Rig Veda 3.8.7: Mandala 3, Sukta 8, Mantra 7
Sukta 3.8
- Rishi
- Vasiṣṭha
- Devata
- Vanaspati / ritual implements as carriers of divine efficacy
- Chandas
- Anuṣṭubh-like cadence is possible here
- Rasa
- Vira (heroism) and Shanta (peace)
ये वृक्णासो अधि क्षमि निमितासो यतस्रुचः । ते नो व्यन्तु वार्यं देवत्रा क्षेत्रसाधसः ॥
yé vṛkṇā́so ádhi kṣámi nímitāso yatásrucaḥ | té no vyantu vā́ryaṃ devatrā́ kṣetrasā́dhasaḥ ||
જે કાપીને ધરા પર સ્થાપિત કરાયા છે, યતસ્રુચ—નિયંત્રિત સ્રુચો સાથે—તેો અમારે માટે શ્રેષ્ઠ વાર્ય (વાંછનીય સમૃદ્ધિ) જીતે; દેવમાર્ગે, ક્ષેત્રસાધસ—ક્ષેત્રને સિદ્ધ કરનાર—અમને લાભ અપાવે.
Word by Word
- ये
- who (those who)Pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यद् (sarvanāma-prātipadika)
- वृक्णासः
- cut off / hewn (down)Adjective (participle)पुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot वृक्ण (PPP of √व्रश्/√वृश् ‘to cut, hew’)
- अधि
- upon, overIndeclinable (preverb/preposition)अव्ययम्Role AdhikaraṇaRoot अधि
- क्षमि
- on the earth / on the groundNounस्त्रीलिङ्गः, सप्तमी, एकवचनम् (Vedic loc. sg. in -i)Role AdhikaraṇaRoot क्षम् (स्त्री. ‘earth, ground’)
- निमितासः
- measured out, laid out, fixedAdjective (participle)पुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot नि-√मा (to measure out, set, fix) → निमित (PPP)
- यतस्रुचः
- having extended ladles / with outstretched ladlesNoun (compound)पुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot यत-स्रुच् (compound: यत ‘stretched/extended’ + स्रुच् ‘ladle’)
- ते
- theyPronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot तद् (sarvanāma-prātipadika)
- नः
- to us / for usPronounषष्ठी/चतुर्थी, बहुवचनम् (enclitic)Role SampradānaRoot अस्मद्
- व्यन्तु
- let them waft/bring (to us)Verbलोट् (imperative), परस्मैपदम्, तृतीयपुरुषः, बहुवचनम्Role KriyāRoot वि-√अन् (to breathe, blow; to waft) / Vedic: ‘to pervade, bring’
- वार्यम्
- the desirable (boon/wealth)Noun/Adjectiveनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot वार्य (from वरी/√वृ ‘to choose’ → ‘choice, desirable’; also ‘water/wealth’ in Vedic usage)
- देवत्रा
- among/with the gods; in a divine wayIndeclinable (adverb)अव्ययम्Role AdhikaraṇaRoot देवत्रा
- क्षेत्रसाधसः
- field-accomplishers; those who make the field succeed/prosperAdjective (compound)पुंलिङ्गः, प्रथमा, बहुवचनम्Role KartāRoot क्षेत्र-साधस् (tatpuruṣa: क्षेत्र ‘field’ + साधस् ‘accomplishing, effecting’)
Sandhi Notes
- External sandhi is minimal in this pāda
- पदच्छेद: ये | वृक्णासः | अधि | क्षमि | निमितासः | यतस्रुचः || ते | नः | व्यन्तु | वार्यम् | देवत्रा | क्षेत्रसाधसः || Notable Vedic form: क्षमि = loc. sg. of क्षम् ‘earth’ with Vedic ending -i (for later -au/-ām etc. depending on stem class)
The meaning
Outer meaning
Those (wooden pieces/implements) that are cut and set upon the earth, with ladles held in right control—may they win for us the choicest wealth, in the godward way, they who accomplish the field of action.
Inner meaning
The cut and set supports are the disciplined formations of our nature established on kṣamā (the ground/earth: the bodily and practical consciousness). Yata-srucaḥ—‘controlled ladles’—are the rightly governed instruments of giving: regulated senses, measured energies, and disciplined offering. When these are set in order, they become kṣetra-sādhasaḥ: accomplishers of the field, i.e., they make the inner field workable and fertile for divine growth. Then vārya (the choicest plenitude) is won in the devatrā movement—toward the gods, toward higher consciousness.
Universal truth
No ascent is stable without a prepared ground. Discipline in the instruments of action turns life into a fertile field where the best abundance can be won.
Themes
ritual instruments as powers, discipline of offering, winning the desirable good (vārya)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 3.3, RV 3.5, RV 3.8.8, RV 7.87
Family tradition
Vasiṣṭha’s discipline is to bring heaven into earth: establish right forms on the ground of life so the yajña becomes effective.
Significance
He emphasizes stability and right control (yata-) as the condition for the divine working in the ‘field’ (kṣetra) of embodied existence.
The deity
- Devata
- Vanaspati / consecrated implements (instrumental devatā-sense)
- Epithets
- kṣetrasādhasaḥ, devatrā (godward)
- Related deities
- Agni (receiver/transformer of offerings), Viśve Devāḥ
Cosmic role
Implements as carriers of efficacy: they mediate between human offering and divine reception; they ‘work the field’ of the rite.
Inner power
The power of disciplined instruments—regulated action that makes the ground of nature receptive and productive.
