Rig Veda 3.7.1: Mandala 3, Sukta 7, Mantra 1
Sukta 3.7
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni, with cosmological dyads and the seven voices
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
प्र य आरुः शितिपृष्ठस्य धासेरा मातरा विविशुः सप्त वाणीः । परिक्षिता पितरा सं चरेते प्र सर्स्राते दीर्घमायुः प्रयक्षे ॥
prá yá ā́ruḥ śitipṛṣṭhásya dhāsér ā́ mā́tarā viviśuḥ saptá vā́ṇīḥ | parikṣitā́ pitarā́ sáṃ caretē prá sarsrātē dīrghám ā́yuḥ práyakṣe ||
आगे बढ़ते हैं सात शक्तियाँ जो बोलने में काम आती हैं। यह उस चमकदार के पास जाते हैं जिसका पीठ नीला है। दो माँ और दो बाप मिलकर चलते हैं, सब तरफ से। यह लोग लंबी ज़िन्दगी के लिए यज्ञ में शक्ति भेजते हैं।
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- ये
- who (those who)Pronounmasc. nom. pl.Role KartāRoot यद् (sarvanāma-prātipadika)
- आरुः
- have mounted, have ascendedVerbperfect (Vedic), 3rd pl.Role KartāRoot √ऋ (ऋ गतौ) / √अर् (गतौ) → आ-√ऋ
- शितिपृष्ठस्य
- of the speckle-backed (one)Noun/Adjectivemasc./neut. gen. sg.Role Adhikaraṇa (genitive relation)Root शितिपृष्ठ (prātipadika)
- धासेः
- of Dhāser (name/epithet)Noungen. sg.Role Adhikaraṇa (genitive relation)Root धासेर (prātipadika; Vedic proper/epithet)
- आ
- to, untoIndeclinableupasarga (preverb)Root आ (upasarga)
- मातरौ
- the two mothersNounfem. acc. du.Role KarmaRoot मातृ (prātipadika)
- विविशुः
- have enteredVerbperfect (Vedic), 3rd pl.Role Kriyā (with कर्म = मातरौ)Root वि-√विश् (विश् प्रवेशने)
- सप्त
- sevenNumeralindeclinable; used adjectivallyRoot सप्त (numeral)
- वाणीः
- voices, utterancesNounfem. nom. pl.Role Kartā (appositional/coordinate subject)Root वाणी (prātipadika)
- परिक्षिताः
- encircling, encompassingAdjective (PPP)masc. nom. pl.Role Kartā (qualifier)Root परि-√क्षि (क्षि निवासे/क्षये) → परिक्षित (PPP as adj.)
- पितरौ
- the two fathersNounmasc. nom. du.Role KartāRoot पितृ (prātipadika)
- सम्
- together, completelyIndeclinableupasarga (preverb)Root सम् (upasarga)
- चरेते
- move about, go togetherVerbpresent, 3rd du., ĀtmanepadaRole Kriyā (kartā = पितरौ)Root √चर् (चर गतौ) with सम्-
- प्र
- forthIndeclinableupasarga (preverb)Root प्र (upasarga)
- सर्स्राते
- flow forth, stream outVerbpresent (Vedic intensive), 3rd du., ĀtmanepadaRole KriyāRoot √सृ (सृ गतौ) with intensive/reduplicated stem (Vedic) + प्र-
- दीर्घम्
- longAdjectiveneut. acc. sg.Role Karma (object/extent)Root दीर्घ (prātipadika)
- आयुः
- life, lifespanNounneut. acc. sg. (Vedic; object of ‘extend/stream’)Role KarmaRoot आयुस् (prātipadika)
- प्रयक्षे
- may I worship/sacrifice forth; I would perform the offeringVerbaorist/precative (Vedic), 1st sg., ĀtmanepadaRole Kriyā (speaker’s act)Root प्र-√यज् (यज् देवपूजासंगतिकरणदानेषु) → प्रयक्ष (Vedic)
Sandhi Notes
- Padapāṭha-style resolution: प्र य आ॒रुः → प्र | ये | आरुः (yā- > ye by sandhi of य + ए)
- धा॒सेरा → धासेः | आ (visarga before ā lost in saṃhitā)
- वाणी॑: → वाणीः (visarga notation)
- सं च॑रेते → सम् | चरेते (anusvāra for final -m before palatal)
- other items largely as in saṃhitā. Accents are retained in the source but not re-marked per pada here
The meaning
Outer meaning
Seven “voices” rise forward and enter the two Mothers of the bright-backed one; the two Fathers, encompassing, move together and extend long life in the forward sacrifice.
