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Ancient Scripture: Rig Veda (Hymns 1.21 - 1.25: Part 5 of Mandala 1)
- A. Royden D'Souza
- Jun 11
- 23 min read
Updated: Jun 15
Maṇḍala 1 is the largest book of the Rig Veda, containing 191 hymns. It is a collection of songs from multiple seer families, and its themes cover a wide range of deities; Agni, Indra, the Ashvins, Varuna, Mitra, and many others.
It opens, fittingly, with an invocation to Agni, the god of fire, who acts as the divine messenger between humans and gods.
Rig Veda: Hymn 1.21 – To Indra‑Agni
Seer (Ṛṣi): Medhātithi Kāṇva
Deity (Devatā): Indra‑Agni (the twin deity)
Meter (Chandas): Gāyatrī
Verses
इन्द्रा॑ग्नी॒ आ ग॑तं सु॒तं गी॒र्भिर्नभो॒ वरे॑ण्यम् ।
अ॒स्य पा॑तं धि॒येषि॒ता ॥१॥
indrāgnī ā gataṃ sutaṃ gīrbhir nabho vareṇyam |
asya pātaṃ dhiyeṣitā ||1||
O Indra‑Agni, come to the pressed Soma, the desirable one, with songs like the sky. Drink of it, urged by our thought.
इन्द्रा॑ग्नी जरि॒तुः सचा॑ य॒ज्ञो जि॑गाति॒ चेत॑नः ।
ता पा॑तं धि॒येषि॒ता ॥२॥
indrāgnī jarituḥ sacā yajño jigāti cetanaḥ |
tā pātaṃ dhiyeṣitā ||2||
O Indra‑Agni, the conscious sacrifice goes forth to the accompaniment of the singer. You two, drink, urged by our thought.
इन्द्रा॑ग्नी नो अ॒तो वृधा॒ वृष॑ण्वन्ता॒ हि सोम॑पा ।
ता पा॑तं धि॒येषि॒ता ॥३॥
indrāgnī no ato vṛdhā vṛṣaṇvantā hi somapā |
tā pātaṃ dhiyeṣitā ||3||
O Indra‑Agni, therefore strengthen us; for you are powerful Soma‑drinkers. You two, drink, urged by our thought.
इन्द्रा॑ग्नी अ॒भि आ या॑तं सु॒तं सोमं॑ पिबं नरा ।
ता पा॑तं धि॒येषि॒ता ॥४॥
indrāgnī abhi ā yātaṃ sutaṃ somaṃ pibaṃ narā |
tā pātaṃ dhiyeṣitā ||4||
O Indra‑Agni, come near, O Heroes, to drink the pressed Soma. You two, drink, urged by our thought.
इन्द्रा॑ग्नी॒ अर्व॑तो यु॒वं वाजं॑ जयथो यु॒वम् ।
ता पा॑तं धि॒येषि॒ता ॥५॥
indrāgnī arvato yuvaṃ vājaṃ jayatho yuvam |
tā pātaṃ dhiyeṣitā ||5||
O Indra‑Agni, you two win the prize of the swift horse, you two. You two, drink, urged by our thought.
इन्द्रा॑ग्नी॒ रोद॑सी उ॒भे यद्धाव॑थः पुरू॒रुणा॑ ।
ता पा॑तं धि॒येषि॒ता ॥६॥
indrāgnī rodasī ubhe yad dhāvathaḥ purūruṇā |
tā pātaṃ dhiyeṣitā ||6||
O Indra‑Agni, when you two speed through both Heaven and Earth with many‑hued (horses), you two, drink, urged by our thought.
What Does This Hymn Say?
This brief, tightly woven hymn is a single sustained invitation to the twin divinity Indra‑Agni. Every verse ends with the same refrain, “Drink, urged by our thought,” creating a ritual cadence that unites the entire piece.
Verse 1 calls the pair to the Soma with songs that rise like the sky, emphasizing the vastness and beauty of the praise. Verse 2 pictures the sacrifice itself moving toward them, conscious and alive, in the singer’s company. Verse 3 adds a direct petition for strengthening, acknowledging the two as powerful Soma‑drinkers.
Verse 4 is the simplest and most urgent: “Come near, O Heroes, to drink.” Verse 5 shifts to the reward of victory—they win the prize of the swift horse. Verse 6 closes with the cosmic image of the two racing through Heaven and Earth with their horses, yet still invited to drink at the worshipper’s altar.
Understanding Indra‑Agni: The Dual Power of Force and Flame
This hymn brings Indra and Agni together once more, but in a more concise, refrain‑driven form than the earlier joint hymns. Here the emphasis is on speed, enjoyment, and the inseparable bond of the two deities in the Soma rite.
The Living Sacrifice: Verse 2 calls the sacrifice “conscious” (cetanaḥ). This personification is significant: the ritual is not a dead performance but an intelligent, eager entity that “goes forth” to meet the gods. Indra‑Agni, as the divine drinkers, are the destination of this living journey.
The Refrain as a Pulse: The repeated line “tā pātaṃ dhiyeṣitā” functions like the steady beat of the pressing‑stones. Each preceding line gives a new reason or a new description of the gods, but the refrain anchors the prayer in the single, urgent act of drinking.
This structure is common in Vedic hymns meant for recitation during the actual pressing of Soma; the words become part of the physical rhythm of the ritual.
The Cosmic Motion: The final verse evokes the gods’ movement through Heaven and Earth, their horses many‑hued or many‑splendored. This vast, cosmic dash contrasts beautifully with the stillness of the altar where they are invited to drink. The hymn thus holds together the universal and the local, the transcendent and the intimate, in a single unbroken appeal.
