Rig Veda 7.74.6: Mandala 7, Sukta 74, Mantra 6
Sukta 7.74
- Rishi
- Vasiṣṭha
- Devata
- Contextually aligned with Uṣas-cycle transition and the protecting ‘nṛpātaraḥ’ as allied luminous agencies
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
प्र ये ययुरवृकासो रथा इव नृपातारो जनानाम् । उत स्वेन शवसा शूशुवुर्नर उत क्षियन्ति सुक्षितिम् ॥
prá yé yayúr avṛkā́so ráthā iva nṛpātā́ro jánānām | utá svéna śávasā śūśuvúr nára utá kṣíyanti su-kṣitím ||
เหล่าผู้ไร้ภัยจากหมาป่า (avṛkāsaḥ) เคลื่อนไปข้างหน้า ดุจรถศึก เป็นผู้พิทักษ์แห่งหมู่ชนทั้งหลาย และด้วยกำลังของตนเอง เหล่านรชน (naraḥ) ยิ่งทวีความแกร่งกล้า แล้วจึงได้พำนักในถิ่นอาศัยอันดีงาม—สุคษิติ (su-kṣitim) อันร่มเย็นเป็นระเบียบ
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- ये
- who, which (those who)Pronounmasc nominative pluralRole KartāRoot यद् (sarvanāma-prātipadika)
- ययुः
- went, have goneVerbperfect (liṭ), 3rd person plural, parasmaipadaRoot या (धातु)
- अवृकासः
- wolf-less; unharmed/undevoured (by wolves)Adjectivemasc nominative pluralRole Kartṛ-viśeṣaṇaRoot अ-वृक (प्रातिपदिक; nañ + वृक)
- रथाः
- chariotsNounmasc nominative pluralRole Upamāna (simile-base)Root रथ (प्रातिपदिक)
- इव
- like, asIndeclinableupamā-vācaka avyayaRoot इव
- नृपातारः
- protectors of men; rulersNounmasc nominative pluralRole KartāRoot नृ-पातृ (तत्पुरुष प्रातिपदिक)
- जनानाम्
- of the peoplesNounmasc genitive pluralRole Ṣaṣṭhī-sambandhaRoot जन (प्रातिपदिक)
- उत
- and also; moreoverIndeclinablesamuccaya/anuvādaka avyayaRoot उत
- स्वेन
- with their ownPronoun/Adjectiveneuter instrumental singular (used adverbially: ‘by/with one’s own’)Role KaraṇaRoot स्व (sarvanāma-prātipadika)
- शवसा
- strength, mightNounneuter instrumental singularRole KaraṇaRoot शवस् (प्रातिपदिक)
- शूशुवुः
- grew strong; became vigorousVerbperfect (liṭ), 3rd person plural, parasmaipada (Vedic: ‘became strong/grew vigorous’)Root श्वि/शु (धातु; Vedic intensive/perfect formation)
- नरः
- men; heroesNounmasc nominative pluralRole KartāRoot नर (प्रातिपदिक)
- उत
- and alsoIndeclinablesamuccaya avyayaRoot उत
- क्षियन्ति
- dwell; abide; settleVerbpresent (laṭ), 3rd person plural, parasmaipadaRoot क्षि (धातु)
- सुक्षितिम्
- good dwelling/abode; good settlementNounfem accusative singularRole KarmaRoot सु-क्षिति (प्रातिपदिक; उपसर्ग/उपपद + क्षिति)
Sandhi Notes
- Sandhi resolution (pada-wise): प्र | ये | ययुः | अवृकासः | रथाः | इव | नृपातारः | जनानाम् || उत | स्वेन | शवसा | शूशुवुः | नरः || उत | क्षियन्ति | सुक्षितिम् । Notable points: (1) ‘प्र ये’ is simple juxtaposition (no external sandhi change). (2) ‘ययुः अवृकासः’ shows hiatus across pāda boundary in saṃhitā recitation
- saṃhitā may show vowel coalescence tendencies, but pada keeps separation. (4) ‘उत’ repeated as a coordinative particle. (5) ‘स्वेन शवसा’ both instrumentals expressing means (‘with their own strength’)
The meaning
Outer meaning
They move forward unharmed and un-wolfed, like chariots, as protectors of the peoples. By their own strength they grow stronger as men and dwell in a good settlement.
