Rig Veda 7.94.12: Mandala 7, Sukta 94, Mantra 12
Sukta 7.94
- Rishi
- Vasiṣṭha
- Devata
- Indrāgnī
- Chandas
- Triṣṭubh
- Rasa
- Raudra (fury) and Vira (heroism)
ताविद्दुःशंसं मर्त्यं दुर्विद्वांसं रक्षस्विनम् । आभोगं हन्मना हतमुदधिं हन्मना हतम् ॥
tāv íd duḥśáṃsaṃ mártyaṃ durvídvāṃsaṃ rakṣasvínam | ābhógaṃ hánmanā hatam udadhíṃ hám(an)ā hatam ||
इंद्र और अग्नि, आप दोनों उस इंसान को मारो जो बुरा काम करता है। जो इंसान गलत जानता है और बुरी आत्मा का शिकार है, उस्से खत्म करो। जैसे कोई बड़ा मुँह वाला जानवर अपना शिकार खा जाता है, वैसे ही आप बुरी ताकत को खा जाओ। बुरी चीज़ को पूरा खत्म कर दो।
Word by Word
- तत्
- that (him/that one)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole Karma (उद्दिष्ट-वस्तु/लक्ष्य) / (सन्दर्भ-निर्देशक)Root तद् (सर्वनाम-प्रातिपदिक)
- इद्
- indeed, justIndeclinableनिपात (अव्यय)Root इद् (निपात)
- दुःशंसम्
- ill-spoken-of, of evil reputeAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole Karma (रक्षस्विनम् इत्यस्य विशेषणम्)Root दुः-शंस (प्रातिपदिक; दुḥ + शंस ‘praise/speak of’)
- मर्त्यम्
- mortal (man)Noun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole Karma (रक्षस्विनम् इत्यस्य विशेषणम्)Root मर्त्य (प्रातिपदिक) < √मृ (मर्) ‘to die’
- दुर्विद्वांसम्
- ill-knowing, ignorantAdjectiveपुंलिङ्ग, द्वितीया, एकवचनRole Karma (रक्षस्विनम् इत्यस्य विशेषणम्)Root दुर्-विद्वांस् (प्रातिपदिक; दुर् + विद्वांस् ‘knowing’) < √विद् ‘to know’
- रक्षस्विनम्
- rakṣas-possessed; demonic oneNoun/Adjectiveपुंलिङ्ग, द्वितीया, एकवचनRole Karma (हन्तव्यः/हतव्यः लक्ष्यः)Root रक्षस्-विन् (प्रातिपदिक; ‘having/possessing rákṣas’, i.e., rakṣas-like/demonic)
- आभोगम्
- the enjoyer/possessor; one given to enjoymentNounपुंलिङ्ग, द्वितीया, एकवचनRole Karma (हन्तव्यः/हतव्यः लक्ष्यः)Root आ-भोग (प्रातिपदिक) < √भुज्/भोग ‘enjoy, partake’ (noun ‘enjoyment/possession’)
- हन्मना
- with a slaying-stroke/weaponNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot हन्मन् (प्रातिपदिक; instrumental of ‘weapon/blow/act of slaying’) < √हन् ‘to strike, slay’
- हतम्
- slay; strike downParticiple (verbal adjective)नपुंसकलिङ्ग, द्वितीया, एकवचन (कर्मणि प्रयोगः; ‘slay!’/‘make slain’)Role मुख्य-क्रियापद (आज्ञार्थ/विधिलिङ्गार्थ-समकक्ष प्रयोग)Root √हन् → हत (कृदन्त, भूतकृदन्त/क्त)
- उदधिम्
- the ocean; the flood/seaNounपुंलिङ्ग, द्वितीया, एकवचनRole Karma (हन्तव्यः/हतव्यः लक्ष्यः)Root उदधि (प्रातिपदिक)
- हन्मना
- with a slaying-stroke/weaponNounनपुंसकलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot हन्मन् (प्रातिपदिक) < √हन्
- हतम्
- slay; strike downParticiple (verbal adjective)नपुंसकलिङ्ग, द्वितीया, एकवचन (कर्मणि/आज्ञार्थ-प्रयोग)Role मुख्य-क्रियापद (पुनरुक्ति)Root √हन् → हत (कृदन्त, क्त)
Sandhi Notes
- पदच्छेदः (सन्धि-विच्छेद): तद् + इद् + दुःशंसम् + मर्त्यम् + दुर्विद्वांसम् + रक्षस्विनम् । आभोगम् + हन्मना + हतम् + उदधिम् + हन्मना + हतम् । विशेषम्: (1) ताविद् = तत् + इद् (निपात ‘इद्’ पूर्वपदस्य अन्त्य-त् इत्यस्य सह संयोगः; संहितायां ‘ताविद्’ इति रूपम्)। (2) ‘दुः-’/‘दुर्-’ उपसर्गः परवर्णानुसारं रूपभेदं दर्शयति: दुःशंसम्, दुर्विद्वांसम्। (3) ‘हतम्’ क्त-प्रत्ययान्त कृदन्तम्
- मन्त्रभाषायां आज्ञार्थे/विध्यर्थे ‘हतम्’ इति प्रयोगः (इम्पेरेटिव्-सदृशः) दृश्यते।
The meaning
Outer meaning
A forceful command to Indra and Agni: strike down the evil-speaking mortal, the ignorant, the rakṣas-possessed; smite the devouring grasp and the engulfing abyss with your jaw-force.
