Rig Veda 1.156.5: Mandala 1, Sukta 156, Mantra 5
Sukta 1.156
- Rishi
- Dīrghatamas Aucathya
- Devata
- Viṣṇu
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
आ यो विवाय सचथाय दैव्य इन्द्राय विष्णुः सुकृते सुकृत्तरः । वेधा अजिन्वत्त्रिषधस्थ आर्यमृतस्य भागे यजमानमाभजत् ॥
ā yó vivā́ya sacáthāya daívyá índrāya víṣṇuḥ su-kṛ́te su-kṛ́t-taraḥ | védhā́ ajinvat tri-sádhastha ā́ryam ṛtásya bhā́ge yajamānám ā́bhajat ||
ผู้ซึ่งมาถึงสหายภาพอันศักดิ์สิทธิ์—วิษณุ ผู้เกื้อกูลยิ่งกว่าแก่ผู้กระทำความดี—ได้เร้าให้ฤๅษีผู้มีญาณ (ผู้รู้เวทภายใน) ตื่นขึ้นเพื่ออินทระ. ตั้งมั่นในที่นั่งสามประการ เขาได้จัดสรรผู้บูชายัญให้เข้าถึงส่วนแห่ง ṛta (ระเบียบ-สัจธรรมจักรวาล) ให้มีส่วนในภาคอันสูงส่งของอารยะในระเบียบแห่งความจริงนั้น.
Word by Word
- आ
- towards; hitherIndeclinableउपसर्ग (preverb)Root आ (उपसर्ग) / ā (preverb)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- विवाय
- blew/wafted; set in motionVerbलिट् (परोक्सभूत/परफेक्ट), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role Kartā (क्रियापद) / मुख्यक्रियाRoot √वा (वा गतिगन्धनयोः) / ‘to blow, to waft’
- सचथाय
- for companionship; togetherIndeclinable (Vedic adverbial) / Noun-like formचतुर्थी-एकवचन-आकारः (Vedic adverbial dative: ‘for companionship/for being together’)Role Adhikaraṇa/Hetu (adverbial purpose)Root सचथा (अव्यय/निपात-प्रातिपदिक; ‘together, in companionship’)
- दैव्यः
- divineAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (यः…दैव्यः) / विशेषणम्Root दैव्य (देव-सम्बन्धि प्रातिपदिक)
- इन्द्राय
- for IndraNounपुंलिङ्गः, चतुर्थी, एकवचनम्Role SampradānaRoot इन्द्र (प्रातिपदिक)
- विष्णुः
- ViṣṇuNounपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā (apposition to यः/दैव्यः)Root विष्णु (प्रातिपदिक)
- सुकृते
- for good work/for meritNounनपुंसकलिङ्गः, चतुर्थी, एकवचनम्Role Sampradāna/PrayojanaRoot सुकृत (सु+√कृ; ‘well-done, good deed/merit’)
- सुकृत्तरः
- more beneficent; better-doingAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā-विशेषणम् (विष्णोः/दैव्यस्य)Root सुकृत्-तर (तुलनात्मक-प्रातिपदिक; ‘more well-doing’)
- वेधाः
- the Ordainer; the wise oneNounपुंलिङ्गः, प्रथमा, एकवचनम् (Vedic: -āḥ as nom.sg.)Role KartāRoot वेधस्/वेधा (प्रातिपदिक; ‘wise disposer, ordainer’)
- अजिन्वत्
- impelled; quickenedVerbलङ् (अभूतकाल/इम्परफेक्ट), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role मुख्यक्रियाRoot √जिव्/√जिन् (जिन्वति ‘to impel, quicken, set in motion’)
- त्रिषधस्थः
- three-seated; having three stationsAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role Kartā-विशेषणम् (वेधाः/विष्णुः)Root त्रि-षध-स्थ (समास; ‘having three seats/abodes’)
- आर्यम्
- the Arya (noble one/people)Noun/Adjective (used substantively)पुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot आर्य (प्रातिपदिक)
- ऋतस्य
- of ṛta (cosmic order/truth)Nounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्ध (genitive relation)Root ऋत (प्रातिपदिक)
- भागे
- in the share/portionNounपुंलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot भाग (प्रातिपदिक)
- यजमानम्
- the sacrificerNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यजमान (प्रातिपदिक; ‘sacrificer’)
- आ
- unto; towardsIndeclinableउपसर्गRoot आ (उपसर्ग) / ā (preverb)
- अभजत्
- apportioned; assigned; sharedVerbलङ् (अभूतकाल/इम्परफेक्ट), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role मुख्यक्रियाRoot √भज् (भज् सेवायाम्/विभागे ‘to allot, share, partake’)
Sandhi Notes
- Sandhi resolution (pada-style): आ | यः | विवाय | सचथाय | दैव्यः | इन्द्राय | विष्णुः | सुकृते | सुकृत्तरः || वेधाः | अजिन्वत् | त्रिषधस्थः | आर्यम् | ऋतस्य | भागे | यजमानम् | आ | अभजत् || Notes: (1) ‘इन्द्राय विष्णुः’ is simple juxtaposition (no external sandhi beyond vowel coalescence avoided by pause in pada). (2) ‘अजिन्वत्त्रिषधस्थः’ in saṃhitā reflects -t + t- assimilation
- pada gives ‘अजिन्वत् | त्रिषधस्थः’. (3) ‘यजमानमाभजत्’ in saṃhitā is ‘यजमानम् | आ | अभजत्’ (ā + a- kept as separate pada with preverb). (4) Accent marks in the prompt are saṃhitā accents
- pada segmentation here does not re-mark udātta/anudātta per pada
The meaning
Outer meaning
Viṣṇu, more perfectly beneficent to the doer of good, has come to the divine companionship for Indra; he stirred the inspired seer; established in the three seats, he apportioned the sacrificer to the share of ṛta, to the noble portion.
