Rig Veda 7.11.2: Mandala 7, Sukta 11, Mantra 2
Sukta 7.11
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
त्वामीळते अजिरं दूत्याय हविष्मन्तः सदमिन्मानुषासः । यस्य देवैरासदो बर्हिरग्नेऽहान्यस्मै सुदिना भवन्ति ॥
tvā́m īḷate ajiráṃ dūtyā̀ya havíṣmantaḥ sádamin mā́nuṣāsaḥ | yásya deváir ā́sado bárhir agné ’hā́ny asmai sudínā bhavanti ||
हविष्मन्तः सदम् इन् मानुषासः त्वाम् ईळते अजिरं दूत्याय। यस्य देवैः आसदो बर्हिः, अग्ने, अहानि अस्मै सुदिना भवन्ति।
Word by Word
- त्वाम्
- you (as the one addressed)Pronounद्वितीया विभक्ति, एकवचनRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- ईळते
- (he) praises / invokesVerbलट् (वर्तमान), आत्मनेपद, प्रथम पुरुष, एकवचनRole (क्रिया)Root √ईळ्/√ईड् (स्तुति/प्रार्थना)
- अजिरम्
- swift, quick-movingAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (अग्निम् विशेषयति)Role कर्म (विशेषण)Root अजिर (प्रातिपदिक)
- दूत्या॒य
- for (his) messenger-function / for being a messengerNounनपुंसकलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदानRoot दूत्य (प्रातिपदिक; ‘दूत-भाव’)
- हविष्मन्तः
- the oblation-bearing (worshippers)Adjective (used substantively)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्ताRoot हविष्मन्त् (प्रातिपदिक)
- सदम्
- always, continuallyIndeclinableअव्ययRole अधिकारण (काल/नित्यत्व-भाव)Root सदम् (अव्यय)
- इत्
- indeed, justIndeclinableअव्ययRole (निपात)Root इत् (निपात)
- मानुषासः
- men, mortalsNoun/Adjective (substantive)पुंलिङ्ग, प्रथमा, बहुवचनRole कर्ता (हविष्मन्तः के? मानुषासः)Root मानुष (प्रातिपदिक)
- यस्य
- whosePronounषष्ठी, एकवचनRole सम्बन्ध (genitive)Root यद् (सर्वनाम-प्रातिपदिक)
- देवैः
- with the gods / by the godsNounपुंलिङ्ग, तृतीया, बहुवचनRole सह/करण (सहचर्य/साधन-भाव)Root देव (प्रातिपदिक)
- आसदः
- the approach, coming, attendanceNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्ता/भाव (यस्य ... आसदः)Root आसद् (प्रातिपदिक; ‘आसद्’ = आसादन/उपवेशन/आगमन)
- बर्हिः
- the sacred grass (barhis)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्ता/आधार (यस्य ... बर्हिः)Root बर्हिस् (प्रातिपदिक)
- अग्ने
- O AgniNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- अहानि
- daysNounनपुंसकलिङ्ग, प्रथमा, बहुवचनRole कर्ताRoot अहन् (प्रातिपदिक)
- अस्मै
- for himPronounचतुर्थी, एकवचनRole सम्प्रदानRoot इदम् (सर्वनाम-प्रातिपदिक)
- सुदिनाः
- good, auspicious (days)Adjectiveपुंलिङ्ग, प्रथमा, बहुवचन (अहानि विशेषयति)Role कर्ता (विशेषण)Root सु-दिन (प्रातिपदिक; समास)
- भवन्ति
- become, areVerbलट् (वर्तमान), परस्मैपद, प्रथम पुरुष, बहुवचनRole (क्रिया)Root √भू (सत्तायाम्)
Sandhi Notes
- पदच्छेदः: त्वाम् | ईळते | अजिरम् | दूत्याय | हविष्मन्तः | सदम् | इत् | मानुषासः || यस्य | देवैः | आसदः | बर्हिः | अग्ने | अहानि | अस्मै | सुदिनाः | भवन्ति || 1) त्वामीळते = त्वाम् + ईळते (म् + ई → मी)
- 2) अग्नेऽहानि = अग्ने + अहानि (ए + अ → एऽ)
- 3) हविष्मन्तः सदमिन्मानुषासः = ..
- सदम् + इत् + मानुषासः (सदम् इत् → सदमित्; ततः ध्वन्यात्मक-संयोगेन ‘सदमिन्’ लेखनम्)
The meaning
Outer meaning
Human offerers rich in oblations adore Agni, the swift messenger. For the one whose sacred seat (barhis) is sat upon by the gods, the days become bright and auspicious.
Inner meaning
The seeker’s aspiring parts (mānuṣāsaḥ) continually call the swift inner Fire to act as messenger between surface nature and higher consciousness. When the inner seat of receptivity (barhis) is prepared—quiet, wide, and pure—the divine powers actually ‘sit’ in the being: then life-days turn into ‘good days’ (sudina), i.e., illumined movements with right direction and protection from confusion.
Universal truth
When receptivity is prepared and aspiration is constant, higher help becomes tangible; life reorganizes into clearer, more fortunate rhythms because consciousness is hosting greater powers.
Themes
Agni the messenger, Divine descent to the seat (barhis), Transformation of time into 'good days'
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.11.1, RV 7.11.3, RV 7.11.4, RV 7.11.5
Family tradition
Vasiṣṭha hymns frequently stress the practical psychology of invocation: preparation (barhis), calling (īḻate), and descent (āsadaḥ).
Significance
The seer frames daily human life as capable of becoming ‘sudina’ when the divine presence is seated within—an early statement of innerization of ritual.
The deity
- Devata
- Agni
- Epithets
- अजिर (ajira), दूत (dūta—implied), अग्ने (agne)
- Related deities
- Viśve Devāḥ
Cosmic role
Divine envoy who carries the offering upward and brings the gods downward to the prepared seat.
