Rig Veda 1.136.6: Mandala 1, Sukta 136, Mantra 6
Sukta 1.136
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Multiple: Dyāvā-Pṛthivī, Mitra, Varuṇa, Indra, Agni, Aryaman, Bhaga, Soma
- Chandas
- Triṣṭubh/Jagatī mixture
- Rasa
- Shanta (peace) and Vira (heroism)
नमो दिवे बृहते रोदसीभ्यां मित्राय वोचं वरुणाय मीळ्हुषे सुमृळीकाय मीळ्हुषे । इन्द्रमग्निमुप स्तुहि द्युक्षमर्यमणं भगम् । ज्योग्जीवन्तः प्रजया सचेमहि सोमस्योती सचेमहि ॥
námo divé bṛhaté ródasībhyāṃ mitrā́ya vocaṃ váruṇāya mīḷhúṣe sumṛḷīkā́ya mīḷhúṣe | índram agním úpa stuhi dyukṣám aryamā́ṇaṃ bhágam | jyóg jī́vantaḥ prajáyā sacemahi sómasyotī́ sacemahi ||
इस मंत्र में आसमान और दुनिया को नमस्कार है। मैं मित्र और वरुण की तारीफ करता हूँ। वो दोनों बड़े दानी हैं। इंद्र और अग्नि की भी स्तुति करो। आर्यमन और भग भी चमकते हैं। भगवान हमें लंबी उम्र दे और औलाद दे। सोम देवता की शक्ति से हम हमेशा सुरक्षित रहें।
Word by Word
- नमः
- obeisance, homageNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (अव्ययीभाववत् ‘नमः’ = ‘नमस्कारः/नमनम्’)Role KarmaRoot नमस् (प्रातिपदिक)
- दिवे
- to heavenNounस्त्रीलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot दिव् (प्रातिपदिक ‘द्यौ/दिव्’)
- बृहते
- to the greatAdjectiveपुं/नपुंसक; चतुर्थी एकवचन (दिवे इति विशेषणम्)Role SampradānaRoot बृहन्त् (प्रातिपदिक)
- रोदसीभ्याम्
- by/with the two worlds (heaven and earth)Nounस्त्रीलिङ्ग; तृतीया द्विवचनRole KaraṇaRoot रोदसी (प्रातिपदिक; द्वन्द्व ‘द्यावापृथिव्यौ’)
- मित्राय
- to MitraNounपुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot मित्र (प्रातिपदिक)
- वोचम्
- I spoke / I utteredVerbलुङ् (अोरिस्ट) परस्मैपद; उत्तमपुरुष एकवचनRole KartāRoot वच् (धातु)
- वरुणाय
- to VaruṇaNounपुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot वरुण (प्रातिपदिक)
- मीळ्हुषे
- to the gracious giver (the bountiful one)Noun (epithet)पुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot मीळ्हु (प्रातिपदिक; ‘मीळ्हुष्’ = दाता/अनुग्राहक, RV-विशेष)
- सुमृळीका॑य
- to the very-mercifulAdjectiveपुंलिङ्ग; चतुर्थी एकवचन (मीळ्हुषे इति विशेषणम्)Role SampradānaRoot सु-मृळीका (प्रातिपदिक)
- मीळ्हुषे
- to the gracious giverNoun (epithet)पुंलिङ्ग; चतुर्थी एकवचनRole SampradānaRoot मीळ्हु (प्रातिपदिक)
- इन्द्रम्
- IndraNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot इन्द्र (प्रातिपदिक)
- अग्निम्
- AgniNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot अग्नि (प्रातिपदिक)
- उप
- near, up to; (intensifier with verb)Indeclinableउपसर्गः (स्तुहि इत्यस्य)Root उप (उपसर्ग/अव्यय)
- स्तुहि
- praise!Verbलोट् परस्मैपद; मध्यमपुरुष एकवचनRole KartāRoot स्तु (धातु)
- द्युक्षम्
- shining, radiantAdjectiveपुंलिङ्ग; द्वितीया एकवचन (इन्द्रम्/अग्निम् इत्यादीनां विशेषणम्)Role KarmaRoot द्युक्ष (प्रातिपदिक)
- अर्यमणम्
- AryamanNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot अर्यमन् (प्रातिपदिक)
- भगम्
- BhagaNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot भग (प्रातिपदिक)
- ज्योग्जीवन्तः
- living longAdjective (compound)पुंलिङ्ग; प्रथमा बहुवचन (वयम्-निहितम्)Role KartāRoot ज्योग् (अव्यय ‘दीर्घकालम्’) + जीवत् (प्रातिपदिक/कृदन्त)
- प्रजया
- with offspring, through progenyNounस्त्रीलिङ्ग; तृतीया एकवचनRole KaraṇaRoot प्रजा (प्रातिपदिक)
- सचेमहि
- may we accompany/attain, may we be joinedVerbलट् आत्मनेपद; उत्तमपुरुष बहुवचनRole KartāRoot सच् (धातु)
- सोमस्य
- of SomaNounपुंलिङ्ग; षष्ठी एकवचनRole SambandhaRoot सोम (प्रातिपदिक)
- ऊती
- with help, by aidNounस्त्रीलिङ्ग; तृतीया एकवचनRole KaraṇaRoot ऊति (प्रातिपदिक)
- सचेमहि
- may we be joined/attainVerbलट् आत्मनेपद; उत्तमपुरुष बहुवचनRole KartāRoot सच् (धातु)
Sandhi Notes
- पदच्छेदः (वेदिक-सन्धि-निरसन): नमो→नमः
- दिवे बृहते (विशेषण-सम्बन्धः)
- रोदसीभ्यां (द्विवचन-तृतीया)
- मीळ्हुषे सुमृळी॒काय मीळ्हुषे (चतुर्थी-एकवचन-सम्बोधनार्थ-प्रयोगः)
- इन्द्रमग्निमुप→इन्द्रम् अग्निम् उप
- ज्योग्जीवन्तः→ज्योग् + जीवन्तः (अव्ययपूर्वक-समासः)
- सोमस्योती→सोमस्य ऊती (स्वर-सन्धिः: अ + ऊ = ओऊ/ओति-रूपेण संहितायाम्)
The meaning
Outer meaning
Reverence to the vast Heaven and the two Worlds. The speaker addresses Mitra and Varuṇa the bountiful and gracious. He calls to praise Indra and Agni, shining Aryaman and Bhaga. May we live long, joined with offspring and with Soma’s protection.
