Rig Veda 7.87.2: Mandala 7, Sukta 87, Mantra 2
Sukta 7.87
- Rishi
- Vasiṣṭha
- Devata
- Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आत्मा ते वातो रज आ नवीनोत्पशुर्न भूर्णिर्यवसे ससवान् । अन्तर्मही बृहती रोदसीमे विश्वा ते धाम वरुण प्रियाणि ॥
ātmā́ te vā́to rája ā́ navīnot paśúr na bhū́rṇir yávase sasavā́n | antár mahī́ bṛhatī́ ródasī ime víśvā te dhā́ma varuṇa priyā́ṇi ||
হে বরুণ! তোমার আত্মাই বায়ু—প্রাণ—হয়ে রজঃ, মধ্যলোকসমূহকে নবীন করে; দ্রুত বিচরণশীল শক্তির মতো সে আমাদের অন্তঃ-পশুচর—অন্তরের চরাগাহ—বৃদ্ধির জন্য ত্বরিত হয়। এই দুই মহৎ লোক—পৃথিবী ও দ্যৌ—এর অন্তরে তোমার সকল প্রিয় ধাম স্থাপিত, যেখানে ঋতের বিধান এবং আত্মা বাস করতে পারে।
Word by Word
- आत्मा
- self; essenceNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (वाक्यविषय/सम्बन्धः)Root आत्मन् (प्रातिपदिक)
- ते
- of you/thyPronounषष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- वातः
- windNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot वात (प्रातिपदिक)
- रजः
- space; mid-air; regionNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot रजस् (प्रातिपदिक)
- आ
- towards; forthIndeclinableउपसर्गः (नवीनोति इत्यस्य)Root आ (उपसर्ग/निपात)
- नवीनोति
- renews; makes freshVerbलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √नू (नवीनयति/नवीनोति) धातु
- पशुः
- beast; creatureNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (उपमान/विधेय-भागः)Root पशु (प्रातिपदिक)
- न
- like; asIndeclinableउपमानार्थे/निषेधार्थे निपातः (इह ‘as/like’)Root न (निपात)
- भूर्णिः
- whirling one; swift moverNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (उपमान/विधेय-भागः)Root भूर्णि (प्रातिपदिक)
- यवसे
- for fodder/grassNounनपुंसकलिङ्गः, चतुर्थी, एकवचनम्Role सम्प्रदानRoot यवस् (प्रातिपदिक)
- ससवान्
- having set in motion; having impelledParticipleपुंलिङ्गः, प्रथमा, एकवचनम्; परोक्षभूत/परफेक्ट-आधारित कृत्प्रत्ययान्त (भावः: ‘having impelled/pressed forth’)Role कर्तृ (विशेषणम्)Root √सू (सवति/ससौ) धातु; कृत्-प्रातिपदिक ‘ससवान्’
- अन्तः
- withinIndeclinableअव्ययम् (स्थानवाचक)Role अधिकरण (स्थान)Root अन्तः (अव्यय/उपपद)
- मही
- greatAdjectiveस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम्Root मही (प्रातिपदिक)
- बृहती
- lofty; vastAdjectiveस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम्Root बृहती (प्रातिपदिक)
- रोदसी
- the two worlds (heaven and earth)Nounस्त्रीलिङ्गः, प्रथमा, द्विवचनम्Role कर्तृRoot रोदसी (द्विवचन-प्रातिपदिक; द्यावापृथिव्यौ)
- इमे
- thesePronounप्रथमा, बहुवचनम् (नपुंसक/पुं—सन्दर्भे ‘these’)Role कर्तृ/विषय (सम्बन्धः ‘धाम’ इत्यनेन)Root इदम् (सर्वनाम-प्रातिपदिक)
- विश्वा
- allAdjectiveनपुंसकलिङ्गः, प्रथमा, बहुवचनम्Role विशेषणम्Root विश्व (प्रातिपदिक)
- ते
- thy; of youPronounषष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- धाम
- abodes; ordinances; seatsNounनपुंसकलिङ्गः, प्रथमा, बहुवचनम् (वैदिक रूप: धाम)Role कर्तृ/विषयRoot धामन् (प्रातिपदिक)
- वरुण
- O VaruṇaNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot वरुण (प्रातिपदिक)
- प्रियाणि
- dear; belovedAdjectiveनपुंसकलिङ्गः, प्रथमा, बहुवचनम्Role विशेषणम्Root प्रिय (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): आत्मा ते वातो रजः आ नवीनोति | पशुः न भूर्णिः यवसे ससवान् || अन्तः मही बृहती रोदसी इमे | विश्वा ते धाम वरुण प्रियाणि || 1) ‘रज॒ आ’ = ‘रजः + आ’ (विसर्गसन्धिः; अकारे परे विसर्गलोपः)
- 2) ‘न॑वीनोत्प॒शुर्न’ = ‘नवीनोति + पशुः + न’ (इति पदसंयोगे विसर्गः ‘पशुः’ → ‘पशुर्’ रकारादेशः, परे ‘न’)
- 3) ‘भूर्णि॒र्यव॑से’ = ‘भूर्णिः + यवसे’ (विसर्गः → ‘र्’ यकारादौ)
- 4) ‘रोद॑सी॒मे’ = ‘रोदसी + इमे’ (स्वरसन्धिः: ई + इ → ई; लेखने ‘रोदसीमे’)
The meaning
Outer meaning
Varuṇa’s self as wind renews the mid-regions; like a roaming creature he hastens for pasture’s growth. Within earth and heaven are all Varuṇa’s dear abodes.