In ritual
Where it is used
Placement of cut wood/implements on the ritual ground; ensuring correct control of offering tools (ladles).
ये वृ॒क्णासो॒ अधि॒ क्षमि॒ निमि॑तासो य॒तस्रु॑चः । ते नो॑ व्यन्तु॒ वार्यं॑ देव॒त्रा क्षे॑त्र॒साध॑सः ॥
ये । वृ॒क्णासः॑ । अधि॑ । क्षमि॑ । निऽमि॑तासः । य॒तऽस्रु॑चः । ते । नः॒ । व्य॒न्तु॒ । वार्य॑म् । दे॒व॒ऽत्रा । क्षे॒त्र॒ऽसाध॑सः ॥
ye | vṛkṇāsaḥ | adhi | kṣami | ni-mitāsaḥ | yata-srucaḥ | te | naḥ | vyantu | vāyarm | deva-trā | kṣetra-sādhasaḥ
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2 pādas × ~16 syllables (as transmitted) or a compressed triṣṭubh variant; requires padic scansion and accentual checking.
Compact, directive, ‘instructional’ rhythm—like setting tools in place.
Grounding and stabilizing; evokes careful control and readiness for effective action.
- vṛkṇāsaḥ
- Literal: cut (pieces). Symbolic: disciplined formations; what is separated from raw nature and made fit
- adhi kṣami
- Literal: upon the earth/ground. Symbolic: establishment in embodied, practical life; grounding of sādhanā
- nimitāsaḥ
- Literal: set/placed, measured out. Symbolic: right placement of faculties; ordered structure
- yata-srucaḥ
- Literal: having controlled ladles. Symbolic: regulated instruments of offering; disciplined senses/energies
- vāryam
- Literal: choice wealth. Symbolic: best inner plenitude: light, force, joy, right results
- devatrā
- Literal: godward. Symbolic: orientation of works toward higher consciousness
- kṣetra-sādhasaḥ
- Literal: accomplishers of the field. Symbolic: powers that make the inner field effective for transformation
Installation of cut and measured wooden ritual components; emphasis on controlled ladles (sruc) and successful performance of the ‘field’ of sacrifice.
During arrangement of the altar/working space and handling of sruc/sruva in preparatory steps.
Setting, aligning, and consecrating implements; prayer for efficacy and best results.
For daily practice: arrange a simple meditation space; set posture ‘on the earth’; keep breath and senses ‘controlled ladles’; then dedicate actions to the godward aim.
vṛkṇa from √vṛk/√vraśc ‘cut’ (cf. ‘to hew’ semantic field). kṣam ‘earth’ (PIE *dʰéǵʰōm? but Sanskrit kṣam is a Vedic earth-term; compare kṣā ‘earth’). ni-√mā/√mī ‘measure/set’ (nimita ‘measured/appointed’). sruc ‘ladle’ (ritual implement). yata from √yam ‘restrain, control’ (PIE *yem- ‘hold’; cf. Latin iungō is different root; but ‘yoke/hold’ complex is Indo-European). kṣetra from √kṣi ‘to dwell/possess’ or ‘field’ as cultivated space; sādh from √sādh ‘accomplish, make succeed’.
Ṛta as measure/installation (nimita), discipline (yam) as condition for right offering, kṣetra as inner field of practice (yajña as sādhana)
Nimita and yata express ṛta: correct measure and restraint enabling right outcome.
The ‘field’ motif: creation as cultivation—ordered ground yields higher harvest.
Karmayogic Vedic psychology: purification and right control of instruments make action a path of ascent.
Grounded embodiment and disciplined action cultivate the inner field for the harvest of higher plenitude.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘taming of the wild into the sacred’ mythologem: what is cut from the forest and fixed on earth becomes a divine-effective instrument. The field (kṣetra) is made successful through disciplined offering—outer rite mirroring inner cultivation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yam ‘to hold/contain’ aligns with PIE *yem- ‘hold’ (cf. Sanskrit Yama ‘the restrainer’). The semantic core ‘restraint → order → success’ is a shared Indo-European conceptual chain in ritual language.
- What is the relationship between the Rishi and the Devata here?
- The rishi invokes not only gods but the consecrated instruments as carriers of divine action; when disciplined (yata-), they ‘win’ vārya for the community. Human restraint activates devatā-efficacy.
‘Make the field’: establish posture and environment; regulate senses and breath as instruments of offering; invite the best inner result.
Mūlādhāra (grounding) with Maṇipūra (controlled action/offer)
Slow diaphragmatic breathing; on inhale feel ‘placing’ stability; on exhale feel ‘offering’ through a controlled channel.
Grounded concentration; practical sacredness.
1) Sit firmly (adhi kṣami). 2) Set a clear intention (nimita). 3) Practice sense-restraint for 3–5 minutes (yata-srucaḥ). 4) Offer one chosen action of the day to the divine (devatrā).
Rigvedic accent; keep the cadence steady—avoid over-melodizing due to shorter/denser structure.
Mark clear division between the two halves; emphasize devatrā and kṣetrasādhasaḥ as semantic peaks.
vṛkṇāsaḥ: pronounce ṛ cleanly; cluster kṇ as tight but audible., kṣami/kṣetra: kṣ as a single affricate-like cluster., yata-srucaḥ: keep ‘sr’ intact; short u in srucaḥ., vyantu: ‘vy’ glide, not ‘bi-y’.
Grounded, controlled, slightly percussive articulation to match ‘setting’ imagery.
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