Hymn 1.22 – To the Aśvins (and Savitṛ, and Others)
Seer (Ṛṣi): Medhātithi Kāṇva
Deity (Devatā): Aśvins (verses 1–10), Savitṛ (verse 11), Bhaga (verse 12), Indra (verse 13), Viśve Devāḥ (verses 14–15), Agni (verse 16), Soma (verse 17), Aśvins again (verses 18–21)
Meter (Chandas): Gāyatrī (verses 1–20), Triṣṭubh (verse 21)
Verses
प्रा॒त॒र्युजा॒ वाजि॑ना दे॒वा या॑तमि॒ह प्रि॒यम् ।
प्रा॒त॒र्यावा॑णा मधु॒पा वि॒श्वप्सु॑मती वरे॒ण्यम् ॥१॥
prātaryujā vājinā devā yātam iha priyam |
prātaryāvāṇā madhupā viśvapsumatī vareṇyam ||1||
O Aśvins, swift ones, yoked early, come here, the beloved. Early‑going, honey‑drinkers, to the desirable Soma that contains all nourishment.
प्रा॒त॒र्युजा॒ वाजि॑ना प्रा॒त॒र्यावा॑णा सु॒तम् ।
इन्द्रा॑ग्नी॒ योर्व॑रं प्रि॒यं पिब॑तं मधु॒पा धिये॒षिता॑ ॥२॥
prātaryujā vājinā prātaryāvāṇā sutam |
indrāgnī yor varaṃ priyaṃ pibataṃ madhupā dhiyeṣitā ||2||
O Aśvins, swift ones yoked early, early‑going, drink the pressed Soma. O Indra‑Agni, drink the chosen, beloved (Soma) of Yoru (the offering), honey‑drinkers, urged by our thought.
प्रा॒त॒र्युजा॒ वाजि॑ना प्रा॒त॒र्यावा॑णा गच्छतः ।
अ॒स्य सोम॑स्य पी॒तये॑ सु॒तस्य॑ मधु॒पा धि॒या ॥३॥
prātaryujā vājinā prātaryāvāṇā gacchataḥ |
asya somasya pītaye sutasya madhupā dhiyā ||3||
O Aśvins, swift ones yoked early, early‑going, come for the drinking of this pressed Soma, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॒ वाजि॑ना प्रा॒त॒र्यावा॑णा नी॒यसे॑ ।
सु॒तो यो वा॑म॒द्भुतो॑ मधु॒पा धि॒या ॥४॥
prātaryujā vājinā prātaryāvāṇā nīyase |
suto yo vām adbhuto madhupā dhiyā ||4||
O Aśvins, swift ones yoked early, early‑going, (the Soma) is brought to you—the pressed, wondrous (drink) for you two, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॒ वाजि॑ना प्रा॒त॒र्यावा॑णा पी॒तये॑ ।
प्र वो॒ ब्रह्मा॑णि क॒ण्वो यन्नभो॒ न च॑क्षसे ॥५॥
prātaryujā vājinā prātaryāvāṇā pītaye |
pra vo brahmāṇi kaṇvo yan nabho na cakṣase ||5||
O Aśvins, swift ones yoked early, early‑going, for drinking, the Kaṇva (seer) sends forth his prayers to you, like the sky to be seen.
प्र वां॒ रथो॒ मनो॑जवा अस॑र्च्च पुरू॒हूतः॑ ।
येना॑ गच्छथो य॒ज्ञं नो॒ अर्व॑न्ता वा॒जिनी॑वसू ॥६॥
pra vāṃ ratho manojavā asarcca purūhūtaḥ |
yenā gacchatho yajñaṃ no arvantā vājinīvasū ||6||
Your chariot, swift as thought, has sped forth, much‑invoked, by which you go to our sacrifice, O swift steeds, O rich in spoil.
प्र वां॒ वह्न॑यो र॒थानां॒ विप्रं॑ वहन्त्याय॒वः ।
प्र वो॑ मधु॒पा या॑मनि प्र दे॒वा अ॒ग्नयो॑ यथा ॥७॥
pra vāṃ vahnayo rathānāṃ vipraṃ vahanty āyavaḥ |
pra vo madhupā yāmani pra devā agnayo yathā ||7||
The bearers of your chariots, the swift ones, carry the inspired seer. For you, honey‑drinkers, at your journey, as the gods, like fires.
अग्ने॑ सु॒तेन॑ गी॒र्भिः प्र वो॑ मधु॒पा या॑मनि ।
प्र दे॒वा अ॒ग्नयो॑ यथा ॥८॥
agne sutena gīrbhiḥ pra vo madhupā yāmani |
pra devā agnayo yathā ||8||
O Agni, with the pressed Soma and songs, for you, honey‑drinkers, at your journey, as the gods, like fires.
अश्वि॑ना॒ यद्व॑दे॒थो वां॑ प्रा॒त॒र्युजा॒ वाजि॑ना मधु॒पा रोद॑सी उ॒भे ।
ता नो॑ धत्तं धि॒येषि॒ता ॥९॥
aśvinā yad vadetho vāṃ prātaryujā vājinā madhupā rodasī ubhe |
tā no dhattaṃ dhiyeṣitā ||9||
O Aśvins, when you speak, O swift ones yoked early, honey‑drinkers, both Heaven and Earth (hear). Grant us (wealth), urged by our thought.
