Rig Veda 2.28.1: Mandala 2, Sukta 28, Mantra 1
Sukta 2.28
- Rishi
- Gṛtsamada
- Devata
- Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
इदं कवेरादित्यस्य स्वराजो विश्वानि सान्त्यभ्यस्तु मह्ना । अति यो मन्द्रो यजथाय देवः सुकीर्तिं भिक्षे वरुणस्य भूरेः ॥
idáṃ kavér ādityásya sva-rā́jo víśvāni sā́nty abhy àstu mahnā́ | áti yo mandró yajáthāya deváḥ su-kīrtíṃ bhíkṣe váruṇasya bhū́reḥ ||
یہ آدتیہ کے رشی کا کلام ہے، جو خود راجا ہے: اس کی عظمت سے تمام موجود ہم آہنگیاں محیط ہوں۔ میں ورن سے، جو فراواں ہے، ایک حسین شہرت مانگتا ہوں - ایک اندرونی حق کا نام - تاکہ خوش خدا روح کی قربانی کے لیے تمام رکاوٹوں پر فتح پائے۔
Word by Word
- इदम्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (उद्देश्य/विषय-निर्देश) अथवा वाक्यविषयRoot इदम् (सर्वनाम-प्रातिपदिक)
- कवेः
- of the sage/poetNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — ‘of the seer/poet’Root कवि (प्रातिपदिक)
- आदित्यस्य
- of the Āditya (Varuṇa)Nounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — ‘of Āditya (Varuṇa)’Root आदित्य (प्रातिपदिक)
- स्वराजः
- of the self-ruling (sovereign)Adjective (used substantively)पुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी) — qualifying ‘Āditya’: ‘of the self-ruling (one)’Root स्वराज् (प्रातिपदिक; ‘self-ruling’)
- विश्वानि
- all (things)Adjective (substantive)नपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Karma (of √अस् in ‘सन्ति’) / or विषयRoot विश्व (प्रातिपदिक)
- सान्ति
- areVerbलट् (वर्तमान), प्रथमपुरुष, बहुवचनRole क्रियाRoot √अस् (भू/अस्) ‘to be’
- अभि
- towards, overIndeclinableअव्ययRole उपसर्ग/दिशा-निर्देश (towards/over)Root अभि (उपसर्ग/अव्यय)
- अस्तु
- let (it) beVerbलोट् (आज्ञार्थ), प्रथमपुरुष, एकवचनRole क्रिया (आशीर्वाद/विधि) — ‘let it be’Root √अस् ‘to be’
- मह्ना
- by (his) greatness/mightNounनपुंसकलिङ्ग, तृतीया, एकवचन (वेद. रूप: मह्ना)Role Karaṇa (instrumental) — ‘by/with might’Root मघन्/महन् (प्रातिपदिक; ‘greatness, might’)
- अति
- beyond, exceedinglyIndeclinableअव्ययRole उपसर्ग/अधिक्य (beyond, exceedingly)Root अति (उपसर्ग/अव्यय)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (of implied verb/relative clause) — ‘who’Root यद् (सर्वनाम-प्रातिपदिक)
- मन्द्रः
- gladdening, pleasant (mighty/joy-giving)Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā-विशेषणRoot मन्द्र (प्रातिपदिक)
- यजथाय
- for worship, for the sacrificeNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole Sampradāna (dative of purpose) — ‘for worship/ritual’Root यजथ (प्रातिपदिक; ‘worship/ritual act’, ved.)
- देवः
- the godNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (of ‘भिक्षे’)Root देव (प्रातिपदिक)
- सुकीर्तिम्
- good fame, fair renownNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole Karma (of ‘भिक्षे’)Root सु-कीर्ति (प्रातिपदिक)
- भिक्षे
- I ask/begVerbलट् (वर्तमान), उत्तमपुरुष, एकवचन, आत्मनेपदRole क्रियाRoot √भिक्ष् ‘to beg, request’
- वरुणस्य
- of VaruṇaNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive) — ‘of Varuṇa’Root वरुण (प्रातिपदिक)
- भूरेः
- of the abundant (one); of abundanceAdjective (substantive)(वेद.) षष्ठी, एकवचन (भूरेः = ‘of the abundant one/abundance’)Role सम्बन्ध (genitive) — qualifying Varuṇa or ‘renown’: ‘of the abundant’Root भूरि (प्रातिपदिक; ‘much, abundant’)
Sandhi Notes
- पदच्छेद (सम्भाव्य): इदम् | कवेः | आदित्यस्य | स्वराजः | विश्वानि | सान्ति | अभि | अस्तु | मह्ना || अति | यः | मन्द्रः | यजथाय | देवः | सुकीर्तिम् | भिक्षे | वरुणस्य | भूरेः || 1) कवेरा॑दित्यस्य = कवेः + आदित्यस्य (विसर्ग-लोप/सन्धि)
- 2) स्व॒राजो॒ विश्वा॑नि = स्वराजः + विश्वानि (विसर्गः → ओ before voiced/soft onset; पदपाठे स्वराजः)
- 3) सान्त्य॒भ्य॑स्तु = सान्ति + अभि + अस्तु (इ + अ → य्; ‘अभि’ before vowel gives ‘अभ्य्’)
- 4) मह्ना: वेदिक तृतीया एकवचन of महन्/मघन्-type stem
- 5) अति॒ यो = अति + यः (sandhi in saṃhitā; padapāṭha keeps separate)
The meaning
Outer meaning
The seer proclaims a word belonging to the Āditya, the self-king; may it encompass all harmonies by its greatness. He asks Varuṇa the abundant for fair fame so that the glad god may surpass obstacles for the sacrifice.
