Rig Veda 7.6.5: Mandala 7, Sukta 6, Mantra 5
Sukta 7.6
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
यो देह्यो अनमयद्वधस्नैर्यो अर्यपत्नीरुषसश्चकार । स निरुध्या नहुषो यह्वो अग्निर्विशश्चक्रे बलिहृतः सहोभिः ॥
yó dehyò anámayad vadhasnáir yó aryápatnīr uṣásaś cakā́ra | sá nirúdhyā náhuṣo yahvó agnír víśaś cakre balihṛ́taḥ sáhobhiḥ ||
वो ज़रूरतमंद लोगों की मदद करता है। उसने सुबह की रोशनी को ऐसे बनाया जैसे कोई अपना हो। अग्नि दुश्मनी रोकने वाला है। उसकी वजह से लोग समझ गए कि भगवान को देना पड़ता है। उसकी स्ट्रेंथ इतनी है कि सब लोग भक्ति करने लग गए।
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- देह्यः
- the embodied one / the one in a bodyNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot देह्य (प्रातिपदिक; ‘देहिन्/देह्य’ प्रकारः)
- अनमयत्
- bowed down / made (them) bendVerbलङ् (अद्यतनभूत), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KarmaRoot नम् (धातु) + अ (उपसर्गः) → अनमयति
- वधस्नैः
- with weapons / with slaying instrumentsNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot वधस्नि (प्रातिपदिक)
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- अर्यपत्नीर्
- the wives of the Arya (Aryan women)Nounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot अर्यपत्नी (प्रातिपदिक)
- उषसः
- the dawnsNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम् (वैदिकः रूपभेदः) अथवा प्रथमा बहुवचनम् सन्दर्भानुसारम्Role KarmaRoot उषस् (प्रातिपदिक)
- चकार
- made / fashioned / brought aboutVerbलिट् (परोक्षभूत/परिपूर्ण), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role KarmaRoot कृ (धातु)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- निरुध्या
- having restrained / after confiningVerbal indeclinable (absolutive)अव्ययम् (पूर्वकाले कृत्यभावः)Role KaraṇaRoot रुध् (धातु) + नि (उपसर्गः) → निरुध्य (क्त्वा-भावे/ल्यप्)
- नहुषः
- Nahusha (a foe/figure named Nahusha)Proper Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot नहुष (प्रातिपदिक; नाम)
- यह्वः
- mighty / impetuousAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यह्व (प्रातिपदिक)
- अग्निः
- AgniNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot अग्नि (प्रातिपदिक)
- विशः
- the clans / settlements / peoplesNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot विश् (प्रातिपदिक)
- चक्रे
- made / renderedVerbलिट्, आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role KarmaRoot कृ (धातु)
- बलिहृतः
- tribute-bearers / bringers of offeringNoun (agent) / Adjectiveपुंलिङ्गः, द्वितीया, बहुवचनम्Role KarmaRoot बलिहृत् (प्रातिपदिक; ‘बलिं हरति’)
- सहोभिः
- with powers / with mightsNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role KaraṇaRoot सहस् (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेदः): यः | देह्यः | अनमयत् | वधस्नैः | यः | अर्यपत्नीर् (= अर्यपत्नीर् < अर्यपत्नीः + र् (पदसन्धिः)) | उषसः | चकार | सः | निरुध्या | नहुषः | यह्वः | अग्निः | विशः | चक्रे | बलिहृतः | सहोभिः । मुख्य-सन्धयः: (1) अर्यपत्नीरुṣसश्चकार → अर्यपत्नीर् + उषसः + चकार (र्-आगमः पदान्त-ईः + उ-आदि)
- (2) उषसः + चकार → उषसश्चकार (विसर्ग/स् + च)
- (3) अग्निर्विशः → अग्निः + विशः (विसर्गः → र्, र्-आदेशः)
The meaning
Outer meaning
Agni healed the needy with his slaying powers; he made the Dawns the spouses of the Arya. Holding back the adverse, far-striding Agni made the peoples bringers of offering by his strengths.