Inner meaning
The “seven vāṇīḥ” are the differentiated powers of inspired expression (levels/tones of the Word) that ascend and enter the dual matrix of manifestation (“two Mothers”: the higher and lower nature, or Heaven-and-Earth as inner planes). Agni as śitipṛṣṭha (“bright-backed,” luminous carrier) is the inner Flame who bears the evolving offering. The “two Fathers” are the sustaining dual principles (often Heaven and Earth as progenitors, or Consciousness and Force) that move in harmony when the inner yajña becomes progressive (pra-yakṣe). As the Word aligns with Agni, the life-force is prolonged and made “long” (dīrgham āyuḥ) not merely in duration but in wideness and continuity of conscious being.
Universal truth
When speech becomes a vehicle of truth and aspiration rather than impulse, it reconnects to its source in the twofold ground of existence; then the sustaining powers of life act together, and the being enters a longer, wider rhythm of conscious evolution.
Themes
seven voices/tongues, cosmic dyads as supports of yajña, ascent and entry into the Mothers
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- RV 3.1, RV 3.2, RV 3.3, RV 3.4, RV 3.5, RV 3.6, RV 3.7
Family tradition
Royal seer (kṣatriya-ṛṣi) whose hymns emphasize conquest of limitation by the luminous Will and the harmonizing of cosmic powers through inner tapas and truth-speech.
Significance
Viśvāmitra’s vision frequently turns on the transformation of human nature by Agni and Indra—speech purified into mantra, will made straight, and the worlds (dyāvāpṛthivī) reconciled in a single upward movement.
The deity
- Devata
- Agni
- Epithets
- śitipṛṣṭha (bright-backed), dhāseḥ (of the rite/placing), purohita (implicit: leader in front)
- Related deities
- Sarasvatī/Vāc (Word), Dyāvā-Pṛthivī (Heaven-Earth), Indra (illumined mind)
Cosmic role
Mediator and builder of the worlds; establishes the path of ṛta through the sacrifice and links the human to the divine planes.
Inner power
Divine Will and aspiration that organizes the faculties (including speech) into a progressive offering and extends conscious life.
In ritual
Where it is used
Agni-stoma/Agni praise within Soma-yajña sequences (general Agni invocation)
प्र य आ॒रुः शि॑तिपृ॒ष्ठस्य॑ धा॒सेरा मा॒तरा॑ विविशुः स॒प्त वाणी॑: । प॒रि॒क्षिता॑ पि॒तरा॒ सं च॑रेते॒ प्र स॑र्स्राते दी॒र्घमायु॑: प्र॒यक्षे॑ ॥
प्र । ये । आ॒रुः । शि॒ति॒ऽपृ॒ष्ठस्य॑ । धा॒सेः । आ । मा॒तरा॑ । वि॒वि॒शुः॒ । स॒प्त । वाणीः॑ । प॒रि॒ऽक्षिताः॑ । पि॒तरा॑ । सम् । च॒रे॒ते॒ । प्र । स॒र्स्रा॒ते॒ इति॑ । दी॒र्घम् । आयुः॑ । प्र॒ऽयक्षे॑ ॥
pra | ye | āruḥ | śiti-pṛṣṭhasya | dhāseḥ | ā | mātarā | viviśuḥ | sapta | vāṇīḥ | pari-kṣitāḥ | pitarā | sam | carete | pra | sarsrāteiti | dīrgham | āyuḥ | pra-yakṣe
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4 pādas × ~11 syllables
Forward-driving, expansive cadence suited to ascent and proclamation.
Creates a felt ‘push’ (pra-) in the listener—supporting upward attention, clarity of articulation, and an inner sense of widening life.
