Rig Veda 1.142.6: Mandala 1, Sukta 142, Mantra 6
Sukta 1.142
- Rishi
- Dīrghatamas Āucathya
- Devata
- Dvāraḥ as goddesses
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
वि श्रयन्तामृतावृधः प्रयै देवेभ्यो महीः । पावकासः पुरुस्पृहो द्वारो देवीरसश्चतः ॥
ví śrayantām ṛtā-vṛ́dhaḥ pra-yái devébhyo mahī́ḥ | pāvakā́saḥ puru-spṛ́ho dvā́ro devī́r asaścátaḥ ||
ഋതംകൊണ്ട് വർദ്ധിതമായ, പാവകവും ബഹുസ്പൃഹയും നിറഞ്ഞ മഹാദേവീ ദ്വാരങ്ങൾ വിശാലമായി തുറക്കപ്പെടട്ടെ; ദേവന്മാർക്കായി മഹീ പ്രയാ—മഹാമാർഗം—സജ്ജമാകട്ടെ. അവ പിറകോട്ടു ചേർന്നു നിൽക്കാതെ, അവരോഹിക്കുന്ന ശക്തികൾക്കായി പാത വിടുതൽ ചെയ്യട്ടെ.
Word by Word
- वि
- apart, forth, widelyIndeclinableupasarga (preverb)Root वि (upasarga)
- श्रयन्ताम्
- let them resort/attach/leanVerbloṭ (imperative), 3rd person, plural, ātmanepadaRoot √श्रि (श्रयति)
- ऋतावृधः
- the ṛta-increasing ones (promoters of cosmic order)Noun/Adjectivemasculine, nominative, pluralRole KartāRoot ऋतावृध- (ṛta + √वृध ‘to grow/increase’)
- प्रयै
- for the advance/approach (forward movement)Nounfeminine, dative, singularRole SampradānaRoot प्रय- (pra + √इ ‘to go’ > ‘going forth, advance, approach’)
- देवेभ्यः
- to/for the godsNounmasculine, dative, pluralRole SampradānaRoot देव-
- महीः
- great, mighty (f.)Adjectivefeminine, nominative, pluralRole KartāRoot मही-
- पावकासः
- the purifying/bright onesAdjective (used substantively)masculine, nominative, pluralRole KartāRoot पावक- (from √पू ‘to purify’, ‘purifying, bright’)
- पुरुस्पृहः
- much-desired, greatly longed-forAdjectivemasculine, nominative, pluralRole KartāRoot पुरुस्पृह- (puru ‘much’ + √स्पृह ‘to desire/long for’)
- द्वारः
- doors, gatewaysNounmasculine, nominative, pluralRole KartāRoot द्वार-
- देवीः
- divine (f.), goddessesAdjectivefeminine, nominative, pluralRole KartāRoot देवी-
- असश्चतः
- not clinging/ not adhering (unhindered, unimpeded)Adjective/Participlefeminine, nominative, plural (agreeing with देवीः/द्वारः as ‘divine doors’)Role KartāRoot √सच् (सचते ‘to accompany, follow, attend’) with privative a-
Sandhi Notes
- Sandhi resolution: (1) वि + श्रयन्ताम्: upasarga ‘वि’ with loṭ 3pl ātmanepada of √श्रि. (2) ऋतावृधः is a tatpuruṣa compound (ṛta + vṛdh) in nom.pl.m. (3) प्र॒यै is dative sg. of प्रय- ‘advance/approach’
- no further split required. (4) पावकासः, पुरुस्पृहः, द्वारः are nom.pl.m. in apposition. (5) देवीर॑स॒श्चत॑: = देवीः + असश्चतः (visarga/r sandhi in saṃhitā: -īḥ a- → -īr a-)
The meaning
Outer meaning
Let the great divine doors, strengthened by ṛta, open wide to make a path for the gods; purifying, full of many desires/longings, may the goddess-doors not cling back.
Inner meaning
The ‘divine doors’ are threshold-powers in us—gates between ordinary mind and higher consciousness. When strengthened by ṛta (truth-order), these openings widen and release passage for the descending gods (higher forces). ‘Puruspṛhāḥ’ indicates manifold aspiration: the being’s many parts yearn for the divine. ‘Asaścataḥ’—do not cling—signals the need to stop holding to old habits and resistances; the gates must not stick to the past but open cleanly for transformation.
Universal truth
Spiritual descent requires openings. When our life is aligned to truth and our aspiration is sincere, inner gates unseal; resistance relaxes, and higher help can enter.
Themes
opening the way, threshold goddesses, ṛta-strengthening, descent of powers
The seer
- Rishi
- Dīrghatamas Āucathya
- Lineage
- Āucathya
- Other hymns
- RV 1.140, RV 1.141, RV 1.143, RV 1.144
Family tradition
Seer-poetry that maps inner ascent/descent through symbolic stations—doors, paths, and powers of ṛta.
Significance
This is a yogic instruction in mantric form: align to ṛta, widen the gates, and remove clinging so the higher powers can enter and act.
The deity
- Devata
- Dvāraḥ (Divine Doors)
- Epithets
- mahīḥ (great), pāvakāsaḥ (purifying), puruspṛhaḥ (many-longing), ṛtāvṛdhaḥ (strengthened by ṛta)
- Related deities
- Uṣas (opening light), Sarasvatī (flow of inspiration), Agni (opener/mediator), Aditi (infinite wideness)
Cosmic role
Threshold goddesses who open the way for the gods—guardians and enablers of passage between worlds.
Inner power
Capacity for receptivity and transition: the power to shift states, open to higher influence, and allow energies to circulate without obstruction.
