Verses 1, 2
आ नो॑ भ॒द्राः क्रत॑वो यंतु वि॒श्वतोऽद॑ब्धासो॒ अप॑रीतास उ॒द्भिदः॑ । दे॒वा नो॒ यथा॒ सद॒मिद्वृ॒धे अस॒न्नप्रा॑युवो रक्षि॒तारो॑ दि॒वेदि॑वे ॥
ā́ no bhadrā́ḥ krátavo yantu viśvátó’dabdhāso áparītāsa udbhídaḥ ǀ devā́ no yáthā sádamídvṛdhé ásannáprāyuvo rakṣitā́ro divédive ǁ
दे॒वानां॑ भ॒द्रा सु॑म॒तिर्ऋ॑जूय॒तां दे॒वानां॑ रा॒तिर॒भि नो॒ नि व॑र्ततां । दे॒वानां॑ स॒ख्यमुप॑ सेदिमा व॒यं दे॒वा न॒ आयुः॒ प्र ति॑रंतु जी॒वसे॑ ॥
devā́nām bhadrā́ sumatírṛjūyatā́m devā́nām rātírabhí no ní vartatām ǀ devā́nām sakhyámúpa sedimā vayám devā́ na ā́yuḥ prá tirantu jīváse ǁ
The Ṛṣi opens this magnificent sūkta by calling upon the noble, unconquered motivations and thoughts—the bhadrāḥ kratavaḥ—to arrive from all directions. These are not merely passing intellectual notions, but divine inspirations that elevate human consciousness and protect it day by day. They are described as 'udbhidaḥ,' piercing upward or breaking through obstacles, ensuring that our daily growth is unhindered by ignorance. In the second verse, the vision deepens into the grace and friendship of the devas. The Ṛṣi yearns for the loving benevolence (sumati) and the generous gift (rāti) of the shining ones, actively seeking an intimate comradeship (sakhyam) with the divine forces. This relationship is not one of fearful subservience, but of profound kinship where the gods actively prolong human life for the sake of conscious, joyful living.
Verse 1: May noble and auspicious intentions come to us from every side, unvanquished, unimpeded, and breaking through barriers; and may the shining gods ever be our protectors, day by day, for our continuous growth.
Verse 2: May the auspicious good-will of the gods be directed toward us, and may their divine bounty stream upon us; let us attain unto the friendship of the gods, and may they stretch out our lives that we may live fully.
Sāyaṇa interprets 'kratavaḥ' primarily as sacrificial rites and intelligence, whereas Sri Aurobindo sees them as dynamic energies of the conscious will (kratu) coming from the cosmic universal spaces.
| Devanāgarī | IAST | Translation |
|---|---|---|
| भद्राः | bhadrāḥ | auspicious, noble, blessed |
| क्रतवः | kratavaḥ | will-powers, intentions, sacrificial acts |
| अदब्धासः | adabdhāsaḥ | unhurt, unvanquished, infallible |
| उत्भिदः | udbhidaḥ | breaking forth, bursting open obstacles |
| Devanāgarī | IAST | Translation |
|---|---|---|
| सुमतिः | sumatiḥ | good-will, benevolent mind, grace |
| रातिः | rātiḥ | gift, bounty, liberality |
| सख्यम् | sakhyam | friendship, companionship |
| जीवसे | jīvase | for living, to experience life |
Picture a radiant fortress where golden gates swing open from every direction, welcoming messengers who bring unshakeable willpower and divine friendship.
