Rig Veda 10.27.12: Mandala 10, Sukta 27, Mantra 12
Sukta 10.27
- Devata
- Mitra
- Chandas
- Triṣṭubh
- Rasa
- Shringara (love) and Shanta (peace)
कियती योषा मर्यतो वधूयोः परिप्रीता पन्यसा वार्येण । भद्रा वधूर्भवति यत्सुपेशाः स्वयं सा मित्रं वनुते जने चित् ॥
kíyatī yóṣā maryató vadhūyóḥ páriprītā pányasā vā́ryeṇa | bhadrā́ vadhū́r bhavati yát supéśāḥ svayáṁ sā mitráṁ vanute jáne cit ||
जब एक औरत अपनी पूरी शक्ति में होती है, वो कितनी बड़ी चीज़ है। नए जीवन और नए रिश्ते के लिए यह बहुत ज़रूरी है। जब वो अच्छी दिखती है और अच्छे गुणों से भरी होती है, तब वो सबके लिए भाग्यशाली होती है। वो खुद अपने आप को लोगों में अच्छा बना लेती है और दोस्त भी बना लेती है।
Word by Word
- कियती
- how great/many (how much)Adjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (भवति इत्यस्य कर्तृ-विशेषणम्)Root कियत् (प्रश्न/परिमाण-प्रातिपदिक)
- योषा
- a young womanNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot योषा (स्त्री-प्रातिपदिक; युवती/स्त्री)
- मर्यतः
- of the young man (suitor)Nounपुंलिङ्ग, षष्ठी, एकवचनRole Sambandha (योषा इत्यस्य सम्बन्धः)Root मर्य (प्रातिपदिक; युवक/वर)
- वधूयोः
- of the two brides / of bride and (another) brideNounस्त्रीलिङ्ग, षष्ठी, द्विवचनRole Sambandha (परिप्रीता इत्यस्य सम्बन्धः)Root वधू (स्त्री-प्रातिपदिक)
- परि
- around, fullyIndeclinableउपसर्ग/अव्ययRoot परि
- प्रीता
- pleased, delightedAdjective (past passive participle)स्त्रीलिङ्ग, प्रथमा, एकवचन (योषा/वधू-विशेषणम्)Role Kartā (भवति इत्यस्य कर्तृ-विशेषणम्)Root प्री (धातु; √प्री ‘to please, satisfy’) → प्रीत (कृदन्त)
- पन्यसा
- with admirable/preciousAdjectiveनपुंसकलिङ्ग, तृतीया, एकवचनRole Karaṇa (वार्येण इत्यस्य विशेषण-रूपेण साधनभावः)Root पन्यस (प्रातिपदिक; प्रशस्य/सुन्दर)
- वार्येण
- with a choice treasure/giftNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot वार्य (प्रातिपदिक; वरणीय/उत्तम/धन)
- भद्रा
- auspicious, fortunateAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (भवति इत्यस्य कर्तृ-विशेषणम्)Root भद्र (प्रातिपदिक)
- वधूः
- the brideNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot वधू (स्त्री-प्रातिपदिक)
- भवति
- becomes/isVerbलट् (वर्त्तमान), प्रथमपुरुष, एकवचनRoot भू (धातु; √भू ‘to be, become’)
- यत्
- when/if; becauseIndeclinable (relative particle) / Pronounसम्बन्धसूचक-अव्यय (यत्…तत्-सम्बन्धः)Root यद् (सर्वनाम-प्रातिपदिक)
- सुपेशाḥ
- well-adorned, of good appearanceAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (वैदिके -आः प्रत्ययः; वधू-विशेषणम्)Role Kartā (भवति इत्यस्य कर्तृ-विशेषणम्)Root सु-पेशस् (प्रातिपदिक; ‘having good form/ornament’)
- स्वयम्
- by herselfIndeclinableअव्ययRoot स्वयम्
- सा
- shePronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- मित्रम्
- a friend; allyNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot मित्र (प्रातिपदिक)
- वनुते
- wins/obtainsVerbलट् (वर्त्तमान), प्रथमपुरुष, एकवचन, आत्मनेपदRoot वन् (धातु; √वन् ‘to win, gain, obtain’)
- जने
- among people, in the communityNounपुंलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot जन (प्रातिपदिक)
- चित्
- even, indeedIndeclinableअव्यय (नूनम्/अपि-भावे)Root चित्
