Rig Veda 1.136.2: Mandala 1, Sukta 136, Mantra 2
Sukta 1.136
- Rishi
- Gautama Rāhūgaṇa
- Devata
- Ādityas
- Chandas
- Triṣṭubh/Jagatī mixture
- Rasa
- Adbhuta (wonder) and Shanta (peace)
अदर्शि गातुरुरवे वरीयसी पन्था ऋतस्य समयंस्त रश्मिभिश्चक्षुर्भगस्य रश्मिभिः । द्युक्षं मित्रस्य सादनमर्यम्णो वरुणस्य च । अथा दधाते बृहदुक्थ्यं वय उपस्तुत्यं बृहद्वयः ॥
ádarśi gātúr uravé varī́yasī pánthā ṛtásya sám ayaṃsta raśmíbhis cákṣur bhágasya raśmíbhíḥ | dyukṣáṃ mitrásya sā́danam aryámṇo váruṇasya ca | áthā dadhāte bṛhád ukthyáṃ váya upa-stutyáṃ bṛhád váyaḥ ||
విస్తారమైనవానికి మరింత విశాలమైన మార్గం దర్శనమైంది; ఋత (సత్య-నియమ) మార్గం కిరణాలచే సమన్వయమైంది—భగుని కిరణాలచే, అవే దృష్టి. మిత్రుడు, అర్యమన్, వరుణుడు—వారి ద్యుతిమంతమైన ఆసనం—అప్పుడు వారు ఉక్థ్య (ప్రేరిత వాక్కు) అనే మహత్తర రెక్కను, ఉపస్తుత్యమైన మహా రెక్కను స్థాపిస్తారు.
Word by Word
- अदर्शि
- was seen; appearedVerbAorist (sigmatic), passive/ātmanepada-like Vedic form; 3rd person singularRoot √दृश् (दर्शने)
- गातुः
- the way; passageNounMasculine; nominative singularRole Kartā (with अदर्शि) / subjectRoot गातु- (√गा/गम्; ‘going, path’)
- उरवे
- for the wide (one)AdjectiveMasculine; dative singularRole SampradānaRoot उरु-
- वरीयसी
- wider; very broadAdjectiveFeminine; nominative singularRole Viśeṣaṇa (of पन्थाः) / predicate adjectiveRoot वरीयस्- (comparative of उरु/वर ‘wide, broad’)
- पन्थाः
- pathNounMasculine; nominative singularRole Kartā (with अदर्शि) / subjectRoot पथिन्-/पन्था-
- ऋतस्य
- of ṛta (cosmic order, truth)NounNeuter; genitive singularRole Ṣaṣṭhī-sambandha (of पन्थाः) / genitival relationRoot ऋत-
- सम्
- together; fullyPreverb/IndeclinableUpasargaRoot सम्
- अयंसत
- they stretched/extendedVerbImperfect; 3rd person plural; parasmaipadaRoot √यम् (यमने)
- रश्मिभिः
- with raysNounMasculine; instrumental pluralRole KaraṇaRoot रश्मि-
- चक्षुः
- eye; sightNounNeuter; nominative/accusative singular (here nominative as apposition)Role Kartā (appositional) / subject-appositionRoot चक्षुस्-
- भगस्य
- of Bhaga (the distributor/fortune-god)NounMasculine; genitive singularRole Ṣaṣṭhī-sambandhaRoot भग-
- रश्मिभिः
- with raysNounMasculine; instrumental pluralRole KaraṇaRoot रश्मि-
- द्युक्शम्
- shining; luminous (one)Adjective/NounMasculine; accusative singularRole KarmaRoot द्युक्श- (from √द्यु/द्युत् ‘shine’)
- मित्रस्य
- of MitraNounMasculine; genitive singularRole Ṣaṣṭhī-sambandhaRoot मित्र-
- सादनम्
- seat; abodeNounNeuter; accusative singularRole Karma (in apposition with द्युक्शम्) / objectRoot सादन- (√सद् ‘sit, settle’)
- अर्यम्णः
- of AryamanNounMasculine; genitive singularRole Ṣaṣṭhī-sambandhaRoot अर्यमन्-
- वरुणस्य
- of VaruṇaNounMasculine; genitive singularRole Ṣaṣṭhī-sambandhaRoot वरुण-
- च
- andIndeclinableConjunctionRoot च
- अथा
- then; thereafterIndeclinableAdverbRoot अथा
- दधाते
- they place; they establishVerbPresent; 3rd person plural; ātmanepadaRoot √धा (धारणे)
- बृहत्
- great; loftyAdjectiveNeuter; accusative singular (used adverbially/attributively)Role Viśeṣaṇa (of उक्थ्यम्/वयः) / qualifierRoot बृहन्त्-
