Rig Veda 7.62.3: Mandala 7, Sukta 62, Mantra 3
Sukta 7.62
- Rishi
- Vasiṣṭha
- Devata
- Varuṇa-Mitra-Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
वि नः सहस्रं शुरुधो रदन्त्वृतावानो वरुणो मित्रो अग्निः । यच्छन्तु चन्द्रा उपमं नो अर्कमा नः कामं पूपुरन्तु स्तवानाः ॥
ví naḥ sahásraṃ śurúdho radantv ṛtā́vāno váruṇo mitró agníḥ | yácchantu candrā́ upamám no arkám ā́ naḥ kā́maṃ pūpurantu stavānā́ḥ ||
ഋതവാന്മാരായ വരുണൻ, മിത്രൻ, അഗ്നി—ഞങ്ങൾക്കായി ആയിരം തടസ്സങ്ങളെ പൊളിച്ച് തുറക്കട്ടെ. ദീപ്തശക്തികൾ ഞങ്ങൾക്ക് പ്രകാശത്തിന്റെ പരമ അർക്ക് (സ്തുതി-കിരണം) നല്കട്ടെ; ഞങ്ങളാൽ സ്തുതിക്കപ്പെട്ട്, അവർ ഞങ്ങളുടെ കാമം—പരിപൂർത്തിയിലേക്കുള്ള സത്യ ഇച്ഛ—നിറവേറ്റട്ടെ.
Word by Word
- वि
- apart, forth (intensifier/dispersion)Indeclinableउपसर्ग (क्रियाविशेषक)Root वि (उपसर्ग) / √विभज् (अर्थ-प्रवृत्ति)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक ‘नः’ = our/to us)Role SampradānaRoot अस्मद्
- सहस्रम्
- a thousandNounनपुंसकलिङ्ग, द्वितीया एकवचनRole KarmaRoot सहस्र
- शुरुधः
- streams/flows (of bounty), channelsNounस्त्रीलिङ्ग, द्वितीया बहुवचनRole KarmaRoot शुरुध् (प्रातिपदिक)
- रदन्तु
- let them give/bestowVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, बहुवचनRoot √रद् (दाने/वितरणे)
- ऋतावानः
- possessing ṛta (true/orderly), righteousAdjectiveपुंलिङ्ग, प्रथमा बहुवचन (विशेषण)Role KartāRoot ऋतावन्
- वरुणः
- VaruṇaNounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot वरुण
- मित्रः
- MitraNounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot मित्र
- अग्निः
- AgniNounपुंलिङ्ग, प्रथमा एकवचनRole KartāRoot अग्नि
- यच्छन्तु
- let them grantVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, बहुवचनRoot √यम् (प्रयच्छने/दाने)
- चन्द्राः
- the shining ones (bright gods)Adjective (used substantively) / Nounपुंलिङ्ग, प्रथमा बहुवचनRole KartāRoot चन्द्र
- उपमम्
- best, most excellentAdjectiveपुंलिङ्ग, द्वितीया एकवचन (विशेषण)Role KarmaRoot उपम
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role SampradānaRoot अस्मद्
- अर्कम्
- hymn of praise / songNounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot अर्क
- आ
- towards, fullyIndeclinableउपसर्ग/निपात (समन्तात्/सम्पूर्णतया)Root आ (उपसर्ग) / आ (अव्यय)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचन (एन्क्लिटिक)Role SampradānaRoot अस्मद्
- कामम्
- desire, wishNounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot काम
- पूपुरन्तु
- let them fill/fulfilVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, बहुवचन; पुनरुक्त-आगम/वेदिक-रूप ‘पूपुर-’Root √पॄ (पूरणे) [वेद. पुनरुक्त-परिपूर्ण-रूप]
- स्तवानाः
- being praised (as we praise them)Participleपुंलिङ्ग, प्रथमा बहुवचन; कर्मणि/मध्य-भाव: ‘being praised’Role KartāRoot √स्तु (स्तुतौ) → स्तवान (PPP/कृदन्त)
Sandhi Notes
- पदच्छेद (सम्भाव्य): वि | नः | सहस्रम् | शुरुधः | रदन्तु | ऋतावानः | वरुणः | मित्रः | अग्निः || यच्छन्तु | चन्द्राः | उपमम् | नः | अर्कम् | आ | नः | कामम् | पूपुरन्तु | स्तवानाः || 1) ‘रदन्त्वृतावानो’ = रदन्तु + ऋतावानः (उ + ऋ → उऋ, लेखे ‘त्वृ’). 2) ‘अर्कमा नः’ = अर्कम् + आ + नः (म् + आ → मा). 3) एन्क्लिटिक ‘नः’ RV में षष्ठी/चतुर्थी दोनों अर्थ दे सकता है
- यहाँ दान/प्राप्ति के साथ चतुर्थी (to us) प्रमुख।
The meaning
Outer meaning
May a thousand barriers be broken for us by Varuṇa, Mitra, and Agni, possessors of ṛta. May the shining powers grant us a supreme hymn; praised by us, may they fulfill our desire.