Verses 3, 4, 5
तान्पूर्व॑या नि॒विदा॑ हूमहे व॒यं भगं॑ मि॒त्रमदि॑तिं॒ दक्ष॑म॒स्रिधं॑ । अ॒र्य॒मणं॒ वरु॑णं॒ सोम॑म॒श्विना॒ सर॑स्वती नः सु॒भगा॒ मय॑स्करत् ॥
tā́npū́rvayā nivídā hūmahe vayám bhágam mitrámáditim dákṣamasrídham ǀ aryamáṇam váruṇam sómamaśvínā sárasvatī naḥ subhágā máyaskarat ǁ
तन्नो॒ वातो॑ मयो॒भु वा॑तु भेष॒जं तन्मा॒ता पृ॑थि॒वी तत्पि॒ता द्यौः । तद्ग्रावा॑णः सोम॒सुतो॑ मयो॒भुव॒स्तद॑श्विना शृणुतं धिष्ण्या यु॒वं ॥
tánno vā́to mayobhú vātu bheṣajám tánmātā́ pṛthivī́ tátpitā́ dyáuḥ ǀ tádgrā́vāṇaḥ somasúto mayobhúvastádaśvinā śṛṇutam dhiṣṇyā yuvám ǁ
तमीशा॑नं॒ जग॑तस्त॒स्थुष॒स्पतिं॑ धियंजि॒न्वमव॑से हूमहे व॒यं । पू॒षा नो॒ यथा॒ वेद॑सा॒मस॑द्वृ॒धे र॑क्षि॒ता पा॒युरद॑ब्धः स्व॒स्तये॑ ॥
támī́śānam jágatastasthúṣaspátim dhiyaṃjinvámávase hūmahe vayám ǀ pūṣā́ no yáthā védasāmásadvṛdhé rakṣitā́ pāyúrádabdhaḥ svastáye ǁ
Here, the Ṛṣi invokes a veritable council of cosmic powers using the ancient, primordial nivid (invocatory formula). Names like Bhaga, Mitra, Aditi, Dakṣa, Aryaman, Varuṇa, Soma, the Aśvins, and Sarasvatī are summoned not as separate sectarian deities, but as facets of one vast divine administration of the universe. Each brings a specific frequency of harmony, boundless expanse, skill, and healing. The canvas expands in the fourth verse to include the elemental powers: the healing breath of Vāta (the wind), the nurturing ground of Pṛthivī (Earth), the vast canopy of Dyaus (Heaven), the pressing stones of the Soma sacrifice, and the divine physicians, the Aśvins. Finally, in verse five, Pūṣan and the supreme Lord of all moving and unmoving things (patiṃ dhiyaṃjinvam) are implored to become the unerring protectors of human progress and prosperity.
Verse 3: With ancient invocations we call upon Bhaga, Mitra, Aditi, Dakṣa, and the infallible Aryaman, Varuṇa, Soma, and the Aśvins; and may Sarasvatī, rich in bliss, make our path full of sweetness.
Verse 4: May the Wind blow healing to us, may Mother Earth and Father Heaven grant it, may the Soma-pressing stones bring us bliss, and may you, O youthful Aśvins, listen to our prayer.
Verse 5: Him we invoke for our protection who is the lord of all that moves and stands still, who quickens the intellect and heart; may Pūṣan be our unvanquished guardian, promoting our wealth and securing our safe journey.
Traditional commentators break down the names of the gods as distinct divine personalities, whereas psychological interpretations view them as psychological faculties—Mitra as harmony, Varuṇa as purity, Bhaga as enjoyment, and Aryaman as nobility.
| Devanāgarī | IAST | Translation |
|---|---|---|
| निविदा | nividā | by the ancient invocation formula |
| अदितिम् | aditim | the boundless, indivisible mother |
| अस्रिधम् | asridham | unfailing, not stumbling or erring |
| मयस्करत् | mayaskarat | may she create delight or well-being |
| Devanāgarī | IAST | Translation |
|---|---|---|
| मयोभु | mayobhu | bringing joy, source of welfare |
| भेषजम् | bheṣajam | medicine, remedy, healing balm |
| ग्रावाणः | grāvāṇaḥ | the pressing stones (used for extracting Soma) |
| धिष्ण्या | dhiṣṇyā | wise, reverend, seats of power |
| Devanāgarī | IAST | Translation |
|---|---|---|
| ईशानम् | īśānam | the ruler, lord, master |
| धियंजिन्वम् | dhiyaṃjinvam | quickening or gladdening the thought/mind |
| पायुः | pāyuḥ | protector, keeper |
| अदब्धः | adabdhaḥ | undeceived, uninjured, whole |
Visualize a grand cosmic parliament where earth, wind, sky, and ancient gods sit together in a circle, pooling their unique medicines to heal and protect humanity.
