Rig Veda Sukta 185
Mandala 1Sukta 18511 Mantras

Sukta 185

Sukta 1.185

Rishi

Traditionally attributed to an early seer of the Dyāvā-Pṛthivī (Heaven-and-Earth) cycle in RV 1.185 (exact rishi varies by tradition; not supplied in input)

Devata

Ahanī (Day and Night) / cosmic duality; implicitly Rodasī order

Chandas

Triṣṭubh (probable; verify by metrical scan)

Dieser Hymnus betrachtet den kreisenden Wechsel von Tag und Nacht und damit die geordnete Zweiheit, die die Welt trägt. Er staunt über ihren geheimnisvollen Ursprung, preist ihre kosmische Beständigkeit unter ṛta (Wahrheits‑Ordnung) und bittet schließlich Himmel und Erde als universale Eltern, den Opfernden zu schützen, zu nähren und zu leiten — hin zu dauerndem Gedeihen und rechtem Antrieb.

Recitation with translationRig Veda 1.185

Mantras

Mantra 1

कतरा पूर्वा कतरापरायोः कथा जाते कवयः को वि वेद । विश्वं त्मना बिभृतो यद्ध नाम वि वर्तेते अहनी चक्रियेव ॥

Welche von den beiden ist die erste, welche die spätere? Wie wurden sie geboren, und wer von den Sehern weiß es wahrhaft? Das All in eigener Kraft tragend, wenden sich Tag und Nacht auseinander wie ein in Gang gesetztes Rad.

Mantra 2

भूरिं द्वे अचरन्ती चरन्तं पद्वन्तं गर्भमपदी दधाते । नित्यं न सूनुं पित्रोरुपस्थे द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Zwei Weite, unbeweglich, setzen den bewegten Keim ein, der Füße hat — obgleich er selbst fußlos ist. Wie Eltern ihren beständigen Sohn auf dem Schoß halten, o Himmel und Erde, behütet uns vor dem gewaltigen Ansturm.

Mantra 3

अनेहो दात्रमदितेरनर्वं हुवे स्वर्वदवधं नमस्वत् । तद्रोदसी जनयतं जरित्रे द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Ich rufe die unhastige, ungebrochene Gabe der Aditi an – lichtvoll, unangreifbar, voll ehrfürchtiger Verehrung. Das, o Himmel und Erde, lasst für den Sänger entstehen; o Dyāus und Pṛthivī, behütet uns vor der übermächtigen Weite (abhvā).

Mantra 4

अतप्यमाने अवसावन्ती अनु ष्याम रोदसी देवपुत्रे । उभे देवानामुभयेभिरह्नां द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

O Himmel und Erde, göttliche Töchter, glühend in innerer Glut und reich an eurer schützenden Hilfe – mögen wir euch folgend dahinschreiten. Ihr, die ihr den Göttern zugehört und beide Arten der Tage umfasst: o Dyāus und Pṛthivī, behütet uns vor dem weiten, feindlichen (abhvā).

Mantra 5

संगच्छमाने युवती समन्ते स्वसारा जामी पित्रोरुपस्थे । अभिजिघ्रन्ती भुवनस्य नाभिं द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Zusammengehend, jung, ringsum in Eintracht – Schwestern, verwandt, im weiten Schoß des Vaters; hinatmend zum Nabel der Welt: o Dyāus und Pṛthivī, behütet uns vor der übergroßen, feindlichen Macht (abhvā).

Mantra 6

उर्वी सद्मनी बृहती ऋतेन हुवे देवानामवसा जनित्री । दधाते ये अमृतं सुप्रतीके द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Weit in euren Sitzen und groß in eurer Größe, o Mutter des Geborenseins: nach der Ṛta rufe ich euch mit der schützenden Macht der Götter an. Ihr, die ihr das Unsterbliche in schönleuchtenden Gestalten festhaltet — behütet uns, Himmel und Erde, vor dem überwältigenden Unheil.

Mantra 7

उर्वी पृथ्वी बहुले दूरेअन्ते उप ब्रुवे नमसा यज्ञे अस्मिन् । दधाते ये सुभगे सुप्रतूर्ती द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Weit und fest, reich und bis in die Ferne reichend — mit Verehrung spreche ich euch in diesem Opfer an. Ihr Glückseligen, die ihr das Heil und den schönen Durchgang begründet — behütet uns, Himmel und Erde, vor dem großen Unheil.

Mantra 8

देवान्वा यच्चकृमा कच्चिदागः सखायं वा सदमिज्जास्पतिं वा । इयं धीर्भूया अवयानमेषां द्यावा रक्षतं पृथिवी नो अभ्वात् ॥

Wenn wir irgendeine Schuld begangen haben gegen die Götter, oder gegen einen Freund, oder gegen den Herrn des Geschlechts — möge dieses unser Denken ihnen zur Besänftigung und zur Lösung werden. Behütet uns, Himmel und Erde, vor dem großen Unheil.

Mantra 9

उभा शंसा नर्या मामविष्टामुभे मामूती अवसा सचेताम् । भूरि चिदर्यः सुदास्तरायेषा मदन्त इषयेम देवाः ॥

Mögen mich beide Loblieder, das menschliche und das heldische, behüten; mögen beide eure Hilfen, mit nährender Kraft, meiner eingedenk sein. Selbst reiche Gaben — dem edlen Geber; mögen wir, in innerer Fülle jauchzend, die Götter zu ihrem Wirken in uns antreiben.

