Rig Veda 6.67.1: Mandala 6, Sukta 67, Mantra 1
Sukta 6.67
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Mitra-Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
विश्वेषां वः सतां ज्येष्ठतमा गीर्भिर्मित्रावरुणा वावृधध्यै । सं या रश्मेव यमतुर्यमिष्ठा द्वा जनाँ असमा बाहुभिः स्वैः ॥
víśveṣāṃ vaḥ satā́ṃ jyéṣṭhatamā gīrbhír mitrā́varuṇā vāvṛdhádhyai | sáṃ yā́ raśméva yámatūr yámiṣṭhā dvā́ janā́ṃ ásamā bāhúbhiḥ sváiḥ ||
मित्र और वरुण, तुम दोनों सबसे बड़े हो। हम अपने गीतों से तुम्हारी ताकत बढ़ाना चाहते हैं। तुम दोनों जैसे कोई बाज़ू से सब लोगों को बाँध के रखता है। तुम्हारी ताकत ऐसी है कि कोई तुम्हारे बराबर नहीं है।
Word by Word
- विश्वेषाम्
- of allAdjective (pronominal)पुं/नपुं, षष्ठी, बहुवचनRole सम्बन्ध (genitive relation)Root विश्व (प्रातिपदिक)
- वः
- of you (your)Pronounषष्ठी, बहुवचन (enclitic)Role सम्बन्ध (genitive relation)Root युष्मद् (सर्वनाम)
- सताम्
- of the good/true onesNoun/Adjectiveपुं, षष्ठी, बहुवचनRole सम्बन्ध (genitive relation)Root सत् (प्रातिपदिक; pres. ptc. of √अस्)
- ज्येष्ठतमा
- the most eminent (two)Adjectiveपुं, प्रथमा, द्विवचनRole विशेषण (of the subject)Root ज्येष्ठतम (प्रातिपदिक; superlative of ज्येष्ठ)
- गीर्भिः
- with hymns/utterancesNounस्त्री, तृतीया, बहुवचनRole करणRoot गीर् (स्त्री; प्रातिपदिक)
- मित्रावरुणा
- Mitra and VaruṇaNoun (dual deity name)पुं, प्रथमा, द्विवचनRole कर्तृ (invoked/ addressed as subject)Root मित्र-वरुण (द्वन्द्व समास; प्रातिपदिक)
- वावृधध्यै
- to strengthen, to make growVerb (infinitive)इन्फिनिटिव (वैदिक -ध्यै), ‘to increase/strengthen’Role प्रयोजन (purpose)Root √वृध् (वर्धने)
- सम्
- together, completelyIndeclinable (preverb)उपसर्गRole (verbal modifier)Root सम् (उपसर्ग)
- या
- which (she)Pronounस्त्री, प्रथमा, एकवचनRole कर्तृ (relative subject)Root यद् (सर्वनाम)
- रश्मा
- a rein/ropeNounपुं, प्रथमा, एकवचन (वैदिक रूप: रश्मा < रश्मिः)Role उपमान (in simile)Root रश्मि (पुं; प्रातिपदिक)
- इव
- like, asIndeclinableउपमा-निपातRole (simile marker)Root इव
- यमतुः
- they two have guided/held in checkVerbलिट् (परस्मै), 3 पुरुष, द्विवचनRole कर्तृ (they two act)Root √यम् (यमने/नियमे)
- यमिष्ठा
- most restraining/most controlling (two)Adjectiveपुं, प्रथमा, द्विवचनRole विशेषण (of Mitra-Varuṇa)Root यमिष्ठ (प्रातिपदिक; superlative from √यम् / यम ‘restraining’)
- द्वा
- twoNumeralपुं, प्रथमा, द्विवचनRole विशेषण (of जनान्)Root द्वा (संख्या)
- जनान्
- peoples, menNounपुं, द्वितीया, बहुवचनRole कर्मRoot जन (पुं; प्रातिपदिक)
- असमा
- unequalled (two)Adjectiveपुं, प्रथमा, द्विवचनRole विशेषण (of Mitra-Varuṇa)Root असमा (प्रातिपदिक; neg. of सम ‘equal’)
- बाहुभिः
- with armsNounपुं, तृतीया, बहुवचनRole करणRoot बाहु (पुं; प्रातिपदिक)
- स्वैः
- with their ownAdjective/Pronounपुं, तृतीया, बहुवचनRole विशेषण (of बाहुभिः)Root स्व (सर्वनाम-प्रातिपदिक)
Sandhi Notes
- Resolved/normalized padas (with key Vedic forms): गीर्भिः (instr. pl. of गीर्)
- मित्रावरुणा (dvandva, nom. du.)