In ritual
Where it is used
Invocation of the ‘doors’ in the preparatory sequence of sacrifice (opening the space for devas).
वि श्र॑यन्तामृता॒वृध॑: प्र॒यै दे॒वेभ्यो॑ म॒हीः । पा॒व॒कास॑: पुरु॒स्पृहो॒ द्वारो॑ दे॒वीर॑स॒श्चत॑: ॥
वि । श्र॒य॒न्ता॒म् । ऋ॒त॒ऽवृधः॑ । प्र॒ऽयै । दे॒वेऽभ्यः॑ । म॒हीः । पा॒व॒कासः॑ । पु॒रु॒ऽस्पृहः॑ । द्वारः॑ । दे॒वीः । अ॒स॒श्चतः॑ ॥
vi | śrayantām | ṛta-vṛdhaḥ | pra-yai | deve--bhyaḥ | mahīḥ | pāvakāsaḥ | puru-spṛhaḥ | dvāraḥ | devīḥ | asaścataḥ
44
4 × 11 syllables
Expansive, opening rhythm; the phonetics support ‘spreading apart’ (vi-śray).
Creates a bodily sense of opening—chest, throat, brow—while encouraging release of inner resistance.
- dvāraḥ devīḥ
- Literal: divine doors (goddesses). Symbolic: inner gateways/threshold faculties enabling higher entry (receptivity, openness)
- vi śrayantām
- Literal: let them open/spread apart. Symbolic: widening of consciousness; unsealing of inner passages
- ṛtāvṛdhaḥ
- Literal: grown/strengthened by ṛta. Symbolic: openings stabilized by truth, right order, sincerity
- prayai
- Literal: for going forward, for the path. Symbolic: the forward movement of sadhana; channel for descent/ascent
- pāvakāsaḥ
- Literal: purifying (feminine plural). Symbolic: openings that cleanse as they open—purity as condition of entry
- puruspṛhaḥ
- Literal: having many longings. Symbolic: multiform aspiration across mind, life, body seeking the divine
- asaścataḥ
- Literal: not clinging, not sticking. Symbolic: release of attachment/resistance; letting the passage be free
Opening of the ‘doors’ in invitatory sequences; ritualized as calling the cosmic thresholds to open for the gods’ arrival
Before inviting major deities; at the threshold moment of making the ritual-space receptive.
Mantric ‘opening’—symbolically unsealing the ritual arena and the path for gods.
A short ‘opening practice’ before meditation: align to truth (ṛta), relax resistance, and visualize inner doors opening for higher guidance.
dvāra from PIE *dʰwer- ‘door’ (Skt. dvāra, Gk. thýra, Eng. door). ṛta from √ar/√ṛ ‘to fit, move rightly’ → cosmic order. mahī from √mah ‘to be great’. asaścataḥ: a- privative + √sac/sañj ‘attach/cleave’ → ‘unclinging’, indicating free passage.
Ṛta as the condition for passage between planes, threshold symbolism (liminality) in spiritual ascent/descent, aspiration (spṛh) as motive-force
Doors open rightly only when strengthened by ṛta—ethical and cognitive alignment to truth-order.
Non-clinging (asaścataḥ) supports satya: no self-deception, no holding to false formations.
Passage between planes—cosmic communication enabling manifestation of higher order in lower nature.
Vedic yoga of descent/ascent; integral transformation through opening of inner thresholds.
Doors = transitions of consciousness; path = channel of movement; purifying = cleansing of the subtle channels (nāḍīs) as receptivity increases.
- What is the primary Vedic 'mythologem' present in this verse?
- The opening of the divine gates for the gods’ procession: a mythic motif of cosmic hospitality where thresholds are personified as goddesses. Psychologically, it signifies the unsealing of inner passages between ordinary mind and truth-consciousness, made possible by ṛta (right order).
- How does the linguistic structure reflect Proto-Indo-European roots?
- dvāra continues PIE *dʰwer- (door), a stable inherited term across Indo-European languages, supporting the antiquity of threshold imagery. spṛh ‘desire/longing’ reflects an old motivational lexicon; ṛta as ‘fitting/right’ parallels Indo-European notions of cosmic order expressed through ‘rightness’ and ‘measure’.
- What is the relationship between the Rishi and the Devata here?
- The rishi does not bargain; he commands/requests an opening grounded in ṛta. The devatā (Doors) reciprocate by allowing the gods to enter the rite—innerly, by permitting higher forces to cross into the practitioner’s consciousness once truth-order is established.
Open the inner gates for descent: receptivity without clinging; alignment to ṛta (truthful living and right intention).
vishuddha (throat)
On inhale, visualize doors opening (vi śrayantām); on exhale, release clinging (asaścataḥ). 7 slow cycles.
Receptive wideness; poised expectancy.
Begin by remembering one truth you will not compromise today (ṛta). Then soften the body at jaw, throat, and chest. Feel two inner ‘doors’ at the front of awareness opening outward; invite the higher powers to enter and work.
Rigvedic accenting; treat ‘vi śrayantām’ with an opening lift; keep ‘ṛtāvṛdhaḥ’ carefully articulated.
Slight elongation on ‘mahīḥ’ and ‘dvāro devīḥ’ to evoke wideness; soften at ‘asaścataḥ’ to convey release.
vi śrayantām: śr cluster; keep ‘śra’ clear, ṛtāvṛdhaḥ: initial ṛ syllabic; vṛdhaḥ with retroflex ṛ + dh aspirate, puruspṛhaḥ: pṛ is syllabic; keep the compound flowing, asaścataḥ: śc cluster; do not insert extra vowel; final ḥ light
Open-throated, spacious, gently expansive; avoid strain to embody ‘opening’.
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