Verses 6, 7
स्व॒स्ति न॒ इंद्रो॑ वृ॒द्धश्र॑वाः स्व॒स्ति नः॑ पू॒षा वि॒श्ववे॑दाः । स्व॒स्ति न॒स्तार्क्ष्यो॒ अरि॑ष्टनेमिः स्व॒स्ति नो॒ बृह॒स्पति॑र्दधातु ॥
svastí na índro vṛddháśravāḥ svastí naḥ pūṣā́ viśvávedāḥ ǀ svastí nastā́rkṣyo áriṣṭanemiḥ svastí no bṛ́haspátirdadhātu ǁ
पृष॑दश्वा म॒रुतः॒ पृश्नि॑मातरः शुभं॒यावा॑नो वि॒दथे॑षु॒ जग्म॑यः । अ॒ग्नि॒जि॒ह्वा मन॑वः॒ सूर॑चक्षसो॒ विश्वे॑ नो दे॒वा अव॒सा ग॑मन्नि॒ह ॥
pṛ́ṣadaśvā marútaḥ pṛ́śnimātaraḥ śubhaṃyā́vāno vidátheṣu jágmayaḥ ǀ agnijihvā́ mánavaḥ sū́racakṣaso víśve no devā́ ávasā́ gamannihá ǁ
Verse six is one of the most famous protective blessings in the entire Rigveda. It creates an absolute shield of well-being (svasti) by invoking four mighty guardians: Indra (vast in fame), Pūṣan (knower of all things), Tārkṣya (the swift celestial bird of unbroken rim), and Bṛhaspati (the lord of the sacred word). Each name anchors a quadrant of spiritual and physical safety. Following this divine quartet, the Maruts—the storm-gods born of the spotted cow (Pṛśni), swift as horses, blazing with the tongue of Agni and possessing the vision of the sun—are invited to the gathering (vidatha) with all their empowering presence (avasā). They represent the dynamic, driving winds of transformation that clear away inner stagnation.
Verse 6: May Indra of the mighty fame grant us well-being; may Pūṣan, knower of all worlds, grant us well-being; may Tārkṣya of the unbroken rim grant us well-being; and may Bṛhaspati bestow well-being upon us.
Verse 7: May the Maruts, whose steeds are dappled, born of Pṛśni, moving in glory, rushing to assemblies, fire-tongued, men-like, and radiant as the sun—may all these gods come hither to us with their grace.
Yāska and Sāyaṇa explain Tārkṣya as Garuḍa or a sun-bird representing swift deliverance, while modern scholars often trace it back to archaic zoomorphic deities of motion.
| Devanāgarī | IAST | Translation |
|---|---|---|
| स्वस्ति | svasti | well-being, safety, auspicious state |
| वृद्धश्रवाः | vṛddhaśravāḥ | of growing or ancient renown |
| विश्ववेदाः | viśvavedāḥ | knower of all things or all wealth |
| अरिष्टनेमिः | ariṣṭanemiḥ | having an undamaged felly/rim (unfailing protection) |
| Devanāgarī | IAST | Translation |
|---|---|---|
| पृषदश्वा | pṛṣadaśvā | having spotted or dappled horses |
| पृश्निमातरः | pṛśnimātaraḥ | having Pṛśni (the spotted storm-cloud) as mother |
| अग्निजिह्वाः | agnijihvāḥ | fire-tongued |
| सूरचक्षसः | sūracakṣasaḥ | having the sun's eye or vision |
Imagine four iron-clad guardians standing at the four corners of a sacred temple, while a thundering chariot of storm-gods sweeps in from above to bless the inner courtyard.
