Rig Veda 1.138.2: Mandala 1, Sukta 138, Mantra 2
Sukta 1.138
- Devata
- Pūṣan
- Rasa
- Vira (heroism) and Shanta (peace)
प्र हि त्वा पूषन्नजिरं न यामनि स्तोमेभिः कृण्व ऋणवो यथा मृध उष्ट्रो न पीपरो मृधः । हुवे यत्त्वा मयोभुवं देवं सख्याय मर्त्यः । अस्माकमाङ्गूषान्द्युम्निनस्कृधि वाजेषु द्युम्निनस्कृधि ॥
prá hí tvā pūṣann ajiráṃ ná yā́mani stómebhíḥ kṛṇvé ṛṇávo yáthā mṛ́dha uṣṭró ná pī́paro mṛ́dhaḥ | huvè yát tvā mayó-bhuvaṃ deváṃ sakhyā́ya mártyaḥ | asmā́kam āṅgūṣā́n dyumnínaḥ kṛdhi vā́jeṣu dyumnínaḥ kṛdhi ||
เพราะข้าพเจ้าจัดเตรียมท่านด้วยบทสรรเสริญทั้งหลาย โอ้ปูษัน ผู้รวดเร็วในหนทาง—ดุจผู้จัดเตรียมลูกหนี้ให้พร้อมต่อความเป็นศัตรู; ดุจอูฐแบกภาระเพื่อต้านความเป็นศัตรู. ข้าพเจ้าขอเชิญท่าน เทวะผู้ก่อให้เกิดความรื่นรมย์ เพื่อมิตรภาพ ในฐานะมนุษย์ผู้มรรตัย. ขอทรงทำถ้อยคำดลใจของเราให้รุ่งเรือง; ขอทรงทำให้รุ่งเรืองท่ามกลางความอุดมทั้งหลาย.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- हि
- indeed, forIndeclinableparticleRoot हि (nipāta)
- त्वा
- you (as object)Pronounaccusative singularRole KarmaRoot युष्मद्
- पूषन्
- O PūṣanNounmasculine vocative singularRole SambodhanaRoot पूषन् (prātipadika)
- अजिरम्
- swiftAdjectivemasculine accusative singularRole Karma (predicative to त्वा)Root अजिर (prātipadika)
- न
- like, asIndeclinablecomparative particleRoot न (nipāta)
- यामनि
- on the journey, in the course (of travel)Nounneuter locative singularRole AdhikaraṇaRoot यामन् (prātipadika)
- स्तोमेभिः
- with hymns, with praisesNounmasculine instrumental pluralRole KaraṇaRoot स्तोम (prātipadika)
- कृण्वे
- I make, I fashionVerbpresent indicative, 1st person singular, ĀtmanepadaRole Kartā (implicit ‘I’)Root कृ (धातु)
- ऋणवः
- debts, obligationsNounmasculine accusative pluralRole KarmaRoot ऋणव (prātipadika)
- यथा
- as, so thatIndeclinablecomparative/conjunctiveRoot यथा (avyaya)
- मृधः
- hostilities, attacksNounfeminine accusative plural (Vedic form)Role KarmaRoot मृध् (prātipadika)
- उष्ट्रः
- a camelNounmasculine nominative singularRole KartāRoot उष्ट्र (prātipadika)
- न
- like, asIndeclinablecomparative particleRoot न (nipāta)
- पीपरः
- has carried across / has brought throughVerbperfect (intensive/reduplicated), 3rd person singular, Parasmaipada (Vedic)Role KartāRoot पॄ/पॢ (धातु; intensive/reduplicated stem पीपर-)
- मृधः
- hostilities, attacksNounfeminine accusative plural (Vedic form)Role KarmaRoot मृध् (prātipadika)
- हुवे
- I call, I invokeVerbpresent indicative, 1st person singular, ĀtmanepadaRole Kartā (implicit ‘I’)Root ह्वे (धातु)
- यत्
- when/thatPronoun/Conjunctionneuter accusative singular (conjunctive ‘that/when’)Root यद्
- त्वा
- youPronounaccusative singularRole KarmaRoot युष्मद्
- मयोभुवम्
- beneficent, bringing delightAdjectivemasculine accusative singularRole Karma (apposition to त्वा)Root मयोभू (prātipadika)
- देवम्
- the godNounmasculine accusative singularRole Karma (apposition to त्वा)Root देव (prātipadika)
- सख्याय
- for friendshipNounneuter dative singularRole SampradānaRoot सख्य (prātipadika)
- मर्त्यः
- a mortalNounmasculine nominative singularRole KartāRoot मर्त्य (prātipadika)
- अस्माकम्
- of us, ourPronoungenitive pluralRole Ṣaṣṭhī-sambandhaRoot अस्मद्
- आङ्गूषान्
- hymns/songs (of praise)Nounmasculine accusative pluralRole KarmaRoot आङ्गूष (prātipadika)
- द्युम्निनः
- splendid, gloriousAdjectivemasculine accusative pluralRole Karma (qualifier of आङ्गूषान्)Root द्युम्निन् (prātipadika)
- कृधि
- make! render!Verbimperative, 2nd person singular, ParasmaipadaRole Kartā (addressed ‘you’)Root कृ (धातु)
- वाजेषु
- in prizes, in contests (for gain)Nounmasculine locative pluralRole AdhikaraṇaRoot वाज (prātipadika)
- द्युम्निनः
- splendid, gloriousAdjectivemasculine accusative pluralRole Karma (qualifier of implied आङ्गूषान्)Root द्युम्निन् (prātipadika)
