Rig Veda 7.2.8: Mandala 7, Sukta 2, Mantra 8
Sukta 7.2
- Rishi
- Vasiṣṭha
- Devata
- Bhāratī, Iḷā, Sarasvatī
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आ भारती भारतीभिः सजोषा इळा देवैर्मनुष्येभिरग्निः । सरस्वती सारस्वतेभिरर्वाक्तिस्रो देवीर्बर्हिरेदं सदन्तु ॥
ā́ bhā́ratī bhā́ratībhiḥ sa-jóṣā íḷā deváir manuṣyébhiḥ agníḥ | sárasvatī sārasvatébhiḥ arvā́k tisró devī́r bárhir édáṃ sadantu ||
ভাৰতী ভাৰতীসকলৰ সৈতে একমত হৈ আহক; ইলা দেৱসকল আৰু মানুহসকলৰ সৈতে আহক, আৰু অগ্নিও তেওঁলোকৰ সৈতে। সৰস্বতী সাৰস্বতসকলৰ সৈতে ইফালে মুখ কৰি আহক; এই বহিষত তিনিজনী দেবী আহি বহক।
Word by Word
- आ
- hither, forth; (as preverb) towardsIndeclinableउपसर्ग/निपात (preverb), अव्ययRoot आ (उपसर्ग) / ā (preverb)
- भारती
- Bhāratī (goddess)Noun (proper/ritual deity name)स्त्रीलिङ्ग, प्रथमा एकवचनRole KartāRoot भारती (प्रातिपदिक; भारती-)
- भारतीभिः
- with the BhāratīsNounस्त्रीलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot भारती (प्रातिपदिक; भारती-)
- सजोषाः
- in concord, together/with one accordAdjective(पुं/स्त्री) प्रथमा एकवचन; here agreeing with इळा (f.)Role KartāRoot सजोषस् (प्रातिपदिक; sa-joṣas-)
- इळा
- Iḷā (goddess)Noun (deity name)स्त्रीलिङ्ग, प्रथमा एकवचनRole KartāRoot इळा (प्रातिपदिक; इळा-)
- देवैः
- with the godsNounपुंलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot देव (प्रातिपदिक; देव-)
- मनुष्येभिः
- with men, with mortalsNounपुंलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot मनुष्य (प्रातिपदिक; मनुष्य-)
- अग्निः
- Agni (fire-god)Noun (deity name)पुंलिङ्ग, प्रथमा एकवचनRole KartāRoot अग्नि (प्रातिपदिक; अग्नि-)
- सरस्वती
- Sarasvatī (goddess)Noun (deity name)स्त्रीलिङ्ग, प्रथमा एकवचनRole KartāRoot सरस्वती (प्रातिपदिक; सरस्वती-)
- सारस्वतेभिः
- with the Sārasvatas (those belonging to Sarasvatī)Noun/Adjective (patronymic/collective)पुंलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot सारस्वत (प्रातिपदिक; सारस्वत-)
- अर्वाक्
- hither, towards hereIndeclinableदिक्-अव्यय (directional indeclinable)Root अर्वाक् (अव्यय/दिक्शब्द)
- तिस्रः
- three (f.)Numeral/Adjectiveस्त्रीलिङ्ग, प्रथमा बहुवचनRole KartāRoot त्रि (संख्या; स्त्री. रूप तिस्रः)
- देवीः
- goddessesNounस्त्रीलिङ्ग, प्रथमा बहुवचनRole KartāRoot देवी (प्रातिपदिक; देवी-)
- बर्हिः
- the sacred grass (barhis), the ritual seatNounनपुंसकलिङ्ग, द्वितीया एकवचन (Vedic: -is stem; acc. = बर्हिः)Role AdhikaraṇaRoot बर्हिस् (प्रातिपदिक; बर्हिस्-)
- इदम्
- thisPronounनपुंसकलिङ्ग, द्वितीया एकवचनRole AdhikaraṇaRoot इदम् (सर्वनाम-प्रातिपदिक)
- सदन्तु
- let them sit, may they take their seatVerbलोट् (आज्ञार्थ), परस्मैपद, 3 पुरुष, बहुवचनRoot √सद् (सीदति) / sad (to sit)
Sandhi Notes
- Padapāṭha-style resolution: भारती॒ भार॑तीभिः स॒जोषा॒ → भारती | भारतीभिः | सजोषाः (visarga before vowel lost in saṃhitā). दे॒वैर्म॑नु॒ष्ये॑भिर॒ग्निः → देवैः | मनुष्येभिः | अग्निः (ः + म → र् by visarga-sandhi). सारस्व॒तेभि॑र॒र्वाक् → सारस्वतेभिः | अर्वाक् (ः + अ → र्). ब॒र्हिरेदं → बर्हिः | इदम् (ः + इ → र्). Accent marks in the saṃhitā (e.g., भार॑ती, इळा॑, सर॑स्वती) are retained on the saṃhitā text
- pada forms here are given without explicit udātta/anudātta marking
The meaning
Outer meaning
An invitation: Bhāratī, Iḷā, and Sarasvatī—three goddesses—are asked to come together in harmony, accompanied by Agni, and to sit on the ritual seat (barhis).