Sandhi Notes
- मुख्य-सन्धि-विच्छेद: (1) कियती + योषा (पद-सन्धिः नहीं) । (2) वधूयोः परिप्रीता = वधूयोः + परि + प्रीता (उपसर्ग ‘परि’ पृथक्) । (3) पन्यसा वार्येण (पद-सन्धिः नहीं) । (4) यत्सुपेशाḥ = यत् + सुपेशाḥ (त् + स → त्स्) । (5) जने चित् (पद-सन्धिः नहीं) । वैदिक-विशेष: ‘सुपेशाḥ’ में स्त्री
- प्रथमा एकवचन हेतु -आः (वैदिक) रूप।
The meaning
Outer meaning
The power of the woman is great for the young man and for the bride-state when she is fully pleased by a precious treasure. The bride becomes auspicious when beautifully formed; she wins a friend even among people.
Inner meaning
Yoṣā/vadhū is the inner Śakti—receptive, formative power of consciousness in the being. When the youthful soul-force (maryá—aspirant vitality) enters the ‘bride-state’ (vadhūyoḥ: readiness for union), the Śakti becomes effective only when fulfilled by the ‘panyasa vārya’—the admirable treasure of Soma-like delight and truth-substance. Then the inner nature becomes bhadrā (auspicious, harmonious) and supeśāḥ (well-formed, beautifully shaped): the psychological instruments are shaped to hold the higher influx. From that harmony arises Mitra: the power of concord, right relation, and luminous friendship—won not by social force but by inner beauty and truth.
Universal truth
When inner receptivity is nourished by genuine value (truth, delight, beauty), the personality becomes naturally harmonious and wins true alliances; right relationship is an effect of inner formation, not mere strategy.
Themes
inner union (bride-symbol), beauty and auspiciousness, winning harmony
The seer
- Other hymns
- Rig Veda 10.27.1-15
Significance
The verse reads like a psychological aphorism: the seer is teaching the law of inner harmony (Mitra) arising from a fulfilled Śakti rather than outer compulsion.
The deity
- Devata
- Mitra (implicit) with Śakti/yoṣā principle foregrounded
- Epithets
- Mitra (harmonizer), panyasa (the admirable—treasure quality), bhadra (auspicious)
- Related deities
- Varuṇa (complement: vast law), Soma (delight that fulfills), Uṣas (beauty of awakening)
Cosmic role
Mitra maintains ṛta through concord, contracts, right relation, and luminous friendship among powers.
Inner power
Capacity for harmony in the being—alignment of parts, pleasant truth, relational clarity.
In ritual
Where it is used
Marriage/union imagery can be applied in rites of concord and social harmony; psychologically: integration of soul and power
किय॑ती॒ योषा॑ मर्य॒तो व॑धू॒योः परि॑प्रीता॒ पन्य॑सा॒ वार्ये॑ण । भ॒द्रा व॒धूर्भ॑वति॒ यत्सु॒पेशा॑: स्व॒यं सा मि॒त्रं व॑नुते॒ जने॑ चित् ॥
किय॑ती । योषा॑ । म॒र्य॒तः । व॒धू॒ऽयोः । परि॑ऽप्रीता । पन्य॑सा । वार्ये॑ण । भ॒द्रा । व॒धूः । भ॒व॒ति॒ । यत् । सु॒ऽपेशाः॑ । स्व॒यम् । सा । मि॒त्रम् । व॒नु॒ते॒ जने॑ चित् ॥
kiyatī | yoṣā | maryataḥ | vadhū-yoḥ | pari-prītā | panyasā | vāryeṇa | bhadrā | vadhūḥ | bhavati | yat | su-peśāḥ | svayam | sā | mitram | vanutejanecit
44
4 × ~11 syllables
Smooth, relational, less abrupt than purely heroic triṣṭubh; suited to ‘Mitra’ harmony.
