Rig Veda 2.41.7: Mandala 2, Sukta 41, Mantra 7
Sukta 2.41
- Rishi
- Gṛtsamada
- Devata
- Aśvins
- Chandas
- Trishtubh
- Rasa
- Vira (heroism) and Shanta (peace)
गोमदू षु नासत्याश्वावद्यातमश्विना । वर्ती रुद्रा नृपाय्यम् ॥
gómat ū ṣú nāsatyā́śvāvadyātam aśvinā | vartī́ rudrā nṛpā́yyam ||
ஓ நாஸத்யர்களே, ஓ அஷ்வினௌ, கோமத் (கோ-செல்வம்/ஒளிமிகு செல்வம்) மற்றும் அஷ்வவத் (வேகமிகு ஆற்றல்) உடன் வாருங்கள்; மேலும், ஓ ருத்ரர்களே, மனிதப் பயணத்தை காக்கும் அந்த வர்தீ (காவல் வழி)யையும் அருளுங்கள்.
Word by Word
- गोमत्
- cattle-rich (wealth in cows)Adjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (क्रियाविशेषणवत्—‘गोमद्’ = ‘with cows/wealth in cattle’)Role Karma (फल/प्रार्थ्य-वस्तु)Root गोमत् (गो- + -मत्)
- ऊ
- indeed; O!Indeclinableनिपातः (उद्गार/प्रार्थनार्थकः)Root ऊ (निपात)
- षु
- now; quicklyIndeclinableनिपातः (शीघ्रता/प्रेरणार्थकः; ‘now, quickly’)Root षु (निपात)
- नः
- for us; ourPronounषष्ठी बहुवचनम् (एन्क्लिटिकः) ‘our’Role Sampradāna (यस्यार्थे प्रार्थना)Root अस्मद्
- नासत्या
- O Nāsatyas (Aśvins)Noun (proper epithet)पुंलिङ्गे सम्बोधन द्विवचनम्Role Sambodhana (आह्वान)Root नासत्य (अश्विनौ-देवनाम)
- अश्वावत्
- horse-rich (with horses)Adjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (क्रियाविशेषणवत्—‘with horses’)Role Karma (फल/प्रार्थ्य-वस्तु)Root अश्वावत् (अश्व- + -वत्)
- यातम्
- come; drive hereVerbलोट् (आज्ञार्थे) मध्यमपुरुषः द्विवचनम्, परस्मैपदम्Role Kriyā (आह्वान-क्रिया)Root या (गत्यर्थ धातु)
- अश्विना
- O AśvinsNoun (proper)पुंलिङ्गे सम्बोधन द्विवचनम्Role Sambodhana (आह्वान)Root अश्विन् (अश्विनौ)
- वर्ती
- a path; courseNounस्त्रीलिङ्गे प्रथमा एकवचनम्Role Karma/Upapada-artha (प्रार्थ्य-वस्तु: ‘a path/track’)Root वर्तिन्/वर्तिः (वृत्त/वर्त् ‘to turn, roll, proceed’; ‘वर्ती’ = ‘track/way/leading’)
- रुद्रा
- O Rudras (Rudra-like ones)Noun (proper epithet)पुंलिङ्गे सम्बोधन द्विवचनम्Role Sambodhana (आह्वान)Root रुद्र (देवनाम)
- नृपाय्यम्
- man-protecting; princely protection (aid)Adjective (used substantively)नपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्Role Karma (फल/प्रार्थ्य-वस्तु)Root नृपाय्य (नृ- ‘man’ + पाय्य < पा ‘to protect’/पाय्य ‘protecting’; ‘fit for/pertaining to men’s protection, princely’)
Sandhi Notes
- पदच्छेदः: गोमत् ऊ षु नः नासत्या अश्वावत् यातम् अश्विना । वर्ती रुद्रा नृपाय्यम् ॥ 1) गोम॑दू॒ → गोमत् + ऊ (त् + ऊ → दू; वैदिक-सन्धिः)
- 2) नास॑त्याश्वा॑वद्यातम् → नासत्या + अश्वावत् + यातम् (आ + अ → आ; त् + य → द्य (जश्त्व/संयोग))
- 3) रुद्रा नृपाय्यम्: सन्धिः न विशेषः (आ + न् पृथक् पदयोः)
The meaning
Outer meaning
A call to the Aśvins (Nāsatyas) to come bringing wealth with cows and horses, and a further appeal to the Rudras for a protective course/guardianship for humanity.
