Rig Veda 6.67.2: Mandala 6, Sukta 67, Mantra 2
Sukta 6.67
इयं मद्वां प्र स्तृणीते मनीषोप प्रिया नमसा बर्हिरच्छ । यन्तं नो मित्रावरुणावधृष्टं छर्दिर्यद्वां वरूथ्यं सुदानू ॥
iyáṃ mád-vāṃ prá stṛṇīte manīṣópa priyā́ námasā barhír áccha | yántam no mitrāvaruṇāv ádhṛṣṭaṃ chárdir yád vāṃ varū́thyaṃ sudānū ||
எங்கள் மத்வதீ மனீஷா, வணக்கத்துடன், உங்களின் வருகைக்காகப் பிரியமான பர்ஹி (யாக ஆசனம்) யை விரிக்கிறது. மித்ரா-வருணா! எங்களை நோக்கி அவத்யம்—தாக்கமறியாதவர்களாய்—வாருங்கள்; சுதானூ! உங்கள் வரூத்யச் சர்தி—காக்கும் அடைக்கலம்—எங்களுக்கு மூடலும் அமைதியும் ஆகட்டும்.
Preparation of barhis and invitation (āhvāna) of the Ādityas; prayer for varūtha (protection) and chardis (peaceful covering) in the rite and life.
receptivity (barhis as inner seat), protection (varūtha), peaceful covering (chardis)
Protection (varūtha) is the experiential result of living in ṛta; the prepared barhis symbolizes ordered receptivity.
Truthfulness and sincerity are the condition for ‘unassailed’ approach; falsehood invites breach in the shelter.
Establishing a sacred field (altar/seat) wherein higher powers can manifest and maintain order.
Ethical-spiritual integral practice: receptivity + sincerity as basis for descent and protection.
Barhis = prepared nervous-mental ground; shelter = protective peace; approach = descent of higher consciousness into the prepared field.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘spreading of the barhis’ and the coming of the gods: the rite creates a prepared seat so the sovereign powers may descend safely. Inner sense: the mind spreads a quiet, receptive foundation so harmony and law can enter and establish protection against hostile movements.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √stṛ ‘spread’ continues PIE *ster- ‘to spread’ (cf. English ‘strew’, Latin sternere). The protective ‘covering’ vocabulary (√vṛ, chardis) reflects an old semantic field of enclosure and guardianship widely present across Indo-European ritual language.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers manīṣā + namas (inspired ordering and reverent surrender). Mitra-Varuṇa respond as sudānū by granting varūtha/chardis—an inner and outer protection that keeps the seeker’s progress ‘unassailed’.
Prepare the inner barhis: a quiet, receptive base in mind and heart; invite harmony (Mitra) and vast truth (Varuṇa) to descend as a protective peace.
anahata (reverent openness)
slow_meditative: inhale ‘iyam… manīṣā’, exhale ‘namasā barhir accha’; pause gently feeling ‘chardiḥ’ as a canopy.
Receptive calm with a guarded boundary against distraction.
Begin by offering reverence (acknowledge the higher). Lay out the ‘seat’ by relaxing body, quieting speech, and clarifying intention. Then feel a subtle protective dome; practice within it without strain.
Triṣṭubh with Vedic accents; keep compounds smooth (mitrāvaruṇāv).
Let the invitation phrases (‘accha’, ‘yantam’) be slightly lifted; settle the tone on ‘chardiḥ… varūthyam’ to convey shelter.
‘iyam’: short ‘i’, clear ‘yam’., ‘pra stṛṇīte’: vocalic ‘ṛ’ in ‘stṛ’; do not say ‘stir’., ‘barhir’: final ‘ḥ’ lightly released., ‘mitrāvaruṇāv’: maintain sandhi ‘āv’ and retroflex ‘ṇ’., ‘varūthyam’: long ‘ū’, aspirate ‘th’ (dental).
Soft, steady, inviting; slightly more resonance on the final protective request.
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