Rig Veda 2.29.5: Mandala 2, Sukta 29, Mantra 5
Sukta 2.29
- Rishi
- Gṛtsamada
- Devata
- Ādityas
- Chandas
- Triṣṭubh
- Rasa
- Karuna (compassion) and Bhayankara
प्र व एको मिमय भूर्यागो यन्मा पितेव कितवं शशास । आरे पाशा आरे अघानि देवा मा माधि पुत्रे विमिव ग्रभीष्ट ॥
prá va éko mimaya bhū́ry ā́go yán mā pitéva kitaváṃ śaśā́sa | āré pā́śā āré aghā́ni devā mā́ mā́dhi putré vím ivā́ grabhīṣṭa ||
మీలో ఒకడు నా కోసం ఎంతో దోషాన్ని కొలిచి పెట్టాడు—తండ్రి జూదగాడు కుమారుణ్ని శిక్షించునట్లు. దేవులారా, పాశాలు దూరంగా ఉండుగాక; అఘాలు/పాపాలు దూరంగా ఉండుగాక; కుమారుని కారణంగా నన్ను పట్టుకోకండి—పక్షి-పట్టువాడు తన బలిని పట్టుకునట్లు.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- वः
- of you (pl.)Pronoungenitive pluralRole सम्बन्ध (possessive)Root युष्मद्
- एकः
- one, singleAdjectivemasculine nominative singularRole कर्तृRoot एक
- मिमय
- has measured out, has apportionedVerbPerfect (लिट्), 3rd person singular, parasmaipadaRoot मा (माने/मिमाते; here reduplicated perfect)
- भूरि
- much, abundantAdjectiveindeclinable/adjectival (used adverbially)Role विशेषणRoot भूरि
- आगः
- sin, offenseNounneuter accusative singularRole कर्मRoot आगस्
- यत्
- whichPronoun (relative)neuter accusative singular (relative to आगः)Role कर्म (relative)Root यद्
- मा
- mePronounaccusative singular (enclitic)Role कर्मRoot अस्मद्
- पिता
- fatherNounmasculine nominative singularRole कर्तृ (of implied comparison)Root पितृ
- इव
- like, asIndeclinableparticle of comparisonRoot इव
- कितवम्
- gambler; cheatNounmasculine accusative singularRole कर्मRoot कितव
- शशास
- has chastised, has punishedVerbPerfect (लिट्), 3rd person singular, parasmaipadaRoot शास्
- आरे
- far awayIndeclinableadverbRoot आरे
- पाशाः
- nooses, snaresNounmasculine nominative pluralRole कर्तृ (of implied ‘be’/‘remain’)Root पाश
- आरे
- far awayIndeclinableadverbRoot आरे
- अघानि
- evils, sinsNounneuter nominative/accusative pluralRole कर्तृ/कर्म (context: ‘be far away’)Root अघ
- देवाः
- O godsNounmasculine vocative pluralRole सम्बोधनRoot देव
- मा
- do notIndeclinableprohibitive particle (with injunctive/imperative)Root मा
- माधि
- place, putVerbInjunctive/imperative-like form, 2nd person singular, parasmaipada (with prohibitive मा)Root धा
- पुत्रे
- in/onto (my) sonNounmasculine locative singularRole अधिकरणRoot पुत्र
- वि
- apart, asunderIndeclinableupasarga (preverb)Root वि (upasarga)
- मिव
- (as) one who measures/metes outKṛdanta (participle)(interpretable as) present participle/agentive ‘measuring, meting out’; used in simile with इव (sandhi: मि + इव)Role विशेषण/उपमानRoot मी (मिनोति/मिमीते; here as participial base)
- ग्रभीष्ट
- seize, graspVerbAorist/imperative-like (Vedic), 2nd person singular, parasmaipadaRoot ग्रह्
Sandhi Notes
- Sandhi resolved as: व॒ एको॑ → वः एकः
- भूर्यागो॒ → भूरि आगः
- यन्मा॑ → यत् मा
- पि॒तेव॑ → पिता इव
- आ॒रे पाशा॑ → आरे पाशाः
- आ॒रे अ॒घानि॑ → आरे अघानि
- देवा॒ मा → देवाः मा
- मा माधि॑ (prohibitive + verbal form)
- पु॒त्रे विमि॑व → पुत्रे वि मि इव (orthographic: मिव = मि+इव)
- ग्रभीष्ट kept as single finite verb form
The meaning
Outer meaning
The poet feels that one of the gods has assigned him much fault, like a father scolding a gambling son. He asks that the nooses and evils be kept far away and that the gods not seize him ‘upon the child’ like a bird-catcher snaring prey.
