Rig Veda 2.27.16: Mandala 2, Sukta 27, Mantra 16
Sukta 2.27
- Rishi
- Gṛtsamada
- Devata
- Ādityas
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
या वो माया अभिद्रुहे यजत्राः पाशा आदित्या रिपवे विचृत्ताः । अश्वीव ताँ अति येषं रथेनारिष्टा उरावा शर्मन्त्स्याम ॥
yā́ vo māyā́ abhi-drúhe yajatrā́ḥ pā́śā ādityā ripáve ví-cṛttāḥ | aśvī́va tā́n áti yeṣaṃ ráthena áriṣṭā urā́vā śárman syāma ||
या वः माया यजत्रा आदित्याः, ये च पाशा रिपवे विचृत्ताः—तैः अश्वीव रथेनाति येषेम। अरिष्टाः उरावे शर्मणि शान्त्या स्थेम।
Word by Word
- या
- which (that)Pronounस्त्रीलिङ्गे प्रथमा एकवचनम् (सम्बन्धः: ‘माया’)Role Kartā (सापेक्ष-उपवाक्ये) / विशेषणम्Root यद् (सर्वनाम-प्रातिपदिक)
- वः
- of youPronounषष्ठी बहुवचनम् (एन्क्लिटिक)Role Sambandha (सम्बन्धः) / षष्ठीRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- माया
- deception, stratagemNounस्त्रीलिङ्गे प्रथमा एकवचनम्Role Kartā (अभिद्रुहे इत्यस्य)Root माया (प्रातिपदिक) < √मा (माने/मितौ) (व्युत्पत्त्यर्थः)
- अभिद्रुहे
- has harmed/has been hostile (against)Verbलिट् (परोक्षभूत/परफेक्ट), ३ पुरुषः, एकवचनम्, परस्मैपदम्Role KriyāRoot √द्रुह् (द्रोहे) + अभि
- यजत्राः
- O worshipful onesAdjectiveपुंलिङ्गे सम्बोधन बहुवचनम्Role Sambodhana (सम्बोधन)Root यजत्र (प्रातिपदिक) < √यज् (यजने) (कृत्: -त्र)
- पाशाः
- nooses, bondsNounपुंलिङ्गे प्रथमा बहुवचनम्Role Kartā (विचृत्ताः इत्यस्य) / विषयःRoot पाश (प्रातिपदिक)
- आदित्या
- O ĀdityasNounपुंलिङ्गे सम्बोधन बहुवचनम्Role Sambodhana (सम्बोधन)Root आदित्य (प्रातिपदिक)
- रिपवे
- for the enemyNounपुंलिङ्गे चतुर्थी एकवचनम्Role Sampradāna (सम्प्रदान) / लक्ष्य-सम्बन्धःRoot रिपु (प्रातिपदिक)
- विचृत्ताः
- cut apart, severedParticiple (Past Passive)पुंलिङ्गे प्रथमा बहुवचनम् (पाशाः इत्यस्य विशेषणम्)Role Kartā-विशेषणम्Root वि-√कृत् (कर्तने) → विचृत्त (कृदन्त)
- अश्वीव
- like (with) horses / as if horse-drawnIndeclinable (simile compound)अव्ययम्Role Upamā (उपमा)Root अश्व (प्रातिपदिक) + इव (उपमा-अव्यय)
- तान्
- those (nooses)Pronounपुंलिङ्गे द्वितीया बहुवचनम् (पाशान्)Role KarmaRoot तद् (सर्वनाम-प्रातिपदिक)
- अति
- beyond, acrossIndeclinableअव्ययम्Role Kriyā-विशेषणम् (गत्यर्थे)Root अति (उपसर्ग/अव्यय)
- येषम्
- we would drive/urge (go)Verbलिट्, १ पुरुषः, बहुवचनम्, परस्मैपदम्Role KriyāRoot √इष् (गत्यर्थे/इच्छायाम्) (वेदिक रूप) / √यस्? (विवाद्य) → येष् (परफेक्ट-धातुरूप)
- रथेन
- with a chariotNounपुंलिङ्गे तृतीया एकवचनम्Role KaraṇaRoot रथ (प्रातिपदिक)
- अरिष्टाः
- unharmed, uninjuredAdjectiveपुंलिङ्गे प्रथमा बहुवचनम् (वयं-लुप्तस्य विशेषणम्)Role Kartā-विशेषणम्Root अरिष्ट (प्रातिपदिक)
- उरावा
- in wide (space), broadlyAdjectiveनपुंसकलिङ्गे/अव्ययीभाववत्—अत्र क्रियाविशेषणरूपेण (स्थाने/विस्तारे)Role Kriyā-विशेषणम्Root उरु (प्रातिपदिक) (वेदिक: उरावा = उरु + आवा/आवन्-प्रत्ययः)
- शर्मन्
- in protection, in shelterNounनपुंसकलिङ्गे लोकेटिव् एकवचनम् (वेदिक: शर्मन् = शर्मणि) / अथवा सप्तमी एकवचनम्Role AdhikaraṇaRoot शर्मन् (प्रातिपदिक)
- स्याम
- may we beVerbविधिलिङ् (optative), १ पुरुषः, बहुवचनम्, परस्मैपदम्Role KriyāRoot √अस् (भुवि) → स्याम्
Sandhi Notes
- Sandhi resolution (major): (1) ‘या वो॑ मा॒या’ = या + वः + माया (no further change)
- (2) ‘अ॑भि॒द्रुहे॑’ = अभि- + द्रुहे (preverb + perfect form)
- (3) ‘यजत्रा॒:’ = यजत्राः (voc. pl.)
