Rig Veda 7.92.3: Mandala 7, Sukta 92, Mantra 3
Sukta 7.92
- Rishi
- Vasiṣṭha
- Devata
- Vāyu
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
प्र याभिर्यासि दाश्वांसमच्छा नियुद्भिर्वायविष्टये दुरोणे । नि नो रयिं सुभोजसं युवस्व नि वीरं गव्यमश्व्यं च राधः ॥
prá yā́bhir yā́si dāśvā́ṃsam ácchā niyúdbhir vāyaviṣṭáye duróṇe | ní no rayíṃ subhójasam yuvasva ní vīráṃ gavyám aśvyáṃ ca rā́dhaḥ ||
Nhờ những sức lực đã được thắng ách (niyút) mà nhờ đó ngài đến với người hiến dâng, hỡi Vāyu, đến ngôi nhà của kẻ phụng thờ—xin hãy ban xuống cho chúng tôi của cải để hưởng thụ phong nhiêu. Xin cũng ban xuống sức mạnh anh hùng, những đàn bò rực sáng và sinh lực ngựa nhanh—đó là ân huệ (rādhas) của ngài.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- याभिः
- with which (fem. instr. pl.)Pronounfeminine, instrumental, pluralRole KaraṇaRoot यद् (sarvanāma-prātipadika)
- यासि
- thou goest / thou comestVerbpresent (laṭ), 2nd person singular, parasmaipadaRole Kartā (implicit ‘tvam’)Root या (dhātu: ‘to go’)
- दाश्वांसम्
- the worshipper, the liberal giverNoun (participle used substantively)masculine, accusative, singularRole Karma (goal/object of motion)Root दाश्वांस् (PPP/participial stem from √दा/√दाश् ‘to give, to worship’; ‘the pious giver’)
- अच्छा
- towards, straight toIndeclinabledirectional adverbRoot अच्छा (indeclinable)
- नियुद्भिः
- with the teams (niyuts)Nounfeminine, instrumental, pluralRole KaraṇaRoot नियुत् (prātipadika; ‘yoking, team’; esp. Vāyu’s teams)
- वायो
- O VāyuNounmasculine, vocative, singularRole SambodhanaRoot वायु (prātipadika)
- इष्टये
- for the sacrificeNounfeminine, dative, singularRole Sampradāna (purpose/for)Root इष्टि (prātipadika; ‘sacrifice, worship, oblation’)
- दुरोणे
- in the house/dwellingNounneuter, locative, singularRole AdhikaraṇaRoot दुरोण (prātipadika; ‘house, dwelling, hall’)
- नि
- down, into; (intensifier)Indeclinableupasarga (preverb)Root नि (upasarga)
- नः
- to us / for usPronoungenitive/dative, plural (enclitic)Role Sampradāna (to/for us) / PossessorRoot अस्मद् (sarvanāma-prātipadika)
- रयिम्
- wealthNounmasculine, accusative, singularRole KarmaRoot रयि (prātipadika; ‘wealth’)
- सुभोजसम्
- rich in good enjoyment/bountyAdjectivemasculine, accusative, singular (agreeing with रयिम्)Role Karma (qualifier)Root सु-भोजस (compound adj.; सु ‘good’ + भोजस ‘enjoyment, bounty, nourishment’)
- युवस्व
- yoke/attach (bestow)Verbimperative (loṭ), 2nd person singular, parasmaipadaRole Kartā (implicit ‘tvam’), with Karma ‘रयिम्’Root यु (dhātu: ‘to join, yoke’; Vedic: ‘to attach, bestow, set to’ with नि)
- नि
- down, into; (intensifier)Indeclinableupasarga (preverb)Root नि (upasarga)
- वीरम्
- a hero, manly offspringNounmasculine, accusative, singularRole KarmaRoot वीर (prātipadika)
- गव्यम्
- rich in cattle / pertaining to cowsAdjectivemasculine, accusative, singular (agreeing with वीरम्)Role Karma (qualifier)Root गव्य (adj. from गो ‘cow’; ‘bovine, consisting in cows’)
- अश्व्यम्
- rich in horsesAdjectivemasculine, accusative, singular (agreeing with वीरम्)Role Karma (qualifier)Root अश्व्य (adj. from अश्व ‘horse’; ‘equine, consisting in horses’)
- च
- andIndeclinableconjunctionRoot च (indeclinable)
- राधः
- bounty, giftNounneuter, accusative, singular (Vedic: acc. sg. = राधः)Role KarmaRoot राधस् (prātipadika; ‘gift, bounty, favor’)
Sandhi Notes
- External sandhi is minimal in this pada-text style. Key resolutions: (1) प्र याभिः यासि: no fusion beyond vowel contact
- (2) दाश्वांसम् + अच्छा: anusvāra retained before vowel
- (3) नियुद्भिः वायो: visarga not present
- simple juxtaposition
- (4) नि नो: enclitic नः appears as नो after vowel (ni + naḥ → नि नो)
- (5) रयिं सुभोजसम्: accusative singular agreement
- (6) गव्यमश्व्यम्: split as गव्यम् + अश्व्यम् (morphological segmentation; in saṃhitā they run together)
- (7) राधः is Vedic neuter acc. sg. form of राधस् (ending -as → -aḥ in saṃhitā/pada tradition)
The meaning
Outer meaning
With the yoked teams by which Vāyu comes to the generous giver, to the worshipper’s house, bring down for us wealth of good enjoyment; bring down hero-strength, cattle-wealth, and horse-wealth—your bounty.
