Rig Veda Sukta 60
Mandala 10Sukta 6012 Mantras

Sukta 60

Sukta 10.60

Chandas

Gayatri (probable: short 3-pāda structure typical of gāyatrī-stanza)

Dieser Hymnus führt von ehrfürchtiger Annäherung an eine strahlende, gepriesene Macht zu einem deutlich lebenswiederherstellenden, heilenden Ton: Er ruft Atem und Lebenskraft zurück, bekräftigt die Verwandtschaft und drängt den Leidenden, „hervorzukommen“. Er gipfelt in der Weihe der menschlichen Hand als universales Heilmittel (viśvabheṣaja) — eine glückverheißende Berührung, die Wohlergehen und Frieden überträgt.

Recitation with translationRig Veda 10.60

Mantras

Mantra 1

आ जनं त्वेषसंदृशं माहीनानामुपस्तुतम् । अगन्म बिभ्रतो नमः ॥

Wir sind zum Strahlend-Schauenden gekommen, von den großen Mächten gepriesen; wir sind gekommen, den Gruß tragend—eine Darbringung des aufwärts gewendeten Willens.

Mantra 2

असमातिं नितोशनं त्वेषं निययिनं रथम् । भजेरथस्य सत्पतिम् ॥

Zu dem unwiderstehlichen, fest angeschirrten Wagen — strahlend, recht geleitet — nehme ich Zuflucht. Den wahren Herrn des Wagens suche ich, den Gebieter des geraden Pfades des Handelns.

Mantra 3

यो जनान्महिषाँ इवातितस्थौ पवीरवान् । उतापवीरवान्युधा ॥

Der, der die Menschen überragt wie ein mächtiger Stier — erfüllt von schützenden Füllen; und auch im Kampf — erfüllt von Füllen, die jede feindliche Macht abwehren.

Mantra 4

यस्येक्ष्वाकुरुप व्रते रेवान्मराय्येधते । दिवीव पञ्च कृष्टयः ॥

In wessen Gelübde, in wessen Gesetz des Wirkens Ikṣvāku gedeiht — leuchtend an Reichtum und in freudigem Zuwachs — wie am Himmel die fünf Völker im Licht jener höheren Ordnung wachsen.

Mantra 5

इन्द्र क्षत्रासमातिषु रथप्रोष्ठेषु धारय । दिवीव सूर्यं दृशे ॥

O Indra, halte deine königliche Macht in den unwiderstehlichen Zusammenstößen aufrecht, auf den Sitzen des Wagens unseres vordringenden Heeres; mach sie sichtbar für unser Schauen wie die Sonne am Himmel.

Mantra 6

अगस्त्यस्य नद्भ्यः सप्ती युनक्षि रोहिता । पणीन्न्यक्रमीरभि विश्वान्राजन्नराधसः ॥

Aus den Tiefen, die Agastya gehören, schirre die sieben rötlichen Kräfte an; und, o König, zieh herab gegen die Paṇis – gegen alle freudlosen Hortenden, die die Opfergabe verweigern.

Mantra 7

अयं मातायं पितायं जीवातुरागमत् । इदं तव प्रसर्पणं सुबन्धवेहि निरिहि ॥

Dies ist deine Mutter, dies dein Vater; dies, dein Lebenshauch, ist gekommen. Dies ist dein freies Schreiten: o du von guter Sippe, tritt hervor – tritt heraus!

Mantra 8

यथा युगं वरत्रया नह्यन्ति धरुणाय कम् । एवा दाधार ते मनो जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

Wie man das Joch mit dem Riemen festbindet, damit es sicher halte, so sei dein Geist fest gehalten: zum Leben, nicht zum Sterben, und zur unversehrten Sicherheit.

Mantra 9

यथेयं पृथिवी मही दाधारेमान्वनस्पतीन् । एवा दाधार ते मनो जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

Wie diese große Erde diese herrlichen Bäume trägt, so sei dein Geist gehalten: zum Leben, nicht zum Sterben, und zur unversehrten Sicherheit.

Mantra 10

यमादहं वैवस्वतात्सुबन्धोर्मन आभरम् । जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

Von Yama Vaivasvata habe ich den Geist des wohlverbundenen Menschen zurückgebracht — zum Leben, nicht zum Sterben, und zur unversehrten Sicherheit.

Mantra 11

न्यग्वातोऽव वाति न्यक्तपति सूर्यः । नीचीनमघ्न्या दुहे न्यग्भवतु ते रपः ॥

Abwärts weht der Wind, abwärts brennt die Sonne; abwärts gibt die unverletzende Kuh ihre Milch. So möge auch dein zehrendes Leiden abwärts gehen und hinweg.

