Rig Veda 7.62.4: Mandala 7, Sukta 62, Mantra 4
Sukta 7.62
- Rishi
- Vasiṣṭha
- Devata
- Dyāvā-Pṛthivī and Aditi
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Karuna (compassion)
द्यावाभूमी अदिते त्रासीथां नो ये वां जज्ञुः सुजनिमान ऋष्वे । मा हेळे भूम वरुणस्य वायोर्मा मित्रस्य प्रियतमस्य नृणाम् ॥
dyā́vābhūmī adite trā́sīthāṃ no yé vāṃ jajñúḥ sujánimāna ṛṣvé | mā́ héḷe bhūma váruṇasya vāyór mā́ mitrásya priyátamasya nṛṇā́m ||
天と地よ、アディティよ、われらを守りたまえ――あなたがたの高貴なる生成のうちに生まれ出でたわれらを。われらがヴァルナの憤りに陥らず、ヴァーユの不興に触れず、また人々に最も愛しきミトラの害を受けぬように。
Word by Word
- द्यावा
- the two (Heaven-)SkiesNounस्त्रीलिङ्ग; प्रथमा-द्विवचन (Vedic nom. du. form)Role KartāRoot द्याव् (प्रातिपदिक: द्यौ/द्याव-)
- भूमी
- the two Earths / Heaven-and-Earth (paired)Nounस्त्रीलिङ्ग; प्रथमा-द्विवचन (Vedic nom. du.)Role KartāRoot भूमि (प्रातिपदिक)
- अदिते
- O AditiNoun (vocative)स्त्रीलिङ्ग; सम्बोधन-एकवचनRole (सम्बोधन) संबोधित देवताRoot अदिति (प्रातिपदिक)
- त्रासीथाम्
- protect (you two)!Verbलोट् (आज्ञार्थ); मध्यमपुरुष; द्विवचन; परस्मैपदRole (क्रिया) —Root त्रा (धातु; ‘to protect’)
- नः
- us / for usPronounषष्ठी/चतुर्थी?; बहुवचन; एन्क्लिटिक ‘नः’ (here: accus./dat. sense ‘us/for us’)Role Karma (प्राप्त्यर्थे) / SampradānaRoot अस्मद्
- ये
- whoPronoun (relative)पुंलिङ्ग; प्रथमा-बहुवचनRole KartāRoot यद्
- वाम्
- of you twoPronounषष्ठी-द्विवचन (enclitic)Role सम्बन्ध (genitive)Root युष्मद्
- जज्ञुः
- have known / recognizedVerbलिट् (परोक्श/परफेक्ट); प्रथमपुरुष; बहुवचन; परस्मैपदRole (क्रिया) —Root ज्ञा (धातु; ‘to know’)
- सुजनिमानः
- (those) of good birth / well-bornAdjective (used substantively)पुंलिङ्ग; प्रथमा-बहुवचनRole Kartā (apposition to ये)Root सु- + जनिमन् (प्रातिपदिक; ‘good birth/origin’)
- ऋष्वे
- O lofty onesAdjective (vocative/locative nuance in Vedic)द्विवचन/एकवचन?; Vedic संबोधन-प्रयोगः (addressing the lofty pair)Role (सम्बोधन) संबोधित देवताRoot ऋष्व (प्रातिपदिक; ‘lofty, exalted’)
- मा
- do notIndeclinableनिषेध (prohibitive) with injunctive/imperative senseRoot मा (निषेध-अव्यय)
- हेळे
- in (your) wrathNounस्त्रीलिङ्ग; सप्तमी-एकवचन (Vedic; ‘in/under wrath’)Role AdhikaraṇaRoot हेळा/हेळि (प्रातिपदिक; ‘wrath, offense’)
- भूम
- may we be / let us fallVerbविधिलिङ्/लोट्-सम्भाव्य (Vedic injunctive/imperative); उत्तमपुरुष; बहुवचनRole (क्रिया) —Root भू (धातु; ‘to be’)
- वरुणस्य
- of VaruṇaNounपुंलिङ्ग; षष्ठी-एकवचनRole सम्बन्ध (genitive)Root वरुण (प्रातिपदिक)
- वायोः
- of VāyuNounपुंलिङ्ग; षष्ठी-एकवचनRole सम्बन्ध (genitive)Root वायु (प्रातिपदिक)
- मा
- do notIndeclinableनिषेधRoot मा (निषेध-अव्यय)
- मित्रस्य
- of MitraNounपुंलिङ्ग; षष्ठी-एकवचनRole सम्बन्ध (genitive)Root मित्र (प्रातिपदिक)
- प्रियतमस्य
- most dearAdjectiveपुंलिङ्ग; षष्ठी-एकवचनRole विशेषण (to मित्रस्य)Root प्रियतम (प्रातिपदिक; superlative of प्रिय)
- नृणाम्
- of men / of peopleNounपुंलिङ्ग; षष्ठी-बहुवचनRole सम्बन्ध (genitive)Root नृ (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (resolved): द्यावा भूमी अदिते त्रासीथाम् नः | ये वाम् जज्ञुः सुजनिमानः ऋष्वे | मा हेळे भूम वरुणस्य वायोः | मा मित्रस्य प्रियतमस्य नृणाम् || 1) द्यावा॑भूमी → द्यावा + भूमी (समास/द्वन्द्व-प्रयोगः ‘द्यावाभूमी’ का पदच्छेद). 2) अदिते॒ त्रासी॑थाम्: sandhi none
- accent preserved. 3) नो॒ → नः (enclitic pronoun). 4) वां॑ → वाम् (gen. du.). 5) वायुर्मा → वायोः + मा (visarga before m becomes oḥ + m; pada-text keeps वायोर्मा)
The meaning
Outer meaning
A prayer to Heaven-and-Earth and Aditi for protection, asking not to incur the wrath/displeasure of Varuṇa, Vāyu, or Mitra.