Inner meaning
A call for the triple Power of inspired speech and right discernment to descend into the inner sacrifice. Bhāratī brings the large, uplifting word (mantric inspiration); Iḷā brings right vision and the true choice that harmonizes gods (higher powers) and men (human faculties); Sarasvatī brings the flowing current of illumination. Agni is the awakened will that escorts and establishes these powers in the consciousness so they can ‘sit’—become stable and operative—on the prepared inner seat.
Universal truth
Spiritual progress requires a harmonized triad: inspiration (Bhāratī), intuitive discernment (Iḷā), and luminous flow of understanding (Sarasvatī), all stabilized by the soul’s will-fire (Agni). When these cooperate, the inner offering becomes effective and the higher powers can work in the human instrument.
Themes
three goddesses invocation, speech and inspiration powers, descent and seating on barhis
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.1, RV 7.2, RV 7.3, RV 7.4, RV 7.18
Family tradition
Vasiṣṭha family hymns emphasize ṛta (truth-order), the right kindling of Agni, and the descent of divine powers into the human field.
Significance
Vasiṣṭha’s vision often works as ‘priest of the inner rite’: establishing the seat, invoking harmonizing powers of speech and knowledge, and grounding illumination in a stable truth-consciousness.
The deity
- Devata
- Bhāratī–Iḷā–Sarasvatī (Tridevī of inspired speech), with Agni as accompanying power
- Epithets
- tisraḥ devīḥ (three goddesses), sajoṣāḥ (in harmony), sārasvatāḥ (Sarasvatī’s luminous companions)
- Related deities
- Vāc, Bṛhaspati, Indra, Viśve Devāḥ
Cosmic role
They uphold the cosmic transmission of knowledge: inspiration (word), intuition (right choice/ordering), and illumination (flowing truth). Agni acts as mediator who brings these powers into manifestation.
Inner power
Integration of higher speech and knowledge into the mind-heart; making inspiration steady, not fleeting—‘seated’ in the being.
In ritual
Where it is used
Agniṣṭoma/Soma-yajña style invocations; also general āvāhana (invitation) of deities at the start of offerings
आ भार॑ती॒ भार॑तीभिः स॒जोषा॒ इळा॑ दे॒वैर्म॑नु॒ष्ये॑भिर॒ग्निः । सर॑स्वती सारस्व॒तेभि॑र॒र्वाक्ति॒स्रो दे॒वीर्ब॒र्हिरेदं स॑दन्तु ॥
आ । भार॑ती । भर॑तीभिः । स॒ऽजोषाः॑ । इळा॑ । दे॒वैः । म॒नु॒ष्ये॑भिः । अ॒ग्निः । सर॑स्वती । सा॒र॒स्व॒तेभिः॑ । अ॒र्वाक् । ति॒स्रः । दे॒वीः । ब॒र्हिः । आ । इ॒दम् । स॒द॒न्तु॒ ॥
ā | bhāratī | bharatībhiḥ | sa-joṣāḥ | iḷā | devaiḥ | manuṣyebhiḥ | agniḥ | sarasvatī | sārasvatebhiḥ | arvāk | tisraḥ | devīḥ | barhiḥ | ā | idam | sadantu
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4 pādas × ~11 syllables
Strong, forward-driving cadence suited to invocation and establishment.
Creates a firm ‘calling down’ movement—an energetic summoning that also stabilizes into calm receptivity at ‘sadantu’ (let them sit).
