Rig Veda 8.22.17: Mandala 8, Sukta 22, Mantra 17
Sukta 8.22
- Rishi
- Sobharī Kāṇva
- Devata
- Aśvinau
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Vira (heroism)
आ नो अश्वावदश्विना वर्तिर्यासिष्टं मधुपातमा नरा । गोमद्दस्रा हिरण्यवत् ॥
ā́ no áśvāvad aśvinā vartír yāsiṣṭaṃ madhupātamā narā | gómad dasrā hiraṇyávat ||
โอ อัศวินทั้งสอง จงมาหาเราตามวิถีที่อุดมด้วยพลังแห่งม้าเถิด; โอผู้ดื่มความหวาน (มธุ) ได้ยอดเยี่ยมที่สุด โอวีรชนทั้งสอง จงมาเถิด. โอผู้มหัศจรรย์ (ทัสระ) จงนำความอุดมอันสว่างไสวมาให้—มั่งคั่งด้วย “โคมัต” (go-mat คือความมั่งมีแห่งแสงและรัศมีแห่งญาณ) และมั่งคั่งด้วย “หิรัณยวัต” (hiraṇya-vat คือความเต็มเปี่ยมดุจทองคำ).
Word by Word
- आ
- hither, towardsIndeclinableउपसर्ग (preverb), direction ‘towards’Root आ (उपसर्ग) / ā (preverb)
- नः
- to usPronounषष्ठी/चतुर्थी? बहुवचन; enclitic ‘nas’ (Vedic) = ‘to us/our’ (here best as dative plural)Role SampradānaRoot अस्मद् (pronoun)
- अश्वावत्
- with horses, horse-richAdjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचन (अव्ययीभाव/तद्धितान्त -वत्); used adverbially qualifying the coming: ‘with horses, horse-possessing’Root अश्व (prātipadika)
- अश्विना
- O AśvinsNoun (dual deity name)पुंलिङ्गे सम्बोधन द्विवचन (Vedic vocative dual) संबोधन to the AśvinsRoot अश्विन् (prātipadika)
- वर्तिः
- the course, path, approachNounस्त्रीलिङ्गे प्रथमा एकवचनRole KartāRoot वर्तिः (prātipadika; from √वृत्/√वर्त् ‘to turn, proceed’)
- यासिष्टम्
- may you two comeVerbआशीर्लिङ्/विधिलिङ् (precative) मध्यमपुरुष द्विवचन; ‘may you two come/go’Root √या (to go) with desiderative/precative formation
- मधुपातमा
- O best honey-drinkersAdjective (epithet)पुंलिङ्गे सम्बोधन द्विवचन (Vedic vocative dual) qualifying the AśvinsRoot मधुपातम (superlative prātipadika; madhu+pā ‘honey-drinker’)
- नरा
- O two men (heroes)Nounपुंलिङ्गे सम्बोधन द्विवचन (Vedic vocative dual)Root नर (prātipadika)
- गोमत्
- cattle-rich, with cowsAdjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचन; used adverbially: ‘with cattle’Root गो (prātipadika) + -मत् (possessive)
- दस्रा
- O wondrous onesAdjective/Noun (epithet)पुंलिङ्गे सम्बोधन द्विवचनRoot दस्र (prātipadika; epithet of Aśvins ‘wondrous, skillful’)
- हिरण्यवत्
- gold-rich, with goldAdjectiveनपुंसकलिङ्गे प्रथमा/द्वितीया एकवचन; used adverbially: ‘with gold’Root हिरण्य (prātipadika) + -वत् (possessive)
Sandhi Notes
- Sandhi resolution: आ + नः (no change; enclitic नः)
- अश्वा॑वत् is a -वत् possessive used adverbially with the motion-verb
- अश्विना is vocative dual of अश्विन्
- वर्तिः is nominative singular ‘course/approach’ functioning as subject with the precative यासिष्टम् (2nd dual)
- मधुपातमा, नरा, दस्रा are vocative dual epithets addressing the Aśvins
- गोमत्, हिरण्यवत् are -मत्/-वत् possessives used adverbially (‘with cattle/with gold’)
The meaning
Outer meaning
The singer asks the Aśvins to come by a course rich in horses, as best drinkers of sweetness, bringing wealth rich in cows and gold.
