Rig Veda 7.68.8: Mandala 7, Sukta 68, Mantra 8
Sukta 7.68
- Rishi
- Vasiṣṭha
- Devata
- Aśvinau
- Chandas
- Jagatī or Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
वृकाय चिज्जसमानाय शक्तमुत श्रुतं शयवे हूयमाना । यावघ्न्यामपिन्वतमपो न स्तर्यं चिच्छक्त्यश्विना शचीभिः ॥
vṛ́kāya cid jásamānāya śaktam utá śrutáṃ śayáve hūyámānā | yā́v aghnyā́m ápinvatam apó ná staryáṃ cic chakty àśvinā śacī́bhiḥ ||
แม้ต่อ “หมาป่า” (พลังฉีกทึ้ง) ท่านทั้งสองก็เป็นกำลังแก่ผู้ที่กำลังถูกกลืนกิน; และเมื่อถูกอัญเชิญ ท่านทั้งสองก็ได้ยินเสียงของศยวะ (Śayava). ท่านทั้งสองทำให้โคผู้ไม่ควรถูกฆ่า (Aghnyā) พองเต็มด้วยน้ำนม—ดุจสายน้ำที่ถูกปล่อย—และด้วยศักติอันสัมฤทธิ์ (śacī) ของท่านทั้งสอง, โอ อัศวิน, แม้สิ่งที่ดูเป็นไปไม่ได้ก็ยังทำให้เป็นไปได้.
Word by Word
- वृकाय
- to the wolf (as recipient/for the wolf)Nounपुंलिङ्ग; चतुर्थी-एकवचनRole सम्प्रदानRoot वृक (प्रातिपदिक)
- चित्
- even; indeedIndeclinableनिपात (अव्यय)Root चित् (निपात)
- जसमानाय
- to the striving/hastening oneParticiple (Adjective/Noun-use)पुंलिङ्ग; चतुर्थी-एकवचन; वर्तमानकाले शतृ/शानच्-प्रकार (आत्मनेपदीय भावः)Role सम्प्रदानRoot जस् (धातु, ‘to hasten/strive’) → जसमान (कृदन्त-प्रातिपदिक)
- शक्तम्
- (something) possible; an effective helpParticiple (Adjective)नपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचनRole कर्म (यत् दत्तम्/कृतम्)Root शक् (धातु, ‘to be able’) → शक्त (कृदन्त)
- उत
- and; alsoIndeclinableसमुच्चयार्थक निपातRoot उत (निपात)
- श्रुतम्
- heard of; renownedParticiple (Adjective)नपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचनRole कर्मRoot श्रु (धातु, ‘to hear’) → श्रुत (कृदन्त)
- शयवे
- to Śayava (a person/recipient)Noun (proper/epithet)पुंलिङ्ग; चतुर्थी-एकवचनRole सम्प्रदानRoot शयु/शय (प्रातिपदिक; ‘lying/abiding one’, नाम)
- हूयमानाः
- being invoked (called upon)Participleपुंलिङ्ग; प्रथमा-बहुवचन; वर्तमानकाले कर्मणि (यमान)Role कर्तृ (वाक्यस्य विषयः: अश्विनौ)Root ह्वे (धातु, ‘to call/invoke’) → हूयमान (कृदन्त, कर्मणि)
- यावघ्न्याम्
- Yāvaghnī (a cow/animal so named)Nounस्त्रीलिङ्ग; द्वितीया-एकवचनRole कर्मRoot यावघ्न्य (प्रातिपदिक; ‘cow/animal to be slain?’, here a specific cow/animal-name in mythic context)
- अपि
- also; moreoverIndeclinableनिपात (सम्भावना/समुच्चय/अधिकरणार्थेषु)Root अपि (निपात/उपसर्ग)
- अपिन्वतम्
- you two caused to swell/abound; you two refreshedVerbलङ् (अनद्यतनभूत); मध्यमपुरुष; द्विवचन; परस्मैपदRole कर्तृ (अश्विनौ)Root पि/पिन्व् (धातु, ‘to swell, make abound, refresh’) + अपि- (उपसर्ग) → अपिन्वत्
- अपः
- watersNounस्त्रीलिङ्ग; द्वितीया-बहुवचनRole कर्मRoot अप् (प्रातिपदिक)
- न
- like; asIndeclinableउपमार्थक अव्ययRoot न (उपमा-निपात)
- स्तर्यम्
- a covering/bed; a spread (thing)Noun/Adjectiveनपुंसकलिङ्ग; द्वितीया-एकवचनRole कर्मRoot स्तर्य (प्रातिपदिक; ‘covering/bed/strewing’, from √स्तॄ ‘to spread’)
- चित्
- evenIndeclinableनिपातRoot चित् (निपात)
- शक्त्य
- with power; by (your) mightNounस्त्रीलिङ्ग; तृतीया-एकवचन (वैदिके -yā/-yā̆ रूपभेदः)Role करणRoot शक्ति (प्रातिपदिक)
- अश्विना
- O Aśvins (you two)Noun (dual deity name)पुंलिङ्ग; सम्बोधन- द्विवचन (हे अश्विनौ) / वैदिके प्रथमा-द्विवचन-रूपसाम्य सम्भवRole सम्बोधनRoot अश्विन् (प्रातिपदिक; द्विदेवता-नाम)
- शचीभिः
- with (your) powers/skillsNounस्त्रीलिङ्ग; तृतीया-बहुवचनRole करणRoot शची (प्रातिपदिक; ‘powers, skills, efficacies’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): वृकाय | चित् | जसमानाय | शक्तम् | उत | श्रुतम् | शयवे | हूयमानाः || यावघ्न्याम् | अपि | अपिन्वतम् | अपः | न | स्तर्यम् | चित् | शक्त्य | अश्विना | शचीभिः । 1) चिज्जसमानाय = चित् + जसमानाय (त् + ज् → ज्ज्)
