Rig Veda 1.95.6: Mandala 1, Sukta 95, Mantra 6
Sukta 1.95
- Devata
- Enigmatic sovereign power becoming dákṣa-pati
- Rasa
- Vira (heroism) and Shanta (peace)
उभे भद्रे जोषयेते न मेने गावो न वाश्रा उप तस्थुरेवैः । स दक्षाणां दक्षपतिर्बभूवाञ्जन्ति यं दक्षिणतो हविर्भिः ॥
ubhé bhadré joṣayete ná mene gā́vo ná vāśrā́ úpa tasthur évaiḥ | sá dakṣā́ṇāṃ dákṣa-patir babhūvā́ñ jánti yáṃ dakṣiṇató havírbhiḥ ||
उभे भद्रे तं जोषयेते; न स मेने—गावो न वाश्राः स्वैः प्रेरणैः समीपं तस्थुः। स दक्षाणां दक्षपतिरभवत्; यं दक्षिणतो हविर्भिरभिषिञ्चन्ति।
Word by Word
- उभे
- both (two, f.)Pronoun/Adjectiveस्त्रीलिङ्गे प्रथमा द्विवचनम्Role कर्तृ (जोṣयेते इत्यस्य) / विशेषणम्Root उभ (सर्वनाम-प्रातिपदिक) / उभय
- भद्रे
- auspicious, goodAdjectiveस्त्रीलिङ्गे प्रथमा द्विवचनम् (उभे इत्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root भद्र (प्रातिपदिक)
- जोṣयेते
- they two enjoy/are pleased (with), take delightVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमा पुरुषः, द्विवचनम्Role क्रियाRoot जुष् (धातु; सेवने/प्रीतौ) → जोषयति (णिच्)
- न
- notIndeclinableनिषेधRole सम्बन्ध/निषेधRoot न
- मेने
- he has thought/deemedVerbलिट् (परोक्स/परफेक्ट), आत्मनेपदम्, प्रथमा पुरुषः, एकवचनम्Role क्रियाRoot मन् (धातु; मन्यते/मन्यते ‘to think, deem’)
- गावः
- cowsNounस्त्रीलिङ्गे प्रथमा बहुवचनम्Role कर्तृ (तस्थुरे इत्यस्य)Root गो (प्रातिपदिक)
- न
- likeIndeclinableउपमा-निपातRole सम्बन्ध (उपमा)Root न
- वाश्राः
- lowing, bellowingAdjective (used substantively)स्त्रीलिङ्गे प्रथमा बहुवचनम् (गावः इत्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root वाश्र (प्रातिपदिक; ‘lowing/bleating’—विशेषणरूपेण)
- उप
- near, up toIndeclinable (preverb)उपसर्गRole क्रियाविशेषण (तस्थुरे सह)Root उप
- तस्थुरे
- they have stood, have taken their placeVerbलिट् (परोक्स/परफेक्ट), आत्मनेपदम्, प्रथमा पुरुषः, बहुवचनम्Role क्रियाRoot स्था (धातु; तिष्ठति) → स्था-परफेक्ट
- एवैः
- indeed, just, preciselyIndeclinable (particle with Vedic inflectional ending)वेदिक-प्रयोगः; अर्थतः ‘एव’ (emphatic) ; रूपतः -ैः इति प्राचीन-प्रत्यययुक्तम्Role सम्बन्ध/निपात (बलवचनम्)Root एव (निपात) + इः/ए (वेदिक-विभक्ति-प्रत्ययः) → एवैः
- सः
- hePronounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (बभूवान् इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- दक्षाणाम्
- of the skilled/able ones; of the powersNounपुंलिङ्गे षष्ठी बहुवचनम्Role सम्बन्ध (षष्ठी: ‘of the…’)Root दक्ष (प्रातिपदिक)
- दक्षपतिः
- lord/master of skill (or of the capable ones)Nounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (बभूवान् इत्यस्य; सः इत्यस्य विधेयः)Root दक्षपति (समास: दक्ष + पति)
- बभूवान्
- has become, becameVerbलिट् (परोक्स/परफेक्ट), परस्मैपदम्, प्रथमा पुरुषः, एकवचनम्Role क्रियाRoot भू (धातु; भवति) → परफेक्ट
- जन्ति
- they beget/produceVerbलट् (वर्तमान), परस्मैपदम्, प्रथमा पुरुषः, बहुवचनम्Role क्रियाRoot जन् (धातु; जनति ‘to beget/produce’) / वैदिक-प्रयोगः
- यम्
- whomPronounपुंलिङ्गे द्वितीया एकवचनम्Role कर्म (जन्ति इत्यस्य)Root यद् (सर्वनाम-प्रातिपदिक)
- दक्षिणतः
- from the right/southern sideIndeclinable (adverb)अव्ययम्; दिशावाचक-क्रियाविशेषणम्Role अधिकरण/दिशा-निर्देश (हविर्भिः सह ‘from the south/right’)Root दक्षिण (प्रातिपदिक) + तस् (तद्धित-अव्यय)
- हविर्भिः
- with oblationsNounनपुंसकलिङ्गे तृतीया बहुवचनम्Role करण (यजन/जनन-क्रियायाः साधनम्)Root हविस् (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविच्छेद): उभे भद्रे जोषयेते न मेने । गावः न वाश्राः उप तस्थुरे एवैः । सः दक्षाणाम् दक्षपतिः बभूवान् । जन्ति यम् दक्षिणतः हविर्भिः ॥ मुख्य-सन्धयः: (1) गावो न → गावः न (ओ + न = ओ न; पदपाठे विसर्गः) (2) वाश्रा उप → वाश्राः उप (आ + उ) (3) तस्थुरेवैः → तस्थुरे एवैः (ए + ए) (4) पतिर् बभूवान् → पतिः बभूवान् (र्/विसर्ग-परिवर्तनः पदच्छेदे) (5) हविर्भिः = हविस् + भिः (स् + भ → र्भ)
The meaning
Outer meaning
Two auspicious powers cherish him; he does not waver. Like lowing cows they stand near with their movements/impulses. He becomes lord of the dexterities (dakṣa); they anoint him from the right with offerings.
