Rig Veda 5.77.2: Mandala 5, Sukta 77, Mantra 2
Sukta 5.77
- Rishi
- Atri tradition
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
प्रातर्यजध्वमश्विना हिनोत न सायमस्ति देवया अजुष्टम् । उतान्यो अस्मद्यजते वि चावः पूर्वःपूर्वो यजमानो वनीयान् ॥
prā́tar yajadhvam aśvinā́ hinota ná sāyám asti deva-yā́ ájuṣṭam | utā́nyó asmád yajate ví cā́vaḥ pū́rvaḥ-pū́rvo yájamāno vánīyān ||
ยามเช้า จงบูชาและเร่งเชิญอัศวินทั้งสอง; ยามเย็นไม่มีเครื่องบูชาที่มุ่งสู่เทพซึ่งท่านทั้งสองจะทรงรับ. แม้ผู้อื่นนอกเราอาจบูชาได้; กระนั้น ในความอุปถัมภ์ของท่าน ผู้บูชาที่มาก่อนยิ่งเป็นที่รักยิ่งกว่า.
Word by Word
- प्रातर्
- in the morningIndeclinableकालवाचक-अव्यय (प्रभाते) ; अव्ययत्वात् विभक्ति/वचन-निरपेक्षRole अधिकारण (काल-अधिकारण) / क्रियाविशेषणRoot प्रातर् (अव्यय-प्रातिपदिक) < प्रातः
- यजध्वम्
- worship (you all)!Verbलोट् (आज्ञार्थे), मध्यमपुरुष, बहुवचन, आत्मनेपदRole (क्रिया) — कर्तृ-प्रेरणा; कर्ता = (यूयम्) यजमानाःRoot यज् (धातु) ‘पूजायाम्/इष्टौ’
- अश्विना
- O Aśvins (the two horsemen)Noun (proper/theonym)पुंलिङ्ग, द्वितीया/सम्बोधन? द्विवचन; (वेदे ‘अश्विना’ प्रायः सम्बोधन-द्विवचनरूपेण)Role सम्प्रदान (देवतार्पण) / सम्बोधनRoot अश्विन् (प्रातिपदिक) — देवता (द्विवचन-नाम)
- हिनोत
- impels / sets in motionVerbलट्, प्रथमपुरुष, एकवचन, परस्मैपद (वेद. रूप ‘हिनोत’)Role (क्रिया) — कर्ता = (यजमानः/स्तोता) अव्यक्तःRoot हि (धातु) ‘प्रेरणे/गत्यर्थे’ (वेद. प्रयोगः) अथवा ‘हिनु’ (प्रेरणे)
- न
- notIndeclinableनिषेधRole क्रियानिषेधकRoot न (निषेध-अव्यय)
- सायम्
- in the eveningIndeclinableकालवाचक-अव्यय (सायंकाले)Role अधिकारण (काल-अधिकारण) / क्रियाविशेषणRoot सायम् (अव्यय-प्रातिपदिक) < सायाह्न
- अस्ति
- isVerbलट्, प्रथमपुरुष, एकवचन, परस्मैपदRole (क्रिया) — भाववाचकRoot अस् (धातु) ‘भुवि/सत्तायाम्’
- देवया
- in a godly way / by divine meansAdjective/Adverbial (indeclinable-like use)(नपुंसक/पुं?) तृतीया एकवचन; वेदे क्रियाविशेषणत्वेन ‘देवया’ = देवतया/देवमार्गेणRole करण (मार्ग/उपाय) / क्रियाविशेषणRoot देवय (प्रातिपदिक) ‘देव-सम्बन्धी/देव-मार्गेण’ (वेद. अव्ययीभाव/तृतीया-एकवचनरूपेण)
- अजुष्टम्
- not pleasing / not acceptedAdjective (past participle)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; (सन्दर्भे ‘(कर्म/कृत्यं) अजुष्टम्’ = अप्रियम्/अस्वीकृतम्)Role विशेषण (अस्ति इत्यस्य विषयः/प्रत्ययः) अथवा कर्मविशेषणRoot जुष् (धातु) ‘प्रीतौ/सेवने’ ; उपसर्ग ‘अ-’ (निषेध) → ‘अजुष्ट’
- उत
- and / alsoIndeclinableसमुच्चय/अपि-अर्थेRole सम्बन्धकRoot उत (अव्यय)
- अन्यः
- another (one)Pronoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot अन्य (प्रातिपदिक)
- अस्मत्
- of us / ourPronounषष्ठी, बहुवचन (अस्माकम्) — वेद. संहितायां ‘अस्मद्य-’ (षष्ठी-बहु) पूर्वपदत्वेनRole सम्बन्ध (षष्ठी) — ‘our’Root अस्मद् (सर्वनाम-प्रातिपदिक)
- यजते
- worships / performs sacrificeVerbलट्, प्रथमपुरुष, एकवचन, आत्मनेपदRole (क्रिया) — कर्ता = अन्यःRoot यज् (धातु) ‘इष्टौ/पूजायाम्’
- वि
- apart / forth / distinctlyIndeclinableउपसर्गः; विशेषेण/विभागे/प्रकर्षेRole क्रियाविशेषण (उपसर्ग)Root वि (उपसर्ग/अव्यय)
- चावः
- zeal / effort / vigorNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (वेद. रूप ‘चावः’)Role कर्म (यजते इत्यस्य) / अथवा क्रियाविशेष्य (यज्ञ-प्रयत्नः)Root चावस् (प्रातिपदिक) (वेद.) ‘उत्साह/प्रयत्न/शक्ति’
- पूर्वः
