Rig Veda 2.40.3: Mandala 2, Sukta 40, Mantra 3
Sukta 2.40
- Rishi
- Gṛtsamada
- Devata
- Soma-Pūṣan
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
सोमापूषणा रजसो विमानं सप्तचक्रं रथमविश्वमिन्वम् । विषूवृतं मनसा युज्यमानं तं जिन्वथो वृषणा पञ्चरश्मिम् ॥
somā́pūṣaṇā rájaso vimā́naṃ saptácakraṃ rátham áviśvaminvam | viṣūvṛ́taṃ mánasā yujyámānaṃ táṃ jinvatho vṛṣaṇā páñcaraśmim ||
โสมะและปูษันเอ๋ย ท่านทั้งสองเร่งเร้า “รถ” ที่วัดแดนกลาง (รชัส) นั้น—รถเจ็ดล้อ เคลื่อนไปทั่วทุกสิ่ง; หมุนเวียนกว้างใหญ่ ถูกเทียมด้วยใจ—พลังห้าบังเหียนนั้น โอ้ผู้ทรงฤทธิ์ทั้งสอง ท่านทำให้แล่นไป
Word by Word
- सोमापूषणा
- Soma and PūṣanNoun (dual compound)पुंलिङ्ग, प्रथमा, द्विवचन (द्वन्द्व-समासः)Role कर्तृRoot सोम + पूषन्
- रजसः
- of the mid-air/space (rajas)Nounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root रजस्
- विमानम्
- the traversing car/vehicle (measuring/traversing)Noun/Adjectiveनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वि + मा (माने/मितौ) → विमान (प्रातिपदिक)
- सप्तचक्रम्
- seven-wheeledAdjective (compound)नपुंसकलिङ्ग, द्वितीया, एकवचनRole विशेषण (of रथम्)Root सप्त + चक्र
- रथम्
- chariotNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot रथ
- अविश्वमिन्वम्
- impelling all (everywhere), all-drivingAdjective (kṛdanta)पुंलिङ्ग, द्वितीया, एकवचन (रथम्-विशेषणम्)Role विशेषण (of रथम्)Root अ + विश्व + इन् (इन्-प्रत्यय) + √इव्/इन्व् (in Vedic: ‘to set in motion, impel’) → इन्व (कृदन्त-विशेषण)
- विषूवृतम्
- turned/rolling apart in different directions; widely-coursingAdjective (past passive participle)पुंलिङ्ग, द्वितीया, एकवचन (तं-विशेषणम्)Role विशेषण (of तम् = रथम्)Root विषू + √वृत् (वर्तने) → वृत (क्त) with उपसर्ग/अव्यय ‘विषू’
- मनसा
- with mind; by thoughtNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot मनस्
- युज्यमानम्
- being yoked/harnessedParticiple (present passive/middle)पुंलिङ्ग, द्वितीया, एकवचन (तं-विशेषणम्)Role विशेषण (of तम् = रथम्)Root √युज् (योजने) → युज्यमान (शानच्; कर्मणि/मध्य) वर्तमान कृदन्त
- तम्
- that (chariot/one)Pronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तद्
- जिन्वथः
- you two impel/animateVerbलट् (वर्तमान), मध्यमपुरुष, द्विवचन, परस्मैपदRole क्रिया (कर्तृ: सोमापूषणा)Root √जिव्/जिन् (जिन्वति ‘to quicken, impel, invigorate’)
- वृषणा
- you two bulls; vigorous onesNoun/Adjectiveपुंलिङ्ग, प्रथमा, द्विवचन (सम्बोधन/प्रथमा-रूपेण; द्वयोर् विशेषणम्)Role कर्तृ-विशेषणRoot वृषन्
- पञ्चरश्मिम्
- five-reined; having five reins/raysAdjective (compound)पुंलिङ्ग, द्वितीया, एकवचन (तम्-विशेषणम्)Role विशेषण (of तम् = रथम्)Root पञ्च + रश्मि
Sandhi Notes
- पदच्छेदः: सोमापूषणा | रजसः | विमानम् | सप्तचक्रम् | रथम् | अविश्वमिन्वम् | विषूवृतम् | मनसा | युज्यमानम् | तम् | जिन्वथः | वृषणा | पञ्चरश्मिम् । मुख्य-सन्धयः: (1) सोमा॑पूषणा॒ = सोम + पूषणा (द्वन्द्व, द्विवचन-प्रथमा)
- (2) रथ॒मवि॑श्वमिन्वम् = रथम् + अविश्वमिन्वम् (म् + अ → म)
- (3) तं जि॑न्वथो = तम् + जिन्वथः (म् + ज् → ं ज्; अनुस्वार)
The meaning
Outer meaning
Soma and Pūṣan are invoked as two strong powers who set in motion a vast chariot that “measures” the mid-world (rajas), seven-wheeled, all-moving; it turns widely, is yoked by the mind, and is described as having five reins.