- भारती (Bhāratī)
- Literal: Bhāratī, a goddess invoked in sacrifice. Symbolic: Mantric inspiration; the ‘vast’ word that uplifts and unifies the being
- इळा (Iḷā/Idā)
- Literal: Iḷā, goddess associated with oblation and right speech/food. Symbolic: Intuitive discernment and right distribution; the power that mediates divine and human movements
- सरस्वती (Sarasvatī)
- Literal: She of the waters/flow; goddess of speech. Symbolic: Flowing illumination, inspired understanding, the current of truth in speech and mind
- अग्निः (Agni)
- Literal: Fire; sacrificial priest. Symbolic: Divine Will and inner flame that leads the yoga and brings the gods near
- बर्हिः (barhis)
- Literal: Sacrificial grass-seat. Symbolic: Prepared foundation of consciousness; receptive, purified inner ‘seat’ for higher forces
- सजोषाः (sajoṣāḥ)
- Literal: In one accord, harmonious. Symbolic: Psychic-mental-vital harmony enabling descent of higher light
- अर्वाक् (arvāk)
- Literal: Hither, toward us. Symbolic: Turning the higher current inward into embodied life
Classic ‘devīḥ’ invocation in iṣṭi/soma sequences, inviting the speech/inspiration powers to take the barhis; psychologically, establishing the triune support of inspired word, revelatory nourishment, and illumined flow.
During deity-invitation and seating (āsana/barhis) moments in a soma or fire rite
Āvāhana of the three goddesses; establishment on barhis; aligning officiating powers with Agni
Before meditation or chanting: invoke inner inspiration–intuition–illumination; ‘prepare the seat’ by a brief silence and upright posture, then chant to stabilize clarity.
The triad Bhāratī–Iḷā–Sarasvatī is a standard invocatory group in Vedic ritual-poetry, representing powers of inspired speech, revelation/nourishment, and flowing illumination. saras-vatī from saras ‘lake/flow’ + -vatī ‘possessing’ → ‘she who possesses the flow’, psychologically ‘stream of inspired consciousness’. arvā́k ‘towards here’ (deictic). sa-jóṣā from sa- ‘together’ + joṣa ‘delight/assent’ (√juṣ ‘enjoy, consent’).
vā́c (inspired speech), integration of divine and human orders, harmonized assent (sa-joṣā)
The ‘sajoṣā’ harmony reflects ṛta: right relation among faculties and divine powers.
Seating the goddesses signifies truth becoming established (satya as steadiness, not mere insight).
The Word and Waters as creative principles: inspired speech and luminous flow build the inner world.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent–descent through Word (Vāc) and Fire (Agni).
dawn or early rite-opening (symbolically)
unspecified
Fire = will; Waters = flowing consciousness/illumination; Seat = prepared mind-heart field receptive to higher descent.
- What is the primary Vedic 'mythologem' present in this verse?
- The seating of the ‘three goddesses’ on the barhis: mythically, the powers of inspired speech and flowing revelation are invited to take their place in the rite, enabling effective communion between gods and humans.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The prominence of personified speech/inspiration continues an Indo-European poetic inheritance where word and song are efficacious forces. While names are Indo-Aryan, the structural role of the poet’s invocation as performative power parallels IE traditions of ‘truth-speech’ and ‘song as action’.
- What is the relationship between the Rishi and the Devata here?
- The rishi calls not only a single deity but a coordinated set of powers to ‘sit’ within the ritual field; this expresses a collaborative inner yoga: speech (Bhāratī), nourishing revelation (Iḷā), and luminous flow (Sarasvatī) must all consent together for the sacrifice to become effective.
Invoke and unify the three movements: inspired word (bhāratī), intuitive order (iḷā), luminous flow (sarasvatī), held by steady will (agni).
Viśuddha (speech/clarity) with support from Ājñā (intuition)
Gentle nāḍī-śodhana 6–6 before chanting; then natural breath with elongated vowels in the mantra
Quietly luminous receptivity; ‘seated’ inspiration rather than excited thought
Sit upright; feel an inner ‘seat’ in the heart-mind. On each goddess-name, allow a distinct quality to descend; end with a pause after ‘sadantu’ to let the presence settle.
Follow Rigvedic udātta/anudātta/svarita as per śākhā recitation; key lifts typically occur on invocatory names (bhāratī, iḷā, sarasvatī) with settling cadence at ‘sadantu’.
Keep clear word-boundaries: ā | bhāratī | bhāratībhiḥ | sajoṣāḥ ...; do not swallow visarga/aspirates; let the cadence relax at the final pāda.
Differentiate ḷ in iḻā (retroflex lateral) if your tradition preserves it; otherwise a clear ‘iḍā/ilā’ without over-vocalizing, Hold long vowels: ā, ī in bhāratī; sarasvatī, Retroflex ṭ in sārasvatebhir; dental t in tisraḥ, barhir: light ‘r’, do not turn into ‘barhi’
Clear, inviting, steady; soften at the end to suggest ‘seating’ and stability.
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