Inner meaning
Heaven (Dyauḥ) and Earth (Pṛthivī) are the higher and lower ranges of our being; Aditi is the infinite, unbinding Consciousness that can hold both in harmony. The seeker asks to be protected in the very process of inner birth (sujanimāna) into a nobler becoming (ṛṣva). The ‘wrath’ of Varuṇa is the pressure of Truth-Law when we deviate; the ‘displeasure’ of Vāyu is disturbance in the life-force/breath-current; the ‘hurt’ of Mitra is loss of inner concord and right relation. The mantra is a psychological plea to remain aligned with ṛta so the ascent is not broken by guilt, turbulence, or disharmony.
Universal truth
True freedom and progress require alignment with an objective order (ṛta): when consciousness widens (Aditi) and the higher-lower nature is harmonized (Heaven–Earth), the forces of truth (Varuṇa), vital movement (Vāyu), and harmony (Mitra) become protectors rather than correctives.
Themes
Protection, Expiation, Aditi-Infinite, Moral-order
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.60, RV 7.61, RV 7.63, RV 7.64, RV 7.86
Family tradition
Seer-family of Mandala 7; noted for hymns of ṛta, moral clarity, and the harmonizing powers of Mitra–Varuṇa.
Significance
Vasiṣṭha’s vision often moves from outer order to inner law: protection is not mere safety but the soul’s alignment with truth, harmony, and wideness (Aditi) so the ‘birth’ into higher being can proceed.
The deity
- Devata
- Dyāvā-Pṛthivī and Aditi (with Varuṇa, Vāyu, Mitra invoked)
- Epithets
- Aditi (unbound/infinite), Varuṇa (lord of ṛta), Mitra (friend/harmonizer), Vāyu (life-mover)
- Related deities
- Sūrya/Savitṛ (as eye/impeller in adjacent verses), Aryaman (social-noble order, in 7.62.6), Agni (inner priest, implicit in ‘birth’ of sacrifice)
Cosmic role
Heaven–Earth uphold the worlds; Aditi is the infinite matrix; Varuṇa maintains cosmic law; Mitra sustains concord; Vāyu drives movement and circulation.
Inner power
Integration of higher and lower nature in wideness; ethical truth-pressure (Varuṇa) purified into calm clarity; prāṇic regulation (Vāyu); relational/inner harmony (Mitra).
In ritual
Where it is used
Mitra–Varuṇa / Āditya-related recitation in dawn/day rites; also protective (śānti) usage.
द्यावा॑भूमी अदिते॒ त्रासी॑थां नो॒ ये वां॑ ज॒ज्ञुः सु॒जनि॑मान ऋष्वे । मा हेळे॑ भूम॒ वरु॑णस्य वा॒योर्मा मि॒त्रस्य॑ प्रि॒यत॑मस्य नृ॒णाम् ॥
द्यावा॑भूमी॒ इति॑ । अ॒दि॒ते॒ । त्रासी॑थाम् । नः॒ । ये । वा॒म् । ज॒ज्ञुः । सु॒ऽजनि॑मानः । ऋ॒ष्वे॒ इति॑ । मा । हेळे॑ । भू॒म॒ । वरु॑णस्य । वा॒योः । मा । मि॒त्रस्य॑ । प्रि॒यऽत॑मस्य । नृ॒णाम् ॥
dyāvābhūmī iti | adite | trāsīthām | naḥ | ye | vām | jajñuḥ | su-janimānaḥ | ṛṣveiti | mā | heḷe | bhūma | varuṇasya | vāyoḥ | mā | mitrasya | priya-tamasya | nṛṇām
44
4 pādas × ~11 syllables
Forward-driving yet spacious; suited to moral invocation and protective prayer.
Creates a steady ascent-feel: the first half widens and uplifts (Aditi/Heaven–Earth), the second half tightens into careful self-restraint (‘may we not fall into…’), producing vigilant equanimity.
