Sukta 158
Sukta 1.158
Triṣṭubh (probable)
This short hymn from the Dīrghatamas cycle invokes the twin powers identified with the Aśvins, praised with Rudra-like epithets as bright, forceful, and many-minded helpers. Moving from eulogy to a protective prayer, it asks that the “winged” pair not drain or scatter the worshipper, and culminates in a self-referential statement where the brahman (sacred utterance/insight) becomes the charioteer guiding seekers toward the Waters (Āpas), the hidden goal of the quest.
In this hymn
Addressed to
Mantras
Mantra 1
वसू रुद्रा पुरुमन्तू वृधन्ता दशस्यतं नो वृषणावभिष्टौ । दस्रा ह यद्रेक्ण औचथ्यो वां प्र यत्सस्राथे अकवाभिरूती ॥
हे रुद्र भगवान, तुम चमकने वाले हो और बहुत सोचने वाले हो। तुम बड़े हो रहे हो। तुम्हारे पास आके हम तुम्हें प्रणाम करते हैं। जब लोग तुम्हारे बारे में गाते हैं, तब तुम्हारी मदद हम तक पहुंचे। तुम्हारी रक्षा कभी गलत नहीं होती।
Mantra 2
को वां दाशत्सुमतये चिदस्यै वसू यद्धेथे नमसा पदे गोः । जिगृतमस्मे रेवतीः पुरंधीः कामप्रेणेव मनसा चरन्ता ॥
तुम चमकने वाले हो और खुशी देते हो। तुम जिसको चाहो उसके पास खड़े हो जाते हो। हमारे लिए भी वो खुशी लाओ। तुम्हारा मन चाहने वाली तरफ चलता है। हमें भी समझ दो और पूरा करो।
Mantra 3
युक्तो ह यद्वां तौग्र्याय पेरुर्वि मध्ये अर्णसो धायि पज्रः । उप वामवः शरणं गमेयं शूरो नाज्म पतयद्भिरेवैः ॥
जब तुग्र के बेटे को तुमने बचाया था, तब उसको पानी के बीच में रख दिया था। उस वक्त मैं तुम्हारी मदद के पास आता हूं। जैसे कोई बहादुर आदमी तेज़ घोड़ों पे सवार होता है, वैसे तुम्हारी मदद से मैं भी आगे बढ़ता हूं।
Mantra 4
उपस्तुतिरौचथ्यमुरुष्येन्मा मामिमे पतत्रिणी वि दुग्धाम् । मा मामेधो दशतयश्चितो धाक्प्र यद्वां बद्धस्त्मनि खादति क्षाम् ॥
यह मंत्र भगवान से प्रयाश करता है कि वो बचाए। जो शक्तियाँ ऊपर उठती हैं, वो मुझे फैल के कवर करें। दो उड़ने वाली शक्तियाँ मुझे खर्च ना करें। लकड़ी और आग मुझे नहीं जला सकें। जब कोई अपने आप में बंद होता है, वो धरती को खाता है।
Mantra 5
न मा गरन्नद्यो मातृतमा दासा यदीं सुसमुब्धमवाधुः । शिरो यदस्य त्रैतनो वितक्षत्स्वयं दास उरो अंसावपि ग्ध ॥
नदियाँ मुझे नहीं निगली, वो माँ जैसी हैं। जब दुश्मन ने उसे पानी में बंद करके फेंका। त्रैतन ने उसका सर काट दिया। फिर वो दुश्मन छाती और कंधे से चिपक गया।
Mantra 6
दीर्घतमा मामतेयो जुजुर्वान्दशमे युगे । अपामर्थं यतीनां ब्रह्मा भवति सारथिः ॥
दीर्घतमस, ममता का बेटा, दसवें युग में पक गया। जो लोग पानी ढूंढते हैं, उनके लिए ब्रह्मन रथ चलाता है।
Inside Sukta 158
How it unfolds
- Where it opens
The hymn opens by praising the Twins as bright, powerful ‘Rudras,’ asking them to be worthy of reverence and near at hand with protection.
