Rig Veda 7.96.2: Mandala 7, Sukta 96, Mantra 2
Sukta 7.96
- Rishi
- Vasiṣṭha
- Devata
- Sarasvatī
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
उभे यत्ते महिना शुभ्रे अन्धसी अधिक्षियन्ति पूरवः । सा नो बोध्यवित्री मरुत्सखा चोद राधो मघोनाम् ॥
ubhé yát te mahínā śúbhre ándhasī adhikṣiyánti pūrávaḥ | sā no bodhy avitrī marútsakhā códa rā́dho maghónām ||
হে শুভ্ৰে সৰস্বতী, তোমাৰ মহিমাৰে যেতিয়া দুয়ো দীপ্ত শক্তি (অন্ধসী) পূৰসমূহৰ ওপৰত আসন লয়, তেতিয়া আমাক ৰক্ষিত্ৰী ৰূপে জাগ্ৰত কৰা। মৰুত-সখী, দাতাসকলৰ প্ৰচুৰ ৰাধঃ (অনুগ্রহ-সমৃদ্ধি) আমাৰ বাবে প্ৰেৰণা দিয়া।
Word by Word
- उभे
- both (two)Pronoun/Adjectiveस्त्रीलिङ्ग; प्रथमा/द्वितीया; द्विवचनRole कर्म (अन्धसी इति विशेष्ययोः विशेषणम्)Root उभ (सर्वनाम-प्रातिपदिक) / उभय
- यत्
- which/thatPronoun (relative)नपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole कर्म (अधिक्शियन्ति इत्यस्य; ‘that/which’)Root यद् (सम्बन्ध/यत्-प्रत्यय सर्वनाम)
- ते
- of you, yourPronounषष्ठी; एकवचनRole सम्बन्ध (महिना इत्यस्य; ‘of you/your’)Root त्वद् (युष्मद्-प्रत्यय सर्वनाम)
- महिना
- by (your) mightNounस्त्रीलिङ्ग; तृतीया; एकवचनRole करण (अधिक्शियन्ति—‘by/with might’)Root महिन् (प्रातिपदिक: ‘महिमा/महत्त्व’)
- शुभ्रे
- bright, pureAdjectiveस्त्रीलिङ्ग; प्रथमा/द्वितीया; द्विवचनRole विशेषण (अन्धसी इत्यस्य)Root शुभ्र (प्रातिपदिक)
- अन्धसी
- the two soma-juices (draughts)Nounनपुंसकलिङ्ग; प्रथमा/द्वितीया; द्विवचनRole कर्म (अधिक्शियन्ति—‘the two soma-juices’)Root अन्धस् (प्रातिपदिक: ‘रस/सोम’)
- अधिक्षियन्ति
- they dwell over / preside overVerbलट् (वर्तमान); परस्मैपद; प्रथमपुरुष; बहुवचनRole क्रियाRoot क्षि (धातु; ‘क्षयति/निवसति/अधिष्ठाति’), उपसर्ग: अधि-
- पूरवः
- the PūrusNoun (tribal name)पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अधिक्षियन्ति)Root पूरु (प्रातिपदिक; ‘पूरवः’ जन/वंश)
- सा
- shePronoun (demonstrative)स्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ (बोधि/चोद इत्यस्य; देवी/नदी सरस्वती)Root तद् (सर्वनाम)
- नः
- to us / for usPronounचतुर्थी/षष्ठी; बहुवचन (एन्क्लिटिक)Role सम्प्रदान (बोधि—‘for us’)Root अस्मद् (सर्वनाम)
- बोधि
- be awake; take noticeVerbलोट् (आज्ञार्थ); परस्मैपद; मध्यमपुरुष; एकवचनRole क्रियाRoot बुध् (धातु; ‘बोधयति/जागर्ति’)
- अवित्री
- protectressNoun (agent)स्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ-विशेषण (सा इत्यस्य)Root अवितृ (प्रातिपदिक; ‘रक्षक/पालक’)
- मरुत्सखा
- friend of the MarutsNoun/Adjective (compound)स्त्रीलिङ्ग; प्रथमा; एकवचनRole कर्तृ-विशेषण (सा इत्यस्य)Root मरुत् + सख (समास: तत्पुरुष/बहुव्रीहि-प्रायः ‘मरुतां सखा’)
- चोद
- impel, inciteVerbलोट् (आज्ञार्थ); परस्मैपद; मध्यमपुरुष; एकवचन (वैदिक संक्षेप: चोद < चोदय)Role क्रियाRoot चुद् (धातु; ‘प्रेरयति’)
- राधः
- bounty, giftNounनपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्म (चोद—‘impel (the) bounty’)Root राधस् (प्रातिपदिक; ‘दान/समृद्धि’)
- मघोनाम्
- of the bountiful (patrons)Noun/Adjectiveपुंलिङ्ग; षष्ठी; बहुवचनRole सम्बन्ध (राधः—‘of the bountiful’)Root मघवन् (प्रातिपदिक; ‘दानशील/समृद्ध’)
Sandhi Notes
- पदच्छेदः: उभे | यत् | ते | महिना | शुभ्रे | अन्धसी | अधि-क्षियन्ति | पूरवः || सा | नः | बोधि | अवित्री | मरुत्-सखा | चोद(=चोदय) | राधः | मघोनाम् । प्रमुख-सन्धयः: (1) अधिक्षियन्ति = अधि + क्षियन्ति (उपसर्ग-संयोग). (2) मरुत्सखा = मरुत् + सखा (त् + स → त्स्). (3) चोद = वैदिक लोट्-रूपस्य संक्षेपः
- अपेक्षितं चोदय (मध्यम-एकवचन)
The meaning
Outer meaning
When by Sarasvatī’s greatness the two bright powers take their seat above the plenitudes, she should awaken as protectress, companion of the Maruts, and impel the abundant gift/wealth of the generous.