- former / earlierAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (यजमानः) / कर्ता-विशेषणRoot पूर्व (प्रातिपदिक)
- पूर्वः
- earlier and earlier / successiveAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (पुनरुक्ति: ‘पूर्वः-पूर्वः’ = each earlier one / one after another)Role विशेषण (यजमानः)Root पूर्व (प्रातिपदिक)
- यजमानः
- the sacrificerNoun (agent)पुंलिङ्ग, प्रथमा, एकवचनRole कर्ताRoot यजमान (प्रातिपदिक) < यज् + शानच् (वर्तमानकृदन्त) ‘यजमान’
- वनीयान्
- more desirable / betterAdjective (comparative)पुंलिङ्ग, प्रथमा, एकवचन; तुलनात्मकः (‘more desirable/better’)Role विशेषण (यजमानः)Root वनीयस् (प्रातिपदिक) < वन (प्रिय/काम्य) + ईयसुन् (तुलनात्मक) — वेद. ‘वनीयान्’
Sandhi Notes
- संहिता-पाठः: प्रातर्यजध्वमश्विना हिनोत न सायमस्ति देवया अजुष्टम् । उतान्यो अस्मद्यजते वि चावः पूर्वःपूर्वो यजमानो वनीयान् ॥ सन्धि-विच्छेदः (मुख्य): 1) प्रातर् + यजध्वम् → प्रातर्यजध्वम् (रेफ-सन्धि) 2) यजध्वम् + अश्विना → यजध्वमश्विना (अ + अ → अ) 3) सायम् + अस्ति → सायमस्ति (म् + अ → म) 4) उत + अन्यः → उतान्यः (अ + अ → आ) 5) अस्मत् (षष्ठी-बहु ‘अस्माकम्’) + यजते → अस्मद्यजते (द् + य → द्य) 6) चावः + पूर्वः → चावः पूर्वः (विसर्गः पदान्ते; संहितायां ‘चावः पूर्वः’) 7) पूर्वः + पूर्वः → पूर्वःपूर्वः (विसर्ग-लोपः/समासवत् संयोगः) 8) यजमानः + वनीयान् → यजमानो वनीयान् (अः + व → ओ) टीका: ‘अश्विना’ यहाँ वेद-प्रयोगे सम्बोधन-द्विवचनरूपेण ग्रहणीयम्
- ‘देवया’ तृतीया-एकवचनरूपेण क्रियाविशेषणवत्
- ‘चावः’ वेदिक नपुंसक एकवचनरूपम्।
The meaning
Outer meaning
Worship the Ashvins in the morning and urge them on; in the evening there is no godward offering they accept. Even if another worships, each earlier sacrificer becomes more beloved through their help.
Inner meaning
The mantra insists on the psychology of timing: the Ashvin power responds to the first awakening and fresh aspiration, not to the fatigued, desire-mixed movements of dusk consciousness (‘sāyam… ajuṣṭam’). ‘Hinota’—impel them—means intensify the call so the swift helpers can act in the early currents of prāṇa. The line about “another may worship” points to a law: whoever earlier and more consistently aligns with these forces becomes increasingly receptive (‘vanīyān’—more dear, more chosen) because the channels are prepared by repeated right beginnings.
Universal truth
Spiritual forces answer most readily to fresh, sincere beginnings; repeated early alignment builds lasting receptivity and makes guidance more intimate.
Themes
Temporal rule of worship, Efficacy and acceptance, Tradition and precedence
The seer
- Rishi
- Atri (Ātreya) tradition (probable)
- Lineage
- Ātreya
- Other hymns
- RV 5.77.1, RV 5.77.3
Family tradition
The Ātreya emphasis on dawn practice reflects an experiential insight: early illumination is the best gate for swift rectification and guidance.
Significance
This verse encodes a practical sadhana-rule: seize the dawn-moment; build cumulative receptivity by faithful precedence.
The deity
- Devata
- Aśvinau
- Epithets
- prātaryāvāṇā (dawn-goers), dasrā (helpers)
- Related deities
- Uṣas, Pūṣan
Cosmic role
Deities of transition and timely aid, especially effective at the threshold of dawn.
Inner power
Power of fresh-start transformation: they act when consciousness is least entangled and most malleable.
