Rig Veda 2.27.2: Mandala 2, Sukta 27, Mantra 2
Sukta 2.27
- Rishi
- Gṛtsamada
- Devata
- Ādityas
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
इमं स्तोमं सक्रतवो मे अद्य मित्रो अर्यमा वरुणो जुषन्त । आदित्यासः शुचयो धारपूता अवृजिना अनवद्या अरिष्टाः ॥
imáṃ stómam sákratavo me adyá mitró aryamā́ váruṇo juṣanta | ādityā́saḥ śúcayo dhā́ra-pūtā́ ávṛjinā anavadyā́ áriṣṭāḥ ||
आज मैं जो स्तोत्र बोल रहा हूँ, उसे मित्र, अर्यमन और वरुण स्वीकार करें। यह तीनों बलवान हैं और मेरी बात सुनते हैं। आदित्य देवता साफ हैं, पानी में धुल के शुद्ध हुए हैं। इनमे कोई टेढ़ा-मेढ़ापन नहीं, कोई दोष नहीं, कोई तकलीफ नहीं। यह हमारी पूजा में खुश हों।
Word by Word
- इमम्
- thisPronounपुंलिङ्गः/नपुंसकलिङ्गः, द्वितीया, एकवचनRole कर्म (स्तोमम् इति विशेषणत्वेन) / कर्मपदस्य विशेषणम्Root इदम् (सर्वनाम-प्रातिपदिक)
- स्तोमम्
- hymn; praiseNounपुंलिङ्गः, द्वितीया, एकवचनRole कर्मRoot स्तोम (प्रातिपदिक) < √स्तु (स्तवने)
- सक्रतवः
- O you of mighty powers/wise resolveAdjective (vocative plural)पुंलिङ्गः, सम्बोधन, बहुवचनRole सम्बोधन (देवतानाम्)Root स-क्रतु (प्रातिपदिक) [सह + क्रतु ‘शक्ति/यज्ञ-प्रज्ञा’]
- मे
- myPronounषष्ठी (सम्बन्धे) / षष्ठी-एकवचनस्य एनक्लिटिक-रूपम्Role सम्बन्ध (मम)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- अद्य
- today; nowIndeclinableकालवाचक-अव्ययम्Role अधिकारण (काल)Root अद्य (अव्यय)
- मित्रः
- MitraNoun (deity)पुंलिङ्गः, प्रथमा, एकवचनRole कर्तृRoot मित्र (प्रातिपदिक)
- अर्यमा
- AryamanNoun (deity)पुंलिङ्गः, प्रथमा, एकवचन (वैदिक-रूपः: अर्यमा < अर्यमन्)Role कर्तृRoot अर्यमन् (प्रातिपदिक)
- वरुणः
- VaruṇaNoun (deity)पुंलिङ्गः, प्रथमा, एकवचनRole कर्तृRoot वरुण (प्रातिपदिक)
- जुषन्त
- may they enjoy/accept (it)Verbलोट् (आज्ञार्थे/आशीर्लिङ्गार्थे वैदिक-प्रयोगः), प्रथमपुरुषः, बहुवचनRole क्रियाRoot √जुष् (सेवने/प्रीतौ)
- आदित्याः
- the ĀdityasNoun (class of deities)पुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृ (पूर्वोक्तानां देवतानां समाहारः)Root आदित्य (प्रातिपदिक)
- शुचयः
- pure; brightAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृपदस्य विशेषणम्Root शुचि (प्रातिपदिक)
- धारपूताः
- purified by the stream/flow (of soma/rite)Adjective (compound)पुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृपदस्य विशेषणम्Root धारपूत (प्रातिपदिक) [धार ‘धारा/प्रवाह’ + पूत ‘शुद्ध’ (कृदन्त: √पू ‘पवने/शोधने’)]
- अवृजिनाः
- free from crookedness/sinAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृपदस्य विशेषणम्Root अ-वृजिन (प्रातिपदिक) [नञ् + वृजिन ‘कुटिल/पाप’]
- अनवद्याः
- blamelessAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृपदस्य विशेषणम्Root अन्-अवद्य (प्रातिपदिक) [नञ् + अवद्य ‘निन्द्य’]
- अरिष्टाः
- unharmed; uninjuredAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनRole कर्तृपदस्य विशेषणम्Root अ-रिष्ट (प्रातिपदिक) [नञ् + रिष्ट ‘हानि/अनिष्ट’]
Sandhi Notes
- पदच्छेदः (सन्धिविग्रहः): इमं + स्तोमम् + सक्रतवः + मे + अद्य + मित्रः + अर्यमा + वरुणः + जुषन्त । आदित्याः + शुचयः + धारपूताः + अवृजिनाः + अनवद्याः + अरिष्टाः ॥ मुख्य-सन्धयः: (1) मे अ॒द्य → मे + अद्य (स्वर-संयोगः; विसर्गादि नास्ति) । (2) आदित्यासः → आदित्याः (प्रथमा-बहुवचनः) + (पदपाठे) शुचयः
- संहितायां ‘आदित्याः शुचयः’ इत्यत्र विसर्ग-लोप/सन्धि-प्रयोगः वैदिकः।
The meaning
Outer meaning
The poet offers a hymn today and asks Mitra, Aryaman, and Varuṇa to accept it. The Ādityas are described as pure, washed clean, straight (not crooked), blameless, and unharmed.
