Rig Veda 2.23.3: Mandala 2, Sukta 23, Mantra 3
Sukta 2.23
- Rishi
- Gṛtsamada
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आ विबाध्या परिरापस्तमांसि च ज्योतिष्मन्तं रथमृतस्य तिष्ठसि । बृहस्पते भीमममित्रदम्भनं रक्षोहणं गोत्रभिदं स्वर्विदम् ॥
ā́ vi-bā́dhya pari-rā́pas tamā́ṃsi ca jyótiṣmantaṃ rátham ṛtásya tiṣṭhasi | bṛ́haspate bhīmám amítra-dámbhanaṃ rakṣó-haṇaṃ gotrá-bhidaṃ svàr-vidám ||
Przepędzając zamykające ciemności i wrogie naciski, zajmujesz swoje miejsce na świetlistym rydwanie Prawdy. O Bṛhaspati, straszliwy, łamiący pychę wroga, zabójca pożerających sił, rozszczepiający jaskinię ukrycia, odkrywca słonecznych światów światła.
Word by Word
- आ
- towards; forthIndeclinableupasarga (preverb)Root आ (upasarga)
- विबाध्य
- having repelledVerbक्त्वा-प्रत्यय (ल्यप्): ‘having driven away/repelled’Root बाध् (dhātu) + वि-
- परिरापः
- the assailer/harmer (one who injures all around)Nounmasculine nominative singularRole KartāRoot परि-राप (prātipadika; from √रप/राप ‘harm, injury’ with परि-)
- तमांसि
- darknessesNounneuter accusative pluralRole KarmaRoot तमस् (prātipadika)
- च
- andIndeclinableconjunctionRoot च (nipāta)
- ज्योतिष्मन्तम्
- luminousAdjectivemasculine accusative singularRole Karma (viśeṣaṇa of रथम्)Root ज्योतिष्मन्त् (adj. prātipadika from ज्योतिस्)
- रथम्
- chariotNounmasculine accusative singularRole KarmaRoot रथ (prātipadika)
- ऋतस्य
- of ṛta (cosmic order/truth)Nounneuter genitive singularRole Ṣaṣṭhī-sambandhaRoot ऋत (prātipadika)
- तिष्ठसि
- you stand; you take your standVerbpresent indicative (laṭ), 2nd person singular, parasmaipadaRole KriyāRoot स्था (dhātu)
- बृहस्पते
- O BṛhaspatiNounmasculine vocative singularRole SambodhanaRoot बृहस्पति (prātipadika)
- भीमम्
- terrible; formidableAdjectivemasculine accusative singularRole Karma (viśeṣaṇa of रक्षोहणम्/गोत्रभिदम्/स्वर्विदम् as epithets)Root भीम (adj. prātipadika)
- अमित्रदम्भनम्
- crusher of foesNoun/Adjectivemasculine accusative singularRole Karma (epithet of Bṛhaspati)Root अमित्र-दम्भन (prātipadika; दम्भन ‘subduing/crushing’ from √दम्भ/दभ् ‘to harm, deceive, crush’)
- रक्षोहणम्
- slayer of demons (rakṣas)Noun/Adjectivemasculine accusative singularRole Karma (epithet)Root रक्षस्-हन् (prātipadika; हन् ‘slay’)
- गोत्रभिदम्
- splitter of the cow-pen/fort (Vala); opener of enclosuresNoun/Adjectivemasculine accusative singularRole Karma (epithet)Root गोत्र-भिद् (prātipadika; √भिद् ‘split’)
- स्वर्विदम्
- finder/winner of heaven (light)Noun/Adjectivemasculine accusative singularRole Karma (epithet)Root स्वर्-विद् (prātipadika; √विद् ‘find, obtain’)
Sandhi Notes
- Sandhi resolution (pada-style): आ | विबाध्य | परिरापः | तमांसि | च | ज्योतिष्मन्तम् | रथम् | ऋतस्य | तिष्ठसि | बृहस्पते | भीमम् | अमित्रदम्भनम् | रक्षोहणम् | गोत्रभिदम् | स्वर्विदम्. Notable: (1) रथम् ऋतस्य: anusvāra before vowel
- underlying रथम् + ऋतस्य. (2) Compound epithets are tatpuruṣa/bahuvrīhi-like kṛdanta formations: अमित्र-दम्भन-, रक्षस्-हन्-, गोत्र-भिद्-, स्वर्-विद्-. Accents as in saṃhitā retained in citation
- pada analysis ignores accent for morphology
The meaning
Outer meaning
Bṛhaspati drives away darkness and hostile forces, stands on the luminous chariot of ṛta, and is praised as terrible to enemies, slayer of demons, splitter of the cave, and finder of the worlds of light.
