Rig Veda 1.95.7: Mandala 1, Sukta 95, Mantra 7
Sukta 1.95
- Rishi
- Parāśara Śāktya
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
उद्यंयमीति सवितेव बाहू उभे सिचौ यतते भीम ऋञ्जन् । उच्छुक्रमत्कमजते सिमस्मान्नवा मातृभ्यो वसना जहाति ॥
úd yaṃyamīti savitéva bāhū ubhé sicáu yatate bhīmá ṛñján | úc chukrám átkam ajate simásmān návā mātṛ́bhyó vásanā jahāti ||
उद्यंयमीति सवितेव बाहू; उभे सिचौ यतते भीमः ऋञ्जन्। उच्छुक्रमत्कमजते सिमस्मात्; नवा मातृभ्यो वसनानि जहाति।
Word by Word
- उद्
- up, forthIndeclinableउपसर्ग/अव्ययRoot उद् (उपसर्ग) अथवा अव्यय
- यम्
- he raises/extends (sets in motion)Verbलट्, प्रथमपुरुष, एकवचन (यमति/यच्छति-समर्थ अर्थे ‘उद्यंयमीति’ इति संहितायाम्) — वैदिक प्रयोगRoot यम् (धातु) / यम (प्रातिपदिक)
- यमीति
- he stretches/extendsVerbलट्, प्रथमपुरुष, एकवचन; संहितारूपे ‘उद्यं-यमीति’ = ‘उद् + यमीति’Root यम् (धातु)
- सविता
- Savitṛ (the impeller, Sun)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot सवितृ (प्रातिपदिक)
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव
- बाहू
- (his) two armsNounपुंलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot बाहु (प्रातिपदिक)
- उभे
- bothAdjectiveस्त्रीलिङ्ग, द्वितीया, द्विवचन (सिचौ इति स्त्री-द्विवचनस्य विशेषणम्)Role KarmaRoot उभ (प्रातिपदिक)
- सिचौ
- two garments/coverings (veils)Nounस्त्रीलिङ्ग, द्वितीया, द्विवचनRole KarmaRoot सिच्/सिचा (प्रातिपदिक; वैदिक)
- यतते
- he strives/sets himself (to act)Verbलट्, आत्मनेपद, प्रथमपुरुष, एकवचनRoot यत् (धातु)
- भीमः
- terrible, awe-inspiringAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (कर्तृ-विशेषणम्)Role KartāRoot भीम (प्रातिपदिक)
- ऋञ्जन्
- shining/colouring (making bright)Verbवर्तमान कृदन्त (शतृ), पुंलिङ्ग, प्रथमा, एकवचन; कर्तरिRole KartāRoot ऋञ्ज् (धातु)
- उत्
- up, outIndeclinableउपसर्ग/अव्ययRoot उत् (उपसर्ग/अव्यय)
- शुक्रम्
- brightness, radiant lightNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot शुक्र (प्रातिपदिक)
- अत्कम्
- cloak/covering (dark covering)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot अत्क (प्रातिपदिक; वैदिक)
- अजते
- he drives/moves, sets in motionVerbलट्, आत्मनेपद, प्रथमपुरुष, एकवचनRoot अज् (धातु)
- सिम्
- indeed, straightwayIndeclinableनिपातRoot सिम् (अव्यय; वैदिक)
- अस्मात्
- from this (from here)Pronounपुं/नपुं, पञ्चमी, एकवचनRole ApādānaRoot अस्मद् (सर्वनाम)
- नवाः
- newAdjectiveपुंलिङ्ग, प्रथमा, बहुवचन (वसना इति कर्तृ/वस्तु-सम्बद्धम्)Role KartāRoot नव (प्रातिपदिक)
- मातृभ्यः
- from the mothersNounस्त्रीलिङ्ग, चतुर्थी/पञ्चमी, बहुवचन (यहाँ पञ्चमी—‘from the mothers’ अधिक संगत)Role ApādānaRoot मातृ (प्रातिपदिक)
- वसनाः
- garments, coveringsNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot वसन (प्रातिपदिक)
- जहाति
- he leaves behind, abandonsVerbलट्, परस्मैपद, प्रथमपुरुष, एकवचनRoot हा (धातु)
Sandhi Notes
- संहिता-पाठे: उद्यं॑यमीति = उद् + यमीति (उद्-उपसर्गः; द् + य् → द्य्)
- सवि॒तेव॑ = सविता + इव (अ + इ → ए)
- उच्छु॒क्रमत्क॑म् = उत् + शुक्रम् + अत्कम् (त् + श् → च्छ्; शुक्रम् + अत्कम् में म् + अ → म-अ (पदसीमा पर))
- सि॒मस्मा॒न् = सिम् + अस्मात् (म् + अ → म-अ; न् संहितायां पदान्त-परिवर्तन)
The meaning
Outer meaning
He rises and extends like Savitṛ lifting his arms; he strains both bright streams, formidable, tinting them to a shining intensity. He drives up the luminous mantle; from this world he casts off worn coverings and takes new garments from the Mothers.
