Rig Veda 1.122.3: Mandala 1, Sukta 122, Mantra 3
Sukta 1.122
- Devata
- Indra–Parvata
- Rasa
- Vira (heroism) and Adbhuta (wonder)
ममत्तु नः परिज्मा वसर्हा ममत्तु वातो अपां वृषण्वान् । शिशीतमिन्द्रापर्वता युवं नस्तन्नो विश्वे वरिवस्यन्तु देवाः ॥
mámattu naḥ párijmā vasarhā́ mámattu vā́to apā́ṁ vṛ́ṣaṇvān | śiśītám indrā́parvatā yuváṁ nas tán no víśve varivasyantu devā́ḥ ||
ขอพลังผู้เคลื่อนไหวกว้างไกลจงทำให้เราชื่นบาน ขอวายุอันแข็งแรงผู้ชุ่มด้วยสายน้ำจงทำให้เราชื่นบาน โอ้อินทระและปัรวตะ จงลับคมพลังทั้งหลายให้แก่เรา แล้วขอเทพทั้งปวงจงเปิดที่กว้างให้แก่เรา
Word by Word
- ममतु
- let (him/it) gladden / rejoiceVerbLoṭ (imperative/benedictive sense), 3rd person singular, parasmaipadaRole (finite verb; governs subject)Root √मद् (मदति ‘to be exhilarated, rejoice’)
- नः
- for us / ourPronoungenitive plural (enclitic) ‘of us/our’ (Vedic also used for dative/acc. enclitic in context; here ‘for us’)Role Sampradāna (beneficiary) / relation to verbRoot अस्मद्
- परिज्मा
- the all-encompassing one / encirclerNoun (epithet)masculine nominative singularRole Kartā (subject of ममतु)Root परिज्मन्- (prātipadika; ‘encircler, encompassing one’; epithet)
- वसर्हा
- the wealth-strong one (bestower of riches/strength)Noun (epithet)masculine nominative singularRole Kartā (in apposition to परिज्मा)Root वसर्हन्- (prātipadika; epithet, lit. ‘winning/bringing wealth and strength’)
- ममतु
- let (him) gladden / rejoiceVerbLoṭ, 3rd person singular, parasmaipadaRoot √मद्
- वातः
- the WindNounmasculine nominative singularRole Kartā (subject of ममतु)Root वात-
- अपाम्
- of the watersNounfeminine genitive pluralRole Ṣaṣṭhī-sambandha (genitival relation to वृषण्वान्) / source-domainRoot अप्- (waters)
- वृषण्वान्
- vigorous, potentAdjective (present participial stem used adjectivally)masculine nominative singularRole Kartā (in apposition to वातः) / qualifierRoot वृषण्वन्त्- (adj. ‘vigorous, virile, potent’)
- शिशीतम्
- sharpen (yourselves) / make keenVerbLoṭ, 3rd person dual, parasmaipada (addressing two: इन्द्रा-पर्वता)Role (finite verb; governs dual subject)Root √शा/शी (शिनाति/शयति in later; Vedic √शि ‘to sharpen, whet’; caus./intens. sense in usage) → शिशीति ‘he sharpens’
- इन्द्रापर्वता
- O Indra and ParvataNoun (dvandva compound, vocative address)masculine vocative dualRole Sambodhana (addressed) / implied Kartā of शिशीतम्Root इन्द्र- + पर्वत-
- युवम्
- you twoPronounnominative dualRole Kartā (explicit subject of शिशीतम्)Root युष्मद्
- नः
- for usPronoungenitive plural (enclitic) ‘of us/our’ (contextually ‘for us’)Role Sampradāna (beneficiary)Root अस्मद्
- तत्
- thatPronounneuter accusative singularRole Karma (object of वरिवस्यन्तु) / resumptive ‘that (boon)’Root तद्
- नः
- for usPronoungenitive plural (enclitic) ‘of us/our’ (contextually ‘for us’)Role Sampradāna (beneficiary)Root अस्मद्
- विश्वे
- allAdjective used substantivelymasculine nominative pluralRole Kartā (subject of वरिवस्यन्तु)Root विश्व-
- वरिवस्यन्तु
- let them grant favor / make free space / show kindnessVerbLoṭ, 3rd person plural, parasmaipadaRole (finite verb)Root √वृ (वृणोति/वृणुते) with desiderative/denominative formation वरिवस्यति ‘to seek/procure wide space, favor; to do service’)
- देवाः
- the godsNounmasculine nominative pluralRole Kartā (in apposition to विश्वे)Root देव-
Sandhi Notes
- Padapāṭha-style resolution: म॒मत्तु॑ नः परि॑ज्मा वस॒र्हा | म॒मत्तु॒ वातो॑ अ॒पाम् वृष॑ण्वान् | शि॒शी॒तम् इन्द्रा-पर्वता युवम् नः | तत् नः विश्वे वरिवस्यन्तु देवाः || Key sandhi: (1) इन्द्रापर्वता = इन्द्रा + पर्वता (dvandva, voc. dual; long ā retained before p-). (2) तन्नो = तत् + नः (final -t + n- → nn by assimilation; written as तन्नो).