- 2) चिच्छक्त्य = चित् + शक्त्य (त् + श् → च्छ्)
- 3) हूयमानाः: √ह्वे का कर्मणि वर्तमान-यमान कृदन्त, प्रथमा-बहुवचन (विषय: अश्विनौ, द्विवचनार्थे बहुवचन-प्रयोग वैदिकेषु सम्भवः/पाठभेद सम्भव)
The meaning
Outer meaning
The Aśvins protect one being torn by a wolf; they hear Śayava’s invocation; they make the “un-slain cow” swell with milk like released waters; by their śacīs they make even the “un-doable” doable.
Inner meaning
The “wolf” is the tearing, devouring force of lower nature (impulse, fear, hostile vital) that consumes the seeker’s gathered energy. The Aśvins—swift twin powers of illumination and healing—intervene when the aspirant is being inwardly “eaten.” Śayava’s cry is the soul-call in distress. The “aghnyā” (inviolable cow) is the luminous faculty of knowledge that cannot truly be slain; when the Aśvins touch it, it overflows with nourishing plenitude (payaḥ) like the waters of consciousness released from obstruction. Their śacīs are effective, exact workings of supraphysical skill that turn impossibility into possibility by right combination of forces.
Universal truth
When consciousness is under attack by divisive or devouring tendencies, sincere invocation draws a higher harmonizing power that restores wholeness, releases inner abundance, and makes the seemingly impossible transformation practicable.
Themes
Aśvin miracles, increase of the cow (light-plenitude), hearing the call, victory over devouring forces
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.68, RV 7.69, RV 7.70, RV 7.71, RV 7.72
Family tradition
Maṇḍala 7 is predominantly Vasiṣṭha’s family book; Aśvin hymns here often stress rescue, healing, and the right opening to dawn-illumination.
Significance
Vasiṣṭha’s vision frequently moves from crisis and limitation to the restoration of ṛta by divine aid; his Aśvin verses highlight the practical, therapeutic action of higher powers in human difficulty.
The deity
- Devata
- Aśvinau
- Epithets
- Dasrā (wondrous/skillful), Nāsatyā (true helpers), Śubhaspatī (lords of auspiciousness)
- Related deities
- Uṣas, Sūrya, Agni, Indra
Cosmic role
Twin movers between Night and Dawn, mediating powers that bring swift succor, restore harmony, and prepare the ascent toward greater light.
Inner power
Rapid harmonization of divided parts; healing of the vital and nervous being; opening of blocked flows of inspiration and strength.
In ritual
Where it is used
Aśvin morning invocation within soma-related sequences; also used as a healing/protection appeal.
वृका॑य चि॒ज्जस॑मानाय शक्तमु॒त श्रु॑तं श॒यवे॑ हू॒यमा॑ना । याव॒घ्न्यामपि॑न्वतम॒पो न स्त॒र्यं॑ चिच्छ॒क्त्य॑श्विना॒ शची॑भिः ॥
वृका॑य । चि॒त् । जस॑मानाय । श॒क्त॒म् । उ॒त । श्रु॒त॒म् । श॒यवे॑ । हू॒यमा॑ना । यौ । अ॒घ्न्याम् । अपि॑न्वतम् । अ॒पः । न । स्त॒र्य॑म् । चि॒त् । श॒क्ती । अ॒श्वि॒ना॒ । शची॑भिः ॥
vṛkāya | cit | jasamānāya | śaktam | uta | śrutam | śayave | hūyamānā | yau | aghnyām | apinvatam | apaḥ | na | staryam | cit | śaktī | aśvinā | śacībhiḥ
44
4 pādas × ~11 syllables (Triṣṭubh norm; some resolution possible)
Forward-driving, declarative cadence suited to rescue-narrative and proclamation of power.
Builds confidence and urgency; supports a felt sense of intervention and release (unblocking).