Inner meaning
Viṣṇu is the power of expansive consciousness that enters ‘divine companionship’ (sacathā) with Indra—the illumined mind-force—so that the seeker’s inner Indra can act. Viṣṇu ‘stirs’ (ajinvat) the vedhā: the inspired knower within, awakening intuitive seeing. Being triṣadhastha (seated in three planes—physical/vital/mental, or the triple world), he organizes the whole being and assigns the yajamāna (the doer of the inner sacrifice) to ṛtasya bhāga: a rightful portion in the truth-order. The ‘ārya’ portion is the nobler movement of the soul—upright, aspiring, truth-choosing—rather than the lower mixed impulses.
Universal truth
When consciousness expands beyond narrow ego, the illumined intelligence awakens and life is re-apportioned toward truth. Right action (sukṛta) draws a greater Grace (sukṛttara): the more perfect beneficence that seats us in the rhythm of ṛta.
Themes
Indra-Viṣṇu cooperation, Right action (su-kṛt), Initiation into ṛta, Three worlds / three planes
The seer
- Rishi
- Dīrghatamas Aucathya (attributed for RV 1.156 in many traditions; verse-level attribution uncertain)
- Lineage
- Aucathya (traditional attribution)
- Other hymns
- RV 1.164, RV 1.158, RV 1.159
Family tradition
Visionary-poetic line with strong inner-symbolic cosmology; frequent use of ‘three’ structures and hidden-light motifs.
Significance
The rishi’s emphasis is on re-ordering the whole being into ṛta through expansion (Viṣṇu) cooperating with illumination (Indra).
The deity
- Devata
- Viṣṇu (in relation to Indra and Ṛta)
- Epithets
- sukṛttaraḥ (more perfectly beneficent), triṣadhastha (seated in three stations), daivya (divine, in companionship)
- Related deities
- Indra, Agni, Savitṛ, Varuṇa
Cosmic role
World-measurer who establishes the triple order and supports Indra’s victories for the release of light and truth.
Inner power
Expansion that awakens intuition (vedhā) and assigns the being to truth-order (ṛta).
In ritual
Where it is used
Praise supporting Indra-Viṣṇu cooperation themes common in Soma liturgy; used as a stotra-like affirmation of right allotment to ṛta.
आ यो वि॒वाय॑ स॒चथा॑य॒ दैव्य॒ इन्द्रा॑य॒ विष्णु॑: सु॒कृते॑ सु॒कृत्त॑रः । वे॒धा अ॑जिन्वत्त्रिषध॒स्थ आर्य॑मृ॒तस्य॑ भा॒गे यज॑मान॒माभ॑जत् ॥
आ । यः । वि॒वाय॑ । स॒चथा॑य । दैव्यः॑ । इन्द्रा॑य । विष्णुः॑ । सु॒ऽकृते॑ । सु॒कृत्ऽत॑रः । वे॒धाः । अ॒जि॒न्व॒त् । त्रि॒ऽस॒ध॒स्थः । आर्य॑म् । ऋ॒तस्य॑ । भा॒गे । यज॑मान॑म् । आ । अ॒भ॒ज॒त् ॥
ā | yaḥ | vivāya | sacathāya | daivyaḥ | indrāya | viṣṇuḥ | su-kṛte | sukṛt-taraḥ | vedhāḥ | ajinvat | tri-sadhasthaḥ | āryam | ṛtasya | bhāge | yajamānam | ā | abhajat
44
4 pādas × ~11 syllables (with Vedic flexibility)
Strong argumentative sweep; suitable for stating cause → effect (Viṣṇu’s coming → awakening → apportioning).
Creates a sense of being ‘placed’ into order; the cadence stabilizes the mind into ṛta.