Mantra 12

अयं मे हस्तो भगवानयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः ॥

Diese meine Hand ist bhagavat, vom Anteil des Bhaga erfüllt; diese ist noch mehr davon erfüllt. Dies ist mein Allheilmittel; dies ist die heilsame, Frieden bringende Berührung.

Inside Sukta 60

How it unfolds

  1. Where it opens

    Approach and praise: the worshippers come bearing namas to a radiant, mighty-praised presence.

  2. Development

    The hymn shifts from adoration to direct therapeutic speech—re-establishing relationships (mother/father), summoning breath, and commanding the return of free movement.

  3. Climax

    The decisive life-restoring command and emergence motif (“come… come out”) paired with the felt arrival of vitality.

  4. Where it settles

    The healer’s hand is sacralized as viśvabheṣaja—an auspicious touch that seals the rite in peace and well-being.

The deity: Healing power invoked through a radiant divine presence

  • In the VedaDescribed implicitly as a “radiant-seeing” (tveṣasaṃdṛś) power praised by the mighty, approached with namas; later verses speak the language of āyus (life), jīvātu (life-breath), and bheṣaja (remedy), making the deity-function medicinal and restorative.
  • Cosmic functionRestoration and safeguarding of vitality—re-establishing breath, movement, and wholeness; turning divine order into embodied health and continuity of life.
  • Inner significanceThe return of prāṇa-like energy and the re-integration of the self: fear and weakness are met by confidence, touch, and blessing; the ‘hand’ becomes the conscious instrument of healing intention aligned with sacred power.

The seer

  • Agastya (traditional attribution)Agastya gotra (Āgastya lineage; traditionally linked with the Maitrāvaruṇa/Agastya seer-family) · A major Vedic ṛṣi famed for hymncraft, tapas, and for bringing Vedic speech and ritual authority into the southern regions; often associated with healing, protection, and practical ritual efficacy.

Famous verses

tveṣasaṃdṛśam
Verse 10.60.1Sets the hymn’s devotional foundation: approaching the radiant power with namas, establishing the tone of reverent invocation that authorizes the later healing speech.Read verse 10.60.1 →
ehi nir ihi
Verse 10.60.7A central life-restoration formula: it names the return of life-breath and commands emergence and freedom of movement—typical of Vedic healing/expulsion charms.Read verse 10.60.7 →
viśvabheṣajaḥ
Verse 10.60.12The best-known healing close: the human hand is declared ‘universal medicine,’ making touch itself a consecrated channel of remedy and auspiciousness.Read verse 10.60.12 →

Attributes of the deity

  • Radiant presence
  • Life-giving breath (jīvātu/āyus)
  • Healing remedy (bheṣaja)
  • Auspicious touch (śiva-abhimarśana)
  • Protective kinship and belonging (subandhu)

Also by this seer

  • Large portions of Rig Veda Mandala 1 (Agastya-associated hymns)
  • Rig Veda Mandala 7 (many hymns attributed to Vasiṣṭha’s line; Agastya is nevertheless a prominent rival/peer figure in later tradition)
  • Agastya-linked traditions in later Saṃhitā/Brāhmaṇa lore and South-Indian ritual memory

The rite, step by step

  • Prepare a quiet space; seat the patient facing the fire or the healer.
  • Invoke the radiant power with namas (reverent approach).
  • Recite the life-returning verses, explicitly naming breath/life as having ‘come.’
  • Speak the ‘come forth, come out’ (ehi… nir ihi) formula to drive out affliction and restore free movement.
  • Place the right hand (or both hands) gently on the head/heart/affected limb while reciting the ‘hand as universal medicine’ verse.
  • Conclude with a final benediction for wholeness, strength, and peaceful touch.

Offerings

  • Ghee into fire (if performed with agni)
  • Water for sprinkling (ācamana/prokṣaṇa style usage)
  • Medicinal herbs or simple healing unguents (as adjunct, not required by the text)
  • Dakṣiṇā/food given in gratitude

Frequently Asked Questions

It is a healing-oriented hymn that begins with reverent invocation of a radiant divine presence and then focuses on restoring breath, strength, and well-being, ending by empowering the healer’s hand as a channel of remedy.

It uses intimate, stabilizing language to re-anchor the person in life and belonging, then declares the return of vitality (life-breath) as a performative healing statement.

It means “this hand of mine is universal medicine”: the reciter treats the hand—especially in blessing or therapeutic touch—as a sacred instrument through which healing power is transmitted.

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