Rig Veda 2.8.6: Mandala 2, Sukta 8, Mantra 6
Sukta 2.8
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Jagatī
- Rasa
- Vira (heroism) and Shanta (peace)
अग्नेरिन्द्रस्य सोमस्य देवानामूतिभिर्वयम् । अरिष्यन्तः सचेमह्यभि ष्याम पृतन्यतः ॥
agnér índrasya sómasya devā́nām ūtíbhir vayám | áriṣyantaḥ sacemahy abhí ṣyāma pṛtanyatáḥ ||
Agni, Indra aur Soma, in teen devtaon ki madad se hum safe rehte hain. Hum unka saath pakad ke chalte hain. Aur jo humse ladte hain, unpar hum jeet paate hain. Yeh andar ki ladai jeetne ka raasta hai.
Word by Word
- अग्नेः
- of AgniNounपुंलिङ्ग; षष्ठी (Gen.); एकवचनRole सम्बन्ध (Genitival relation)Root अग्नि- (प्रातिपदिक)
- इन्द्रस्य
- of IndraNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot इन्द्र- (प्रातिपदिक)
- सोमस्य
- of SomaNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्धRoot सोम- (प्रातिपदिक)
- देवानाम्
- of the godsNounपुंलिङ्ग; षष्ठी; बहुवचनRole सम्बन्धRoot देव- (प्रातिपदिक)
- ऊतिभिः
- with (their) helps/protectionsNounस्त्रीलिङ्ग; तृतीया (Instr.); बहुवचनRole करणRoot ऊति- (प्रातिपदिक)
- वयम्
- wePronounउत्तमपुरुष; प्रथमा (Nom.); बहुवचनRole कर्तृRoot अस्मद्- (सर्वनाम-प्रातिपदिक)
- अरिष्यन्तः
- not being harmed; uninjuredAdjective (participial)वर्तमानकाले शतृ-प्रत्ययान्त कृदन्त; पुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (वयम्-विशेषण)Root √ऋष्/अरिष् (धातु; ‘to be harmed, perish’) → अरिष्यत् (वर्त. कृदन्त)
- सचेमहि
- may we accompany/attain (them); may we be joinedVerbविधिलिङ् (Optative); उत्तमपुरुष; बहुवचन; परस्मैपदRole क्रिया (कर्तृ=वयम्)Root √सच् (धातु; ‘to accompany, join, be associated’)
- अभि
- towards; againstIndeclinableउपसर्ग/अव्ययRole दिशा/उपसर्ग-सम्बन्ध (क्रियाविशेषण)Root अभि (उपसर्ग/अव्यय)
- स्याम
- may we be; may we becomeVerbविधिलिङ् (Optative); उत्तमपुरुष; बहुवचन; परस्मैपदRole क्रिया (कर्तृ=वयम्)Root √अस् (धातु; ‘to be’)
- पृतन्यतः
- of the hostile fighter; of the assailantAdjective (used substantively)पुंलिङ्ग; षष्ठी (Gen.); एकवचन (Vedic: gen. sg. in -तः)Role सम्बन्ध (genitive of the opponent) / अपादान-भाव (source of danger)Root पृतन्यत्- (प्रातिपदिक; ‘one who fights/attacks’, from √पृतन्/पृतन्य ‘to fight’)
Sandhi Notes
- पदच्छेदः: अग्नेः इन्द्रस्य सोमस्य देवानाम् ऊतिभिः वयम् । अरिष्यन्तः सचेमहि अभि स्याम पृतन्यतः ॥ 1) देवानाम् + ऊतिभिः → देवानामू॒तिभिः (अम् + ऊ = आमू). 2) अन्यत्र स्पष्ट-सन्धि-परिवर्तनं न
- ‘अभि’ उपसर्गरूपेण ‘स्याम्’ इत्यनेन सह अर्थसम्बन्धः। 3) ‘पृतन्यतः’ वैदिक-रूपम्: षष्ठी-एकवचनस्य -तः प्रत्ययान्त (पृतन्यतस् > पृतन्यतः) ।
The meaning
Outer meaning
By the helps (protections) of Agni, Indra, Soma, and the gods, we would be unharmed and united with them; we would prevail over those who fight us.