Inner meaning
The salutation to Dyauḥ and Rodasī is an opening to widen the consciousness between the heights (heaven) and the embodied field (earth/worlds). Mitra–Varuṇa are invoked for harmony and vast purifying grace. Indra (illumined mind) and Agni (divine will) are praised as the active powers of conquest and transformation. Aryaman (noble discipline) and Bhaga (right enjoyment/portion) complete the integral yoga: will, light, harmony, purity, discipline, and fulfilled delight. ‘Offspring’ (prajā) signifies fruitful inner formations—new births of consciousness—while Soma’s protection is the sustaining ananda that guards the process from fatigue and dryness.
Universal truth
True spiritual longevity is sustained by an integral harmony of powers: aspiration and will (Agni), illumination (Indra), ethical harmony and purity (Mitra–Varuṇa), disciplined nobility (Aryaman), and right enjoyment (Bhaga), all protected by deep delight (Soma).
Themes
benediction, many-deity invocation, longevity and progeny, vastness
The seer
Significance
This verse reads like a compact integral invocation: it gathers the major divine functions needed for a complete sādhanā—wideness, harmony, purity, will, illumination, noble discipline, right enjoyment, and sustaining delight.
The deity
- Devata
- Dyāvā-Pṛthivī; Mitra; Varuṇa; Indra; Agni; Aryaman; Bhaga; Soma
- Epithets
- bṛhate (vast), mīḻhuṣe (bountiful), sumṛḻīkāya (gracious), dyukṣam (shining), ūtī (protective help)
- Related deities
- Maruts, Savitar, Aditi
Cosmic role
A full pantheon of functions: world-support (Dyāvā-Pṛthivī), social/cosmic harmony (Mitra), vast law and purification (Varuṇa), victorious illumination (Indra), transformative will (Agni), noble discipline (Aryaman), distribution of fulfilled portion (Bhaga), and delight-protection (Soma).
Inner power
Integration of the whole being so life becomes long, fruitful, and safeguarded by ananda.
In ritual
Where it is used
General śānti/protection and well-being invocation within Soma and daily praise contexts
नमो॑ दि॒वे बृ॑ह॒ते रोद॑सीभ्यां मि॒त्राय॑ वोचं॒ वरु॑णाय मी॒ळ्हुषे॑ सुमृळी॒काय॑ मी॒ळ्हुषे॑ । इन्द्र॑म॒ग्निमुप॑ स्तुहि द्यु॒क्षम॑र्य॒मणं॒ भग॑म् । ज्योग्जीव॑न्तः प्र॒जया॑ सचेमहि॒ सोम॑स्यो॒ती स॑चेमहि ॥
नमः॑ । दि॒वे । बृ॒ह॒ते । रोद॑सीभ्याम् । मि॒त्राय॑ । वोच॑म् । वरु॑णाय । मी॒ळ्हुषे॑ । सु॒ऽमृ॒ळी॒काय॑ । मी॒ळ्हुषे॑ । इन्द्र॑म् । अ॒ग्निम् । उप॑ । स्तु॒हि॒ । द्यु॒क्षम् । अ॒र्य॒मण॑म् । भग॑म् । ज्योक् । जीव॑न्तः । प्र॒ऽजया॑ । स॒चे॒म॒हि॒ । सोम॑स्य । ऊ॒ती । स॒चे॒म॒हि॒ ॥
namaḥ | dive | bṛhate | rodasībhyām | mitrāya | vocam | varuṇāya | mīḷhuṣe | su-mṛḷīkāya | mīḷhuṣe | indram | agnim | upa | stuhi | dyukṣam | aryamaṇam | bhagam | jyok | jīvantaḥ | pra-jayā | sacemahi | somasya | ūtī | sacemahi
44
4 × ~11
Litany-like accumulation of names; dignified and expansive, suitable for salutation and comprehensive invocation.
