Ṛgveda · Maṇḍala 1 · Sūkta 25

Ṛk 1.25.15

Varuṇa · Śunaḥśepa Ājīgarti

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Saṃhitā

उ॒त यो मानु॑षे॒ष्वा यश॑श्च॒क्रे असा॒म्या ।
अ॒स्माक॑मु॒दरे॒ष्वा ॥

उत यो मानुषेष्व् आ यशश् चक्रे असाम्य् आ |
अस्माकम् उदरेष्व् आ ||

utá yó mā́nuṣeṣvā́ yáśaścakré ásāmyā́ ǀ
asmā́kamudáreṣvā́ ǁ

uta yo mānuṣeṣv ā yaśaś cakre asāmy ā |
asmākam udareṣv ā ||

Padapāṭha

उ॒त । यः । मानु॑षेषु । आ । यशः॑ । च॒क्रे । असा॑मि । आ ।
अ॒स्माक॑म् । उ॒दरे॑षु । आ ॥

उत । यः । मानुषेषु । आ । यशः । चक्रे । असामि । आ ।
अस्माकम् । उदरेषु । आ ॥

utá ǀ yáḥ ǀ mā́nuṣeṣu ǀ ā́ ǀ yáśaḥ ǀ cakré ǀ ásāmi ǀ ā́ ǀ
asmā́kam ǀ udáreṣu ǀ ā́ ǁ

uta ǀ yaḥ ǀ mānuṣeṣu ǀ ā ǀ yaśaḥ ǀ cakre ǀ asāmi ǀ ā ǀ
asmākam ǀ udareṣu ǀ ā ǁ

References

Maṇḍala · Sūkta · Ṛk
01.025.15
Aṣṭaka · Adhyāya · Varga · Ṛk
1.2.18.05
Maṇḍala · Anuvāka · Ṛk
01.06.030
Devatā देवता
Varuṇa
Ṛṣi ऋषि
Śunaḥśepa Ājīgarti
Chandas छन्दस्
Gāyatrī
Svara स्वरः
षड्जः

Text and interpretations from the Ṛgveda database of theveda.org.in.

Ṛgveda 1.25.15

Interpretations

Kapali Shastri

Translation

Tr. And he who accomplished glory in mankind everywhere in all-round fulfilment, accomplished as well in our bodies. Thus ends the eighteenth Group in the second Chapter of the first Eighth.

Commentary

uta and again, yaḥ Varuna; mānușeșu among all men; yaśaḥ established glory, greatness or honour; ā everywhere; cakre has done; and doing so, he à everywhere; asāmi made complete, nothing wanting; he not merely established it generally in mankind but asmākam especially in us Rishis; udareșu in the bodies, by a part of the bodies, the body is indicated; ā did—this is the relation.

The Varuna who has established the human race, that Lord has also established 'glory' or greatness in the bodies of the Rishis-this is the superb import of the Mantra. The ritualist commentary based upon the word udara (belly) in the Mantra leads to the lowering of this meaning. Sayana has it that yaśaḥ is food obtained by the grace of Varuna to fill the belly. In that case, voicing forth by the seer of the Mantra in this despicable manner the dissatisfaction over filling the belly in the midst of Riks of profound meaning leads to bathos. If critics cast an aspersion that the Rishis had no shame or its awareness, how can it be unjustified? Following the principle of sample inspection employed in testing a grain to find whether the whole pot of rice is cooked, we have shown here that even for the purposes of the ritualistic explanation such low drawing of purport is not necessary.