Rig Veda 2.28.8: Mandala 2, Sukta 28, Mantra 8
Sukta 2.28
- Rishi
- Gṛtsamada
- Devata
- Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace)
नमः पुरा ते वरुणोत नूनमुतापरं तुविजात ब्रवाम । त्वे हि कं पर्वते न श्रितान्यप्रच्युतानि दूळभ व्रतानि ॥
námaḥ purā́ te varuṇóta nū́nám utā́paraṃ tuvi-jāta bravāma | tvé hí kaṃ párvate ná śritā́ny ápra-cyutāni dūḷábha vratā́ni ||
ក្រាបបូជាព្រះអង្គ ឱ វរុណ តាំងពីបុរាណ ឥឡូវនេះ និងនៅពេលក្រោយទៀត ឱ ព្រះអង្គដែលកើតមកដោយអំណាច ដ្បិតក្នុងព្រះអង្គ ដូចនៅលើភ្នំ ច្បាប់ដែលមិនអាចរញ្ជួតបាន និងមិនអាចល្មើសបានត្រូវបានតម្កល់មាំទាំង ជាគ្រឹះស្ថិតស្ថេរសម្រាប់ការក្លាយជាអ្នកត្រឹមត្រូវក្នុងខ្លួន។
Word by Word
- नमः
- obeisance, homageNounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (अव्ययीभाववत् ‘नमः’ = ‘नमस्कारः’)Role KarmaRoot नमस् (प्रातिपदिक)
- पुरा
- formerly, beforeIndeclinableकालवाचक अव्ययRole AdhikaraṇaRoot पुरा (अव्यय)
- ते
- of you, yourPronounषष्ठी एकवचनRole SambandhaRoot त्वद् (सर्वनाम-प्रातिपदिक)
- वरुण
- O VaruṇaNounपुंलिङ्ग; सम्बोधन एकवचनRole (सम्बोधन)Root वरुण (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चयार्थक/अपि-अर्थक अव्ययRoot उत (अव्यय)
- नूनम्
- now, indeedIndeclinableनिश्चयार्थक/कालवाचक अव्ययRole AdhikaraṇaRoot नूनम् (अव्यय)
- उत
- and alsoIndeclinableसमुच्चयार्थक अव्ययRoot उत (अव्यय)
- अपरम्
- another (thing), furtherAdjectiveनपुंसकलिङ्ग; द्वितीया एकवचन (कर्मपदं; ‘अपरम्’ = ‘अन्यत्’)Role KarmaRoot अपर (प्रातिपदिक)
- तु
- but, indeedIndeclinableविरोध/विशेषणार्थक अव्ययRoot तु (अव्यय)
- विजात
- O wide-born/strong-born one (epithet)Noun (epithet)पुंलिङ्ग; सम्बोधन एकवचन (वरुणस्य विशेषणम्)Role (सम्बोधन)Root तु-विजात (बहुव्रीहि/कर्मधारय-प्रातिपदिक)
- ब्रवाम
- we two speak, we utterVerbलट् (वेदे प्रायः विध्यर्थ/प्रार्थनार्थ-प्रयोगः); उत्तमपुरुष; द्विवचन (वयम्-द्विवचन)Role KriyāRoot ब्रू (धातु)
- त्वे
- in youPronounसप्तमी एकवचनRole AdhikaraṇaRoot त्वद् (सर्वनाम-प्रातिपदिक)
- हि
- for, indeedIndeclinableहेतौ/निश्चये अव्ययRoot हि (अव्यय)
- कम्
- what (thing)?Pronounनपुंसकलिङ्ग; प्रथमा/द्वितीया एकवचन (वेदे ‘कम्’ = ‘किम्/कः’)Role KarmaRoot क (प्रश्न/अनिश्चित-प्रातिपदिक)
- पर्वते
- on/in a mountainNounपुंलिङ्ग; सप्तमी एकवचनRole AdhikaraṇaRoot पर्वत (प्रातिपदिक)
- न
- like, asIndeclinableउपमानार्थक अव्ययRoot न (अव्यय)
- श्रितानि
- resting, supportedParticiple/Adjectiveभूतकृत् (क्त); नपुंसकलिङ्ग; प्रथमा बहुवचनRole Kartā (विशेष्य-सम्बन्धेन)Root श्रि (धातु) → श्रित (कृदन्त-प्रातिपदिक)
- अप्रच्युतानि
- unfallen, unshakenAdjectiveनपुंसकलिङ्ग; प्रथमा बहुवचन; ‘अ-’ = न-प्रच्युत (न च्युत)Role Kartā (विशेष्य-सम्बन्धेन)Root च्युत (कृदन्त) with नञ्-प्रत्यय ‘अ-’
- दूळभ
- O hard-to-approach (one)Adjectiveपुंलिङ्ग; सम्बोधन एकवचन (वरुणस्य विशेषणम्)Role (सम्बोधन)Root दूळभ/दुर्लभ (प्रातिपदिक; वेद-रूप)
- व्रतानि
