Rig Veda 7.9.2: Mandala 7, Sukta 9, Mantra 2
Sukta 7.9
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
स सुक्रतुर्यो वि दुरः पणीनां पुनानो अर्कं पुरुभोजसं नः । होता मन्द्रो विशां दमूनास्तिरस्तमो ददृशे राम्याणाम् ॥
sa sukrátur yó ví dúraḥ paṇīnām punānáḥ arkáṃ purubhójasam naḥ | hotā mandró viśā́m damū́nās tirás támo dadṛśe rāmyā́ṇām ||
ພຣະອົງ, ຜູ້ມີປັນຍາອັນຊອບທຳ, ຜູ້ເປີດປະຕູຂອງພານີທັງຫຼາຍ, ຜູ້ຊຳຮາງ, ນຳເອົາເປີົົມໄຟແຫ່ງພຣະວາຈາທີ່ເລີ້ມລ້ຽງພຣະອຳນາດຫຼາຍມາໃຫ້ພວກເຮົາ. ພຣະປຸຫົດຜູ້ນຳຄວາມຊື່ນບັນເທົາຂອງປະຊາຊົນ, ຜູ້ຢູ່ໃນເຮືອນຂອງສິ່ງມີຊີວິດ, ພຣະອົນປາກົດຕົວເຫນືອຈາກຄວາມມືດໂດຍຜູ້ທີ່ພົບພໍໃຈໃນຄວາມກົມກຽວ ແລະ ຄວາມງາມຂອງວິນຍານ.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक)
- सु-क्रतुः
- the good-willed/wise (one)Adjective (used substantively)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot क्रतु (प्रातिपदिक); उपसर्गः सु-
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सम्बन्ध-सर्वनाम)
- वि
- apart, asunderIndeclinableउपसर्गः (क्रियाविशेषकः)Root वि (उपसर्ग/निपात)
- दुरः
- doors, gatesNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम् (वैदिक रूप ‘दुरः’ = ‘द्वाराणि’)Role KarmaRoot द्वार्/दुर् (प्रातिपदिक ‘द्वार’)
- पणीनाम्
- of the PaṇisNounपुंलिङ्गः, षष्ठी, बहुवचनम्Role AdhikaraṇaRoot पणि (प्रातिपदिक)
- पुनानः
- purifying himself / being purifiedParticipleवर्तमान कृदन्तः (शतृ-प्रत्ययः), आत्मनेपदी; पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot √पू (पूञ्) ‘to purify/cleanse’
- अर्कम्
- hymn, song of praiseNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot अर्क (प्रातिपदिक)
- पुरु-भोजसम्
- bringing many benefitsAdjectiveपुंलिङ्गः, द्वितीया, एकवचनम् (अर्कम् इति विशेषयति)Role KarmaRoot पुरु (अव्यय/विशेषण-प्रातिपदिक) + भोजस (प्रातिपदिक ‘enjoyment/benefit, bounty’)
- नः
- for us / ourPronounषष्ठी/चतुर्थी, बहुवचनम् (एन्क्लिटिक) — ‘our/for us’Role SampradānaRoot अस्मद् (सर्वनाम)
- होता
- the Hotṛ-priest, invokerNoun (agent)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot √हु (जुहोति) + तृच् → होतृ (प्रातिपदिक)
- मन्द्रः
- gladdening, pleasant-voicedAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (होता इति विशेषयति)Role KartāRoot मन्द्र (प्रातिपदिक)
- विशाम्
- of the peoples/clansNounस्त्रीलिङ्गः, षष्ठी, बहुवचनम्Role AdhikaraṇaRoot विश् (प्रातिपदिक ‘clan, people’)
- दमूनाः
- the house-dwelling (one), household allyNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (वैदिक दीर्घ/स्वर-रूप) (होता इति विशेषयति)Role KartāRoot दमूना (प्रातिपदिक; ‘house-friend/house-lord’, epithet of Agni)
- तिरः
- across, beyondIndeclinableअव्ययम् (क्रियाविशेषणम्)Root तिरस् (अव्यय/निपात)
- तमः
- darknessNounनपुंसकलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot तमस् (प्रातिपदिक)
- ददृशे
- has appeared / has been seenVerbलिट् (परफेक्ट), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Root √दृश् (दर्शने) — परस्मैपद/आत्मनेपद परिपाटि; परोक्ष (परफेक्ट) रूप
- राम्याणाम्
- of the delightful (things/realms)Adjective (substantivized)(सामान्यतः नपुंसक/स्त्री) षष्ठी, बहुवचनम्Role AdhikaraṇaRoot राम्य (प्रातिपदिक; ‘delightful, lovely’)
Sandhi Notes
- Sandhi resolution (pada-splitting): स सुक्रतुर्यो → सः | सु-क्रतुः | यः. वि दुरः → वि | दुरः (वैदिक ‘दुरः’ = द्वाराणि). पणीनाṃ → पणीनाम्. पुना॒नो → पुनानः. पुरुभोजसं → पुरु-भोजसम्. होता मन्द्रो → होता | मन्द्रः. विशां दमूनास्तिरस्तमो → विशाम् | दमूनाः | तिरः | तमः. रा॒म्याणा॑म् unchanged. Accent marks are retained in the source but not re-applied per pada here
- analysis is morphological
The meaning
Outer meaning
Agni, possessed of right intelligence, opens the doors of the Paṇis; purified, he brings forth for us a strong hymn/flame of inspired utterance that nourishes many. As a glad Hotṛ and house-dweller of the clans, he is perceived beyond darkness by those who delight in inner harmony.