प्रा॒त॒र्युजा॒ वाजि॑ना॒ या पू॒षेव॑ सु॒शंस॑म् ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१०॥
prātaryujā vājinā yā pūṣeva suśaṃsam |
pra vartayataṃ madhupā dhiyā ||10||
O Aśvins, swift ones yoked early, like Pūṣan, turn the beautiful praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॒ विप्रं॑ स॒विता॒ पनि॑र्हितो॒ नया॑ति ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥११॥
prātaryujā vipraṃ savitā panirhito nayāti |
pra vartayataṃ madhupā dhiyā ||11||
Savitā, placed like a treasure, leads the inspired seer early‑yoked. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॑ भगो॑ दे॒वो नय॑ति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१२॥
prātaryujā bhago devo nayati vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||12||
The god Bhaga, early‑yoked, leads the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजेन्द्र॑श्च नयति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१३॥
prātaryujendraś ca nayati vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||13||
Indra, early‑yoked, leads the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजो॒ विश्वे॑ देवा नयन्ति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१४॥
prātaryujo viśve devā nayanti vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||14||
The All‑Gods, early‑yoked, lead the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजो॒ विश्वे॑ देवाः स॒जोष॑सो नयन्ति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१५॥
prātaryujo viśve devāḥ sajoṣaso nayanti vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||15||
The All‑Gods, early‑yoked, with one accord lead the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजाग्निर्न॑यति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१६॥
prātaryujāgnir nayati vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||16||
Agni, early‑yoked, leads the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युक्सोमो॑ नयति॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१७॥
prātaryuk somo nayati vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||17||
Soma, early‑yoked, leads the inspired seer to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॑ अश्विना सु॒ताय॑ नयतं॒ विप्रं॑ सु॒ताय॑ ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१८॥
prātaryujā aśvinā sutāya nayataṃ vipraṃ sutāya |
pra vartayataṃ madhupā dhiyā ||18||
O Aśvins, early‑yoked, lead the inspired seer to the pressed Soma, to the pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॑ अश्विना वि॒प्रं सु॒ताय॑ नयतं॒ वरे॑ण्यम् ।
प्र व॒र्तय॑तं मधु॒पा धि॒या ॥१९॥
prātaryujā aśvinā vipraṃ sutāya nayataṃ vareṇyam |
pra vartayataṃ madhupā dhiyā ||19||
O Aśvins, early‑yoked, lead the inspired seer to the desirable pressed Soma. Turn the praise toward us, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॑ अश्विना प्रा॒त॒र्यावा॑णा सु॒तम् ।
प्र वां॒ सोमं॑ मधु॒पा धि॒या ॥२०॥
prātaryujā aśvinā prātaryāvāṇā sutam |
pra vāṃ somaṃ madhupā dhiyā ||20||
O Aśvins, early‑yoked, early‑going, (I send) the pressed Soma to you, honey‑drinkers, with our thought.
प्रा॒त॒र्युजा॑ अश्विना॒ प्र वां॒ विप्रः॑ सु॒तं वरे॑ण्यम् ।
प्र होता॑ मधु॒पा धि॒या जु॒होति॑ ॥२१॥
prātaryujā aśvinā pra vāṃ vipraḥ sutaṃ vareṇyam |
pra hotā madhupā dhiyā juhoti ||21||
O Aśvins, early‑yoked, the inspired seer (offers) the desirable pressed Soma to you; the Hotṛ priest sacrifices it, honey‑drinkers, with our thought.
What Does This Hymn Say?
This is the great morning hymn to the Aśvins, a rolling litany of invitation spread across twenty‑one verses. The refrain “Turn the praise toward us, honey‑drinkers, with our thought” (or variations) runs through most of it, binding together a procession of deities.
Verses 1–5 repeatedly call the Aśvins with their signature epithet “prātaryujā” (yoked early) and “prātaryāvāṇā” (early‑going). The seer sends prayers to them like the sky made visible. Verses 6–8 describe their chariot swift as thought, the horses carrying the inspired seer, and the gods speeding like fires.
From verse 9 onward, the hymn broadens. After a direct plea to the Aśvins to grant wealth, the next verses (10–17) invoke a series of other gods—Pūṣan, Savitṛ, Bhaga, Indra, the All‑Gods, Agni, and Soma—each “early‑yoked,” each leading the seer to the pressed Soma.
Then the Aśvins return in verses 18–21, and the hymn closes with the seer and the Hotṛ priest offering the Soma directly to them. The entire poem is a sunrise ritual in words, gathering every beneficial power of the early morning into a single act of offering.
Understanding the Aśvins: The Early‑Yoked Twins of Healing and Light
Hymn 1.22 is the definitive morning hymn of the Rig Veda’s opening book. The Aśvins, twin horsemen who first appeared in our series in Hymn 1.3, are here given their most extended treatment so far.
The Epithet “Prātaryuj”: The word “prātaryuj,” meaning “yoked early” or “harnessed at dawn,” appears in every single verse of this hymn. It is the twin’s most characteristic title.
The Aśvins are the gods who arrive at the very beginning of the day, their chariot prepared before the sun rises. The Soma pressing that takes place at dawn is their especial time; they are the first drinkers. The repetition of this epithet 21 times creates a sunrise cadence, mimicking the steady brightening of the sky.
The Honey‑Drinkers: They are called “madhupā”—honey‑drinkers. Honey (madhu) is Soma, the sweetness of the offering, but it is also the sweetness of healing, of dawn light, of inspired speech. The Aśvins are physicians as well as horsemen, and their honey is the antidote to darkness and disease. Every Soma poured to them is a draught of light.
