Rig Veda 2.23.7: Mandala 2, Sukta 23, Mantra 7
Sukta 2.23
- Rishi
- Gṛtsamada
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
उत वा यो नो मर्चयादनागसोऽरातीवा मर्तः सानुको वृकः । बृहस्पते अप तं वर्तया पथः सुगं नो अस्यै देववीतये कृधि ॥
utá vā́ yó no marcáyād anā́gaso 'rātī-vā́ mártaḥ sānukó vṛ́kaḥ | bṛ́haspate ápa táṃ vartayā patháḥ su-gáṃ no asyái devá-vītaye kṛdhi ||
Dan jika ada seorang fana—serigala, merayap, bermusuhan dalam kehendak—hendak melukai kami padahal kami tanpa salah; wahai Bṛhaspati, palingkanlah dia dari jalan kami. Jadikanlah jalan kami baik dan lapang bagi pemanggilan daya-daya para dewa.
Word by Word
- उत
- and / alsoIndeclinableसमुच्चय/विकल्पार्थक निपातRoot उत
- वा
- orIndeclinableविकल्पार्थक निपातRoot वा
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद्
- नः
- of us / ourPronounषष्ठी (एन्क्लिटिक), बहुवचनम्Role SampradānaRoot अस्मद्
- मर्चयात्
- should harm / should injureVerbविधिलिङ् (optative), परस्मैपदम्, तृतीया-पुरुषः, एकवचनम्Role KarmaRoot मृच् (मर्चयति) / मर्च्
- अनागसः
- sinless, guiltlessAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (विशेषणम्) / अथवा प्रथमा बहुवचनम्; अत्र ‘मर्तः’ इत्यस्य विशेषणम्Role KartāRoot अन्-आगस् (आगस्)
- अरातीवा
- hostile one, enemy-mindedNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (वेदिक-रूपः; ‘अरातिवान्’ = शत्रुत्वयुक्तः)Role KartāRoot अराति-वत् (अराति) / अराति
- मर्तः
- a mortalNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot मर्त
- सानुकः
- creeping/stealthy; lurking (lit. ‘with slopes/approaches’)Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (विशेषणम्)Role KartāRoot सानु
- वृकः
- wolfNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot वृक
- बृहस्पते
- O BṛhaspatiNoun (Deity name)पुंलिङ्गः, सम्बोधन, एकवचनम्Role SampradānaRoot बृहस्पति
- अप
- away, offIndeclinableउपसर्ग/अव्यय (अपसारणार्थक) प्रयुक्तः ‘वर्तय’ इत्यनेनRoot अप
- तम्
- himPronounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तद्
- वर्तय
- turn away, drive awayVerbलोट् (imperative), परस्मैपदम्, मध्यम-पुरुषः, एकवचनम्Role KarmaRoot वृत् (वर्तयति) / √वृत्
- पथः
- from the pathNounपुंलिङ्गः, षष्ठी, एकवचनम् (वेदिक-रूपः; ‘पथस्’)Role ApādānaRoot पथ्
- सुगम्
- easy to go, good-goingAdjectiveनपुंसकलिङ्गः, द्वितीया, एकवचनम् (विशेष्यः ‘पथः’/‘पन्थानम्’ अभिप्रेतः) अथवा क्रियाविशेषणवत्Role KarmaRoot सु-गम
- नः
- for usPronounचतुर्थी (एन्क्लिटिक), बहुवचनम्Role SampradānaRoot अस्मद्
- अस्यै
- for this (one)Pronounस्त्रीलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot इदम्
- देववीतये
- for the gods’ enjoyment/acceptance; for divine favorNounस्त्रीलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot देव-वीति
- कृधि
- make, doVerbलोट् (imperative), परस्मैपदम्, मध्यम-पुरुषः, एकवचनम्Role KarmaRoot कृ
Sandhi Notes
- संधि-विच्छेदः (मुख्य): अराती॒वा मर्त॑: → अरातीवा मर्तः (विसर्ग-लोप/पदविरामे पुनः विसर्गः)
- अनागसोऽराती॒वा → अनागसः अरातीवा (विसर्गः + अ- प्रारम्भः = ‘ओ’)
- प॒थः सु॒गं → पथः सुगम् (पदसंधिः न विशेषः; ‘पथः’ वेदिक षष्ठी-एकवचन ‘पथस्’)
The meaning
Outer meaning
If a hostile mortal, wolfish and creeping, tries to wound us though we are innocent, Bṛhaspati is asked to turn him away from our path and make our way easy for the attracting of the gods.