Inner meaning
Agni’s ‘slaying-powers’ (vadhasnaiḥ) are not cruelty but the force that cuts diseased formations in the being, thereby healing the ‘needy’ (dehyaḥ: afflicted/weak). He establishes Uṣas (Dawns) as ‘aryapatnīḥ’: illumination wedded to the Arya—noble aspiration and inner culture—so that awakening becomes the companion of the higher life. ‘Holding back’ (nirudhyā) indicates restraint of adverse currents (nahuṣaḥ here as obstructive/hostile movement), and ‘far-striding’ (yahvaḥ) is the wide-ranging will that reorganizes the whole community of powers (viśaḥ) into balihṛtaḥ—bearers of offering, i.e., energies that naturally consecrate their works to the Divine.
Universal truth
True healing is a purification: removing what harms the soul and binding life to illumination. When the inner will restrains adverse tendencies, the whole personality becomes capable of joyful self-offering.
Themes
Healing and purification, Dawn-illumination, Community aligned to sacrifice
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- Rig Veda 7.5 (Agni as protector), Rig Veda 7.6.6 (Vaiśvānara seat between worlds)
Family tradition
The Vasiṣṭha vision integrates Uṣas (illumination) with Agni (will): awakening must be supported by purification and disciplined force.
Significance
Vasiṣṭha presents a therapeutic spirituality: Agni heals by removing inner enemies and by marrying life to dawn-illumination.
The deity
- Devata
- Agni
- Epithets
- yahva (far-striding), vaiśvānara (contextual stream), healer (anamayitṛ—by function), restrainer (nirodhā—by action)
- Related deities
- Uṣas, Indra, Soma
Cosmic role
Purifier and protector; establishes dawn-illumination in the human world and converts communities into sacrificers.
Inner power
Transformative healing through cutting away falsehood; disciplined strength that restrains adverse forces and turns all parts into offering.
In ritual
Where it is used
Agni invocations for protection and well-being; general usage within soma rites and domestic fire praise for health and prosperity.
यो दे॒ह्यो॒३॒॑ अन॑मयद्वध॒स्नैर्यो अ॒र्यप॑त्नीरु॒षस॑श्च॒कार॑ । स नि॒रुध्या॒ नहु॑षो य॒ह्वो अ॒ग्निर्विश॑श्चक्रे बलि॒हृत॒: सहो॑भिः ॥
यः । दे॒ह्यः॑ । अन॑मयत् । व॒ध॒ऽस्नैः । यः । अ॒र्यऽप॑त्नीः । उ॒षसः॑ । च॒कार॑ । सः । नि॒ऽरुध्य॑ । नहु॑षः । य॒ह्वः । अ॒ग्निः । विशः॑ । च॒क्रे॒ । ब॒लि॒ऽहृतः॑ । सहः॑ऽभिः ॥
yaḥ | dehyaḥ | anamayat | vadha-snaiḥ | yaḥ | arya-patnīḥ | uṣasaḥ | cakāra | saḥ | ni-rudhya | nahuṣaḥ | yahvaḥ | agniḥ | viśaḥ | cakre | bali-hṛtaḥ | sahaḥ-bhiḥ
44
4 × ~11 syllables
Heroic but restorative: sharp decisive beats (vadhasnaiḥ) followed by expansive strides (yahvaḥ).
Energizes purification while leaving a sense of healing and integration.
- देह्यः (dehyaḥ)
- Literal: needy/afflicted. Symbolic: weakened parts of the being; vulnerable vital/physical nature
- अनमयत् (anamayat)
- Literal: made free from sickness; healed. Symbolic: restored harmony by removing false formations
- वधस्नैः (vadhasnaiḥ)
- Literal: with slaying/weapons of killing. Symbolic: cutting power of tapas; decisive elimination of inner poison
- अर्यपत्नीः (aryapatnīḥ)
- Literal: having the Arya as husband/spouse. Symbolic: illumination wedded to noble aspiration; dawn as companion of the higher life
- उषसः (uṣasaḥ)
- Literal: dawns. Symbolic: successive illuminations; awakenings in consciousness
- निरुध्य (nirudhyā)
- Literal: holding back, restraining. Symbolic: discipline; containment of adverse currents
- नहुṣः (nahuṣaḥ)
- Literal: Nahusha (name) / hostile one (contextual). Symbolic: adverse, pressing movement; obstructive force to be checked
- यह्वः (yahvaḥ)
- Literal: far-striding, mighty-moving. Symbolic: wide-ranging will that pervades and organizes the nature
- विशः (viśaḥ)
- Literal: peoples, clans. Symbolic: the many powers and parts of the being
- बलिहृतः (balihṛtaḥ)
- Literal: bearers of tribute/offering. Symbolic: energies converted into self-giving works
- सहोभिः (sahobhiḥ)
- Literal: with strengths. Symbolic: spiritual force and endurance
Agni praised as healer and social-order establisher; suitable for rites seeking restoration (ārogya) and right relation of viś (community) to deva through offering.
