Rig Veda 10.64.8: Mandala 10, Sukta 64, Mantra 8
Sukta 10.64
- Devata
- Agni, Rudra
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
त्रिः सप्त सस्रा नद्यो महीरपो वनस्पतीन्पर्वताँ अग्निमूतये । कृशानुमस्तॄन्तिष्यं सधस्थ आ रुद्रं रुद्रेषु रुद्रियं हवामहे ॥
tríḥ saptá sasrā́ nádyo mahī́r apó vánaspatīn párvatā̃ agním ūtáye | kṛśā́num astṛ́ṝn tiṣyáṁ sadhástha ā́ rudráṁ rudréṣu rudríyaṁ havāmahe ||
हम तीस-सत्तर नदियों को बुलाते हैं, यह सब बड़ी नदियाँ हैं। पानी, पेड़, पहाड़, सब अग्नि को हमारे लिए बुलाते हैं। कृशानु और तिष्य को बुलाते हैं, यह दोनों मदद करते हैं। रुद्र को बुलाते हैं, जो सब रुद्रों में सबसे ताकतवर है। वो हमारे अंदर शक्ति जगा दे।
Word by Word
- त्रिः
- thriceIndeclinableअव्यय (संख्यावाचक-क्रियाविशेषण)Role Adhikaraṇa (frequency/measure)Root त्रिस्
- सप्त
- sevenNumeral/Adjectiveअव्यय-रूप संख्यावाचक; (नद्योः विशेषणम्)Role Viśeṣaṇa (of ‘नद्यः’)Root सप्तन्
- सस्राः
- flowing, streamingAdjectiveस्त्रीलिङ्गः प्रथमा बहुवचनम्Role Viśeṣaṇa (of ‘नद्यः’)Root सस्र (प्रातिपदिक) < √सृ (सरति) / ‘सस्र’ (flowing, streaming)
- नद्यः
- riversNounस्त्रीलिङ्गः प्रथमा बहुवचनम्Role Kartā (enumerated/invoked entities)Root नदी
- महीः
- greatAdjectiveस्त्रीलिङ्गः प्रथमा बहुवचनम्Role Viśeṣaṇa (of ‘नद्यः’)Root मही
- अपः
- watersNounस्त्रीलिङ्गः प्रथमा बहुवचनम्Role Kartā (enumerated/invoked entities)Root अप्
- वनस्पतीन्
- lords of the forest; treesNounपुंलिङ्गः द्वितीया बहुवचनम्Role Karma (objects of invocation)Root वनस्पति
- पर्वतान्
- mountainsNounपुंलिङ्गः द्वितीया बहुवचनम्Role Karma (objects of invocation)Root पर्वत
- अग्निम्
- AgniNounपुंलिङ्गः द्वितीया एकवचनम्Role Karma (object of invocation)Root अग्नि
- ऊतये
- for help, for aidNounस्त्रीलिङ्गः चतुर्थी एकवचनम्Role Sampradāna (purpose/benefit)Root ऊति
- कृशानुम्
- Kṛśānu (the flame; Agni)Noun (epithet of Agni)पुंलिङ्गः द्वितीया एकवचनम्Role Karma (object of invocation)Root कृशानु
- अस्तॄन्ति
- they spread, they strewVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, बहुवचनम्Role Kriyā (predicate)Root √स्तृ (स्तृणोति)
- तिष्यं
- Tisya (name of a star/seasonal marker)Noun/Proper name (astral/seasonal term)पुंलिङ्गः द्वितीया एकवचनम्Role Karma (what is spread/laid out; ritual/astral reference)Root तिष्य
- सधस्थे
- in the common seat/abodeNounनपुंसकलिङ्गः सप्तमी एकवचनम्Role Adhikaraṇa (locus)Root सधस्थ
- आ
- towards; hitherPreverb/Indeclinableउपसर्गः (आ-)Root आ
- रुद्रं
- RudraNoun (deity)पुंलिङ्गः द्वितीया एकवचनम्Role Karma (object of invocation)Root रुद्र
- रुद्रेषु
- among the RudrasNounपुंलिङ्गः सप्तमी बहुवचनम्Role Adhikaraṇa (among/in)Root रुद्र
- रुद्रियं
- Rudrian; belonging to RudraAdjectiveपुंलिङ्गः द्वितीया एकवचनम् (रुद्रं विशेषयति)Role Viśeṣaṇa (of ‘रुद्रं’)Root रुद्रिय (प्रातिपदिक) < रुद्र
- हवामहे
- we invoke, we callVerbलट् (वर्तमान), आत्मनेपदम्, उत्तमपुरुषः, बहुवचनम्Role Kriyā (main predicate)Root √ह्वे (ह्वयति/हवते)
Sandhi Notes
- पदच्छेदः (sandhi-resolved): त्रिः | सप्त | सस्राः | नद्यः | महीः | अपः | वनस्पतीन् | पर्वतान् | अग्निम् | ऊतये | कृशानुम् | अस्तॄन्ति | तिष्यं | सधस्थे | आ | रुद्रं | रुद्रेषु | रुद्रियं | हवामहे । मुख्य-सन्धयः: (1) वनस्पतीन्+पर्वतान् → वनस्पतीन्पर्वतान् (न् + प = न्प)
- (2) अग्निम्+ऊतये → अग्निमू॒तये (म् + ऊ = मू; अनुस्वार/मकार-सन्धि)
- (3) रुद्रं+रुद्रेषु → रुद्रं रुद्रेषु (सन्धि न; पदविराम)
The meaning
Outer meaning
The seer invokes the thrice-seven rivers, the great Waters, the lords of vegetation, the mountains, and Agni for protection; also Kṛśānu and Tiṣya in the common seat; and Rudra among the Rudras.
