Rig Veda 1.151.3: Mandala 1, Sukta 151, Mantra 3
Sukta 1.151
- Devata
- Mitra-Varuṇa
- Rasa
- Vira (heroism) and Adbhuta (wonder)
आ वां भूषन्क्षितयो जन्म रोदस्योः प्रवाच्यं वृषणा दक्षसे महे । यदीमृताय भरथो यदर्वते प्र होत्रया शिम्या वीथो अध्वरम् ॥
ā́ vāṃ bhūṣan kṣitáyo jánma ródasyoḥ pravā́cyaṃ vṛṣaṇā dákṣase mahé | yadī́m ṛtā́ya bháratho yad árvate prá hotráyā śimyā́ vītho adhvarám ||
โอ้ท่านทั้งสองผู้ทรงพลัง ชนทั้งหลายผู้บังเกิดในสองโลก (ฟ้าและดิน) มาหาท่านพร้อมเครื่องประดับและถ้อยคำที่พึงกล่าว—เพื่อทักษะอันยิ่งใหญ่ (ทักษะ) และอำนาจของท่าน. เมื่อท่านแบกพาเพื่อฤตะ (ṛta) เพื่อความจริงอันเป็นระเบียบจักรวาล และเมื่อเพื่อผู้เคลื่อนเร็วแล้ว ด้วยกิจแห่งปุโรหิต (โหตรา) และด้วยความเพียรพยายาม (ศิมยา) ท่านนำยัญพิธี (อัธวร) ให้ก้าวหน้าไป.
Word by Word
- आ
- towards; hitherIndeclinableupasarga (preverb)Root आ (upasarga)
- वाम्
- you twoPronoundual, accusative/genitive (enclitic form)Role Karma (as object of address/invitation) / SambandhaRoot युष्मद् (pronominal stem)
- भूषन्
- O Adorner (epithet)Noun (used as epithet)masculine, vocative, singularRole SambodhanaRoot भूषण् (prātipadika; voc. of भूषण्/भूषन् ‘adornment’)
- क्षि॒तयः
- the dwellings; peoples; settlementsNounfeminine, nominative, pluralRole Kartā (of an implied/understood verb of praising/declaring) / subject of descriptionRoot क्षिति- (prātipadika)
- जन्म
- birth; originNounneuter, nominative/accusative, singularRole Karma (of ‘to proclaim/declare’) / object of descriptionRoot जन्मन्- (prātipadika)
- रोदस्योः
- of Heaven-and-EarthNoundual, genitiveRole Sambandha (genitive relation)Root रोदसी- (dual stem)
- प्रवाच्यम्
- to be proclaimed; worthy to be spokenAdjective (gerundive)neuter, nominative/accusative, singularRole Karma (what is to be spoken/proclaimed)Root √वच् (to speak) + pra-; kṛtya in -ya
- वृषणा
- O you two mighty/bull-like onesNoun/Adjectivemasculine, vocative, dualRole SambodhanaRoot वृषन्- (prātipadika)
- दक्षसे
- for skill; for power; for abilityNounmasculine/neuter, dative, singularRole Sampradāna (purpose/for)Root दक्ष- (prātipadika)
- महे
- for greatness; for the great (aim)Adjectivedative, singular (common Vedic form; agreeing with ‘दक्षसे’ in sense)Role Sampradāna (for the great [end])Root महत्- (prātipadika)
- यदि
- if; whenIndeclinableconditional particleRoot यदि (conjunction)
- ईम्
- indeed; just; (enclitic emphasis)Indeclinable (enclitic)enclitic emphasizing/pointing (‘indeed, just, him/it’ in Vedic usage)Root ईम् (enclitic particle/pronoun)
- ऋताय
- for ṛta (cosmic order/truth)Nounneuter, dative, singularRole Sampradāna (for ṛta)Root ऋत- (prātipadika)
- भरथः
- you two bear/bringVerbpresent indicative, 2nd person, dualRole Kriyā (finite verb)Root √भृ (to bear, bring)
- यत्
- what; that whichPronounneuter, accusative, singular (relative)Role Karma (what is brought)Root यद् (relative pronoun)
- अर्वते
- to the steed; for the horseNounmasculine, dative, singularRole Sampradāna (to/for the steed)Root अर्वत्- (prātipadika)
- प्र
- forth; forwardIndeclinableupasarga/preverbRoot प्र (upasarga)
- होत्रया
- by/with the priestly office; with the Hotṛ-functionNounfeminine, instrumental, singularRole Karaṇa (means/instrument)Root होत्रा- (prātipadika)
- शिम्या
- with the ‘śimyā’ (ritual implement/act; Vedic technical term)Nounfeminine, instrumental, singularRole Karaṇa (means/instrument)Root शिम्या- (prātipadika; Vedic ritual term)
- वीथः
- you two pursue/drive; you two go alongVerbpresent indicative, 2nd person, dual (Vedic form)Role Kriyā (finite verb)Root √वी/√व्या (to pursue, drive, go) or √वी (to enjoy) — Vedic finite form
- अध्वरम्
- the sacrifice; the ritual courseNounmasculine, accusative, singularRole Karma (object)Root अध्वर- (prātipadika)
Sandhi Notes
- Sandhi resolution: भूषन्क्षि॒तयो॒ → भूषन् + क्षितयः (final -न् before kṣ-)
- रोद॑स्योः is gen. dual of रोदसी ‘Heaven-and-Earth’
- यदी॑मृ॒ताय॒ → यदि + ईम् + ऋताय (enclitic ईम् after यदि)
- यदर्व॑ते॒ → यत् + अर्वते (t/d assimilation in sandhi)
- प्र होत्र॑या॒ → प्र + होत्रया (no further change)
The meaning
Outer meaning
Peoples from birth in both worlds come to the two mighty ones with adornment and the word to be spoken for their great power. When the gods bear it for ṛta and for the swift mover, then by priestly action and striving they lead the sacrifice forward.