- vows, ordinances, sacred lawsNounनपुंसकलिङ्ग; प्रथमा बहुवचनRole KartāRoot व्रत (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: नमः | पुरा | ते | वरुण | उत | नूनम् | उत | अपरम् | तु | विजात | ब्रवाम | त्वे | हि | कम् | पर्वते | न | श्रितानि | अप्रच्युतानि | दूळभ | व्रतानि । 1) वरुणो॒त = वरुण + उत (ओ + उ → ओऽ/ओत्; संहितायां ‘ओत’). 2) नू॒नमु॒त = नूनम् + उत (म् + उ → मु; अनुस्वार/मकार-सन्धिः). 3) उताप॒रम् = उत + अपरम् (उत + अ → उता; दीर्घ/वृद्धि-प्रकृति). 4) ते॑ वरुणो॒त: ‘ते’ (षष्ठी) + सम्बोधन ‘वरुण’ (वेदे संबोधन-प्रयोगः). 5) पर्व॑ते॒ न: ‘न’ उपमानार्थे, ‘पर्वते’ सप्तमी
- ‘श्रितानि’ इत्यादि नपुंसक-बहुवचनं ‘व्रतानि’ विशेषयति।
The meaning
Outer meaning
The poet offers homage to Varuṇa in the past, present, and future, calling him ‘mightily born’. In Varuṇa, as on a mountain, are firmly set the unshakable, hard-to-violate laws (vratāni).
Inner meaning
Homage ‘of old, now, and hereafter’ indicates a perennial inner relation: the soul repeatedly returns to the truth-principle. Varuṇa’s ‘vrata’ are not arbitrary rules but stable laws of right becoming—structural realities of consciousness. ‘Mountain’ symbolizes immovable spiritual foundation: in the truth-being, the seeker finds firm ground where the wavering mind can rest and align. The inner movement is surrender to the steadfast order that supports transformation.
Universal truth
True freedom rests on immutable principles. When consciousness is founded on stable truth-laws, life becomes reliable, coherent, and steadily progressive.
Themes
Praise of Varuṇa’s unshakable ordinances, Stability and firmness of truth, Humility and alignment
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.28.8 (this verse as pivot of praise within penitential sequence)
Family tradition
Bhārgava hymns often emphasize firmness of divine law and the necessity of surrender to it for right living.
Significance
After requests for release, the seer grounds the relationship in reverence: surrender to Varuṇa’s stable laws is the basis for lasting inner order.
The deity
- Devata
- Varuṇa
- Epithets
- Tuvijāta, Rājan, Dhṛtavrata (implied: holder of laws)
- Related deities
- Mitra (harmony), Savitar (impulsion of right action)
Cosmic role
Pillar of cosmic stability; sets ordinances that keep worlds from falling into chaos.
Inner power
Establishes unwavering ethical-spiritual structure in the seeker; gives the mind a mountain-like steadiness.
In ritual
Where it is used
Stotra-like praise within Varuṇa hymns; used in rites emphasizing vows, truth-speaking, and ethical alignment.
नम॑: पु॒रा ते॑ वरुणो॒त नू॒नमु॒ताप॒रं तु॑विजात ब्रवाम । त्वे हि कं॒ पर्व॑ते॒ न श्रि॒तान्यप्र॑च्युतानि दूळभ व्र॒तानि॑ ॥
नमः॑ । पु॒रा । ते॒ । व॒रु॒ण॒ । उ॒त । नू॒नम् । उ॒त । अ॒प॒रम् । तु॒वि॒ऽजा॒त॒ । ब्र॒वा॒म॒ । त्वे इति॑ । हि । क॒म् । पर्व॑ते । न । श्रि॒तानि॑ । अप्र॑ऽच्युतानि । दुः॒ऽद॒भ॒ । व्र॒तानि॑ ॥
namaḥ | purā | te | varuṇa | uta | nūnam | uta | aparam | tuvi-jāta | bravāma | tve iti | hi | kam | parvate | na | śritāni | apra-cyutāni | duḥ-dabha | vratāni
44
4×11 (approx.)
