Rig Veda 8.25.20: Mandala 8, Sukta 25, Mantra 20
Sukta 8.25
- Devata
- Vāc / inspired word as the operative power
- Rasa
- Shanta (peace) and Adbhuta (wonder)
वचो दीर्घप्रसद्मनीशे वाजस्य गोमतः । ईशे हि पित्वोऽविषस्य दावने ॥
vácō dīrghá-prasadmani ī́śe vā́jasya gómataḥ | ī́śe hí pitvó ’víṣasya dā́vane ||
నాలోని వాక్కు (వాగ్) దీర్ఘమైన, విశాల ఆధారంలో స్థిరపడి అధిపత్యం చేస్తుంది; అది గో-సంపన్నమైన వాజం (బల-సమృద్ధి) పై అధికారముంది. ఎందుకంటే అదే అవిష (విషరహిత) పితు—పోషక రసం/ఆనందం—దానం చేయగలదు; అది హాని చేయదు, బదులు ఆత్మను బలపరుస్తుంది.
Word by Word
- वचः
- speech; wordNounनपुंसकलिङ्ग; प्रथमा/द्वितीया; एकवचनRole KarmaRoot वचस् (प्रातिपदिक; PIE *wekʷ- ‘speak’)
- दीर्घ-प्रसद्मनी
- in/at the long-established seat (long abode)Adjectiveस्त्रीलिङ्ग; सप्तमी; एकवचन (loc. sg.)Role AdhikaraṇaRoot दीर्घ (प्रातिपदिक) + प्रसद्मन्/प्रसद्म (प्रातिपदिक; ‘seat/abode’, RV usage) → दीर्घप्रसद्मन्- (बहुव्रीहि/कर्मधारय-समास)
- ईशे
- is master (rules/possesses)Verbलट् (वर्तमान); प्रथमपुरुष; एकवचन; आत्मनेपदRole KartāRoot ईश् (धातु; ‘to own, rule, be master of’)
- वाजस्य
- of the prize/strengthNounपुंलिङ्ग; षष्ठी; एकवचनRole SambandhaRoot वाज (प्रातिपदिक; ‘prize, strength, (victory-)booty’)
- गोमतः
- of the cow-rich (one); rich in cattleAdjectiveपुंलिङ्ग/नपुंसक; षष्ठी; एकवचन (gen. sg.)Role SambandhaRoot गोमत् (प्रातिपदिक; ‘possessing cows, rich in cattle’)
- ईशे
- is masterVerbलट्; प्रथमपुरुष; एकवचन; आत्मनेपदRole KartāRoot ईश् (धातु)
- हि
- indeed; forIndeclinableअव्ययRoot हि (निपात)
- पित्वः
- of the draught/nourishmentNounपुंलिङ्ग; षष्ठी; एकवचनRole SambandhaRoot पित्व (प्रातिपदिक; ‘drink, draught; nourishment’, RV) / related to √पा ‘drink’
- अविषस्य
- of the harmless (one/thing); unpoisonedAdjectiveपुंलिङ्ग/नपुंसक; षष्ठी; एकवचनRole SambandhaRoot अविष (प्रातिपदिक; ‘non-poisonous; harmless’; a- + विष) / also RV ‘unharmed, uninjured’
- दावने
- for giving; for bestowalNoun (verbal noun)नपुंसकलिङ्ग; चतुर्थी; एकवचन (dat. sg.)Role SampradānaRoot दावन (कृदन्त-प्रातिपदिक; dat. of verbal noun from √दा ‘to give’ → ‘giving, gift, bestowal’)
Sandhi Notes
- पदच्छेदः: वचो॑ | दी॒र्घप्र॑सद्म॒नी | ईशे॒ | वाज॑स्य | गोम॑तः || ईशे॒ | हि | पि॒त्वो॑ऽवि॒षस्य॑ | दा॒वने॑ || 1) वचो॑ = वचः (नपुंसक एकवचन; विसर्गः पदान्ते लोपः/ओ-आदेशः in saṃhitā)
- 2) पि॒त्वो॑ऽवि॒षस्य॑ = पित्वः + अविषस्य : विसर्गस्य ‘ऽ’ (अवग्रह) before vowel a-
The meaning
Outer meaning
The word (vāc) rules in the wide, far-based foundation; it has mastery over force rich in cows (wealth). It has power to give nourishing drink that is not poison.
Inner meaning
Vāc here is not ordinary speech but the inspired Word—mantric consciousness that stands on a ‘long, wide foundation’ (dīrgha-prasadman): a stable base in the vast mind. From that foundation it governs vāja (effective power, victorious energy) that is gomant (rich in rays/illumining knowledges). The Word also gives pitva/pītva (nourishment, sap, drink of delight)—aviṣa (non-poison): a joy that does not intoxicate the soul into ego and desire, but strengthens and clarifies. In Aurobindonian terms: true mantra brings force and delight without the mixed poison of lower vital craving.
Universal truth
When consciousness is founded widely and deeply, the right word (truth-expression) becomes a governing power: it organizes energy and brings a pure nourishment of joy that heals rather than harms.
Themes
Mantra-power, Nourishment-and-force, Truthful-speech
The seer
- Other hymns
- Rig Veda 8.25.19, Rig Veda 8.25.21, Rig Veda 8.25.22, Rig Veda 8.25.23
Significance
A seer of Vāc: the emphasis is on mantra as a ruling power that governs force and gives a pure nourishment—central to inner-sacrifice interpretations.