- (4) ‘पाशा॑ आदित्या’ = पाशाः + आदित्या (visarga before vowel; RV often shows visarga-less/metrical variants)
- (5) ‘रि॒पवे॒ विचृ॑त्ताः’ = रिपवे + विचृत्ताः
- (6) ‘अ॒श्वीव॒ ताँ’ = अश्वीव + तान् (pada text shows ताँ = तान्)
- (7) ‘रथे॒नारि॑ष्टा’ = रथेन + अरिष्टाः (vowel sandhi: a + a → ā; written as -नारि-)
- (8) ‘शर्म॑न्त्स्याम’ = शर्मन् + स्याम (final -न् before s-; pada shows -न्त्- by external sandhi)
The meaning
Outer meaning
Those powers of yours, O adorable Ādityas—your cords cut apart for the hostile—by them may we pass beyond, like swift horses with the chariot. Unharmed, in the wide shelter, may we be in peace.
Inner meaning
The Ādityas possess ‘māyā’—not illusion, but divine skill of truth that arranges, protects, and releases. Their ‘cords’ (pāśāḥ), which bind the wrong-doer or hostile force, are ‘cut apart’ for the enemy—meaning the hostile formations are disarmed and their binding power broken. With that higher help, the seeker ‘passes beyond’ obstacles swiftly, like vital energies (aśva) harnessed to the chariot (ratha) of disciplined will and illumined mind. The result is ariṣṭa (unwounded) establishment in uru śarman—wide peace and shelter: a spacious consciousness where harm cannot enter.
Universal truth
Divine truth has a protective power that neutralizes hostile constraints. When one aligns to that truth, progress becomes swift and safe, culminating in spacious peace.
Themes
Release from bonds, Safe passage, Protection and peace
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (traditional)
- Other hymns
- RV 2.27, RV 2.28, RV 1.24 (thematic parallels to Varuṇa’s pāśa)
Family tradition
This closing movement of the hymn turns protection into liberation: the truth-powers not only guard but actively sever bindings and speed the journey.
Significance
Gṛtsamada articulates a key yogic psychology: hostile forces bind; the solar truth-powers cut the bonds; the disciplined vital and mind carry the seeker swiftly into wide peace.
The deity
- Devata
- Ādityas (with Varuṇa’s bond-motif prominent)
- Epithets
- yajatrāḥ (adorable), ādityāḥ (sons/powers of Aditi)
- Related deities
- Varuṇa (pāśa), Mitra (harmonizing protection), Indra (passing beyond obstacles), Agni (leader of inner journey)
Cosmic role
Upholders of law who bind the hostile and protect the truthful; regulators who sever what obstructs right order.
Inner power
Protective truth-force that cuts inner knots, breaks compulsions, and establishes spacious peace.
In ritual
Where it is used
Protective-severing prayer to Ādityas/Varuṇa within śrauta recitation; suitable in rites seeking release from bonds or dangers
या वो॑ मा॒या अ॑भि॒द्रुहे॑ यजत्रा॒: पाशा॑ आदित्या रि॒पवे॒ विचृ॑त्ताः । अ॒श्वीव॒ ताँ अति॑ येषं॒ रथे॒नारि॑ष्टा उ॒रावा शर्म॑न्त्स्याम ॥
याः । वः॒ । मा॒याः । अ॒भि॒ऽद्रुहे॑ । यजत्राः॑ । पाशाः॑ । आ॒दि॒त्याः॒ । रि॒पवे॑ । विऽचृ॑त्ताः । अ॒श्वीऽइ॑व । तान् । अति॑ । ये॒ष॒म् । रथे॑न । अरि॑ष्टाः । उ॒रौ । आ । शर्म॑न् । स्या॒म॒ ॥
yāḥ | vaḥ | māyāḥ | abhi-druhe | yajatrāḥ | pāśāḥ | ādityāḥ | ripave | vi-cṛttāḥ | aśvī-iva | tān | ati | yeṣam | rathena | ariṣṭāḥ | urau | ā | śarman | syāma
44
4 × ~11
Dynamic and kinetic: severing → crossing beyond → settling into peace
Energizes forward movement while ending in a spacious calm; good for overcoming inertia and fear.