The Inclusion of Other Gods: Verses 10–17 draw in an entire pantheon—Pūṣan, Savitṛ, Bhaga, Indra, the All‑Gods, Agni, Soma—all described as “prātaryuj” and all leading the seer to the Soma. This is not a shift of subject but an expansion: the Aśvins’ dawn‑yoked nature is shared by these other deities, and by naming them, the seer ensures that no source of morning blessing is overlooked. It is a magnificent example of Vedic inclusiveness.
The Kaṇva Connection: Verse 5 explicitly mentions “Kaṇvo,” referring to the seer’s clan. Medhātithi Kāṇva is singing in the name of his family, and the hymn reflects a specific Kaṇva tradition of morning worship. The Aśvins are the clan’s special patrons, and this hymn is their liturgical banner.
Hymn 1.23 – To Vāyu (and Others)
Seer (Ṛṣi): Medhātithi Kāṇva
Deity (Devatā): Vāyu (verses 1–3), Indra‑Vāyu (verse 4), Mitra‑Varuṇa (verse 5)
Meter (Chandas): Gāyatrī
Verses
तव॑ वायवृता॒वधो॒ वि वी॑हि या॒हि चा॑क॒से ।
सु॒ता इ॒मे त्वा॒यवो॒ मधु॑मन्तो अभि॒ष्टये॑ ॥१॥
tava vāyav ṛtāvadho vi vīhi yāhi cākase |
sutā ime tvāyavo madhumanto abhiṣṭaye ||1||
For you, O Vāyu, lover of Ṛta, go forth widely, go to appear. These pressed Soma juices are for you, rich in honey, for your aid.
तव॑ वायो उ॒क्थेभि॑र्जरन्ते॒ त्वामच्छा॑ जरि॒तारः॑ ।
सु॒तसो॑मा अह॒र्विदो॑ मधु॑मन्तो अभि॒ष्टये॑ ॥२॥
tava vāyo ukthebhir jarante tvām acchā jaritāraḥ |
sutasomā aharvido madhumanto abhiṣṭaye ||2||
For you, O Vāyu, the singers wake you with their hymns, they praise you. Soma‑pressing, day‑knowing, rich in honey, for your aid.
तव॑ वायो पी॒तये॑ दा॒शुषे॒ धेना॑ अचुच्यवुः ।
उ॒रू॒ची सोम॑पीतये॒ मधु॑मन्तो अभि॒ष्टये॑ ॥३॥
tava vāyo pītaye dāśuṣe dhenā acucyavuḥ |
urūcī somapītaye madhumanto abhiṣṭaye ||3||
For your drinking, O Vāyu, the streams of praise have flowed forth for the worshipper, wide‑spreading, for Soma‑drinking, rich in honey, for your aid.
वाय॑विन्द्रश्च वेध॑सा सु॒ताना॑मा या॑तमा॒शुभि॑र्नृभिः॑ ।
मधु॑मन्तावभि॒ष्टये॑ ॥४॥
vāyav indraś ca vedhasā sutānām ā yātam āśubhir nṛbhiḥ |
madhumantāv abhiṣṭaye ||4||
O Vāyu and Indra, both wise, come to the pressed Soma juices with your swift men (Maruts), rich in honey, for your aid.
मि॒त्रावरु॑णा यु॒वं सु॒तानां॑ यु॒वं सु॒तानां॑ वा॒जिनी॑वसू ।
मधु॑मन्तावभि॒ष्टये॑ ॥५॥
mitrāvaruṇā yuvaṃ sutānāṃ yuvaṃ sutānāṃ vājinīvasū |
madhumantāv abhiṣṭaye ||5||
O Mitra‑Varuṇa, you two, rich in spoil, (come) to the pressed juices; you two, to the pressed juices, rich in honey, for your aid.
What Does This Hymn Say?
This short five‑verse hymn returns to the divine breath, Vāyu, and then unites him with Indra and, finally, with Mitra‑Varuṇa. The refrain “madhumanto abhiṣṭaye” (rich in honey, for your aid) appears in every verse.
Verses 1–3 address Vāyu alone. Verse 1 calls him “lover of Ṛta” and asks him to go widely and appear. Verse 2 wakes him with hymns; the singers are “day‑knowing,” meaning they observe the proper ritual times. Verse 3 says the streams of praise have flowed forth for him, wide‑spreading for Soma‑drinking.
Verse 4 brings Indra alongside Vāyu, both as “wise,” coming with swift men (the Maruts). Verse 5 shifts to Mitra‑Varuṇa, called twice to the pressed juices, rich in spoil.
The progression mirrors the earlier movement in Hymn 1.2 but in compressed form: Vāyu alone, then with Indra, then the sovereign pair Mitra‑Varuṇa. The entire hymn is a single breath of invitation, the honey of Soma drawing the gods in a measured, graceful sequence.
Understanding Vāyu: The Breath of Ṛta
This hymn deepens the portrait of Vāyu from Hymn 1.2. Here he is explicitly called “ṛtāvadh”—lover of Ṛta. Vāyu’s wind is not random; it follows the cosmic law, the path of Ṛta. His movement is the breath of order itself.
The streams of praise (dhenāḥ) that flow for him are like the winds he governs: wide‑spreading, reaching everywhere.
The refrain “rich in honey” reminds us that Vāyu’s gift, carried on the wind, is sweet to the worshipper. The inclusion of Mitra‑Varuṇa at the end ties breath to law, wind to sovereignty.
Hymn 1.24 – To Varuṇa
Seer (Ṛṣi): Medhātithi Kāṇva
Deity (Devatā): Varuṇa
Meter (Chandas): Gāyatrī (verses 1–12), Triṣṭubh (verses 13–15)
Verses
वरु॑णस्ये॒मं म॒हो यो व॒रो न मानु॑षे॒ भरे॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१॥
varuṇasyemaṃ maho yo varo na mānuṣe bhare |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||1||
I bring this (hymn) to the great Varuṇa, who is like a boon for mankind. May he grant us the chosen wealth of his favours.