Inner meaning
This is an integral invocation of allied powers: Agni (will), Indra (illumined mind that breaks obstruction), Soma (bliss that sustains and immortalizes effort), and the collective divine powers (devānām). Their ūtis are not external favors but inner assistances—impulses of strength, clarity, joy, and right movement. Ariṣyantaḥ: the seeker aims to move without inner injury—without being broken by reactions, depression, or revolt. Sacemahi: to ‘cleave’—to keep company with the gods—means to remain aligned with higher consciousness instead of returning to lower habit. Abhi syāma pṛtanyataḥ: we would overcome the inner combatants—thoughts, impulses, and forces that wage war against the ascent. The verse frames sādhanā as a disciplined inner battle supported by multiple divine faculties.
Universal truth
Human transformation succeeds when will, illumination, and joy cooperate; aligned with higher principles, one can meet inner conflict without being harmed and can steadily prevail.
Themes
divine protection, inner battle victory, alliance with gods, wholeness (unharmed)
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu / Bhārgava
- Other hymns
- Rig Veda 2.8 (closing verse), Rig Veda 2.1–2.9 (Agni cycle)
Family tradition
A Bhārgava hallmark is the integration of multiple deva-powers around Agni: will supported by illumination and delight, forming a complete yoga of transformation.
Significance
This verse universalizes the practice: not Agni alone, but a coalition of inner divine faculties is invoked for victory in the psychological ‘war’ of ascent.
The deity
- Devata
- Agni (with Indra, Soma, Viśve Devāḥ as allied powers)
- Epithets
- Ūti-dātṛ (giver of help; implied), Sa-cā (companionable; implied by sacemahi)
- Related deities
- Maruts (battle/force), Bṛhaspati (word/illumination), Uṣas (awakening)
Cosmic role
Agni initiates and carries; Indra breaks obstruction and releases light; Soma nourishes with bliss; the gods harmonize and protect the movement of the sacrifice.
Inner power
Integrated sādhanā: will (Agni) + illumination (Indra) + delight (Soma) + harmonizing powers (Viśve Devāḥ) to overcome inner conflict.
In ritual
Where it is used
Protective and victory-seeking prayer within larger rites; general closing/benedictory appeal for protection
अ॒ग्नेरिन्द्र॑स्य॒ सोम॑स्य दे॒वाना॑मू॒तिभि॑र्व॒यम् । अरि॑ष्यन्तः सचेमह्य॒भि ष्या॑म पृतन्य॒तः ॥
अ॒ग्नेः । इन्द्र॑स्य । सोम॑स्य । दे॒वाना॑म् । ऊ॒तिऽभिः॑ । व॒यम् । अरि॑ष्यन्तः । स॒चे॒म॒हि॒ । अ॒भि । स्या॒म॒ । पृ॒त॒न्य॒तः ॥
agneḥ | indrasya | somasya | devānām | ūti-bhiḥ | vayam | ariṣyantaḥ | sacemahi | abhi | syāma | pṛtanyataḥ
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4 pādas × ~12 syllables (probable; needs strict syllable count by recensional reading)
longer, marching cadence; suitable for resolve and collective invocation
creates breadth and momentum; feels like a protective march—excellent for ‘inner battle’ strengthening.