Inner meaning
The awakened divine Will (Agni as sukratu) breaks the sealed gates of the hoarding forces (Paṇi = inner miserliness/false consciousness that withholds light). Through self-purification (punānaḥ), Agni releases the arka—an illumined word-force/mantric fire—capable of feeding many powers of the being (purubhojasam). Established as the inner Priest (hotā) in the ‘home’ (damūnās = heart/psychic dwelling), this Will becomes directly seen beyond tamas by souls that choose rāmyā—harmony, beauty, right delight—i.e., the psychic taste for truth.
Universal truth
When discernment aligns with the divine intention, inner resistance that hoards clarity is opened; purified aspiration releases a many-nourishing word of truth, and the guiding flame becomes visible beyond psychological darkness to those who love harmony and the beautiful good.
Themes
Agni as inner priest, opening the doors of obscuration, light recovered from hoarders (Paṇi mythologem), psychological alchemy (purification → vision)
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- 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, RV 7.10
Family tradition
Seer of the ‘Agni’ and ‘Varuṇa–Mitra’ currents in Maṇḍala 7; emphasizes inner right order (ṛta) and the heart-established flame.
Significance
Vasiṣṭha’s vision often presents Agni as the psychic priest who founds harmony in the house of the being and opens the concealed light; his poetry moves from obstruction (tamas/Paṇi) to luminous establishment (ṛta).
The deity
- Devata
- Agni
- Epithets
- sukratuḥ, punānaḥ, arka-vah, hotā, mandraḥ, damūnās
- Related deities
- Indra, Sarasvatī, Uṣas, Mitra, Varuṇa, Apām Napāt
Cosmic role
Bearer of the offering and opener of hidden treasures; the divine flame that mediates between human and godhead and releases the concealed light.
Inner power
Psychic will and disciplined aspiration that purifies speech/thought and breaks inner hoarding, enabling direct perception beyond ignorance.
In ritual
Where it is used
Agniṣṭoma/Soma-related śrauta contexts and daily agnihotra-style invocations (as Hotṛ/Agni praise)
स सु॒क्रतु॒र्यो वि दुर॑: पणी॒नां पु॑ना॒नो अ॒र्कं पु॑रु॒भोज॑सं नः । होता॑ म॒न्द्रो वि॒शां दमू॑नास्ति॒रस्तमो॑ ददृशे रा॒म्याणा॑म् ॥
सः । सु॒ऽक्रतुः॑ । यः । वि । दुरः॑ । प॒णी॒नाम् । पु॒ना॒नः । अ॒र्कम् । पु॒रु॒ऽभोज॑सम् । नः॒ । होता॑ । म॒न्द्रः । वि॒शाम् । दमू॑नाः । ति॒रः । तमः॑ । द॒दृ॒शे॒ । रा॒म्याणा॑म् ॥
saḥ | su-kratuḥ | yaḥ | vi | duraḥ | paṇīnām | punānaḥ | arkam | puru-bhojasam | naḥ | hotā | mandraḥ | viśām | damūnāḥ | tiraḥ | tamaḥ | dadṛśe | rāmyāṇām
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4 pādas × ~11 syllables (Triṣṭubh norm; occasional Vedic resolution possible)
Forward-driving, declarative cadence suited to breaking obstacles and announcing perception beyond darkness.
Builds inner momentum and clarity; the 11-syllable stride supports a sense of opening gates and establishing the flame in the heart.
