Rig Veda 2.7.3: Mandala 2, Sukta 7, Mantra 3
Sukta 2.7
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Shanta (peace)
विश्वा उत त्वया वयं धारा उदन्या इव । अति गाहेमहि द्विषः ॥
viśvā́ uta tváyā vayáṃ dhā́rā udanyā́ iva | áti gāhemahi dvíṣaḥ ||
С тобою и мы перейдём за пределы всех враждебных сил, как потоки живых вод, подобно дождевым струям, переливаются через преграды и проходят сквозь берега; да минуем мы ненавистников (dviṣáḥ).
Word by Word
- विश्वाः
- all (of them), allAdjectiveपुंलिङ्ग/स्त्रीलिङ्ग; प्रथमा बहुवचन (विशेषण-रूपेण)Role Kartā (विषय/कर्ता-समूहः)Root विश्व (सर्व) (प्रातिपदिक)
- उत
- and, alsoIndeclinableसमुच्चय/अन्वर्थ-निपातःRoot उत (निपात)
- त्वया
- with you, by youPronounत्रैपदीय-पुरुष (२.पुरुष); तृतीया एकवचनRole Karaṇa / सह (सहचर्य-भावः)Root त्वद् (सर्वनाम-प्रातिपदिक)
- वयम्
- wePronounउत्तमपुरुष; प्रथमा बहुवचनRole KartāRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- धाराः
- streams, flowsNounस्त्रीलिङ्ग; प्रथमा बहुवचनRole Kartā (उपमा-विषयः)Root धारा (प्रातिपदिक; √धृ ‘धारण’ से)
- उदन्याः
- watery, rain-fedAdjective (used substantively)स्त्रीलिङ्ग; प्रथमा बहुवचन (धाराः इति विशेष्यस्य विशेषणम्)Role Kartā (उपमा-विषयस्य विशेषणम्)Root उदन्या (प्रातिपदिक; ‘जलसम्बन्धिनी/वर्षा’)
- इव
- like, asIndeclinableउपमार्थक-अव्ययम्Root इव (उपमा-अव्यय)
- अति
- over, beyondIndeclinableउपसर्गवत्; ‘अतिक्रमण/अतिशय’ अर्थेRoot अति (उपसर्ग/अव्यय)
- गाहेमहि
- may we plunge through / crossVerbलोट् (विधिलिङ्/आशीर्लिङ्-प्रायः वैदिके); आत्मनेपदम्; उत्तमपुरुष बहुवचनRole KriyāRoot √गाह् (गाहते) ‘प्रवेश/अवगाहन’
- द्विषः
- the haters, enemiesNounपुंलिङ्ग; द्वितीया बहुवचन (वैदिके -अस्-प्रातिपदिकस्य रूपम्)Role KarmaRoot द्विष् (प्रातिपदिक; ‘द्वेष्टा/शत्रु’)
Sandhi Notes
- पदच्छेदः: विश्वाः | उत | त्वया | वयम् | धाराः | उदन्याः | इव | अति | गाहेमहि | द्विषः । 1) ‘विश्वा॑ उ॒त’ = ‘विश्वाः उत’ (विसर्ग-सन्धिः; उकारादौ विसर्गः प्रायः लुप्यते/स्वरित-प्रभावः वैदिके)
- 2) ‘त्वया॑ व॒यं’ = ‘त्वया वयम्’ (सन्ध्यभावः)
- 3) ‘धारा॑ उद॒न्या॑’ = ‘धाराः उदन्याः’ (विसर्गः उकारादौ लुप्यते)
- 4) ‘अति॑ गाहेमहि’ = ‘अति + गाहेमहि’ (उपसर्ग-योगः)
- 5) ‘द्विष॑:’ = ‘द्विषः’ (विसर्ग-लेखन)
The meaning
Outer meaning
With Agni’s help, we cross beyond all hostile powers, like streams of living water overflowing and passing through obstructing banks.
Inner meaning
Agni as the awakened divine Will leads the inner being through resistances (dviṣaḥ)—hostile formations of desire, doubt, inertia. The “streams” are flowing currents of clarified consciousness and aspiration; when the will is yoked to Agni, the movement of sādhanā becomes irresistible and surpasses inner obstructions.
Universal truth
When the soul aligns with an inner flame of truth and aspiration, obstacles lose their binding power; consciousness naturally finds a way through and beyond resistance, as water follows its dharma of flow.
Themes
crossing beyond hostility, Agni as inner guide, victory over inner opponents, waters as conscious flows
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 2.1, RV 2.3, RV 2.4, RV 2.5, RV 2.6, RV 2.7, RV 2.8, RV 2.9
Family tradition
Angirasa-Bhṛgu line associated with Agni as the priest of the inner sacrifice; hymns often emphasize guidance, protection, and the right movement of the yajña within.
Significance
Gṛtsamada’s vision frequently presents Agni as the conscious leader who opens the path through obstruction—an early psychological yoga of perseverance, right will, and luminous progress.
The deity
- Devata
- Agni
- Epithets
- netā (leader) (implicit), pāvaka (purifier) (contextual to the hymn), hotā (invoker/priest) (hymn context)
- Related deities
- Indra (illumined mind that breaks obstruction), Soma (bliss that supports the ascent), Uṣas (dawn-illumination that awakens the flow)
Cosmic role
Fire as the mediator between human and divine worlds; carrier of offerings; illuminator and transformer of substance into light and power.
