Rig Veda 7.8.6: Mandala 7, Sukta 8, Mantra 6
Sukta 7.8
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
इदं वचः शतसाः संसहस्रमुदग्नये जनिषीष्ट द्विबर्हाः । शं यत्स्तोतृभ्य आपये भवाति द्युमदमीवचातनं रक्षोहा ॥
idáṃ vácaḥ śatá-sāḥ sáṃsahasram úd agnáye janiṣīṣṭa dví-bárhāḥ | śáṃ yát stotṛ́bhya ā́paye bhávāti dyumád amīva-cā́tanaṃ rakṣó-hā ||
ขอถ้อยคำนี้—มีกำลังร้อยประการ ทวีพันเท่า—จงบังเกิดขึ้นสู่เบื้องบนเพื่ออัคนี (Agni) โอ้ผู้แบกไว้สองชั้น. ขอให้มันเป็นความสงบและความอิ่มเอมให้แก่ผู้สรรเสริญได้ดื่มรับ—สว่างไสว ขับไล่โรคภัย เป็นผู้สังหารรากษัส (rakṣas).
Word by Word
- इदम्
- thisPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot इदम् (सर्वनाम-प्रातिपदिक)
- वचः
- utterance, speechNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot वचस् (प्रातिपदिक)
- शतसाः
- hundredfoldAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (वचः-विशेषण)Role KarmaRoot शतसा (प्रातिपदिक; ‘शत’ + -स)
- सम्
- together, completelyIndeclinableउपसर्ग (क्रियायोगे)Root सम् (उपसर्ग)
- सहस्रम्
- a thousandNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot सहस्र (प्रातिपदिक)
- उत्
- up, forthIndeclinableउपसर्ग (क्रियायोगे)Root उत् (उपसर्ग)
- अग्नये
- for AgniNounपुंलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot अग्नि (प्रातिपदिक)
- जनिषीष्ट
- may you beget/produce (for yourself); bring forthVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपदRoot √जन् (जनि/जन) + सन् (इच्छार्थक) → जनिषीष्
- द्विबर्हाः
- twofold-lofty; having two elevationsAdjective (epithet)पुंलिङ्ग, प्रथमा, एकवचन (अग्नि-विशेषण)Role KartāRoot द्वि-बर्हस् (प्रातिपदिक; ‘two’ + ‘height/loftiness’)
- शम्
- well-being, welfareIndeclinableमङ्गलार्थक-अव्ययRole KarmaRoot शम् (अव्यय)
- यत्
- which, that (benefit)Pronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धसूचक)Role KarmaRoot यद् (सर्वनाम-प्रातिपदिक)
- स्तोतृभ्यः
- to the praisersNounपुंलिङ्ग, चतुर्थी, बहुवचनRole SampradānaRoot स्तोतृ (प्रातिपदिक; √स्तु ‘to praise’)
- आपये
- for help/aid; for refreshmentNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot आपि (प्रातिपदिक; ‘help, aid, refreshment’)
- भवाति
- becomes; comes to beVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन, परस्मैपदRoot √भू
- द्युमत्
- splendid, radiantAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (चातनम्-विशेषण)Role KarmaRoot द्युमत् (प्रातिपदिक; द्यु ‘splendour’ + -मत्)
- अमीवचातनम्
- driving away of sicknessNoun (action/result)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचनRole KarmaRoot अमीव-चातन (प्रातिपदिक; अमीव ‘disease’ + √चत्/चातय् ‘to drive away’)
- रक्षोहा
- slayer of demons (rakṣas)Adjective (agent epithet)पुंलिङ्ग, प्रथमा, एकवचन (अग्नि-विशेषण)Role KartāRoot रक्षस्-हन् (प्रातिपदिक; रक्षस् ‘demon’ + √हन् ‘to slay’)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): इ॒दं वच॑: शत॒साः संस॑हस्र॒म् उद॒ग्नये॑ जनिषीष्ट द्वि॒बर्हा॑: । शं यत् स्तो॒तृभ्य॑ः आ॒पये॒ भवा॑ति द्यु॒मत् अमीव॒चात॑नं रक्षो॒हा ॥ प्रमुख-सन्धयः: (1) संसहस्रम् = सम् + सहस्रम् (अनुस्वार/संयोग)
- (2) उदग्नये = उत् + अग्नये (द्-आदेशः: उत् + अ- → उद-)
- (3) यत्स्तोतृभ्यः = यत् + स्तोतृभ्यः (व्यञ्जन-सन्धि: त् + स् → त्स्)
- (4) द्युमदमीवचातनम् = द्युमत् + अमीवचातनम् (त् + अ- → द्/द्-प्रकृति; संहितायां द्युमद-)
The meaning
Outer meaning
This word, hundred-powered, thousand-fold, let it be born upward for Agni, O double-bearing one. May it become peace and fullness for the singers to drink—luminous, driving away disease, slaying the hostile darkness.