Inner meaning
The ‘wolf’ (vṛkaḥ) is the predatory impulse—jealous, hostile, and covert—that creeps into the mind and life-force, seeking to ‘wound’ (marcayāt) the seeker’s progress even when the aspiration is sincere (anāgasaḥ). Bṛhaspati is invoked to divert this hostile movement away from the inner path and to make the path ‘sugam’—clear, smooth, luminous—so that the descent/arrival of higher powers (devavīti) can occur without obstruction.
Universal truth
Even sincere effort meets stealthy resistance; progress requires discernment that detects the creeping hostility and a higher guidance that clears the way for the influx of greater consciousness.
Themes
Obstacle removal, Ethical protection, Opening the path for divine descent
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (Angiras current)
- Other hymns
- Rig Veda 2.23, Rig Veda 2.24
Family tradition
Hymnic tradition centered on Bṛhaspati’s Word-power as protector and opener of inner ways.
Significance
He frames obstacles not merely as outer enemies but as hostile movements that must be diverted from the path so the divine powers can be ‘won’ inwardly.
The deity
- Devata
- Bṛhaspati
- Epithets
- pathaḥ sugam kṛdhi (maker of the good path), protector of the innocent (implicit)
- Related deities
- Indra (breaker of resistances), Agni (leader of sacrifice), Sarasvatī (inspired flow supporting devavīti)
Cosmic role
Opener of the ways; lord of inspired intelligence who secures the movement of the sacrifice and the coming of the gods.
Inner power
Discriminating light that detects stealthy hostility and redirects it; organizing power that makes the inner journey smooth.
In ritual
Where it is used
Protective stotra within Soma ritual sequences; also suitable for warding off inimical influences around the rite.
उ॒त वा॒ यो नो॑ म॒र्चया॒दना॑गसोऽराती॒वा मर्त॑: सानु॒को वृक॑: । बृह॑स्पते॒ अप॒ तं व॑र्तया प॒थः सु॒गं नो॑ अ॒स्यै दे॒ववी॑तये कृधि ॥
उ॒त । वा॒ । यः । नः॒ । म॒र्चया॑त् । अना॑गसः । अ॒रा॒ती॒ऽवा । मर्तः॑ । सा॒नु॒कः । वृकः॑ । बृह॑स्पते । अप॑ । तम् । व॒र्त॒य॒ । प॒थः । सु॒ऽगम् । नः॒ । अ॒स्यै । दे॒वऽवी॑तये । कृ॒धि॒ ॥
uta | vā | yaḥ | naḥ | marcayāt | anāgasaḥ | arātī-vā | martaḥ | sānukaḥ | vṛkaḥ | bṛhaspate | apa | tam | vartaya | pathaḥ | su-gam | naḥ | asyai | deva-vītaye | kṛdhi
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4×11 syllables (approx.)
Alert, watchful movement; the first half paints the threat, the second gives decisive turning-away.
Creates vigilance and moral confidence; helps the mind ‘turn away’ intrusive hostile thought-forms.