Inner meaning
The mantra frames itself as a ‘seer-word’ (kaveḥ) arising from the Āditya’s svārājya—inner self-kingship. The ‘word’ is not mere speech but a mantric formation meant to ‘encompass all harmonies’ (viśvāni sānti): to gather scattered movements of the being into concord under ṛta. The request for sukīrti is not social reputation but the right vibration of truth in the soul and its expression—an inner renown that comes when consciousness is aligned. Varuṇa as bhūri (abundant) grants the wideness and purity by which the ‘glad god’ (mandra devaḥ) in us—luminous delight of the divine working—can overpass obstructions and carry the inner yajña forward.
Universal truth
True speech arises from inner sovereignty and has the power to harmonize life. When our word is aligned to truth, it becomes a force that gathers the being and helps the divine joy in us overcome obstacles to purposeful offering and growth.
Themes
Invocation of Varuṇa’s abundance, Establishing all harmonies by greatness, Prayer for su-kīrti (right affirmation)
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- RV 2.28 (Varuṇa hymn opening), RV 2.27 (Āditya prayers), RV 2.1 (Agni as inner priest—complementary psychology)
Family tradition
Bhārgava mantric craft emphasizes effective speech (vāc) joined to inner fire and truth-law; the poet-seer is also a yogin shaping consciousness through rhythm and invocation.
Significance
The rishi positions mantra as a harmonizing power: speech born of inner kingship can reorder the being and invoke divine delight for the soul’s sacrifice.
The deity
- Devata
- Varuṇa (Āditya)
- Epithets
- Svārāj (self-king), Bhūri (abundant), Āditya (infinite law-power)
- Related deities
- Mitra (harmony), Aditi (infinity), Soma (delight as mandra), Agni (yajña-force)
Cosmic role
Upholder of cosmic/moral order; ensures harmony of movements in the worlds and in the individual.
Inner power
Establishes self-mastery and truth-speech; grants a luminous ‘good name’—the right vibration and confidence of the soul.
In ritual
Where it is used
Opening verse for a Varuṇa hymn; suitable for Āditya invocations in Soma-sacrifice contexts and for general protection/ṛta alignment recitations.
इ॒दं क॒वेरा॑दि॒त्यस्य॑ स्व॒राजो॒ विश्वा॑नि॒ सान्त्य॒भ्य॑स्तु म॒ह्ना । अति॒ यो म॒न्द्रो य॒जथा॑य दे॒वः सु॑की॒र्तिं भि॑क्षे॒ वरु॑णस्य॒ भूरे॑: ॥
इ॒दम् । क॒वेः । आ॒दि॒त्यस्य॑ । स्व॒ऽराजः॑ । विश्वा॑नि । सन्ति॑ । अ॒भि । अ॒स्तु॒ । म॒ह्ना । अति॑ । यः । म॒न्द्रः । य॒जथा॑य । दे॒वः । सु॒ऽकी॒र्तिम् । भि॒क्षे॒ । वरु॑णस्य । भूरेः॑ ॥
idam | kaveḥ | ādityasya | sva-rājaḥ | viśvāni | santi | abhi | astu | mahnā | ati | yaḥ | mandraḥ | yajathāya | devaḥ | su-kīrtim | bhikṣe | varuṇasya | bhūreḥ
44
4×11 syllables (with Vedic flexibility)
Elevated and declarative; suitable for an opening ‘proclamation’ verse.
Creates a spacious, authoritative tone; supports the feeling of inner sovereignty and harmonization.
