Rig Veda 7.7.6: Mandala 7, Sukta 7, Mantra 6
Sukta 7.7
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
एते द्युम्नेभिर्विश्वमातिरन्त मन्त्रं ये वारं नर्या अतक्षन् । प्र ये विशस्तिरन्त श्रोषमाणा आ ये मे अस्य दीधयन्नृतस्य ॥
eté dyumnébhir víśvam ā́tiranta mántraṃ yé vā́raṃ naryā́ atá kṣan | prá yé víśas tiránta śróṣamāṇā ā́ yé me asyá dī́dhayann ṛtásya ||
यह लोग अपनी चमक और ताकत से पूरी दुनिया को पार कर लेते हैं। इन्होंने वो शब्द बनाया जो सबको अच्छा लगता है और में ताकत रखता है। यह लोग सुन-सुन के लोगों को आगे ले जाते हैं। इन्होंने मुझमें सच्चाई का नज़ारा जगा दिया है।
Word by Word
- एते
- these twoPronounपुंलिङ्गः, प्रथमा, द्विवचनम्Role कर्तृRoot एतद् (सर्वनाम-प्रातिपदिक)
- द्यु॒म्नेभिः
- with splendors / with gloriesNounनपुंसकलिङ्गः, तृतीया, बहुवचनम्Role करणRoot द्यु॒म्न (प्रातिपदिक)
- विश्वम्
- all (the whole)Adjective (used substantively)नपुंसकलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot विश्व (प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्गः (गत्यर्थकः)Root आ (उपसर्ग/अव्यय)
- अतिरन्त
- they crossed / they passed beyondVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, ३ पुरुषः, बहुवचनम्Role क्रियाRoot √तॄ (तॄ/तॄण्) ‘to cross, pass over’
- मन्त्रम्
- the sacred formulation / hymnNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot मन्त्र (प्रातिपदिक)
- ये
- whoRelative pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- वारम्
- the enclosure / protective covering (lit. ‘ward’)Nounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot वार (प्रातिपदिक)
- नर्याः
- manly, heroicAdjectiveपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot नर्य (प्रातिपदिक)
- अतक्षन्
- they fashioned / they formedVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, ३ पुरुषः, बहुवचनम्Role क्रियाRoot √तक्ष् ‘to fashion, hew, form’
- प्र
- forth, forwardIndeclinableउपसर्गः (प्रवृत्त्यर्थकः)Root प्र (उपसर्ग/अव्यय)
- ये
- whoRelative pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- विशः
- the clans / settlementsNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot विश् (प्रातिपदिक)
- तिरन्त
- they traversed / they crossedVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, ३ पुरुषः, बहुवचनम्Role क्रियाRoot √तॄ (तॄ/तॄण्) ‘to cross, pass through’
- श्रोषमाणाः
- listening / hearkeningParticipleपुंलिङ्गः, प्रथमा, बहुवचनम् (वर्तमान-आत्मनेपद-कर्तरि कृदन्तः)Role कर्तृRoot √श्रु ‘to hear’ (श्रोष- as desiderative/aorist-stem in Vedic; here as participial base) + -माण (मध्यम/आत्मनेपद-वर्तमान कृदन्त)
- आ
- towards, untoIndeclinableउपसर्गःRoot आ (उपसर्ग/अव्यय)
- ये
- whoRelative pronounपुंलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- मे
- to me / of mePronounषष्ठी/चतुर्थी, एकवचनम् (एन्क्लिटिक)Role सम्प्रदान/सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अस्य
- of thisPronounपुं/नपुंसक, षष्ठी, एकवचनम्Role सम्बन्धRoot इदम् (सर्वनाम-प्रातिपदिक)
- दीधयन्
- they caused to shine in thought / they inspiredVerbलङ् (इम्पर्फेक्ट्), परस्मैपदम्, ३ पुरुषः, बहुवचनम्Role क्रियाRoot √धी/√ध्या ‘to think, to set in mind, to inspire’ (Vedic intensive/causative nuance)
- ऋतस्य
- of ṛta (cosmic order / truth)Nounनपुंसकलिङ्गः, षष्ठी, एकवचनम्Role सम्बन्धRoot ऋत (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): एते | द्यु॒म्नेभिः | विश्वम् | आ | अतिरन्त | मन्त्रम् | ये | वारम् | नर्याः | अतक्षन् || प्र | ये | विशः | तिरन्त | श्रोषमाणाः | आ | ये | मे | अस्य | दीधयन् | ऋतस्य || प्रमुख-सन्धयः: (1) द्यु॒म्नेभिः+विश्वम् → द्यु॒म्नेभिर्विश्वम् (विसर्ग/रेफ-सन्धि)
- (2) विश्वम्+आ → विश्वमाति- (मकारस्य परे स्वरादौ संधिः; ‘विश्वम् आ’)
- (3) अतिरन्त+मन्त्रम् → अतिरन्त मन्त्रम् (पदसीमा पर)
- (4) मन्त्रं+ये → मन्त्रं ये (अनुस्वार-पर)
- (5) तिरन्त+श्रोषमाणाः → तिरन्त श्रोषमाणाः (पदसीमा)
- (6) आ+ये → आ ये (पदसीमा)
The meaning
Outer meaning
The luminous ones have overpassed and encompassed all; they fashioned the sacred mantra as a desirable, manly plenitude. Listening, they lead forward the peoples; they have kindled in me the thought/vision of ṛta (Truth-Order).
