Rig Veda 1.106.2: Mandala 1, Sukta 106, Mantra 2
Sukta 1.106
- Rishi
- Likely Kutsa Āṅgirasa or related
- Devata
- Ādityas, with Vasus
- Chandas
- Jagatī
- Rasa
- Shanta (peace) and Vira (heroism)
त आदित्या आ गता सर्वतातये भूत देवा वृत्रतूर्येषु शम्भुवः । रथं न दुर्गाद्वसवः सुदानवो विश्वस्मान्नो अंहसो निष्पिपर्तन ॥
tá ādityā́ ā́ gatā sarva-tā́taye bhū́ta devā vṛtra-tū́ryeṣu śám-bhuvaḥ | ráthaṁ na durgā́d vasavaḥ su-dānavo víśvasmān no áṁhaso níṣ pipartana ||
โอ อาทิตยะทั้งหลาย จงเสด็จมาเพื่อความผาสุกอันครบถ้วนของเรา ในศึกกับผู้กีดขวางทั้งหลาย ขอท่านจงเป็นพลังแห่งสันติแก่เรา โอ วสุผู้ให้ทานอันเอื้อเฟื้อ ดุจรถศึกถูกฉุดออกจากช่องเขาอันคับขัน ขอท่านจงฉุดพาเราให้พ้นจากความคับแค้นและความทุกข์ทั้งปวงเถิด
Word by Word
- ते
- they (those)Pronounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- आदित्याः
- the ĀdityasNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot आदित्य (प्रातिपदिक)
- आ
- hither, towardsIndeclinableउपसर्गः (गत्यर्थे/आह्वाने)Root आ (उपसर्ग/निपात)
- गताः
- come, arrivedParticipleभूतकृदन्तः (क्त), पुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot गम् (धातु) → गत (कृदन्त)
- सर्वतातये
- for all-prosperity / for universal well-beingNounस्त्रीलिङ्गे चतुर्थी एकवचनम्Role SampradānaRoot सर्वताति (प्रातिपदिक; ‘सर्वता’ + ति)
- भूत
- be (ye)! / having becomeParticipleभूतकृदन्तः (क्त), पुंलिङ्गे प्रथमा बहुवचनम् (वेदे ‘भूत’ = ‘भवतः/भवन्तु’ इव आशीर्लिङ्गार्थे)Role KartāRoot भू (धातु) → भूत (कृदन्त)
- देवाः
- O godsNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot देव (प्रातिपदिक)
- वृत्रतूर्येषु
- in the battles against Vṛtra / in Vṛtra-overcomingsNounनपुंसकलिङ्गे/पुंलिङ्गे सप्तमी बहुवचनम् (स्थानेषु/विषयेषु)Role AdhikaraṇaRoot वृत्रतूर्य (प्रातिपदिक; वृत्र + तूर्य ‘battle/overcoming’)
- शम्भुवः
- beneficent, auspiciousAdjectiveपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot शम्भु (प्रातिपदिक)
- रथम्
- the chariotNounपुंलिङ्गे द्वितीया एकवचनम्Role KarmaRoot रथ (प्रातिपदिक)
- न
- like, asIndeclinableउपमानार्थकः निपातःRoot न (निपात)
- दुर्गात्
- from distress / from a hard passNounनपुंसकलिङ्गे पञ्चमी एकवचनम्Role ApādānaRoot दुर्ग (प्रातिपदिक)
- वसवः
- the VasusNounपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot वसु (प्रातिपदिक)
- सुदानवः
- good-giving, generousAdjectiveपुंलिङ्गे प्रथमा बहुवचनम्Role KartāRoot सुदानु (प्रातिपदिक; सु + दानु ‘giving’)
- विश्वस्मात्
- from every (kind of)Adjective (used substantively)नपुंसकलिङ्गे/पुंलिङ्गे पञ्चमी एकवचनम्Role ApādānaRoot विश्व (प्रातिपदिक)
- नः
- of us / for usPronounषष्ठी बहुवचनम् (एन्क्लिटिक ‘नः’ = ‘अस्माकम्/अस्मान्’ प्रसङ्गानुसारम्)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अंहसः
- from sin, from distressNounनपुंसकलिङ्गे पञ्चमी एकवचनम्Role ApādānaRoot अंहस् (प्रातिपदिक)
- निष्पिपर्तन
- carry (us) across, deliverVerbलोट् (आज्ञार्थे), मध्यमपुरुषः बहुवचनम्; परस्मैपदम्Root पॄ/पृ (धातु ‘to bring across, save’) + नि॒स् (उपसर्ग) → पिपर्त (लिट्-आधार)
Sandhi Notes
- संहिता-पाठः: त आ॑दित्या॒ आ ग॑ता ... रथं॒ न दु॒र्गाद्व॑सवः ... विश्व॑स्मान्नो॒ अंह॑सो॒ निष्पि॑पर्तन ॥। संधि-विच्छेदः मुख्यतः: दुर्गात् + वसवः → दुर्गाद्वसवः
- विश्वस्मात् + नः → विश्वस्मान्नः. अन्यत्र ‘आ गता’ इति उपसर्ग-क्रियापद-संयोगः (आ + गताः)
The meaning
Outer meaning
The Ādityas are invoked to come for complete welfare and to be peace-bringing powers in battles against obstructors; the Vasus are asked to draw the worshipper out of every hard passage and distress, like a chariot rescued from a difficult mountain pass.