Inner meaning
Agni as the ascending will and awakening force imitates Savitṛ’s solar impulsion: the inner being stretches upward to the higher consciousness. The “two bright streams” are the dual currents of clarified mind and purified life-force (or the two channels/flows in the being) made intense and luminous by the fire’s pressure. The “luminous mantle” is the higher sheath of light (sukra atka) drawn up over the consciousness; the old coverings are habitual formations of ignorance. The Mothers are the fostering cosmic powers (Aditi/Prakṛti-forces) who supply new, diviner vestures—new modes of mind-life-body aligned to the Truth.
Universal truth
Spiritual growth requires an upward stretching toward the light, intensifying our inner currents, shedding obsolete identities, and receiving new forms of being from the deeper sustaining powers of existence.
Themes
inner ascent, renewal/transformation, Agni as yogic will, cosmic Mothers (Mātṛs) as formative powers, light overcoming limitation
The seer
- Rishi
- Parāśara Śāktya
- 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
Agni-centered visionary poetry where the inner sacrifice is a progressive rebirth—old coverings shed, new forms assumed.
Significance
The seer maps the yogic process: ascent, intensification of inner currents, and renewal by the Mothers—an early Vedic template for inner transformation.
The deity
- Devata
- Agni (in relation to Savitṛ and the Mothers)
- Epithets
- bhīma (formidable), śukra (luminous, implied), kavi (seer, hymn context)
- Related deities
- Savitṛ, Aditi (as Mother/Infinity), Uṣas (dawn as renewal)
Cosmic role
Raises and impels the evolution of consciousness; mediates between terrestrial and solar realms; renews forms.
Inner power
Ascending flame of aspiration that refashions the sheaths, intensifies prāṇa and thought into illumination.
In ritual
Where it is used
Agni praise in kindling/maintenance of sacred fire; imagery also suits renewal rites within soma sequences.
उद्यं॑यमीति सवि॒तेव॑ बा॒हू उ॒भे सिचौ॑ यतते भी॒म ऋ॒ञ्जन् । उच्छु॒क्रमत्क॑मजते सि॒मस्मा॒न्नवा॑ मा॒तृभ्यो॒ वस॑ना जहाति ॥
उत् । यं॒य॒मी॒ति॒ । स॒वि॒ताऽइ॑व । बा॒हू इति॑ । उ॒भे इति॑ । सिचौ॑ । य॒त॒ते॒ । भी॒मः । ऋ॒ञ्जन् । उत् । शु॒क्रम् । अत्क॑म् । अ॒ज॒ते॒ । सि॒मस्मा॑त् । नवा॑ । मा॒तृऽभ्यः॒ । वस॑ना । ज॒हा॒ति॒ ॥
ut | yaṃyamīti | savitāiva | bāhū iti | ubhe iti | sicau | yatate | bhīmaḥ | ṛñjan | ut | śukram | atkam | ajate | simasmāt | navā | mātṛ-bhyaḥ | vasanā | jahāti
11
4 pādas × 11 syllables
Strong lift at the opening (ud-), expansive middle, decisive closures—excellent for ascent imagery.
Energizes upward movement; helps the listener feel expansion, renewal, and a ‘shedding’ of heaviness.
- savitā-iva bāhū
- Literal: like Savitṛ (raising) arms. Symbolic: solar awakening; upward extension of consciousness
- ubhe sicau
- Literal: both streams. Symbolic: dual currents of mind and life (or ida-piṅgalā type flows) made luminous
- bhīmaḥ
- Literal: formidable. Symbolic: the irresistible force of transformation
- ṛñjan
- Literal: colouring/tinting. Symbolic: infusing movements with luminous quality (sattvic illumination)
- śukram atkam
- Literal: bright mantle/covering. Symbolic: sheath of light; higher formation of consciousness
- vasanā jahāti
- Literal: casts off garments. Symbolic: dropping old ego-habits and inert formations
- navā ... mātṛbhyaḥ
- Literal: new (garments) from the Mothers. Symbolic: new divine formations supplied by cosmic Shaktis (Mothers)
General Agni-stotra usage; adaptable to household and śrauta contexts where Agni is kindled/renewed (e.g., Agnyādheya/Agnihotra framework), emphasizing renewal and ascent rather than a single fixed soma-pressing moment.