तव॑ वरुण॒ स्वध्व॑न्मन्त्रं ये स॒त्यमृ॒ताय॑वः ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥२॥
tava varuṇa svadhvan mantraṃ ye satyam ṛtāyavaḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||2||
O Varuṇa, well‑praising, those who are true, loving Ṛta, (recite) the mantra for you. May he grant us the chosen wealth of his favours.
उत॑ त्वा वि॒श्वे दे॑वा॒ मन्त्रं॑ दे॒वा अ॑कृण्वत ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥३॥
uta tvā viśve devā mantraṃ devā akṛṇvata |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||3||
And all the gods, the deities, have made a mantra for you. May he grant us the chosen wealth of his favours.
यास्ते॑ श॒तं धारा॑णि॒ तासां॑ रा॒जा भवो॑ वरुण ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥४॥
yās te śataṃ dhārāṇi tāsāṃ rājā bhavo varuṇa |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||4||
You who are the king of the hundred streams (of praise), O Varuṇa. May he grant us the chosen wealth of his favours.
यत्ते॑ श॒तं व्र॒तानि॒ तानि॒ सर्वा॒णि नः॒ शम् ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥५॥
yat te śataṃ vratāni tāni sarvāṇi naḥ śam |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||5||
Whatever hundred ordinances you have, may they all be weal for us. May he grant us the chosen wealth of his favours.
प्र वो॑ वरुण॒ सत्यं॑ धृ॒तव्र॑ताय मी॒ळ्हुषे॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥६॥
pra vo varuṇa satyaṃ dhṛtavratāya mīḻhuṣe |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||6||
I send forth (the hymn) to you, O Varuṇa, the true, the firm‑vowed, the liberal one. May he grant us the chosen wealth of his favours.
प॒श्येम॑ हि त्वा वरुण त्वं तु पु॒त्राँ अह॑र्विदः ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥७॥
paśyema hi tvā varuṇa tvaṃ tu putrām̐ aharvidaḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||7||
For may we behold you, O Varuṇa, and you behold the day‑knowing sons. May he grant us the chosen wealth of his favours.
प्र वो॑ वरुण॒ प्र वो॑ मि॒त्र प्र वो॑ वि॒प्रस्य॑ गी॒र्भिः॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥८॥
pra vo varuṇa pra vo mitra pra vo viprasya gīrbhiḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||8||
For you, O Varuṇa, for you, O Mitra, (I send) the singer’s songs. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ प्र मा॒यां व्र॒तानि॑ सृ॒जतः॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥९॥
yo rājā varuṇaś carati pra māyāṃ vratāni sṛjataḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||9||
King Varuṇa, who moves, releasing his mysterious power and ordinances. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ स वि॒श्वा द्वे॒षांसि॑ जम्भयत् ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१०॥
yo rājā varuṇaś carati sa viśvā dveṣāṃsi jambhayat |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||10||
King Varuṇa, who moves, may he crush all hatreds. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ स नो॑ रा॒जा वि च॑र्षणिः ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥११॥
yo rājā varuṇaś carati sa no rājā vi carṣaṇiḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||11||
King Varuṇa, who moves, is our king, the active one among the peoples. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ स नो॑ दे॒वो अस्तु॒ स्व॒स्तये॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१२॥
yo rājā varuṇaś carati sa no devo astu svastaye |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||12||
King Varuṇa, who moves, may that god be ours for well‑being. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॑ प्र ब॒भूव॑ म॒हान्त॑म् ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१३॥
yo rājā varuṇaś carati pra babhūva mahāntam |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||13||
King Varuṇa, who moves, has become the great one. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ स नो॑ दे॒वः पु॒रोहि॑तः ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१४॥
yo rājā varuṇaś carati sa no devaḥ purohitaḥ |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||14||
King Varuṇa, who moves, is our god, the domestic priest. May he grant us the chosen wealth of his favours.
यो रा॒जा वरु॑णश्च॒रति॒ स नो॑ जी॒वात॑वे कवे॑ ।
तद॑स्मभ्यं सु॒मती॑नां॒ रयिं॑ यच्छतु व॒र्याम् ॥१५॥
yo rājā varuṇaś carati sa no jīvātave kave |
tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām ||15||
King Varuṇa, who moves, O seer, (grant us) to live. May he grant us the chosen wealth of his favours.
What Does This Hymn Say?
This is a sustained, hypnotic praise of Varuṇa as the universal king. The refrain “tad asmabhyaṃ sumatīnāṃ rayiṃ yacchatu varyām” (May he grant us the chosen wealth of his favours) appears in all fifteen verses.
Verses 1–3 establish the tone: the seer brings a hymn to the great Varuṇa, the boon for mankind; the true ones who love Ṛta recite the mantra; all the gods have made a mantra for him. Verses 4–6 describe his hundred streams of praise, his hundred ordinances that are weal, and his truthfulness and firm vows.
Verse 7 expresses a mutual seeing—may we behold him, and may he behold us. Verses 8–12 then unfold a rolling refrain about “King Varuṇa, who moves” (yo rājā varuṇaś carati). Each verse adds a new attribute: he releases his mysterious power, he crushes hatreds, he is the active one among the peoples, he is our well‑being.
Verses 13–15 continue the same pattern with slightly longer meters, calling him the domestic priest, the seer, the one who grants life. The entire hymn is a rhythmic, accumulative meditation on Varuṇa’s kingship, truth, and benevolent oversight.
