Rig Veda 10.64.4: Mandala 10, Sukta 64, Mantra 4
Sukta 10.64
- Devata
- Bṛhaspati
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
कथा कविस्तुवीरवान्कया गिरा बृहस्पतिर्वावृधते सुवृक्तिभिः । अज एकपात्सुहवेभिॠक्वभिरहिः शृणोतु बुध्न्यो हवीमनि ॥
kathā́ kavís tuvīrávān káyā girā́ bृहáspátir vāvṛdhate suvṛ́ktibhiḥ | ajá ékapāt suhávebhir ṛ́kvabhir áhíḥ śṛṇotu budhnyò havī́mani ||
बृहस्पति जो बड़े हैं, वो अच्छी बातों से बड़े होते हैं। अज एकपद जो एक पैर वाली शक्ति है, वो गाने वाले लोगों की सुन रही है। और जो साँप नीचे पानी में रहता है, बुध्न्य, वो भी हवन में सुन रहा है।
Word by Word
- कथा
- how?Indeclinableप्रश्नार्थक-अव्ययRoot कथा (प्रश्नाव्यय)
- कविः
- the seer/poetNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot कवि (प्रातिपदिक)
- तुवीरवान्
- possessing strong/impetuous heroes (mighty)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (कविः इति विशेषणम्)Role KartāRoot तुवीर-वत् (प्रातिपदिक; वत्-प्रत्यय)
- कया
- by which? (with what?)Pronounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot क (किम्-प्रातिपदिक)
- गिरा
- by (a) song/utteranceNounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot गिर् (प्रातिपदिक)
- बृहस्पतिः
- BṛhaspatiNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot बृहस्पति (प्रातिपदिक)
- वावृधते
- grows strong / is strengthenedVerbलट् (वेदे: वर्तमानार्थे), आत्मनेपद, प्रथमा, एकवचन; (वावृध- = पुनरुक्त/इंटेन्सिव्-परिपाट्या ‘grows/strengthens’)Root वृध् (धातु)
- सुवृक्तिभिः
- with well-turned hymnsNounस्त्रीलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot सु-वृक्ति (प्रातिपदिक)
- अजः
- Aja (the Unborn/Goat; a deity-name)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot अज (प्रातिपदिक)
- एकपात्
- Ekapāt (One-footed; a deity)Nounपुंलिङ्ग, प्रथमा, एकवचन (पाद्-शब्दस्य प्रातिपदिके अन्त्य-व्यञ्जन-लोप/सन्ध्यनुसार रूपम्)Role KartāRoot एकपाद् (प्रातिपदिक)
- सुहवेभिः
- with good invocations / well-callingAdjectiveपुंलिङ्ग, तृतीया, बहुवचन (ऋक्वभिः इति विशेषणम्)Role KaraṇaRoot सु-हव (प्रातिपदिक)
- ऋक्वभिः
- with the chanters/singers (ṛk-singers)Nounपुंलिङ्ग, तृतीया, बहुवचनRole KaraṇaRoot ऋक्वन् (प्रातिपदिक)
- अहिः
- Ahi (the Serpent; a deity/being)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot अहि (प्रातिपदिक)
- शृणोतु
- let (him) hearVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमा, एकवचनRoot श्रु (धातु)
- बुध्न्यः
- of the deep / belonging to the bottom (Budhnya)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (अहिः इति विशेषणम्)Role KartāRoot बुध्न्य (प्रातिपदिक)
- हवीमनि
- in the oblation/at the offering (place/act)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot हवीमन (प्रातिपदिक)
Sandhi Notes
- संधि-विच्छेद (पद-आधारित): कविस्तुवीरवान् → कविः तुवीरवान् (विसर्ग-संधि: इः + त्)
- एकपात्सुहवेभिः → एकपात् सुहवेभिः (त् + स् पदविभाग)
- ऋक्वभिरहि: → ऋक्वभिः अहिः (विसर्ग/ः लेखन-भेद)
- बुध्न्यो हवीमनि → बुध्न्यः हवीमनि (ओ/ः पदान्त-रूपभेद, संहितायां ‘यो’ इव दृश्यते)
The meaning
Outer meaning
The verse asks how and with what utterance Bṛhaspati, the seer of mighty cry, is increased by well-made hymns; it then calls Aja Ekapāt to hear with the invoking singers, and asks Ahi Budhnya, the serpent of the deep, to listen at the offering.