Inner meaning
The Ādityas, especially Varuṇa, represent the law of truth that measures and corrects inner deviation. ‘Fault measured out’ is the sharp perception of one’s misalignment with ṛta. The ‘gambler’ symbolizes the mind-vital that risks truth for momentary gain—restless, chance-driven, dissipative. Varuṇa’s ‘noose’ is the constriction felt when falsehood binds the being; psychologically it is the tightening consequence of untruth and disorder. The prayer is for a merciful correction: remove the binding compulsions and the swarm of inner evils; do not strike the tender new growth (‘child’) in the seeker—do not seize the nascent psychic opening through harsh consequence. The seeker asks for protection of the inner child (new sincerity, new aspiration) while purification proceeds.
Universal truth
Conscience and inner law may feel punitive, yet their aim is restoration. True guidance corrects without destroying the vulnerable beginnings of growth; liberation comes by distancing oneself from binding habits and aligning with truth.
Themes
confession of fault, Varuṇa’s noose, mercy, protection of progeny/inner future
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 1.24–1.25 (Varuṇa: noose and release, thematic parallels), RV 2.28–2.29 (Ādityas: protection, forgiveness)
Family tradition
Bhṛgu seers with strong Āditya/Varuṇa conscience motifs—confession, release, and restoration to the right way.
Significance
Represents the yogic moment where the seeker faces inner law without despair—asking for purification that preserves the soul’s budding sincerity.
The deity
- Devata
- Ādityas (Varuṇa prominent)
- Epithets
- pāśin (noose-bearer, Varuṇa), ṛtasya gopā (guardian of ṛta, implied), rājā (king, implied in the hymn sequence)
- Related deities
- Mitra, Aryaman, Bhaga
Cosmic role
Upholders of moral-cosmic order; Varuṇa binds disorder and releases the truthful.
Inner power
Awakens conscience, exact self-measure, and the power to unbind compulsions; protects the psychic ‘child’ from destructive recoil.
In ritual
Where it is used
Varuṇa/Āditya appeasement and prayers for release from pāśa; used in contexts of expiation and protection in śrauta atmosphere (broadly).
प्र व॒ एको॑ मिमय॒ भूर्यागो॒ यन्मा॑ पि॒तेव॑ कित॒वं श॑शा॒स । आ॒रे पाशा॑ आ॒रे अ॒घानि॑ देवा॒ मा माधि॑ पु॒त्रे विमि॑व ग्रभीष्ट ॥
प्र । वः॒ । एकः॑ । मि॒म॒य॒ । भूरि॑ । आगः॑ । यत् । मा॒ । पि॒ताऽइ॑व । कि॒त॒वम् । श॒शा॒स । आ॒रे । पाशाः॑ । आ॒रे । अ॒घानि॑ । दे॒वाः॒ । मा । मा॒ । अधि॑ । पु॒त्रे । विम्ऽइ॑व । ग्र॒भी॒ष्ट॒ ॥
pra | vaḥ | ekaḥ | mimaya | bhūri | āgaḥ | yat | mā | pitāiva | kitavam | śaśāsa | āre | pāśāḥ | āre | aghāni | devāḥ | mā | mā | adhi | putre | vim-iva | grabhīṣṭa
44
4 × ~11 syllables
Grave and judicial; strong mid-line turns suit confession and appeal.
Brings seriousness and sincerity; supports catharsis and a clear decision to step away from binding habits.