- उक्थ्यम्
- praiseworthy; fit for hymnAdjectiveNeuter; accusative singularRole Karma (with दधाते) / objectRoot उक्थ्य- (from उक्थ ‘hymn/praise’)
- वयः
- vigor; strength; vital powerNounNeuter; accusative singularRole Karma (in apposition) / objectRoot वयस्-/वयः
- उपस्तुत्यम्
- to be praised; laudableAdjectiveNeuter; accusative singular; gerundive/ya-participle sense (‘to be praised’)Role Viśeṣaṇa (of वयः) / qualifierRoot उपस्तुत्य- (from उप-√स्तु ‘praise’)
- बृहत्
- greatAdjectiveNeuter; accusative singularRole Viśeṣaṇa (of वयः) / qualifierRoot बृहन्त्-
- वयः
- vigor; strengthNounNeuter; accusative singularRole Karma (with दधाते) / objectRoot वयस्-/वयः
Sandhi Notes
- Sandhi resolved as: अद॑र्शि | गा॒तुः | उरवे | वरी॑यसी | पन्था॑ः | ऋ॒तस्य॒ | सम् | अयंसत | र॒श्मिभिः | चक्षुः | भगस्य | र॒श्मिभिः । द्यु॒क्षम् | मि॒त्रस्य॒ | साद॑नम् | अर्य॒म्णः | वरु॑णस्य | च । अथा॑ | दधाते | बृ॒हत् | उ॒क्थ्यम् | वयः | उप॒स्तुत्यम् | बृ॒हत् | वयः । Key points: (1) सम॑यंस्त is read as सम् + अयंसत (imperfect 3pl of √यम् with nasal-infix/assimilation in Vedic)
- (2) रश्मिभिः चक्षुः: instrumental plural + nominative neuter in apposition (‘with rays—(as) the eye’)
- (3) द्युक्षं is taken as accusative singular qualifying/standing with सादनम् in the accusative complex
- (4) Final sequence repeats accusative objects with qualifiers: बृहत् उक्थ्यम् वयः … बृहत् वयः
The meaning
Outer meaning
A wider path has been seen for the wide one; the path of ṛta has been set in harmony by rays—by Bhaga’s rays which are vision. The luminous seat of Mitra, Aryaman, and Varuṇa—then they establish the vast wing of inspired utterance, the vast wing worthy of praise.
Inner meaning
A ‘wider path’ (varīyasī panthā) is revealed to the widening consciousness (urave): the way of truth (ṛtasya) becomes harmonized (sam ayaṃsta) by rays—illumining perceptions that are Bhaga’s ‘cakṣus’ (vision of delight/fortune). The seeker perceives the luminous seat (dyukṣa sādanam) of the Ādityas: harmony (Mitra), noble law of right relation (Aryaman), and vast purity/truth-binding (Varuṇa). From that establishment arises the ‘vast wing’ (bṛhad vayaḥ): the power to soar in inspired speech (ukthya) and higher expression—mantra becomes a wing of ascent.
Universal truth
When the path of truth is illumined and harmonized, consciousness widens; higher principles seat themselves within, and inspired speech becomes the wing by which the soul ascends.
Themes
Path of Truth, Āditya order, Illumination and vision, Ascent through inspired speech
The seer
- Rishi
- Gautama Rāhūgaṇa
- Lineage
- Gautama
- Other hymns
- RV 1.136
Family tradition
Gautama vision often opens ‘paths’ (gātu) through illumination; here the seer describes the revelation of ṛta’s way and the arising of mantric speech as a wing.
Significance
He maps a sequence of realization: widening → rays of vision → seating of higher law-powers → emergence of inspired utterance as an instrument of ascent.