Inner meaning
The Aśvins, powers of swift help and harmonious functioning, are invoked to bring (1) gomad—illumined knowledge (rays) and (2) aśvavat—energies of effective action. Along with these gifts, the Rudra-forces are asked to establish a vartiḥ, a guarding movement or right track that protects the soul’s journey through danger and disorder.
Universal truth
Spiritual progress needs both light (clear knowledge) and force (right energy), guided by a protective discipline that keeps life’s movement aligned with truth; illumination without strength is ineffective, strength without guidance becomes turbulent.
Themes
Aid and rescue (Aśvins), Knowledge-wealth (go), Energy-wealth (aśva), Protection and guidance
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- Rig Veda 2.1, Rig Veda 2.3, Rig Veda 2.23, Rig Veda 2.39-2.41
Family tradition
Gṛtsamada is a Bhārgava seer associated with hymns of luminous aspiration and protective divine help; his vision frequently blends practical well-being with inner rectitude (ṛta).
Significance
As a seer of the second maṇḍala, Gṛtsamada’s mantras often read as a psychology of the sacrifice: invoking powers that bring light, strength, and guarded progress for the embodied seeker.
The deity
- Devata
- Aśvins (Nāsatyas) with addressed Rudras
- Epithets
- Nāsatyā, Aśvinā, swift helpers, healers, bringers of boons
- Related deities
- Indra, Agni, Soma, Maruts
Cosmic role
The Aśvins are cosmic physicians and swift rescuers who restore harmony and bring auspicious transitions; the Rudras are protective, purifying storm-powers who defend the order (ṛta) by removing hostile forces.
Inner power
Aśvins: rapid integrative assistance—linking mind, life, and body into a workable harmony; Rudras: force of purification and courageous protection that clears the path.
In ritual
Where it is used
Aśvina/Prātaḥ-savana invocations; general protective and prosperity petitions within Soma-yajña sequences
गोम॑दू॒ षु ना॑स॒त्याश्वा॑वद्यातमश्विना । व॒र्ती रु॑द्रा नृ॒पाय्य॑म् ॥
गोऽम॑त् । ऊँ॒ इति॑ । सु । ना॒स॒त्या॒ । अस्व॑ऽवत् । या॒त॒म् । अ॒श्वि॒ना॒ । व॒र्तिः । रु॒द्रा॒ । नृ॒ऽपाय्य॑म् ॥
go--mat | oṃ iti | su | nāsatyā | asva-vat | yātam | aśvinā | vartiḥ | rudrā | nṛ-pāyyam
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4 pādas of ~11 syllables each
Forward-driving, declarative cadence suited to invocation and command.
Builds momentum and confidence; supports a felt sense of ‘arrival’ of help and the establishment of a protected inner movement.
- गोमत् (gomat)
- Literal: possessing cows. Symbolic: possessing rays of light/knowledge; illumined understanding that nourishes the inner being
- अश्ववत् (aśvavat)
- Literal: possessing horses. Symbolic: possessing vital powers/energies of action; swift effective force for progress
- नासत्या (nāsatyā)
- Literal: the Nāsatyas (true/unaltering ones). Symbolic: twin divine helpers who restore rightness and integrality; powers of truth that heal division
- अश्विना (aśvinā)
- Literal: O Aśvins. Symbolic: luminous executors—quick, skillful aids in the ascent
- वर्तिः (vartiḥ)
- Literal: course, track, protective path/guard. Symbolic: the right movement (inner discipline) that keeps the journey safe and aligned
- रुद्रा (rudrā)
- Literal: Rudras (howlers). Symbolic: purifying, forceful powers that remove disorder and protect by fierce clarity
- नृपाय्यम् (nṛ-pāyyam)
- Literal: protecting men/fit for guarding humans. Symbolic: a safeguarding influence over the human passage through inner and outer trials
Invitatory for Aśvins in morning Soma pressing; protective invocation also aligns with healing/protection rites
Often in morning or transitional rites calling swift divine aid; also as an anuvākyā-style praise in sequences to Aśvins/Rudras
Recitation during offering/oblation with intent of securing guidance, protection, and vital-mental boons
Use as a pre-meditation invocation for clarity (gomat), energy (aśvavat), and protective alignment (vartiḥ) before daily work or travel—outer or inner.