- एकः (ekaḥ)
- Literal: one (among you). Symbolic: a particular governing power—often Varuṇa as the measurer of law
- मिमय (mimaya)
- Literal: measured out, apportioned. Symbolic: exact inner assessment; law of consequence
- आगः (āgaḥ)
- Literal: fault, sin. Symbolic: deviation from ṛta; error of consciousness
- पिता इव (pitā iva)
- Literal: like a father. Symbolic: stern but protective inner guide
- कितव (kitava)
- Literal: gambler. Symbolic: risking, desire-driven mind-vital that stakes truth for excitement
- पाशाः (pāśāḥ)
- Literal: nooses. Symbolic: bindings of falsehood, compulsions, karmic tightness (Varuṇa’s bond)
- अघानि (aghāni)
- Literal: evils, harms. Symbolic: forces of disorder, hostile suggestions
- विम् इव (vim iva)
- Literal: like a bird-catcher. Symbolic: sudden snaring by lower nature/hostile force
- पुत्रे (putre)
- Literal: on/at the son/child. Symbolic: the tender new formation in sadhana; inner child of aspiration
Expiatory and protective: prayer to avert the binding consequences of fault and to prevent transgenerational/descendant affliction (putra).
When seeking forgiveness, removal of obstacles/evils, and restoration to right order.
Recitation with offerings and inward confession; intention of ‘unbinding’.
A mantra for guilt/anxiety: acknowledge error without self-harm; ask that consequences not crush the new resolve; practice self-honesty and release.
pāśa ‘noose’ is strongly associated with Varuṇa’s binding of transgression; psychologically, the constricting consequences of deviating from ṛta. kitavá ‘gambler’ from √kit/kitava- denotes one who plays with chance/deceit—symbolically the mind that wagers with truth. √śās ‘to instruct/chastise’ frames divine punishment as corrective pedagogy. √mā ‘measure’ implies allotment according to law.
law of consequence under ṛta, mercy moderating punishment
Fault is ‘measured’ against ṛta; pāśa enforces alignment.
Truthfulness as the condition for release from the noose.
Integral-psychological reading: gods as inner powers; pāśa as inner binding; release as widening into truth.
Snare/noose = constriction of consciousness; ‘catching’ = sudden capture by habit/hostility; distancing (āre) = creating inner space from impulses.
- What is the primary Vedic 'mythologem' present in this verse?
- Varuṇa’s noose and the divine chastisement of the errant: fault is ‘measured out’ and discipline is applied like a father correcting a gambler-son. The aspirant pleads that the binding action not extend destructively—especially not ‘upon the child’, i.e., the future line of force or nascent inner growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The paternal correction simile (pitā-iva) is a widespread IE moral trope. The root √grah ‘grasp’ has IE parallels in the semantic field of seizure/holding; the imagery of binding (pāśa) corresponds to archaic legal-religious constraint motifs.
- What is the relationship between the Rishi and the Devata here?
- The rishi accepts divine correction as instruction (√śās) yet appeals for compassionate restraint: the devatā is both judge and healer. The relationship is ethically reciprocal—acknowledgment of deviation, request for release from excessive binding.
Confession without collapse: see the pattern (kitava) and ask for release from bindings (pāśa).
Anāhata (remorse/forgiveness) and Viśuddha (truth-speaking).
Long exhale with silent ‘āre pāśāḥ’ feeling the loosening of inner knots; brief pause to sense space.
From constricted guilt/fear to spacious sincerity and protected renewal.
Name the deviation calmly; refuse the gambler’s impulse to seek quick thrills. Invoke Varuṇa’s law as benevolent correction. Protect the ‘inner child’—do not punish the new aspiration; strengthen it with truth and steadiness.
Tri-svara with careful preservation of udātta on key confessional terms (āgaḥ, pāśāḥ).
Mark the parallelism: ‘āre pāśā āre aghāni’—keep identical cadence; pause lightly after each ‘āre’.
kitavaṃ: keep short i; avoid ‘keetava’ elongation, śaśāsa: both ś sounds clear; do not voice as ‘s’, pāśāḥ: long ā; retroflex ṣ not needed here—ś palatal, grabhīṣṭa: aspirate bh; long ī; cluster ṣṭ pronounced cleanly
grave, sincere, slightly inward
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