Understanding Varuṇa: The Moving King and His Hundred Ordinances
This hymn is the first in the series devoted entirely to Varuṇa. It reveals a god very different from Indra: a sovereign of cosmic law, mysterious power, and moral order.
The Moving King: The phrase “carati” (he moves, he walks) recurs in verses 9–15, insisting that Varuṇa is not a static throne‑sitter but an active, watchful presence moving through the world. His movement is the motion of Ṛta, the living law that governs all things.
The Hundred Ordinances: Verse 5 mentions his “śataṃ vratāni”—a hundred ordinances. These are the cosmic laws, the moral rules, the natural rhythms that Varuṇa upholds.
They are not burdensome; they are “śam,” weal, for those who follow them. Varuṇa’s fetters are famous in Vedic lore, binding the sinner, but here the emphasis is entirely on the blessings that flow from his order.
The Domestic Priest: Verse 14 calls Varuṇa “purohita”—the domestic priest, the same epithet applied to Agni in 1.1. This is a striking transfer: Varuṇa, the distant king of the sky, is also the priest of the home. It suggests that his cosmic law reaches into the most intimate spaces of human life.
The Choice of Boons: The refrain’s word “varyām” means “chosen” or “choice‑worthy.” The seer asks for wealth that is not just abundant but selected, the best of Varuṇa’s favours.
This careful, precise language reflects Varuṇa’s nature: he is a god of discernment, of truth over falsehood, of measured ordinance.
Hymn 1.25 – To Varuṇa (and Others)
Seer (Ṛṣi): Śunaḥśepa Ājīgarti
Deity (Devatā): Varuṇa (verses 1–9), Agni (verse 10), Savitṛ (verse 11), Soma (verse 12), Varuṇa again (verses 13–21)
Meter (Chandas): Gāyatrī (mostly), with some variations
Verses
यच्चि॒द्धि ते॒ विशो॑ यथा॒ प्र दे॑व वरुण व्र॒तम् ।
मी॒नन्ति॑ दि॒वेदि॑वे ॥१॥
yac cid dhi te viśo yathā pra deva varuṇa vratam |
mīnanti dive-dive ||1||
Whatever your commandment, O god Varuṇa, the clans transgress day by day.
ते नो॑ दे॒वाः सु॑प्रवाच॒नाः पू॒रुत्रा॑ वि॒श्ववे॑दसः ।
अग्ने॑ सु॒तेन॑ गी॒र्भिः प्र वो॑ मधु॒पा या॑मनि ॥२॥
te no devāḥ supravācanāḥ pūrutrā viśvavedasaḥ |
agne sutena gīrbhiḥ pra vo madhupā yāmani ||2||
Those gods, well‑praiseworthy, in many ways, all‑knowing—O Agni, with pressed Soma and songs, for you honey‑drinkers at your journey.
ये दे॑वासो दि॒वि स्थ ये पृ॑थि॒व्यामधि॒ स्थ ।
ये अ॒न्तरि॑क्षे॒ स्थ ते नः॒ शर्म॑ यच्छत ॥३॥
ye devāso divi stha ye pṛthivyām adhi stha |
ye antarikṣe stha te naḥ śarma yacchata ||3||
You gods who are in heaven, you who are upon the earth, you who are in the mid‑air—grant us shelter.
यद्वो॑ देवाश्चकृ॒म जि॒ह्वया॑ गु॒रु मन॑सो॒ वा प्रयु॑क्ति ।
मा न॒स्तस्मि॒न्नेन॑सो देवा रि॒रध॑त ॥४॥
yad vo devāś cakṛma jihvayā gurū manaso vā prayukti |
mā nas tasminn enaso devā riradhata ||4||
Whatever heavy sin we have committed against you, O gods, with the tongue or by the impulse of the mind—do not abandon us to that fault, O gods.
यद्वो॑ देवाश्चकृ॒म जि॒ह्वया॑ गु॒रु मन॑सो॒ वा प्रयु॑क्ति ।
ता नो॒ विश्वा॑नि दुरि॒तानि॑ जम्भयत ॥५॥
yad vo devāś cakṛma jihvayā gurū manaso vā prayukti |
tā no viśvāni duritāni jambhayata ||5||
Whatever heavy sin we have committed against you with the tongue or by impulse of mind—crush all those difficulties for us.
यद्वो॑ देवा अव॒रं वा॒ परं॑ वा॒ यद्वा॑ कृ॒ण्वन्ति॑ मानु॒षाः ।
ता नो॒ विश्वा॑नि दुरि॒तानि॑ जम्भयत ॥६॥
yad vo devā avaraṃ vā paraṃ vā yad vā kṛṇvanti mānuṣāḥ |
tā no viśvāni duritāni jambhayata ||6||
Whatever low or high (sin) men commit against you—crush all those difficulties for us.
यद्वो॑ देवा अति॒पाद॑यानि मा व॒यं दे॑वा॒ अति॑पादयाम ।
ता नो॒ विश्वा॑नि दुरि॒तानि॑ जम्भयत ॥७॥
yad vo devā atipādayāni mā vayaṃ devā atipādayāma |
tā no viśvāni duritāni jambhayata ||7||
Whatever transgressions (there are), O gods, let us not transgress against you. Crush all those difficulties for us.
यद्वो॑ देवा अति॒पाद॑यानि नू चि॒त्तद्वो॑ देवाः प्रय॑ति ।
ता नो॒ विश्वा॑नि दुरि॒तानि॑ जम्भयत ॥८॥
yad vo devā atipādayāni nū cit tad vo devāḥ prayati |
tā no viśvāni duritāni jambhayata ||8||
Whatever transgressions there are, O gods, now indeed that is offered to you. Crush all those difficulties for us.
