Rig Veda Sukta 8
Mandala 3Sukta 811 Mantras

Sukta 8

Sukta 3.8

Rishi

Viśvāmitra Gāthina (RV 3.8 attribution)

Chandas

Triṣṭubh

Ten hymn czci Vanaspati, święte drzewo lub słup przygotowany na yajñę, jako żywe boskie wsparcie, które niesie ofiary bogom i stabilizuje obrzęd. Błogosławi namaszczanie, podnoszenie i kształtowanie drewnianego filara „boskim miodem”, prosząc, aby pomyślność, potomstwo i pomyślny wzrost powstały dla składających ofiary.

Recitation with translationRig Veda 3.8

In this hymn

Addressed to

  • VanaspatiMantras 1-7, 11sacrificial tree/post as divine support

    Vanaspati is addressed as the ‘Lord of the Wood,’ the consecrated tree/pillar used in sacrifice, anointed, measured, and shaped, treated as a divine presence that can ‘stand upright’ and bestow riches.

Mantras

Mantra 1

अञ्जन्ति त्वामध्वरे देवयन्तो वनस्पते मधुना दैव्येन । यदूर्ध्वस्तिष्ठा द्रविणेह धत्ताद्यद्वा क्षयो मातुरस्या उपस्थे ॥

Namaszczają Cię w ofierze, o Panie Drzewa, boskim miodem. Gdy stoisz wyprostowany, umieść tu wewnętrzne bogactwa; albo gdy masz swoje mieszkanie na łonie tej Matki, wtedy również ustanów zysk.

Mantra 2

समिद्धस्य श्रयमाणः पुरस्ताद्ब्रह्म वन्वानो अजरं सुवीरम् । आरे अस्मदमतिं बाधमान उच्छ्रयस्व महते सौभगाय ॥

Pochylając się przed rozpalonym płomieniem, zdobywając przez Słowo niezniszczalną i bohaterską moc, odpędź daleko od nas krzywiznę umysłu; wstań dla wielkiego szczęścia.

Mantra 3

उच्छ्रयस्व वनस्पते वर्ष्मन्पृथिव्या अधि । सुमिती मीयमानो वर्चो धा यज्ञवाहसे ॥

Wstań, o Panie Drzewa, na wysokości Ziemi. Odmiarzony w prawej harmonii, umieść blask dla nosiciela ofiary.

Mantra 4

युवा सुवासाः परिवीत आगात्स उ श्रेयान्भवति जायमानः । तं धीरासः कवय उन्नयन्ति स्वाध्यो मनसा देवयन्तः ॥

Młodzieńczy, dobrze odziany, w pełni ogarnięty swoim blaskiem, przychodzi; i nawet gdy się rodzi, staje się bardziej doskonały. Jego nieugięci widzący, poeci, wznoszą, panujący nad sobą, umysłem, który szuka Boskości.

Mantra 5

जातो जायते सुदिनत्वे अह्नां समर्य आ विदथे वर्धमानः । पुनन्ति धीरा अपसो मनीषा देवया विप्र उदियर्ति वाचम् ॥

Zrodzony, rodzi się ponownie w piękny dzień dni, wzrastając we wspólnym ruchu, w zgromadzeniu. Nieugięci oczyszczają czyny przez natchnioną inteligencję; bogooki mędrzec wznosi Słowo.

Mantra 6

यान्वो नरो देवयन्तो निमिम्युर्वनस्पते स्वधितिर्वा ततक्ष । ते देवासः स्वरवस्तस्थिवांसः प्रजावदस्मे दिधिषन्तु रत्नम् ॥

O Panie Drzewa, cokolwiek Twoi bogoszukający ludzie odmierzyli, lub cokolwiek jasny topór ukształtował, niech ci bogowie, stojąc w własnym blasku, umieszczą w nas skarb bogaty w potomstwo.

Mantra 7

ये वृक्णासो अधि क्षमि निमितासो यतस्रुचः । ते नो व्यन्तु वार्यं देवत्रा क्षेत्रसाधसः ॥

Te, które są ścięte i ustawione na ziemi, z łyżkami ofiarnymi trzymanymi w prawej kontroli, niech zdobędą dla nas najwyborniejszą pełnię, na drodze do bogów, oni, którzy dokonują pola.

Mantra 8

आदित्या रुद्रा वसवः सुनीथा द्यावाक्षामा पृथिवी अन्तरिक्षम् । सजोषसो यज्ञमवन्तु देवा ऊर्ध्वं कृण्वन्त्वध्वरस्य केतुम् ॥

Niech Ādityowie, Rudrowie, Wasuowie, dobrego prowadzenia, wraz z Niebem i Ziemią, Ziemią i Przestrzenią Pośrednią, w jednej zgodzie, strzegą ofiary; niech sprawią, że sztandar ofiary wzniesie się w górę.

Mantra 9

हंसा इव श्रेणिशो यतानाः शुक्रा वसानाः स्वरवो न आगुः । उन्नीयमानाः कविभिः पुरस्ताद्देवा देवानामपि यन्ति पाथः ॥

Jak łabędzie w uporządkowanym locie przychodzą, ubrani w jasność, wołając svar; wzniesieni przez widzących z przodu, bogowie idą drogą, która prowadzi do bogów.