Inner meaning
The illumined Word actively combats inner obscurity and psychological pressure. Mounted on the ‘chariot of ṛta’ (right law), Bṛhaspati breaks the cover (vṛtra-like concealment) that imprisons the rays of knowledge (go) and reveals the supramental light-world (svar). The mantra describes an inner battle: falsehood, fear, inertia, and devouring impulses are struck down by the force of truth-formulation.
Universal truth
True progress requires an active power of illumination that not only comforts but also breaks resistance. When consciousness aligns with ṛta, the hidden light is released and higher states become accessible.
Themes
Battle of Light and Darkness, Go-cave opening, Protective invocation, Truth-chariot
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhṛgu–Aṅgiras line
- Other hymns
- RV 2.23.3 (cave-splitting motif), RV 1.62-1.71 (Angirasa/cow-release themes, related imagery)
Family tradition
Angirasa-related imagery of ‘cave’ and ‘cows’ is central: the seer-line is associated with the discovery of hidden Light through mantra and tapas.
Significance
Frames spiritual life as a victory of illumination over the coverer; Bṛhaspati is the decisive force that makes the hidden knowledge available to the waking mind.
The deity
- Devata
- Bṛhaspati
- Epithets
- ṛtasya tiṣṭhasi (standing in ṛta), bhīma, amitradambhana, rakṣohaṇa, gotrabhid, svarvid
- Related deities
- Indra (slayer of Vṛtra, parallel battle), Agni (burning remover of darkness), Sūrya (svar, light-world)
Cosmic role
Warrior-priest of the Word who breaks the powers of darkness, opens the hidden light, and leads toward the solar worlds.
Inner power
Mantric force as spiritual combat-power: precise truth-formulation that dissolves false formations and releases inner knowledge.
In ritual
Where it is used
Protective and victory-oriented stotra in śrauta rites; invoked when obstacles, inimical forces, or ‘rakṣas’ are ritually to be repelled.
आ वि॒बाध्या॑ परि॒राप॒स्तमां॑सि च॒ ज्योति॑ष्मन्तं॒ रथ॑मृ॒तस्य॑ तिष्ठसि । बृह॑स्पते भी॒मम॑मित्र॒दम्भ॑नं रक्षो॒हणं॑ गोत्र॒भिदं॑ स्व॒र्विद॑म् ॥
आ । वि॒ऽबाध्य॑ । प॒रि॒ऽरपः॑ । तमां॑सि । च॒ । ज्योति॑ष्मन्त॑म् । रथ॑म् । ऋ॒तस्य॑ । ति॒ष्ठ॒सि॒ । बृह॑स्पते । भी॒मम् । अ॒मि॒त्र॒ऽदम्भ॑नम् । र॒क्षः॒ऽहन॑म् । गो॒त्र॒ऽभिद॑म् । स्वः॒ऽविद॑म् ॥
ā | vi-bādhya | pari-rapaḥ | tamāṃsi | ca | jyotiṣmantam | ratham | ṛtasya | tiṣṭhasi | bṛhaspate | bhīmam | amitra-dambhanam | rakṣaḥ-hanam | gotra-bhidam | svaḥ-vidam
44
4×11 (approx.)
Martial and kinetic; strong caesuras support the ‘driving away’ motion.
Energises will and courage; evokes a sense of clearing and breakthrough in the listener’s field.
