Rig Veda Sukta 106
Mandala 1Sukta 1067 Mantras

Sukta 106

Sukta 1.106

Rishi

Likely Kutsa Āṅgirasa (traditional for RV 1.106) or associated seer-family in anukramaṇī; requires confirmation by specific śākha anukramaṇī

Devata

Viśvedevāḥ / collective invocation (Indra, Mitra, Varuṇa, Agni, Maruts, Aditi; addressed also to Vasus)

Chandas

Jagatī (probable for RV 1.106.1 by syllable length; needs metrical verification)

本讃歌は、ヴィシュヴェーデーヴァ(諸神)――インドラ、ミトラ=ヴァルナ、アグニ、マルト、アディティ、および同盟する神力――への総合的な招請であり、守護と増益、そして苦難を越える安全な通過を願う。反復される句では、寛大な助け手としてのヴァス(ヴァス神群)に、あらゆる「難所」から祭主を引き出し、狭い峡谷から戦車を救い出すかのように救済することを求める。結びの詩節はさらに、宇宙を支えるもの――アディティ、シンドゥ(大河/河神)、大地と天――へと守護を広げ、祭祀者が滞りなく守られるよう祈る。

Recitation with translationRig Veda 1.106

Mantras

Mantra 1

इन्द्रं मित्रं वरुणमग्निमूतये मारुतं शर्धो अदितिं हवामहे । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

救いのために、インドラ、ミトラ、ヴァルナ、アグニ、マルトの群れ、そしてアディティをわれらは呼び求める。寛大なる施与者ヴァスたちよ、険しい峠から車を引き出すように、あらゆる窮迫と内なる苦悩からわれらを引き出したまえ。

Mantra 2

त आदित्या आ गता सर्वतातये भूत देवा वृत्रतूर्येषु शम्भुवः । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

アーディティヤたちよ、われらの全き安寧のために来たりたまえ。妨げる者との戦いにおいて、われらにとって平安をもたらす力となりたまえ。寛大なる施与者ヴァスたちよ、険しい峠から車を引き出すように、あらゆる窮迫と苦悩からわれらを引き出したまえ。

Mantra 3

अवन्तु नः पितरः सुप्रवाचना उत देवी देवपुत्रे ऋतावृधा । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

よく唱えられる祖霊(ピトリ)たちがわれらを養い護りたまえ。さらに、神々の娘にしてリタ(宇宙の秩序・真理)を増し広げる女神も、われらを養い護りたまえ。寛大なる施与者ヴァスたちよ、険しい峠から車を引き出すように、あらゆる束縛と内なる過ちからわれらを引き出したまえ。

Mantra 4

नराशंसं वाजिनं वाजयन्निह क्षयद्वीरं पूषणं सुम्नैरीमहे । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

ここにわれらは、吉祥の賜物をもって、ナーラーシャṃサ(Nārāśaṃsa)—力強く、豊穣を増し広げる者—を求め、また、勇士の力に満ちた住まいを据え立てるプーシャン(Pūṣan)を求める。ああ、ヴァス(Vasus)よ、寛大なる施与者よ。険しい峠から車を引き出すように、あらゆる圧迫と内なる過ちから、われらを引き出し解き放て。

Mantra 5

बृहस्पते सदमिन्नः सुगं कृधि शं योर्यत्ते मनुर्हितं तदीमहे । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

ブリハスパティ(Bṛhaspati)よ、常にわれらのために、歩みやすく光ある道を作りたまえ。マヌ(Manu)が汝のために定め置いた安寧と正しき福楽—それをわれらは求める。ああ、ヴァス(Vasus)よ、寛大なる施与者よ。険しい峠から車を引き出すように、あらゆる圧迫と内なる過ちから、われらを引き出し解き放て。

Mantra 6

इन्द्रं कुत्सो वृत्रहणं शचीपतिं काटे निबाळ्ह ऋषिरह्वदूतये । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥

クツァ(Kutsa)は、押し伏せられる狭隘の中より、救援のためにインドラ(Indra)—ヴリトラを殺す者(Vṛtrahan)、シャチーの主(Śacīpati)—を呼び招いた。ああ、ヴァス(Vasus)よ、寛大なる施与者よ。険しい峠から車を引き出すように、あらゆる圧迫と内なる過ちから、われらを引き出し解き放て。

Mantra 7

देवैर्नो देव्यदितिर्नि पातु देवस्त्राता त्रायतामप्रयुच्छन् । तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥

神々とともに女神アディティがわれらを守り給え。神なる護り手よ、倦まずたゆまず、途切れることなく護り給え。ミトラとヴァルナよ、われらを広く大きく育て給え。さらにアディティ、奔り流れる河、地、そして天もまた。

Inside Sukta 106

How it unfolds

  1. Where it opens

    A broad call to the chief sustaining gods for immediate help (ūtaye), framing life as a passage that may become ‘difficult’ (durga).

  2. Development

    The hymn expands the circle of invoked powers—adding functional deities like Pūṣan and Nārāśaṃsa—while the refrain repeatedly asks the Vasus to extract the worshipper from distress (aṃhas).

