Rig Veda 1.161.7: Mandala 1, Sukta 161, Mantra 7
Sukta 1.161
- Rishi
- Rbhus
- Devata
- Rbhus
- Rasa
- Adbhuta (wonder) and Vira (heroism)
निश्चर्मणो गामरिणीत धीतिभिर्या जरन्ता युवशा ताकृणोतन । सौधन्वना अश्वादश्वमतक्षत युक्त्वा रथमुप देवाँ अयातन ॥
níś carmaṇó gā́m ariṇīta dhītíbhir yā́ jarantā́ yuvaśā́ tā́ akṛṇotana | sáudhanvanā aśvā́d aśvám atakṣata yuktvā́ rátham úpa devā́ṃ ayātana ||
చర్మం నుండి మీరు ధీతిభిః (ప్రేరిత ఆలోచనలతో) గోవును రూపుదిద్దారు; జరగినవారిని మళ్లీ యౌవనంగా చేశారు. ఓ సుధన్వనుల కుమారులారా, ఒక అశ్వం నుండి మరొక అశ్వాన్ని తీర్చిదిద్దారు; రథాన్ని యోకించి దేవుల సమీపానికి వచ్చారు.
Word by Word
- निः
- out, forth (as preverb)Indeclinableउपसर्ग (prefix)Root निः (उपसर्ग) / निस्
- चर्मणः
- of the hide/skinNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root चर्मन्
- गाम्
- the cowNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot गो
- अरीणीत
- (he) caused to go/led, droveVerbलङ् (imperfect), परस्मैपद, 3 पुरुष, एकवचनRole KriyāRoot ऋ (री) / अर् (गतौ) — causative stem (रीणय-)
- धीतिभिः
- with insights/thoughts (hymnic inspirations)Nounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot धीति
- या
- which (she/that)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (relative)Root यद्
- जरन्ता
- aging, growing oldAdjective/Participleवर्तमान कृदन्त (शतृ), स्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (agreeing with या)Root जॄ (जर्) / जरा (aging) → जरन्त्
- युवशा
- with youthfulness; as (if) youngAdjectiveनपुंसकलिङ्ग/अव्ययीभाववत्, तृतीया, एकवचन (instrumental of manner)Role Karaṇa (manner)Root युवश
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot तद्
- अकृणोतन
- you (pl.) made/didVerbलङ् (imperfect), परस्मैपद, 2 पुरुष, बहुवचनRole KriyāRoot कृ
- सौधन्वनाः
- the Saudhanvanas (a group/clan)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot सौधन्वन (patronymic/tribal name)
- अश्वात्
- from a horseNounपुंलिङ्ग, पञ्चमी, एकवचनRole ApādānaRoot अश्व
- अश्वम्
- a horseNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot अश्व
- अतक्षत
- they fashioned/hewedVerbलङ् (imperfect), परस्मैपद, 3 पुरुष, बहुवचनRole KriyāRoot तक्ष्
- युक्त्वा
- having yokedGerundक्त्वान्त (absolutive)Role पूर्वकाल (prior action)Root युज्
- रथम्
- the chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot रथ
- उप
- towards, nearIndeclinableअव्यय (preverb/adverb)Root उप (उपसर्ग/अव्यय)
- देवान्
- the godsNounपुंलिङ्ग, द्वितीया, बहुवचनRole Karma (goal/object of motion)Root देव
- अयातन
- you (pl.) went, drove (towards)Verbलङ् (imperfect), परस्मैपद, 2 पुरुष, बहुवचनRole KriyāRoot या
Sandhi Notes
- Sandhi resolution (pada-wise): निश्चर्मणो → निः + चर्मणः (visarga before c-)
- धी॒तिभि॒र्या → धीतिभिः + या (final -ः before y becomes r in saṃhitā: -भिः + या → -भिर्या)
- युव॒शा ताकृ॑णोतन → युवशा + तत् + अकृणोतन (तत् + अ- → ता- by vowel sandhi)
- सौध॑न्वना॒ अश्वा॒दश्व॑मतक्षत → सौधन्वनाः + अश्वात् + अश्वम् + अतक्षत (ः + अ- gives hiatus/saṃhitā smoothing; अश्वात् + अश्वम् → अश्वादश्वम् by t + a → d a)
- रथ॒मुप॑ → रथम् + उप (m + u retained in saṃhitā)
- दे॒वाँ अ॑यातन → देवान् + अयातन (n + a with saṃhitā coalescence; nasalization in recitation). Accents as in saṃhitā are retained in the source text
- pada-forms here are given without accent marks for morphological clarity
The meaning
Outer meaning
From the hide you shaped the cow by inspired thoughts; the aging ones you made young again. O sons of Sudhanvan, from a horse you fashioned another horse; yoking the chariot you came near to the gods.