The deity
- Devata
- Ādityas (Bhaga, Mitra, Aryaman, Varuṇa)
- Epithets
- Bhaga as cakṣuḥ (vision), dyukṣa (luminous), upastutya (worthy of praise)
- Related deities
- Aditi, Savitar (rays/impulsion; thematic), Sūrya
Cosmic role
Ādityas establish ṛta: Bhaga apportions and illumines; Mitra harmonizes; Aryaman upholds noble right relation and social-spiritual law; Varuṇa guards vast truth and purity.
Inner power
Illumined discernment that harmonizes the path; establishment of higher principles in the psyche; mantric speech as a functioning power (not mere words).
In ritual
Where it is used
Āditya praise within śrauta recitations; hymns establishing ṛta-path
अद॑र्शि गा॒तुरु॒रवे॒ वरी॑यसी॒ पन्था॑ ऋ॒तस्य॒ सम॑यंस्त र॒श्मिभि॒श्चक्षु॒र्भग॑स्य र॒श्मिभि॑: । द्यु॒क्षं मि॒त्रस्य॒ साद॑नमर्य॒म्णो वरु॑णस्य च । अथा॑ दधाते बृ॒हदु॒क्थ्यं१॒॑ वय॑ उप॒स्तुत्यं॑ बृ॒हद्वय॑: ॥
अद॑र्शि । गा॒तुः । उ॒रवे॑ । वरी॑यसी । पन्थाः॑ । ऋ॒तस्य॑ । सम् । अ॒यं॒स्त॒ । र॒श्मिऽभिः॑ । चक्षुः॑ । भग॑स्य । र॒श्मिऽभिः॑ । द्यु॒क्षम् । मि॒त्रस्य॑ । साद॑नम् । अ॒र्य॒म्णः । वरु॑णस्य । च॒ । अथ॑ । द॒धा॒ते॒ इति॑ । बृ॒हत् । उ॒क्थ्य॑म् । वयः॑ । उ॒प॒ऽस्तुत्य॑म् । बृ॒हत् । वयः॑ ॥
adarśi | gātuḥ | urave | varīyasī | panthāḥ | ṛtasya | sam | ayaṃsta | raśmi-bhiḥ | cakṣuḥ | bhagasya | raśmi-bhiḥ | dyukṣam | mitrasya | sādanam | aryamṇaḥ | varuṇasya | ca | atha | dadhāteiti | bṛhat | ukthyam | vayaḥ | upa-stutyam | bṛhat | vayaḥ
44
Mixed 11/12-syllable pādas; first line often jagatī-like expansiveness, later triṣṭubh-like firmness; exact scan uncertain.
Expansive opening (wider path) followed by luminous, establishing cadence (seats and wing).
Opens mental space; then consolidates into a confident, uplifted clarity—favorable for contemplative insight.
- गातुः (gātuḥ)
- Literal: path, passage. Symbolic: spiritual way/opening in consciousness
- उरवे (urave)
- Literal: to the wide one. Symbolic: the widening being; expansive consciousness
- वरीयसी पन्थाः (varīyasī panthāḥ)
- Literal: a wider path. Symbolic: greater access to truth; broadened sadhana-way
- ऋतस्य (ṛtasya)
- Literal: of ṛta. Symbolic: truth-order; right law of becoming
- रश्मिभिः (raśmibhiḥ)
- Literal: by rays. Symbolic: illumining intuitions/knowings
- भ॑गस्य चक्षुः (bhagasya cakṣuḥ)
- Literal: Bhaga’s eye/vision. Symbolic: delightful/distributing vision; fortunate seeing that apportions rightly
- द्युक्षम् (dyukṣam)
- Literal: luminous, shining. Symbolic: inner light-seat; settled illumination
- सादनम् (sādanam)
- Literal: seat, dwelling. Symbolic: established presence in consciousness
- उक्थ्यं वयः (ukthyaṃ vayaḥ)
- Literal: wing of hymn/inspired utterance. Symbolic: mantric power as ascent; speech that carries consciousness upward
- उपस्तुत्यं (upastutyaṃ)
- Literal: worthy of praise. Symbolic: aligned expression that resonates with truth
Hymnic reinforcement of ṛta-path and Āditya protection; suitable for rites seeking order, right movement, and auspicious allotment (Bhaga).
