Sukta 109
Mandala 10Sukta 1097 Mantras

Sukta 109

Sukta 10.109

Rishi

Unknown/unspecified in input (traditional Anukramaṇī assigns RV 10.109 to a specific seer; not provided here)

Devata

Āpaḥ (Waters) / Ṛta; with Mātariśvan invoked

Chandas

Triṣṭubh (probable for RV 10.109)

This hymn treats a grave “brahma-kilbiṣa” (offense against sacred order and the Brahmanic sanctity), and shows how cosmic powers—especially the Waters moving in Ṛta—speak first about the fault and its remedy. It emphasizes restitution (returning what was wrongly taken), purification through the divine Āpaḥ, and re-entry into harmony with the gods, culminating in renewed worship and right standing in Ṛta.

Mantras

Mantra 1

तेऽवदन्प्रथमा ब्रह्मकिल्बिषेऽकूपारः सलिलो मातरिश्वा । वीळुहरास्तप उग्रो मयोभूरापो देवीः प्रथमजा ऋतेन ॥

They spoke first concerning the fault against the sacred Word: the boundless ocean, the waters, Mātariśvan. The bearers of strength, the fierce tapas, the bringer of bliss—these divine Waters, first-born, move by the Truth.

Mantra 2

सोमो राजा प्रथमो ब्रह्मजायां पुनः प्रायच्छदहृणीयमानः । अन्वर्तिता वरुणो मित्र आसीदग्निर्होता हस्तगृह्या निनाय ॥

King Soma first restored again the Bride of the Word, refusing to accept the wrong. Varuṇa and Mitra followed as guardians of the right; Agni the Hotṛ, taking her by the hand, led her onward.

Mantra 3

हस्तेनैव ग्राह्य आधिरस्या ब्रह्मजायेयमिति चेदवोचन् । न दूताय प्रह्ये तस्थ एषा तथा राष्ट्रं गुपितं क्षत्रियस्य ॥

‘Only by the hand is the claim upon her to be taken,’ they said; ‘this is the Brahman’s spouse.’ She did not stand to be seized by a messenger’s grasp. Thus the kingdom of the Kṣatriya is guarded—kept within the law of Truth.

Mantra 4

देवा एतस्यामवदन्त पूर्वे सप्तऋषयस्तपसे ये निषेदुः । भीमा जाया ब्राह्मणस्योपनीता दुर्धां दधाति परमे व्योमन् ॥

The ancient gods spoke of her, and the seven seers who sat in the ardour of tapas. Terrible in power is the Brahman’s spouse when she is rightly led (into the sacred law); she sets a hard-to-bear consequence in the highest space of consciousness.

Mantra 5

ब्रह्मचारी चरति वेविषद्विषः स देवानां भवत्येकमङ्गम् । तेन जायामन्वविन्दद्बृहस्पतिः सोमेन नीतां जुह्वं न देवाः ॥

The brahmacārin moves, trembling against the poison-powers; he becomes one limb of the gods. By that force Bṛhaspati found again the spouse who had followed; led by Soma, she came like an offering-ladle to the gods—fit for the act of sacrifice within.

Mantra 6

पुनर्वै देवा अददुः पुनर्मनुष्या उत । राजानः सत्यं कृण्वाना ब्रह्मजायां पुनर्ददुः ॥

Again the gods gave her back; again men also. The kings, making themselves true, restored again the Brahman’s spouse—returning the power to its rightful law.

Mantra 7

पुनर्दाय ब्रह्मजायां कृत्वी देवैर्निकिल्बिषम् । ऊर्जं पृथिव्या भक्त्वायोरुगायमुपासते ॥

Having given back again the Brahman’s spouse, they made their faultlessness with the gods. Sharing the earth’s strength and substance, they draw near in worship to the Wide-Stepping One—who gives the vast course of liberation.

Frequently Asked Questions

It focuses on a serious sacred fault (brahma-kilbiṣa) and explains how Ṛta is restored through truth, purification by the divine Waters (Āpaḥ), and especially by giving back what was wrongly taken.

In the Veda, Waters are divine purifiers and carriers of Ṛta. Here they represent the power that washes away guilt and re-establishes right order when one makes proper restitution.

It means “giving back again”—restitution. The hymn presents restitution as the decisive act that removes the fault and allows one to return to worship and harmony with the gods.