Inner meaning
The ‘house’ (duroṇa) is the embodied being prepared for worship; the ‘giver’ (dāśvāṃs) is the soul-personality offering itself. Vāyu’s niyut are disciplined life-currents that can descend into the system bringing ‘rayi’—a wealth of capacities for right enjoyment (subhojasa). ‘Vīra’ is heroic force (courage, steadfast will). ‘Go’ are rays of knowledge/illumination; ‘aśva’ are swift vital energies for execution. The mantra asks for a balanced descent: joy-capacity, heroic will, light of knowledge, and effective energy—so the inner sacrifice becomes fruitful in life.
Universal truth
True prosperity is integrated: joy without excess, courage without violence, knowledge without dryness, and energy without restlessness—gifts of a harmonized life-force.
Themes
Boon-request, Descent into embodiment (ni), Inner wealth and heroic power
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.23 (strength and protection), RV 7.32 (Indra’s aid and riches), RV 7.88 (truth and release)
Family tradition
A Vasiṣṭha hallmark is the prayer for integrated boons—light, force, joy—rather than merely external gain.
Significance
The seer translates ‘wealth’ into a comprehensive inner prosperity needed for victory over obscuration and for stable delight.
The deity
- Devata
- Vāyu
- Epithets
- iṣṭaye (approached for worship), niyutvān (possessor of yoked teams, implied)
- Related deities
- Indra, Soma, Agni
Cosmic role
Bringer of movement and exchange; makes the offerings reach the gods and returns their gifts to the sacrificer.
Inner power
Organizer of life-energies into disciplined channels; enables descent of force and distribution of delight and capacities.
In ritual
Where it is used
Soma-yajña invitation and request for boons
प्र याभि॒र्यासि॑ दा॒श्वांस॒मच्छा॑ नि॒युद्भि॑र्वायवि॒ष्टये॑ दुरो॒णे । नि नो॑ र॒यिं सु॒भोज॑सं युवस्व॒ नि वी॒रं गव्य॒मश्व्यं॑ च॒ राध॑: ॥
प्र । याभिः॑ । यासि॑ । दा॒श्वांस॑म् । अच्छ॑ । नि॒युत्ऽभिः॑ । वा॒यो॒ इति॑ । इ॒ष्टये॑ । दु॒रो॒णे । नि । नः॒ । र॒यिम् । सु॒ऽभोज॑सम् । यु॒व॒स्व॒ । नि । वी॒रम् । गव्य॑म् । अश्व्य॑म् । च॒ । राधः॑ ॥
pra | yābhiḥ | yāsi | dāśvāṃsam | accha | niyut-bhiḥ | vāyo iti | iṣṭaye | duroṇe | ni | naḥ | rayim | su-bhojasam | yuvasva | ni | vīram | gavyam | aśvyam | ca | rādhaḥ
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4×11 syllables
Balanced and petitionary; steady cadence with ‘ni…ni…’ repeated descent-formula.
Induces a sense of downward settling of power; strengthens resolve while keeping composure.
