Rig Veda 4.43.7: Mandala 4, Sukta 43, Mantra 7
Sukta 4.43
- Rishi
- Vāmadeva Gautama
- Devata
- Aśvinau
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
इहेह यद्वां समना पपृक्षे सेयमस्मे सुमतिर्वाजरत्ना । उरुष्यतं जरितारं युवं ह श्रितः कामो नासत्या युवद्रिक् ॥
ihéha yád vāṃ samánā papṛkṣé séyam asmè sumatír vāja-ratnā | uruṣyátaṃ jaritā́raṃ yuváṃ ha śritáḥ kā́mo nāsatyā yuvadrík ||
یہاں اور یہاں، جہاں بھی تمہاری وحدت ملتی ہے، وہ ہمارے لیے نیک عقل بنے جو قوت کی فراوانی سے بھرپور ہو۔ گائک کی وسیع حفاظت کرو؛ کیونکہ تم میں، اے ناساتیا، ہماری خواہش نے پناہ لی ہے، تمہاری طرف دیکھتے ہوئے۔
Word by Word
- इह
- hereIndeclinableदेशवाचक-अव्ययRole AdhikaraṇaRoot इह (अव्यय)
- इह
- hereIndeclinableदेशवाचक-अव्ययRole AdhikaraṇaRoot इह (अव्यय)
- यत्
- that/when/whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धसूचक) अथवा अव्ययीभाव-प्रयोगRole (सम्बन्ध/उद्देश्य)Root यद् (सर्वनाम-प्रातिपदिक)
- वाम्
- of you two / you twoPronounषष्ठी/द्वितीया, द्विवचनRole (सम्बन्ध) / KarmaRoot युष्मद् (द्विवचन-प्रातिपदिक)
- समाना
- common, same (together)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (सह-कर्तृभावे) / विशेषणRoot समाना (प्रातिपदिक)
- पपृक्षे
- I have joined/come into contactVerbलिट् (परिपूर्ण/परफेक्ट), आत्मनेपद, उत्तमपुरुष, एकवचनRole (क्रिया)Root पृच् (धातु; ‘मिश्रणे/सम्पर्के’)
- सा
- she/thatPronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- इयम्
- thisPronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot इदम् (सर्वनाम-प्रातिपदिक)
- अस्मे
- to/for mePronounचतुर्थी/षष्ठी, एकवचन (वैदिक रूप)Role SampradānaRoot अस्मद् (प्रातिपदिक)
- सुमतिः
- good thought, favorNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot सु- + मति (प्रातिपदिक)
- वाजरत्ना
- having prize and treasure / rich in bootyAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (सुमतिः-विशेषण)Role Kartā (विशेषण)Root वाज- + रत्न (बहुव्रीहि/तत्पुरुष-समास प्रातिपदिक)
- उरुष्यतम्
- protect (you two)Verbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, द्विवचनRole (क्रिया)Root उरुष्य (धातु/कृदन्त-आधार; ‘रक्षणे/विस्तारे’), उरु- (उपसर्ग/प्रवृद्धि)
- जरितारम्
- the singer/praiserNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot जरितृ (प्रातिपदिक; √गॄ/√जर् ‘स्तुतौ’)
- युवम्
- you twoPronounप्रथमा, द्विवचनRole KartāRoot युष्मद् (द्विवचन-प्रातिपदिक)
- ह
- indeedIndeclinableनिपात (उद्बोधन/प्रबलन)Role (सम्बन्धसूचक)Root ह (निपात)
- श्रितः
- having resorted to, dependent onParticipleपुंलिङ्ग, प्रथमा, एकवचन (भूतकृदन्तः)Role Kartā (विशेषण)Root श्रि (धातु; ‘आश्रये/सेवायाम्’) → श्रित (कृदन्त)
- कामः
- desire, wishNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot काम (प्रातिपदिक)
- नासत्या
- O Nāsatyas (Aśvins)Noun (proper)पुंलिङ्ग, सम्बोधन, द्विवचन (वैदिक: -आ ending in voc. du.)Role (सम्बोधन)Root नासत्य (प्रातिपदिक; अश्विनौ)
- युवद्रिक्
- a hymn belonging to you two / your praise-songNoun/Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (ऋक् ‘ऋचा/स्तुति’), समास/तद्धितार्थ: ‘युवयोः ऋक्’Role Kartā (श्रितः/कामः के सन्दर्भे) / विशेष्यRoot युवद् (युष्मद्-सम्बन्ध) + ऋक् (प्रातिपदिक)
Sandhi Notes
- पाठ-समाधान (मुख्य): इहेह = इह + इह
- यद्वां = यत् + वाम्
- समना = समाना (वैदिक संक्षेप)
- सेयम् = सा + इयम्
- अस्मे = अस्मै (वैदिक रूप/पदपाठ)
- युवं ह = युवम् + ह
- कामो नासत्या = कामः + नासत्या (विसर्ग-लोप)
- युवद्रिक् = युवद् + ऋक् (समास/सन्धि)
The meaning
Outer meaning
Wherever your oneness is joined here and here, may that be for us good thought, rich in force. Protect the singer widely; for our desire has taken refuge in you, O Nāsatyas, looking toward you.