Inner meaning
The ‘horse-rich course’ is a movement filled with vital energy (aśva) disciplined for the divine journey. The Aśvins as ‘best drinkers of honey’ receive and pour the sweetness of delight (madhu)—a soma-like joy that makes transformation possible. The requested gifts are not literal cattle and gold: go-mat is abundance of rays of knowledge; hiraṇya-vat is golden fullness—luminous substance, clarified value, and stable richness of consciousness. The mantra seeks a complete inner prosperity: energized action, sweetness of being, illumination, and luminous plenitude.
Universal truth
True abundance is luminous: energy guided by higher help, sweetness that heals the life-force, knowledge that illumines, and a stable richness that supports right action.
Themes
swift descent, delight-drinking, illumination (go), luminous fullness (hiraṇya)
The seer
- Rishi
- Sobharī Kāṇva
- Lineage
- Kāṇva
- Other hymns
- Rig Veda 8.22.13-15 (same hymn cluster)
Family tradition
Kāṇva hymns frequently translate outer ‘wealth’ imagery into inner powers of victory, illumination, and plenitude.
Significance
Sobharī’s prayer for go-mat and hiraṇya-vat reflects the Vedic insistence that the divine journey should yield concrete inner results: knowledge (go) and luminous substance (hiraṇya) supporting life.
The deity
- Devata
- Aśvinau
- Epithets
- madhu-pātamā, narā, dasrā
- Related deities
- Soma (madhu/sweetness), Indra (victory/force), Uṣas (illumination)
Cosmic role
Bringers of sweetness and auspicious prosperity; they quicken the journey and bestow luminous riches.
Inner power
They energize the vital (aśva), infuse delight (madhu), and open knowledge-light (go) leading to stable luminous fullness (hiraṇya).
In ritual
Where it is used
Aśvin praise and invitation in dawn contexts; prosperity/aid petitions within Soma liturgy sequences.
आ नो॒ अश्वा॑वदश्विना व॒र्तिर्या॑सिष्टं मधुपातमा नरा । गोम॑द्दस्रा॒ हिर॑ण्यवत् ॥
आ । नः॒ । अश्व॑ऽवत् । अ॒श्वि॒ना॒ । व॒र्तिः । या॒सि॒ष्ट॒म् । म॒धु॒ऽपा॒त॒मा॒ । न॒रा॒ । गोऽम॑त् । द॒स्रा॒ । हिर॑ण्यऽवत् ॥
ā | naḥ | aśva-vat | aśvinā | vartiḥ | yāsiṣṭam | madhu-pātamā | narā | go--mat | dasrā | hiraṇya-vat
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4 pādas of ≈12 syllables; expansive cadence suitable for ‘bringing’ abundance.
Broad and generous; the closing go-mat / hiraṇya-vat gives a satisfying ‘gift-bestowal’ cadence.
Invokes fullness and forward motion; leaves the listener with a sense of richness and uplift.
- अश्ववत् (aśva-vat)
- Literal: having horses, horse-rich. Symbolic: full of vital force and effective dynamism under divine guidance
- वर्तिः (vartiḥ)
- Literal: course, track, path. Symbolic: channel of movement in consciousness; the right way of approach
- मधुपातमा (madhu-pātamā)
- Literal: best drinkers of honey/sweetness. Symbolic: powers that receive and distribute delight/bliss that sweetens and heals the being
- नरा (narā)
- Literal: heroes, men. Symbolic: divine heroism—courageous powers active in the human journey
- गोमत् (go-mat)
- Literal: rich in cows. Symbolic: rich in rays of light/knowledge; illumined abundance
- हिरण्यवत् (hiraṇya-vat)
- Literal: rich in gold. Symbolic: golden fullness—luminous substance, clarity, and stable prosperity in consciousness
- दस्रा (dasrā)
- Literal: wondrous, miraculous. Symbolic: helpers whose action exceeds ordinary capacity; swift transformative efficacy
Concluding invitation promising ‘go-mat’ and ‘hiraṇya-vat’ boons; Soma context with madhu imagery.