Inner meaning
The mantra is a question of effective inner speech: what kind of word grows the master of inspired thought (Bṛhaspati) in us? The answer is implied: a ‘well-fashioned’ mantra (suvṛkti) that is true, rhythmic, and luminous. Then two profound powers are invited: Aja Ekapāt, the one-footed Unborn—symbol of the single, stable support of consciousness (the One standing in many movements)—and Ahi Budhnya, the deep serpent power—symbol of the latent, coiled force in the subconscient/causal depth that must be made to ‘hear’ and consent. Inner progress requires both the height of inspired mind (Bṛhaspati) and the awakening of the deep foundation (Budhnya).
Universal truth
Right speech is not ornament but a technology of consciousness: the true word strengthens illumination and also reaches down to awaken the hidden depths. Transformation is complete only when the heights (inspired mind) and the depths (subconscient power) both respond.
Themes
Power of Speech, Hidden Fire, Depth symbolism, Invocation to hear
The seer
- Other hymns
- RV 10.64 (full hymn for attribution), RV 2.23 (Bṛhaspati hymns, thematic resonance), RV 1.186 (Aja Ekapāt, thematic resonance), RV 7.34/7.35 (Ahi Budhnya references, thematic resonance)
Family tradition
Associated with late Rigvedic reflective style: questions about mantra-efficacy and invocation of more esoteric deities (Aja Ekapāt, Ahi Budhnya).
Significance
The seer highlights a central yogic principle: the mantra must be ‘well-made’ to grow illumination, and it must penetrate to the depths where resistance sleeps, eliciting a response from the hidden energy.
The deity
- Devata
- Bṛhaspati (with Aja Ekapāt and Ahi Budhnya as supporting invoked powers)
- Epithets
- kaviḥ (seer), tuvīravān (mighty-voiced), suvṛkti-vardhana (increased by well-made speech, implied)
- Related deities
- Agni (as priest of the inner sacrifice, allied to Bṛhaspati), Sarasvatī (inspired speech), Indra (illumined mind-force that breaks coverings)
Cosmic role
Bṛhaspati: opens the ways of truth by inspired formulation; Aja Ekapāt: single support/axis of manifestation; Ahi Budhnya: guardian/energy of the deep foundation.
Inner power
Bṛhaspati as the power of revelatory thought and right articulation; Aja Ekapāt as unwavering one-pointedness; Ahi Budhnya as awakened depth-energy (often felt as a basal, coiled potency) consenting to transformation.
In ritual
Where it is used
Invocation to Bṛhaspati in contexts of brahman-priestly speech; Aja Ekapāt/Ahi Budhnya appear in specialized invocations within soma rites and all-gods sequences.
क॒था क॒विस्तु॑वी॒रवा॒न्कया॑ गि॒रा बृह॒स्पति॑र्वावृधते सुवृ॒क्तिभि॑: । अ॒ज एक॑पात्सु॒हवे॑भि॒ॠक्व॑भि॒रहि॑: शृणोतु बु॒ध्न्यो॒३॒॑ हवी॑मनि ॥
क॒था । क॒विः । तु॒वि॒ऽरवा॑न् । कया॑ । गि॒रा । बृह॒स्पतिः॑ । व॒वृ॒ध॒ते॒ । सु॒वृ॒क्तिऽभिः॑ । अ॒जः । एक॑ऽपात् । सु॒ऽहवे॑भिः । ऋक्व॑ऽभिः । अहिः॑ । शृ॒णो॒तु॒ । बु॒ध्न्यः॑ । हवी॑मनि ॥
kathā | kaviḥ | tuvi-ravān | kayā | girā | bṛhaspatiḥ | vavṛdhate | suvṛkti-bhiḥ | ajaḥ | eka-pāt | su-havebhiḥ | ṛkva-bhiḥ | ahiḥ | śṛṇotu | budhnyaḥ | havīmani
44
4 pādas × ~11 syllables (Triṣṭubh norm)
Interrogative opening with strong caesura, then downward ‘summoning’ movement into the deep (Budhnya).
First stimulates inquiry and aspiration for the right word; then produces a grounding sensation as the chant ‘reaches down’ to the depths.