- कृधि
- make! render!Verbimperative, 2nd person singular, ParasmaipadaRole Kartā (addressed ‘you’)Root कृ (धातु)
Sandhi Notes
- Sandhi resolved (major): पूषन्नजिरम् → पूषन् + अजिरम्
- यामनि स्तोमेभिः → यामनि + स्तोमेभिः
- कृण्व ऋणवः → कृण्वे + ऋणवः (e/∅ sandhi in saṃhitā)
- यथा मृध उष्ट्रो → यथा + मृधः + उष्ट्रः
- उष्ट्रो न → उष्ट्रः + न
- पीपरो मृधः → पीपरः + मृधः
- हुवे यत्त्वा → हुवे + यत् + त्वा
- मयोभुवं देवं → मयोभुवम् + देवम्
- सख्याय मर्त्यः → सख्याय + मर्त्यः
- अस्माकमाङ्गूषान् → अस्माकम् + आङ्गूषान्
- आङ्गूषान्द्युम्निनः → आङ्गूषान् + द्युम्निनः
- कृधि वाजेषु → कृधि + वाजेषु. Accent marks in the prompt are preserved in pada_word only where they do not obstruct segmentation
- full udātta/anudātta mapping is not reconstructed here
The meaning
Outer meaning
The speaker fashions Pūṣan with hymns, swift on the path, as one prepares a debtor against hostility—like a camel bearing a burden against hostility. The mortal calls the delight-bringing god for friendship. Make our inspired utterances luminous, luminous in the gains (vāja).
Inner meaning
The poet ‘fashions’ Pūṣan with stoma: by sustained mantra and aspiration the inner Guide becomes active and near. The strange image of ‘debtor’ and ‘camel’ suggests endurance under load: the sadhaka accepts the burden of transformation and the ‘debt’ of the soul’s work amid resistances (mṛdhaḥ). Pūṣan is invoked for sakhyā (friendship): guidance is not distant command but intimate companionship. The prayer culminates in speech becoming dyumnin (luminous): inspired utterance (āṅgūṣa) must shine with truth-power to win vāja—not mere material gain, but plenitudes of force and effective accomplishment.
Universal truth
Guidance strengthens through repeated remembrance. Endurance under resistance becomes a vehicle of progress when the inner Guide is made a friend; then speech and intention turn luminous and effective.
Themes
guidance through obstacles, mantric empowerment, friendship with Pūṣan, victorious plenitude
The seer
Significance
The seer presents a practical yoga of perseverance: invoke the guide repeatedly, carry the burden through resistance, and refine speech into luminous mantra that wins vāja (effective force).
The deity
- Devata
- Pūṣan
- Epithets
- ajira (swift), mayobhuva (delight-bringing)
- Related deities
- Savitar, Sūrya, Bṛhaspati (as lord of inspired speech)
Cosmic role
Protector on difficult paths; remover of hostility; giver of right direction and the ‘prize’ of accomplishment.
Inner power
The friendly inner intuition that helps one endure hardship and convert it into progress; awakens luminous speech and effective will.
In ritual
Where it is used
Invocation of Pūṣan for protection, friendship, and success; also for empowering the stotra (speech)
प्र हि त्वा॑ पूषन्नजि॒रं न याम॑नि॒ स्तोमे॑भिः कृ॒ण्व ऋ॒णवो॒ यथा॒ मृध॒ उष्ट्रो॒ न पी॑परो॒ मृध॑: । हु॒वे यत्त्वा॑ मयो॒भुवं॑ दे॒वं स॒ख्याय॒ मर्त्य॑: । अ॒स्माक॑माङ्गू॒षान्द्यु॒म्निन॑स्कृधि॒ वाजे॑षु द्यु॒म्निन॑स्कृधि ॥
प्र । हि । त्वा॒ । पू॒ष॒न् । अ॒जि॒रम् । न । याम॑नि । स्तोमे॑भिः । कृ॒ण्वे । ऋ॒णवः॑ । यथा॑ । मृधः॑ । उष्ट्रः॑ । न । पी॒प॒रः॒ । मृधः॑ । हु॒वे । यत् । त्वा॒ । म॒यः॒ऽभुव॑म् । दे॒वम् । स॒ख्याय॑ । मर्त्यः॑ । अ॒स्माक॑म् । आ॒ङ्गू॒षाम् । द्यु॒म्निनः॑ । कृ॒धि॒ । वाजे॑षु । द्यु॒म्निनः॑ । कृ॒धि॒ ॥
pra | hi | tvā | pūṣan | ajiram | na | yāmani | stomebhiḥ | kṛṇve | ṛṇavaḥ | yathā | mṛdhaḥ | uṣṭraḥ | na | pīparaḥ | mṛdhaḥ | huve | yat | tvā | mayaḥ-bhuvam | devam | sakhyāya | martyaḥ | asmākam | āṅgūṣām | dyumninaḥ | kṛdhi | vājeṣu | dyumninaḥ | kṛdhi
44
4 × ~11 syllables
Energetic, slightly rugged; fits themes of burden, endurance, and overcoming hostility.