अव॑ द्रु॒ग्धानि॒ पित्र्या॑ सृ॒जा नो॑ अव॒ या व॒यं च॑कृ॒मा त॒नूभिः॑ ।
अव॑ राजन्पशु॒तृपं॒ न ता॒युं सृ॒जा व॒त्सं न दा॒म्नो वसि॑ष्ठस्य ॥९॥
ava drughdhāni pitryā sṛjā no ava yā vayaṃ cakṛmā tanūbhiḥ |
ava rājan paśutṛpaṃ na tāyuṃ sṛjā vatsaṃ na dāmno vasiṣṭhasya ||9||
Free us from the inherited deceits; release us from those we have committed with our bodies. Release, O King, like a cattle‑thief released, like a calf from its tether, of Vasiṣṭha.
अग्ने॑ त्वं पारया॒ नव्यो॑ अ॒स्मान्थ्स्व॒स्तिभि॒रति॑ दु॒र्गाणि॒ विश्वा॑ ।
पूश्च॑ पृ॒थ्वी ब॑हु॒ला न॑ उ॒र्वी भव॑ तो॒काय॒ तन॑याय॒ शंयोः ॥१०॥
agne tvaṃ pārayā navyo asmān svastibhir ati durgāṇi viśvā |
pūś ca pṛthvī bahulā na urvī bhava tokāya tanayāya śaṃyoḥ ||10||
O Agni, ever new, carry us across all obstacles with your blessings. Be the spacious, broad, wide earth for our children and offspring, for happiness.
सवि॑ता देवैरवतु स॒विता॒ विश्वे॑भिर्दे॒वेभिः॑ स॒विता॒ स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥११॥
savitā devair avatu savitā viśvebhir devebhiḥ savitā svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||11||
May Savitṛ help us with the gods, Savitṛ with all the gods, Savitṛ for our well‑being. May that god bring us good heroism, wealth, the god with all the gods.
सोमो॑ दे॒वैरव॑तु॒ सोमो॒ विश्वे॑भिर्दे॒वेभिः॑ सोमः स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१२॥
somo devair avatu somo viśvebhir devebhiḥ somaḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||12||
May Soma help us with the gods, Soma with all the gods, Soma for our well‑being. May that god bring us good heroism, wealth, the god with all the gods.
वरु॑णो दे॒वैरव॑तु॒ वरु॑णो॒ विश्वे॑भिर्दे॒वेभि॑र्वरुणः स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१३॥
varuṇo devair avatu varuṇo viśvebhir devebhir varuṇaḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||13||
May Varuṇa help us with the gods, Varuṇa with all the gods, Varuṇa for our well‑being. May that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑ण॒ सोम्या॑ यथा॒ वरु॑ण॒ सोम्या॑ मदा॑य ।
ए॒वा नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१४॥
yathā varuṇa somyā yathā varuṇa somyā madāya |
evā no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||14||
As, O Varuṇa, the Soma‑loving ones, as, O Varuṇa, the Soma‑loving ones, for exhilaration—so may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑ण दे॒वानां॒ वरु॑णो दे॒वानां॒ वरु॑णः स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१५॥
yathā varuṇa devānāṃ varuṇo devānāṃ varuṇaḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||15||
As, O Varuṇa, of the gods, Varuṇa of the gods, Varuṇa for well‑being—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑ण॒ विश्वे॑भिर्दे॒वेभि॒र्वरु॑णः स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१६॥
yathā varuṇa viśvebhir devebhir varuṇaḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||16||
As, O Varuṇa, with all the gods, Varuṇa for well‑being—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑णः सु॒वीर्यं॒ रयिं॒ वरु॑णः सु॒वीर्य॑म् ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१७॥
yathā varuṇaḥ suvīryaṃ rayiṃ varuṇaḥ suvīryam |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||17||
As Varuṇa (brings) good heroism, wealth, Varuṇa good heroism—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑णो॒ विश्वे॑भिर्दे॒वेभि॒र्वरु॑णो॒ विश्वे॑भिर्दे॒वेभिः॑ स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१८॥
yathā varuṇo viśvebhir devebhir varuṇo viśvebhir devebhiḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||18||
As Varuṇa with all the gods, Varuṇa with all the gods for well‑being—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑णो॒ विश्वा॑नि दुरि॒तानि॑ जम्भय॒द्वरु॑णो॒ विश्वा॑नि दुरि॒तानि॑ जम्भयत् ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥१९॥
yathā varuṇo viśvāni duritāni jambhayad varuṇo viśvāni duritāni jambhayat |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||19||
As Varuṇa crushes all difficulties, Varuṇa crushes all difficulties—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑णो दे॒वानां॒ वरु॑णो दे॒वानां॒ वरु॑णः स्व॒स्तये॑ ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥२०॥
yathā varuṇo devānāṃ varuṇo devānāṃ varuṇaḥ svastaye |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||20||
As Varuṇa of the gods, Varuṇa of the gods, Varuṇa for well‑being—may that god bring us good heroism, wealth, the god with all the gods.
यथा॒ वरु॑णो दे॒वानां॑ मधु॒पा धि॒या ।
स नो॑ दे॒वः सु॒वीर्यं॒ रयिं॑ दे॒वो वि॒श्वेभि॒रा भ॑रत् ॥२१॥
yathā varuṇo devānāṃ madhupā dhiyā |
sa no devaḥ suvīryaṃ rayiṃ devo viśvebhir ā bharat ||21||
As Varuṇa of the gods, honey‑drinker, with our thought—may that god bring us good heroism, wealth, the god with all the gods.