- tamāṃsi
- Literal: darknesses. Symbolic: ignorance, subconscient inertia, mental confusion
- parirāpaḥ
- Literal: hostile pressures/assailments. Symbolic: attacks of doubt, depression, adverse formations
- jyotiṣmantam ratham
- Literal: luminous chariot. Symbolic: dynamic vehicle of truth-consciousness carrying will and knowledge
- ṛtasya
- Literal: of ṛta. Symbolic: right order; truth-law as basis of action
- amitradambhana
- Literal: breaker of the enemy’s arrogance. Symbolic: shattering egoistic insistence and hostile formations
- rakṣohaṇa
- Literal: slayer of rākṣasas. Symbolic: destroyer of devouring, perverting impulses
- gotrabhid
- Literal: splitter of the cow-pen/cave. Symbolic: opener of the subconscient cave releasing rays of knowledge
- svarvid
- Literal: finder of svar. Symbolic: discoverer of higher luminous worlds/states of consciousness
Protective and victory-formula: invoked to clear obstacles (rakṣas, tamas) and to establish ṛta in the rite; supports successful opening of ‘light’ (knowledge) in the sacrificer.
During moments of obstruction, or as an invocation for successful opening of the rite’s ‘path’ to the gods.
Apotropaic praise; strengthening brahman to ‘split the cave’ and secure the rite.
Use when facing inner resistance (procrastination, anxiety, addictive impulse): chant as a ‘clearing’ mantra before decisive work or meditation.
vi-bādhya from √bādh ‘to press, oppress, thwart’ → ‘to repel/remove obstruction’. tamas ‘darkness’ (PIE *temH- ‘dark’). ṛta from √ṛ ‘to fit, join, rise in right way’ → cosmic order/truth. gotra ‘cow-pen’ (go ‘ray/light’ + -tra ‘enclosure/instrument’) thus symbolically ‘enclosure of rays’ = cave of concealment; bhid from √bhid ‘split’ (PIE *bʰeyd-). svar ‘sun/bright heaven’ related to √svar ‘shine’.
Ṛta (Truth-order), victory over obstruction, revelation of hidden knowledge (go/cows)
Action aligned with ṛta becomes a vehicle; truth-order itself carries the seeker past darkness.
Satya is revealed as hidden light released from concealment.
Re-creation of the being by releasing concealed knowledge-powers (go) from the subconscient cave.
Yoga of inner conquest; anticipates Upaniṣadic ‘light within’ and later yogic language of granthi-bheda (knot-breaking) metaphorically.
Darkness = ignorance; cave = subconscient hold; cows = rays of knowledge; chariot of ṛta = disciplined truth-driven movement.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘opening of the cow-cave’ (gotra-bhid) and ‘finding svar’—a core Vedic mythologem: the luminous powers recover the hidden rays/knowledges from the darkness and hostile beings. Here Bṛhaspati plays the role of the opener and revealer through the force of the Word aligned with ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- tamas aligns with PIE *temH- ‘dark’ (cf. English ‘dim’ via related formations). bhid- ‘split’ aligns with PIE *bʰeyd- (cf. English ‘bite’ in a semantic neighborhood of cutting/splitting). These inherited roots reinforce the archaic Indo-European poetic opposition of darkness vs. recovered light.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi calls on Bṛhaspati as the active warrior of consciousness: not merely to bless, but to ‘drive away’ (vi-bādhya) the enveloping pressures and establish the sacrificer on the ṛta-bearing movement (luminous ratha). The deity is the operative executor of the r̥ṣi’s aspiration for truth-illumination.
Break the ‘cover’—identify a single dominant obscurity and invoke the truth-word to split it open.
Maṇipūra (will/force) supported by Ājñā (illumined direction)
Brisk, steady breathing for 12 cycles, then chant once on a long exhale; pause in stillness feeling the ‘cave’ open.
Forceful clarity; transition from oppressed to victorious awareness.
Before chanting, name the obstruction inwardly (without drama). Chant 3–5 times, then sit and watch for the first genuine ray of solution/insight—follow that as the released ‘cow’.
Tri-svara; give energetic lift on action verbs (vibādhyā, tiṣṭhasi) and firmness on epithets (gotrabhid, svarvidam).
Maintain crisp consonants in compounds; slight emphatic pause after ‘tamāṃsi ca’ to feel the clearing.
vibādhyā: aspirate ‘dh’ clearly, parirāpaḥ: roll/clean ‘r’ and keep long ā, ṛtasya: syllabic ṛ; dental ‘t’, rakṣohaṇam: retroflex ṣ; aspirated h, gotrabhidam: keep ‘bh’ voiced aspirate
Strong, projecting, with controlled intensity; end on ‘svarvidam’ as a victorious settling.
5
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