Inner meaning
This is the signature Ṛbhu-miracle as psychology: from ‘hide’ (carman)—the outer skin of material existence—they bring forth the Cow, i.e., they extract and manifest illumination from dense substance by dhī (inspired thought). They rejuvenate what is worn-out in the being—old habits, fatigued energies—into youth (renewed capacity). From a horse they make a horse: the vital force is not merely restrained but re-created on a higher octave—vital transformed into divine dynamism. Finally, by yoking the chariot (integrated instrument), they approach the gods: the transformed being becomes capable of higher communion.
Universal truth
The divine work is to bring light out of matter, renew exhausted nature, and transform raw energy into a higher power. When our instrument is yoked and renewed, nearness to the divine becomes a natural result, not a distant hope.
Themes
Regeneration, Extraction of light from outer nature, Ascent to the gods
The seer
- Rishi
- Ṛbhus (Saudhanvanas)
- Lineage
- Saudhanvana
- Other hymns
- RV 1.161, RV 4.33, RV 4.34, RV 4.35
Family tradition
The ‘sons of Sudhanvan’ are archetypal artisan-seers; their lore centers on refashioning and rejuvenation—symbols of yogic transformation.
Significance
Embodies the transformative promise: even dense material nature can yield illumination; even old energies can be made young—key to integral transformation.
The deity
- Devata
- Ṛbhus (transformative artisan powers)
- Epithets
- saudhanvanāḥ (sons of Sudhanvan), svapasaḥ (perfect workers, implied)
- Related deities
- Agni (inner fire enabling dhī), Indra (illumination), Aśvins (rejuvenation motif)
Cosmic role
Agents of refinement and renewal in the cosmos; they convert raw material into divine instruments and thereby gain access to the gods.
Inner power
Power of skill (dakṣa) guided by dhī (inspiration) to transmute matter, rejuvenate life-force, and integrate the instrument.
In ritual
Where it is used
Ṛbhu hymns in soma/Agni sacrificial settings; celebratory recitation of Ṛbhus’ feats
निश्चर्म॑णो॒ गाम॑रिणीत धी॒तिभि॒र्या जर॑न्ता युव॒शा ताकृ॑णोतन । सौध॑न्वना॒ अश्वा॒दश्व॑मतक्षत यु॒क्त्वा रथ॒मुप॑ दे॒वाँ अ॑यातन ॥
निः । चर्म॑णः । गाम् । अ॒रि॒णी॒त॒ । धी॒तिऽभिः॑ । या । जर॑न्ता । यु॒व॒शा । ता । अ॒कृ॒णो॒त॒न॒ । सौध॑न्वनाः । अश्वा॑त् । अश्व॑म् । अ॒त॒क्ष॒त॒ । यु॒क्त्वा । रथ॑म् । उप॑ । दे॒वान् । अ॒या॒त॒न॒ ॥
niḥ | carmaṇaḥ | gām | ariṇīta | dhīti-bhiḥ | yā | jarantā | yuvaśā | tā | akṛṇotana | saudhanvanāḥ | aśvāt | aśvam | atakṣata | yuktvā | ratham | upa | devān | ayātana
44
4×~11; vivid action verbs across pādas
Craftsman-like: decisive, chiseling rhythm; strong forward motion culminating in ‘upa devān ayātana’.
Instills confidence in transformation; energizes renewal and upward approach.