Inner meaning
The emerging inner Agni/Sovereign (the psychic leader of the sacrifice) is upheld by two beneficent forces—typically read as the twin harmonies in the being (e.g., aspiration and receptivity; or thought and will in right balance). The “cows” are rays of illumination gathering around the flame of will with their living urges (evaíḥ). When the will is steady (na mene), it becomes dakṣa-pati: master of effective discernment and right execution. The “right-side anointing” signifies consecration by the right-hand path of truth (ṛta), i.e., offerings of purified energies and intentions directed through the solar/right channel of the being.
Universal truth
When the inner will is supported by harmonized powers and fed with sincere offerings, it becomes the master of skillful action; knowledge (the rays) naturally gathers around a steady center, and life is consecrated into right effectiveness.
Themes
consecration, illumination-cows, sovereignty-of-dakṣa, inner-king
The seer
- Rishi
- Parāśara Śāktya (hymn attribution; verse-specific rishi not explicitly stated in many recensions)
- Lineage
- Vasiṣṭha-line (traditional Parāśara affiliation)
- Other hymns
- RV 1.95, RV 1.96, RV 1.97, RV 1.98, RV 1.99
Family tradition
Seer-poet tradition emphasizing Agni as inner leader and the progressive formation of the divine life (ṛta) in man.
Significance
Parāśara’s vision often tracks Agni’s growth from concealed spark to sovereign guide: the psychology of consecration, purification, and the dawning of right action (dakṣa) as mastery of the sacrifice within.
The deity
- Devata
- Agni (as the enigmatic sovereign/child becoming dakṣa-pati)
- Epithets
- dakṣapati (lord of skill), pāvaka (purifier, implied in the hymn context), kavi (seer, implied in adjacent verses)
- Related deities
- Savitṛ, Uṣas, Mitra, Varuṇa, Aditi
Cosmic role
Mediator between worlds; establishes the path (gātu) of the sacrifice; awakens and organizes the powers that build the divine order.
Inner power
Psychic fire/will that steadies the being, gathers rays of knowledge, and converts offerings into luminous capacity and right mastery.
In ritual
Where it is used
Agni-stuti within soma-related or general śrauta contexts; also suitable as kindling/invocation sequence.
उ॒भे भ॒द्रे जो॑षयेते॒ न मेने॒ गावो॒ न वा॒श्रा उप॑ तस्थु॒रेवै॑: । स दक्षा॑णां॒ दक्ष॑पतिर्बभूवा॒ञ्जन्ति॒ यं द॑क्षिण॒तो ह॒विर्भि॑: ॥
उ॒भे इति॑ । भ॒द्रे इति॑ । जो॒ष॒ये॒ते॒ इति॑ । न । मेने॑ । गावः॑ । न । वा॒श्राः । उप॑ । त॒स्थुः॒ । एवैः॑ । सः । दक्षा॑णाम् । दक्ष॑ऽपतिः । ब॒भू॒व॒ । अ॒ञ्जन्ति॑ । यम् । द॒क्षि॒ण॒तः । ह॒विःऽभिः॑ ॥
ubhe iti | bhadre iti | joṣayeteiti | na | mene | gāvaḥ | na | vāśrāḥ | upa | tasthuḥ | evaiḥ | saḥ | dakṣāṇām | dakṣa-patiḥ | babhūva | añjanti | yam | dakṣiṇataḥ | haviḥ-bhiḥ
Triṣṭubh (probable; hymn is predominantly Triṣṭubh though verse-level confirmation varies)
11
4 pādas × ~11 syllables (Triṣṭubh cadence)
Forward-driving, sovereign, with a firm mid-line caesura typical of Triṣṭubh.