When invoking ṛta, vision, and the Ādityas’ establishing power; suitable in rites of order, vows, and truth-speaking
Recitation as stuti; offering of clarified oblation and mantra
Use for ‘finding the path’—decision-making, ethical clarity, and opening intuitive vision; also before journaling/speaking truthfully.
Key terms: (1) r̥ta: from √ṛ ‘to move in right order’ → r̥ta as cosmic rightness; here explicitly ‘path of r̥ta’. (2) sam-√yam: ‘to hold together, regulate, harmonize’—the rays ‘set’ the path; indicates r̥ta as luminous regulation. (3) cakṣu: from √cakṣ ‘see’ (PIE *kw(e)k̂- ‘see’ often proposed); vision as faculty of Bhaga’s distributing light. (4) vayaḥ: ‘bird/wing’—symbol of ascent and free movement in the vast; bṛhad-vayaḥ as the great wing of inspired utterance.
R̥ta as a discoverable path, Bhaga as right distribution of portions (inner fortune/grace), Bṛhat (vast) and ascent (vayaḥ as wing)
Central: ṛtasya panthā is harmonized by rays; indicates ordered unfolding guided by illumination.
Vision (cakṣuḥ) is truth-seeing; the path is ‘seen’ (adarśi), not inferred.
Path-revelation and establishment: cosmic law becomes a traversable way; speech becomes a wing—creative power of mantra.
Vedic ṛta-gnosis; aligns with Aurobindo’s view of mantra as revelatory speech-power enabling ascent.
dawn-like illumination (implied by rays and seeing)
Rays = intuitive illuminations; path = inner passage through consciousness; seat = stable realization; wing = speech-power lifting awareness.
- What is the primary Vedic 'mythologem' present in this verse?
- The discovery and establishment of the ‘path of ṛta’ by rays, leading to the luminous seat of the Ādityas. Innerly, illumination (raśmi) reveals a wider way for the soul; right distribution (Bhaga) grants the vision; and inspired utterance becomes a ‘great wing’ enabling ascent into the vast truth-consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- panthā ‘path’ corresponds to PIE *pent(h)- ‘path’ (cf. Greek pón(os) is different; but German Pfad is often compared via *pant-); rāj-family not here, but √yam ‘hold/regulate’ has broad Indo-Iranian continuity; √dṛś/√cakṣ ‘see’ relates to inherited IE vision roots. The verse’s ‘ray + path’ complex parallels Indo-European solar poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi is a discoverer: ‘it has been seen’ (adarśi). The devatā are path-makers and seat-holders: they harmonize the ṛta-path by rays and then establish in the human the bṛhat wing of uktha—speech that can carry consciousness upward. The exchange is revelation granted in response to praise and alignment with ṛta.
Contemplate the ‘wider path’ of ṛta; invite intuitive rays to harmonize choices; let truthful speech become a wing.
Ājñā (vision) and Viśuddha (truthful expression)
Silent inhalation imagining rays entering the brow; exhale softly through the throat center, releasing a calm, truthful intention.
Illumined, widened, guided; poised for inspired utterance.
Ask inwardly: ‘What is the ṛta-path here?’ Sit until a simple ray-like clarity appears; speak or write one sentence of sūnṛtā (true word) and feel it as a wing that lifts the mind above confusion.
Accentuate adarśi (seen) and ṛtasya (truth) with clear udātta peaks; keep raśmibhiḥ phrases luminous and even; allow a gentle lift on bṛhad vayaḥ to mirror ‘wing’.
Make a small caesura after varīyasī to let ‘wider path’ land; then flow through the ray-phrases; end with uplift on bṛhad vayaḥ.
Pronounce ṛtasya with clear vocalic ṛ, Keep sam ayaṃsta as sam-a-yaṃsta (nasalization on ṃ), Differentiate dyukṣam (dyu-kṣam) with clear kṣ, Speak ukthyaṃ with aspirated thya cluster
Clear, luminous, slightly elevated pitch on key words; calm sustain on long vowels.
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