Inner meaning
The rishi sees a single inner “vehicle” of the yoga driven by the twin powers: Soma (ānanda, the delight-essence that makes consciousness supple and luminous) and Pūṣan (the guiding, fostering, path-finding power that leads the seeker on the right tracks). The “chariot that measures rajas” is the dynamic movement of consciousness through the intermediate plane (antarikṣa/rajas)—the field where thought, life-force, and desire-movements must be ordered. “Seven wheels” suggest the full, integral movement of the being (sevenfold energies/planes) made capable of universal progress; “five reins” indicate the disciplined governance of the human instrument (often read as the five vital currents or the five senses/powers of action) so that the journey is not dragged by outer impulses but “yoked by mind” (manasā yujyamānam)—i.e., consciously directed aspiration and attention. The wide-turning movement (viṣūvṛtam) is the capacity to turn in all directions of experience without losing the inner orientation, converting all contacts into fuel for the sacrifice.
Universal truth
Spiritual progress requires both delight (Soma) and right guidance (Pūṣan). When the mind consciously yokes the forces of the nature and holds the “reins,” the whole being becomes a well-governed vehicle capable of moving through the intermediate world of mixed light and obscurity, measuring it, mastering it, and turning every experience into a step toward wholeness.
Themes
Divine chariot, Inner discipline, Cosmic measure, Energizing forces
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (traditionally associated with the Gṛtsamada lineage)
- Other hymns
- RV 2.1 (Agni as inner priest and leader), RV 2.23 (Bṛhaspati and the release of the cows/light), RV 2.24 (Indra-Bṛhaspati themes of opening and victory), RV 2.40 (Soma-Pūṣan sequence)
Family tradition
Māṇḍala 2 is largely attributed to the Gṛtsamada family of seers; hymns often emphasize ordered inner progress, protection, and right guidance through mixed planes.
Significance
Gṛtsamada’s vision frequently joins dynamic force with luminous order—an inner sacrifice where powers are yoked, guided, and made victorious over confusion. Here the seer frames spiritual travel as a governed chariot-work: delight and guidance together master the intermediate nature.
The deity
- Devata
- Soma–Pūṣan (dual)
- Epithets
- vṛṣaṇā (the strong ones), aviśvaminvam (all-impelling, in context of the chariot)
- Related deities
- Agni (leader of the sacrifice), Indra (illumined mind that conquers resistance), Aditi (infinite mother-force, protection and wideness), Sūrya/Savitṛ (illumining impulsion and right movement)
Cosmic role
Soma: the immortal essence that nourishes gods and expands consciousness; Pūṣan: guardian of paths, protector of travelers, nourisher and increaser, guide through perilous passages.
Inner power
Soma brings ananda and luminous cohesion; Pūṣan brings right direction, safe passage, and the power to integrate and “find” the lost light in the mid-world. Together they mobilize and steer the seeker’s whole nature.
In ritual
Where it is used
Soma-yajña invocations; dual deity praise within śrauta offerings (contextual use in Soma pressing and offering sequences)
सोमा॑पूषणा॒ रज॑सो वि॒मानं॑ स॒प्तच॑क्रं॒ रथ॒मवि॑श्वमिन्वम् । वि॒षू॒वृतं॒ मन॑सा यु॒ज्यमा॑नं॒ तं जि॑न्वथो वृषणा॒ पञ्च॑रश्मिम् ॥
सोमा॑पूषणा । रज॑सः । वि॒ऽमान॑म् । स॒प्तऽच॑क्रम् । रथ॑म् । अवि॑श्वऽमिन्वम् । वि॒षु॒ऽवृत॑म् । मन॑सा । यु॒ज्यमा॑नम् । तम् । जि॒न्व॒थः॒ । वृ॒ष॒णा॒ । पञ्च॑ऽरश्मिम् ॥
somāpūṣaṇā | rajasaḥ | vi-mānam | sapta-cakram | ratham | aviśva-minvam | viṣu-vṛtam | manasā | yujyamānam | tam | jinvathaḥ | vṛṣaṇā | pañca-raśmim
44
4 pādas of ~11 syllables each
Driving, expansive, and forward-pressing; suited to dynamic invocation and movement imagery.
Creates a sense of propulsion and organized force; supports visualization of inner “yoking” and steady advance through the mid-region.