  3. Climax

    The strongest articulation of rescue imagery: ‘like a chariot from a hard pass’—a vivid, communal plea for decisive divine intervention.

  4. Where it settles

    Protection is sealed by Aditi and the order-guardians Mitra-Varuṇa, extended to cosmic foundations (Sindhu, Earth, Heaven), ending in stability and enlargement (māmahantām).

The deity: Viśvedevāḥ, with emphasis on the Vasus

  • In the VedaThe hymn addresses multiple deities as a coordinated divine assembly: Indra as mighty helper, Mitra-Varuṇa as upholders of ṛta, Agni as the invoked fire and messenger, Maruts as storm-host and invigorators, Aditi as boundless motherly protection, and the Vasus as beneficent “good-givers” who rescue from peril.
  • Cosmic functionTo harmonize the powers that sustain order (ṛta), vitality, safe movement, and protection—ensuring the sacrificer’s passage from constraint (aṃhas, durga) into wideness, prosperity, and right alignment with the cosmos.
  • Inner significanceA movement from inner constriction to inner wideness: calling the ‘all-powers’ of consciousness—will (Indra), truth-law (Mitra-Varuṇa), aspiration/fire (Agni), life-force (Maruts), and infinite openness (Aditi)—to lift the mind out of anxiety, guilt, and blockage into clarity and protection.

The seer

  • Kutsa Āṅgirasa (traditional attribution)Āṅgirasa (Kutsa line) · A prominent early seer associated with Indra’s heroic sphere and with hymns that link divine aid to deliverance from danger and constraint.

Famous verses

rathaṃ na durgād … viśvasmān no aṃhaso niṣ pipartana
Verse 1.106.1Sets the hymn’s program: collective invocation of major deities and the central refrain asking the Vasus to pull the worshipper out of every distress like a chariot from a hard mountain pass.Read verse 1.106.1 →
rathaṃ na durgād … niṣ pipartana
Verse 1.106.4Highlights Pūṣan (safe paths, settled prosperity) and Nārāśaṃsa (auspicious praise), showing that protection includes guidance, increase, and well-established dwelling—then returns to the rescue refrain.Read verse 1.106.4 →
देवैर्नो देव्यदितिर्नि पातु देवस्त्राता त्रायतामप्रयुच्छन् । तन्नो मित्रो वरुणो मामहन्तामदितिः सिन्धुः पृथिवी उत द्यौः ॥
Verse 1.106.7Concluding protective seal: Aditi guards ‘with the gods’; Mitra-Varuṇa enlarge the worshipper; cosmic supports (Sindhu, Earth, Heaven) are invoked for comprehensive safeguarding.Read verse 1.106.7 →

Attributes of the deity

  • Collective divine protection (viśva-devatā invocation)
  • Rescue from durga/aṃhas (hard pass, distress)
  • Generosity and support (Vasus as sudānavas)
  • Upholding ṛta through Mitra-Varuṇa
  • Guardianship and boundlessness of Aditi
  • Vitalizing force of Maruts
  • Guidance and safe paths (Pūṣan)
  • Sacrificial praise-personified (Nārāśaṃsa)

Also by this seer

  • Several hymns in Rigveda Maṇḍala 1 traditionally ascribed to Kutsa (Āṅgirasa group), often featuring Indra and allied deities
  • Connected in later Vedic memory with the Kutsa–Indra narrative complex (heroic assistance and victory themes)

The rite, step by step

  • Prepare the fire (Agni) and seat of offering; establish calm and intention for ‘deliverance from aṃhas’.
  • Recite opening collective invocation to Indra, Mitra-Varuṇa, Agni, Maruts, and Aditi, inviting their presence.
  • Offer oblations while repeating the refrain petitioning the Vasus to ‘carry us out like a chariot from a hard pass’.
  • Invoke specific helpers (e.g., Pūṣan for safe paths and settled well-being; Nārāśaṃsa as the power of auspicious praise).
  • Conclude with protective sealing: Aditi’s guardianship together with Mitra-Varuṇa and the cosmic supports (Sindhu, Earth, Heaven).
  • Dedicate the fruit of the rite to safety, wideness, and right-order (ṛta) in thought, speech, and action.

Offerings

  • Ghee (ājya) into Agni
  • Soma (where Soma-rite context is present)
  • Grain/cakes (puroḍāśa) or simple food-offerings in domestic rite
  • Water libation and respectful salutations (namas) to the directions and cosmic supports

Frequently Asked Questions

Viśvedevāḥ means “All the Gods.” Here it is a collective call to several key deities—Indra, Mitra, Varuṇa, Agni, the Maruts, Aditi—and especially the Vasus as generous protectors.

It compares human distress to being stuck in a narrow, dangerous mountain passage. The hymn asks the Vasus to pull the worshipper out of every tightness and trouble, just as a chariot is drawn safely out of a difficult gorge.

The ending widens the protection beyond one problem to the whole world around the worshipper. Aditi represents boundless safeguarding, while Sindhu, Earth, and Heaven stand for the stable cosmic supports that sustain life and order.

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