Settles the emotional body; encourages sweetness and coherence in the listener.
- योषा (yoṣā)
- Literal: woman, feminine power. Symbolic: Śakti of receptivity and formation in the psyche
- मर्यतः (maryataḥ)
- Literal: young man/youthful one. Symbolic: aspirant vital-soul energy seeking union with higher life
- वधू (vadhū)
- Literal: bride. Symbolic: the nature ready for union with the divine (yoga-state of offering)
- पन्यसा वार्येण (panyasā vāryeṇa)
- Literal: admirable treasure. Symbolic: Soma-substance: delight/truth that fulfills and perfects the instruments
- सुपेशा: (supeśāḥ)
- Literal: beautifully formed. Symbolic: well-shaped inner faculties—purified mind, harmonized prāṇa
- मित्रम् (mitram)
- Literal: Mitra / friend. Symbolic: power of harmony, right relation, luminous concord
Marriage/union imagery can be applied in rites of concord and social harmony; psychologically: integration of soul and power
For relationship-healing and inner integration: chant before dialogue/therapy/meditation to invoke Mitra—truthful harmony.
yoṣā relates to youthful/feminine vitality and delight; √prī 'please' (IE *preyH- 'to love/please' proposed). peśas 'form/beauty' is Vedic aesthetic-ontological term. mitra as 'friend' is also a devatā-name; here functions as harmony/contract within the soul-field.
harmony (Mitra), beauty/form as sign of right formation (su-peśas), fulfilment by worthy treasure (vārya)
Mitra is the face of ṛta as concord; ‘supeśāḥ’ indicates forms shaped to ṛta.
Inner beauty is truth-formed, not cosmetic; it is satya expressing as right shape.
Formation (peśas) of instruments by delight and truth; emergence of social concord from inner order.
Integral Yoga reading: Śakti fulfilled by Soma becomes Mitraic harmony in life.
dawn-like (implicit through ‘beauty/awakening’ tone)
Treasure = inner soma-delight; beauty = purified formation; friend/Mitra = harmonizing light in relations.
- What is the primary Vedic 'mythologem' present in this verse?
- The sacred marriage/union motif: the feminine power (yoṣā/vadhū) becomes auspicious through right fulfilment and beautiful formation, and thereby wins Mitra (harmony). It is an inner hieros gamos that produces concord.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √van 'win' is broadly IE; the evaluative adjectives (panyá, vā́rya) show the inherited Indo-European poetic economy of praise and value. The social-religious concept of Mitra has Indo-Iranian parallels (Mithra).
- What is the relationship between the Rishi and the Devata here?
- The Rishi describes the conditions under which Mitra is 'won': not by coercion but by self-becoming (svayam) and right formation (supeśas). Devata is approached through inner aesthetic-ethical perfection.
Cultivating inner harmony (Mitra) by fulfilling the receptive Śakti with truth-delight rather than agitation.
Anāhata (harmonizing love)
Bhrāmarī or slow exhale-lengthening to soothe and unify emotional currents.
Heart-coherence; friendly clarity.
Chant gently; visualize the inner nature as a ‘bride’ becoming well-formed by a golden nectar. Then offer one sincere intention of harmony with a person or with a conflicted part of yourself.
Not provided; chant evenly, with gentle lift on long vowels and cadence at pāda ends.
Let ‘bhadrā vadhūr’ be voiced as a blessing; soften on ‘mitraṃ vanute’.
kiyatī: keep ‘ya’ light, pariprītā: roll ‘r’ lightly; long ī held, supeśāḥ: pronounce ‘ś’ clearly (palatal)
Warm, resonant, heart-centered.
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