- चर्मणः (carmaṇaḥ)
- Literal: from the hide/skin. Symbolic: Material sheath; outer physicality; the dense covering that can conceal light
- गाम् (gām)
- Literal: cow. Symbolic: Rays of illumination/knowledge drawn out from the material covering
- धीतिभिः (dhītibhiḥ)
- Literal: by inspired thoughts. Symbolic: Intuitive intelligence (dhī) as the tool of transformation
- जरन्ता (jarantā)
- Literal: aging ones. Symbolic: Worn-out energies, habitual formations, fatigued parts of nature
- युवशा (yuvaśā)
- Literal: into youth. Symbolic: Rejuvenation—freshness of force and receptivity
- अश्वात् अश्वम् (aśvāt aśvam)
- Literal: from a horse, a horse. Symbolic: Transmutation of vital energy into a higher vital—purified, swift, obedient to the soul
- यु॒क्त्वा रथम् (yuktvā ratham)
- Literal: having yoked the chariot. Symbolic: Integration and control of the psycho-physical instrument for ascent/communion
- उप देवान् (upa devān)
- Literal: near to the gods. Symbolic: Approach to higher consciousness; proximity of divine states
Culminating praise of Rbhus’ transformations; inwardly: alchemy of consciousness—drawing the ‘cow of light’ from outer covering, renewing aging faculties, and approaching the gods through yoked integration
To invoke perfection of works and rejuvenation; thematically when preparing instruments/offerings
Recitation praising transformative deeds to secure divine favor and participation
Use for renewal: when tired, stagnant, or materially burdened—affirm light can be drawn from the ‘hide’ of circumstances.
carma- ‘hide’ (outer skin/covering) becomes symbolic ‘outer sheath’. atakṣata from √takṣ ‘to fashion, carpent’ (artisan root; cf. ‘tax’/‘text’ are not cognate, but Indo-European craft lexicon is ancient). dhīti from √dhī ‘inspired thought’.
renewal (aging to youth) as rebirth of faculties, outer sheath to inner light (carma → go), integration (yoking) leading to ascent
Right workmanship draws the hidden light into ordered manifestation—illumination is not accidental but formed.
Truth is concealed in coverings; dhī reveals and shapes it into visible ‘cow’ (light-rays).
Alchemy of matter into light; rejuvenation as evolutionary principle.
Integral Yoga resonance: transformation of physical/vital nature, not escape from it.
Hide = material sheath; cow = illumination; horse = vital force; chariot = integrated instrument; approach to gods = ascent of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The rejuvenation and re-creation mythologem: making the old young, shaping the cow from the hide, fashioning horse from horse, then approaching the gods. Inner sense: transformation of outer nature into luminous abundance, renewal of exhausted capacities, and disciplined integration culminating in nearness to the divine.
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśvá- ‘horse’ again reflects PIE *h₁éḱwos. The repeated craft verbs (√takṣ, √kṛ) show the archaic IE poetic valuation of ‘making’ as sacred action—mythic artisanship as a cosmological principle.
- What is the relationship between the Rishi and the Devata here?
- The rishi celebrates the Rbhus as exemplars of inner mastery: by dhīti (inspired thought) they re-form the raw material (outer sheath) into light and renew life-force, thereby earning approach to the gods—an implicit instruction for the sacrificer’s inner work.
Draw illumination from the physical sheath; rejuvenate fatigued energies; transform vital force into divine dynamism; integrate the instrument for ascent.
Muladhara (matter/hide) transforming upward to Ajna (illumination) via Manipura (transformative will)
Slow meditative body-scan with breath: inhale into dense areas (‘hide’), exhale imagining release of light (‘cow’). Then 12 steady breaths with a feeling of renewed prāṇa (‘youth’).
From tamasic density to luminous, energized clarity.
Work in three steps: (1) notice the covering (carman)—the habitual physical/vital pattern; (2) apply dhī—quiet, inspired attention—until light emerges; (3) channel renewed energy into a single yoked direction (ratha) toward the higher aim.
Emphasize udātta on action verbs (ariṇīta, akṛṇotana, atakṣata, ayātana) to convey transformative movement; keep pitch steady through descriptive compounds.
Slight pause after each completed deed; final pāda chanted with upward aspiration into ‘upa devān’.
niś: final ś should be clear; avoid ‘nish’ with retroflex, carmaṇo: retroflex ṇ; keep short o, ariṇīta: long ī; retroflex ṇ, dhītibhiḥ: long ī; final ḥ audible, jarantā: dental j; clear t, atakṣata: retroflex ṣ; do not soften into ‘taksata’, ayātana: long ā; keep y glide distinct
Firm and luminous; end with uplifted resonance.
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