Inner meaning
A comprehensive calling of the inner supports of the yoga: the “thrice-seven” streams are the full play of consciousness-forces (often felt as 21 currents) that must be set flowing; the Waters are the vast, purifying and nourishing planes of being; vanaspati are the growing powers of life and healing; mountains are the stable heights of consciousness. Agni is invoked as the leader of the inner sacrifice to guard and organize these forces. Kṛśānu is the penetrating flame/ardour that “spreads” through the being, and Tiṣya (auspicious star/power) is the fortunate fixation of the work in the shared inner seat (sadhasthe), i.e., the settled foundation where the gods meet in us. Rudra is invoked as the intense force that both wounds and heals—breaking resistant formations and releasing a deeper health and right vibration.
Universal truth
Spiritual protection is not mere defense but the right ordering of many powers: flowing energies, vast purification, organic growth, stable heights, and a central will (Agni). When these converge, the fierce-transforming power (Rudra) can safely act to remove inner obstruction and restore wholeness.
Themes
Cosmic invocation, Protection (ūti), Purification by waters, Rudra as healer-breaker
The seer
- Other hymns
- Rig Veda 10.64.1-13 (same hymn context)
Significance
The anonymity fits a ‘collective’ yoga-voice: the mantra reads as a synthesis-invocation, gathering many cosmic and psychological supports before calling Rudra’s transformative action under Agni’s guidance.
The deity
- Devata
- Agni and Rudra (with supporting cosmic powers: Āpaḥ, Nadyaḥ, Vanaspati, Parvata; Kṛśānu; Tiṣya)
- Epithets
- ūtaye (as helper/protector), rudriya (Rudrian power)
- Related deities
- Maruts (Rudra’s powers), Soma (as blissful counterpart to Rudra’s intensity), Varuṇa (purifying order in the Waters)
Cosmic role
Agni: the priest of the sacrifice, mediator between human and divine; Rudra: purifier-transformer, lord of storm-force and healing medicines; Waters/Rivers: cosmic flow and nourishment; Mountains: stability and ascent.
Inner power
Agni concentrates aspiration and right will; Rudra applies incisive force to shatter coverings and release prāṇa and mind into a truer rhythm; Waters soothe and widen; Mountains steady and uplift.
In ritual
Where it is used
Protective invocation; suitable where Rudra-appeasement and Agni-aid are sought; also resonates with soma-guarding imagery (Kṛśānu)
त्रिः स॒प्त स॒स्रा न॒द्यो॑ म॒हीर॒पो वन॒स्पती॒न्पर्व॑ताँ अ॒ग्निमू॒तये॑ । कृ॒शानु॒मस्तॄ॑न्ति॒ष्यं॑ स॒धस्थ॒ आ रु॒द्रं रु॒द्रेषु॑ रु॒द्रियं॑ हवामहे ॥
त्रिः । स॒प्त । स॒स्राः । न॒द्यः॑ । म॒हीः । अ॒पः । वन॒स्पती॒न् । पर्व॑तान् । अ॒ग्निम् । ऊ॒तये॑ । कृ॒शानु॑म् । अस्तॄ॑न् । ति॒ष्य॑म् । स॒धऽस्थे॑ । आ । रु॒द्रम् । रु॒द्रेषु॑ । रु॒द्रिय॑म् । ह॒वा॒म॒हे॒ ॥
triḥ | sapta | sasrāḥ | nadyaḥ | mahīḥ | apaḥ | vanaspatīn | parvatān | agnim | ūtaye | kṛśānum | astṛṝn | tiṣyam | sadha-sthe | ā | rudram | rudreṣu | rudriyam | havāmahe
44
4 pādas × ~11 syllables (with late-hymn flexibility)
Forward-driving, declarative, with invocatory piling of nouns that creates a ‘gathering’ cadence
Builds a sense of assembling powers into one seat; culminates in a sharp Rudra-invocation that feels cleansing and strengthening.