Inner meaning
The mantra itself is invoked as a living power: vacaḥ is not merely speech but inspired Word-force. ‘Hundred-powered, thousand-fold’ indicates its manifold energies and repeated efficacy in consciousness. It is to be ‘born upward’ (ud janiṣīṣṭa) for Agni—rising from ordinary mind into the flame where it becomes effective tapas. ‘Dvibarhāḥ’ (double-bearing) can be taken as Agni who bears both the human offering upward and the divine force downward; psychologically, the will holds both aspiration and receptivity. The Word becomes śam (peace) and āpaya (plenitude/refreshment) for the singers to ‘drink’: an inner soma-like nourishment of joy and strength. It becomes dyumat (luminous), amīvacātanam (driving out illness—distortions, grief, tamas), and rakṣohā (slayer of hostile forces—inner darkness, intrusive suggestions).
Universal truth
True speech aligned with the inner fire becomes a transformative force: it uplifts, nourishes, heals, and protects against negativity and confusion.
Themes
Protective mantra, Healing expulsion, Light vs darkness, Efficacy of speech
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.8.1, RV 7.8.2, RV 7.8.3, RV 7.8.4, RV 7.8.5, RV 7.8.7
Family tradition
Vasiṣṭha’s hymns frequently treat the mantra as a power (vāc) that must be born in Agni to become effective protection and illumination.
Significance
He articulates a yogic psychology of speech: the right word, offered to the inner fire, becomes healing force and guardian against darkness.
The deity
- Devata
- Agni
- Epithets
- dvibarhāḥ (double-bearing), rakṣohā (slayer of hostile forces), dyumat (luminous)
- Related deities
- Soma (as inner drink/āpaya resonance), Vāc (Word), Indra (protector against darkness)
Cosmic role
Transmuter of offerings into divine energy; protector of the rite; purifier who repels hostile powers.
Inner power
Mantra-fire synergy: Agni empowers the Word, turning it into peace, plenitude, healing light, and protective force.
In ritual
Where it is used
Protective and strengthening recitation within śrauta Agni rites; also suitable in healing/protection contexts as an Agni-stotra.
इ॒दं वच॑: शत॒साः संस॑हस्र॒मुद॒ग्नये॑ जनिषीष्ट द्वि॒बर्हा॑: । शं यत्स्तो॒तृभ्य॑ आ॒पये॒ भवा॑ति द्यु॒मद॑मीव॒चात॑नं रक्षो॒हा ॥
इ॒दम् । वचः॑ । श॒त॒ऽसाः । सम्ऽस॑हस्रम् । उत् । अ॒ग्नये॑ । ज॒नि॒षी॒ष्ट॒ । द्वि॒ऽबर्हाः॑ । शम् । यत् । स्तो॒तृऽभ्यः॑ । आ॒पये॑ । भवा॑ति । द्यु॒ऽमत् । अ॒मी॒व॒ऽचात॑नम् । र॒क्षः॒ऽहा ॥
idam | vacaḥ | śata-sāḥ | sam-sahasram | ut | agnaye | janiṣīṣṭa | dvi-bahārḥ | śam | yat | stotṛ-bhyaḥ | āpaye | bhavāti | dyu-mat | amīva-cātanam | rakṣaḥ-hā
44
4 x ~11 syllables
Incantatory and constructive; builds power through stacked epithets and benefic results.
Feels like charging the mantra with energy; leaves a protective, clarified atmosphere.