Inner power
The flame of aspiration and discernment that converts mixed movements into a forward, truth-directed flow; the force that enables crossing beyond resistance.
In ritual
Where it is used
Agnihotra / evening-morning fire worship (general Agni-stuti usage)
विश्वा॑ उ॒त त्वया॑ व॒यं धारा॑ उद॒न्या॑ इव । अति॑ गाहेमहि॒ द्विष॑: ॥
विश्वाः॑ । उ॒त । त्वया॑ । व॒यम् । धाराः॑ । उ॒द॒न्याः॑ऽइव । अति॑ । गा॒हे॒म॒हि॒ । द्विषः॑ ॥
viśvāḥ | uta | tvayā | vayam | dhārāḥ | udanyāḥ-iva | ati | gāhemahi | dviṣaḥ
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3 pādas of ~8 syllables each
Compact, forward-driving cadence; quick turns suited to ‘crossing’ imagery.
Builds a sense of momentum and confidence; supports concentration on a single decisive movement beyond obstruction.
- त्वया (tvayā)
- Literal: with you. Symbolic: alignment and companionship with the inner Guide (Agni) rather than ego-effort
- धाराः (dhārāḥ)
- Literal: streams, flows. Symbolic: continuous currents of aspiration, insight, and purified force in the being
- उदन्याः (udanyāḥ)
- Literal: watery, living waters. Symbolic: fresh, renewing energies of consciousness (prāṇa and citta) made luminous
- अति गाहेमहि (ati gāhemahi)
- Literal: we would cross over, pass beyond. Symbolic: transcendence of limiting formations; breakthrough in yoga
- द्विषः (dviṣaḥ)
- Literal: haters/hostile ones. Symbolic: inner adversaries: tamasic inertia, rajasic turbulence, negating thoughts, subconscient resistances
Agni-stotra/Agnyupasthāna context; recitation to strengthen Agni as protector and guide in the rite (general Śrauta usage rather than a single exclusive application)
Invocations to kindle and support the rite; also suitable at the start of offerings seeking protection and passage.
Praise and invitation to Agni as helper; offering with intention of overcoming hindrances.
Use before meditation as a ‘crossing’ mantra—set intention to pass beyond negativity, distraction, and inner resistance.
: desiderative/benedictive sense from √/√ (to plunge, enter, ford, traverse), here with ‘across/beyond’ => ‘cross over’. from √ ‘to hold/support’ > ‘a held/continuous flow’, suggesting sustained current rather than a single surge. from √ ‘to hate, be hostile’ > personified hostile forces (inner opponents).
Ṛta (right movement/order as safe passage), tapas (inner force enabling crossing), dviṣ (division/hostility as anti-ṛta)
The streams symbolize the ṛta-flow in consciousness; alignment with Agni restores right movement.
Crossing beyond dviṣaḥ implies fidelity to truth rather than compromise with obscurity.
Waters as primal energies; Agni as the hidden fire that releases their right course.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent through transformation of nature by the psychic-fire.
Waters = life-energy and consciousness-currents; banks = limiting structures of habit and fear; crossing = liberation into a wider poise.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘ford/crossing’ mythologem: the seeker, aided by Agni, passes beyond obstructing hostile powers. The waters/streams image encodes the victorious movement of consciousness (ṛta-gati) overcoming resistance (dviṣ), akin to the broader Vedic theme of breaking through obstructions (vṛtra-like impediments) to release free-flowing forces.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ (dviṣ ‘hate’) aligns with Indo-European hostility lexemes (cf. semantic field of enmity; compare English ‘twist’ only as a distant phonetic curiosity—no direct cognate asserted). The crossing verb from √ conveys a ford/plunge motif common in IE poetics (river-crossing as ordeal/transition), while the instrumental ‘tvayā’ encodes the companion-helper construction typical of archaic Indo-European prayer syntax.
- What is the relationship between the Rishi and the Devata here?
- A cooperative pact: the rishi positions Agni as the enabling power ‘with you’ (tvayā), not merely an external god but an inward ally. The offering is the hymn/aspiration; the return is protection and successful passage beyond inner and outer antagonisms.
Feel Agni at the heart/solar center as a steady flame; visualize a luminous current flowing through inner blocks until the mind becomes clear and wide.
anahata
Gentle ujjayi or equal breathing (sama-vṛtti) while repeating the mantra mentally on exhale.
From effortful striving to a flowing, surrendered momentum (prerita pravāha).
Name the ‘dviṣaḥ’ (one resistance) silently; on each recitation, offer it into Agni and sense the stream of will and clarity passing beyond it.
Use Vedic three-tone contour: udatta (raised), anudatta (lower), svarita (falling) as marked in the Saṃhitā; keep the main lift on accented syllables like,,,, :.
Sustain udatta cleanly; let svarita fall without gliding into a musical melody; maintain even tempo across pādas.
viśvā: pronounce ‘śv’ cluster clearly (viś-vā), tvayā: dental ‘t’, not retroflex, dhārā: long ā; keep ‘dh’ aspirated, udanyā iva: separate as u-da-nyā i-va; avoid merging vowels too much, dviṣaḥ: ‘ṣ’ retroflex; final visarga as a light breath
Steady, bright, forward-leaning; avoid strain—let the ‘stream’ be felt in continuity.
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