Inner meaning
The ‘evil-intending mortal’ is the hostile part in us—false speech (duḥśaṃsa), wrong knowledge (durvidvāṃsa), and rakṣasic distortion (rakṣasvin) that feeds on light and turns the nature toward darkness. ‘Ābhoga’ is the devouring coil/grasp—compulsive desire, obsession, or invasive negativity. ‘Udadhim’ (abyss/ocean) symbolizes the engulfing subconscient mass that swallows clarity. ‘Hanmanā’ (with the jaw) indicates a primal, decisive crushing power: Indra-Agni must not merely argue with these forces but break and consume them, turning attack into purification.
Universal truth
Spiritual life includes a necessary battle: destructive tendencies and hostile formations must be decisively refused and transformed. Compassion for oneself does not mean compromise with inner falsehood.
Themes
Rakṣas-expulsion, Anti-ignorance, Obstruction-destruction, Protective violence
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.104 (against rakṣas and sorcery), RV 7.13 (Agni as protector), RV 7.18 (victory over opposing forces)
Family tradition
Alongside hymns of peace, the Vasiṣṭhas also wield strong rakṣohā (repelling) speech—protecting the sacrifice from inner and outer hostility.
Significance
Vasiṣṭha’s ‘protection’ includes uncompromising truth-force: the inner law must be defended so that illumination and peace can establish.
The deity
- Devata
- Indrāgnī
- Epithets
- rakṣohā (slayers of hostile forces, by function), vṛtra-han (obstruction-slayers), ugra (fierce, by tone)
- Related deities
- Rudra (fierce purifier), Sarasvatī (truth-flow opposing false speech), Bṛhaspati (breaker of the cave by the word)
Cosmic role
They guard the yajña by destroying rakṣasic interference and breaking the engulfing darkness; they secure the field for the gods’ working.
Inner power
A fierce purifying force: illumination that exposes falsehood (Indra) and will-fire that consumes and transforms it (Agni).
In ritual
Where it is used
Rakṣohā/protective recitation within Soma and Agni rites; warding off hostile influences
ताविद्दु॒:शंसं॒ मर्त्यं॒ दुर्वि॑द्वांसं रक्ष॒स्विन॑म् । आ॒भो॒गं हन्म॑ना हतमुद॒धिं हन्म॑ना हतम् ॥
तौ । इत् । दुः॒ऽशंस॑म् । मर्त्य॑म् । दुःऽवि॑द्वांसम् । र॒क्ष॒स्विन॑म् । आ॒ऽभो॒गम् । हन्म॑ना । ह॒त॒म् । उ॒द॒ऽधिम् । हम॑ना । ह॒त॒म् ॥
tau | it | duḥ-śaṃsam | martyam | duḥ-vidvāṃsam | rakṣasvinam | ābhogam | hanmanā | hatam | uda-dhim | hamanā | hatam
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4 × ~11 syllables (with strong caesurae)
Hammering imperatives; repeated ‘hanmanā hatam’ creates a crushing refrain-like effect.
Invokes fierce protection; cuts through fear and indecision; can feel cathartic and purifying.