Inner meaning
The Ādityas (powers of vastness, law, and luminous harmony) are called to establish an integral well-being (sarvatātayaḥ) in the seeker. In the inner battle (vṛtratūryeṣu), they become śambhuvaḥ—forces that restore inner peace and right order when the ‘Coverer’ (vṛtra) presses upon consciousness. The Vasus (foundational powers of being) are prayed to lift the sadhaka out of durgā—tight inner passages of fear, depression, wrong impulse, and constriction—into a freer, wider movement of the soul.
Universal truth
When life becomes a narrow pass, the way out is not mere force but alignment with higher law (Ādityas) and stable inner resources (Vasus). Peace is not passive; it is a power that acts in the struggle against obscuration and releases the being from constriction into wideness.
Themes
Aid in inner battles, Peace-bringing law, Deliverance from distress
The seer
- Rishi
- Kutsa Āṅgirasa (anukramaṇī tradition for RV 1.106)
- Lineage
- Āṅgirasa
- Other hymns
- RV 1.105, RV 1.106, RV 1.107 (traditional grouping varies)
Family tradition
Āṅgirasa line associated with Indra-victory hymns and the psychology of overcoming the Coverer (Vṛtra) through illumination.
Significance
Kutsa represents the striving soul under pressure (nibāḻha) that calls the higher powers for deliverance; his vision often turns the outer battle into an inner conquest of obscuration by light and right law.
The deity
- Devata
- Ādityas (primary) and Vasus (refrain)
- Epithets
- śambhuvaḥ, sudānavo
- Related deities
- Varuṇa, Mitra, Aryaman, Bhaga, Aṃśa, Savitar, Indra
Cosmic role
Ādityas uphold ṛta (cosmic order) and wideness; Vasus stabilize and build the world-foundations, enabling safe passage through difficulty.
Inner power
Ādityas: clarity, ethical-luminous law, inner harmony; Vasus: grounded strength, supportive energies that ‘carry’ the being out of constriction.
In ritual
Where it is used
Protective and well-being invocation within a collective deva-sūkta frame (often used as a general śānti/āpyāyana prayer)
त आ॑दित्या॒ आ ग॑ता स॒र्वता॑तये भू॒त दे॑वा वृत्र॒तूर्ये॑षु श॒म्भुव॑: । रथं॒ न दु॒र्गाद्व॑सवः सुदानवो॒ विश्व॑स्मान्नो॒ अंह॑सो॒ निष्पि॑पर्तन ॥
ते । आ॒दि॒त्याः॒ । आ । ग॒त॒ । स॒र्वऽता॑तये । भू॒त । दे॒वाः॒ । वृ॒त्र॒ऽतूर्ये॑षु । श॒म्ऽभुवः॑ । रथ॑म् । न । दुः॒ऽगात् । व॒स॒वः॒ । सु॒ऽदा॒नवः॒ । विश्व॑स्मात् । नः॒ । अंह॑सः । निः । पि॒प॒र्त॒न॒ ॥
te | ādityāḥ | ā | gata | sarva-tātaye | bhūta | devāḥ | vṛtra-tūryeṣu | śam-bhuvaḥ | ratham | na | duḥ-gāt | vasavaḥ | su-dānavaḥ | viśvasmāt | naḥ | aṃhasaḥ | niḥ | pipatarna
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4 pādas × ~12 syllables (Jagatī cadence; refrain reinforces the final cadence)
Broad, processional, ‘carrying’ rhythm suited to invocation and rescue imagery.
Creates a sense of wideness and forward movement; the repeated refrain works like a mantra-knot that steadily pulls the mind out of tightness.