- मायाः (māyāḥ)
- Literal: powers, skill, measures. Symbolic: divine formative knowledge—truth-arranging power (not mere illusion)
- अभिद्रुहे (abhidruhe)
- Literal: to/against the hostile, the injurer. Symbolic: hostile movements: falsehood, perversion, subconscient resistance
- पाशाः (pāśāḥ)
- Literal: cords, nooses. Symbolic: binding mechanisms of law; also inner knots—compulsions, limiting patterns
- विचृत्ताः (vicṛttāḥ)
- Literal: cut apart, severed. Symbolic: disarming of hostile bindings; release from compulsions
- अश्वीव (aśvīva)
- Literal: like horses. Symbolic: swift vital energies disciplined for the journey
- रथेन (rathena)
- Literal: with the chariot. Symbolic: integrated instrument (mind-will-life) carrying the soul forward
- अति येषम् (ati yeṣam)
- Literal: may we pass beyond. Symbolic: transcend obstacles and coverings; cross beyond limitation
- अरिष्टाः (ariṣṭāḥ)
- Literal: unharmed, uninjured. Symbolic: protected integrity of consciousness
- उरौ शर्मन् (urau śarman)
- Literal: in wide shelter/peace. Symbolic: vast inner refuge—spacious peace-consciousness
Apotropaic/protective use: severing hostile bonds and ensuring safe passage; fits ritual moments of removing obstacles and invoking śarman (peaceful protection).
When seeking protection from hostile forces, release from constraints, safe passage
Recitation accompanying offerings; symbolic ‘cutting’ of obstacles
Use when breaking habits or compulsions: recite as a ‘bond-cutting’ prayer, then sit in silent wideness (uru śarman) for a few minutes.
māyā: from √mā ‘measure, form’ → not illusion primarily, but formative power/skill (divine ‘measures’ that shape reality). abhi-drúh: from √druh ‘harm, be treacherous’ → hostile/treacherous forces (inner perverters). pā́śa: noose/bond; in Varuṇa context, bonds of law; here ‘cut for the enemy’ = bindings removed from the seeker, or binding turned against hostile forces. vi-cṛttāḥ: vi- + √kṛt/√kṛnt ‘cut’ → severed. yeṣam: from √iṣ ‘impel, move swiftly’ (also desire/drive) → swift passage. urā́vā: uru ‘wide’ + āvā? adverbial/locative sense ‘in the wide space’—Aditi/Bṛhat shelter.
Māyā as formative measure (divine skill), Bonds (pāśa) as law/constraint turned against hostility, Crossing beyond hostility (ati) into wide peace (uru śarman)
The cords are the law’s binding power; for the hostile they are cut—ṛta restores freedom to the aligned seeker.
Truth protects by making the hostile powerless; satya is a shield and a liberator.
Divine measure (māyā) arranges the worlds; misaligned forces are constrained; aligned beings move freely.
Aurobindo/Kashyap: māyā as knowledge-power; bonds as psychological knots; liberation as widening peace.
Cords = constricting habits and hostile suggestions; horses = vital energies; chariot = integrated instrument; wide shelter = spacious peace-consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘cutting of bonds’ mythologem: the Ādityas’ nooses—typically instruments of lawful binding—are here severed for the hostile, enabling the seeker to pass beyond obstruction into wide shelter. It is liberation through divine law’s discriminating action.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √mā ‘measure’ is PIE *meh₁- (measure; cf. Greek μέτρον via different formation, Latin mētior). √kṛnt ‘cut’ aligns with IE cutting roots (cf. Latin curtus ‘shortened’ in broader cut/short field). Chariot-horse imagery is a shared Indo-European heroic poetic complex.
- What is the relationship between the Rishi and the Devata here?
- The rishi relies on the Ādityas’ discriminating power: they do not merely ‘bind’ but also ‘cut’ bonds when the seeker is aligned with ṛta. The requested outcome is ariṣṭatva (unhurt condition) and establishment in uru śarman (wide peace).
Invoke truth-protection to sever bindings; then abide in wideness (uru śarman)
Muladhara (bindings/fear) released upward; Ajna (truth-guidance) and Sahasrara (wideness) stabilize
On inhale, feel gathering force; on exhale, imagine cords snapping and falling away; after the last pāda, rest in natural breath and spacious awareness
Courageous crossing-over into protected vastness
Name one binding pattern silently before chanting. On ‘vicṛttāḥ,’ feel it sever. On ‘ati yeṣam,’ visualize crossing beyond it. End by expanding awareness to the periphery—wide shelter without edges.
Tri-svara; give energetic lift on aśvīva and rathena; emphasize vicṛttāḥ with clear consonants; soften into ‘urāv ā śarman syāma’ with a settling cadence.
Two-phase delivery: first half brisk/decisive (cutting and crossing), second half broaden and slow slightly (wide shelter).
māyā: long ā, distinct y, pāśā: long ā; ś is palatal, vicṛttāḥ: crisp cṛtt cluster; keep retroflex ṭṭ, aśvīva: long ī; avoid turning v into w
Bright, cutting clarity at first; then expansive, soothing resonance
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