Dawn offerings; also as a general request for success and illumination.
Invocation with offerings; mentally ‘receiving’ the gifts as inner powers.
Chant when beginning a demanding task: ask for energized action (aśva), sweetness (madhu), clarity (go), and stable resources (hiraṇya).
(aśvá): horse; often ‘energy of swift movement’; PIE *h₁éḱwos (Latin equus). (vartí): path/track; √vṛt ‘turn, proceed’ (PIE *wert-). (mádhu): honey/sweet; PIE *médʰu (cf. English mead). (gó): cow; also ray/light in Vedic symbolism; PIE *gʷou- (Latin bos). (hiraṇyá): gold; luminous wealth. (dasrá): wondrous, skillful; etymology debated; used as fixed epithet of Aśvins.
aśva as dynamic life-force, go as rays of illumination/knowledge, madhu as delight (ānanda) to be assimilated
The ‘course’ (vartiḥ) symbolizes the ordered movement of ṛta through the being.
Go and hiraṇya represent truth’s light and substance—satya made stable in life.
Bestowal of light and substance to the human vessel—making the embodied life fit for higher manifestation.
Integral Vedic symbolism: prosperity as spiritual-psychological enrichment, not mere material gain.
implied dawn (Aśvin context)
unspecified
Horse = vital energy; honey = delight; cow = rays of knowledge; gold = luminous substance and stable value in consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The Aśvins’ swift coming with horse-power and their drinking of madhu culminate in bestowal of ‘cows’ and ‘gold’. Innerly, the gods bring speed of progress, the tasted delight of Soma, and the two classic riches: illumination (go as rays/knowledge) and luminous fullness (hiraṇya as light-substance).
- How does the linguistic structure reflect Proto-Indo-European roots?
- aśva (PIE *h₁éḱwos) and madhu (PIE *médʰu) are strong IE inheritances, showing continuity of poetic diction around horse and mead/honey. go (PIE *gʷou-) likewise is inherited, while Vedic extends it symbolically to ‘ray/illumination’ in its mythopoetic semantics.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi invites the Aśvins into his path (varti) and asks them to arrive bearing inner riches. The reciprocity is clear: the offering of madhu/Soma is met by the gods’ gift of illumination and luminous plenitude, enabling the seeker’s onward movement.
Invite energized, sweet, illumined action; receive ‘true wealth’ as clarity and stable force.
Manipura (power of action) and Ajna (illumination)
3 rounds of slightly stronger inhalations (without strain) to awaken ‘aśva’ energy; then soften into calm exhalations while repeating go-mat hiraṇya-vat.
Energized serenity; joyful readiness.
Visualize a bright path (vartiḥ). On inhale, draw in ‘madhu’ sweetness; on exhale, spread ‘go’ light through the mind. End by resting in a golden fullness (hiraṇya) in the chest/solar plexus.
Observe Vedic accents; compounds like madhu-pātamā and hiraṇya-vat should retain internal clarity and not be slurred.
Give a slight lift on invocatory ā (ā no…); keep go-mat and hiraṇya-vat as distinct gift-terms at the close.
aśvāvad: keep ‘v’ audible (aśvā-vad), not ‘aśāvad’., madhu: soft ‘dh’ (voiced aspirate)., hiraṇya: clear ‘ṇy’ cluster (ṇ + y).
Inviting, bright, and confident; end with a full, rounded cadence.
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