Rig Veda 8.42.3: Mandala 8, Sukta 42, Mantra 3
Sukta 8.42
- Devata
- Varuṇa
- Rasa
- Shanta (peace) and Vira (heroism)
इमां धियं शिक्षमाणस्य देव क्रतुं दक्षं वरुण सं शिशाधि । ययाति विश्वा दुरिता तरेम सुतर्माणमधि नावं रुहेम ॥
imā́ṃ dhíyaṃ śíkṣamāṇasya deva krátuṃ dákṣaṃ varuṇa sáṃ śiśādhi | yayā́ti víśvā duritā́ tárema su-tarmā́ṇam ádhi nā́vaṃ ruhéma ||
Diesen meinen Gedanken, während ich lerne, o Gott—Varuṇa, schärfe und ordne recht meinen Willen und mein Können. Durch ihn mögen wir alle Nöte überschreiten; mögen wir das gut schützende Boot besteigen.
Word by Word
- इमाम्
- this (acc. sg. f.)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (धियं विशेषयति)Root इदम् (सर्वनाम-प्रातिपदिक)
- धियम्
- thought, prayer, hymnNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (शिशाधि—‘instruct/strengthen’ का विषय)Root धी (प्रातिपदिक)
- शिक्षमाणस्य
- of (him) who is learning/being instructedParticipleपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी, एकवचन (शिक्षमाण ‘learning/being trained’)Role सम्बन्ध (देवस्य—‘of the god who is teaching/being taught’)Root √शिक्ष् (धातु) → शिक्षमाण (वर्तमान-कृदन्त, शतृ/शानच्)
- देव
- O godNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot देव (प्रातिपदिक)
- क्रतुम्
- resolve, sacred will, power of intentionNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (शिशाधि—जिसे ‘set/strengthen’ किया जाए)Root क्रतु (प्रातिपदिक)
- दक्षम्
- skill, competence; the capable powerNoun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (क्रतुं के साथ समुच्चित)Root दक्ष (प्रातिपदिक)
- वरुण
- O VaruṇaNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot वरुण (प्रातिपदिक)
- सम्
- together, completelyIndeclinable (preverb)उपसर्ग (शिशाधि के साथ)Root सम् (उपसर्ग/अव्यय)
- शिशाधि
- instruct, strengthen, set in orderVerbलोट् (आज्ञार्थ), परस्मैपद, मध्यमपुरुष, एकवचनRole क्रियाRoot √शाध् (धातु; वेद. ‘शिशाधि’ = आज्ञार्थ/लोट्)
- ययाति
- goes, proceedsVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot √या (धातु) + ययाति (वेद. पुनरुक्त/इंटेन्सिव्-प्रयोगः ‘goes, drives on’)
- विश्वा
- allAdjective (used substantively)नपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्म (तरेम—‘all’ what? ‘all evils’)Root विश्व (प्रातिपदिक)
- दुरितानि
- evils, misfortunes, sinsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्म (तरेम)Root दुरित (प्रातिपदिक)
- तरेम
- may we cross overVerbविधिलिङ्/आशीर्लिङ् (वेद. इच्छार्थ), परस्मैपद, उत्तमपुरुष, बहुवचनRole क्रियाRoot √तॄ (धातु)
- सुतर्माणम्
- well-protecting, giving good passageAdjective (as epithet)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (रुहेम—जिस पर चढ़ें)Root सु-तर्मन् (प्रातिपदिक; ‘good-protection/ good-shelter’)
- अधि
- upon, ontoIndeclinable (preverb/preposition)उपसर्ग (रुहेम के साथ; ‘upon’)Root अधि (उपसर्ग/अव्यय)
- नावम्
- boatNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole अधिकरण/कर्म (अधि + रुहेम: ‘onto the boat’)Root नौ (प्रातिपदिक)
- रुहेम
- may we mount, may we boardVerbविधिलिङ्/आशीर्लिङ् (वेद. इच्छार्थ), परस्मैपद, उत्तमपुरुष, बहुवचनRole क्रियाRoot √रुह् (धातु)
Sandhi Notes
- Sandhi resolution: इमां धियं (no change)
- शिक्षमाणस्य देव (voc. देव)
- क्रतुं दक्षं (coord. acc. sg.)
- वरुण सं शिशाधि → वरुण सम् शिशाधि (anusvāra before ś)
- ययाति विश्वा दुरिता → ययाति विश्वा दुरितानि (neut. acc. pl.)