- वचः (vacaḥ)
- Literal: word, utterance. Symbolic: mantric Word-force; inspired vibration
- शतसाः (śatasāḥ)
- Literal: hundred-powered. Symbolic: many-potent energies of consciousness
- संसहस्रम् (saṃsahasram)
- Literal: thousand-fold. Symbolic: multiplied efficacy; expansive reach in the being
- उत् जनिषीष्ट (ud janiṣīṣṭa)
- Literal: let it be born upward. Symbolic: ascent of speech into higher consciousness; uplift of mind
- द्विबर्हाः (dvibarhāḥ)
- Literal: double-bearing. Symbolic: bearing upward aspiration and downward grace; twofold action of Agni
- शम् (śam)
- Literal: peace, auspiciousness. Symbolic: settled harmony of the being
- आपये (āpaye)
- Literal: for drinking, refreshment. Symbolic: inner nourishment like soma; satisfaction of the soul
- द्यु्मत् (dyumat)
- Literal: luminous. Symbolic: illumined consciousness
- अमीवचातनम् (amīvacātanam)
- Literal: driving away disease. Symbolic: removal of psychological afflictions and distortions
- रक्षोहा (rakṣohā)
- Literal: slayer of rakṣas. Symbolic: destroyer of hostile formations and subconscious darkness
Mantra as protective and healing force in the sacrifice; apotropaic use against rakṣas and amīva; supports rite’s purity and the sacrificer’s well-being
After establishing the fire, when seeking protection from inimical forces and ensuring auspicious completion.
Recite while offering ghee; mentally ‘raise’ the mantra into the flame; circumambulate the fire for protection (symbolic).
Use as a protective-healing chant: before sleep, during illness/anxiety, or to clear a space; combine with a small lamp flame as focal point.
vácaḥ from √vac ‘speak’ as power; śatá-sāḥ ‘having a hundred strengths’ and sáṃ-sahasram intensify mantra efficacy; janiṣīṣṭa from √jan (precative) frames speech as ‘born’ (creative emergence); ā́paye from ā+√pā ‘drink’ suggests internalisation/assimilation of mantra-force; amīvá from √am/√mī? denotes disease/affliction; cātana from √cat/√cā ‘drive away’ (expulsion); rakṣó-hā (√han ‘slay’) identifies the mantra/Agni as destroyer of hostile darkness.
Vāc as creative power, Healing/purification, Rakṣas as forces of distortion/ignorance, Dyumat (luminous consciousness)
Rightly born word (in Agni) restores order and repels disordering forces (rakṣas).
Dyumat word is satya-vibration: it illumines and corrects falsehood/confusion.
Word born upward: manifestation through vibration rising into light.
Mantra-śakti orientation; bridges Vedic ritual and inner yoga of speech (vāc) and fire (agni).
The flame is tapas; the ‘drink’ is inner soma-like refreshment; disease is tamasic distortion; rakṣas are hostile subconscious formations.
- What is the primary Vedic 'mythologem' present in this verse?
- The birth of a many-powered Word for Agni that becomes a luminous medicine and a slayer of rakṣas: speech itself is mythically a weapon and a healer, psychologically a truth-vibration that expels affliction and falsehood.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vac ‘speak’ is an IE core (Latin vox). √jan ‘be born’ and √han ‘slay’ are also ancient IE roots. The compounding rakṣó-hā resembles IE bahuvrīhi and agent compounds used in archaic poetic registers.
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘gives birth’ to the word for Agni—human articulation becomes the vehicle for divine action. In return, the deity’s power makes the word dyumat and protective, ensuring peace and inner nourishment (‘to drink’) for the singers.
‘Birth of the Word in the Fire’: feel each phrase rise from navel/heart into a bright inner flame; then rest in peace (śam).
Viśuddha (word) linked with Maṇipūra (fire)
Chant on exhale; brief pause after each pāda to feel ‘ud’ (upward lift). Optional: bhrāmarī (humming) after recitation to seal the vibration.
Luminous protection; mantra-siddhi mood (charged stillness).
Before chanting, silently offer one inner ‘illness’ (fear, doubt, fatigue). During ‘amīvacātanam’ visualize it dissolving in fire; during ‘rakṣohā’ imagine a ring of light around you.
Maintain Vedic accents; treat long compounds carefully (amīva-cātanam, rakṣo-hā) with clear internal breaks.
Make ‘ud’ a perceptible lift; keep ‘śam’ softly settled; emphasize ‘dyumat’ with brightness in tone.
vacaḥ: final ḥ lightly breathed., janiṣīṣṭa: retroflex ṣ; long īṣṭa sequence clear., dvibarhāḥ: dv- cluster clean; ḥ at end aspirated., rakṣohā: kṣ conjunct crisp; long ā sustained.
Resonant, protective, mantra-like; allow vibration to linger at line ends.
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