Rig Veda 7.36.2: Mandala 7, Sukta 36, Mantra 2
Sukta 7.36
- Rishi
- Vasiṣṭha
- Devata
- Mitrāvaruṇā
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
इमां वां मित्रावरुणा सुवृक्तिमिषं न कृण्वे असुरा नवीयः । इनो वामन्यः पदवीरदब्धो जनं च मित्रो यतति ब्रुवाणः ॥
imā́ṃ vāṃ mitrā́varuṇā su-vṛktím iṣáṃ ná kṛṇve asurā́ navī́yaḥ | inó vā́m anyáḥ padavī́r ádabdho jánaṃ ca mitró yatati bruvāṇáḥ ||
ហៃមិត្រនិងវរុណ ខ្ញុំបង្កើតសុន្ទរកថាដែលចង្កោមល្អនេះសម្រាប់អ្នក ដូចជាការផ្តល់កម្លាំងថ្មីដូចជាការផ្តល់ភេសជ្ជៈ៖ ថ្មីដូចសមគួរចំពោះអ្នក ហៃអ្នកគ្រងអធិបតេយ្យខាងក្នុង។ ម្នាក់ក្នុងចំណោមអ្នកគឺជាអ្នកស្វែងរកផ្លូវដែលមិនអាចរំលោភបាន ដែលកំណត់បទល្មើស។ និងមិត្រផងដែរ ដោយអំណាចនៃពាក្យ បង្រួមនិងធ្វើឲ្យសម្របសម្រៃមនុស្សទាំងឡាយ។
Word by Word
- इमाम्
- this (hymn/prayer), herPronounस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्मRoot इदम् (सर्वनाम-प्रातिपदिक)
- वाम्
- to/for you twoPronounषष्ठी/चतुर्थी-द्विवचन (एन्क्लिटिक रूप)Role सम्प्रदानRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- मित्रावरुणा
- O Mitra and VaruṇaNounपुंलिङ्ग, सम्बोधन-प्रथमा, द्विवचनRole सम्बोधनRoot मित्र + वरुण (प्रातिपदिक; द्वन्द्व-समास)
- सुवृक्तिम्
- well-turned hymn / well-composed praiseNounस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्मRoot सु-वृक्ति (प्रातिपदिक)
- इषम्
- refreshment, nourishmentNounस्त्रीलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्मRoot इष्/इषा (प्रातिपदिक)
- न
- like, asIndeclinableउपमा-निपातRoot न (निपात)
- कृण्वे
- I make, I fashionVerbलट् (वर्तमान), उत्तम-पुरुष, एकवचन, आत्मनेपदRole कर्तृ (अहं)Root कृ (धातु)
- असुराः
- the Asuras (lords)Nounपुंलिङ्ग, प्रथमा-विभक्ति, बहुवचनRole कर्तृ (उपमान-कर्तृ)Root असुर (प्रातिपदिक)
- नवीयः
- newer, fresherAdjectiveनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन (इषम्/सुवृक्तिम् इत्यस्य विशेषणम्)Role कर्म (विशेषण-रूपेण)Root नव (प्रातिपदिक; तुलनात्मक/यङ्-प्रत्यय: नवीयस)
- इनो
- the strong one, the mightyNounपुंलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृRoot इन (प्रातिपदिक)
- वाम्
- of you twoPronounषष्ठी-द्विवचन (एन्क्लिटिक)Role सम्बन्धRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- अन्यः
- the otherPronoun/Adjectiveपुंलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृ (इनो इत्यस्य सह-सम्बन्धः/विशेषणम्)Root अन्य (प्रातिपदिक)
- पदवीः
- the path-finder / guide (lit. path)Nounस्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृRoot पदवी (प्रातिपदिक)
- अदब्धः
- unharmed, unbeguiled, unerringAdjectiveपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (पदवीः/मित्रः इत्यस्य विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root अ-दब्ध (प्रातिपदिक; √दभ् ‘to harm/deceive’)
- जनम्
- the people, the clanNounपुंलिङ्ग, द्वितीया-विभक्ति, एकवचनRole कर्मRoot जन (प्रातिपदिक)