- kavi
- Literal: seer, poet. Symbolic: the intuitive faculty that hears truth and forms mantric speech
- āditya
- Literal: solar deity-class, son of Aditi. Symbolic: powers of infinity and truth-consciousness; luminous law
- svārāj
- Literal: self-king, independent ruler. Symbolic: inner sovereignty: self-mastery under truth rather than desire
- sānti
- Literal: harmonies, pacifications. Symbolic: states of concord where parts of the being are reconciled in ṛta
- mahnā
- Literal: by greatness. Symbolic: by the wideness/power of higher consciousness
- mandra
- Literal: glad, delightful, resonant. Symbolic: divine delight-force energizing the sacrifice
- yajathāya
- Literal: for worship/sacrifice. Symbolic: for the inner offering and transformative work
- sukīrti
- Literal: good fame. Symbolic: true name/vibration of the soul; right expression and luminous recognition in consciousness
- bhūri
- Literal: abundant. Symbolic: the inexhaustible plenitude of the divine giver
Varuṇa stotra within Soma-liturgy and expiatory/purificatory contexts; supports the ‘yajatha’ as inner and outer offering
At the commencement of Varuṇa-focused stotras; also in personal practice to set intention for truthful speech and harmony.
Recitation as sankalpa-like utterance: establishing the mantric field before offerings.
Use as a ‘mantra of right speech’: before difficult conversations, study, or teaching—invoke speech that harmonizes rather than divides.
kaví- from √kū/√kav ‘to see/poetically perceive’ (seer as knower). sva-rā́j ‘self-ruling’ (sva ‘self’ + rā́j ‘to rule’, PIE *h₃reǵ- ‘to rule’; cf. Latin rēx). mahán/mahnā from √mah ‘to be great’ → expansion. yaj- (yajathāya) from √yaj ‘to worship, sacrifice’ (PIE *h₁yeh₂g- ‘to worship’). kīrti ‘fame’ from √kīrt/√kṛt? traditionally from √kīrt ‘to mention, praise’—here as ‘right naming/affirmation’ of truth in consciousness.
Svārājya (inner sovereignty), Ṛta as implicit law-governance, Mahas/mahna (greatness, wideness)
Harmony (sānti) is the experiential signature of ṛta when it governs the being.
Sukīrti as truth-established expression: the ‘right name’ that comes from satya.
Word as formative power that ‘encompasses’ and orders multiplicity into concord.
Mantra-śakti emphasis aligned with Aurobindonian view: inspired speech as a force of consciousness.
dawn-to-day transition (implicit opening radiance)
Solar self-kingship = illumined mastery; harmonies = balanced functioning of mind-life-body under a higher light.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘solar kingship’—the Āditya as sva-rāj (self-sovereign) whose greatness can encompass ‘all that is’. The petitioner seeks su-kīrti from Varuṇa: not social fame but the right ‘naming’ and stable recognition of truth-consciousness in the being, enabling the god-force to go ‘beyond’ in the sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rā́j- in sva-rā́j continues PIE *h₃reǵ- ‘rule’ (rex/raj). The prominence of performative optatives/imperatives (astu, bhikṣe) reflects an inherited Indo-European poetic-prayer register where speech is an act that establishes order.
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi offers ‘idam’—a shaped inspired utterance—seeking in return Varuṇa’s bhūri (abundance) as su-kīrti: the inner confirmation that the sacrifice is rightly aligned. Speech and law meet: the poet’s word aims to become coextensive with the god’s greatness.
Consecrate speech: feel words arising from a calm, high, observing consciousness; invite harmony among inner parts.
viśuddha (truth-speech) / sahasrāra (inspired descent)
Gentle ujjāyī-like whisper (very mild) to sense ‘mandra’ resonance; exhale on each pāda.
Inspired, orderly, lucid; a poised authority without strain.
Before chanting, sit upright and recall a single intention: ‘Let my speech be a force of harmony.’ After chanting, keep 1–2 minutes of silence to let the ‘word’ settle and organize the mind.
Tri-svara; keep the opening ‘idaṃ’ clear and grounded; allow udātta rises to mark the inspired declarative tone.
Maintain a dignified pace; emphasize ‘svārājo’ and ‘sukīrtim’ as semantic peaks; avoid dragging consonant clusters (e.g., ‘abhy astu’).
kaver: keep short e, light v, ādityasya: dental t, clear y, svārājo: long ā; ‘j’ soft, mandro: nasalized resonance but not over-nasal, sukīrtim: long ī; crisp rt cluster
Clear, resonant, slightly elevated pitch compared to confessional Varuṇa verses.
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