When seeking removal of affliction and establishment of auspicious dawn/renewal; also protective recitation against hostile influences.
Āhuti with ghee; prayer for health, restraint of adversity, and successful offering.
Chant for inner healing: cutting addictive patterns, restoring vitality, and aligning daily life with ‘dawn’ practices (early rising, clarity).
an-amaya (a- ‘not’ + amaya ‘illness’ from √am/√may ‘to hurt/afflict’ in later usage; Vedic sense ‘distress’); vadhasna (from vadh ‘slaying’ √vadh ‘to strike/kill’ + -sna instrument/means); uṣas (dawn, from √vas/√uṣ ‘to shine/burn’); arya (noble, from √ar ‘to fit, orderly’ → the right/noble); bali-hṛt (bali ‘offering/tribute’ + √hṛ ‘to carry’). nahuṣa is a proper name; in Vedic often an ancestral/royal figure; here likely evokes a human domain brought under Agni’s regulating force.
Healing as harmonization (anāmaya), Arya as right-ordered aspiration, Restraint of obstruction (ni-rudh)
Healing is restoration of ṛta in the body-life-mind system.
Dawns as truth-revelations that must become the spouse of Arya-nature.
Successive dawns of consciousness; conversion of multiplicity (viś) into unified offering.
Integral yoga reading: purification + illumination + consecrated works.
dawn (uṣas)
Dawn = illumination; Fire = transformative will; healing = harmonizing prāṇa and mind by removing toxins of ignorance.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the healer-warrior who both strikes down obstruction (vadh-) and establishes the dawns/illuminations for the Arya-nature. The mythic action is restorative conquest: slaying what harms, freeing the dawn-force, and converting the human collectivity into willing offerers.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vadh ‘strike/kill’ has Indo-European parallels in violent-action roots; √hṛ ‘carry’ corresponds to a broad IE ‘carry/take’ semantic field (cf. Latin ferō is different root, but the functional archaic ‘carry’ verb class is comparable). uṣas is Indo-Iranian (Vedic uṣás-, Avestan ušah-), tied to PIE dawn goddess complex (cf. Greek Ēōs, Latin Aurōra via PIE *h₂ews-).
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes Agni as both inner physician and inner warrior: the divine force that makes aspiration wedded to illumination, and makes the many parts of the being (viś) capable of consistent offering (bali-hṛt), i.e., sustained self-giving to the higher powers.
Offer afflictive patterns into Agni; then invoke Uṣas as repeated inner dawns stabilizing a noble orientation (ārya).
maṇipūra (purifying force) + sahasrāra/ājñā (dawn-illumination) as experiential light; practically, maṇipūra→ājñā ascent.
Gentle bhastrikā (if suitable) for energizing, followed by long exhale and stillness to receive ‘dawn’ clarity.
From disturbed/afflicted prāṇa to clarified, illumined, consecrated action.
First, feel the ‘needy’ part without judgment; on vadhasnaiḥ imagine cutting cords of compulsion; on uṣasaś cakāra receive a soft light in the forehead; conclude by dedicating one concrete action today as bali (offering).
Triṣṭubh; keep the lift on ‘yo’ openings and the decisive stress near ‘anamayat’ and ‘nirudhyā’; observe svarita transitions after udātta per recitational tradition.
Let ‘uṣásaś’ be bright and rising; keep ‘yahvó agnír’ expansive; end each pāda with a clean cadence.
dehyo: pronounce ‘dehyaḥ’ with clear hya conjunct, anamayat: short a’s; avoid over-nasalization, vadhasnaiḥ: dh aspirate; ai diphthong clear, aryapatnīr: retroflex ṇ; long īr, uṣasaḥ: retroflex ṣ; short aḥ, nirudhyā: dhy conjunct; long ā, balihṛtaḥ: vocalic ṛ; keep t crisp
Warm, purifying, confident; less aggressive than 7.6.3.
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