Inner meaning
The hymn is an act of inner offering (vāg-yajña): the seeker presents a clarified aspiration to the powers of Truth (Ādityas). Mitra (harmonising clarity), Aryaman (noble force of right relation and self-discipline), and Varuṇa (vast purity and law of truth) are invoked to “enjoy” the mantra—i.e., to take up and transform the seeker’s speech into a straight, luminous movement. “Cleansed in the stream” indicates the flow of inner discernment that purifies intention; “without crookedness” is the straightening of the will away from egoistic distortion (vṛjina).
Universal truth
When speech and intention are purified and aligned with truth, higher governing powers of consciousness respond: harmony, right relation, and vast ethical clarity establish a protected, blameless movement in life.
Themes
divine acceptance, purity and blamelessness, truth-stream cleansing
The seer
- Rishi
- Gṛtsamada (Āṅgirasa)
- Lineage
- Āṅgirasa
- Other hymns
- RV 2.1, RV 2.23, RV 2.26, RV 2.27
Family tradition
Gṛtsamada hymns in RV Maṇḍala 2 emphasize the Truth-guardians (Ādityas) and the straight path of ṛta—purification of speech, will, and ethical clarity.
Significance
As an Āṅgirasa, Gṛtsamada stands in the seer-line of inner fire and illumination: his vision often turns ritual forms into psychological disciplines—purifying vāg (speech), kratu (will), and establishing ṛta within.
The deity
- Devata
- Ādityas (Mitra, Aryaman, Varuṇa prominent)
- Epithets
- śucayaḥ (pure), dhārapūtāḥ (stream-purified), avṛjināḥ (straight), anavadyāḥ (blameless), ariṣṭāḥ (unharmed), sakratavaḥ (strong-willed)
- Related deities
- Aditi, Indra, Agni, Soma
Cosmic role
Upholders of ṛta (cosmic order), guardians of truth, social and moral harmony, and the vast law that binds and releases.
Inner power
They establish inner rectitude: harmony (Mitra), noble right relation and courageous self-discipline (Aryaman), and vast purifying truth-law (Varuṇa) that removes inner crookedness.
In ritual
Where it is used
Āditya-related praises within Soma and other śrauta contexts; also general stotra recitation for truth-protection.
इ॒मं स्तोमं॒ सक्र॑तवो मे अ॒द्य मि॒त्रो अ॑र्य॒मा वरु॑णो जुषन्त । आ॒दि॒त्यास॒: शुच॑यो॒ धार॑पूता॒ अवृ॑जिना अनव॒द्या अरि॑ष्टाः ॥
इ॒मम् । स्तोम॑म् । सऽक्र॑तवः । मे॒ । अ॒द्य । मि॒त्रः । अ॒र्य॒मा । वरु॑णः । जु॒ष॒न्त॒ । आ॒दि॒त्यासः॑ । शुच॑यः । धार॑ऽपूताः । अवृ॑जिनाः । अ॒न॒व॒द्याः । अरि॑ष्टाः ॥
imam | stomam | sa-kratavaḥ | me | adya | mitraḥ | aryamā | varuṇaḥ | juṣanta | ādityāsaḥ | śucayaḥ | dhāra-pūtāḥ | avṛjināḥ | anavadyāḥ | ariṣṭāḥ
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4 pādas of ~11 syllables
Forward-driving, declarative, suited for invocation and ethical affirmation.
Builds steadiness and uprightness in the listener; supports a clear, firm aspiration and a sense of protected order.