Inner meaning
The ‘thousand barriers’ are the many-layered resistances—habit, ignorance, fear, inertia—especially the subconscient coverings. Varuṇa-Mitra-Agni as ṛtāvānaḥ break these seals: truth-vastness releases, harmony reorders, and divine will burns through. ‘Candrāḥ’ are luminous powers (bright gods/forces) that bestow an ‘upama arka’—a highest hymn of light, i.e., an inspired revelation-word. When these powers are ‘stavānāḥ’ (affirmed/praised in consciousness), they fulfill ‘kāma’—not desire as craving, but the soul’s true will toward completion and delight of realization.
Universal truth
Obstacles yield when truth, harmony, and consecrated will act together. Illumined speech arises as a gift when consciousness praises and aligns; then the deepest aspiration is fulfilled as a natural completion of the path.
Themes
Obstacle-removal, Light-hymn, Fulfillment, Ṛta-power
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.88 (Varuṇa and release), RV 7.61.7 (crossing durgā), RV 7.62.1-2
Family tradition
Vasiṣṭha’s Aditya-centered yoga frequently asks for the breaking of bonds and establishment of ṛta; he pairs truth-law (Varuṇa), harmony (Mitra), and transforming will (Agni).
Significance
This is a classic Vasiṣṭha motif: liberation is an opening (vi-rad) of sealed doors by ṛta-powers, culminating in a highest ‘arka’—illumined mantra—through which fulfillment arrives.
The deity
- Devata
- Varuṇa-Mitra-Agni; plus candrāḥ (luminous powers)
- Epithets
- ṛtāvānaḥ (possessors of ṛta), candrāḥ (shining)
- Related deities
- Sūrya, Aryaman, Indra (breaker of coverers, analogous function), Soma (fulfillment/bliss as completion)
Cosmic role
Varuṇa and Mitra uphold cosmic law and right relation; Agni executes the transformative sacrifice; together they break obstructions and establish a luminous order in the human field.
Inner power
Varuṇa: releases from falsehood and constriction; Mitra: harmonizes and reconciles; Agni: burns through inertia and converts energy into upward aspiration. Candrāḥ: the illumined faculties that bestow revelation-word.
In ritual
Where it is used
Prayer for removal of obstacles and successful completion within śrauta rites; also fits transitional moments in a soma sequence.
वि न॑: स॒हस्रं॑ शु॒रुधो॑ रदन्त्वृ॒तावा॑नो॒ वरु॑णो मि॒त्रो अ॒ग्निः । यच्छ॑न्तु च॒न्द्रा उ॑प॒मं नो॑ अ॒र्कमा न॒: कामं॑ पूपुरन्तु॒ स्तवा॑नाः ॥
वि । नः॒ । स॒हस्र॑म् । शु॒रुधः॑ । र॒द॒न्तु॒ । ऋ॒तऽवा॑नः । वरु॑णः । मि॒त्रः । अ॒ग्निः । यच्छ॑न्तु । च॒न्द्राः । उ॒प॒ऽमम् । नः॒ । अ॒र्कम् । आ । नः॒ । काम॑म् । पू॒पु॒र॒न्तु॒ । स्तवा॑नाः ॥
vi | naḥ | sahasram | śurudhaḥ | radantu | ṛta-vānaḥ | varuṇaḥ | mitraḥ | agniḥ | yacchantu | candrāḥ | upa-mam | naḥ | arkam | ā | naḥ | kāmam | pūpurantu | stavānāḥ
44
4 × ~11
Forceful and liberating; the first pāda has a ‘breaking’ energy, then rises into luminous granting and fulfillment.
Felt as an inner release: tightness loosens; breath and mind open; aspiration becomes confident.
