Rig Veda 2.27.7: Mandala 2, Sukta 27, Mantra 7
Sukta 2.27
- Rishi
- Gṛtsamada
- Devata
- Ādityas
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
पिपर्तु नो अदिती राजपुत्राति द्वेषांस्यर्यमा सुगेभिः । बृहन्मित्रस्य वरुणस्य शर्मोप स्याम पुरुवीरा अरिष्टाः ॥
pípārtu no áditiḥ rā́ja-putrā́ ati dveṣā́ṃsy aryamā́ su-gébhīḥ | bṛhán mitrásya váruṇasya śárma úpa syāma puru-vīrā́ áriṣṭāḥ ||
அரசகுலப் புதல்வி ஆதிதி எங்களை நிறைவு செய்து வளர்த்து, எல்லா வெறுப்புகளையும் கடந்து எங்களை எடுத்துச் செல்லட்டும்; அர்யமா நம்மைச் சுகமான பாதைகளால் நடத்தட்டும். மித்ரன்-வருணனின் விரிந்த சர்மம் (அடைக்கலம்) அருகே நாம் சேர்வோமாக—பல வீரச் சக்திகளுடன், அரிஷ்டா (அபாயமின்றி) இருப்போமாக.
Word by Word
- पिपर्तु
- may (she) fill / may (she) protect, grantVerbलोट् (आज्ञार्थे), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role (क्रिया)Root पॄ (पॄणाति/पिपर्ति) अथवा पॄ (पूरणे)
- नः
- of us / for usPronounषष्ठी (सम्बन्धे), बहुवचनम् (एन्क्लिटिक रूप)Role सम्प्रदान/सम्बन्धRoot अस्मद्
- अदितिः
- AditiNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot अदिति-
- राजपुत्रात्
- from the king’s son (royal offspring)Nounपुंलिङ्गः, पञ्चमी (अपादाने), एकवचनम्Role अपादानRoot राजपुत्र-
- अति
- beyond, over, acrossIndeclinableउपसर्ग/अव्ययम्Role (क्रियाविशेषणम्)Root अति
- द्वेषांसि
- hatreds, hostilitiesNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot द्वेषस्-
- अर्यमा
- AryamanNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (समुच्चितः)Root अर्यमन्-
- सुगेभिः
- with good paths / by good waysNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role करणRoot सुग- (सु + ग) / सुग-
- बृहन्
- greatAdjectiveनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम् (अव्यक्त-सम्बन्धे; ‘महद्’)Role (विशेषणम्)Root बृहन्त्-
- मित्रस्य
- of MitraNounपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्धRoot मित्र-
- वरुणस्य
- of VaruṇaNounपुंलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्धRoot वरुण-
- शर्म
- shelter, protection, comfortNounनपुंसकलिङ्गः, प्रथमा/द्वितीया, एकवचनम्Role कर्म (उप स्याम इत्यस्य)Root शर्मन्-
- उप
- towards, near, into (attainment)Indeclinableउपसर्ग/अव्ययम्Role (क्रियाविशेषणम्)Root उप
- स्याम
- may we be / may we attainVerbविधिलिङ् (आशीर्लिङ्/सम्भावने), परस्मैपदम्, उत्तमपुरुषः, बहुवचनम्Role (क्रिया)Root अस् (भू)
- पुरुवीराः
- having many heroes, rich in heroesAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (स्याम इत्यस्य)Root पुरुवीर- (पुरु + वीर)
- अरिष्टाः
- unharmed, uninjuredAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृ (स्याम इत्यस्य)Root अरिष्ट-
Sandhi Notes
- पदच्छेदः: पिपर्तु नः अदितिः राजपुत्रात् अति द्वेषांसि अर्यमा सुगेभिः । बृहन् मित्रस्य वरुणस्य शर्म उप स्याम पुरुवीराः अरिष्टाः ॥ संधि-विशेषाः: (1) नो॒ अदि॑तीः → नः + अदितिः (विसर्ग-लोपः, स्वर-संयोगः)
- (2) राज॑पु॒त्राति॒ → राजपुत्रात् + अति (त् + अ → त् अ; पदसंहितायां ‘ति’ इव दृश्यते)
- (3) द्वेषां॑स्यर्य॒मा → द्वेषांसि + अर्यमा (इ + अ → य्, यण्-संधिः)
- (4) शर्मोप॑ → शर्म + उप (अ + उ → ओ, गुण-संधिः)
The meaning
Outer meaning
Aditi, the noble Mother, may nourish us and carry us beyond hatreds; Aryaman may lead by good paths; may we approach the vast shelter of Mitra and Varuṇa, becoming rich in heroic powers and unharmed.
Inner meaning
Aditi is the infinite, unbinding Consciousness (an inner wideness) that “fills” the being and carries it beyond the divisive reactions (dveṣāṃsi: antipathies, inner hostilities). Aryaman is the power of right ordering, harmony and noble aspiration that leads the seeker along “good goings” (sugebhiḥ: clear inner pathways) through the psychological labyrinth. Mitra and Varuṇa are complementary guardians of the inner law: Mitra as luminous harmony and right relation; Varuṇa as vastness and truth-order that binds the being to ṛta. To come “near” their bṛhat śarman is to enter a wide peace and protection where the soul becomes “many-heroed” (puruvīrāḥ): abundant in effective inner energies, and ariṣṭāḥ: uninjured by forces of falsehood and fragmentation.