The deity
- Devata
- Vāc (inspired Speech-Power)
- Epithets
- manīṣā (inspired thought), īśvarī (sovereign), gomatī (rich in rays)
- Related deities
- Sarasvatī, Bṛhaspati (lord of the word), Agni (carrier of mantra), Soma (delight-nourishment)
Cosmic role
Vāc is the formative power of expression that brings hidden truth into manifest order; she is the bridge between vision and creation.
Inner power
Capacity to articulate truth so it becomes effective force (vāja) and pure delight (aviṣa pitva).
In ritual
Where it is used
Stuti to Vāc/Bṛhaspati-like power within recitation; supportive to correct chanting and rite-success.
वचो॑ दी॒र्घप्र॑सद्म॒नीशे॒ वाज॑स्य॒ गोम॑तः । ईशे॒ हि पि॒त्वो॑ऽवि॒षस्य॑ दा॒वने॑ ॥
वचः॑ । दी॒र्घऽप्र॑सद्मनि । ईशे॑ । वाज॑स्य । गोऽम॑तः । ईशे॑ । हि । पि॒त्वः॑ । अ॒वि॒षस्य॑ । दा॒वने॑ ॥
vacaḥ | dīrgha-prasadmani | īśe | vājasya | go--mataḥ | īśe | hi | pitvaḥ | aviṣasya | dāvane
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8+8+8+8 (approx.)
Measured and didactic; repeated ‘īśe’ gives a sovereign, declarative pulse.
Instills steadiness and mastery; supports clear articulation and a sense of inner governance over impulses.
- वचः (vacaḥ)
- Literal: word, utterance. Symbolic: inspired speech/mantra; truth-expression from higher consciousness
- दीर्घप्रसद्मनि (dīrgha-prasadmani)
- Literal: in the long far-based foundation. Symbolic: stable wide plane of mind (bṛhat) where inspiration is grounded
- ईशे (īśe)
- Literal: rules, has mastery. Symbolic: sovereign control of consciousness over energies
- वाज (vāja)
- Literal: prize, strength, victorious force. Symbolic: effective dynamic power for inner conquest
- गोमत् (gomat)
- Literal: cow-possessing. Symbolic: rich in rays of knowledge/illumination (go = light-rays)
- पित्वः (pitvaḥ)
- Literal: nourishment/drink. Symbolic: sap of delight, sustaining essence (soma-like nourishment)
- अविष (aviṣa)
- Literal: non-poisonous. Symbolic: pure delight free from egoic intoxication or harmful desire
- दावने (dāvane)
- Literal: for giving. Symbolic: bestowal of increase—growth of consciousness
Mantric self-affirmation: supports correct speech/chant and the efficacy of hymn in soma/fire contexts; also a discipline of truthful utterance (satya-vāc)
Before/within chant sequences where precision of word and right intention are crucial.
Recitation to establish right speech, right mental foundation, and auspicious increase.
Use before study, teaching, or difficult conversations: invoke ‘aviṣa’ speech—truthful, strengthening, non-harming.
vāc- (vacaḥ) is the creative speech-power; psychologically, the right mantra-thought that shapes consciousness. vāja- is not merely ‘food/prize’ but forceful plenitude (victory-energy) supporting growth. go-mat ‘cow-rich’ is read as ‘ray-rich’: go- as light/knowledge (recoverable from darkness). aviṣa- ‘non-poison’ marks a key discrimination: the nourishment sought is a pure increase, not an intoxicating or destructive force.
Vāc as creative power, Vāja as force-plenitude, Discrimination of pure vs harmful energies (aviṣa)
Right word aligns inner movement with ṛta; mis-speech is a deviation that produces ‘poison’ (viṣa) in life.
Speech as a vehicle of truth, not merely information.
Word as creative power: from foundation (adhiṣṭhāna) to manifestation (giving).
Mantra-śakti perspective converging with Upaniṣadic ‘vāg vai brahma’ tendencies.
Nourishment = sustaining delight; foundation = wide stable mind-field where inspiration stands.
- What is the primary Vedic 'mythologem' present in this verse?
- The sovereignty of inspired speech: Vāc rules from a deep seat and dispenses force and nourishment. Psychologically, the right word/mantra governs and organizes energies, giving a pure strengthening increase rather than a poisonous excitation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dā ‘give’ is a major IE root (cf. Greek dídōmi, Latin dōnum). The concept of ‘word’ as power (vāc-) has parallels in archaic IE poetics where speech is performative and world-shaping.
- What is the relationship between the Rishi and the Devata here?
- The seer identifies with the operative divine faculty: through rightly seated speech, the divine gives force and nourishment. The reciprocity is that disciplined utterance becomes the channel for divine bestowal.
Rest attention in the ‘wide foundation’ of mind; let a single truth-word arise (mantra) and feel it governing breath, thought, and impulse.
Viśuddha (speech-truth) supported by Ājñā (inspiration) and Anāhata (non-harming).
Japa on exhale; keep inhale silent and wide; feel ‘īśe’ as inner sovereignty.
Quiet, spacious, truthful; speech emerging from stillness rather than reactivity.
Before speaking, pause one breath; inwardly offer the speech to truth; speak only what is ‘aviṣa’—strengthening, not wounding.
Svara not fully recoverable here; chant with clear udātta emphasis on repeated ‘īśe’, keeping vowels long and steady.
Make ‘vaco’ crisp; dwell slightly on ‘dīrgha-prasadmani’; repeat ‘īśe’ with the same sovereign cadence.
vacaḥ: final ḥ is a light visarga, dīrgha: long ī; do not shorten, prasadmani: articulate cluster ‘dm’ gently, aviṣasya: retroflex ṣ; keep ‘vi’ short, ‘ṣa’ clear
Even, resonant, as if ‘speaking from the chest and throat together’.
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