- वृक (vṛka)
- Literal: wolf. Symbolic: tearing/devouring vital force; hostile impulse that consumes gathered energy
- जसमान (jasamāna)
- Literal: being eaten/consumed. Symbolic: state of inner depletion under assault of lower nature
- हूयमान (hūyamāna)
- Literal: being invoked/called. Symbolic: the soul’s urgent call that opens the way for grace
- अघ्न्या (aghnyā)
- Literal: not to be slain (cow). Symbolic: inviolable Light/Knowledge faculty; luminous abundance that resists destruction
- पयस् (payaḥ)
- Literal: milk. Symbolic: nourishing essence of knowledge/bliss that strengthens the sadhaka
- अपः (apaḥ)
- Literal: waters. Symbolic: released currents of consciousness; flow of inspiration and purification
- शची (śacī)
- Literal: effective power/skill. Symbolic: precise divine efficacy that accomplishes transformation
- अश्विनौ (aśvinau)
- Literal: the twin horsemen. Symbolic: dual powers of swift help—illumination + healing; right action in the journey
Used as praise of Aśvin ‘miracle-working’ efficacies: increase of fullness (milk/waters), hearing invocations, protection from devouring forces; suitable in healing/prosperity and safeguarding rites.
Early morning (pre-dawn to dawn), when calling Aśvins to the sacrifice.
Invocation (āvāhana) and praise (stuti) seeking protection, restoration, and increase of plenitude.
Use as a mantra of inner protection during anxiety/depletion; recite before meditation to ‘release the waters’ of clarity and strength.
: ‘wolf’ from √vṛk/onomastic? traditionally ‘tearer’ (semantic: rending). √hū ‘to call’ → hūyámānā ‘being invoked’. : from √pī ‘to swell, be full, abound’ with preverb api-; hence ‘to increase, make abundant’. ā: a-√han ‘not to be slain’; symbolically the inviolate Light/Knowledge (go as ray) and the plenitude that should not be ‘killed’ by ignorance. : from √śak ‘to be able’ (semantic family of capacity/efficacy), hence śacībhiḥ ‘by efficacious powers’.
abundance as fullness of being (pī/‘swell’), protection of the Light (aghnyā/go), transforming the impossible by śacī (effective force)
The Aśvins re-establish right functioning when disorder (devouring force) disrupts the seeker’s economy of energy.
Invocation aligned with truth is ‘heard’—the response is not arbitrary but lawfully effective.
Release of waters/abundance from constraint; nourishment of the luminous cow (knowledge) as a creative increase.
Proto-Vedāntic/Integral (Aurobindonian) reading: powers of consciousness acting on the human instrument.
Dawn-threshold (Aśvin hour)
At the dawn-threshold in sadhana, tearing impulses may surge; the Aśvins restore the flow of conscious waters and the milk of knowledge.
- What is the primary Vedic 'mythologem' present in this verse?
- Aśvin intervention that turns scarcity and danger into abundance: hearing the invoked devotee (Śayava) and making the ‘aghnyā’ (inviolate cow/light) swell like waters. Mythically: miraculous aid; psychologically: release and increase of luminous energies under divine efficacies.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śak ‘to be able’ (śacī/śakt-) continues PIE *sekʰ-/*sh₂eḱ- ‘to be strong/able’ (broad IE capacity field). √pī ‘swell, be full’ reflects an IE pattern linking fullness/abundance with prosperity imagery (milk/waters). The negative formation a-ghnyā (a- + √han) is a transparent inherited morphological strategy (privative *n̥- / a-).
- What is the relationship between the Rishi and the Devata here?
- The Rishi presents the Aśvins as powers that respond when invoked and that can reverse devouring pressures (wolf) by restoring fullness (milk/waters). The devotee’s call activates divine śacī—efficacy that makes the seeker’s inner plenitude increase.
Invoke swift harmonizing help to stop inner ‘tearing’ and restore flow of clarity and nourishment.
Anāhata (healing/wholeness) and Ājñā (illumined guidance)
Nadi-śodhana-like gentle alternate breathing (no strain) synchronized with pāda pauses.
From disturbed/fragmented to cohered, receptive, quietly confident.
Begin with a brief inner call (hūyate), then feel the ‘waters’ released as calm clarity; end by resting in the sense of protected abundance (payaḥ).
Use Vedic tri-svara framework (udātta/anudātta/svarita) per śākhā tradition; exact svara requires pada-svara source for RV 7.68.8.
Lean into udātta on key invocatory words (aśvinā, śacībhiḥ); keep anudātta low and continuous; let svarita ‘fall-rise’ be crisp, not musical.
vṛkāya: vocalic ṛ clear, not ‘ri’, aghnyām: gh aspirated; nyā as palatal + long ā, apinvatam: keep ‘nv’ conjunct clean, śacībhiḥ: śa (palatal), long ī, final ḥ audible but soft
Clear, steady, slightly bright; emphasize reassurance over force.
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