Rig Veda 6.67.2: Mandala 6, Sukta 67, Mantra 2
Sukta 6.67
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Mitra-Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Shringara (love)
इयं मद्वां प्र स्तृणीते मनीषोप प्रिया नमसा बर्हिरच्छ । यन्तं नो मित्रावरुणावधृष्टं छर्दिर्यद्वां वरूथ्यं सुदानू ॥
iyáṃ mád-vāṃ prá stṛṇīte manīṣópa priyā́ námasā barhír áccha | yántam no mitrāvaruṇāv ádhṛṣṭaṃ chárdir yád vāṃ varū́thyaṃ sudānū ||
এই আমাৰ মদৱান মনীষাই নমস্কাৰেৰে প্ৰিয় বৰ্হি (অৰ্পণ-আসন) বিস্তাৰ কৰে, যাতে তোমালোক ওচৰলৈ আহা। হে মিত্র-বৰুণ, আমাৰ ওচৰলৈ অবধৃষ্ট (অজেয়) হৈ আহা; হে সুদানূ, তোমালোকৰ ৰক্ষাকাৰী ছৰ্দি/বৰূথ্য আশ্ৰয়েই আমাৰ আৱৰণ আৰু শান্তি হওক।
Word by Word
- इयम्
- this (she/this one)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विषयः)Root इदम् (सर्वनाम-प्रातिपदिक)
- मत्-वान्
- honey-rich; sweet; possessing meadAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (विशेषणम्)Role कर्तृ-विशेषणम्Root मत् (अव्यय/प्रातिपदिक ‘मद्’=मधु) + वत् (तद्धित)
- प्र
- forth; forwardIndeclinableउपसर्गःRole क्रियाविशेषणम्Root प्र (उपसर्ग)
- स्तृणीते
- spreads; strewsVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √स्तॄ (स्तृणोति/स्तृणीते) ‘to strew, spread’
- मनीषा
- thought; inspired insightNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सह-कर्तृ/विषयः)Root मनीषा (प्रातिपदिक)
- उप
- towards; nearIndeclinableअव्ययम्Role क्रियाविशेषणम्Root उप (उपसर्ग/अव्यय)
- प्रिया
- dear; pleasingAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (बर्हिः-विशेषणम्)Role कर्म-विशेषणम्Root प्रिय (प्रातिपदिक)
- नमसा
- with reverence; by homageNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot नमस् (प्रातिपदिक)
- बर्हिः
- sacrificial grass; barhisNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्म (स्तृणीते इति)Root बर्हिस् (प्रातिपदिक)
- अच्छ
- towards; straight toIndeclinableअव्ययम्Role क्रियाविशेषणम्Root अच्छ (अव्यय)
- यन्तम्
- going; comingParticipleशतृ-प्रत्यय (वर्तमान कृदन्त), पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (आह्वान/प्राप्ति-विषयः)Root √या (याति) ‘to go’ (वर्तमान-कृदन्त)
- नः
- to us; ourPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘नः’)Role सम्प्रदान (हितार्थे) / सम्बन्धRoot अस्मद् (सर्वनाम)
- मित्रावरुणौ
- Mitra and VaruṇaNounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot मित्र + वरुण (प्रातिपदिक-द्वन्द्व)
- अधृष्टम्
- unassailable; not to be attackedAdjective/Participleक्त-प्रत्यय (भूतकृदन्त), पुंलिङ्ग, द्वितीया, एकवचन (यन्तम् इति विशेषणम्)Role कर्म-विशेषणम्Root √धृष् ‘to dare, assail’ + अ- (निषेध) (भूतकृदन्त)
- छर्दिः
- shelter; protectionNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विषयः (यद्-उपवाक्ये)Root छर्दिस् (प्रातिपदिक)
- यत्
- which; that whichPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धक)Role सम्बन्ध (यद्-तद्)Root यद् (सर्वनाम)
- वाम्
- of you twoPronounषष्ठी, द्विवचनRole सम्बन्धRoot युष्मद् (सर्वनाम)
- वरूथ्यम्
- protective; serving as a defenceAdjectiveनपुंसकलिङ्ग, प्रथमा, एकवचन (छर्दिः इति विशेषणम्)Role कर्तृ/विषय-विशेषणम्Root वरूथ्य (प्रातिपदिक; वरूथ ‘defence’ से)
- सुदानू
- O good-givers (you two)Adjective (vocative epithet)सम्बोधन, द्विवचन (मित्रावरुणयोः)Role सम्बोधनRoot सु + दानु (प्रातिपदिक; ‘good-giving’)
Sandhi Notes
- Sandhi resolution (pada-wise): मद्वां → मत्-वान् (taddhita -वत् ‘possessing’, here ‘mead/sweet’)
- मनीषोप → मनीषा + उप (ā + u → o)
- बर्हिरच्छ → बर्हिः + अच्छ (visarga before vowel)
- मित्रावरुणावधृष्टम् → मित्रावरुणौ + अधृष्टम् (au + a → ā)
- छर्दिर्यद्वां → छर्दिः + यत् + वाम् (visarga before y; yad + vām in saṃhitā gives ryad/vāṃ-type coalescence)
The meaning
Outer meaning
Our inspired thought spreads the dear seat of offering with reverence for you to come. O Mitra and Varuṇa, come to us unassailed; may your protective shelter, bounteous ones, be our covering and peace.