Energizes resolve; gives a ‘carrying’ rhythm that supports persistence and clarity in speech.
- ajira
- Literal: swift. Symbolic: quick inner guidance, timely intuition on the path
- yāman
- Literal: journey/path. Symbolic: the progressive movement of consciousness
- stoma
- Literal: hymn of praise. Symbolic: mantric formation that builds a living link with the deity-power
- ṛṇavaḥ
- Literal: debtor. Symbolic: one bound to fulfill a needed work; karmic/spiritual obligation to complete the journey
- mṛdhaḥ
- Literal: hostility, attack. Symbolic: inner resistances, adverse forces, inertia and doubt
- uṣṭra (camel)
- Literal: camel. Symbolic: endurance, capacity to carry dryness/burden through difficult terrain
- sakhyāya
- Literal: for friendship. Symbolic: intimate, heart-level alliance with the guiding power
- āṅgūṣa
- Literal: inspired utterance/chant. Symbolic: mantric speech arising from inner hearing
- dyumnin
- Literal: luminous, radiant. Symbolic: speech filled with truth-light and force
- vāja
- Literal: prize, strength, plenitude. Symbolic: effective spiritual force, abundance of accomplished energy
Invocation for Pūṣan’s companionship and for making hymns effective and victorious; applicable in rites seeking safe movement and success (vāja) through obstacles.
Before journeys, contests, negotiations; before public recitation or teaching; when facing opposition
Calling Pūṣan, asking for luminous inspired speech and success in vāja
Use before difficult conversations, presentations, or sustained projects; as a mantra to strengthen endurance and make speech clear and truthful.
ajirá- ‘swift’ (possibly from √aj ‘drive’). yā́man- ‘course, journey’ from √yā ‘go’ (PIE *h₁ey-). vāja- often ‘prize/food’ but rooted in strength and fullness; in RV frequently ‘victorious force/plenitude’. āṅgūṣá- ‘hymn/chant’ (specialized Vedic term).
friendship with the divine (sakhya), mantra as world-shaping preparation (kṛṇve stomebhiḥ), vāja as plenitude of force (victory in consciousness)
Pūṣan keeps movement on the right path; dyumna in speech aligns with ṛta.
Luminous utterance implies speech aligned with truth, not mere persuasion.
Transformation through struggle: resistance becomes fuel for luminous expression and accomplishment.
Mantra-yoga and karma-yoga synthesis: repeated stoma forms the deity-force; endurance converts adversity into victory of force (vāja).
The desert-path is the difficult sadhana terrain; the camel is endurance; hostility is inner obstruction; luminous speech is the emerging light of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘divine guide as friend in the journey’: Pūṣan is swift on the path and helps bear through hostility. Innerly, the aspirant invokes a guiding power that carries consciousness across resistant forces (mṛdha), and asks that speech (āṅgūṣa) become luminous and victorious in vāja—plenitude of force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- yā́man and √yā continue PIE motion vocabulary (*h₁ey-). The social-religious concept sakhya ‘friendship’ reflects an IE pattern where covenant/companionship language structures divine-human relations (cf. allied-god motifs across IE).
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘makes’ the god present through stoma (kṛṇve): praise is an act of formation and alignment. The devatā is asked not merely for outer success but for inner luminosity of inspired speech and for vāja—fullness of effective force—so the journey becomes a victorious progression in consciousness.
Endurance + friendly guidance: carry the burden of practice without harshness; refine speech/thought into luminous truth-force.
Viśuddha (luminous speech) supported by Ājñā (guidance)
Long exhale chanting: inhale naturally, exhale with one pāda; rest 2 breaths; repeat.
Steady, resilient, truth-speaking clarity.
When resistance arises, do not fight blindly. Chant once, then ask: ‘What is the next guided step?’ Write or speak one ‘āṅgūṣa’ line (a truthful sentence) and act on it—this is making speech dyumnin in vāja.
Three-tone; keep ‘pra hi tvā’ crisp; give clear udātta to key invocations (pūṣan, huve) and to dyumninas kṛdhi (the prayer-request).
The repeated ‘dyumninas kṛdhi’ should be identical in pitch and timing; treat it as the refrain/command of illumination.
ajiraṃ: j is soft; keep short i, ṛṇavo: vocalic ṛ; avoid ‘rinavo’, mṛdhaḥ: vocalic ṛ; final ḥ light, uṣṭro: retroflex ṣṭr cluster—articulate carefully, āṅgūṣān: long ū; retroflex ṣ, kṛdhi: vocalic ṛ; dh aspirated
Firm and rhythmic; slightly stronger articulation on consonant clusters to cut through ‘hostility’.
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