- accents are as in Saṃhitā (udātta/svarita marks) and are not re-assigned here
The meaning
Outer meaning
A prayer that the wide-ranging power and the strong wind over the waters may gladden the worshippers; Indra and Parvata are asked to sharpen their powers; then all the gods are invoked to grant “wide room” (varivas), i.e., free space and well-being.
Inner meaning
The seeker asks that the all-moving Life-force (parijmā) and the mighty breath-current arising from the deep waters of consciousness (vātaḥ apām) bring delight and uplift. Indra (illumined mind) together with Parvata (the fixed, uplifted foundation—inner ‘mountain’ of being) are urged to ‘sharpen’ (śiśītam) our faculties—will, discernment, and energy—so the inner sacrifice becomes effective. When the instruments are refined, the totality of powers (Viśve Devāḥ) can open varivas: a spacious inner field where the soul can move freely, grow, and conquer resistances.
Universal truth
When breath, life-energy, and mind are harmonized and refined, consciousness becomes spacious; then higher forces naturally support right action and inner progress.
Themes
Wideness and freedom, Sharpening of energies, Vital-spiritual exhilaration
The seer
- Other hymns
- Rig Veda 1.122.1-7 (context hymn)
Significance
The seer speaks from a collective yogic aspiration: first energize the life-breath and refine the illumined mind, then invoke the totality of divine powers to create inner wideness (varivas), a key condition for integral growth.
The deity
- Devata
- Indra–Parvata (with Vāta, Āpas, and Viśve Devāḥ)
- Epithets
- vṛṣaṇvān (vigorous), parijmā (wide-moving force, as invoked), viśve devāḥ (all powers)
- Related deities
- Vāyu/Vāta, Āpas, Viśve Devāḥ, Soma (implicit as delight/rapture)
Cosmic role
Indra releases the light and the right currents; Parvata represents the firm ‘height’ or stable mass that holds and channels the waters/energies; together they enable the opening of paths and spaces in the worlds.
Inner power
Indra as illumined intelligence and victorious will; Parvata as steadfast poise and concentrated strength that supports ascent; Vāta as pranic purifier; Āpas as deep consciousness-waters that carry inspiration and healing.
In ritual
Where it is used
Invocation for exhilaration (mad), sharpening of powers, and widening (varivas) in the rite—often paired with Soma and the vital movements.
म॒मत्तु॑ न॒: परि॑ज्मा वस॒र्हा म॒मत्तु॒ वातो॑ अ॒पां वृष॑ण्वान् । शि॒शी॒तमि॑न्द्रापर्वता यु॒वं न॒स्तन्नो॒ विश्वे॑ वरिवस्यन्तु दे॒वाः ॥
म॒मत्तु॑ । नः॒ । परि॑ऽज्मा । व॒स॒र्हा । म॒मत्तु॑ । वातः॑ । अ॒पाम् । वृष॑ण्ऽवान् । शि॒शी॒तम् । इ॒न्द्रा॒प॒र्व॒ता॒ । यु॒वम् । नः॒ । तत् । नः॒ । विश्वे॑ । व॒रि॒व॒स्य॒न्तु॒ । दे॒वाः ॥
mamattu | naḥ | pari-jmā | vasarhā | mamattu | vātaḥ | apām | vṛṣaṇ-vān | śiśītam | indrāparvatā | yuvam | naḥ | tat | naḥ | viśve | varivasyantu | devāḥ
Probable Triṣṭubh (common in RV 1; four pādas of ~11 syllables)
44
4 x 11 (approx.)
Forward-driving, expansive cadence suited to invocation and widening.
Builds a sense of uplift and ‘opening’—the sound supports breath-expansion and mental sharpening.