Inner meaning
Manīṣā (inspired intelligence) prepares the inner ‘barhis’—the receptive seat in consciousness—through humility (namas) and love of the Divine (priyā). This is the psychology of readiness: the being is made fit for the descent/approach of Mitra-Varuṇa. ‘Unassailed’ signals a state protected from hostile vibrations and inner attacks (doubt, revolt, dispersion). Their ‘chardis/varūthya’ is a wide shelter: the peace and safety that come when harmony and truth-law govern the nature.
Universal truth
True protection arises when we prepare an inner seat through reverent sincerity; then higher harmony and truth can enter, bringing a stable covering of peace.
Themes
Invocation, Protection, Inner preparation
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.67, RV 6.1 (Agni: preparation and offering themes), RV 1.25 (Varuṇa: protection/release—comparative)
Family tradition
Combines forceful transformation (Agni/Maruts) with ethical-spiritual governance (Mitra-Varuṇa); emphasizes preparation of the inner altar through manīṣā and namas.
Significance
Shows the practical yogic sequence: prepare receptivity (barhis), invite higher law (Mitra-Varuṇa), receive protection (chardis) as peace.
The deity
- Devata
- Mitra-Varuṇa
- Epithets
- sudānū (bounteous), adhṛṣṭa (unassailed—invoked condition), varūthya (protective)
- Related deities
- Aryaman, Bhaga, Agni
Cosmic role
Sovereign protectors of ṛta; sustain harmony, truth, and safe passage; guard against disorder and falsehood.
Inner power
They establish an inner canopy of peace and ethical clarity; they protect the aspirant’s progress by binding the being to truth and concord.
In ritual
Where it is used
Invitation (āvāhana-like) to Mitra-Varuṇa; preparation of barhis in śrauta context; prayers for protection of the rite and sacrificer.
इ॒यं मद्वां॒ प्र स्तृ॑णीते मनी॒षोप॑ प्रि॒या नम॑सा ब॒र्हिरच्छ॑ । य॒न्तं नो॑ मित्रावरुणा॒वधृ॑ष्टं छ॒र्दिर्यद्वां॑ वरू॒थ्यं॑ सुदानू ॥
इ॒यम् । मत् । वा॒म् । प्र । स्तृ॒णी॒ते॒ । म॒नी॒षा । उप॑ । प्रि॒या । नम॑सा । ब॒र्हिः । अच्छ॑ । य॒न्तम् । नः॒ । मि॒त्रा॒व॒रु॒णौ॒ । अधृ॑ष्टम् । छ॒र्दिः । यत् । वा॒म् । व॒रू॒थ्य॑म् । सु॒दा॒नू॒ इति॑ सुऽदानू ॥
iyam | mat | vām | pra | stṛṇīte | manīṣā | upa | priyā | namasā | barhiḥ | accha | yantam | naḥ | mitrāvaruṇau | adhṛṣṭam | chardiḥ | yat | vām | varūthyam | sudānūitisu-dānū
44
4 × ~11 syllables
Gentle firmness; a welcoming cadence with protective closure.
Induces receptivity and safety; helps establish a calm, guarded inner space before deeper practice.