Opens the breath and chest (wideness), then energizes (Indra-Agni), concluding in a protective, life-affirming cadence.
- रोदसी (rodasī)
- Literal: the two worlds (heaven and earth). Symbolic: the upper and lower consciousness; wide field for transformation
- बृहत् (bṛhat)
- Literal: vast. Symbolic: wideness of being; expansion beyond ego
- मीळ्हुषे (mīḻhuṣe)
- Literal: bountiful, generous. Symbolic: the giving grace of truth-powers
- सुमृळीका (sumṛḻīkā)
- Literal: very gracious/merciful. Symbolic: benign purification; compassionate order
- इन्द्र (indra)
- Literal: Indra. Symbolic: divine mind; illumined force that breaks obstruction
- अग्नि (agni)
- Literal: fire. Symbolic: divine will; leader of inner sacrifice
- द्युक्ष (dyukṣa)
- Literal: shining, luminous. Symbolic: radiant nobility/power (especially of Aryaman)
- भग (bhaga)
- Literal: dispenser of shares, fortune. Symbolic: right enjoyment; destined portion of delight/power
- सोमस्य ऊति (somasya ūtī)
- Literal: help/protection of Soma. Symbolic: support of ananda sustaining the yoga
- प्रजया (prajayā)
- Literal: with offspring. Symbolic: with fruitful inner births—new capacities and realizations
General praise and benediction verse; suitable as concluding or transitional mantra within Soma sequences and for invoking broad divine support for longevity and progeny.
At the beginning of recitation/meditation; also as a concluding benediction for longevity and fruitfulness
Namaskāra (reverence) + stuti (praise) + āśīḥ (blessing request)
A daily ‘integral invocation’ before practice: salute wideness, invoke harmony/purity, kindle will and illumination, ask for fruitful outcomes and ananda-protection.
bṛhát- from √bṛh ‘to grow, expand’ → ‘vast’ (Bṛhat as a key RV metaphysical term). rodasī ‘the two shining realms’ (dual). mīḷhú- from √mīḍh/√mīḷh ‘to be gracious, reward’. ūti- from √av ‘to help, protect’ > ‘aid’.
Bṛhat (the Vast), Soma as protective delight (ūti), Progeny as continuity and right manifestation (prajā)
Truth-order is invoked through Mitra–Varuṇa and Aryaman so the life-force becomes rightly governed and fruitful.
Speech ‘I speak for Mitra/Varuṇa’ implies alignment of expression with truth-powers.
The worlds are the field; divine functions descend/awaken to produce new births (prajā) in the human.
Integral (Aurobindo): coordinated action of multiple godheads as psychological powers for transformation.
Sky-earth = higher-lower integration; fire = aspiration; moon-nectar = soothing delight; radiance = illumined intelligence.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘cosmic totality invoked for human continuity’: Heaven-and-Earth plus the principal ordering and energizing gods are invoked so the seeker may live long and generate right ‘offspring’ (inner formations) under Soma’s protection.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bṛhat ‘vast’ continues an IE expansion metaphor (growth = greatness). The paired cosmological dual (rodasī) is an archaic Indo-European poetic feature (binary cosmos) also seen in other IE traditions (sky/earth dyad).
- What is the relationship between the Rishi and the Devata here?
- The rishi’s ‘namo’ is a deliberate opening to the Vast (bṛhat) and a widening of the field of action; the devatās are then asked to establish stable continuity (jyok jīvantah) and generative power (prajā), with Soma as the sustaining protective delight that keeps the practice from relapse.
Integral invocation: widen (Dyāvā-Pṛthivī), harmonize (Mitra), purify (Varuṇa), energize (Indra), kindle will (Agni), commit to noble discipline (Aryaman), accept right share (Bhaga), rest in ananda-protection (Soma).
Sahasrāra (wideness), Anāhata (harmony), Maṇipūra (will), Ājñā (illumination)
4-part breath: inhale wideness (sky), exhale grounding (earth) ×3; then one stronger inhale-exhale to kindle Agni; end with cool, long exhale imagining Soma settling.
Widened, energized, protected; balanced integration of peace and force.
Chant once, then silently call each power as a psychological function. Conclude by feeling a cool protective sweetness (Soma) around the heart and head.
Maintain clear udatta peaks on deity-names; keep ‘namo’ as a gentle opening; observe svarita transitions without sliding into song-tone.
Pause slightly after ‘rodasībhyām’; articulate the name-list cleanly; let ‘jyog jīvantaḥ’ lengthen with blessing tone.
ro-da-sī-bhyām: ‘bh’ aspirated, mī-ḻhu-ṣe: retroflex ‘ḻh’ is a special Vedic sound—approximate carefully (often rendered as ‘ḍh/ḷh’ depending on training), dyuk-ṣam: ‘kṣ’ cluster, jyog: final ‘g’ soft but audible
reverent, expansive; brighten slightly on Indra-Agni; cool and blessing-like at the end.
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