Mantra 10

ऋतं दिवे तदवोचं पृथिव्या अभिश्रावाय प्रथमं सुमेधाः । पातामवद्याद्दुरितादभीके पिता माता च रक्षतामवोभिः ॥

Den ṛtá, die Wahrheitsordnung, habe ich dem Himmel verkündet; der Erde zum ersten Hören, o ihr Klar-Sinnigen. Mögen Vater und Mutter uns mit ihren nährenden Mächten, ganz nahe, vor Tadel und vor Unheil behüten, vor dem schweren Übergang von Unrecht und Leiden.

Mantra 11

इदं द्यावापृथिवी सत्यमस्तु पितर्मातर्यदिहोपब्रुवे वाम् । भूतं देवानामवमे अवोभिर्विद्यामेषं वृजनं जीरदानुम् ॥

O Himmel und Erde, Vater und Mutter, möge wahr sein, was ich hier zu euch spreche. Werdet uns die Nächsten unter den Göttern durch eure nährenden Mächte, damit wir den Antrieb erkennen und den sieghaften Pfad, und den Geber, dessen Gaben dauern.

Inside Sukta 185

How it unfolds

  1. Where it opens

    A questioning wonder about origins: which came first—Day or Night—and who can truly know their birth.

  2. Development

    The hymn shifts from mystery to recognition of ordered function: the pair sustains the whole and turns in a wheel-like rhythm under ṛta; the scope widens to Heaven-and-Earth as vast supports of life and the deathless.

  3. Climax

    A direct protective supplication: Heaven-and-Earth, upholding amṛta in radiant forms, are asked to guard the worshipper from overwhelming adversity.

  4. Where it settles

    A truth-pledge and intimacy: the poet speaks to them as Father and Mother, asking them to be the nearest helpers so the community may know right impulse and attain enduring, victorious well-being.

The deity: Ahanī, with Dyāvāpṛthivī as sustaining order

  • In the VedaDay and Night are portrayed as a paired power that “turn apart like a wheel,” bearing the whole world by their own might; Heaven and Earth are invoked as vast seats, mother of birth and universal parents who uphold the deathless (amṛta) in radiant forms.
  • Cosmic functionThey regulate time, visibility, and activity, maintaining the rhythm of creation through alternation; as rodasī (the two worlds), Heaven-and-Earth provide the stable field in which ṛta, sacrifice, and life can proceed.
  • Inner significanceThe hymn points to the disciplined alternation of states—wakefulness and rest, clarity and obscurity—urging alignment with ṛta so that inner life becomes orderly, protected, and fruitful.

The seer

  • Ahanī/Dyāvāpṛthivī-cycle seer (tradition varies)Voicing a reflective, almost philosophical wonder about cosmic beginnings—“which is first, which later?”—while still grounding the hymn in ṛta and ritual protection.

Famous verses

वि वर्तेते अहनी चक्रियेव
Verse 1.185.1Sets the hymn’s distinctive tone—cosmic inquiry joined to a vivid image of cyclical order (“like a wheel”), framing Day–Night as world-bearers.Read verse 1.185.1 →
द्यावा रक्षतं पृथिवी नो अभ्वात्
Verse 1.185.6Central prayer under ṛta: praises the vast seats of the two worlds and asks for protection from abhvā, linking cosmology to practical safeguarding.Read verse 1.185.6 →
इदं द्यावापृथिवी सत्यमस्तु
Verse 1.185.11Concluding truth-affirmation and intimacy: addresses Heaven-and-Earth as Father and Mother and asks for nearest divine support and durable gifts.Read verse 1.185.11 →

Attributes of the deity

  • Duality in harmony (paired powers)
  • Cyclic motion (wheel-like turning)
  • Upholders of ṛta (truth-order)
  • Protective and nurturing parents
  • Vastness and stability (bṛhatī, urvī)
  • Support of amṛta (the deathless principle)

Also by this seer

  • Associated by thematic cycle with early Dyāvāpṛthivī (Heaven-and-Earth) hymns in Mandala 1
  • Representative of the Ahanī (Day–Night) contemplation style found in early RV cosmological passages

The rite, step by step

  • Prepare the altar/fire (where applicable) and establish ritual purity.
  • Invoke Day and Night as the revolving pair that sustains the world (opening wonder and praise).
  • Invoke Heaven-and-Earth as Father and Mother, affirming ṛta as the governing law.
  • Offer petitions: protection from abhvā (overwhelming harm), nearness of divine help, and guidance toward the victorious path.
  • Conclude with truth-affirmation (satyam astu) and dedication of merit to the household/community.

Offerings

  • Ghee (ājya) into Agni when used in a fire setting
  • Milk/curds (payas, dadhi) in domestic offerings
  • Soma (where integrated into Soma sequences)
  • Water libation and verbal oblation (mantra as offering)

Frequently Asked Questions

It reflects on the mystery and order of Day and Night and then invokes Heaven and Earth as universal parents to protect and guide the worshipper according to ṛta (cosmic truth-order).

The question highlights that the deepest origins of cosmic cycles are beyond ordinary knowing, while still affirming that the cycle itself is steady and purposeful in sustaining the world.

It can be recited at dawn or dusk to cultivate regularity and clarity, and to pray for protection from adversity, balanced living through cycles, and steadfast progress on a “victorious path.”

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