Rig Veda 8.41.8: Mandala 8, Sukta 41, Mantra 8
Sukta 8.41
- Devata
- Varuṇa
- Rasa
- Adbhuta (wonder) and Shanta (peace)
स समुद्रो अपीच्यस्तुरो द्यामिव रोहति नि यदासु यजुर्दधे । स माया अर्चिना पदास्तृणान्नाकमारुहन्नभन्तामन्यके समे ॥
sa samudro apīcyaḥ turo dyām iva rohati ni yad āsu yajuḥ dadhe | sa māyā arcinā padā astṛṇān nākam ā aruhat nabhantām anyake same ||
Ia adalah samudra yang tersembunyi; cepat, ia mendaki bagaikan langit, ketika ia menempatkan yajus (rumus kurban) di dalam semua ini. Dengan daya ukur (māyā)-nya, bersama nyala api, ia membentangkan langkah-langkah dan naik ke surga yang bercahaya—semoga cahaya-cahaya bersinar dalam keserupaan yang lain.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- समुद्रः
- the oceanNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सः = समुद्रः) / विशेष्यRoot समुद्र (प्रातिपदिक) < सम्+उद्+√दृ/द्रु (व्युत्पत्तिः परम्परागत)
- अपिच्यः
- hidden, secretAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (समुद्रस्य) / कर्तृRoot अपिच्य (प्रातिपदिक) < अपि+च्य (निगूढ/अन्तर)
- तुरः
- swift, impetuousAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (समुद्रस्य) / कर्तृRoot तुर (प्रातिपदिक) < √तुर् (वेगे) / तुर (शीघ्र)
- द्याम्
- heaven, skyNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्म (रोहति) / उपमान-आश्रयRoot द्यौ/दिव् (प्रातिपदिक)
- इव
- likeIndeclinableअव्ययम्Role उपमान-निर्देशकRoot इव
- रोहति
- climbs, risesVerbलट्, परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √रुह् (आरोहणे)
- नि
- down, inPreverb/Indeclinableउपसर्गःRole क्रियाविशेषणम्Root नि
- यदा
- whenIndeclinableकालवाचक-अव्ययम्Role कालाधिकरणRoot यदा
- असु
- in the life-breathNounपुंलिङ्गः, सप्तमी, एकवचनम् (वैदिक-रूपम्) अथवा लोके ‘असौ’ इति न; अत्र ‘असु’ = प्राणेRole अधिकरण (यजुः दधे) / आश्रयRoot असु (प्रातिपदिक) < √अस् (प्राणने) (वैदिक ‘असु’ = प्राण/जीवन)
- यजुः
- the sacrificial formula (yajus)Nounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्म (दधे)Root यजुस् (प्रातिपदिक) < √यज् (यज्ञे)
- दधे
- has placed, has setVerbलिट् (परिपूर्ण/अनद्यतन-परोक्श), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √धा (धारणे/स्थापने)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- मायाः
- powers, arts, wondrous devicesNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (अस्तृणात्) / साध्यRoot माया (प्रातिपदिक) < √मा (माने/मितौ) (वैदिक: कला/कौशल/मायाशक्ति)
- अर्चिना
- with a ray/flameNounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role करणRoot अर्चि (प्रातिपदिक) < √अर्च् (पूजायाम्/दीप्तौ) (अर्चि = ज्योति/किरण)
- पदाः
- steps, tracks, footingsNounपुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (अस्तृणात्) / आधारRoot पद (प्रातिपदिक)
- अस्तृणात्
- spread out, strewedVerbलुङ् (अorist), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot √स्तृ (स्तरणे)
- नाकम्
- heaven, the celestial realmNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्म (आरुहत्) / गन्तव्यRoot नाक (प्रातिपदिक)
- आरुहन्
- mounting, having climbedVerb (participle) / Kṛdantaशतृ-प्रत्ययान्तः वर्तमान-कृदन्तः, पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अभन्ताम्-क्रियायाः) / पूर्वकालिक-क्रियाRoot आ+√रुह् (आरोहणे)
- अभन्ताम्
- the two shone forthVerbलुङ् (अorist), आत्मनेपदम्, प्रथमपुरुषः, द्विवचनम्Role क्रियाRoot √भा/√भन् (दीप्तौ) (वैदिक: ‘अभन्त’ = ‘अदीप्यत/अशोभत’)
- अन्यके
- in/at another (place/condition)Adjective/Nounपुंलिङ्गः, सप्तमी, एकवचनम् (वैदिक-प्रयोगः) अथवा अधिकरणेRole अधिकरणRoot अन्यक (प्रातिपदिक) < अन्य (भिन्न) + क (प्रत्यय)
- समे
- in the same (level/place), togetherAdjective/Nounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot सम (प्रातिपदिक)
Sandhi Notes
- पाठे सन्धि-विच्छेदः (मुख्याः): समुद्रो→समुद्रः
- अपीच्यस्तुरो→अपिच्यः तुरः
- द्यामिव→द्याम् इव
- यदासु→यदा असु
- यजुर्दधे→यजुः दधे (विसर्ग-लोपः)
- मायाः अर्चिना→मायाः अर्चिना
- पदास्तृणात्→पदाः अस्तृणात्
- नाकमारुहन्→नाकम् आरुहन्
- रोहति नि→रोहति नि (उपसर्गः पृथक्)
- अभन्तामन्यके→अभन्ताम् अन्यके
- समे इति पदान्तम्।
The meaning
Outer meaning
Varuṇa is praised as a hidden ocean; swift, he rises like heaven when he places the yajus (sacrificial formula) within these (powers/rites). By māyā and with flame he lays steps and ascends to the luminous heaven; a refrain asks that the lights shine in a new harmony.