- वावृधध्यै = √वृध् + वैदिक infinitive -ध्यै ‘to strengthen’
- सं या = सम् + या (relative pronoun)
- रश्मेव = रश्मा + इव (Vedic nom. sg. रश्मा < रश्मिः)
- यमतुर् = यमतुः (3du perfect of √यम्)
- जनाँ = जनान् (acc. pl.)
- बाहुभिः स्वैः kept as separate words (no further sandhi)
The meaning
Outer meaning
Mitra and Varuṇa, eldest among truthful beings, are increased by inspired words. They hold peoples together like a rein, unequalled, by their own mighty arms.
Inner meaning
Mitra-Varuṇa represent complementary powers of harmony and vast truth: Mitra as the luminous principle of concord, right relation, and mutuality; Varuṇa as the vastness that upholds ṛta by moral-spiritual law and wide seeing. The rishi seeks to ‘increase’ them—i.e., to enlarge these governing powers in the consciousness through mantra and right speech. Their ‘rein’ is the inner law that collects scattered impulses and unites the many ‘peoples’ (parts of the being) into a single disciplined movement under truth. Their ‘mighty arms’ are the effective supports of order and protection in life and mind.
Universal truth
A life aligned with truth and harmony gathers inner multiplicity into unity; speech of aspiration strengthens the governing principles that protect, order, and integrate.
Themes
Āditya sovereignty, Cosmic law, Integration of peoples/powers
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.67, RV 5.62 (Mitra-Varuṇa: thematic parallels in other mandalas), RV 7.60 (Mitra-Varuṇa)
Family tradition
Bharadvāja hymns often emphasize ṛta, protection, and effective speech; here the focus shifts from dynamic Marut force to the governing cosmic law-powers Mitra-Varuṇa.
Significance
The seer’s yoga includes not only breakthrough force but also stable governance: harmony (Mitra) and vast truth-order (Varuṇa) that integrate the being.
The deity
- Devata
- Mitra-Varuṇa
- Epithets
- satāṃ jyeṣṭhatamā (eldest among the true), asamā (unequalled), yamīṣṭhā (best restrainers/holders)
- Related deities
- Aryaman, Bhaga, Indra, Agni
Cosmic role
Guardians of ṛta and social/cosmic order; Mitra sustains concord and contracts, Varuṇa sustains vast law, oath, and moral-spiritual oversight.
Inner power
Mitra: harmonizing intelligence and goodwill; Varuṇa: vastness, conscience, truth-seeing and truth-binding law that collects the being into unity.
In ritual
Where it is used
Invocation of Mitra-Varuṇa in śrauta rites for protection, truth, and right order; also linked to vows and ethical purity of the rite.
विश्वे॑षां वः स॒तां ज्येष्ठ॑तमा गी॒र्भिर्मि॒त्रावरु॑णा वावृ॒धध्यै॑ । सं या र॒श्मेव॑ य॒मतु॒र्यमि॑ष्ठा॒ द्वा जनाँ॒ अस॑मा बा॒हुभि॒: स्वैः ॥
विश्वे॑षाम् । वः॒ । स॒ताम् । ज्येष्ठ॑ऽतमा । गीः॒ऽभिः । मि॒त्रावरु॑णा । व॒वृ॒धध्यै॑ । सम् । या । र॒श्माऽइ॑व । य॒मतुः॑ । यमि॑ष्ठा । द्वा । जना॑न् । अस॑मा । बा॒हुऽभिः॑ । स्वैः ॥
viśveṣām | vaḥ | satām | jyeṣṭha-tamā | gīḥ-bhiḥ | mitrāvaruṇā | vavṛdhadhyai | sam | yā | raśmāiva | yamatuḥ | yamiṣṭhā | dvā | janān | asamā | bāhu-bhiḥ | svaiḥ
44
4 × ~11 syllables
Balanced and stately; suited to law, restraint, and sovereign protection.
Creates composure and inner alignment; steadies scattered attention into ordered calm.