- द्यावाभूमी (dyāvābhūmī)
- Literal: Heaven and Earth. Symbolic: Higher mind/spirit and embodied nature; the two poles to be reconciled
- अदिते (adite)
- Literal: Aditi, the unbound/infinite. Symbolic: Infinite consciousness; wideness that releases limitation
- त्रासीथाम् (trāsīthām)
- Literal: protect (you two). Symbolic: Guard the inner birth and integration from forces of division
- सुजनिमानः (sujanimānaḥ)
- Literal: of noble birth/becoming. Symbolic: Right inner generation—new formation of the soul-nature
- ऋष्वे (ṛṣve)
- Literal: lofty, exalted. Symbolic: Upward growth toward higher consciousness
- हेळे (heḻe/hele)
- Literal: wrath, anger. Symbolic: Painful pressure of violated truth; reactive disturbance
- वरुणस्य (varuṇasya)
- Literal: of Varuṇa. Symbolic: Vast Truth-Law; ethical-spiritual order that binds and releases
- वायोः (vāyoḥ)
- Literal: of Vāyu. Symbolic: Life-breath force; prāṇa currents and dynamism
- मित्रस्य (mitrasya)
- Literal: of Mitra. Symbolic: Harmony, friendship, luminous concord in relations and within the psyche
- प्रियतमस्य (priyatamasya)
- Literal: most dear. Symbolic: That harmony is the most loved support of human life and yoga
Protective and expiatory petition; suitable in contexts of seeking forgiveness/avoiding offence to Ādityas
At morning or solar observances; whenever seeking protection through alignment with ṛta.
Āhvāna (invocation) and protective prayer; mental offering of obedience to cosmic law.
Use as a ‘pre-meditation safeguard’: before practice, affirm wideness (Aditi) and ask that truth, breath, and harmony remain supportive rather than corrective.
Aditi (a- + √dā? traditional ‘unbounded/unbroken’: the Infinite, undivided); √trā ‘protect’ (saving power); heḷā (divine displeasure: moral-energetic consequence); Vāyu (from √vā ‘blow’: breath/life-force). Inner symbolism: Heaven-Earth as consciousness-field; Aditi as infinite matrix; ‘wrath’ as recoil of violated ṛta.
Aditi as Infinity/undividedness, Moral law and its reactive force (heḷā), Right birth/becoming (su-janima) as alignment with ṛta
Explicitly implied: Varuṇa’s ‘wrath’ is the corrective force of ṛta when violated; protection is to stay within ṛta.
Truth as a living pressure that educates the being; not punishment but restoration.
‘Noble birth’ as inner creation—becoming a new formation within the cosmic mother (Aditi).
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent and integration under ṛta in wideness.
Morning-to-day transition (Āditya context)
Stabilize the axis of consciousness (above–below), widen into Aditi, regulate breath-life (Vāyu), and keep truth-harmony (Varuṇa–Mitra) as inner guardians.
- What is the primary Vedic 'mythologem' present in this verse?
- The mothering Infinity (Aditi) and the cosmic parents (Heaven-Earth) as protectors of beings born into the ordered world; and the fear of falling into the ‘wrath’ of sovereign powers when ṛta is violated. Innerly, it is the plea that the infinite consciousness and the manifested field safeguard the seeker from the consequences of disharmony in law (Varuṇa), life-force (Vāyu), and relation (Mitra).
- How does the linguistic structure reflect Proto-Indo-European roots?
- dyā́us (in dyāvā-) is cognate with PIE *dyew- ‘sky, bright day’ (cf. Greek Zeus, Latin Iuppiter via *dyeu-pəter). √jan from PIE *ǵenh₁- ‘beget’. Vāyu from √vā ‘blow’ parallels IE wind terms (cf. Latin ventus from *h₂weh₁- ‘blow’—a related semantic domain).
- What is the relationship between the Rishi and the Devata here?
- The rishi stands as a dependent child of Aditi and the cosmic parents, seeking protection and moral safety. The relationship is not transactional alone: it is filial and ethical—he asks to remain within the gods’ favor by maintaining harmony with their laws.
Widen into Aditi; feel the vertical axis (Heaven–Earth) aligned; offer deviations to Varuṇa’s truth for correction without fear.
Anahata–Vishuddha axis (harmony and truth)
Nadi-śodhana or slow equal breathing to harmonize Vāyu; brief pause after exhale to feel ‘law’ and stillness.
Quiet wideness with ethical lucidity; protective composure.
Begin practice by invoking wideness; then review one area of life where truth/harmony was compromised; resolve gently, without self-blame, to return to ṛta.
Use the Rigvedic three-tone system (udātta/anudātta/svarita) as marked in the saṃhitā accents; maintain clear udātta lifts on accented syllables (e.g., -, -).
Keep udātta as a gentle rise; svarita as a falling glide; avoid flattening the second hemistich where the ‘mā…’ prohibitions require crisp articulation.
Hold long vowels: (dyāvā), (bhūmī), Retroflex clarity: in (ṛṣve), Avoid English ‘v’: pronounce as soft ‘va/wa’ in (varuṇa), (vāyoḥ), Articulate conjuncts: (priyatamasya) smoothly, not clipped
Steady, protective, slightly grave; soften on Aditi, firm on ‘mā…’ clauses.
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