- अना॑गसः (anāgasaḥ)
- Literal: without fault. Symbolic: sincere aspiration; unperverted intention
- अरा॒तीवा (arātīvā)
- Literal: hostile, inimical. Symbolic: adverse will in the nature; opposition to growth
- सानु॒कः (sānukaḥ)
- Literal: creeping, crawling. Symbolic: subtle, gradual infiltration of doubt/desire
- वृकः (vṛkaḥ)
- Literal: wolf. Symbolic: predatory vital force; devouring impulse
- पथः (pathaḥ)
- Literal: path. Symbolic: the inner route of discipline and ascent
- सु॒गम् (sugam)
- Literal: easy to go, good passage. Symbolic: clear channel for progress; unobstructed movement
- देववीतये (devavītaye)
- Literal: for the winning/attracting of the gods. Symbolic: for the descent and enjoyment of higher powers in consciousness
Removal of human and non-human hostility; ensures an unobstructed ‘path’ for the rite and for the descent/participation of divine powers (devavīti).
When obstacles, rivalry, or ‘hostile speech/will’ threatens the success of the sacrifice; before inviting the gods.
Recitation as a ‘clearing’ formula—symbolically turning away the hostile and opening devavīti.
Before meditation or public work where envy/negativity is felt; use as a boundary-setting mantra while invoking higher help.
vṛka ‘wolf’ is IE-inherited (PIE *wĺ̥kʷos; cf. Latin lupus, Greek λύκος). su-gam ‘good-going’ (su- + gam from √gam ‘go’, PIE *gʷem- ‘go/come’). devavīti ‘divine enjoyment/coming’ from √vī/√vid? in Vedic usage denotes participation/feasting/coming of gods in sacrifice.
Purity/innocence (anāgas), Right path (pathas, su-gam), Hostility as devouring impulse (vṛka)
‘Sugam pathaḥ’ is the straight movement in ṛta; hostility is deviation and obstruction.
Innocence (anāgasaḥ) aligns with satya; the hostile will cannot endure in truth-light.
The gods’ coming (devavīti) as a descent of powers into the human field once the path is cleared.
Mantra-psychology: inner enemies as formations of consciousness rather than merely external beings.
Wolf = predatory vital nature; creeping = subconscious infiltration; good path = clear nadic/mental channel enabling higher influx.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘wolf’ as devourer on the path: a mythologem of predatory obstruction that threatens the journey of sacrifice and inner progress. Bṛhaspati’s function is to turn aside the predator and make the path su-gam for the gods’ arrival.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vṛka is a classic IE isogloss (PIE *wĺ̥kʷos), showing the deep antiquity of the predatory ‘wolf’ image across Indo-European mythopoetics. gam ‘go/come’ in su-gam reflects PIE *gʷem- (cf. Greek βαίνω is different root; but Sanskrit gam aligns with Latin veniō from *gʷem- via different developments).
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi asks for moral and practical protection (we are anāgas) so that the rite’s aim—devavīti, the coming/participation of the gods—can proceed. The deity is invoked as guardian of the journey, ensuring the conditions for divine reciprocity.
Detect and redirect ‘creeping’ negativity; cultivate a clear ‘sugam’ inner passage for higher inspiration.
maṇipūra (vital mastery) and ājñā (discernment)
Exhale-focused practice: inhale 4, exhale 6 while mentally ‘turning away’ the wolfish impulse; then chant one full verse per breath cycle.
From vigilance against intrusion to receptive openness.
Name the specific ‘wolf’ (envy, self-sabotage, resentment). On ‘apa taṃ vartayā’ imagine it being gently but firmly redirected away from your inner road; then rest in the feeling of an open path inviting higher help.
Maintain Vedic accents; give clear udātta rise on bṛhaspate and on imperative verbs (vartayā, kṛdhi).
First two pādas slightly narrative; last two pādas more imperative and directive with firmer cadence.
marcayād: keep ‘c’ as ‘ch’ (palatal), lengthen ‘ād’., arātīvā: long ā, clear ṭ? (none) but keep ‘rā’ open., sānuko: distinct ‘sā-nu-ko’., devavītaye: articulate ‘de-va-vī-ta-ye’ with long ī.
Alert, clean articulation; firm but not harsh on the ‘turn away’ commands.
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