Inner meaning
The ‘two bright powers’ (ubhe śubhre andhasī) are two luminous currents—often read as twin streams of inspiration/illumination—that establish themselves above the lower abundance (pūravaḥ: plenitudes, many-ness). When higher light is seated, Sarasvatī must ‘awaken’ in us as avitrī: the inner guardian who ensures the descent is integrated. As marutsakhā, she works with the dynamic life-forces (Maruts) to impel rādhas: the effective beatitude and prosperity of the magnanimous powers—inner powers of giving, growth, and accomplishment.
Universal truth
When higher illumination is established, protection and right dynamism are needed so the new light can act; inspiration must collaborate with life-energy to manifest true abundance.
Themes
Nature-praise to inner symbolism, Invocation for protection and impulsion, Soma-ecstasy as illumination, Rita-driven increase (rādhas)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (traditional)
- Other hymns
- RV 7.96.1-6, RV 7.95.1-7, RV 7.82-7.86
Family tradition
Seers of ṛta who articulate how higher powers ‘seat’ themselves and then govern the lower nature.
Significance
Vasiṣṭha links inspiration (Sarasvatī) with dynamic transformation (Maruts), a key psychological move: illumination must become force in life, not remain idea.
The deity
- Devata
- Sarasvatī
- Epithets
- śubhre (bright, pure), avitrī (protectress), marutsakhā (companion of Maruts)
- Related deities
- Maruts, Indra (often leader of Maruts; illumination-force), Agni (carrier/mediator of offerings)
Cosmic role
She establishes luminous currents above the multiplicity and impels abundance under protection and right dynamism.
Inner power
Protective inspiration that collaborates with life-energy to drive right action and manifest grace.
In ritual
Where it is used
Invocation for Sarasvatī’s aid in energizing the rite and securing auspicious bounty; often aligned with Marut/Indra dynamics in Soma contexts.
उ॒भे यत्ते॑ महि॒ना शु॑भ्रे॒ अन्ध॑सी अधिक्षि॒यन्ति॑ पू॒रव॑: । सा नो॑ बोध्यवि॒त्री म॒रुत्स॑खा॒ चोद॒ राधो॑ म॒घोना॑म् ॥
उ॒भे इति॑ । यत् । ते॒ । म॒हि॒ना । शु॒भ्रे॒ । अन्ध॑सी॒ इति॑ । अ॒धि॒ऽक्षि॒यन्ति॑ । पू॒रवः॑ । सा । नः॒ । बो॒धि॒ । अ॒वि॒त्री । म॒रुत्ऽस॑खा । चोद॑ । राधः॑ । म॒घोना॑म् ॥
ubhe iti | yat | te | mahinā | śubhre | andhasī iti | adhi-kṣiyanti | pūravaḥ | sā | naḥ | bodhi | avitrī | marut-sakhā | coda | rādhaḥ | maghonām
44
4 × ~11; strong imperatives (bodhi, coda) give a commanding cadence.
Alternates vision-description with urgent invocation; energetic in later pādas.
Stirs alertness and forward movement; evokes protected dynamism rather than passive devotion.
- उभे ... शुभ्रे अन्धसी (ubhe ... śubhre andhasī)
- Literal: the two bright andhas (vessels/juices). Symbolic: twin luminous currents—illumination and inspiration (or knowledge and bliss) that feed the sacrifice
- अधिक्षियन्ति (adhikṣiyanti)
- Literal: take their seat above, dwell over. Symbolic: higher consciousness establishing itself as governing poise
- पूरवः (pūravaḥ)
- Literal: plenitudes, many streams/abundances. Symbolic: the lower field’s multiplicity of movements and desires to be governed by light
- बोधि (bodhi)
- Literal: awaken, be aware. Symbolic: activate the goddess-force within; make inspiration conscious and operative
- अवित्री (avitrī)
- Literal: protectress. Symbolic: inner safeguarding guidance preventing distortion of the descent
- मरुत्सखा (marutsakhā)
- Literal: friend/companion of the Maruts. Symbolic: inspiration allied with transforming prāṇic energies
- चोद (coda)
- Literal: impel, urge. Symbolic: set the forces into right motion toward manifestation
- राधः (rādhaḥ)
- Literal: gift, bounty, grace. Symbolic: effective grace—spiritual abundance that becomes practical power
Soma-yajña context: praise/invocation of Sarasvatī as inspirer of the rite and bestower of rā́dhas (graceful increase); also applicable as a river-deity invocation in ancillary recitations.