- सहस्रं (sahasraṃ)
- Literal: a thousand. Symbolic: innumerable, multi-layered resistances in nature
- शुरुधः (śurudhaḥ)
- Literal: barriers, bolts, obstructions. Symbolic: inner blockages, knots, and coverings (vṛtra-like resistances)
- वि…रदन्तु (vi…radantu)
- Literal: let them split/break open. Symbolic: open the sealed doors of consciousness; release blocked energies
- ऋतावानः (ṛtāvānaḥ)
- Literal: possessors of ṛta. Symbolic: powers that embody truth-order and therefore can rectify disorder
- चन्द्राः (candrāḥ)
- Literal: bright/shining ones. Symbolic: luminous faculties/powers of consciousness (illumined forces)
- अर्कम् (arkam)
- Literal: hymn; ray; praise. Symbolic: a ray-word: inspired mantra that is both light and speech
- उपमम् (upamam)
- Literal: supreme, highest. Symbolic: peak illumination; most effective truth-expression
- कामम् (kāmam)
- Literal: desire. Symbolic: the soul’s true aspiration and intended fulfillment (siddhi)
Obstacle-removal and boon-granting petition within praise; suitable for transitional moments in Soma offering where openings (paths) are sought
When seeking clearance of impediments, protection, and attainment of inspired hymn/vision.
Recitation as obstacle-breaking invocation; praise (stuti) to invite luminous powers and fulfill the sacrificer’s aim.
Chant when stuck—mental blocks, procrastination, confusion. Treat ‘śurudhaḥ’ as inner knots; ask truth, harmony, and will to open them, then wait for a ‘supreme arka’ (clear insight) to arise.
śurudh (traditional ‘barrier/bolt’: closure of the path); √rad ‘break/cleave’ expresses active opening; ṛtāvān ‘having ṛta’ marks deities as carriers of truth-order; arka (√arc ‘shine/praise’) unites ray and hymn—speech as light; kāma (√kam ‘to desire/love’) elevated to the soul’s aspiration; √pṝ ‘fill’ indicates plenitude of being.
Ṛta as power that opens the closed nature, Arka as luminous speech/vision, Kāma as aspiration toward plenitude
Explicit: ṛtāvānaḥ are the agents who can lawfully open the barred ways.
Truth-power is the key that breaks false seals; release is a function of satya-ṛta alignment.
Revelation-word (arka) as a creative ray that reorders the field and brings fulfillment.
Aurobindonian: obstacles as subconscient resistance; gods as powers of consciousness effecting transformation.
Breaking the inner ‘doors’ of the subconscient; emergence of a bright ray-word that guides action and completes aspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- The opening of the closed ways: ‘a thousand barriers’ are split so the path to light can be traversed. Innerly, the mythologem is the liberation of consciousness from obstructive formations by the powers of ṛta (Mitra-Varuṇa) and transformative will (Agni), culminating in arka—luminous word/vision—and fulfilled aspiration (kāma).
- How does the linguistic structure reflect Proto-Indo-European roots?
- arka from √arc ‘shine/praise’ parallels IE poetic identity of ‘song’ and ‘light’. √yam ‘extend/give’ has PIE *yem- ‘hold, restrain’ also seen in Vedic as lawful restraint—fitting Āditya governance. √pṝ ‘fill’ relates to PIE *pelh₁- ‘fill’ (semantic parallels across IE).
- What is the relationship between the Rishi and the Devata here?
- The rishi’s praise (stoma) is not ornament but a force that invites the devatās to act: they break obstacles, grant arka (higher utterance/vision), and fill the seeker’s aspiration. The reciprocity is functional: praise → divine opening → increased capacity for higher praise and fulfillment.
Name your ‘śurudhaḥ’ (one key blockage) and offer it into Varuṇa-Mitra-Agni: widen, harmonize, burn through.
maṇipūra (will/fire) with support of viśuddha (truth)
Kapalabhati-light (gentle, 30–60 strokes) followed by slow breathing; then chant once, sit in silence to receive ‘arka’ (insight).
Dynamic release leading to luminous clarity.
After chanting, write the ‘upama arka’ you receive—one clear sentence of guidance. Act on it the same day as the ‘kartṛ’ of ṛta.
Tri-svara; give a strong lift and release on ‘vi naḥ’ and ‘radantu’; keep ‘ṛtāvāno’ clearly articulated with correct vocalic ṛ.
First pāda: decisive, slightly stronger volume. Second–fourth: broaden into luminous, benevolent tone on ‘candrāḥ…upamam…arkam’ and ‘pūpurantu’.
: pronounce ‘śu-ru-dhaḥ’ (not ‘shu-roo-dh’) with clear dental ‘dh’, : vocalic ṛ at start; long ā in ‘-vā-’, : ‘cand-rāḥ’ with clear ‘ndr’ cluster, : long ū; repeat ‘pū’ distinctly
firm at the start, then luminous and expansive
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