Inner meaning
Varuṇa’s ‘ātman’ manifests as vāta—life-breath/prāṇa—renewing the inner mid-world (rajas: the vital-mental field between earth-body and heaven-mind). The roaming force (bhūrṇi) ‘like a beast’ is the dynamic prāṇa that seeks ‘yavasa’ (pasture): nourishment for the soul—growth of capacities, energies, and luminous sustenance. All planes between the two worlds (rodasī) are Varuṇa’s dhāma: ordered stations of consciousness where the being can dwell rightly.
Universal truth
The divine law is not abstract; it is felt as renewing breath and as an ordering presence across all levels of existence. Right life is to inhabit these levels consciously, nourished by the prāṇic renewal of the Spirit.
Themes
Ṛta-order, cosmic architecture (two worlds, abodes), inner renewal by life-breath, Varuṇa as all-pervading law
The seer
- Rishi
- Vasiṣṭha (Vasiṣṭha Maitrāvaruṇi)
- Lineage
- Vasiṣṭha
- Other hymns
- RV 7.87.1-5, RV 7.86
Family tradition
Seer of law-as-life: Varuṇa’s ṛta experienced as breath-renewal and as ordered planes of dwelling.
Significance
Shows the Vedic bridge between cosmology and yoga: ‘wind’ is prāṇa, ‘mid-world’ is the inner field to be renewed, ‘abodes’ are states of consciousness to be stabilized.
The deity
- Devata
- Varuṇa
- Epithets
- Dhāmapati (lord of abodes, implied), R̥tasya gopā (guardian of ṛta, implied), Mahān (vast, implied)
- Related deities
- Vāyu (as prāṇa-force), Aditi, Mitra
Cosmic role
Permeates worlds as sustaining breath; holds the ordered stations between heaven and earth.
Inner power
Prāṇic renewal that clears and refreshes the vital-mental; capacity to establish stable, truth-aligned poises (dhāma) across the being.
In ritual
Where it is used
General Varuṇa-stotra usage; suitable for Varuṇa-related recitations in Soma contexts (e.g., Varuṇa-invocations in Soma sacrifice), and for expiation/ṛta-alignment prayers; exact Śrauta viniyoga varies by śākhā.
आ॒त्मा ते॒ वातो॒ रज॒ आ न॑वीनोत्प॒शुर्न भूर्णि॒र्यव॑से सस॒वान् । अ॒न्तर्म॒ही बृ॑ह॒ती रोद॑सी॒मे विश्वा॑ ते॒ धाम॑ वरुण प्रि॒याणि॑ ॥
आ॒त्मा । ते॒ । वातः॑ । रजः॑ । आ । न॒वी॒नो॒त् । प॒शुः । न । भूर्णिः॑ । यव॑से । स॒स॒ऽवान् । अ॒न्तः । म॒ही इति॑ । बृ॒ह॒ती इति॑ । रोद॑सी॒ इति॑ । इ॒मे इति॑ । विश्वा॑ । ते॒ । धाम॑ । व॒रु॒ण॒ । प्रि॒याणि॑ ॥
ātmā | te | vātaḥ | rajaḥ | ā | navīnot | paśuḥ | na | bhūrṇiḥ | yavase | sasa-vān | antaḥ | mahī iti | bṛhatī iti | rodasī iti | ime iti | viśvā | te | dhāma | varuṇa | priyāṇi
44
4 x ~11
Breath-like propulsion; imagery of wind and roaming gives a lively inner movement.
Naturally synchronizes with breathing; invigorates while keeping a sense of ordered containment.