When seeking inspiration that actively supports action and prosperity; transitional moments calling for protection and impetus.
Recite with intent to ‘awaken’ the goddess-force and ‘impel’ right movement; may accompany offering/oblation mentally.
For projects needing both clarity and drive: invoke protection (avitrī) and dynamic impetus (coda) so inspiration becomes effective results.
Key roots: √budh 'to awaken, become aware' → bodhi (2sg impv.): inner awakening to right perception. √av 'to protect, favour' → avitrī: the saving power that guards the seeker’s movement. √kṣi 'to dwell, inhabit' with adhi-: 'to settle upon/over', suggesting establishment of higher luminous currents over the human plenitudes. √cud 'to impel, incite' → coda: the goddess as inspirer of movement toward fullness. ándhas (n.) in Vedic usage is Soma-juice; symbolically, 'delight/substance of ecstasy' that feeds illumination; dual ándhasī aligns with ubhé ('the two') as paired currents of brightness (śubhre). rā́dhas denotes effective grace/boon (not mere wealth), a realized plenitude.
R̥ta (right ordering through inspired flow), Bodhi/awakening (emergence of conscious discernment), Plenitude (pūra as fullness of being)
Higher luminous currents ‘seated above’ indicate ṛta governing the lower multiplicity.
Truth becomes established as a seat/poise (adhi-kṣaya) rather than a passing insight.
Descent of higher essences into the many-formed world; protected transformation through allied powers.
Integral Yoga reading: establishment above (witness/overmind-like poise) and transformation below via dynamic forces.
Twin streams = illumination/inspiration; winds = prāṇa energies of change; abundance field = life’s many movements needing governance.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythic kernel is the descent/establishment of luminous Soma-currents (ándhasī) through Sarasvatī’s greatness, which then 'sit upon' plenitudes (pūravaḥ). In inner terms, the goddess-river becomes the channel by which delighting illumination is seated above and within the seeker’s capacities, enabling awakening (bodhi) and an impelled increase (coda rā́dhaḥ).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √budh (bodhi) continues PIE *bʰewdʰ- 'to be aware, wake' (cf. Eng. 'bid' in older sense, and Germanic cognate patterns of 'be awake/aware'). √av 'to protect' aligns with Indo-Iranian protective semantics (Avestan parallels in protective/helping verbs). √kṣi 'dwell' reflects a common PIE notion of 'inhabit/settle' (cf. Sanskrit kṣetra 'dwelling-field' via related formations). √cud 'impel' encodes the archaic poetic idea of divine 'incitement'—a key Indo-European hymn trope (the god as the mover of thought/speech/action).
- What is the relationship between the Rishi and the Devata here?
- The seer approaches Sarasvatī not as an external river only, but as a conscious power who can awaken perception (bodhi) and protect the inner journey (avitrī). The reciprocity is explicit: the hymn offers recognition/praise of her luminous function, and she is asked to respond by impulsion (coda) of rā́dhas—effective spiritual abundance—especially in the company of the Maruts, i.e., when the life-forces are active and can be harnessed for right progress rather than dispersion.
Invoke two descending currents—one of clear light (knowledge), one of sweet force (effective grace)—then ask for protection and right impulse in action.
Ājñā (light-current) + Maṇipūra (dynamic impulse) under heart-protection (Anāhata).
Inhale imagining two luminous streams entering at the brow; exhale sending them into the solar plexus for right action; keep the heart relaxed as protective center.
Alert, forceful, guided; ‘protected dynamism’.
Chant once; then set a clear intention: ‘May my actions today be impelled by truth and guarded from haste or ego.’ Observe impulses; act only when the inner ‘avitrī’ feels present as calm protection.
Maintain clear udātta on imperatives ‘bodhi’ and ‘coda’; keep ‘marutsakhā’ linked smoothly as an epithet.
First hemistich descriptive—chant evenly; second hemistich imperative—slightly stronger articulation without rushing.
(andhasī): nasal ndh; long ī, (adhikṣiyanti): kṣ cluster; keep ‘adhi’ distinct, (marutsakhā): ts cluster; long ā at end, (maghonām): gh voiced aspirate; long ā vowel in -nām
Clear, energized, commanding yet controlled.
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