Builds steadiness and resolve; supports a feeling of consecration and mastery—suitable for affirming the inner will’s kingship.
- ubhe bhadre
- Literal: the two auspicious (feminine) ones. Symbolic: twin beneficent powers that uphold the inner work (harmonizing supports of sādhanā)
- na mene
- Literal: he did not falter/hesitate. Symbolic: steadfastness of the psychic will; absence of inner doubt
- gāvaḥ
- Literal: cows. Symbolic: rays of light/knowledge gathering around Agni
- vāśrāḥ
- Literal: lowing (cows). Symbolic: living, resonant movements of inspiration; the call of illumination
- evaiḥ
- Literal: with impulses/motions. Symbolic: dynamic energies (vital movements) brought near and aligned
- dakṣāṇām dakṣapatiḥ
- Literal: lord of the powers/skills. Symbolic: sovereignty over right discernment and effective transformative action
- dakṣiṇataḥ
- Literal: from the right. Symbolic: the right-hand (ṛta) current; auspicious, solar alignment in consecration
- havirbhiḥ
- Literal: with oblations. Symbolic: offerings of purified energies—attention, breath, desire, works—into the inner fire
Consecratory tone (anointing) suggests linkage to enthronement of the inner ruler—effective intelligence (dakṣa) established through offering.
At lighting/kindling and during praises that establish Agni as leader of the rite; conceptually at moments of consecration (abhiṣeka-like).
Offering ghee/oblations while reciting to ‘anoint’ Agni; right-side orientation mirrors auspicious ritual movement.
Use as a short consecration before work/meditation: offer breath and intention into the heart-flame; affirm steadiness and skillful right action.
dakṣá: power of skill, effective intelligence; from √dakṣ ‘be able, skillful’ (PIE *deḱs- ‘right’ is sometimes compared; Sanskrit dakṣiṇa ‘right’ may relate). √añj ‘anoint’ has IE parallels (Latin unguō ‘anoint’ is different root, but semantic field is ancient). gā́vaḥ as ‘cows’ frequently symbolize rays/knowledges (go = ‘ray’ by extension of ‘going’/‘light’), fitting inner illumination rather than cattle.
dakṣa as effective consciousness, right-hand (dakṣiṇa) as auspicious order, illumination (go as rays/knowledges)
Agni becomes dakṣa-pati when movements (evaíḥ) align to ṛta; the ‘right’ (dakṣiṇa) marks the auspicious current of order.
Steadfastness (na mene) is fidelity to truth in action.
Formation of sovereignty in the being: the divine child grows into lordship over powers.
Proto-Vedāntic/Integral (Aurobindonian) reading: psychic being leading mind-life-body toward divine order.
Rays of insight cluster around the steady inner flame; offerings are transmuted into mastery and right effectiveness.
- What is the primary Vedic 'mythologem' present in this verse?
- The consecration of the emergent sovereign as ‘lord of dakṣa’—effective power—supported by the two auspicious mothers and by the ‘cows’ (rays/knowledges) gathering near. Mythically: enthronement of the inner ruler through offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dakṣiṇa ‘right’ and dakṣa ‘skill’ show a semantic nexus common in IE cultures where ‘right’ connotes correctness/skill. √man (me(ne)) from PIE *men- ‘think’ (Greek ménos, Latin mens).
- What is the relationship between the Rishi and the Devata here?
- The rishi presents the devatā as the inner capacity that becomes master of works and powers (dakṣa-pati). The human role is to ‘anoint’ with havis—offerings of will and delight—so that effective intelligence rules the being from the ‘right’ (dakṣiṇataḥ), i.e., according to ṛta.
Consecrate impulses to the heart-flame; cultivate unwavering will and skillful execution aligned to truth.
anahata (heart)
Gentle nāḍī-śodhana emphasis on right-channel clarity; then 6–12 slow breaths offering exhale into the heart-flame.
Steady, consecrated resolve; luminous competence.
Begin with a brief inner ‘anointing’: place attention on the right side of the chest/heart, offer a chosen movement (desire, fear, haste) into Agni, and invite the rays of clarity to gather and govern action.
Vedic svara as per Śākala tradition (udātta/anudātta/svarita) varies by pada; preserve udātta peaks on key verbs (joṣayete, tasthuḥ, babhūva, añjanti).
Keep udātta clear and slightly raised; avoid flattening svarita (glide) on compounded accents; maintain pāda pauses after each quarter.
ubhe: keep ‘bh’ voiced aspirate, joṣayete: retroflex ṣ, long ‘e’ endings, vāśrāḥ: ‘śr’ cluster, long ā, dakṣiṇataḥ: retroflex ṇ, dental t, visarga ḥ audible, havirbhiḥ: ‘rbh’ cluster—lightly separate r-bh
Steady, consecratory, with firm udātta lifts; minimal vibrato.
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