- सप्त वाणीः (sapta vāṇīḥ)
- Literal: seven voices/speeches. Symbolic: seven powers/levels of the Word (inspiration, intuition, illumined mind, etc.) rising in the inner sacrifice
- शितिपृष्ठ (śitipṛṣṭha)
- Literal: bright-backed. Symbolic: Agni as luminous carrier/support of the offering; the shining foundation of will
- मातरा (mātarā)
- Literal: two Mothers. Symbolic: dual womb of manifestation: higher/lower nature; inner Heaven-and-Earth; consciousness-matter matrix
- पितरा (pitarā)
- Literal: two Fathers. Symbolic: dual sustaining principles/progenitors: Heaven-Earth or Consciousness-Force working in concord
- ऋषि/यक्ष (yajña / yakṣe)
- Literal: sacrifice/act of worship. Symbolic: inner offering of energies to the Divine Fire; progressive consecration (pra-)
Cosmic framing of the rite: establishing the sacrificial speech and generative supports; suitable for opening/structuring hymns in a soma sequence.
At the kindling/praise of Agni; also adaptable for daily agnihotra-style recitation
Kindling and offering with verbal invocation; establishing the rite’s ‘speech-powers’
Use at the start of meditation or chanting sessions to align speech, breath, and intention as an ‘inner sacrifice’.
sapta ‘seven’ as a Vedic organizing number (seven tongues/voices). vāṇī from √vā/√vad? (speech lexicon; compare vāc). √viś ‘enter’ → viviśuḥ. √car ‘move’ → carete. āyu from √i ‘to go’ or life-force term; dīrgha ‘long’. pari-kṣitā from pari- + √kṣi ‘to dwell/possess’ → ‘encompassing/established around’ (also cognate with ‘kṣetra’ field).
progressive sacrifice (pra-yajña), generativity of speech (vāc/vāṇī), enduring life (dīrgham āyuḥ) as continuity of consciousness
The ‘forward sacrifice’ is the progressive alignment of human faculties with ṛta.
Truth-speech as the condition for the seven voices to ‘enter the Mothers’ (root in reality).
Word entering the dual womb—speech as a creative power that shapes manifested life.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent of consciousness through graded powers of speech and will.
Fire = will; voices = mantra-powers; mothers/fathers = dual planes/principles that generate and sustain conscious life.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘sevenfold speech/tongues’ mythologem set within cosmic parentage (two Mothers/two Fathers). Inner sense: the aspirant’s expressive powers become sevenfold and enter the generative bases of existence, enabling a prolonged, stable growth of consciousness through progressive sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ‘Father/Mother’ (pitar-/mātar-) are direct PIE inheritances (*ph₂tḗr, *méh₂tēr). √car ‘move’ relates to PIE *kers- ‘run’ (broadly), while √viś ‘enter’ aligns with Indo-European ‘enter’ semantics. The verse uses archaic kinship and motion lexicon typical of Indo-European sacred poetry.
- What is the relationship between the Rishi and the Devata here?
- Rather than direct petition, the rishi maps the inner rite onto cosmic supports: speech-powers ascend and take their place in the Mothers; the Fathers move together to sustain the process. The devata-function is to provide the universal architecture in which the human sacrifice can lengthen life—i.e., stabilize the soul’s continuity.
Consecrate speech and thought to the inner Fire; feel the ascent of ‘seven voices’ into a wider consciousness.
Viśuddha (speech) linked upward to Ājñā (illumined mind)
Moderate nāḍī-śodhana or simple 1:1 breathing while chanting; pause after each pāda to feel ‘entry’ (viviśuḥ).
From active aspiration to luminous steadiness and widened life-force.
Before speaking or beginning work, chant once slowly; then sit 2–3 minutes sensing a bright flame in the chest/throat, offering words into it until speech feels truthful and calm.
Use standard Rigvedic accenting: observe udatta (raised), anudatta (lower), svarita (falling) as marked in a proper pada/saṃhitā accent text; do not flatten into monotone.
Lean gently on udatta syllables (clear, slightly higher pitch); let svarita glide down; keep anudatta light to preserve forward flow (pra-).
śiti-: pronounce ‘śi-ti’ clearly (palatal ś), viviśuḥ: keep short i’s; final ḥ audible but soft, dīrgham: lengthen ī and ā distinctly, avoid merging sapta vāṇīḥ into one cluster; keep retroflex/aspirates clean
Bright, steady, slightly forward-placed (throat clear, chest supported).
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