- Development
It develops the idea that the hymn’s spoken praise should release their riches and unfailing aid, then turns inward to a protective plea against being ‘drained apart’ by the paired ‘winged’ forces and against consuming, uncontrolled fire imagery.
- Climax
The peak is the shift from external divine help to an inner technology: brahman (mantric insight) taking the role of ‘sārathi’—the charioteer—directing the seeker toward the Waters, the hidden objective.
- Where it settles
It concludes with the seer’s self-identification (Dīrghatamas Māmateya) and the assurance that disciplined sacred speech can guide the quest safely, integrating protection with spiritual direction.
The deity: Aśvins
- In the VedaHere they are addressed as ‘Rudras’ (fierce/strong powers), ‘vṛṣaṇau’ (vigorous/bull-like), and ‘dasrā’ (wonder-workers), emphasizing protective force as well as beneficence.
- Cosmic functionThey mediate transitions—night to dawn, danger to safety, sickness to wholeness—carrying the seeker across liminal states; in this hymn they also function as twin movements that convey the hymn’s riches and protection toward the worshipper and the quest toward the Waters.
- Inner significanceThe Twins can be read as paired faculties (inspiration and articulation; breath and mind; intuition and discernment) that must work together so the practitioner is not ‘drained apart.’ The closing idea of brahman as ‘charioteer’ points to disciplined mantra-consciousness steering the seeker toward the deep, cleansing source (Āpas).
The seer
- Dīrghatamas Āucathya (traditional attribution)Āucathya; Māmateya (son of Mamatā) · A visionary poet famed for enigmatic, symbolic hymns on cosmic order, speech, and the hidden meanings of ritual; often speaks in riddling images and self-referential frames.
Famous verses
"vasū rudrā" / "akavābhir ūtī"
उपस्तुतिरौचथ्यमुरुष्येन्मा मामिमे पतत्रिणी वि दुग्धाम् । मा मामेधो दशतयश्चितो धाक्प्र यद्वां बद्धस्त्मनि खादति क्षाम् ॥"brahmā bhavati sārathiḥ"
Attributes of the deity
- Twin deities; swift and ‘winged’ imagery
- Healers and rescuers; bring protection (ūtī)
- Radiant, youthful, dawn-associated
- Wonder-working (dasrā) and generous with riches
- Fierce-strength aspect via Rudra-like epithets
- Guides across thresholds and dangers
Also by this seer
- Rig Veda 1.140–1.164 (Dīrghatamas corpus, including the celebrated riddle-hymn RV 1.164)
- Tradition connects his poetry with deep reflections on Vāc (speech), Ṛta (cosmic order), and the ‘Waters’ as a mystical goal
The rite, step by step
- Purification (ācamana) and lighting/rekindling the household fire (if in a śrauta/gṛhya setting).
- Opening praise naming the Twins with their strong epithets (rudrā, vṛṣaṇau, dasrā) and inviting their nearness (abhiṣṭi).
- Recitation of the hymn with a deliberate emphasis on ‘ūtī’ (protection) and the request that their help ‘flow out’ toward the sacrificer.
- Protective petition: verbally warding off ‘draining apart’ and destructive fire imagery—interpreted as preventing dissipation, conflict of faculties, or uncontrolled energies.
- Concluding resolve: contemplation on brahman as the charioteer guiding the quest toward the Waters (inner recollection/meditation after recitation).
- Closing oblation and quiet sitting, dedicating the merit to right-going movement (ṛta) and safe guidance.
Offerings
- Ghee (ājya) into Agni
- Milk or soma-substitute offerings where appropriate (Aśvin-friendly dairy offerings are traditional)
- Water libation (āpo) as a symbolic completion aligned with the hymn’s ‘Waters’ motif
Frequently Asked Questions
Tradition attributes RV 1.158 to Dīrghatamas Āucathya, also called Māmateya (“son of Mamatā”). The last verse names him directly.
Here “Rudras” highlights their fierce, protective strength rather than changing the deity. The hymn praises the Twins as powerful guardians who can ward off harm and bring timely help.
It means sacred utterance and insight (brahman) can actively steer the seeker—like a charioteer—toward the “Waters,” a Vedic symbol for deep nourishment, purification, and the hidden source of life and knowledge.
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