Inner meaning
The ‘samanā’ (oneness) of the Aśvins is the harmonized functioning of twin inner faculties—luminous discernment and effective energy—meeting at many points in life (‘here and here’). When these powers are yoked, they become sumati: the right-mindedness that naturally carries vāja-ratna—plenitude of victorious force and its true treasures. The poet-seeker asks for urūṣyatham: widen your protection, meaning expand the field of safety and clarity around the aspiring consciousness. Kāma (desire) here is not craving but the soul’s longing for truth, taking refuge in the Nāsatyas and ‘looking toward you’ (yuvadrik): a steady orientation of attention toward the divine help.
Universal truth
When our inner polarities are reconciled into a single harmony, the mind becomes naturally benevolent and luminous, and life-force becomes fruitful. The deepest longing finds protection and direction when it consistently turns toward the higher aid.
Themes
Refuge in the divine helpers, Right-mindedness and force, Protection through widening, Integration of twin powers
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.18, RV 4.26, RV 4.44
Family tradition
Maṇḍala 4’s Gautama hymns often weave prayer with psychological orientation—turning desire into aspiration and protection into widening consciousness.
Significance
Vāmadeva’s voice emphasizes refuge in the divine powers as an inner reorientation: the mantra itself becomes a means to stabilize aspiration and receive right mind (sumati).
The deity
- Devata
- Aśvinau (Nāsatyā)
- Epithets
- Nāsatyā, Aśvinā, yuvam (the two youthful powers)
- Related deities
- Uṣas, Sūrya/Sūryā, Sarasvatī (as right inspiration), Indra (illumined force)
Cosmic role
Bringers of concord and rescue; they unite paths and restore right functioning at thresholds (dawn, transitions).
Inner power
Integration: turning scattered movements into a single aligned current that yields sumati and vāja (effective force).
In ritual
Where it is used
Aśvin invocation within Soma rites; also general protective prayer for the hotṛ/poet.
इ॒हेह॒ यद्वां॑ सम॒ना प॑पृ॒क्षे सेयम॒स्मे सु॑म॒तिर्वा॑जरत्ना । उ॒रु॒ष्यतं॑ जरि॒तारं॑ यु॒वं ह॑ श्रि॒तः कामो॑ नासत्या युव॒द्रिक् ॥
इ॒हऽइ॑ह । यत् । वा॒म् । स॒म॒ना । प॒पृ॒क्षे । सा । इ॒यम् । अ॒स्मे इति॑ । सु॒ऽम॒तिः । वा॒ज॒ऽर॒त्ना॒ । उ॒रु॒ष्यत॑म् । ज॒रि॒तार॑म् । यु॒वम् । ह॒ । श्रि॒तः । कामः॑ । ना॒स॒त्या॒ । यु॒व॒द्रिक् ॥
iha-iha | yat | vām | samanā | papṛkṣe | sā | iyam | asme iti | su-matiḥ | vāja-ratnā | uruṣyatam | jaritāram | yuvam | ha | śritaḥ | kāmaḥ | nāsatyā | yuvadrik
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4 × ~11 syllables
Supplicatory yet firm; balanced cadence suitable for prayer and protective invocation.