At moments emphasizing Agni’s rising, purification, and renewal of the sacrificer’s state.
Kindling while visualizing ascent; offering oblations as ‘new vestures’ for the inner fire.
Use as a ‘renewal mantra’ at dawn or before practice: consciously drop one old pattern and invite a new luminous habit.
Key roots: √yam ‘extend/yoke/hold in’; iterative yaṃ-yam- suggests sustained extension/discipline. √sic ‘to pour’ (dual sicau) indicates two streams/effusions of force. √yat ‘to strive’ marks tapas-like exertion. √rañj/ṛñj ‘to dye, redden, make lustrous’ supports the psychological sense ‘to suffuse with light/ardour’. śukra ‘bright/clear’ from √śuc ‘to shine, be pure’. atka ‘covering, mantle’ (a surface sheath) fits the motif of changing vestures. √aj ‘drive, impel’ indicates the divine impulsion. √hā ‘abandon’ expresses casting off old skins/garments (renewal of embodiment).
Ṛta as ordered ascent and right impulsion, renewal of embodiment (navā vasanā), transmutation of coverings (atka → śukra)
Savitṛ’s impulsion is ṛta-moving; Agni aligns the streams to that right motion.
New vestures are truer forms of consciousness replacing false coverings.
Re-creation through shedding and re-clothing: evolution as successive vestures of the soul.
Integral/psychological Vedism: transformation of sheaths (kośa-like) through Agni’s tapas.
dawn/early morning (Savitṛ impulse)
Solar awakening lifts consciousness; inner currents brighten; the being dons new luminous formations from sustaining Shaktis.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is the ‘renewal of the divine child/fire’ through the Mothers: Agni (or the luminous power) rises like Savitṛ, sets the bright mantle in motion, and discards old coverings to assume new vestures. Mythically it echoes the recurring rebirth/rekindling of Agni from the Waters/Mothers; psychologically it is the soul’s periodic shedding of obscuring formations and assumption of clearer instruments of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Several lexemes align with inherited Indo-European verbal notions of ‘driving’ and ‘yoking/ordering’: √aj ‘drive’ corresponds to PIE *h₂eǵ- ‘drive’ (cf. Latin agō). √yam ‘yoke/hold’ relates to PIE *yem- ‘to hold, restrain’ (cognate field includes ideas of binding/ordering). The paired ‘streams’ (dual sicau from √sic ‘pour’) reflects archaic poetic dualism typical of Indo-European diction (paired currents/realms), while śukra ‘bright’ continues an inherited semantic complex of shining/clarity.
- What is the relationship between the Rishi and the Devata here?
- The seer observes and affirms the divine process rather than bargaining for outer goods: Agni is portrayed as the inner agent of transformation who raises the being, intensifies its currents, and renews its vestures through the Mothers. The implied reciprocity is that the human vessel consents to the disciplined ‘stretching’ (yaṃyamīti, yatate), and the Devatā responds by converting coverings into luminosity (śukram atkam) and granting renewed instruments of manifestation (navā vasanā).
Upward extension and renewal: feel the inner fire lifting the consciousness and replacing old patterns with luminous ones.
vishuddha (purification/renewal)
4-4-6 breathing: inhale (lift), hold (intensify streams), exhale (cast off coverings); 12 rounds.
Uplifted, bright, reforming—‘newly clothed’ awareness.
On each inhale sense Savitṛ’s upward pull; on exhale release one worn ‘vasanā’ (habit-garment). After chanting, sit and invite the Mothers’ support: ‘Let a new, truer movement take form in me.’
Maintain clear udātta on ud- and key action verbs (yaṃyamīti, yatate, ajate, jahāti); observe svarita glides in compounded forms.
Give a slight lift on ‘ud-’ openings; keep pāda breaks clean to preserve Triṣṭubh propulsion.
yaṃyamīti: nasal ‘ṃy’—do not over-separate, savitā-iva: elide smoothly, keep long ā, sicau: pronounce ‘c’ as ‘ch’ (palatal) lightly, diphthong au clear, ṛñjan: vocalic ṛ; palatal ñ, simasmān: pronounce ‘sm’ cluster cleanly, mātṛbhyaḥ: retroflex ṭ, aspirated bhy
Bright, ascending, slightly more energetic in first two pādas; soften on ‘jahāti’ to signal release.
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