- तरेम सुतर्माणमधि नावं → तरेम सुतर्माणम् अधि नावम् (word-boundary restored). Accent marks in the saṃhitā text are not reproduced in the pada forms here
The meaning
Outer meaning
The seeker prays to Varuṇa to refine his thought, sharpen his will and skill, so that he may cross all difficulties and board a well-protecting boat.
Inner meaning
The “learning mind” (śikṣamāṇa) offers its developing perception (dhī) to Varuṇa, the power of vastness and right law, asking for an inner re-ordering: kratu (directed will) and dakṣa (effective discernment/skill) are to be made precise and harmonious. With that purified guidance, the being crosses duritā (inner distresses, wrong turns, obscurities) by mounting the ‘boat’—a stable inner formation of protection (sutarmāṇam nāvam): the sure vessel of ṛta-based consciousness that carries one over the ocean of mixed movements.
Universal truth
Progress requires disciplined clarity: when intention (will) and capacity (skill/discernment) are aligned with truth-order, life’s crossings become possible. Right inner governance is the true protection in times of difficulty.
Themes
SpiritualTraining, Crossing-Over, InnerWillAndSkill, Varuna-Guidance
The seer
- Other hymns
- RV 8.42.1-2 (Varuṇa context), RV 7.86 (Varuṇa: confession and release), RV 1.25 (Varuṇa: ṛta and bonds)
Family tradition
Likely Kāṇva (Book 8 is predominantly Kāṇva); the voice is that of a seeker requesting inner rectification under Varuṇa’s law.
Significance
The seer-type here is the disciplined aspirant: prayer is not for outer boons but for the re-forming of inner faculties (dhī–kratu–dakṣa) so the soul can ‘cross’ safely.
The deity
- Devata
- Varuṇa
- Epithets
- Deva, Ṛtasya gopā (guardian of ṛta, implied), Pāśin (holder of the noose, traditional)
- Related deities
- Mitra, Ādityas, Aryaman
Cosmic role
Upholder of ṛta (cosmic order), lord of vastness, regulator of moral and cosmic law; releases and binds according to truth.
Inner power
The power that widens consciousness, enforces sincerity, and re-orders intention and action into harmony; purifier of crooked movements.
In ritual
Where it is used
Varuṇa-related prayers within soma/śrauta recitation cycles; also suitable for expiation and truth-alignment petitions.
इ॒मां धियं॒ शिक्ष॑माणस्य देव॒ क्रतुं॒ दक्षं॑ वरुण॒ सं शि॑शाधि । ययाति॒ विश्वा॑ दुरि॒ता तरे॑म सु॒तर्मा॑ण॒मधि॒ नावं॑ रुहेम ॥
इ॒माम् । धिय॑म् । शिक्ष॑माणस्य । दे॒व॒ । क्रतु॑म् । दक्ष॑म् । व॒रु॒ण॒ । सम् । शि॒शा॒धि॒ । यया॑ । अति॑ । विश्वा॑ । दुः॒ऽइ॒ता । तरे॑म । सु॒ऽतर्मा॑णम् । अधि॑ । नाव॑म् । रु॒हे॒म॒ ॥
imām | dhiyam | śikṣamāṇasya | deva | kratum | dakṣam | varuṇa | sam | śiśādhi | yayā | ati | viśvā | duḥ-itā | tarema | su-tarmāṇam | adhi | nāvam | ruhema
Anuṣṭubh (probable; common in later-style concise prayers)
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4 pādas of ~8 syllables (probable)
Compact, petitionary cadence; strong balance between request and result.
Creates a steady, ethical inwarding: the rhythm supports self-correction and resolve, culminating in the image of ‘mounting the boat’—felt as inner safety.
- धियम् (dhiyam)
- Literal: thought, understanding, inspired intelligence. Symbolic: the illumined faculty that can be trained to receive truth
- शिक्षमाणस्य (śikṣamāṇasya)
- Literal: of one learning/training. Symbolic: the aspirant consciousness in formative sādhanā
- क्रतुम् (kratum)
- Literal: will, resolve, power of intention. Symbolic: the directed divine will-force in the human instrument
- दक्षम् (dakṣam)
- Literal: skill, capacity, competence. Symbolic: discriminative effectiveness; right executive intelligence
- वरुण (varuṇa)
- Literal: Varuṇa. Symbolic: the Lord of Vastness and Ṛta who purifies, harmonizes, and restrains falsehood
- दुरिता (duritā)
- Literal: difficulties, misfortunes, sins. Symbolic: inner wrong movements, obscurities, hostile crossings
- सुतर्माणम् (sutarmāṇam)
- Literal: well-protecting. Symbolic: the secure poise of truth-consciousness that guards the seeker
- नावम् (nāvam)
- Literal: boat. Symbolic: the vessel of disciplined inner order carrying the being across the ocean of life
Prayer for inner formation (kratu, dakṣa) and safe passage; appropriate for rites/recitations seeking expiation and guidance under Varuṇa’s law.