In ritual
Where it is used
Morning Ashvin worship; prioritization of prātar rites
प्रा॒तर्य॑जध्वम॒श्विना॑ हिनोत॒ न सा॒यम॑स्ति देव॒या अजु॑ष्टम् । उ॒तान्यो अ॒स्मद्य॑जते॒ वि चाव॒: पूर्व॑:पूर्वो॒ यज॑मानो॒ वनी॑यान् ॥
प्रा॒तः । य॒ज॒ध्व॒म् । अ॒श्विना॑ । हि॒नो॒त॒ । न । सा॒यम् । अ॒स्ति॒ । दे॒व॒ऽयाः । अजु॑ष्टम् । उ॒त । अ॒न्यः । अ॒स्मत् । य॒ज॒ते॒ । वि । च॒ । आवः॒ । पूर्वः॑ऽपूर्वः । यज॑मानः । वनी॑यान् ॥
prātaḥ | yajadhvam | aśvinā | hinota | na | sāyam | asti | deva-yāḥ | ajuṣṭam | uta | anyaḥ | asmat | yajate | vi | ca | āvaḥ | pūrvaḥ-pūrvaḥ | yajamānaḥ | vanīyān
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4 pādas of ~11 syllables each
Admonitory and structured; strong caesuras underscore the contrast morning/evening.
Instills discipline and clarity about right timing; supports habit-reformation.
- हिनोत (hinota)
- Literal: impel, urge on. Symbolic: intensify aspiration; activate the descending help
- सायम् (sāyam)
- Literal: in the evening. Symbolic: state of decline/dispersion; tired consciousness
- देवया (devayā)
- Literal: godward, pertaining to the gods. Symbolic: movement oriented to the Divine (upward turning)
- अजुष्टम् (ajuṣṭam)
- Literal: not enjoyed/accepted. Symbolic: not harmonized with; rejected because mixed or untimely
- आवः (āvaḥ)
- Literal: help, aid. Symbolic: protective effective intervention
- पूर्वः-पूर्वः (pūrvaḥ-pūrvaḥ)
- Literal: each earlier and earlier. Symbolic: the law of precedence: first alignment gains deeper access
- यजमानः (yajamānaḥ)
- Literal: sacrificer. Symbolic: the practitioner who offers the being
- वनीयान् (vanīyān)
- Literal: more desirable/beloved. Symbolic: more receptive, more ‘chosen’ by the help due to preparedness
Emphasis on morning Aśvin rite; correct timing as efficacy principle
At dawn as a rule-setting recitation; in ritual, before other deity sequences
Exhortation to worship and invoke; establishing precedence of morning offering
Use as a behavioral anchor: recite at wake-up to commit to early practice; avoid postponing spiritual work to ‘later’.
: √ ‘impel, set in motion’ (causative sense). : a- + √ ‘enjoy, accept’ → ‘not accepted’. : comparative from vanīya ‘desirable’ (√ ‘to win/like/love’).
Right timing (ṛtu/ṛta applied to worship), Divine acceptance (juṣṭi) as inner resonance, Lineage and progressive refinement (pūrvaḥ-pūrvaḥ)
Ṛta is not only moral order but temporal order; dawn is the rita-gate for Ashvin action.
Truth in practice is shown by consistency and precedence; the help ‘chooses’ prepared truthfulness.
Daily renewal: the world is ‘made new’ at dawn; evening symbolizes return into inertia.
Yoga of habit-transformation: timing and repetition create stable channels for higher force.
dawn (explicit), evening (contrast)
Morning = rising clarity; evening = dispersal/inertia; ‘urge on’ = ignite the will at the threshold.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ special affinity with dawn: their acceptance is bound to the morning opening. Inner sense: certain powers respond when the consciousness is fresh and receptive; in the ‘evening’ (decline/closure), the same offering lacks resonance.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ ‘enjoy/accept’ has Indo-Iranian parallels (Avestan). Temporal polarity prātar/sāyam reflects inherited IE day-division lexicon (cf. Sanskrit sāyam ‘evening’ related to ‘late’ time expressions).
- What is the relationship between the Rishi and the Devata here?
- The rishi frames a discipline: invoke at the right psychic hour. The devatā’s reciprocity is selective acceptance (juṣṭi), which in inner terms means the power responds when the seeker aligns with the proper state; thus earlier, better-aligned sacrificers become ‘more beloved’ (vanīyān).
Commit to dawn practice; cultivate the ‘first turning’ of consciousness as non-negotiable.
svādhiṣṭhāna (habit/desire currents) regulated by ājñā (command)
Kapalabhāti light (30–60 strokes) then quiet breathing; recite once to seal the resolve.
Disciplined clarity; readiness to be led by higher guidance rather than drift.
Notice the ‘evening’ tendency in you—postponement, compromise. Use this mantra to reverse it: choose the earliest possible moment daily; over time you become ‘vanīyān’—more naturally held by the help.
Keep the contrast audible: lift on ‘prātar’, soften on ‘sāyam’; emphasize udātta on ‘hinota’ and ‘vanīyān’.
Pause after ‘hinota’; mark the negation clearly: ‘na sāyam asti…’.
‘hinota’: aspirate h; short i., ‘devayā’: ‘ya’ clear; long ā., ‘ajuṣṭam’: j as palatal; ṣṭ cluster crisp., ‘vanīyān’: long ī; nasal n light.
Firm, instructive, not harsh; clear articulation of negations and contrasts.
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