Inner meaning
Varuṇa is the vast, secret depth of consciousness (the “hidden ocean”) in the subconscient. When the right will of the inner sacrifice (yajus as effective soul-formula) is set into the movements of our nature, the being rises swiftly toward the higher, sky-like wideness. His māyā is not illusion but the measured, formative wisdom-power that arranges gradations (“steps”) by the flame of aspiration (arci). Through these ordered ascents the consciousness climbs to nāka—luminous supramental/heavenly clarity—so that all inner lights (faculties) may shine in a new sameness: an equalized, harmonized poise.
Universal truth
Spiritual ascent is not a leap but a law-governed progression: when truth-formulas are implanted in life, a wise ordering power creates stable steps for consciousness to rise from hidden depths to luminous unity.
Themes
Ascent, Hidden depth, Mantric installation, Luminous summit
The seer
- Other hymns
- Rig Veda 8.41 (Varuṇa hymn, adjoining verses with refrain), Rig Veda 8.42 (continuation in praise of Varuṇa’s vrata)
Significance
The anonymity fits the tone of an impersonal, law-of-ṛta revelation: the mantra speaks less of a personal poet and more of a universal seeing of Varuṇa as the hidden Vast who builds the ascent by measured wisdom.
The deity
- Devata
- Varuṇa
- Epithets
- samudra (oceanic vastness), apīcya (hidden one), ṛtasya gopā (guardian of right order, implied)
- Related deities
- Mitra (harmony and right relation), Agni (flame of aspiration/leader of sacrifice), Sūrya (luminous truth)
Cosmic role
Upholder of ṛta and cosmic law; the vast containing consciousness that orders worlds and movements.
Inner power
The power of vast equanimity and truth-measure (māyā) that arranges the ascent from depth to light and harmonizes the faculties.
In ritual
Where it is used
Varuṇa-stuti within Soma-related liturgy or general śrauta praise sequences (refrain suggests a set-piece chant)
स स॑मु॒द्रो अ॑पी॒च्य॑स्तु॒रो द्यामि॑व रोहति॒ नि यदा॑सु॒ यजु॑र्द॒धे । स मा॒या अ॒र्चिना॑ प॒दास्तृ॑णा॒न्नाक॒मारु॑ह॒न्नभ॑न्तामन्य॒के स॑मे ॥
सः । स॒मु॒द्रः । अ॒पी॒च्यः॑ । तु॒रः । द्याम्ऽइ॑व । रो॒ह॒ति॒ । नि । यत् । आ॒सु॒ । यजुः॑ । द॒धे । सः । मा॒याः । अ॒र्चिना॑ । प॒दा । अस्तृ॑णात् । नाक॑म् । आ । अ॒रु॒ह॒त् । नभ॑न्ताम् । अ॒न्य॒के । स॒मे॒ ॥
saḥ | samudraḥ | apīcyaḥ | turaḥ | dyām-iva | rohati | ni | yat | āsu | yajuḥ | dadhe | saḥ | māyāḥ | arcinā | padā | astṛṇāt | nākam | ā | aruhat | nabhantām | anyake | same
Likely Triṣṭubh (common in RV 8; cadence suggests 4 pādas of ~11 syllables, though text here is transmitted as a longer refrain-bearing line)
11
4 pādas (Triṣṭubh tendency) with a refrain-like closing cadence (nabhantām anyake same)
Forward-driving yet spacious; suited to ‘ascent’ imagery—impulse followed by wideness.
Builds a sense of climbing through measured stages; the refrain seals the movement into a unified luminous poise.