- कथा / कया गिरा (kathā/kayā girā)
- Literal: how? with what word?. Symbolic: inquiry into the right mantra—speech aligned with truth-force
- कविः (kaviḥ)
- Literal: seer-poet. Symbolic: the illumined faculty that ‘sees’ and formulates truth
- तुिवीरवान् (tuvīravān)
- Literal: of mighty cry/heroic sound. Symbolic: mantric force that breaks inertia and releases light
- बृहस्पतिः (bṛhaspatiḥ)
- Literal: lord of the vast (brahman) / priest of prayer. Symbolic: divine mind of inspired thought; leader of inner formulation
- सुवृक्तिभिः (suvṛktibhiḥ)
- Literal: with well-fashioned utterances. Symbolic: speech purified, precise, rhythmically true—effective inner mantra
- अज एकपात् (aja ekapāt)
- Literal: unborn, one-footed. Symbolic: the One support of consciousness; stable flame/axis of ascent
- अहिः बुध्न्यः (ahiḥ budhnyaḥ)
- Literal: serpent of the depth. Symbolic: subconscient/causal power; coiled energy that must awaken and cooperate
- हवीमनि (havīmani)
- Literal: at the offering. Symbolic: at the point of inner surrender where energies are given to the divine
Invocation to powers of the Word and hidden Fire/Depth energies to ‘hear’ the offering—strengthening mantra-effectiveness
When strengthening brahman (sacred speech) and calling hidden powers to attend the offering.
Recited to empower the hymn/utterance itself and to invite deep foundational powers to listen.
Before study, teaching, or meditation: use as a ‘speech-purification’ and ‘depth-awakening’ mantra—aligning thought, word, and the subconscient base.
bṛhaspati: bṛh ‘great’ (√bṛh ‘grow’) + pati ‘lord’. suvṛkti from su- + vṛkti (from √vṛj/√vṛt ‘turn, fashion’) = well-fashioned speech. √śru ‘hear’ PIE *ḱleu- (Greek klúō, English ‘listen’ via different development but ‘loud’ is cognate). ahi ‘serpent’ is a common IE mythic figure; budhna ‘bottom, depth’ relates to ‘fundament’ (cf. English ‘bottom’ possibly cognate via PIE *bʰudʰno-).
mantra as formative power (suvṛkti), hearing as divine reception (śravaṇa), hidden foundations of consciousness (budhna)
Suvṛkti implies speech aligned with ṛta—true measure and right arrangement, not mere eloquence.
The ‘right word’ is a vehicle of satya: it makes the seer-mind grow and compels hidden nature to respond.
Manifestation from the One support (Ekapāt) into layered depths (Budhnya): ascent and descent joined by mantra.
Mantra-vidyā orientation; bridges to Upanishadic vāṅ-manas discipline (speech-mind alignment).
Depth-ocean = subconscient store; serpent = coiled latent energy; one-foot/axis = one-pointed stable consciousness; mighty cry = mantric force.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘Word that increases the god’ mythologem joined to ‘hidden powers that must hear’: Bṛhaspati (sacred speech) is strengthened by perfected utterance; Aja Ekapāt and Budhnya represent occult supports (fire and depth) whose assent (‘hearing’) is needed for effective transformation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √śru ‘hear’ corresponds to PIE *ḱleu- (Greek klúō). budhna- corresponds to PIE *bʰudʰno- (cf. Sanskrit budhna, Latin fundus is different; English ‘bottom’ is a likely cognate). The serpent (ahi) as a mythic figure resonates with IE dragon/serpent motifs.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks the precise mantra-form that makes Bṛhaspati expand—suggesting that right speech is a technology of consciousness. He also petitions the hidden foundations (Aja Ekapāt, Budhnya) to ‘hear’, implying integration of surface mind (word) with deep vital/subconscious powers.
Discovering the ‘right word’ within—speech that is true, measured, and forceful; awakening both the inspired mind (Bṛhaspati) and the deep energy (Budhnya).
Viśuddha (speech-truth), Ājñā (seer-mind), and Mūlādhāra (Budhnya as depth-foundation).
4-4-6 breathing: inhale (4) on kathā…kaviḥ, hold (4) to feel the ‘seer’ above, exhale (6) on ahiḥ śṛṇotu budhnyaḥ to send awareness into the base.
One-pointed, listening awareness—mind bright above, depth quiet and responsive below.
Chant the first half as inquiry; pause; chant the second half as command to the depths to listen. After chanting, sit and observe whether subconscious impulses become more transparent and manageable.
Use Śākala svara tradition; interrogatives (kathā/kayā) should not be over-dramatized—let the udātta carry the lift naturally.
Mark clear caesura after kayā girā; keep bṛhaspatir vāvṛdhate as one flowing unit; emphasize śṛṇotu (the ‘hearing’ command).
bṛhaspatiḥ: clear ṛ (vocalic r) and aspiration in th, vāvṛdhate: keep vāvṛ- as long ā + vṛ, ekapāt: long ā; crisp ṭ/dental t not added, budhnyaḥ: pronounce dhn cluster smoothly (budh-nyaḥ), not ‘bud-nih’
Focused, slightly probing in first half; grounded and commanding in second half.
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