Inner meaning
All parts of the being (kṣitayaḥ, ‘peoples’)—mental, vital, physical—approach Mitra-Varuṇa with their offerings: purified movements (bhūṣan) and the right utterance (pravācya). The gods’ ‘skill’ (dakṣa) is the discerning power that knows how to arrange inner energies for the Truth (ṛta). The ‘swift mover’ (arvat) is the dynamic life-force/energy that must be yoked to truth rather than desire. When the divine powers carry our offering into ṛta, then through inner priesthood (hotrayā: consecrated aspiration, Agni-function) and sustained effort (śimyā) the inner sacrifice advances without distortion.
Universal truth
Progress requires the consent and participation of all inner ‘peoples’ under a higher law. Truth is not passive: it must be carried into dynamic life-energy and organized by discerning power.
Themes
guidance of sacrifice, truth-order, divine skill, dynamic progress
The seer
- Rishi
- Dīrghatamas Aucathya (traditional)
- Lineage
- Aucathya (probable)
- Other hymns
- Rig Veda 1.164, Rig Veda 1.140
Family tradition
Visionary-poetic line where the ‘sacrifice’ is both cosmic and psychological; emphasis on right speech and right ordering (dakṣa).
Significance
Highlights the integration of the whole nature (kṣitayaḥ) under ṛta—central to an inner-yajña reading.
The deity
- Devata
- Mitra–Varuṇa
- Epithets
- vṛṣaṇā (mighty ones), mahā (great), ṛtāvānau (truth-possessed; implied by ṛtāya)
- Related deities
- Agni (hotṛ), Soma, Aśvins (swift movement)
Cosmic role
They receive and carry offerings into ṛta; they guide the forward movement of the sacrifice across the two worlds.
Inner power
Power of right formulation (true word) and right arrangement (dakṣa) that directs vital energy toward truth and advances sadhana.
In ritual
Where it is used
General offering hymn; compatible with Soma rite themes and Mitra-Varuṇa invocations
आ वां॑ भूषन्क्षि॒तयो॒ जन्म॒ रोद॑स्योः प्र॒वाच्यं॑ वृषणा॒ दक्ष॑से म॒हे । यदी॑मृ॒ताय॒ भर॑थो॒ यदर्व॑ते॒ प्र होत्र॑या॒ शिम्या॑ वीथो अध्व॒रम् ॥
आ । वा॒म् । भू॒ष॒न् । क्षि॒तयः॑ । जन्म॑ । रोद॑स्योः । प्र॒ऽवाच्य॑म् । वृ॒ष॒णा॒ । दक्ष॑से । म॒हे । यत् । ई॒म् । ऋ॒ताय॑ । भर॑थः । यत् । अर्व॑ते । प्र । होत्र॑या । शिम्या॑ । वी॒थः॒ । अ॒ध्व॒रम् ॥
ā | vām | bhūṣan | kṣitayaḥ | janma | rodasyoḥ | pra-vācyam | vṛṣaṇā | dakṣase | mahe | yat | īm | ṛtāya | bharathaḥ | yat | arvate | pra | hotrayā | śimyā | vīthaḥ | adhvaram
44
4 × 11 (approx.)
Processional and guiding; strong mid-line stresses suit ‘leading forward’.
Gives a sense of being guided step-by-step; strengthens disciplined offering and right speech.