- सचथा (sacathā)
- Literal: companionship, fellowship. Symbolic: inner alliance with divine powers; living in a higher consciousness-community
- इन्द्र (Indra)
- Literal: lord of heaven, wielder of thunder. Symbolic: illumined mind that conquers obstruction and releases light
- सुकृते / सुकृत्तरः (sukṛte/sukṛttaraḥ)
- Literal: to the doer of good / more perfectly good-doing. Symbolic: ethical-psychic right action attracting fuller divine help
- वेधा (vedhā)
- Literal: inspired seer/knower. Symbolic: intuitive faculty awakened by higher consciousness
- अजिन्वत् (ajinvat)
- Literal: stirred, impelled, quickened. Symbolic: awakening of inner intuition and force of progress
- त्रिषधस्थ (triṣadhastha)
- Literal: seated in three stations. Symbolic: established in triple plane; harmonizer of body-life-mind in yoga
- ऋतस्य भाग (ṛtasya bhāga)
- Literal: share/portion of ṛta. Symbolic: one’s rightful place in truth-order; alignment of destiny with truth
- आर्य (ārya)
- Literal: noble, Aryan. Symbolic: the soul-movement toward truth, purity, aspiration (not ethnic)
Praise supporting Indra-Viṣṇu cooperation themes common in Soma liturgy; used as a stotra-like affirmation of right allotment to ṛta.
Viṣṇu-Indra context; suitable for recitation before decisive action or study to align with ṛta.
Offer intention (sukṛta) and invoke expansion; inwardly ‘take one’s seat’ in threefold poise (body-life-mind).
Use as an alignment mantra: before work, affirm noble (ārya) motivation and ask to be apportioned to truth-order rather than impulse.
su-kṛte, su-kṛt-tara: su 'good' + √kṛ 'do/make' → right action; comparative -tara intensifies excellence. ajinvat from √jiv/√jinv 'to impel, quicken' (cognate semantic field with vitalization). ṛta from √ṛ 'to go, fit, rise' → that which is rightly ordered/true in movement. tri-sádhastha: tri 'three' + sádhastha 'seat/station' (adhi-√sthā 'to stand') → triple establishment, symbolically three planes of being.
Ṛta (truth-order) as 'share' to be entered, ārya as noble capacity aligned with ṛta, divine companionship (sacathā)
Explicit: ṛtasya bhāga—being assigned to truth-order as one’s rightful share.
Ārya portion as truth-chosen movement; vedhā as truth-seeing intuition.
Establishing the triple seat/structure through which divine consciousness can act in manifestation.
Integral-Vedāntic reading: expansion (Viṣṇu) + illumination (Indra) awakens intuition and reorders life into ṛta.
The ‘three seats’ are experienced as stable poise across body, life-force, and mind; ṛta becomes a lived rhythm rather than an idea.
- What is the primary Vedic 'mythologem' present in this verse?
- The cooperative divine action where Viṣṇu supports Indra by impelling the inspired intelligence (vedhā) and placing the yajamāna into ṛta’s rightful share. Mythically, this echoes the Indra–Viṣṇu tandem that wins/openly establishes the worlds and their measures; psychologically, it is the widening power enabling the soul’s participation in truth-order.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √kṛ (do/make) is an Indo-European work-root (cf. Greek kár- in certain formations; broadly PIE *kwer-/ *ker- ‘make’ debated), while √ṛ in ṛta aligns with PIE *h₁er- ‘to fit/join, set in order’ (semantic parallels in 'right/rite'). √sthā in sádhastha reflects PIE *steh₂ ‘stand’ (English stand, Latin stāre).
- What is the relationship between the Rishi and the Devata here?
- The poet frames the offering-person (yajamāna) as being ‘assigned’ into ṛta by Viṣṇu’s grace, conditional upon su-kṛt (right doing). The devatā is not merely praised but invoked as the power that establishes the aspirant’s place in the cosmic-ethical order, enabling Indra-like victorious force to act in the being.
Seat yourself in threefold poise: relax body, steady breath/life-force, clarify mind; then invoke expansion (Viṣṇu) to awaken intuitive seeing (vedhā) for the inner Indra.
Manipūra (Indra-force/will) supported by Ājñā (intuition/vedhā)
3-part breathing (dirgha) to embody ‘triṣadhastha’; exhale with the feeling of surrendering into ṛta.
Settled wideness with alert clarity; readiness for illumined action.
Chant once, then silently repeat ‘ṛtasya bhāge’ while observing where life is out of rhythm; make one concrete correction aligned with truth.
Mixed udatta/anudatta/svarita; emphasize lifts on ‘indrāya’, ‘viṣṇuḥ’, and ‘ṛtasya bhāge’.
Keep a steady triṣṭubh gait; slightly lengthen on ‘triṣadhastha’ to convey establishment.
‘sacathāya’ with clear ca-thā sequence, ‘sukṛttaraḥ’ keep retroflex ṭṭ crisp, ‘ṛtasya’ initial ṛ as vocalic r, not ‘ri’, ‘ābhajat’ with clear bh consonant
Even, clarifying, with a widening tone on Viṣṇu’s name.
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