- सुक्रतुः (sukratuḥ)
- Literal: of good/right resolve, good intelligence. Symbolic: divine discernment and true will that chooses the right movement
- दुरः (duraḥ)
- Literal: doors, gates. Symbolic: inner thresholds that block access to knowledge and joy
- पणी (paṇi)
- Literal: trader/hoarder. Symbolic: forces that bargain with truth and hoard the rays of knowledge (anti-illumination tendency)
- पुनानः (punānaḥ)
- Literal: purifying. Symbolic: self-cleansing of the nature so the will can carry higher light
- अर्कम् (arkam)
- Literal: hymn, song, ray, praise. Symbolic: illumined word-force; mantra as a flame/ray that reveals
- पुरुभोजसम् (purubhojasam)
- Literal: feeding many, richly nourishing. Symbolic: mantric force that sustains multiple faculties (mind, life, senses, psychic)
- होता (hotā)
- Literal: invoking priest. Symbolic: the inner mediator that calls down higher powers
- दमूनाः (damūnās)
- Literal: house-dweller. Symbolic: Agni seated in the heart/home of the being
- तिरस्तमः (tiras tamo)
- Literal: beyond/across darkness. Symbolic: crossing ignorance and subconscient obscurity
- राम्याणाम् (rāmyāṇām)
- Literal: of the delightful/beautiful. Symbolic: psychic delight in harmony, truth-beauty (inner consent to the good)
Agni-invocation in the daily Soma-sacrifice context; general Hotṛ/Agni function: opening the way for offerings and calling the gods (pravargya/agnistoma setting broadly, not uniquely determinable from this single verse).
At kindling/invocation sequences; also suitable in morning/evening fire-address in domestic practice
Kindling Agni, reciting praise to invite the gods and ‘open’ auspicious pathways
Use as a mantra for overcoming inner blockage, speech purification, and establishing a steady practice (daily ‘inner agnihotra’).
Key terms: krátu- (√kṛ ‘to do/make’ → effective will, formative intelligence); paṇí- ‘trader/hoarder’ (semantic shift to ‘withholder of light/wealth’ in Vedic myth); punāná- (√pū ‘to purify’); arká- (√arc ‘to shine, praise’ → shining utterance/hymn-ray); bhójasa- (√bhuj ‘to enjoy, partake, distribute’ → nourishment/enjoyment); hotṛ́ (√hu ‘to sacrifice, invoke’); mandrá- (possibly from √mand ‘to rejoice, be glad’); dáma/damū́nās (√dam ‘to tame/build’ and dáma ‘house’ → settled dwelling of the flame); támas (darkness/ignorance); dadṛśe (perfect middle of √dṛś ‘to see’).
R̥ta (right order through sukratu), inner purification (pavana/śuddhi), revelation of the Word (arka as luminous mantra)
Agni as sukratu embodies ṛta in will and speech—opening what is sealed by falsehood/hoarding.
Arka as truth-word: speech aligned with vision becomes a force of revelation.
Releasing the hidden light/word from closed doors; manifestation through purified fire and inspired speech.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent from ignorance to luminous consciousness via psychic fire.
dawn/early morning (implied by ‘seen beyond darkness’)
Fire = aspiration; doors = inner knots; darkness = ignorance/subconscient; ray/arka = illumined speech/knowledge emerging in consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The Paṇi-myth: the ‘doors of the Paṇis’ are opened—classically linked to the recovery of hidden Light/wealth (often cows as rays of knowledge). Here Agni, as purifier and Hotṛ, breaks the enclosure so the luminous Word (arká) and wide nourishment (purubhójas) can flow to the sacrificer.
- How does the linguistic structure reflect Proto-Indo-European roots?
- hotā < √hu ‘pour/sacrifice’ aligns with PIE *ǵʰew- ‘to pour, libate’ (cf. Greek χέω). dádṛśe < √dṛś ‘see’ reflects PIE *derk- ‘to see’ (cf. Greek δέρκομαι). támas ‘darkness’ relates to PIE *temH- ‘dark’ (cf. English ‘dim’ via related Germanic developments). These support an inherited Indo-European poetic grammar of light/vision vs. darkness.
- What is the relationship between the Rishi and the Devata here?
- The seer approaches Agni not merely as external fire but as an indwelling mediator (damū́nās) whose reciprocity is functional: the human offers aspiration and ordered speech; Agni returns purification, opens blocked thresholds, and manifests the vision beyond tamas—thus enabling the ‘many enjoyments’ (purubhójas) as spiritual plenitude (rayi) rather than material gain.
Kindle the inner fire to open blocked areas of consciousness and release the truthful word (mantric clarity).
anāhata (heart)
nāḍī-śodhana or slow equal breathing, then gentle internal ‘offering’ on exhale
From tamasic heaviness to luminous, steady aspiration (psychic poise).
Begin with a few minutes of heart-focus; repeat the mantra slowly, feeling ‘doors’ in the chest/mind opening; after repetition, sit in silence and watch for a clear, simple truth-impulse to act upon.
Use Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; if not trained, chant in a steady monotone with slight lift on visually marked udātta in a proper pada text.
Keep clear stress on key words: sukratuḥ, duraḥ, paṇīnām, punānaḥ, arkam, hotā, mandraḥ, tiras tamo.
Maintain retroflex ḍ in duráḥ (clear r) and visarga ḥ audible but light, ṇ in paṇīnām is retroflex; keep it distinct from n, arkaṃ: nasalize lightly on ṃ before pause, tamas: short a; avoid ‘tāmas’ lengthening
Bright, steady, slightly ascending energy as the verse ‘opens’—avoid heaviness.
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