Inner meaning
A description of allied luminous agencies (or the Aśvin powers and their human counterparts) progressing without being ‘wolfed’—not torn by hostile impulses or deceptive forces. ‘Chariots’ indicates organized movement of energies under control. ‘Guardians of the peoples’ becomes, psychologically, the protecting functions in us that preserve the collective of faculties from disorder. Through their own śavas (force), they increase and establish sukṣiti (a harmonious dwelling): an integrated, well-settled inner life.
Universal truth
Spiritual progress requires energies that are non-predatory and undivided: when forces move in coordinated truth, they protect the whole being and create a stable, harmonious habitation of consciousness.
Themes
inner-protection, advance-of-the-will, establishment-in-right-order, light-vs-devouring-darkness
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.88 (Varuṇa—guardianship), RV 7.75 (Uṣas—path-opening illumination)
Family tradition
Vasiṣṭha’s mandala often moves from invocation to descriptions of the right-ordered movement and protection of the community—outer and inner.
Significance
He emphasizes the creation of sukṣiti—an established harmony—rather than transient experiences; the seer values protected progress.
The deity
- Devata
- Allied luminous protectors (contextually linked to Aśvin movement)
- Epithets
- Narā (men/heroic powers), Nṛpātaraḥ (protectors)
- Related deities
- Aśvinau, Indra, Varuṇa, Uṣas
Cosmic role
Protective agencies that preserve the right movement and enable a stable habitation in the truth-order.
Inner power
Ethical-vital purification (avṛkāsaḥ) and coordinated action (ratha) that builds stable inner life (sukṣiti).
In ritual
Where it is used
Morning recitation context (prātaḥ-savana atmosphere): verses of protection/advance and establishment are suited to dawn-liturgical sequences; specific Śrauta assignment depends on the śākhā-prayoga tradition
प्र ये य॒युर॑वृ॒कासो॒ रथा॑ इव नृपा॒तारो॒ जना॑नाम् । उ॒त स्वेन॒ शव॑सा शूशुवु॒र्नर॑ उ॒त क्षि॑यन्ति सुक्षि॒तिम् ॥
प्र । ये । य॒युः । अ॒वृ॒कासः । रथाः॑ऽइव । नृ॒ऽपा॒तारः । जना॑नाम् । उ॒त । स्वेन॑ । शव॑सा । शू॒शु॒वुः॒ । नरः॑ । उ॒त । क्षि॒य॒न्ति॒ । सु॒ऽक्षि॒तिम् ॥
pra | ye | yayuḥ | avṛkāsaḥ | rathāḥ-iva | nṛ-pātāraḥ | janānām | uta | svena | śavasā | śūśuvuḥ | naraḥ | uta | kṣiyanti | su-kṣitim
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4 pādas × 11 syllables (expected for Triṣṭubh; confirm by metrical scan)
majestic, marching, declarative
builds strength and steadiness; good for affirming protection and inner order.
- अवृकासः (avṛkāsaḥ)
- Literal: not wolves; unharmed/unguileful. Symbolic: free from predatory desire, deception, and tearing forces; integrity of energy
- रथा इव (rathā iva)
- Literal: like chariots. Symbolic: organized instruments of movement; coordinated faculties
- नृपातारः (nṛpātāraḥ)
- Literal: protectors of men/peoples. Symbolic: inner guardians—discerning, regulating powers that preserve harmony
- शवसा (śavasā)
- Literal: by strength/force. Symbolic: self-sustaining tapas/energy for growth
- शूशुवुः (śūśuvuḥ)
- Literal: they have grown strong/increased. Symbolic: intensification of purified force through right practice
- सुक्षितिम् (sukṣitim)
- Literal: good dwelling/settlement. Symbolic: stable inner integration; a harmonious station of consciousness
Morning recitation context (prātaḥ-savana atmosphere): verses of protection/advance and establishment are suited to dawn-liturgical sequences; specific Śrauta assignment depends on the śākhā-prayoga tradition
as a descriptive praise/affirmation within a hymn sequence; could accompany protective intentions
Use as an affirmation-mantra for integrity of energy (non-predatory impulses) and establishing a stable inner ‘home’ after upheaval.