Inner meaning
The ‘luminous powers’ are the awakened faculties (dhī, dyumna) that exceed the limited ego-field and take hold of the whole being. They ‘fashion’ (takṣ) the mantra: not mere speech, but the formed vibration of the soul’s truth, a strong and effective Word (vāraṃ naryāḥ) that can carry the collectivity of impulses (viśaḥ) forward. Through attentive receptivity (śroṣamāṇāḥ), these powers ignite in the seeker the seeing-thought (dhī) of ṛta—direct perception of the right law of consciousness that guides the inner yajña under Agni’s leadership.
Universal truth
When higher luminous faculties shape speech into truth-bearing vibration, that Word becomes a force that can lead life forward. True progress arises from listening inwardly and allowing truth-order (ṛta) to kindle vision, not from outer effort alone.
Themes
Mantra-forging, Illumination, Ṛta-realisation, Guidance of the many powers (viśaḥ)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra (Āditya/solar alignment in later tradition; Saptaṛṣi line)
- Other hymns
- RV 7.1, RV 7.2, RV 7.3, RV 7.4, RV 7.5, RV 7.6, RV 7.7, RV 7.8
Family tradition
The Vasiṣṭhas of Maṇḍala 7 are famed for ‘ṛta’-grounded inspiration, clarity of dhī, and Agni as inner priest of the soul’s sacrifice.
Significance
Vasiṣṭha represents the seer of harmony and right order—speech that is ‘well-fashioned’ and effective because it is aligned with ṛta rather than personal impulse.
The deity
- Devata
- Agni (implicit; the hymn-cycle’s inner Fire and the mantra-forging powers that serve ṛta)
- Epithets
- ṛtasya dīdhayi (kindler of ṛta-vision, implied), kavi (seer-poet, implied by mantra-fashioning), hotṛ (priest, implicit in the cycle)
- Related deities
- Sarasvatī (inspired speech), Bṛhaspati (lord of the Word), Uṣas (illumination), Indra (illumined mind)
Cosmic role
Mediator between human and divine worlds; carrier of offerings; awakener of light and order in the worlds.
Inner power
Divine Will and conscious Force that organizes the being by ṛta—turning listening into inspired speech and effective progress.
In ritual
Where it is used
Agni-sūkta usage in śrauta fire rites (Agnyādheya/Agnihotra context broadly; also recitation in Soma-sacrifice sequences)
ए॒ते द्यु॒म्नेभि॒र्विश्व॒माति॑रन्त॒ मन्त्रं॒ ये वारं॒ नर्या॒ अत॑क्षन् । प्र ये विश॑स्ति॒रन्त॒ श्रोष॑माणा॒ आ ये मे॑ अ॒स्य दीध॑यन्नृ॒तस्य॑ ॥
ए॒ते । द्यु॒म्नेभिः । विश्व॑म् । आ । अ॒ति॒र॒न्त॒ । मन्त्र॑म् । ये । वा॒ । अर॑म् । नर्याः॑ । अत॑क्षन् । प्र । ये । विशः॑ । ति॒रन्त॑ । श्रोष॑माणाः । आ । ये । मे॒ । अ॒स्य । दीध॑यन् । ऋ॒तस्य॑ ॥
ete | dyumnebhiḥ | viśvam | ā | atiranta | mantram | ye | vā | aram | naryāḥ | atakṣan | pra | ye | viśaḥ | tiranta | śroṣamāṇāḥ | ā | ye | me | asya | dīdhayan | ṛtasya
Triṣṭubh (probable for this section of Maṇḍala 7; requires strict syllable scansion for certainty)
44
4 pādas × ~11 syllables
Forward-driving, expansive, suited to proclamation and inner conquest.
Builds a sense of ascent and widening; supports the feeling of ‘overpassing the whole’ and igniting ṛta-vision.