- क्षितयः (kṣitayaḥ)
- Literal: peoples. Symbolic: Multiple parts and tendencies of the being seeking integration
- रोदस्योः (rodasyoḥ)
- Literal: of the two worlds. Symbolic: Mind-life or heaven-earth within the practitioner
- प्रवाच्यम् (pravācyaṃ)
- Literal: what must be spoken. Symbolic: Right mantric speech / true formulation of aspiration
- दक्षसे (dakṣase)
- Literal: to skill, capacity. Symbolic: Discerning intelligence that arranges energies rightly
- ऋताय (ṛtāya)
- Literal: for ṛta. Symbolic: For the truth-order; alignment with the Real
- अर्वते (arvate)
- Literal: to the steed/swift one. Symbolic: Vital dynamism/force of action to be directed by truth
- होत्रया (hotrayā)
- Literal: by priestly action. Symbolic: Inner offering-function (Agni as priest) consecrating movements
- अध्वरम् (adhvaram)
- Literal: sacrifice, the rite. Symbolic: The journey of transformation; the integral yoga of works
Verse for guiding the adhvara: invokes the pair’s dakṣa to carry the rite for ṛta; integrates hotṛ-function (hotráyā) with disciplined effort (śimyā).
When seeking right speech and right ordering of the rite; could accompany offerings to Mitra-Varuṇa or recitation in assemblies.
Praise + request for guidance of adhvara; strengthening the hotṛ-function.
Use before chanting/teaching/speaking to invoke truthful speech; also before action to align vital energy with truth.
(dákṣa): from √dakṣ ‘be able, be strong, be skilled’; indicates effective power and competence. (ṛtá): from √ṛ ‘to fit, move rightly’; cosmic rightness/order. (adhvará): traditionally ‘sacrifice’; often analyzed as a- ‘not’ + dhvara ‘crookedness/obstacle’—the straight, unharmed course. (árvat): ‘steed’, from √ar ‘move’; symbol of swift life-force or dynamic mind-energy that carries the work.
ṛta (truth-order), dakṣa (effective power), adhvara as straight course of inner work, collective embodiment (kṣitayaḥ)
The gods ‘bear’ the offering for ṛta—truth becomes the destination and the governing law of the movement.
Right speech is not ornament; it is the vehicle that can carry consciousness into truth.
The cosmos advances by sacrifice; similarly the being evolves by consecrated action guided by truth.
Yoga of works (karma-yoga prototype) within Vedic symbolism; speech and will as instruments of transformation.
Horse = vital force of action; two worlds = inner heaven/earth; guiding the sacrifice = directing energies toward higher consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The divine pair ‘bears’ the sacrifice for ṛta and leads it forward: mythically, sovereign gods uphold and propel the rite. Psychologically, higher harmony/order supports the seeker’s work so it proceeds in a straight course (adhvara) with speed (arvat) and right speech (pravā́cya).
- How does the linguistic structure reflect Proto-Indo-European roots?
- ṛtá corresponds to Avestan aša (truth/order), reflecting Indo-Iranian inheritance. The sky–earth dual (rodasī) is an archaic Indo-European cosmological frame. √ar ‘move’ behind arvant resonates with widespread Indo-European motion roots used for horse/vehicle imagery in sacred poetry.
- What is the relationship between the Rishi and the Devata here?
- The rishi situates the human community (kṣitayaḥ) as approaching with speech and ordered offering; the gods respond by carrying the work into ṛta. The relation is collaborative: priestly invocation plus human striving becomes effective through the gods’ dakṣa.
Unify the ‘inner peoples’ and offer them through right speech and consecrated action; direct vital energy (horse) toward ṛta.
vishuddha (true speech) and manipura (directed vital will)
Chant on a steady exhale; brief pause after each pāda to ‘place’ the offering inwardly.
Consecrated dynamism—quietly forceful forward movement.
Before work: speak (aloud or inwardly) the ‘pravācya’—a single clear truth-intention. Then feel the vital force align behind it; proceed only when the movement feels clean and ordered (dakṣa).
Maintain Vedic accents as marked; give special lift to ṛtā́ya and clear dual address vṛṣaṇā.
Mark the forward-driving verbs (bhūṣan, bharatho, vītho) with clean articulation; keep pāda breaks distinct to preserve triṣṭubh gait.
bhūṣan: long ū, retroflex ṣ, pravācyaṃ: ‘cy’ cluster clean; anusvāra before pause, ṛtāya: vocalic ṛ distinct, arvate: clear ‘rv’ cluster, hotrayā: aspirated ‘h’, retroflex? (keep dental t)
firm and guiding, like a leader of a procession; avoid excessive softness.
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