Rig Veda Sukta 60
Mandala 10Sukta 6012 Mantras

Sukta 60

Sukta 10.60

Chandas

Gayatri (probable: short 3-pāda structure typical of gāyatrī-stanza)

この讃歌は、光り輝き讃えられる力への恭敬な接近から始まり、やがて生命を回復させる治癒の調べへと明確に移る。息と活力を呼び戻し、血縁・同族の結びつきを再確認し、苦しむ者に「出でよ」と促す。結びでは人の手を祝聖し、それを普遍の薬(viśvabheṣaja)として、吉祥なる触れが安寧と平和を伝えるものとする。

Recitation with translationRig Veda 10.60

Mantras

Mantra 1

आ जनं त्वेषसंदृशं माहीनानामुपस्तुतम् । अगन्म बिभ्रतो नमः ॥

われらは来たりぬ、光り見る者のもとへ—大いなる力々に讃えられる者のもとへ。われらは来たりて、礼拝を捧げ持つ—上へと向けられた意志の供えを。

Mantra 2

असमातिं नितोशनं त्वेषं निययिनं रथम् । भजेरथस्य सत्पतिम् ॥

われは、抗しがたく堅く轡を結ばれ、赫々として正しく導かれる戦車に帰依する。われはその戦車の真の主、まっすぐなる行為の道を司る主を求める。

Mantra 3

यो जनान्महिषाँ इवातितस्थौ पवीरवान् । उतापवीरवान्युधा ॥

彼は雄々しき牡牛のごとく、人の常の限界を越えて立つ。護りの充溢を具え、また戦いにおいても、あらゆる敵対の力を退ける充溢を具える。

Mantra 4

यस्येक्ष्वाकुरुप व्रते रेवान्मराय्येधते । दिवीव पञ्च कृष्टयः ॥

その働きの法(ヴラタ)において、イクシュヴァーク(Ikṣvāku)は富に輝き、歓びの増大に栄える。天において五つの民が、かの高き秩序の光によって増し広がるがごとく。

Mantra 5

इन्द्र क्षत्रासमातिषु रथप्रोष्ठेषु धारय । दिवीव सूर्यं दृशे ॥

インドラよ、抗しがたい遭遇のただ中、われらの進軍の戦車の座において、汝の王権の力を支えよ。天の太陽のごとく、われらの見るためにそれを顕わにせよ。

Mantra 6

अगस्त्यस्य नद्भ्यः सप्ती युनक्षि रोहिता । पणीन्न्यक्रमीरभि विश्वान्राजन्नराधसः ॥

アガスティヤに属する深みより、七つの赤き力を轡に繋げ。王よ、パニ(Paṇi)どもへと踏み込み進め——供物を拒み、歓びなき貯え手のすべてへと。

Mantra 7

अयं मातायं पितायं जीवातुरागमत् । इदं तव प्रसर्पणं सुबन्धवेहि निरिहि ॥

これは汝の母、これは汝の父。これは汝の生命の息、すでに来たりぬ。これは汝の自由なる歩み。良き縁の者よ、出でよ——外へ出でよ。

Mantra 8

यथा युगं वरत्रया नह्यन्ति धरुणाय कम् । एवा दाधार ते मनो जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

人が革の綱で軛(くびき)を結び、堅く保つように、そのように汝の心も堅く保たれよ――生のために、死のためではなく、また損なわれぬ安穏のために。

Mantra 9

यथेयं पृथिवी मही दाधारेमान्वनस्पतीन् । एवा दाधार ते मनो जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

この偉大なる大地が、これら主たる樹々を支え保つように、そのように汝の心も保たれよ――生のために、死のためではなく、また損なわれぬ安穏のために。

Mantra 10

यमादहं वैवस्वतात्सुबन्धोर्मन आभरम् । जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

我はヤマ・ヴァイヴァスヴァタ(Yama Vaivasvata)より、よく結ばれし者の心を取り戻して来た――生のために、死のためではなく、また損なわれぬ安穏のために。

Mantra 11

न्यग्वातोऽव वाति न्यक्तपति सूर्यः । नीचीनमघ्न्या दुहे न्यग्भवतु ते रपः ॥

風は下へと吹き、太陽は下へと灼く。害なき牝牛は下へと乳をしぼり出す。かくのごとく、汝の衰耗の苦しみも下へ沈み、去り失せよ。

Mantra 12

अयं मे हस्तो भगवानयं मे भगवत्तरः । अयं मे विश्वभेषजोऽयं शिवाभिमर्शनः ॥

この我が手はバガ(分け与える福分)に満ち、この我が手はいよいよそれに満たされる。この我が手は万病を癒す薬、この我が手は吉祥の触れ、安らぎをもたらす。

Inside Sukta 60

How it unfolds

  1. Where it opens

    Approach and praise: the worshippers come bearing namas to a radiant, mighty-praised presence.