- दुःशंसम् (duḥśaṃsam)
- Literal: evil-speaking, of bad intent. Symbolic: false suggestion; inner speech that undermines faith and truth
- दुःविद्वांसम् (durvidvāṃsam)
- Literal: ill-knowing. Symbolic: ignorant mentality; wrong discernment that allies with darkness
- रक्षस्विनम् (rakṣasvinam)
- Literal: possessed by rakṣas. Symbolic: distorted vital nature feeding on fear/desire; hostile formations
- आभोगम् (ābhogam)
- Literal: devouring coil/grasp, enjoyment/consumption. Symbolic: compulsive craving; invasive ‘grasp’ that consumes energy
- उदधिम् (udadhiṃ)
- Literal: ocean, abyss. Symbolic: subconscient depth that engulfs; inertia and obscurity
- हन्मना (hanmanā)
- Literal: with the jaw. Symbolic: decisive crushing power of truth-force; primal refusal that breaks obsession
- हतम् (hatam)
- Literal: smite, slay. Symbolic: complete rejection and transformation, not partial management
Protective/expulsive (rakṣo-han) usage in Soma rite; could function as a rakṣas-nivāraṇa (warding off hostile influences)
When protection of the rite is emphasized; at moments of perceived interference; also in apotropaic sections of recitation.
Recite with firm intent as a ‘shield-and-sword’ mantra; mentally direct it against specific inner resistances (habit, compulsion, negativity).
Use sparingly as a strong clearing practice during periods of obsession, intrusive thoughts, or heavy tamas; follow with calming mantra for integration.
duḥ-śaṃsa again from śaṃs ‘declare/recite’—speech used as hostile force; dur-vidvāṃs from √vid ‘to know’ indicates wrong knowledge (not mere absence); rakṣasvin from rakṣas ‘harmful/demonic’ (forces of distortion); hanman ‘jaw’ (literal) becomes a symbol of the gods’ tearing, consuming power that destroys the devourer; udadhi ‘flood/sea’ used as image of overwhelming darkness or engulfing inertia in inner reading.
Ignorance as wrong-knowledge (durvidvāṃs), Combat against rakṣas (forces of distortion)
Rakṣasic forces represent anṛta—distortion of right order; the gods restore ṛta by destruction of falsehood.
Duḥśaṃsa/durvidvāṃsa are failures of satya in speech and knowledge; the remedy is divine truth-force.
Before higher creation can stabilize, the engulfing subconscient (‘udadhi’) must be subdued; purification precedes manifestation.
Vedic yoga of transformation: hostile formations are real forces in consciousness to be confronted and converted.
Ocean = subconscient depth; jaw = primal decisive energy; devouring coil = compulsive desire/hostile grip.
- What is the primary Vedic 'mythologem' present in this verse?
- The rakṣas-slaying/expulsion mythologem: hostile beings (or hostile states) are struck down by the gods’ decisive force. The ‘jaw’ image intensifies the sense of tearing apart the devourer—psychologically, cutting through the consuming impulses and engulfing inertia that swallow consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘know’ is a classic IE root (cf. Lat. vidēre, etc.), here used in a moral-gnoseological inversion (dur-vidvāṃs). The demonology term rakṣas is Indo-Aryan-specific in form, but the broader IE poetic opposition of truth/order vs. devouring chaos is structurally comparable.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi calls upon the gods not only for gifts but for inner purification: the Devatā must actively remove false speech, false knowing, and hostile possession. The reciprocity is the offering of the rite and mantra, answered by a forceful divine intervention in the psyche.
Expulsion of hostile formations: false speech, wrong knowing, compulsive grasp, engulfing inertia.
Manipura (fire of purification) and Muladhara (subconscient/abyss)
Forceful but controlled exhale (kapālabhāti-light or bhastrikā-mild) only if suitable; otherwise long exhale with firm mental ‘cut’.
Fierce clarity; protective intensity; afterward return to calm wideness.
Name the pattern to be cleared (one only). Chant 3 times with full refusal; then sit quietly and invoke śarma (peace) from 7.94.8 to stabilize.
Imperative-heavy: keep udatta lifts crisp on key negatives (duḥśaṃsam, durvidvāṃsam) and driving cadence on ‘hanmanā hatam’; follow śākhā-specific svaras from pada-pāṭha accents.
Treat ‘hanmanā hatam’ as a refrain: firm onset on hán-, clean nasal in -mn-, decisive dental t in hatam; avoid rushing the second occurrence.
duḥśaṃsam: visarga before ś—light echo; ś palatal, durvidvāṃsam: dv cluster; long āṃ nasalized, rakṣasvinam: kṣ conjunct; v clear, ābhogam: long ā; bh aspirated, udadhiṃ: dental d; final ṃ nasal, hanmanā: nm cluster—do not insert vowel; long ā at end
Firm, commanding, slightly lower register; end each pāda with controlled finality (not shouting).
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