- ऊतिभिः (ūti-bhiḥ)
- Literal: with helps/protections. Symbolic: inner assistances: guidance, force, protection of consciousness
- अग्नेः (agneḥ)
- Literal: of Agni. Symbolic: divine will and transformative fire
- इन्द्रस्य (indrasya)
- Literal: of Indra. Symbolic: illuminating mind-power that breaks coverings (Vṛtra-force)
- सोमस्य (somasya)
- Literal: of Soma. Symbolic: divine delight/bliss that refreshes and stabilizes the ascent
- देवानाम् (devānām)
- Literal: of the gods. Symbolic: the ensemble of higher faculties/powers supporting evolution
- अरिष्यन्तः (ariṣyantaḥ)
- Literal: not being harmed, uninjured. Symbolic: protected from inner collapse; resilience amid tapas
- सचेमहि (sacemahi)
- Literal: may we associate/cleave. Symbolic: stable alignment and companionship with higher consciousness
- पृतन्यतः (pṛtanyataḥ)
- Literal: those who battle. Symbolic: inner hostile formations; conflicts, cravings, doubts, inertia
Protective and victory prayer within sacrifice; recited to secure divine aid and overcome adversarial forces during ritual and life-struggle
as a concluding or transitional verse invoking multiple deities’ protection
recitation for protection (rakṣā) and overcoming adversities; mental dedication of the rite’s fruits
use when facing stress, conflict, temptation, or relapse patterns; as a ‘protective mantra’ before difficult conversations or demanding work.
from √/√ ‘to help, protect, favor’ => saving protection. from √ ‘to hurt, injure’ with privative a- => unhurt. from √ ‘to accompany, adhere’ => intimate alliance with the gods (inner powers). from pṛtanā ‘battle/host’ (IE *kʷer-? uncertain; avoid hard PIE claim) => those who wage war; psychologically the insurgent forces of ignorance.
allied deva-powers within the psyche, battle of light vs. darkness, ṛta upheld through divine protections (ūtis)
To ‘cleave to the gods’ is to cleave to ṛta; victory is restoration of right order against chaotic forces.
Protection from harm implies preservation of truth-consciousness amid lower pressures.
Release and consolidation: Indra’s victory and Soma’s delight support Agni’s transformative creation in the being.
integral theism/psychological symbolism: deities as functional powers collaborating in evolution.
Fire = will; lightning = breaking illumination; nectar/moon = delight and calm immortality; battle = inner struggle with resistance.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘divine alliance in battle’ mythologem: protected by Agni-Indra-Soma and the gods, the sacrificers overcome the battling hostile forces. Innerly, it is the yoga of alignment—joining (sac-) with luminous powers to prevail in the psychic war against ignorance and division.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ ‘to accompany/adhere’ parallels an archaic IE theme of ‘binding oneself’ to divine allies (formulaic companionship). The triadic invocation (Agni–Indra–Soma) mirrors inherited Indo-Iranian style of enumerating functional powers (fire/force/ecstasy) to cover the full field of action.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks not merely for gifts but for protective participation: ‘may we cleave to them’ (sacemahi). The reciprocity is a lived alliance—human aspiration offers worship and alignment; the gods return ūtis (protections) and victory in the battle of transformation.
invoke a threefold support: will (Agni), clear force (Indra), delight (Soma) to meet inner conflict
manipura
box breathing 4-4-4-4 for steadiness; then chant once with full exhale per pāda
protected, forceful, integrated
When inner ‘battle thoughts’ arise, do not argue with them—invoke the triad: kindle will (Agni) in the navel/heart, call a clear decisive light (Indra) in the brow, and soften into quiet joy (Soma) in the crown/upper head. Then act from that alignment.
Because of longer jagatī flow, keep a stable pitch baseline; allow udātta peaks to mark deity names (agner, indrasya, somasya) and key intents (ariṣyantaḥ, sacemahi, abhi syāma).
Divide into four clear rhythmic units; avoid rushing the compound ‘agner indrasya somasya’; let ‘abhi syāma pṛtanyataḥ’ be the climactic, strongest cadence.
agner: ‘gne’ cluster clean, not ‘aginer’, indrasya: dental n, clear dr cluster, somasya: long o, ūtibhir: long ū; bhir with light aspirate, ariṣyantaḥ: retroflex ṣ; keep ‘yant’ clear, sacemahi: ‘ce’ as ‘chay’?—actually ‘ce’ sound; keep soft ‘c’, pṛtanyataḥ: ṛ vowel in pṛ; retroflex ṭ not present—use dental t, then ny cluster
firm, rallying, protective; avoid harshness
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