Stabilizes attention and evokes a feeling of being held/protected; supports integrated breath and mind.
- समना (samanā)
- Literal: oneness, sameness, concord. Symbolic: harmonized dual powers; integrated functioning of complementary faculties
- सुमतिः (sumatiḥ)
- Literal: good mind, right thought. Symbolic: illumined goodwill and right discernment in consciousness
- वाजरत्ना (vājaratnā)
- Literal: having the jewel of vāja (prize/strength). Symbolic: plenitude of spiritual force and its attainments
- उरुष्यतम् (uruṣyatam)
- Literal: protect widely, make broad safety. Symbolic: widening of the protective field; expansion beyond constriction and fear
- जरितारम् (jaritāram)
- Literal: singer, praiser. Symbolic: the aspiring soul/mind that articulates the mantra
- कामः (kāmaḥ)
- Literal: desire. Symbolic: soul-aspiration, the yearning for truth and wholeness
- युवदृक् (yuvadrik)
- Literal: looking toward you. Symbolic: steady inward gaze/attention toward the divine powers
Protective and aspirational close; establishes reliance on Aśvin aid for right-mindedness and force
Dawn or transition moments in ritual sequence; when seeking ‘sumati’ and protection for the reciter.
Praise (arka) and request for protection/widening; orientation of desire toward the devatā.
Use as a short refuge-mantra before study, travel, or beginning sādhanā: ‘May right mind arise; may my aspiration be protected and widened.’
su-mati ‘good mind’ indicates right formation of thought and will. vāja is not merely ‘prize/food’; from its usage it connotes robust force, victorious plenitude—hence vāja-ratnā ‘having vāja as jewel/treasure’. √śray ‘to lean on, take refuge’ in śritaḥ shows devotional-psychological dependence.
sumati (right mind) as a yogic attainment, aspiration (kāma) as soul-force oriented to the divine, harmonized dual power (samanā) as integration
Samanā (oneness) implies alignment with ṛta—right relation among forces.
Nāsatyā as ‘true ones’ support truth-oriented aspiration (kāma).
Evolution by integration: dual powers join to produce right mind and fruitful force.
Integral Yoga-style psychology: aspiration (kāma) purified into a steady gaze (yuvadrik) that attracts help.
Dawn/threshold (implied)
At inner thresholds, harmonized dual powers generate right mind and widen the space of safety around aspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the Aśvins as ‘true saviours’ in whom aspiration takes refuge; their ‘oneness’ yields right-mindedness and force. Innerly, it is the integration of complementary energies producing sumati and widening protection.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pṛc ‘mix/join’ relates to IE notions of interweaving/combining (cf. Latin parcere is not cognate; but the semantic field of ‘mix’ is common; direct PIE reconstruction is uncertain). uru aligns with Greek eurús ‘wide’.
- What is the relationship between the Rishi and the Devata here?
- The rishi explicitly states refuge (śritaḥ) and orientation (yuvadrik): the devatā is the support of aspiration, granting sumati and vāja. The exchange is inner: the singer’s call and reliance meet the Aśvins’ widening protection and strengthening gifts.
Contemplate ‘samanā’ as inner integration: inhale sensing the two currents (ida/pingala), exhale merging into a single central poise that becomes sumati.
Ājñā (right seeing) supported by Anāhata (refuge/faith)
Alternate-nostril breathing with a final phase of equal breathing (sama-vṛtti).
Collected, protected, rightly oriented attention.
Repeat the mantra softly, feeling ‘yuvadrik’—the gaze of consciousness turning upward/inward; let scattered desire settle into a single aspiration.
Tri-svara; keep udātta prominence on key prayer-words (sumatiḥ, uruṣyatam, nāsatyā).
Mark the double deictic ‘iheha’ with clear separation; preserve pāda caesurae for triṣṭubh flow.
Sustain long vowels in vājaratnā, nāsatyā., In uruṣyatam: retroflex ṣy cluster—do not simplify to ‘sya’., yuvadrik: pronounce -drik with clear consonant cluster.
Gentle, prayerful, steady; emphasize widening on ‘uruṣyatam’.
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