go-mat: go 'cow' from √gā/√gam semantic field of movement and radiance; Vedic go frequently denotes 'ray/light'—hence knowledge-wealth. aśva: 'horse' from √aś 'to move swiftly' → symbol of vital speed/force. nāsatyā: traditionally connected with 'truth' (na + asatya 'not untrue'); they embody timely rescue and right functioning. nṛ-pāyyam: √pā 'protect, guard' with desiderative/gerundive nuance 'to be protected/fit for protection'—a safeguarding movement for the human traveler.
Knowledge as illumination (go), Right movement/path (varti), Protection of the human journey (nṛ-pāyyam)
The requested vartiḥ is the safeguarded movement of ṛta in human life—right direction amid forces of disorder.
Nāsatyā implies fidelity to truth and the ‘not-failing’ support of the divine helpers.
Sustaining and perfecting creation through right functioning: light (go) and force (aśva) harmonized and protected.
Proto-Vedāntic and Yogic reading (Aurobindo/Kashyap): deities as psychological powers enabling ascent and integration.
dawn/morning transition (Aśvin association)
Rays = illuminations entering mind; horses = dynamic life-force; path = disciplined progress; Rudra-storm = purifying intensity that protects by removing obstruction.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ arrival as rescuers bringing 'cows and horses'—mythically wealth and mobility; psychologically illumination (go) and dynamic force (aśva). The Rudras add the 'varti'—a guarded course—so the ascent is protected against hostile turns.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśva- corresponds to PIE *h₁éḱwos 'horse' (Latin equus, Old Irish ech, etc.), a strong IE inheritance. √yā 'go' aligns with PIE *h₁ey- 'go' (broadly reflected across IE). √pā 'protect' has IE parallels in the semantic field of guarding/pastoral protection.
- What is the relationship between the Rishi and the Devata here?
- The seer asks for a double boon: illumination and energy, but subordinated to guidance and protection. The gods are not petitioned for external gain; they are invited to equip and safeguard the inner progress.
Invoke swift inner help to unite clarity and energy; feel a protected ‘right track’ forming in the heart and spine.
Anāhata (protection/guardedness) with support to Ājñā (illumination)
Moderate nāḍī-śodhana (6–6 or 6–6–6) before chanting; then natural breath with emphasis on steady exhale on ‘vartiḥ’.
Active calm—alert, protected, ready for right action.
Before tasks: chant once slowly to call light (gomat), once to call force (aśvavat), once to seal protection (vartiḥ…nṛpāyyam). Notice the shift from scattered energy to aligned movement.
Triṣṭubh recitation with standard Vedic accents; preserve udatta peaks on key invocatory words (e.g., nāsatyā-, aśvinā-, rudrā-).
Keep the main lift on the deity-names; do not flatten the cadence—each pāda resolves firmly at its end.
: ‘go-mat’ (short ‘o’), final ‘t’ crisp, : ‘nā-sa-tyā’ (long ā, clear ty cluster), : ‘aś-va-vat’ (śva conjunct clean), : ‘var-tiḥ’ with visarga as a light aspiration, : ‘nṛ-pāy-yam’ (roll ‘nṛ’, double ‘yy’ gently)
Bright, confident, protective tone; steady breath support.
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