Rig Veda Sukta 60
Mandala 10Sukta 6012 Mantras

Sukta 60

Sukta 10.60

Chandas

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

Ten hymn przechodzi od pełnego czci podejścia do promiennej, wychwalanej mocy ku wyraźnie przywracającej życie, uzdrawiającej modlitwie: przywołując oddech i witalność, potwierdzając więzy pokrewieństwa i wzywając dotkniętych chorobą, by "wyszli". Kulminuje w konsekracji ludzkiej dłoni jako uniwersalnego lekarstwa (viśvabheṣaja), pomyślnego dotyku, który przekazuje dobrostan i pokój.

Recitation with translationRig Veda 10.60

Mantras

Mantra 1

आ जनं त्वेषसंदृशं माहीनानामुपस्तुतम् । अगन्म बिभ्रतो नमः ॥

Przybyliśmy do Promiennego, chwalonego przez potężne moce; przychodzimy niosąc naszą cześć, ofiarę woli skierowaną ku górze.

Mantra 2

असमातिं नितोशनं त्वेषं निययिनं रथम् । भजेरथस्य सत्पतिम् ॥

Szukam schronienia w rydwanie, który jest nie do pokonania i mocno zaprzężony, promienny i słusznie prowadzony; szukam prawdziwego pana rydwanu, władcy prostej ścieżki działania.

Mantra 3

यो जनान्महिषाँ इवातितस्थौ पवीरवान् । उतापवीरवान्युधा ॥

On, kto przekracza zwykłe ludzkie granice jak potężny byk, obdarzony chroniącą pełnią; a także w walce obdarzony pełnią, która odpiera wszystkie wrogie siły.

Mantra 4

यस्येक्ष्वाकुरुप व्रते रेवान्मराय्येधते । दिवीव पञ्च कृष्टयः ॥

W którego prawie działania Ikṣvāku jaśnieje bogactwami i radosnym wzrostem, jak w niebie pięć ludów rośnie dzięki światłu tego wyższego porządku.

Mantra 5

इन्द्र क्षत्रासमातिषु रथप्रोष्ठेषु धारय । दिवीव सूर्यं दृशे ॥

O Indro, podtrzymuj swoją suwerenną władzę w nie do pokonania spotkaniach, na siedzeniach rydwanu naszej posuwającej się siły; uczyń ją widoczną jak słońce w niebie dla naszego widzenia.

Mantra 6

अगस्त्यस्य नद्भ्यः सप्ती युनक्षि रोहिता । पणीन्न्यक्रमीरभि विश्वान्राजन्नराधसः ॥

Z głębi należących do Agastyi, zaprzęż siedem rudozłotych mocy; i, o Królu, rusz na Paṇis, na wszystkich radosnych skąpców, którzy odmawiają ofiary.

Mantra 7

अयं मातायं पितायं जीवातुरागमत् । इदं तव प्रसर्पणं सुबन्धवेहि निरिहि ॥

To jest twoja matka, to jest twój ojciec; to twoje tchnienie życia przybyło. To jest twoja swobodna wędrówka: o szlachetnego rodu, wyjdź, wyjdź na zewnątrz!

Mantra 8

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

Jak ludzie wiążą jarzmo rzemieniem dla pewnego uchwytu, tak niech twój umysł będzie mocno uwiązany, dla życia, nie dla śmierci, i dla nienaruszonego bezpieczeństwa.

Mantra 9

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

Jak ta wielka Ziemia podtrzymuje te wspaniałe drzewa, tak niech twój umysł będzie podtrzymywany, dla życia, nie dla śmierci, i dla nienaruszonego bezpieczeństwa.

Mantra 10

यमादहं वैवस्वतात्सुबन्धोर्मन आभरम् । जीवातवे न मृत्यवेऽथो अरिष्टतातये ॥

Od Jamy Waiwaswaty przyniosłem z powrotem umysł dobrze złączonego, z powrotem dla życia, nie dla śmierci, i dla nienaruszonego bezpieczeństwa.

Mantra 11

न्यग्वातोऽव वाति न्यक्तपति सूर्यः । नीचीनमघ्न्या दुहे न्यग्भवतु ते रपः ॥

W dół wieje wiatr, w dół słońce płonie; w dół nieszkodliwa krowa wydaje swoje mleko: tak niech twoje niszczące cierpienie zejdzie w dół i oddali się.

Mantra 12

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

Ta moja ręka jest pełna boskiego przeznaczenia; ta jest jeszcze bardziej nim napełniona. To jest moje powszechne uzdrowienie; to jest pomyślny dotyk przynoszący pokój.

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.

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