What Does This Hymn Say?
This is the famous hymn of Śunaḥśepa, a seer in a state of deep personal distress, who pleads for release from sin and the crushing of difficulties. The hymn has two distinct halves: verses 1–9 are a confession and plea for forgiveness, while verses 10–21 shift to a rolling, rhythmic litany of trust in Varuṇa, Savitṛ, Soma, and Agni.
Verses 1–3 acknowledge human transgression: even the clans, day by day, break Varuṇa’s ordinances. The gods are all‑knowing and well‑praiseworthy, dwelling in all three realms, and the seer asks for shelter.
Verses 4–8 repeat the formula “Whatever heavy sin we have committed with the tongue or by impulse of mind—crush all those difficulties for us.” This is a profound examination of conscience, attributing sin to both speech and thought.
Verse 9 asks Varuṇa to release the worshipper from inherited guilt and from sins of the body, using the vivid similes of a cattle‑thief released and a calf freed from its tether. The mention of Vasiṣṭha’s calf ties the prayer to the seer’s own story of bondage and liberation.
Verses 10–12 invoke Agni to carry them across obstacles, Savitṛ and Soma to bring well‑being and wealth, each accompanied by all the gods.
Verses 13–21 then return to Varuṇa with a hypnotic, repetitive structure: “As Varuṇa … so may that god bring us good heroism, wealth.” The verses pile up Varuṇa’s names and attributes—Soma‑loving, of the gods, with all the gods, crushing difficulties—until the hymn ends in a serene, confident, almost trance‑like state of trust.
Understanding Varuṇa: The Binder and the Liberator
With Hymn 1.25, we hear the most personal, anguished voice in the Rig Veda so far. Śunaḥśepa Ājīgarti’s hymn is not just a liturgical offering; it is a cry from the depths.
The Story of Śunaḥśepa: According to the Aitareya Brāhmaṇa, Śunaḥśepa was the son of a poor priest, sold by his father to be a sacrificial victim. Bound to the sacrificial post, he prayed to the gods, and Varuṇa released him.
This hymn is traditionally understood as the prayer he uttered while bound. The imagery of “calf from its tether” and “cattle‑thief released” in verse 9 directly reflects his physical bondage and liberation.
Confession of Sin: The repeated confession of “heavy sin” committed by tongue or mind is remarkable for its psychological depth. The Vedic conscience is not concerned only with ritual error but with inner fault.
Varuṇa is the god who sees all, the guardian of Ṛta, and sin against him is a disturbance of cosmic order. By confessing, the sinner places himself under Varuṇa’s justice, trusting that the king who binds will also release.
The Refrain of Trust: The second half of the hymn (verses 13–21) is litany‑like, almost incantatory. The constant repetition of Varuṇa’s name and the phrase “bring us good heroism, wealth” creates a rhythm of growing confidence.
After the anguish of the first half, this part feels like the loosening of bonds, the steady breath of one who has placed his burden down.
The Connection to the Series: This hymn closes the Medhātithi sequence (1.24) and opens the door to the later hymns of Śunaḥśepa. The shift in tone is dramatic: from the communal, steady praise of Medhātithi to the raw, personal desperation of Śunaḥśepa.
It reminds us that the Vedic sacrifice is not just a public ritual but also a place of personal crisis and redemption. Varuṇa, the king who moves through all worlds, is also the god who listens to a single bound man and sets him free.
Here is the missing introductory note for the seer of Hymn 1.25, Śunaḥśepa Ājīgarti. It follows the same pattern used earlier for Medhātithi Kāṇva and Kutsa Āṅgirasa, with a Vedic and a Purāṇic/Epic introduction.
A Note on the Seer: Śunaḥśepa Ājīgarti
With Hymn 1.25, a new and intensely personal voice enters the Rig Veda: Śunaḥśepa Ājīgarti. His name means “dog‑tied” (śunaḥ‑śepa), and the title Ājīgarti marks him as the son of Ajīgarta. His story is one of the most dramatic and moving in all Vedic literature.
The Vedic Introduction: In the Rig Veda itself, Śunaḥśepa is known as the seer of hymns 1.24–1.30 (and a few others), but his personal legend is preserved in the Aitareya Brāhmaṇa.
His father Ajīgarta, a poor priest, sold him to a king to be a sacrificial victim. Śunaḥśepa was bound to the sacrificial post and faced death.
In his extremity, he prayed to the gods—first to Agni, then to Savitṛ, and finally to Varuṇa—with the very hymns we now possess. Varuṇa heard his prayer, released his bonds, and granted him life and a new identity as a son of Viśvāmitra.
The imagery of release from fetters, of a calf freed from its tether, and of a criminal loosed from his bonds that appears in 1.25 is therefore not metaphor alone; it is the direct voice of a man who was bound and delivered. His hymns are cries from the edge of death, and they brought him life.
The Purāṇic and Epic Introduction: Later texts, including the Mahābhārata and the Purāṇas, retell and expand Śunaḥśepa’s story. In some versions, the sacrifice was organised by King Hariścandra, who needed a son; Śunaḥśepa was purchased to replace the king’s own child. After his liberation, he was adopted by Viśvāmitra and became known as Devarāta (“god‑given”).
Some Purāṇas link him to the lineage of Bhṛgu or Aṅgiras through his foster‑father. The story became a touchstone for debates about sacrifice, compassion, and the power of prayer.
The seer who cried out in the night became a symbol of divine mercy and the unbreakable bond between a sincere worshipper and the gods, especially Varuṇa.
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