- समुद्रः (samudraḥ)
- Literal: ocean. Symbolic: the vast subliminal depth of consciousness; the infinite within
- अपीच्यः (apīcyaḥ)
- Literal: hidden, secret. Symbolic: the concealed Divine in the subconscient/inner night
- यजुः (yajuḥ)
- Literal: sacrificial formula. Symbolic: effective inner word of will; truth-expression that organizes the sacrifice
- मायाः (māyāḥ)
- Literal: measures, skill, power of formation. Symbolic: truth-measurement that builds forms and stages for ascent (Aurobindonian ‘māyā’ as wisdom-power)
- अर्चिना (arcinā)
- Literal: with flame. Symbolic: flame of aspiration, psychic fire that illumines and leads
- पदा (padā) / अस्तृणात् (astṛṇāt)
- Literal: steps / laid down. Symbolic: graded inner realizations; stable stations of consciousness
- नाकम् (nākam)
- Literal: luminous heaven. Symbolic: plane of clarified light; higher mind/supramental gleam
- नभन्ताम् (nabhantām)
- Literal: may they shine. Symbolic: illumination of faculties; radiance of inner powers
Mantra for inner ascent: placing yajus (formula of offering) within the practitioner; ‘steps’ and ‘ascent to nāka’ resonate with graded ritual/meditative progressions.
Invocations for establishing ṛta, purification, and right ordering before/within offerings
Recitation as praise (stotra/śastra context) to align the rite with Varuṇa’s law; mental ‘placing’ of yajus as inner consecration
Use as a meditation-mantra for structured inner ascent: silently ‘lay steps’ (padāni) by repeating with breath and visualizing graded illumination.
samudra: sam- ‘together’ + udra/ud ‘water’ complex, ‘gathering of waters’, hence vastness. apīcya: ‘hidden/inner/western’ (apāñc ‘turned away’). yajuḥ: from √yaj ‘sacrifice’ (PIE *yeh2g- ‘worship’). arc/arcinā from √arc ‘shine, praise’. pada ‘step’ (PIE *ped- ‘foot’). rohati from √ruh ‘rise, grow’. nāka: ‘heaven, summit’ (etym debated; in RV a luminous vault/peak).
māyā as measured formation, yajus as effective sacrificial speech, graded ascent (pada) to nāka
Varuṇa’s ordering power is the law that makes ascent possible and stable.
Truth expressed as yajus becomes an operative force that re-patterns nature.
Ascent from hidden ocean (subconscient) to nāka (luminous heaven) via measured steps—cosmic evolution mirrored inwardly.
Proto-Vedāntic and Yogic-psychological reading (Aurobindo/Kashyap): worlds as states of consciousness, not merely physical realms.
From subconscious depth (ocean) through aspiring flame to the sky of widened illumination; steps are successive stabilizations of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ‘ascent from the hidden ocean’: the deity is a concealed sea of power who, by installing the sacrificial formula (yajuḥ) in the embodied planes, lays down steps and climbs to nāka, the luminous summit. Innerly, it is the rising of consciousness from depth to height through mantric ordering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- pada ‘step’ continues PIE *ped- (Latin pes, English foot). yajuḥ from √yaj reflects Indo-Iranian sacrificial vocabulary linked to PIE *yeh2g- (worship). The ascent verb √ruh (‘rise’) expresses a widespread archaic metaphor of growth/rising as spiritual progress.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the devatā as the inner agent who ‘places’ the yajus within the seeker—turning speech into operative force. In response, the seeker gains a staged path (padāni) and an ascent to nāka: a stable climb into luminous consciousness under Varuṇa’s measured wisdom (māyā).
‘Measured ascent’: allow the hidden depth to become supportive rather than obstructive; invoke Varuṇa to establish inner law and wideness.
Ājñā to Sahasrāra axis (ascent to luminous heaven); also root/subconscient integration (ocean-depth)
Inhale: ‘samudro apīcyaḥ’ (feel depth); exhale: ‘nākam āruhat’ (rise). Pause after refrain for stillness.
From inward gatheredness to widened, quiet illumination (equanimous clarity).
Identify one recurring inner disorder; repeat the mantra, then consciously ‘lay one step’—a single right habit of thought/speech—before seeking higher experiences.
Follow RV recitation norms: preserve udātta on marked syllables; svarita as the post-udātta fall; anudātta in unmarked stretches (exact pada-svara requires a śākhā-specific source).
Lean the voice slightly forward on udātta syllables; let svarita glide downward; keep refrain ‘nabhantām anyake same’ even and sealing.
: sa-mu-draḥ (clear dental d), : a-pī-cyaḥ (long ī; ‘cya’ as palatal + ya), : ar-ci-nā (palatal c, long ā), : nā-kam (long ā), : na-bhan-tām (aspirate bh; long ā)
Deep, steady, oceanic tone; brighten slightly on ‘arcinā’ and ‘nākam’.
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