Verses 8, 9, 10
भ॒द्रं कर्णे॑भिः शृणुयाम देवा भ॒द्रं प॑श्येमा॒क्षभि॑र्यजत्राः । स्थि॒रैरंगै॑स्तुष्टु॒वांस॑स्त॒नूभि॒र्व्य॑शेम दे॒वहि॑तं॒ यदायुः॑ ॥
bhadrám kárṇebhiḥ śṛṇuyāma devā bhadrám paśyemākṣábhiryajatrāḥ ǀ sthiráiráṅgaistuṣṭuvā́ṃsastanū́bhirvyáśema deváhitam yádā́yuḥ ǁ
श॒तमिन्नु श॒रदो॒ अंति॑ देवा॒ यत्रा॑ नश्च॒क्रा ज॒रसं॑ त॒नूनां॑ । पु॒त्रासो॒ यत्र॑ पि॒तरो॒ भवं॑ति॒ मा नो॑ म॒ध्या री॑रिष॒तायु॒र्गंतोः॑ ॥
śatámínnú śarádo ánti devā yátrā naścakrā́ jarásam tanū́nām ǀ putrā́so yátra pitáro bhávanti mā́ no madhyā́ rīriṣatā́yurgántoḥ ǁ
अदि॑ति॒र्द्यौरदि॑तिरं॒तरि॑क्ष॒मदि॑तिर्मा॒ता स पि॒ता स पु॒त्रः । विश्वे॑ दे॒वा अदि॑तिः॒ पंच॒ जना॒ अदि॑तिर्जा॒तमदि॑ति॒र्जनि॑त्वं ॥
áditirdyáuráditirantárikṣamáditirmātā́ sá pitā́ sá putráḥ ǀ víśve devā́ áditiḥ páñca jánā áditirjātámáditirjánitvam ǁ
The sūkta culminates in a deeply moving prayer for holistic human health and longevity. In verse eight, the Ṛṣi asks that our ears hear only what is auspicious, our eyes see only what is noble, and our physical bodies remain steadfast and strong so we may live out the full span of life ordained for us by the divine (devahitam āyuḥ). Verse nine sets the benchmark of a full life at one hundred autumns—a vision echoed throughout Indian tradition. It pictures an unbroken generational harmony where children grow up to become wise protectors in their turn. Finally, the sūkta closes with the sublime cosmic vision of Aditi in verse ten: Aditi is heaven, she is earth, she is the midspace, she is mother, father, son, all the gods, the five peoples, and everything that has been born or will be born. She is the infinite matrix of existence.
Verse 8: O Gods, may we hear with our ears what is auspicious; may we see with our eyes what is noble, O ye worshipful ones. With steady limbs and bodies praising you, may we attain the life ordained by the gods.
Verse 9: A hundred autumns indeed lie before us in our lifetime, O gods, wherein you bring our bodies to aging, and wherein sons become fathers; do not cut short our life in the middle of its course.
Verse 10: Aditi is the heaven, Aditi is the midspace, Aditi is mother, she is father, she is son. Aditi is all the gods, the five tribes of men; Aditi is all that is born and all that shall be born.
The final verse is treated by commentators like Sri Aurobindo as an early expression of complete non-dualism (Advaita), where the infinite mother Aditi is recognized as the material and efficient cause of the entire cosmos.
| Devanāgarī | IAST | Translation |
|---|---|---|
| भद्रम् | bhadram | auspicious, good, beautiful |
| कर्णेभिः | karṇebhiḥ | with the ears |
| यजत्राः | yajatrāḥ | worthy of worship, sacred beings |
| देवहितम् | devahitam | established or appointed by the gods |
| Devanāgarī | IAST | Translation |
|---|---|---|
| शतम् | śatam | a hundred |
| शरदः | śaradaḥ | autumns, years |
| जरसम् | jarasam | old age, ripening of the body |
| रिरिषत | ririṣata | injure, harm, cut short |
| Devanāgarī | IAST | Translation |
|---|---|---|
| अदितिः | aditiḥ | the infinite, the undivided mother of all |
| अंतरिक्षम् | antarikṣam | the intermediate atmospheric space |
| पञ्च जनाः | pañca janāḥ | the five classes of beings or tribes of men |
| जनित्वम् | janitvam | birthplace, matrix of generation |
Picture a vibrant tree rooted in the infinite sky of Aditi, its branches bearing a hundred autumn fruits while generations of family sing praises in harmony beneath its shade.