- द्यु॒म्नेभिः (dyumnebhih)
- Literal: by luminous powers/glories. Symbolic: by illumined energies of consciousness (clarified dhī-force) that exceed ego-limits
- मन्त्र (mantra)
- Literal: sacred formulation. Symbolic: truth-vibration shaped by the seer-mind; a formative power of consciousness
- अतक्षन् (atakṣan)
- Literal: they fashioned/hewed. Symbolic: they formed the Word into a precise instrument of realization
- वारं नर्याः (vāraṃ naryāḥ)
- Literal: a desirable manly/heroic treasure/plenitude. Symbolic: effective, courageous fullness of soul-force in speech (vira-vāk)
- श्रोषमाणाः (śroṣamāṇāḥ)
- Literal: listening/hearkening. Symbolic: inner receptivity (śravaṇa) to higher guidance
- विशः (viśaḥ)
- Literal: peoples/clans. Symbolic: the many powers and movements of the being (vital, mental, physical) needing right leading
- दीधयन् (dīdhayan)
- Literal: they have kindled/caused to shine in thought. Symbolic: illumined intuition awakened in the seeker
- ऋतस्य (ṛtasya)
- Literal: of ṛta. Symbolic: truth-order; right law of divine working in consciousness
Agnihotra / morning-evening kindling; general Agni-stotra usage in Soma context as the priestly Fire who carries the Word (broad Shrauta applicability rather than a single restricted rite)
At kindling/praise of Agni; during invocatory and stotra-like moments emphasizing inspiration and right order.
Recited to establish Agni as inner/outer priest and to affirm mantra as the effective offering.
Use as a ‘truth-speech’ invocation before meditation, teaching, or any act requiring aligned expression (writing, dialogue, decision-making).
Key roots: dyumná- from √dyut ‘to shine’ → ‘luminous force’; mántra- from √man ‘to think’ with instrumental/agency sense → ‘thought-formula of power’; √takṣ ‘to fashion, carpent’ (cognate with PIE *teks- ‘to weave/build’, cf. Lat. texere) indicates mantra as crafted instrument; √dhī (in dīdhayan, intensive/causative nuance of ‘to set thought/vision in motion, to kindle’) links illumination with inspired intelligence; ṛtá- from √ar/ṛ ‘to fit, to set in order’ → ‘right order/truth in act’.
Ṛta (cosmic order and truth in action), Mantra as creative speech (vāc as power), Crossing/transition (ati-/tṛ as passage from obscurity to light)
Explicit: ṛtasya—vision of truth-order is kindled as the goal and measure of progress.
Satya as truthful seeing in speech: mantra becomes ‘well-fashioned’ when it carries truth, not opinion.
Speech as a formative power: the fashioned mantra participates in creation/order of the inner worlds.
Proto-Vedāntic and yogic psychology of consciousness (as developed by Aurobindo/Kashyap): ascent from mind to illumined mind through Agni and Vāk.
Dyumna = illumined energies; ‘overpassing the whole’ = widening consciousness; kindling ṛta = awakening intuitive truth-perception.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘forging of the mantra’ as a divine craft that enables a crossing beyond the totality (viśvam ā́tiranta). The seer-powers, by luminous force, shape speech into an instrument that carries the collective faculties (viśaḥ) across—i.e., from mixed consciousness to ṛta-consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- atakṣan (√takṣ) aligns with PIE *teks- ‘to weave/build’ (Latin texere), showing Indo-European poetics where speech is ‘crafted’. dyumná (√dyut ‘shine’) parallels widespread IE light-vocabulary. The repeated relative yé…yé…yé builds a formulaic anaphora typical of IE hymn style, stacking agents and actions to produce a crescendo of efficacy.
- What is the relationship between the Rishi and the Devata here?
- The rishi receives a reciprocal inner gift: the divine/workers of Agni and ṛta ‘kindle’ (dīdhayan) the seer’s vision within (‘me’), while the human side offers the crafted mantra. The exchange is illumination for formulation: inspired hearing (śroṣamāṇāḥ) yields an awakened ṛta-intelligence in the poet.
‘Listen inwardly’ (śroṣamāṇāḥ) until the mantra becomes a living vibration that kindles ṛta-vision (dhī).
Viśuddha (speech-truth) and Ājñā (inner seeing)
Nādī-śodhana or slow 1:1 breathing while repeating the key phrase ‘dīdhayann ṛtasya’ mentally.
From reflective mind → illumined mind (clarity, wideness, truth-sense).
Begin with a minute of inner listening; chant once slowly, then sit and feel where speech becomes luminous and truthful; resolve one action aligned with ṛta.
Use Vedic accent awareness: udatta (raised) on marked syllables, svarita as falling; follow the saṃhitā accent marks where available (text here is partially marked).
Keep the cadence of Triṣṭubh: slight lift near mid-pāda, settle at pāda end; avoid flattening ‘ṛtasya’—let it resolve firmly.
Maintain retroflex ṇ in ‘dīdhayan’ (nasal resonance), Clear aspiration: ‘th’ in ‘atakṣan’ is not English ‘th’; it is dental t + aspiration, Sustain long vowels: ‘dyūm-’ (dyumne-) and ‘viśvam’ cleanly, Pronounce ṛ in ‘ṛtasya’ as syllabic r (ri-like but tighter)
Clear, resonant, slightly elevated (as if ‘calling’ the light), ending in a calm certainty.
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