Invocations for right order, confession/rectification, or prior to undertakings requiring purity and restraint.
Recitation as stotra/śastra adjunct or personal japa-prayer for inner purification.
Use before study/meditation as a vow of sincerity: ‘set my will and skill in right order; carry me across difficulties’.
dhī: from √dhī/√dhyai ‘think, contemplate’ → inspired thought. śikṣamāṇa: desiderative/participial from √śikṣ ‘learn, train’. kratu: ‘will, power of intention’ (often the shaping faculty). dakṣa: from √dakṣ ‘be able, competent’ → skill/efficiency; psychologically, right executive intelligence. śiśādhi: imperative from √śās/√śiṣ? here from √śiśādh ‘sharpen, whet, make ready’ (intensified). durita: ‘hard to pass’ (dur- ‘bad/difficult’ + ita ‘gone’). nāu/nāva: ‘boat’ (PIE *neh₂u- ‘boat’).
Discipline/training (śikṣā) as spiritual method, Kratu + Dakṣa as will-and-skill harmonised by ṛta, Crossing beyond durita (error/suffering) through divine order
Direct: Varuṇa is invoked to ‘set in right order’ the faculties, reflecting alignment with ṛta.
Truthfulness as inner straightness—thought and will purified of distortion.
Order emerging from right governance of forces; crossing chaos by establishing a stable form (nāva) of consciousness.
Proto-Vedāntic and Yogic psychology (Aurobindonian): faculties refined to receive higher light; ethical-cosmic law as spiritual method.
The ocean is the mixed lower nature; the boat is the formed truth-support (sutarmāṇa) built by right will and discernment under Varuṇa’s vast law.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘crossing’ myth: the divine provides a boat/means (nāva) to pass beyond duritā (difficulties). Inwardly, Varuṇa perfects will and capacity so the aspirant can traverse the ocean of disorder into ṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- nāva ‘boat’ continues PIE *neh₂u- (cf. Latin nāvis). The dur-/su- prefix polarity (duritā vs su-tarmāṇam) reflects an inherited evaluative morphology (bad/difficult vs good/well-protecting).
- What is the relationship between the Rishi and the Devata here?
- The rishi presents himself as a learner and asks for inner refinement rather than external reward: Varuṇa is teacher-regulator who ‘sharpens’ kratu and dakṣa. The reciprocity is pedagogical—human effort (śikṣā) met by divine ordering power.
Align dhī (insight), kratu (will), and dakṣa (skill) to a single truth-intention; feel a vast, (quiet) sky-like presence regulating the mind.
Ajna (clarity of discernment) with support of Vishuddha (truthfulness in expression).
Nadi-śodhana (alternate nostril) 6–8 rounds, then recite once per exhale to ‘set in order’ the inner currents.
From mental training to a widened, law-abiding poise; a sense of protected passage.
Before work or study: (1) sit upright, (2) recall one area of disorder, (3) chant once slowly, (4) resolve one precise correction, (5) end by visualizing boarding the ‘boat’ of steady practice for the day.
Use saṃhitā svara from a trained source; generally maintain udatta peaks on key vocatives (varuṇa) and action verbs (saṃ-śiśādhi).
Sustain clear stress on ‘varuṇa’ and ‘saṃ śiśādhi’; slightly lengthen the cadence at ‘viśvā duritā tarema’ and resolve on ‘nāvaṃ ruhema’.
(dhiyam): keep ‘dhi’ aspirated-less, clear palatal ‘y’ glide, (śikṣamāṇasya): ‘kṣa’ as conjunct, not ‘kha-sa’, (varuṇa): retroflex ‘ṇ’, (duritā): articulate ‘du-ri-tā’ with short ‘u/i’, (nāvaṃ): long ‘ā’, final anusvāra as light nasalization
Steady, low-to-mid pitch; calm authority, as a vow before a vast witness.
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