Mantra 10

शृङ्गाणीवेच्छृङ्गिणां सं ददृश्रे चषालवन्तः स्वरवः पृथिव्याम् । वाघद्भिर्वा विहवे श्रोषमाणा अस्माँ अवन्तु पृतनाज्येषु ॥

Jak rogi rogatych, widziane są razem, niosące caṣālę, moce brzmiące swarem na ziemi. Czy z śpiewakami, czy w wezwaniu modlitewnym, słuchając, niech nas chronią w bitwach o przewagę.

Mantra 11

वनस्पते शतवल्शो वि रोह सहस्रवल्शा वि वयं रुहेम । यं त्वामयं स्वधितिस्तेजमानः प्रणिनाय महते सौभगाय ॥

O Panie drzewa, wzrastaj ze stoma pędami; z tysiącem pędów niech my wzrastamy. Ciebie, którego ten lśniący topór poprowadził, prowadź nas do wielkiego szczęścia: ku rozległości spełnionego bytu.

Inside Sukta 8

How it unfolds

  1. Where it opens

    The hymn opens with the consecration: Vanaspati is anointed with divine sweetness and asked to establish wealth when set upright or when resting ‘in the mother’s lap’ (earth).

  2. Development

    Attention moves to the human craft of sacrifice—measuring and shaping the wood—linking skilled action with divine presence, and asking the radiant gods to grant a treasure rich in progeny.

  3. Climax

    A peak blessing of generative abundance: the rite’s support becomes a source of prajā (life-increase) and ratna (treasure), fusing ritual exactness with cosmic fecundity.

  4. Where it settles

    It closes with an expansive benediction—‘grow with a hundred shoots, with a thousand shoots may we grow’—turning the image of the sprouting tree into a final promise of great good fortune.

The deity: Vanaspati

  • Cosmic functionAs the axis/support of the ritual space, Vanaspati mediates between earth and heaven, upholding the sacrificial order and enabling offerings to reach the gods, thereby returning boons to the community.
  • Inner significanceThe upright post symbolizes inner steadiness and vertical aspiration: the disciplined mind that can be ‘anointed’ by sacred intention, hold the rite together, and become a channel for growth, fertility, and fortune.

The seer

  • Viśvāmitra GāthinaGāthin (Kauśika lineage, traditionally associated with Viśvāmitra) · A royal-turned-seer celebrated for visionary leadership in the Rig Veda’s third maṇḍala and for hymns that unite ritual precision with expansive spiritual aspiration.

Famous verses

madhunā daivyena
Verse 3.8.1Sets the ritual scene: anointing Vanaspati with ‘divine honey’ and requesting draviṇa (riches) whether the post stands upright or rests in the earth—linking consecration with prosperity.Read verse 3.8.1 →
prajāvad asme didhiṣantu ratnam
Verse 3.8.6Highlights the craftsmanship (measured out, shaped by the axe) and asks the gods ‘standing in radiance’ to bestow a treasure rich in progeny—central to the hymn’s boon-seeking purpose.Read verse 3.8.6 →
śatavalśo vi roha sahasravalśā
Verse 3.8.11Concluding growth-blessing: Vanaspati’s many shoots become a metaphor for communal expansion and auspicious destiny, sealing the hymn with increase and saubhāgya (good fortune).Read verse 3.8.11 →

Attributes of the deity

  • Sacrificial support/axis (yūpa/vanaspati)
  • Consecrated and anointed with ‘divine honey’
  • Shaped by the bright axe (svadhiti)
  • Bestower of wealth (draviṇa), progeny (prajā), and auspicious increase
  • Embodiment of stability, rootedness, and upward growth

Also by this seer

  • Major portions of Rig Veda Maṇḍala 3 (Viśvāmitra family hymns)
  • Famous solar and luminous invocations such as RV 3.62 (the Gāyatrī mantra)
  • Hymns to Agni and Indra emphasizing protection, victory, and right ordering (ṛta)

The rite, step by step

  • Select and ritually approve the wood/tree for the rite.
  • Measure out the required portions; shape it with the axe (svadhiti) according to ritual rule.
  • Anoint/consecrate the wood with ‘divine honey’ (madhunā daivyena) and set it in the prepared place.
  • Raise it upright and establish it firmly as the support/center of the sacrificial ground.
  • Invoke the gods to stand in their radiance around the rite and to place treasure and progeny in the sacrificers.
  • Conclude with a blessing for abundant ‘shoots’—growth and expansion for Vanaspati and for the patrons.

Offerings

  • Honey/clarified sweet unction used for anointing (madhunā daivyena)
  • Ghee and oblations associated with the fire-rite supported by the post
  • Soma/oblations as applicable to the larger ceremony in which the post is installed

Frequently Asked Questions

Vanaspati is the consecrated sacred wood—often the sacrificial post/tree element—honored as a divine support that upholds the yajña and helps bring blessings back to the worshippers.

The anointing marks consecration: sweetness and purity are symbolically placed into the ritual support so it becomes fit to carry offerings and to attract prosperity and well-being.

It repeatedly asks for draviṇa (wealth), ratna (treasure), prajā (progeny), and expansive growth—pictured as the tree sprouting with hundreds and thousands of shoots.

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