- त्रिः सप्त (triḥ sapta)
- Literal: thrice-seven. Symbolic: the complete set of consciousness-currents/energies to be awakened and harmonized
- नद्यः / आपः (nadyaḥ / āpaḥ)
- Literal: rivers / waters. Symbolic: streams of inner movement; vast purifying and nourishing consciousness
- वनस्पतीन् (vanaspatīn)
- Literal: lords of the forest/vegetation. Symbolic: powers of growth, healing life-force, organic increase of the soul-nature
- पर्वतान् (parvatān)
- Literal: mountains. Symbolic: stable heights, firm spiritual foundations, planes of ascent
- अग्निम् ऊतये (agnim ūtaye)
- Literal: Agni for protection/help. Symbolic: divine Will guarding the inner sacrifice and leading evolution
- कृशानु (kṛśānu)
- Literal: a fiery being/flame. Symbolic: penetrating ardour that spreads through the being, burning obstacles
- सधस्थे (sadhasthē)
- Literal: common seat. Symbolic: inner altar/foundation where powers meet and work together
- रुद्रं…रुद्रियं (rudraṃ…rudriyaṃ)
- Literal: Rudra, the Rudrian. Symbolic: fierce-healing force that breaks resistance and restores right energy
Protective invocation; suitable where Rudra-appeasement and Agni-aid are sought; also resonates with soma-guarding imagery (Kṛśānu)
General protective and harmonizing invocation; suitable at the opening of an inner/outer offering or before a healing rite
Calling cosmic supports; offering oblations to Agni; invoking Rudra for protection and right force
Use as a ‘protective alignment’ chant before meditation: invoke flow (waters), stability (mountains), growth (vanaspati), and central will (Agni), then ask Rudra to remove inner resistance safely.
triḥ-sapta: ‘thrice-seven’ as a formula of totality; often indicates complete range of currents/powers. √sṛ (sasrāḥ) marks flowing movement—psychologically, streams of becoming. sadhastha ‘common seat’ suggests shared plane where powers meet in the human vessel. Rudra from rud- ‘cry/howl’ (and associated with storm) becomes, in inner reading, the force that breaks obstructions yet heals and reforms.
Totality of powers (triḥ-sapta), Support of ascent (Agni as leader), Transformation through fierce grace (Rudra)
The mantra gathers multiple world-powers to establish an ordered field where transformative Rudra can act without disorder.
Truth is approached as a stable foundation (parvata/sadhastha) supporting right force.
Sustaining creation through flow (waters), growth (plants), and stability (mountains) guided by the sacrificial Will (Agni).
Proto-yogic/psychological reading aligned with Aurobindo’s ‘inner sacrifice’ hermeneutic.
Flowing rivers/waters = currents of consciousness and purification; plants = growth of soul-nature; mountains = stable ascent; fire = will/aspiration; auspicious star = right timing and fortunate fixation of the work.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘summoning of the cosmic supports’ mythologem: rivers/waters/mountains/fire are invoked as a coordinated ecology of powers culminating in Rudra’s decisive energy. Innerly, the seeker gathers stabilizing heights, cleansing currents, and igniting will to endure and transform the crisis of growth.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ap- ‘waters’ aligns with PIE *h₂ep- ‘water’ (cf. Latin aqua via a different development; also Old Prussian ape ‘river’). √sṛ ‘flow’ corresponds to PIE *ser- ‘flow’ (cf. English ‘stream’ is different root, but Baltic/Slavic show related flow roots). These preserve archaic Indo-European nature-poetic diction.
- What is the relationship between the Rishi and the Devata here?
- The rishi does not isolate one god; he orchestrates a hierarchy of aids—cleansing (apah), stabilizing (parvata), kindling (Agni), culminating in Rudra’s transformative intervention. The reciprocity is protective: the human offers remembrance and invocation; the gods provide ordered forces for inner purification and breakthrough.
Establish a protected inner field: widen (waters), steady (mountain), kindle (Agni), then offer resistance to Rudra for transformative healing.
maṇipūra (Agni/will) and ājñā (Rudra’s piercing clarity)
Moderate nāḍī-śodhana for 7–21 rounds, then one steady exhale on “rudraṃ…havāmahe”
Widened vigilance—calm strength with readiness for inner purification
Begin with felt ‘flow’ through the body, anchor in the spine as mountain, kindle aspiration in the navel-heart axis, then invite a precise force to remove one chosen obstruction (fear, lethargy, confusion) without violence.
Vedic accenting as in Śākala tradition: maintain udatta peaks on key invocatory nouns; svarita falls on following syllables (exact svara requires pada+accent marks from a svara-text)
Keep clear stress on: triḥ-sapta, nadyo/āpaḥ, agnim, kṛśānum, rudraṃ…havāmahe; avoid flattening the final invocation.
Pronounce ṛ in kṛśānum with a brief vocalic r., Keep anusvāra before consonants as homorganic nasal (e.g., parvatām̐)., Distinguish ḍh/ dh and retroflex ṭ/ḍ if present in your recitation tradition., Hold long vowels: mahīr, ūtaye, sadhasthe.
Steady and invocatory; slightly intensified (brighter tone) on the Rudra segment without shouting.
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