Inner power
Translating aspiration into effective inner contact; quickening responsiveness, making the being hospitable to higher influx.
In ritual
Where it is used
Invocation of Agni as dūta in śrauta rites; preparation and honoring of barhis/āsana for the gods.
त्वामी॑ळते अजि॒रं दू॒त्या॑य ह॒विष्म॑न्त॒: सद॒मिन्मानु॑षासः । यस्य॑ दे॒वैरास॑दो ब॒र्हिर॒ग्नेऽहा॑न्यस्मै सु॒दिना॑ भवन्ति ॥
त्वाम् । ई॒ळ॒ते॒ । अ॒जि॒रम् । दू॒त्या॑य । ह॒विष्म॑न्तः । सद॑म् । इत् । मानु॑षासः । यस्य॑ । दे॒वैः । आ । अस॑दः । ब॒र्हिः । अ॒ग्ने॒ । अहा॑नि । अ॒स्मै॒ । सु॒ऽदिना॑ । भ॒व॒न्ति॒ ॥
tvām | īḷate | ajiram | dūtyāya | haviṣmantaḥ | sadam | it | mānuṣāsaḥ | yasya | devaiḥ | ā | asadaḥ | barhiḥ | agne | ahāni | asmai | su-dinā | bhavanti
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4 × ~11 syllables; typical Vasiṣṭha cadence with strong mid-pāda lift.
Energetic yet orderly; suitable for sustained adoration and invocation.
Builds a sense of steady calling and then a gentle ‘settling’ as the gods take seat.
- अजिरम् (ajiram)
- Literal: swift, quick-moving. Symbolic: rapid responsiveness of the awakened will and intuition
- दूत्या॑य (dūtyāya)
- Literal: for messenger-work. Symbolic: the mediating function that translates higher light into thought, speech, and action
- हविष्मन्तः (haviṣmantaḥ)
- Literal: possessing offerings. Symbolic: those who have substance to offer—energy, attention, sincerity
- बार्हिः (barhiḥ)
- Literal: sacrificial grass/seat. Symbolic: inner spread of receptivity: quieted mind, widened vital, prepared heart
- आसदः (āsadaḥ)
- Literal: sitting down, taking seat. Symbolic: stable descent and abiding of higher powers in the being
- सुदिना (sudina)
- Literal: good/bright days. Symbolic: illumined periods of right movement, clarity, and harmony
Agni as messenger carrying offerings to gods; barhis-preparation and divine seating in iṣṭi/Soma rites
During the inviting phase after preparing the seat and offerings; also as a general daily invocation for auspiciousness.
Praise (stuti) + āvāhana; affirming the fruit: bright, well-guided days.
Before work or study: brief offering of intention; visualize ‘barhis’ as a calm inner space and invite clarity and right action.
īḷate from √īḷ ‘praise, seek, invoke’. ajirá- ‘swift’ (also ‘not old’ in later usage) conveys the rapidity of Agni’s agency. dūta from √dū ‘to send/drive’ (messenger). barhis denotes the strewn seat; psychologically: the prepared level of receptivity in the being where powers can ‘sit’. su-dina ‘good day’ = auspicious time; dina connected with ‘day’ (brightness/time-cycle).
mediation between human and divine (dūta), auspicious time as right-ordered consciousness
‘Sudina’ indicates days aligned to ṛta—right timing and right movement.
True receptivity (barhis prepared) allows truthful powers to ‘sit’—not merely imagined inspiration.
Descent/installation of gods into the human seat mirrors the cosmic descent of order into the manifest life.
Integral psychological Vedism (Aurobindo/Kashyap style).
morning-to-day (implied by ‘good light’ days)
Fire = will; seat = receptivity; bright day = illumined consciousness and right-going life-force.
- What is the primary Vedic 'mythologem' present in this verse?
- The messenger-fire who brings gods to the prepared seat: Agni mediates the descent/attendance of the gods. The ‘good days’ motif expresses mythic time transformed by correct divine presence.
- How does the linguistic structure reflect Proto-Indo-European roots?
- devá- < PIE *deiwós; √sad ‘sit’ reflects PIE *sed- ‘sit’ (Latin sedere, Greek hédra). This shared root supports the archaic Indo-European formula of ‘gods sitting’ at ritual hospitality.
- What is the relationship between the Rishi and the Devata here?
- Humans ‘adore’ Agni for his dūta-work: the seeker provides havis (offering-energy), and Agni ensures divine participation. The boon is not material only: time itself (days) becomes luminous and well-ordered when the gods are seated in the prepared consciousness.
Prepare the inner ‘seat’ (quiet mind/heart) and invoke the swift will to connect you to higher guidance in real time.
Anāhata (receptive seat)
4-4-6 breathing (inhale-hold-exhale) for settling; then chant once per exhale, feeling the ‘āsana’ widen.
Receptive calm with alert aspiration.
Before chanting, sit still for 1 minute; imagine spreading a luminous ‘barhis’ in the heart; invite higher qualities to sit and remain through the day.
Rigvedic accents as per Śākala: maintain udātta lifts, svarita falls, anudātta lows; keep the two halves balanced.
Emphasize the contrast: energetic in ‘ajiraṃ dūtyāya’ and settling in ‘devair āsado barhir’.
ईळते (īḻate): retroflex ḻ (Vedic ‘ḷ’) articulated clearly, दूत्याय (dūtyāya): long ‘ū’ sustained, बार्हिरग्ने (barhir agne): avoid swallowing ‘r’; clean ‘rg’ transition, सुदिना (sudinā): light dental ‘d’, long final ‘ā’
Clear, devotional, slightly bright; end with a settling tone on ‘bhavanti’.
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