychologically, the Aśvins are the paired powers (illumining intuition + effective action, or mind + life in harmony) that extract the hidden rasa and bring it into the human economy.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dū́ta ‘messenger’ continues an inherited social-institutional term (cf. Latin dūcere ‘lead’ is different root; but the messenger role is an IE poetic function). √śās ‘command’ has cognate-like parallels in Indo-Iranian legal language (Avestan sāh- ‘teach/instruct’). The dense simile-stacking is a hallmark of archaic IE poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the Aśvins as functional collaborators in the sacrifice: they are invoked not merely for outer healing but as inner operators—pressing the essence, directing by hymn-power, and carrying human aspiration across planes.
Invoke the twin powers of swift help: (1) clear discernment, (2) effective right action—pressing out the ‘Soma’ of delight from experience.
Ājñā (discernment) with support to Anāhata (harmonizing/healing)
Nadi-śodhana (alternate-nostril) 6–12 rounds, then silent offering on exhale
Collected, purposeful, quietly enthusiastic aspiration
Before work or practice, inwardly ‘set the stones’: align intention, then offer each thought/act as havyā; feel the Aśvins distributing harmony through all parts of the being.
Vedic accent pattern with udatta peaks on key invocatory words; observe svarita on combined tones per śākhā tradition (exact svara requires pada-svara notation).
Keep the natural rise on udatta syllables; avoid flattening—Triṣṭubh needs a firm lift near mid-pāda and a resolved cadence at pāda end.
Maintain retroflex ḍh in nidhi-mantam distinctly from dental, Hold ṛ in gṛdhreva with a clear vocalic ‘ṛ’, Do not over-assimilate consonant clusters in ukthaśāsā; keep uk-tha-śā-sā articulated
Clear, steady, slightly bright (dawn-invocation tone)
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