- सताम् (satām)
- Literal: of the true/real, of the righteous. Symbolic: powers and states aligned with truth-consciousness
- ज्येष्ठतमा (jyeṣṭhatamā)
- Literal: eldest, most ancient. Symbolic: primordial principles of order and right relation
- गीर्भिः (gīrbhiḥ)
- Literal: with hymns/words. Symbolic: mantric speech that shapes consciousness
- वावृधध्यै (vāvṛdhadhyai)
- Literal: to increase, to make grow. Symbolic: to enlarge these divine powers in one’s inner governance
- रश्मेव (raśmeva)
- Literal: like a rein/rope. Symbolic: the law of ṛta that gathers and directs energies
- यमतुः (yamatuḥ)
- Literal: they restrain/hold. Symbolic: they discipline the being into right measure
- द्वा जनान् (dvā janān)
- Literal: two peoples (or peoples in duality). Symbolic: the dual movements/parts—inner and outer, or mind and life—brought into concord
- बाहुभिः स्वैः (bāhubhiḥ svaiḥ)
- Literal: by their own arms. Symbolic: inherent divine capacity to protect and uphold order
Mitra-Varuṇa are invoked to establish ṛta in the rite: right ordering, truthful harmony, protection, and social/cosmic cohesion; suited to soma-day recitations and offerings to Ādityas.
At openings/sections where ṛta-protectors are invoked; in rites emphasizing social order, agreements, safe passage.
Praise and invitation; establishing protective field and right measure for the yajña.
Use when seeking inner integration, ethical clarity, or reconciliation; suitable before making commitments or resolving conflict.
Mitra from √mi ‘to bind, unite’ (friendship as harmonizing bond); Varuṇa from √vṛ ‘to cover/encompass, restrain’ (vastness + law of containment); raśmí ‘rein/ray’ from √raś ‘to stretch’ (also ‘ray’ as stretched light—double symbolism: guidance and illumination); √yam ‘to restrain, hold’ (yama ‘control’); vāvṛdhadhyai from √vṛdh ‘increase’ (invocation to intensify the divine function).
Satya, Ṛta, social-cosmic cohesion, restraint and harmony
Explicit: they ‘hold together’ the peoples like a rein—Ṛta as binding, integrating order.
They are ‘eldest among satām’: truth-being as foundation of governance.
Cosmos maintained by binding law and harmonious relation rather than mere force.
Dharmic-Ṛta orientation; aligns with Upaniṣadic conscience/truth and Integral Yoga’s need for inner law and sincerity.
Rein = self-regulation by truth; arms = protective power; vast sky/ocean = wideness of consciousness and moral law.
- What is the primary Vedic 'mythologem' present in this verse?
- The sovereign pair who ‘bridle’ the world: Mitra-Varuṇa as twin regulators maintaining cohesion by the ‘rein’ of ṛta. Inner sense: harmony (Mitra) and vast law (Varuṇa) integrate the multiplicity of impulses (‘peoples’) into a single disciplined movement toward truth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yam ‘to hold/bridle’ corresponds to PIE *yem- ‘to hold’ (cf. Latin emō ‘take’ via different developments; Indo-Iranian preserves the restraining sense clearly). The dual sovereignty motif (paired gods of contract/law) is widespread in Indo-European traditions, and the ‘rein’ metaphor is a shared poetic device for governance.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers gīḥ (mantric speech) to ‘increase’ the gods—i.e., to open fuller channels for their action. In return, Mitra-Varuṇa impose a higher integration: they hold the many movements of life together, establishing inner and outer order.
Contemplate harmony (Mitra) and vast truth-order (Varuṇa) as two sovereign supports; allow them to ‘rein in’ scattered impulses into a unified intention.
ajna (governing discernment and inner law)
slow_meditative breathing with a gentle pause after inhale; mentally repeat ‘mitrāvaruṇā’ on exhale to induce integration.
Quiet governance, sincerity, and wideness.
Before meditation, review intentions truthfully (Varuṇa) and soften relational tensions (Mitra). Then feel the ‘rein’ collecting mind, life, and body into one aligned movement.
Triṣṭubh with traditional udatta/anudatta/svarita; keep ‘mitrāvaruṇā’ as a clear compound without breaking flow.
Place gentle emphasis on ‘jyeṣṭhatamā’ and ‘raśmeva’; let cadence settle at pāda ends to convey restraint.
‘mitrāvaruṇā’: long ‘ā’ in ‘mitrā’; retroflex ‘ṇ’ in ‘varuṇā’., ‘jyeṣṭhatamā’: pronounce ‘ṣṭh’ cluster clearly., ‘raśmeva’: palatal ‘ś’, not dental ‘s’., ‘bāhubhiḥ’: aspirate ‘bh’ and keep visarga at end lightly audible.
Calm, steady, sovereign; avoid excessive force—let authority come from clarity.
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