Universal truth
Spiritual growth requires wideness (freedom from constriction), guidance by right paths, and alignment with truth and harmony. When consciousness expands beyond hatred and division, our energies become multiple, brave, and protected by a larger order.
Themes
Protection, Harmony and right order, Crossing hostility, Inner widening (Aditi/Bṛhat)
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhṛgu (Gṛtsamada line traditionally connected with Bhārgava/Bhṛgu ancestry in later reckoning)
- Other hymns
- RV 2.23 (Bṛhaspati hymn cluster in Mandala 2 context), RV 2.27 (entire sūkta to the Ādityas), RV 2.28 (Varuṇa-focused hymn)
Family tradition
Mandalā 2 is attributed to the Gṛtsamada family; hymns often emphasize Ādityas, ṛta, protection, and right path—an ethical-spiritual ascent rather than mere boon-seeking.
Significance
Gṛtsamada’s vision repeatedly turns to the powers of truth-order (Ādityas) as inner governors: widening, harmonizing, and purifying the seeker so the soul can live in the law of ṛta.
The deity
- Devata
- Ādityas (Aditi; Aryaman; Mitra–Varuṇa)
- Epithets
- rājaputrā (royal-born), bṛhat-śarman (vast shelter), su-ga (good-leading)
- Related deities
- Bhaga, Savitar, Sūrya, Indra (as illuminator aligned with ṛta), Agni (as inner priest who offers into ṛta)
Cosmic role
Sustainers of cosmic order and moral-spiritual law (ṛta); they protect, harmonize, and widen the worlds and the human path.
Inner power
Aditi widens and releases; Aryaman organizes the right journey; Mitra harmonizes relations and thoughts; Varuṇa enforces truth, purity, and vastness—together forming an inner covenant of integrity.
In ritual
Where it is used
Āditya/Varuṇa-oriented prayers for protection, right path, and social-spiritual concord
पिप॑र्तु नो॒ अदि॑ती॒ राज॑पु॒त्राति॒ द्वेषां॑स्यर्य॒मा सु॒गेभि॑: । बृ॒हन्मि॒त्रस्य॒ वरु॑णस्य॒ शर्मोप॑ स्याम पुरु॒वीरा॒ अरि॑ष्टाः ॥
पिप॑र्तु । नः॒ । अदि॑तिः । राज॑ऽपु॒त्रा । अति॑ । द्वेषां॑सि । अ॒र्य॒मा । सु॒ऽगेभिः॑ । बृ॒हत् । मि॒त्रस्य॑ । वरु॑णस्य । शर्म॑ । उप॑ । स्या॒म॒ । पु॒रु॒ऽवीराः॑ । अरि॑ष्टाः ॥
pipartu | naḥ | aditiḥ | rāja-putrā | ati | dveṣāṃsi | aryamā | su-gebhiḥ | bṛhat | m itrasya | varuṇasya | śarma | upa | syāma | puru-vīrāḥ | ariṣṭāḥ
44
4 pādas of ~11 syllables each
Forward-driving, balanced cadence suited to invocation and ethical resolve.
Creates a steady ascent-feel: widening (Aditi) → guidance (Aryaman) → resting in vast protection (Mitra–Varuṇa).
- अदितिः (aditiḥ)
- Literal: Aditi, the Mother of the Ādityas; unboundedness. Symbolic: Infinite consciousness, wideness that releases from inner bondage
- राजपुत्रा (rājaputrā)
- Literal: royal-born. Symbolic: Sovereign origin of the infinite—power with legitimacy in the soul
- द्वेषांसि (dveṣāṃsi)
- Literal: hatreds, hostilities. Symbolic: Divisive impulses, antipathies, inner contradictions that obstruct unity
- अति (ati)
- Literal: beyond, across. Symbolic: Transcendence of lower reactions by expansion of consciousness
- अर्यमा (aryamā)
- Literal: Aryaman (a deity of fellowship/rightness). Symbolic: Power of right aspiration, noble harmony, the guide of the straight path
- सुगेभिः (sugebhiḥ)
- Literal: by good paths/goings. Symbolic: Clear inner movements—disciplined, luminous progressions of sādhanā
- बृहत् शर्म (bṛhat śarma)
- Literal: vast shelter/protection. Symbolic: Wide peace and safe foundation in truth-consciousness
- मित्र (mitra)
- Literal: Mitra. Symbolic: Harmony, luminous right relation, the friend-power in consciousness
- वरुण (varuṇa)
- Literal: Varuṇa. Symbolic: Vast truth, purity, the law of ṛta that holds the being
- पुरुवीराः (puruvīrāḥ)
- Literal: many-heroed. Symbolic: Abundant inner forces—courage, capacities, effective energies
- अरिष्टाः (ariṣṭāḥ)
- Literal: unharmed, unbroken. Symbolic: Protected integrity of the being against falsehood and disorder
Āditya-invocations in Soma rites for protection (pānti), removal of enmity, and establishment in ṛta; general prayoga in Śrauta contexts invoking Mitra-Varuṇa/Aditi for śarma (shelter) and ariṣṭatva (unhurt condition).