- मनीषा (manīṣā)
- Literal: inspired thought. Symbolic: intuitive intelligence that can prepare the inner field
- प्र स्तृणीते (pra stṛṇīte)
- Literal: spreads out. Symbolic: makes a receptive foundation; lays out readiness in consciousness
- प्रिया (priyā)
- Literal: dear, beloved. Symbolic: psychic consent and love for the Divine presence
- नमसा (namasā)
- Literal: with reverence. Symbolic: humility and self-offering that opens the being
- बर्हिः (barhiḥ)
- Literal: sacrificial grass/seat. Symbolic: the inner seat of receptivity; prepared ground for descent
- अच्छ (accha)
- Literal: toward, near. Symbolic: movement of approach—invitation for higher powers to enter
- अधृष्टम् (adhṛṣṭam)
- Literal: unassailed. Symbolic: protected consciousness not overrun by lower forces
- छर्दिः (chardiḥ)
- Literal: shelter, covering. Symbolic: peaceful protection and inner refuge
- वरूथ्यम् (varūthyam)
- Literal: defensive protection, safeguard. Symbolic: wide guarding power of truth and harmony
- सुदानू (sudānū)
- Literal: bountiful givers. Symbolic: powers that bestow inner wealth: peace, order, wideness
Preparation of barhis and invitation (āhvāna) of the Ādityas; prayer for varūtha (protection) and chardis (peaceful covering) in the rite and life.
At the stage of laying/imagining the barhis and calling the deities to ‘come near’.
Spreading the barhis, offering reverence, inviting the deities, requesting shelter.
Use as a pre-meditation ‘opening’ verse to create inner sanctuary; also for travel, transitions, or anxiety reduction through alignment with truth and harmony.
stṛṇīte from √stṛ ‘to spread, strew’ (preparing the field of consciousness); barhís (ritual seat) from √bṛh/√barh ‘to grow, make great’ (symbolically: wideness/receptivity); chárdis ‘cover, shelter’ from √chṛd/√chard ‘to cover/protect’ (protective peace); varū́thya from varū́tha ‘defence’ linked to √vṛ ‘to cover, restrain’ (Varuṇa’s protection as enclosure).
receptivity (barhis as inner seat), protection (varūtha), peaceful covering (chardis)
Protection (varūtha) is the experiential result of living in ṛta; the prepared barhis symbolizes ordered receptivity.
Truthfulness and sincerity are the condition for ‘unassailed’ approach; falsehood invites breach in the shelter.
Establishing a sacred field (altar/seat) wherein higher powers can manifest and maintain order.
Ethical-spiritual integral practice: receptivity + sincerity as basis for descent and protection.
Barhis = prepared nervous-mental ground; shelter = protective peace; approach = descent of higher consciousness into the prepared field.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘spreading of the barhis’ and the coming of the gods: the rite creates a prepared seat so the sovereign powers may descend safely. Inner sense: the mind spreads a quiet, receptive foundation so harmony and law can enter and establish protection against hostile movements.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √stṛ ‘spread’ continues PIE *ster- ‘to spread’ (cf. English ‘strew’, Latin sternere). The protective ‘covering’ vocabulary (√vṛ, chardis) reflects an old semantic field of enclosure and guardianship widely present across Indo-European ritual language.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers manīṣā + namas (inspired ordering and reverent surrender). Mitra-Varuṇa respond as sudānū by granting varūtha/chardis—an inner and outer protection that keeps the seeker’s progress ‘unassailed’.
Prepare the inner barhis: a quiet, receptive base in mind and heart; invite harmony (Mitra) and vast truth (Varuṇa) to descend as a protective peace.
anahata (reverent openness)
slow_meditative: inhale ‘iyam… manīṣā’, exhale ‘namasā barhir accha’; pause gently feeling ‘chardiḥ’ as a canopy.
Receptive calm with a guarded boundary against distraction.
Begin by offering reverence (acknowledge the higher). Lay out the ‘seat’ by relaxing body, quieting speech, and clarifying intention. Then feel a subtle protective dome; practice within it without strain.
Triṣṭubh with Vedic accents; keep compounds smooth (mitrāvaruṇāv).
Let the invitation phrases (‘accha’, ‘yantam’) be slightly lifted; settle the tone on ‘chardiḥ… varūthyam’ to convey shelter.
‘iyam’: short ‘i’, clear ‘yam’., ‘pra stṛṇīte’: vocalic ‘ṛ’ in ‘stṛ’; do not say ‘stir’., ‘barhir’: final ‘ḥ’ lightly released., ‘mitrāvaruṇāv’: maintain sandhi ‘āv’ and retroflex ‘ṇ’., ‘varūthyam’: long ‘ū’, aspirate ‘th’ (dental).
Soft, steady, inviting; slightly more resonance on the final protective request.
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