- सोमापूषणा (somāpūṣaṇā)
- Literal: Soma and Pūṣan (dual invocation). Symbolic: Delight-consciousness (Soma) + guiding/fostering truth-force (Pūṣan) acting together in the yoga
- रजसः (rajasaḥ)
- Literal: of the mid-region/atmosphere; the rajas space. Symbolic: Intermediate plane of life-mind where mixed forces move; field to be mastered and measured
- विमानम् (vimānam)
- Literal: measuring; traversing/striding out. Symbolic: Conscious discernment that maps and masters the intermediate movements
- सप्तचक्रं (saptacakram)
- Literal: seven-wheeled. Symbolic: Integral sevenfold energies/levels set into harmonious motion (completeness of the being)
- रथम् (ratham)
- Literal: chariot. Symbolic: The psycho-spiritual vehicle of the sādhanā; organized movement of the being
- अविश्वमिन्वम् (aviśvaminvam)
- Literal: impelling all; all-stirring. Symbolic: Force that can move all parts of nature, leaving nothing inert or unconverted
- विषूवृतम् (viṣūvṛtam)
- Literal: wide-turning, turning apart/in many directions. Symbolic: Capacity to meet all experiences and turn them toward the One aim
- मनसा युज्यमानम् (manasā yujyamānam)
- Literal: yoked by the mind. Symbolic: Disciplined attention/aspiration harnessing the energies
- पञ्चरश्मिम् (pañcaraśmim)
- Literal: five-reined/five-rayed. Symbolic: Governance of the instrument (five senses/energies/prāṇas) by inner control
Chariot/vehicle imagery typical of invitational and empowerment verses in Soma rites; supports the ‘yoking’ (yuj) theme—disciplining energies for the sacrificial ascent.
During Soma-related recitations/invitations to deities; also as supportive stotra-like praise in associated rites.
Calling the deities to energize and guide the rite; aligning the ‘vehicle’ of the sacrifice for successful passage and increase.
Use as a meditation-chanted affirmation for ‘yoking the mind’ and governing the senses/energies; helpful before study, travel, or any transition requiring right direction plus inner joy.
ratha ‘chariot’ is a key IE poetic vehicle-image (cf. Avestan raθa-, Lat. rota ‘wheel’ related to *ret(h)-). vimāna: vi- + √mā ‘measure’ (PIE *meh₁- ‘measure’; cf. Gk. métron). yuj: √yuj ‘yoke, join’ (PIE *yeug-; cf. Lat. iugum, Eng. yoke). raśmi ‘rein/ray’ from √raś ‘to stretch/extend’, indicating lines of control or rays of power.
measuring/ordering consciousness (vi-māna), discipline/yoking (yuj), sevenfold completeness and fivefold instrumentation
The ‘measuring’ chariot symbolizes r̥ta as a lawful traversal and mastery of the intermediate world—movement aligned to truth.
Mind-yoking suggests truth-directed intention; wide-turning without losing aim indicates stable satya in changing conditions.
Sevenfold structuring of the cosmos/being; organized energies that can traverse and transform the middle world.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent through planes with delight and guidance; also resonant with Sāṃkhya-like mapping of levels/energies.
The atmosphere/rajas corresponds to the subtle field of prāṇa and mental-vital movements; wheels/reins correspond to cyclic energies and their disciplined governance by conscious mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine chariot as the instrument of ordered movement through worlds: seven-wheeled completeness, five-reined control, yoked by mind. Psychologically, it is the organized inner vehicle (disciplined energies and faculties) that Soma-Pūṣan quicken so the seeker can traverse and measure the mid-world of life-force and mind.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj (yoke) continues PIE *yeug-. √mā (measure) continues PIE *meh₁-. The ratha/rota nexus reflects inherited IE wheel/chariot culture and its poetic symbolism of divine locomotion and sovereignty.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not for a gift-object but for the energizing of a structured inner power: the gods are requested to ‘quicken’ the yoked vehicle. The offering thus seeks divine cooperation in harnessing and directing the seeker’s faculties toward a larger ordered movement.
Yoking the mind to the divine movement: let delight (Soma) soften resistance while guidance (Pūṣan) aligns intention.
Ājñā (for mind-yoking and inner direction) and Anāhata (for Soma-like sweetness and wideness)
Nadi-śodhana (alternate-nostril) or slow counted breathing while mentally ‘holding the reins’ on exhale.
Collected, forward-moving, wide yet governed awareness (wideness without dispersion).
Before chanting, set a clear inner aim. During repetition, feel the ‘reins’ as attention returning from sense-objects to the heart of aspiration; end by offering all movements into a single steady forward will.
Vedic svara as per Śākala recension: udatta/anudatta/svarita distributed across accented syllables; preserve udātta on key invocatory words (e.g.,, ).
Keep udātta as the perceptible rise; svarita as fall-glide; avoid flattening the dual invocation ‘somāpūṣaṇā’. Split at pāda breaks for breath.
Maintain retroflex ṣ in pūṣaṇā and viṣūvṛtam., Hold long vowels: rājasaḥ/rajasaḥ nuance—do not shorten ā/ī where marked., Pronounce ṛ in vṛṣaṇā with clear syllabic ‘ri’ quality, not ‘ar’., Sandhi: manasā yujyamānam—keep yuj- as ‘yuj-ya-’ (not ‘yoo-jya’).
Clear, steady, forward-pressing; slight emphasis on rhythmic cadence of triṣṭubh.
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