- स्तोम (stoma)
- Literal: hymn of praise. Symbolic: a formed aspiration; structured inner speech offered to the higher truth-powers
- सक्रतवः (sakratavaḥ)
- Literal: strong in kratu (will/intention). Symbolic: powers that act through firm divine intention; the steadying of the seeker’s wavering will
- जुषन्त (juṣanta)
- Literal: may they enjoy/accept. Symbolic: may the higher consciousness take up the offering and make it effective within
- आदित्याः (ādityāsaḥ)
- Literal: sons of Aditi. Symbolic: luminous guardians of ṛta; vast truth-consciousness that frees from limitation
- धारपूताः (dhārapūtāḥ)
- Literal: purified by the stream. Symbolic: cleansed by the flow of truth-discernment; clarified mind-current
- अवृजिनाः (avṛjināḥ)
- Literal: not crooked. Symbolic: straight movement of consciousness without inner falsity or distortion
- अनवद्याः (anavadyāḥ)
- Literal: blameless. Symbolic: free from inner reproach; action aligned with conscience and truth
- अरिष्टाः (ariṣṭāḥ)
- Literal: unhurt, unharmed. Symbolic: protected integrity of the being against hostile formations
Acceptance formula for Āditya hymn in yajña; used to secure ‘juṣ’ (divine enjoyment/approval) of the stoma.
Invocations to Ādityas for purity, truth, and protection; especially when establishing right order before offerings.
Recitation as stoma (praise) accompanying offerings and inner/outer purification acts.
Use as a daily truth-alignment prayer before speech-heavy activities (teaching, counsel, difficult conversations) to purify intention and remove ‘crookedness’.
(kratu) is will/intelligence-power; sa-kratavaḥ ‘having strong kratu’. √juṣ ‘to enjoy, accept’ indicates divine consent. vṛjina ‘crooked/wrong’ contrasts with ṛju/ṛta; thus avṛjināḥ = powers of straight truth. dhāra ‘stream’ suggests a current of purification—psychologically the flow of truth-consciousness cleansing the mind.
kratu (effective will), purity (śuci) as truth-alignment, straight vs crooked (ṛju vs vṛjina)
Ādityas are invoked as embodiments of ṛta—straight, blameless, protective.
Truth as purity of speech and intention; the ‘stream’ as the flow of satya through mind.
From vastness (Aditi) arise luminous law-powers that maintain order in becoming.
Proto-Vedāntic and yogic-psychological reading (Aurobindo/Kashyap): deities as powers of consciousness.
day (adya: ‘today’—present moment of offering)
The stream is the current of discernment/purification; the solar Ādityas are truth-illumining governance within the mind and ethical will.
- What is the primary Vedic 'mythologem' present in this verse?
- The pure sovereign gods who ‘accept’ the hymn: divine approval as a mythic act that establishes ṛta in the human sphere. Purity descriptors (śuci, dhāra-pūta, avṛjina) mark them as forces of unerring truth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- kratu (will-power) belongs to an archaic Indo-Aryan cognitive lexicon; √juṣ ‘enjoy/accept’ parallels acceptance verbs in Indo-European ritual speech. The crooked/straight opposition (vṛjina/ṛju) is a widespread IE moral-spatial metaphor.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers stoma and requests juṣ (acceptance). The Ādityas’ purity is not flattery alone; it is the condition for their action—only truth-powers can ratify and strengthen the seeker’s present movement.
Offer speech and intention into truth: ‘May my words be straight, pure, and protected by ṛta.’
viśuddha (speech-purification)
gentle nāḍī-śodhana before chanting; then slow exhale on key invocatory words (juṣanta, śucayaḥ).
quiet, clear ethical luminosity; witness-like sincerity.
Before speaking or deciding, pause and inwardly ‘wash’ the intention; chant once slowly, then sit 2–3 minutes noticing where speech becomes crooked (self-justification, fear) and release it into vastness (Aditi/Varuṇa).
Use standard Rigvedic udātta/anudātta/svarita as per śākhā tradition; if not trained, chant with a gentle rise on udātta-marked syllables and avoid melodic exaggeration.
Keep ‘juṣanta’ clearly articulated; maintain caesura-like pause after the first pāda; emphasize purity-epithets (śucayaḥ, dhārapūtāḥ) with steady tone rather than volume.
(imaṃ): final anusvāra as nasalization, not full ‘m’ closure, (mitro): short ‘i’, clear dental ‘t’, (aryamā): long ‘ā’ at end, (dhārapūtāḥ): aspirate ‘dhā’, keep ‘pū’ long, (avṛjinā): ‘vṛ’ as vocalic ‘ṛ’ (not ‘ri’)
clear, upright, even; ‘purifying’ rather than forceful
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