- ātman
- Literal: self, essence. Symbolic: divine essence present as living consciousness within
- vāta
- Literal: wind. Symbolic: prāṇa, life-breath that renews and carries inspiration
- rajas
- Literal: mid-region, atmosphere. Symbolic: vital-mental field; dynamic inner space of desire, emotion, life-force
- bhūrṇi
- Literal: roaming/whirling. Symbolic: restless prāṇa transformed into purposeful, growth-seeking energy
- yavasa
- Literal: pasture, grass. Symbolic: nourishment of the inner being; increase of force and joy for the sacrifice
- rodasī
- Literal: heaven and earth. Symbolic: mind-plane and body-plane (or higher and lower nature) held in one order
- dhāma
- Literal: abode, station. Symbolic: planes of consciousness; stable poises within the Divine order
- priyāṇi
- Literal: dear, beloved. Symbolic: harmonious states aligned with truth that the Divine ‘prefers’ in us
General Varuṇa-stotra usage; suitable for Varuṇa-related recitations in Soma contexts (e.g., Varuṇa-invocations in Soma sacrifice), and for expiation/ṛta-alignment prayers; exact Śrauta viniyoga varies by śākhā.
Recited in Varuṇa praise; suitable also for prāṇa-related observances and purification contexts.
Water offering and breath-awareness while chanting; inwardly ‘renew the rajas’ before main oblation/meditation.
Use as a prāṇāyāma invocation: chant once, then practice slow breathing to ‘renew the mid-world’ (emotional-vital field).
Key terms: (1) vāta- ‘wind/breath’ from √vā ‘to blow’; inner sense aligns with prāṇa as mover and purifier. (2) navīnot ‘made new/renewed’ (injunctive/aoristic sense) from √nū/√nav ‘to renew, make fresh’. (3) rajas- ‘mid-space’ from √raj/√rañj with semantic field ‘space, atmosphere, region’; in RV often the intermediate world. (4) dhāman- ‘abode, seat, ordinance’ from √dhā ‘to place, establish’; hence ‘established plane/law’. (5) bṛhatī ‘the Vast’ from √bṛh ‘to grow, expand’, echoing the RV triad satyam–ṛtam–bṛhat (truth–order–vastness).
Ṛta (cosmic order upheld by Varuṇa), Bṛhat (vastness/expansion of consciousness), Dhāman (established planes/laws of being)
Varuṇa’s abodes are ‘ordered being’—stations where forces move rightly.
Breath renews truth-contact; obscurity in rajas clears, allowing satya-perception.
Sustenance and renewal: ongoing re-creation through prāṇa and ordered stations.
Vedic yoga-psychology anticipating Upaniṣadic prāṇa-ātman link.
dawn or early morning (prāṇa renewal)
Wind = prāṇa; pasture = inner nourishment; earth/heaven = lower/higher nature; dhāma = stable states of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- Varuṇa as the upholder of ṛta whose ‘self’ moves as vāta to renew rajas: a mythic image of cosmic regulation through the life-breath/atmospheric power, establishing and maintaining the ‘dhāman’ (abodes/ordinances) within Heaven-and-Earth. The outer wind becomes the inner prāṇa that refreshes the intermediate planes of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vāta- (√vā ‘blow’) aligns with PIE *h₂weh₁- ‘to blow’ (cf. Latin ventus ‘wind’). bṛhat- (√bṛh ‘grow’) reflects PIE *bʰerǵʰ- ‘rise, high’ (cf. English ‘burg’ via ‘high/fortified place’ semantics; Avestan bərəzant- ‘high’). dhāman- (√dhā ‘set, place’) continues PIE *dʰeh₁- ‘to put, place’ (cf. Greek títhēmi, Latin faciō via different root but ‘set/do’ semantic neighborhood; more directly Sanskrit dhā-, Greek thē-). These cognate networks support the verse’s semantics of “breath-motion,” “vast expansion,” and “established order.”
- What is the relationship between the Rishi and the Devata here?
- The seer addresses Varuṇa not for external gifts but for alignment with Varuṇa’s ordered domains (dhāman). The ‘renewal’ of rajas by vāta signifies a reciprocal action: the human aspirant offers attention and right speech, and Varuṇa responds by refreshing the inner vital-mind field so the soul can inhabit ‘beloved’ planes—states consonant with ṛta.
Feel Varuṇa as the calm intelligence within the breath renewing the vital-mental field; contemplate the ‘abodes’ as stable inner poises.
Manipura (vital field/rajas) and Anahata (breath-heart linkage).
Nāḍī-śodhana (gentle alternate nostril) or simple long exhale to clear rajas; mentally repeat ‘ātmā te vāto…’.
Refreshed prāṇic clarity; ordered spaciousness.
1) Observe the breath as divine movement, not personal effort. 2) Let restlessness (bhūrṇi) become purposeful energy for growth (yavasa). 3) Stabilize in a chosen ‘dhāma’—a calm, clear inner station—before action.
Triṣṭubh; let the breath imagery guide phrasing—slight lift on ‘vāto’ and ‘navīnot’.
Avoid breaking compounds: ‘ātmā te vāto’ as one flow; keep ‘rodasīme’ together.
ātmā: long ā; clear tm cluster., navīnot: long ī; final t crisp., sasavān: keep v as ‘va’, nasalization on ān., rodasī: long ī.
airy yet grounded; smooth legato
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