  2. Development

    The hymn shifts from adoration to direct therapeutic speech—re-establishing relationships (mother/father), summoning breath, and commanding the return of free movement.

  3. Climax

    The decisive life-restoring command and emergence motif (“come… come out”) paired with the felt arrival of vitality.

  4. Where it settles

    The healer’s hand is sacralized as viśvabheṣaja—an auspicious touch that seals the rite in peace and well-being.

The deity: Healing power invoked through a radiant divine presence

  • In the VedaDescribed implicitly as a “radiant-seeing” (tveṣasaṃdṛś) power praised by the mighty, approached with namas; later verses speak the language of āyus (life), jīvātu (life-breath), and bheṣaja (remedy), making the deity-function medicinal and restorative.
  • Cosmic functionRestoration and safeguarding of vitality—re-establishing breath, movement, and wholeness; turning divine order into embodied health and continuity of life.
  • Inner significanceThe return of prāṇa-like energy and the re-integration of the self: fear and weakness are met by confidence, touch, and blessing; the ‘hand’ becomes the conscious instrument of healing intention aligned with sacred power.

The seer

  • Agastya (traditional attribution)Agastya gotra (Āgastya lineage; traditionally linked with the Maitrāvaruṇa/Agastya seer-family) · A major Vedic ṛṣi famed for hymncraft, tapas, and for bringing Vedic speech and ritual authority into the southern regions; often associated with healing, protection, and practical ritual efficacy.

Famous verses

tveṣasaṃdṛśam
Verse 10.60.1Sets the hymn’s devotional foundation: approaching the radiant power with namas, establishing the tone of reverent invocation that authorizes the later healing speech.Read verse 10.60.1 →
ehi nir ihi
Verse 10.60.7A central life-restoration formula: it names the return of life-breath and commands emergence and freedom of movement—typical of Vedic healing/expulsion charms.Read verse 10.60.7 →
viśvabheṣajaḥ
Verse 10.60.12The best-known healing close: the human hand is declared ‘universal medicine,’ making touch itself a consecrated channel of remedy and auspiciousness.Read verse 10.60.12 →

Attributes of the deity

  • Radiant presence
  • Life-giving breath (jīvātu/āyus)
  • Healing remedy (bheṣaja)
  • Auspicious touch (śiva-abhimarśana)
  • Protective kinship and belonging (subandhu)

Also by this seer

  • Large portions of Rig Veda Mandala 1 (Agastya-associated hymns)
  • Rig Veda Mandala 7 (many hymns attributed to Vasiṣṭha’s line; Agastya is nevertheless a prominent rival/peer figure in later tradition)
  • Agastya-linked traditions in later Saṃhitā/Brāhmaṇa lore and South-Indian ritual memory

The rite, step by step

  • Prepare a quiet space; seat the patient facing the fire or the healer.
  • Invoke the radiant power with namas (reverent approach).
  • Recite the life-returning verses, explicitly naming breath/life as having ‘come.’
  • Speak the ‘come forth, come out’ (ehi… nir ihi) formula to drive out affliction and restore free movement.
  • Place the right hand (or both hands) gently on the head/heart/affected limb while reciting the ‘hand as universal medicine’ verse.
  • Conclude with a final benediction for wholeness, strength, and peaceful touch.

Offerings

  • Ghee into fire (if performed with agni)
  • Water for sprinkling (ācamana/prokṣaṇa style usage)
  • Medicinal herbs or simple healing unguents (as adjunct, not required by the text)
  • Dakṣiṇā/food given in gratitude

Frequently Asked Questions

It is a healing-oriented hymn that begins with reverent invocation of a radiant divine presence and then focuses on restoring breath, strength, and well-being, ending by empowering the healer’s hand as a channel of remedy.

It uses intimate, stabilizing language to re-anchor the person in life and belonging, then declares the return of vitality (life-breath) as a performative healing statement.

It means “this hand of mine is universal medicine”: the reciter treats the hand—especially in blessing or therapeutic touch—as a sacred instrument through which healing power is transmitted.

Ask anything about Sukta 60 of the Rig Veda

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