- नियुद्भिः (niyudbhiḥ)
- Literal: with yoked teams. Symbolic: Regulated prāṇa-currents; harnessed energies
- दाश्वांसम् (dāśvāṃsam)
- Literal: to the giver. Symbolic: The offering soul; the part that consents to give itself
- इष्टये (iṣṭaye)
- Literal: for worship/desire to adore. Symbolic: Aspiration; will to unite with the Divine
- दुरोणे (duroṇe)
- Literal: in the house. Symbolic: Body-life-mind as the dwelling prepared for the gods
- रयिम् (rayim)
- Literal: wealth. Symbolic: Inner riches: capacities, wideness, resources of consciousness
- सुभोजसम् (subhojasam)
- Literal: of good enjoyment. Symbolic: Healthy vital delight; harmonious rasa in life
- वीरम् (vīram)
- Literal: hero. Symbolic: Courage-force; steadfast will to overcome resistance
- गव्यम् (gavyam)
- Literal: cattle-wealth. Symbolic: Rays of light/knowledge (go) gathered and stable
- अश्व्यम् (aśvyam)
- Literal: horse-wealth. Symbolic: Swift energies of action; disciplined dynamism
Soma-yajña invitation and request for boons: rayi, vīra, go/aśva as prospering powers of the sacrificer
After or along with Vāyu’s approach; accompanying offerings and requests for prosperity
Invocation plus boon-request (āśis)
For householders: recite as a prayer for balanced inner resources—clarity (go), energy (aśva), courage (vīra), and healthy enjoyment (subhojas).
dāśvāṃs- (perf. part. of √dā ‘give’) marks the sacrificer as one who has already offered—reciprocity is earned by prior giving. rayí: wealth/abundance; from √rā/rai ‘to give, bestow, shine’ (semantic field includes ‘splendour’). go (in gavyam) as ‘cow/light-ray’ is justified by RV’s frequent linkage of cows with dawn/light and the recovery of hidden rays (knowledge) from darkness. aśva as ‘horse’ also functions as symbol of dynamic energy and movement.
rayi as plenitude of being, vīra as soul-force, go as illumination/knowledge, aśva as dynamic life-energy
Niyut = energies under measure; ṛta is right rhythm in prāṇa and action.
Rayi sought is not mere accumulation but truthful capacity aligned with the soul’s offering.
Descent of powers into the ‘house’ to build a diviner life in form.
Yoga of works and inner sacrifice (Aurobindo): boons are inner siddhis supporting transformation.
Breath-current entering the embodied space, distributing light (go) and energy (aśva) to support courageous action (vīra) and harmonious enjoyment (subhojas).
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘bringing down of boons’ mythologem: Vāyu comes with his yoked powers to the sacrificer’s dwelling and is asked to ‘bring down’ (ni) wealth, hero-force, cows and horses. Innerly, it is the descent of prāṇic regulation enabling illumination (go), dynamism (aśva), and steadfast courage (vīra) as facets of one integrated bounty (rādhas).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yā (PIE *h₁ey-) and √yuj (PIE *yeug-) frame movement and yoking—core Indo-European poetic motifs (journey + harnessing). rayí relates to bestowal/splendour semantics; vīrá (PIE *wiHro- ‘man’) aligns with broader Indo-European ‘hero/man’ lexemes.
- What is the relationship between the Rishi and the Devata here?
- The sacrificer is dāśvāṃs—already a giver—so the request is framed as rightful return. Vāyu’s approach to the ‘house’ signals indwelling assistance: the devatā is asked to reconfigure the human system by yoking in abundance and energizing capacities.
Receive a ‘descent’ of regulated energy: feel breath bringing calm strength, clarity, and workable vitality into the whole body.
muladhara (stability)
Slow inhale imagining descent ‘ni’; exhale distributing through limbs; optionally add bhrāmarī to soothe and stabilize subhojas (healthy enjoyment).
Settled embodiment with quiet strength and practical clarity.
After a few minutes of steady breathing, contemplate four boons in order: (1) rayi—inner resources, (2) vīra—courage, (3) go—clear insight, (4) aśva—effective energy; notice imbalance and ask Vāyu to harmonize.
Triṣṭubh with clear stress on repeated ‘ni’; keep udātta prominence on key nouns (rayim, vīram, gavyam, aśvyam).
Let each ‘ni’ begin slightly lower and settle, conveying ‘bringing down’; avoid rushing the list of boons.
niyudbhiḥ: ni-yud-bhiḥ (cluster dbh), dāśvāṃsam: dāś-vāṃ-sam (nasal ‘āṃ’), subhojasam: su-bho-ja-sam (bh aspirated), gavyam: ga-vyam (vy cluster), aśvyam: aś-vyam (śv cluster)
Steady, descending, nourishing tone; not sharp.
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