Key terms: (1) avṛkā́saḥ: a- (privative) + vṛká ‘wolf’; vṛka in RV often symbolizes the devourer/hostile power that tears the light—hence ‘un-wolfed’ = not seized by the devouring obscurity. (2) nṛpātā́raḥ: nṛ ‘man, force of the human’ + √pā ‘protect’; plural agent noun ‘protectors’. (3) śávasā: instrumental of śávas ‘might, energetic force’ (cf. √śū/√śav ‘to impel, be strong’). (4) śūśuvúr: perfect/intensive formation conveying repeated strengthening. (5) kṣíyanti: present of √kṣi ‘dwell’; su-kṣitím (acc.) ‘good dwelling’, not merely physical but a stable order of consciousness.
kṣiti (right-founded dwelling/establishment), inner force (śavas) as self-born power, protection of the human field (nṛpā)
Avṛkāsaḥ and ratha-like order indicate forces aligned to ṛta, not chaotic desire.
Truth shows as non-deceptive energy and reliable protection of the whole system.
Establishing a ‘settlement’ of consciousness—order in manifestation.
Ethico-psychological Vedic spirituality: purification + force → stable being.
wolf = predatory desire/hostile force; chariot = disciplined instrument; dwelling = integrated psyche.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘safe passage and settlement’ mythologem: luminous/protecting powers move forward like chariots, unseized by the wolf (devouring hostile force), and establish a su-kṣiti—an ordered habitation. Mythically, this is the recurring RV pattern where the light-bearing agencies traverse danger and found a stable realm for the human.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā ‘to go’ (yayuḥ) continues PIE *h₁ey- ‘go’; √pā ‘protect’ (nṛ-pātāraḥ) aligns with PIE *peh₂- ‘protect, pasture’ (cf. Latin pāstor as semantic neighbor). The ‘wolf’ vṛka corresponds to PIE *wĺ̥kʷos (Skt vṛka, Lat lupus via metathesis/innovation, Lith vil̃kas), reinforcing the inherited Indo-European poetic opposition between wolf/devourer and ordered human settlement.
- What is the relationship between the Rishi and the Devata here?
- Reciprocity is implied through praise of the protecting movers: the seer affirms their forward-going guardianship and self-strengthening force, and in return seeks (or acknowledges) the fruit: su-kṣiti, a stable inner and outer order for the community of seekers (‘janānām’).
Cultivate ‘avṛkāsaḥ’—non-predatory, non-self-deceiving energy; establish inner order and a stable seat of practice.
Mūlādhāra (stability/settlement)
slow diaphragmatic breathing; emphasize long exhale to settle the system
grounded strength; integrated calm
Reflect briefly on where energy becomes ‘wolf-like’ (grasping, tearing). Chant, then sit and feel the body as a well-ordered chariot; end by sensing a stable inner dwelling (sukṣiti).
Not provided in the prompt; use a Rigvedic accent-marked source for precise udātta/anudātta/svarita.
Triṣṭubh benefits from clear caesura; avoid rushing; keep each pāda distinct with a slight pause.
avṛkāsaḥ: ṛ clear; avoid ‘avrik’, nṛpātāraḥ: nṛ with vocalic ṛ; retroflex ṭ in tāraḥ? (here tāraḥ) keep long ā, śūśuvuḥ: repeated śū- long ū; maintain sibilant clarity, sukṣitim: kṣi cluster clear (kṣ + i)
firm, grounded, declarative
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