- च
- andIndeclinableसमुच्चय-अव्ययRoot च (निपात)
- मित्रः
- MitraNounपुंलिङ्ग, प्रथमा-विभक्ति, एकवचनRole कर्तृRoot मित्र (प्रातिपदिक)
- यतति
- stretches out, sets in motion, strivesVerbलट् (वर्तमान), प्रथम-पुरुष, एकवचन, परस्मैपदRole क्रियाRoot यत् (धातु)
- ब्रुवाणः
- speaking, proclaimingParticipleवर्तमान-कर्तरि कृदन्त (शतृ-प्रायः), पुंलिङ्ग, प्रथमा-विभक्ति, एकवचन (मित्रः इत्यस्य विशेषणम्)Role कर्तृ (विशेषण-रूपेण)Root √ब्रू (धातु) → ब्रुवाण (वर्तमान-कृदन्त)
Sandhi Notes
- पदच्छेदः: इमाम् | वाम् | मित्रावरुणा | सुवृक्तिम् | इषम् | न | कृण्वे | असुराः | नवीयः || इनो | वाम् | अन्यः | पदवीः | अदब्धः | जनम् | च | मित्रः | यतति | ब्रुवाणः || 1) इमां वां → इमाम् वाम् (अनुस्वार/मकार-सन्धि; पदे म् स्थिरः). 2) मित्रावरुणा: द्वन्द्व-समास (मित्र + वरुण) सम्बोधन-द्विवचन. 3) सुवृक्तिमिषम् → सुवृक्तिम् इषम् (व्यञ्जन-सन्धि: म् + इ → मि; पदच्छेदे पृथक्). 4) असुरा नवीयः: ‘नवीयः’ कर्मपद (इषम्/सुवृक्तिम्) विशेषयति
- वैदिके नपुंसक-द्वितीया एकवचन-रूपं नवीयः (क्लासिकल अपेक्षितं नवीयम्). 5) इनो वामन्यः → इनो वाम् अन्यः (म् + अ → मअ; पदच्छेदे पृथक्). 6) पदवीरदब्धो → पदवीः अदब्धः (ः + अ → र्/र्-आदेशः; वैदिक-सन्धि/पदपाठ-परम्परा)
The meaning
Outer meaning
O Mitra and Varuṇa, I fashion for you this well-woven hymn, like a nourishing draught, new as befits you, O Asuras. One of you is the unerring path-finder who sets the tracks; and Mitra too, speaking, disciplines and harmonizes the people.
Inner meaning
The seer weaves an ordered mantra (suvṛkti) as a living nourishment (iṣam) for the soul’s progress—‘new’ because the inner relation with Truth must be freshly realized, not repeated mechanically. Mitra-Varuṇa as asurā (lords of inner sovereignty) govern harmony and vast truth. Varuṇa is the ‘padavīḥ adabdho’—the infallible path-finder: the power that sets the true tracks in consciousness and prevents deviation into falsehood. Mitra, by the right word (bruvāṇaḥ), yokes and harmonizes the human collectivity within the being—thoughts, impulses, and social nature—into consent and right relation.
Universal truth
A well-formed, sincere word aligned to truth nourishes the journey; truth sets the path, harmony disciplines the many parts, and together they establish a just and integrative order in life.
Themes
Hymn-as-inner-offering, Law-and-harmony (Varuṇa–Mitra complementarity), Path-finding / inner guidance, Social-psychic discipline (jana under Mitra)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇi)
- Other hymns
- RV 7.60-7.66 (Mitra-Varuṇa cycle), RV 7.86 (Varuṇa introspection), RV 7.36
Family tradition
Particularly linked to Mitra-Varuṇa hymns in Maṇḍala 7; emphasizes ethical-spiritual order as an inner law.