Invocations in soma-related or daily recitation contexts where ṛta, protection, and moral clarity are sought (general Āditya prayoga).
Recitation (japa/śastra-style usage depending on tradition) as a protective and harmonizing appeal.
Use as a mantra for resolving inner conflict, releasing resentment, and establishing a disciplined, truth-aligned life-direction.
pípārtu: desiderative/precative sense from √pṝ/√pṛ (to fill, satisfy, bring to fullness); suggests inner plenitude rather than material ‘feeding’. áditiḥ: a-diti ‘un-bound, un-divided’ (di/da ‘to bind/divide’), hence infinite wideness. rā́ja-putrā́: rāj- ‘to shine, rule’ → sovereignty; ‘born of kingship’ = native to inner mastery. dveṣā́ṃsi: from √dviṣ (to hate) = forces of division/repulsion in consciousness. aryamā́: from arya (noble/right) with social-cosmic function of right fellowship; in inner sense the harmonizer of right relations and journeys. su-gébhīḥ: su- ‘good’ + √gam ‘to go’ (instrumental plural) = right goings/paths of movement. bṛhán: from √bṛh (to grow, expand) = Vast (Bṛhat) as a plane of widened consciousness. mitra/varuṇa: Mitra (from √mi ‘to bind/measure’) = harmony, right measure; Varuṇa (from √vṛ ‘to cover/encompass’) = all-encompassing law and purity; śárma ‘shelter/peace’ from √śṛ/√śam traditions of quieting—protective felicity.
Ṛta (cosmic right order) as embodied by Ādityas, Bṛhat (the Vast) as widened consciousness, Śarma (peace/shelter) as protective felicity
Central: crossing beyond dveṣas into the Ādityas’ harmony is entry into ṛta.
Approaching Mitra–Varuṇa’s shelter implies living in truth and right relation.
Wideness (Aditi) as the womb of ordered manifestation; protection as a stabilizing cosmic function.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent from division to wideness and truth-consciousness.
From constricted, reactive nature to spacious consciousness; from confusion to clear inner pathways; from vulnerability to truth-protection.
- What is the primary Vedic 'mythologem' present in this verse?
- The Ādityas as guardians of ṛta who ‘carry across’ (ati) the human from forces of division (dveṣāṃsi) into the Vast shelter (bṛhat śarma). The mythic action is not a battle scene but a law-and-protection motif: the gods of order lead the seeker by ‘good goings’ into a state of intactness (ariṣṭa) and heroic plenitude (puru-vīra).
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key verbs and nouns preserve inherited Indo-European semantics: √pṝ ‘fill’ parallels PIE *pelh₁- ‘fill’ (cf. Greek πίμπλημι); √dviṣ ‘hate’ aligns with antagonism roots seen across IE (semantic field of enmity/hostility); √gam ‘go’ is a classic PIE *gʷem- ‘to go/come’ (cf. Latin venīre via *gʷem- developments, and Sanskrit á-gam-am). The abstract bṛhán ‘vast’ from √bṛh ‘grow’ reflects PIE *bʰerǵʰ- ‘rise/high’ semantic expansions (growth → greatness).
- What is the relationship between the Rishi and the Devata here?
- A reciprocal covenant of guidance and protection: the speaker offers alignment with the Ādityas’ right movement (su-gébhīḥ) and seeks their inner operations—Aditi’s widening and nourishing fullness, Aryaman’s right-leading, and Mitra-Varuṇa’s vast shelter. The relationship is experiential: the devas are invoked as powers to reorganize the human field from conflict (dveṣas) into integrated heroic force (puru-vīra) under ṛta.
Expansion into inner wideness (Aditi) and release of resentment; aligning thought, speech, and action with truth-harmony (Mitra–Varuṇa).
Anāhata to Viśuddha axis (harmony/relationship → truth/purity)
Nadi-śodhana-like gentle alternate breathing to dissolve inner antagonisms; end with long exhale resting in spaciousness.
From reactive mind to wide, quiet, truth-held awareness.
Begin by naming inner ‘hatreds’ (aversion, jealousy, resentment); on each repetition, feel Aditi widening the chest and mind; let Aryaman ‘place’ you on a clear next step; conclude resting in bṛhat śarma as a protective field.
Triṣṭubh recitation with standard Vedic udatta/anudatta/svarita; preserve udātta on key invocatory words (ádītiḥ, aryamā́, mitrásya, váruṇasya).
Keep clear rise on udātta syllables; avoid flattening compound accents like rājaputrā́ti and puruvī́rāḥ.
Maintain retroflex ṇ in varuṇa, Distinguish ś (śarma) vs s (sugebhiḥ), Elide gently in sandhi: śarmopa (śarma + upa) without inserting extra vowel
Warm, steady, protective; slightly expansive on bṛhat and śarma.
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