- ममत्तु (mamattu)
- Literal: may it gladden / intoxicate. Symbolic: may it fill with uplifted delight and consenting energy for the yoga
- परिज्मा (parijmā)
- Literal: wide-moving / all-circling. Symbolic: the pervasive life-force that can carry the inner work through all parts of the being
- वसर्हा (vasarhā)
- Literal: strong, victorious (lit. ‘winning the dawn/day’). Symbolic: life-force made capable of victory and forward movement toward illumination
- वातः अपाम् (vātaḥ apām)
- Literal: wind/breath of the waters. Symbolic: pranic current arising from the deep subliminal consciousness (āpas) that purifies and energizes
- वृषण्वान् (vṛṣaṇvān)
- Literal: bull-like, vigorous. Symbolic: a forceful, fecund energy that breaks inertia and increases inner potency
- शिशीतम् (śiśītam)
- Literal: sharpen, whet. Symbolic: refine and intensify the faculties (buddhi, will, prana) for precise spiritual action
- इन्द्रापर्वता (indrāparvatā)
- Literal: Indra and Parvata. Symbolic: illumined mind joined with the stable heights/foundation of being
- वरिवस् (varivas)
- Literal: wide space, room, free course. Symbolic: inner wideness—unobstructed movement of the soul and victorious becoming
- विश्वे देवाः (viśve devāḥ)
- Literal: all the gods. Symbolic: the integrated powers of consciousness supporting the ascent
Invocation for exhilaration (mad), sharpening of powers, and widening (varivas) in the rite—often paired with Soma and the vital movements.
Invocations within soma-related or general deity offerings; also suitable as an opening prayer for ‘wideness’ and right movement.
Recitation during offering/oblation and calling of assisting deities.
Use as a pre-meditation prayer for inner wideness: synchronize breath, invoke clarity (Indra) and stability (Parvata), then rest in spacious awareness (varivas).
mámattu from √mad ‘to be glad/intoxicated’ indicates inspired fullness, not mere pleasure. vā́ta from √vā ‘to blow’ is both physical wind and prāṇa-like movement. ap ‘waters’ are classical RV symbols of flowing energies and delight. śiśītam from √śī ‘to sharpen’ (causative/imperative) asks for keenness of force. varivas ‘wide space’ is a key RV boon: psychological wideness, freedom from constriction.
Varivas (wideness) as liberation from inner constriction, Vital exhilaration (mad) as fuel for ascent
Varivas is the ‘field’ where ṛta can move unobstructed; the wind/waters signify right currents of becoming.
Sharpening (śiśītam) implies making the instrument truthful and precise.
Opening of space and release of currents from the waters—an inner cosmogony of widening and flow.
Proto-Vedāntic and Yogic symbolism (Aurobindonian psychological reading)
Wind = prana and dynamic purification; Waters = subliminal consciousness and healing inspiration; Mountain = stable higher poise; Wide space = psychic/spiritual wideness enabling free movement of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘widening the space’ (varivas) after energising and sharpening: the gods open a free field once the forces (wind/waters) are made potent and the Indraic will is keen. This echoes the Vṛtra-pattern where obstruction is replaced by wide, flowing movement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vā ‘blow’ is widely IE (cf. Latin ventus ‘wind’), and √mad ‘intoxicate/gladden’ is also old IE. The semantic pairing of ‘wind’ and ‘waters’ as movers of life reflects inherited poetic cosmology where breath and flow are primal dynamisms.
- What is the relationship between the Rishi and the Devata here?
- The Rishi requests not an external gift but an inner condition: exhilaration that empowers, sharpening that disciplines force, and wideness that liberates. The gods respond as a coordinated system (Viśve Devāḥ), implying integral transformation rather than a single-deity intervention.
Invoke pranic uplift (vāta), feel the deep waters of consciousness (āpas), then concentrate on sharpening discernment (Indra) while resting on a stable inner height (Parvata).
Anāhata–Viśuddha (breath expansion and clarity) with support of Ājñā (Indra as illumined mind).
Slow inhalation imagining ‘wind over waters’; brief retention to ‘sharpen’; long exhalation into spaciousness (varivas).
Widened, vigilant, energized calm.
Begin with 9 breaths; chant once per breath-cycle; after chanting, sit 3–5 minutes sensing inner space and a clear directive will.
Use standard Rigvedic accenting as marked: udatta on accented syllables (e.g., mamattú, vā́to), with svarita following udatta where applicable; keep anudatta low and steady.
Let the udatta rise lightly without strain; do not ‘sing’—maintain measured Vedic recitation with clear pitch steps.
mamattu: double ‘tt’ crisp, parijmā: ‘j’ as palatal, long ā at end, vṛṣaṇvān: retroflex ṛ, ṣ; nasal ‘ṇv’ cluster carefully, śiśītam: both ‘ś’ palatal; long ī, indrāparvatā: keep the compound flowing, do not pause mid-word, varivasyantu: articulate ‘sy’ cleanly
Clear, resonant, forward-placed; expand on ‘varivas’ phrases.
3
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