Significance
Vasiṣṭha’s Mitra-Varuṇa vision is central to inner discipline: truth sets the path (Varuṇa) and harmony unites the parts (Mitra) through the right word.
The deity
- Devata
- Mitrāvaruṇā
- Epithets
- asurā (inner sovereigns), padavīḥ adabdho (infallible path-finder—primarily Varuṇa aspect), mitraḥ … yatati (Mitra who yokes/organizes)
- Related deities
- Ādityas, Aryaman, Bhaga, Agni
Cosmic role
Guardians of ṛta and social-cosmic harmony; they establish laws, contracts, right relations, and the true path.
Inner power
Varuṇa: vast truth-consciousness and moral-spiritual law; Mitra: concord, friendship, integration through right speech and mutuality.
In ritual
Where it is used
Āditya/Mitra-Varuṇa invocations in soma rites; also used for vows, truth-speaking, and harmonizing assemblies.
इ॒मां वां॑ मित्रावरुणा सुवृ॒क्तिमिषं॒ न कृ॑ण्वे असुरा॒ नवी॑यः । इ॒नो वा॑म॒न्यः प॑द॒वीरद॑ब्धो॒ जनं॑ च मि॒त्रो य॑तति ब्रुवा॒णः ॥
इ॒माम् । वा॒म् । मि॒त्रा॒व॒रु॒णा॒ । सु॒ऽवृ॒क्तिम् । इष॑म् । न । कृ॒ण्वे॒ । अ॒सु॒रा॒ । नवी॑यः । इ॒नः । वा॒म् । अ॒न्यः । प॒द॒वीः । अद॑ब्धः । जन॑म् । च॒ । मि॒त्रः । य॒त॒ति॒ । ब्रु॒वा॒णः ॥
imām | vām | mitrāvaruṇā | su-vṛktim | iṣam | na | kṛṇve | asurā | navīyaḥ | inaḥ | vām | anyaḥ | padavīḥ | adabdhaḥ | janam | ca | mitraḥ | yatati | bruvāṇaḥ
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4 × ~11 syllables
Disciplined and balanced; suits the theme of law and harmony.
Stabilizes the mind; encourages ethical clarity and inner alignment; feels ‘well-woven’ in cadence.
- mitrāvaruṇā
- Literal: Mitra and Varuṇa. Symbolic: harmony/consent (Mitra) and vast truth-law (Varuṇa) governing inner order
- suvṛktim
- Literal: well-woven hymn. Symbolic: integrated mantra/thought-form without inner contradiction
- iṣam
- Literal: refreshment, nourishment. Symbolic: life-energy and delight that sustains sādhanā
- asurā
- Literal: lords, powerful beings. Symbolic: inner sovereign powers that rule the being by truth
- navīyaḥ
- Literal: new. Symbolic: renewed realization; living sincerity in practice
- padavīḥ
- Literal: path-finder, track-maker. Symbolic: discernment that sets the right inner route
- adabdhas
- Literal: uninjured, undeceived, infallible. Symbolic: unerring truth-sense not fooled by ego/subconscient
- bruvāṇaḥ
- Literal: speaking. Symbolic: truth-word that creates harmony
- janam
- Literal: the people. Symbolic: the multitude of impulses/thoughts in the nature; also the collective life
General stotra/śastra usage in Soma worship contexts; praise to uphold ṛta and secure protection/boons (non-exclusive; exact śrauta assignment varies by tradition).
When establishing right order, agreements, purification of faults, and truthful intention in the rite.
Recitation with offerings (ghee) to invoke guardianship of ṛta and to ‘set the tracks’ for the ritual.
Use before difficult conversations or decisions: invoke Varuṇa for truth, Mitra for harmony; speak from the ‘well-woven word’.