- आदित्याः (ādityāḥ)
- Literal: Ādityas, solar deities. Symbolic: Powers of Truth, vastness, right law (ṛta), luminous harmony
- सर्वतातये (sarvatātaye)
- Literal: for total welfare/wholeness. Symbolic: Integral well-being; harmonized perfection of the being
- वृत्रतूर्येषु (vṛtratūryeṣu)
- Literal: in battles with Vṛtra/obstructors. Symbolic: Inner conflicts against ignorance, inertia, subconscient resistance
- शम्भुवः (śambhuvaḥ)
- Literal: peace-bringing, auspicious. Symbolic: Forces that establish calm, healing, and right poise
- वसवः (vasavaḥ)
- Literal: Vasus. Symbolic: Stable foundational powers that support embodiment and right action
- दुर्गात् (durgāt)
- Literal: from a difficult pass. Symbolic: From narrow inner states, crisis-points, psychological bottlenecks
- अंहसः (aṃhasaḥ)
- Literal: from distress/sin/straitness. Symbolic: From inner wrong, guilt, error, affliction, constriction of consciousness
- निष्पिपर्तन (niṣ pipartana)
- Literal: carry/draw out. Symbolic: Release, rescue, lead outward into freedom and wideness
Invocation for sarva-tāti (integral welfare) and śam (peace) in conflicts; protective refrain suited to transitional/liminal ritual moments and soma recitation sequences
At points of transition or difficulty in rite; also suitable as a general prayer for protection and release from aṃhas
Recitation as anuvākyā-style support with refrain; mental offering of intention for peace and deliverance
Use as a ‘release-from-constriction’ chant during anxiety, life bottlenecks, or before major decisions to invoke wideness and right order.
sarva-tāti: tāti from √tan/√tā ‘to extend’ (field of ‘expansion/totality’), thus ‘complete extension of well-being’. vṛtra-tūrya: ‘battle/onslaught against Vṛtra’ (Vṛtra from √vṛ ‘cover, obstruct’). śam-bhu: śam ‘peace’ + √bhū ‘become’ (PIE *bʰuH- ‘become’). The refrain repeats the aṃhas→deliverance formula, reinforcing the hymn’s psychological aim: passage from constriction to freedom.
Sarva-tāti (integral totality), Vṛtra as obstruction/covering (ignorance), Śam (peace) as settled harmony after victory
Ādityas are direct upholders of ṛta; the mantra asks their ṛta-force to operate in inner battle.
Truth-power as peace (śam) that restores right movement in consciousness.
Emergence from constriction into wideness mirrors the Vedic theme of releasing the waters/light from the Coverer.
Proto-Vedāntic and integral-psychological reading (Aurobindo/Kashyap): gods as powers of consciousness.
unspecified
The sun = luminous law in mind; the rocky pass = compressed vital-mental state; the chariot = disciplined life-force carrying the soul toward freedom.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-conflict motif reframed: the Ādityas are asked to be śambhu (peace-bringing) in battles against obstruction. Psychologically, it is the struggle of light and law against coverings of consciousness, ending not only in victory but in settled peace.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhū in śambhuvaḥ reflects PIE *bʰuH- ‘become’. The obstruction root √vṛ (‘cover’) has IE parallels in ‘covering’ semantics. The repeated journey metaphor (durgāt, ratha) is an inherited poetic strategy across IE traditions for salvation/transition.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks the Ādityas not merely to ‘win’ but to establish a law of peace and total welfare (sarva-tāti) in the human field of battle. The gods’ gift is an ordered, harmonious victory that carries the seeker beyond aṃhas into a widened life.
Invoke wideness (Aditi/Ādityas) and stable support (Vasus) to move from inner tightness into calm, ordered clarity.
Anāhata to Ājñā axis (peace in heart; luminous law in mind)
Slow exhale-emphasis breathing while repeating the refrain; feel ‘drawing out’ on each exhale.
From rajasic pressure/tamas obstruction toward sattvic wideness and quiet strength.
Begin by naming the ‘durgā’ (your bottleneck) inwardly; chant the refrain as the act of release; end in silent receptivity to a wider, calmer law in the mind.
Vedic svara applies; chant with clear udatta peaks on invoked names (ādityāḥ, vasavaḥ) and a steady fall into the refrain.
Keep the refrain consistent each time; lightly emphasize durgāt and aṃhasaḥ as the ‘knot’ of the prayer, then open the voice on niṣ pipartana.
ādityāḥ: long ā and ī; final ḥ lightly aspirated, vṛtra: ṛ is vocalic; do not insert ‘ri’, tūryeṣu: clear y + eṣu; avoid flattening to ‘ture’, śambhuvaḥ: ś (palatal) not s, durgāt: dur-gāt with clear g, aṃhasaḥ: nasalize aṃ; keep ḥ audible, niṣ pipartana: retroflex ṣ; double p in pipartana
Steady, protective, and expansive; avoid strain—let the refrain feel like a rope pulling you out.
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