Hymnic, declarative, stabilizing; less pleading, more affirmation.
Produces groundedness and reverence; supports inner discipline without strain.
- नमः (namaḥ)
- Literal: homage, bowing. Symbolic: surrender of ego to truth; consent to higher law
- पुरा/नूनम्/अपरम् (purā/nūnam/aparam)
- Literal: formerly/now/afterwards. Symbolic: truth as timeless guide across life-phases and rebirths of experience
- तुविजात (tuvijāta)
- Literal: mightily born. Symbolic: truth-force born of vastness; strong emergence of law in creation
- पर्वत (parvata)
- Literal: mountain. Symbolic: immovable foundation of consciousness; stable height
- व्रतानि (vratāni)
- Literal: vows, ordinances, laws. Symbolic: intrinsic laws of truth-being; principles of right formation
- अप्रच्युतानि (apracyutāni)
- Literal: unfallen, unshakable. Symbolic: non-negotiable spiritual constants
- दूळभ/दुर्दभ (dūḻabha/durdabha)
- Literal: hard to violate. Symbolic: truth’s law resists distortion; protects integrity
Stotra of homage affirming the immutability of vrata; used to establish right relation with Varuṇa across time (past-present-future)
At transitions (beginning/renewal of vows), and as a stabilizing praise after confession.
Recitation with añjali (hands joined) or inner bow; offering of water is appropriate in later devotional adaptation.
Use as an affirmation of commitment to truth-principles; helpful when one feels morally unsteady or tempted to compromise.
námas from √nam ‘bend’ → bowing, submission of ego to law. vratá- as fixed ordinance (see above). apracyutá from pra-√cyu ‘to fall/move away’ with negation a- → unfallen/immovable. párvata ‘mountain’ from parvan ‘joint/knob’ (elevated mass), used as stability-symbol.
Vrata as immutable law, Timeless homage (past-present-future continuity)
Varuṇa’s vratāni are the operational form of Ṛta—truth as law in manifestation.
Truth is ‘unshakable’; not preference but structure of reality.
Cosmos stands because ordinances are ‘set’ like a mountain’s base.
Ethical metaphysics: law is ontological; aligns with later dharma/satya centrality.
Mountain = inner stability and height of consciousness where laws are perceived as self-evident.
- What is the primary Vedic 'mythologem' present in this verse?
- Varuṇa’s vrata as immovable mountain-foundations: the cosmic ordinances are pictured as fixed in the deity, not as external rules. The mythic image teaches that stability of the universe—and of inner life—rests on unshaken truth-laws.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The temporal triad (purā/nūnam/aparam) is a common archaic rhetorical structure for totality. The ‘law fixed like a mountain’ is an inherited IE poetic strategy: abstract order is grounded in a concrete, enduring natural image.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi takes the stance of namas—ego-bending alignment—acknowledging Varuṇa as the seat of unbreakable law. The reciprocity is implicit: by honoring the law, the seeker is held stable by it.
Surrender to immutable truth-laws; feel the mind settle like a mountain—still, high, and steady.
Sahasrāra (alignment to higher law)
Even breathing with brief natural pause after exhale; mentally bow on ‘namaḥ’.
Reverent stillness; stable aspiration.
Choose 1–2 ‘vratas’ as inner principles (truthfulness, non-evasion). Reaffirm them morning and night; let them be foundations, not burdens.
Triṣṭubh; keep ‘namaḥ’ gentle; give weight to ‘apra-cyutāni’ and ‘vratāni’.
Do not over-accelerate; allow the declaration ‘tve hi…’ to unfold evenly like a steady ascent.
(tuvijāta): ‘vi’ short, ‘jā’ long ā, : clear ‘cyu’ cluster, (dūḻabha): retroflex ḻ/ḷ sound varies by tradition; if unsure, render as clear ‘ḍuḷabha’/‘dur-dabha’ per learned guidance
Reverent, rounded tone; stable pitch.
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