Key roots/terms: (1) su-vṛkti: from √vṛj/√vṛt in the sense of 'turning/arranging' + su- 'well' → well-formed, well-ordered speech; supports inner reading as a mantric formation. (2) iṣ: from √iṣ 'to impel, invigorate, refresh' → not merely 'food', but a force of incitement and nourishment to consciousness. (3) asura: from asu 'breath, life-force' + -ra possessive → 'possessing vital sovereignty'; here a title of divine lordship, not later demonological sense. (4) padavī: from pada 'step/track' (PIE *ped- 'foot') → 'track, path'; padavīḥ as 'path-finder/way-maker' indicates establishing the inner route of ṛta. (5) adabdha: a- + √dabh 'to deceive, injure' → 'undeceived, uninjurable', i.e., the law-holder cannot be tricked by falsehood. (6) √yat in yatati: 'to stretch, restrain, set in line' → Mitra harmonizes the human field by measured constraint; (7) √brū: speech as effective power (vāc) shaping order.
Ṛta (cosmic order as law and right arrangement), Satya (truthfulness implied by Varuṇa’s undeceivable nature), Vāc (effective speech as ordering power)
Mitra-Varuṇa are primary upholders of ṛta; padavī (track) implies ṛta as a path, not abstraction.
Truth as ‘infallible path-finding’ and as speech that disciplines the many.
Order is created by right speech and right law; the ‘new hymn’ renews creation in consciousness.
Ethico-spiritual yoga: inner law (Varuṇa) + relational harmony (Mitra) as prerequisites for higher realization.
Nourishment = prāṇic and psychic support from mantra; path = inner route of right discernment; people = multiplicity of inner movements to be harmonized.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the establishment of ṛta through complementary divine powers: Varuṇa as the unfailing law-holder who cannot be deceived (adabdha), and Mitra as the harmonizer who 'yokes' the human collective by measured speech (bruvāṇaḥ). The ‘path-finder’ (padavīḥ) motif encodes the gods laying down the true track in consciousness—an inner way rather than a physical road.
- How does the linguistic structure reflect Proto-Indo-European roots?
- padavī (from pada) aligns with PIE *ped- 'foot' (cf. Latin pēs/pedis, Greek pous, English foot via Germanic shift not direct but PIE base comparable). The semantic field 'step → track → path' supports the Vedic metaphor of a discoverable route of truth. Also, the performative role of speech (√brū) parallels Indo-European poetic-legal traditions where spoken formulae enact order (oath/contract), fitting Mitra’s domain.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi offers a freshly fashioned mantric formation (su-vṛkti) as an inner oblation (iṣ) to the twin powers. In return, the devatā bestow guidance (the true track) and social-psychic right-ordering (jana disciplined by Mitra). The reciprocity is not transactional but developmental: the poet’s right speech invites the gods’ right arrangement of consciousness and collective life.
Feel two currents: vast truth above (Varuṇa) and warm concord in the heart (Mitra). Offer a ‘well-woven’ intention: one sentence that is both true and kind.
Ājñā (truth-discernment/Varuṇa) + Anāhata (harmony/Mitra)
Inhale: ‘va-ru-ṇa’ (cool, spacious); exhale: ‘mi-tra’ (warm, unifying). Continue 12 cycles, then chant the mantra once.
Ethically aligned, spacious, benevolent clarity.
If confused, ask inwardly: ‘What is the true track?’ Wait for a quiet certainty (Varuṇa). Then ask: ‘How can this be harmonizing?’ Let Mitra shape the expression.
Triṣṭubh pacing; keep udatta prominence on ‘mitrāvaruṇā’, ‘suvṛktim’, ‘asurā’, ‘padavīḥ’, ‘mitro’.
First half: crafted offering—smooth and ‘woven’. Second half: firmer articulation on ‘padavīr adabdho’ to convey unerring guidance; soften slightly on Mitra’s harmonizing close.
mitrāvaruṇā: keep long ā in -rā-, and retroflex ṇ in varuṇa., suvṛktim: vocalic ṛ clean; avoid ‘suvriktim’., adabdho: clear d-bdh cluster; don’t drop aspiration., bruvāṇaḥ: ‘bru’ as one unit; long ā.
Measured, law-like clarity with a warm undertone.
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