Rig Veda 7.84.1: Mandala 7, Sukta 84, Mantra 1
Sukta 7.84
- Rishi
- Vasiṣṭha
- Devata
- Indra–Varuṇa
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
आ वां राजानावध्वरे ववृत्यां हव्येभिरिन्द्रावरुणा नमोभिः । प्र वां घृताची बाह्वोर्दधाना परि त्मना विषुरूपा जिगाति ॥
ā vāṃ rājānāv adhvaré vavṛtyāṃ havyébhiḥ indrāvaruṇā námobhiḥ | prá vāṃ ghṛtā́cī bāhvór dádhānā párí tmanā́ víṣu-rūpā jigāti ||
โอ้อินทระ–วรุณะ ผู้เป็นราชาทั้งสอง ข้าพเจ้าหันเชิญท่านทั้งคู่สู่พิธีบูชา ด้วยเครื่องบูชาและนมัสการ. แรงดลใจที่ส่องประกายด้วยฆี เมื่อวางอยู่ในอ้อมแขนของท่าน ก็เวียนไปด้วยตนเองในรูปอันหลากหลาย นำเครื่องบูชาไปถึงที่หมายอันกำหนดไว้.
Word by Word
- आ
- hither; towardsIndeclinableउपसर्ग/निपात (आह्वानार्थे)Root आ (उपसर्ग/निपात)
- वाम्
- you two (to/for you two)Pronounद्वितीया/षष्ठी द्विवचन (enclitic)Role Karma (आह्वानस्य विषयः)Root युष्मद् (सर्वनाम)
- राजानौ
- the two kingsNounपुंलिङ्ग, प्रथमा द्विवचनRole KartāRoot राजन्
- अध्वरे
- in the sacrificeNounपुंलिङ्ग, सप्तमी एकवचनRole AdhikaraṇaRoot अध्वर
- ववृत्याम्
- I have turned/led (you) hither; I inviteVerbलिट् (परिपूर्ण/परफेक्ट), उत्तमपुरुष एकवचन, आत्मनेपद (Vedic injunctive/optative-like use in invitation)Root √वृत् (वर्तने/आवर्तने) / √वृ (वरणे) — Vedic perf. stem ववृत्
- हव्येभिः
- with oblationsNounनपुंसकलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot हव्य
- इन्द्रावरुणा
- O Indra and VaruṇaNounपुंलिङ्ग, सम्बोधन द्विवचनRole Sampradāna (आह्वान-सम्बोधन)Root इन्द्र-वरुण (द्वन्द्व समास)
- नमोभिः
- with acts of homageNounनपुंसकलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot नमस्
- प्र
- forth; forwardIndeclinableनिपात (प्रवृत्त्यर्थे/प्रकर्षे)Root प्र (उपसर्ग/निपात)
- वाम्
- for you twoPronounद्वितीया/षष्ठी द्विवचन (enclitic)Role Sampradāna (यस्यार्थे)Root युष्मद् (सर्वनाम)
- घृताची
- the ghee-flowing (offering/stream)Adjective (f.)स्त्रीलिङ्ग, प्रथमा एकवचनRole KartāRoot घृत-आची (कर्मधारय/बहुव्रीहि: ‘घृतं आच्यते यस्याः/या’)
- बाह्वोः
- in (your) two armsNounपुंलिङ्ग, षष्ठी/सप्तमी द्विवचन (here: locative-dual sense ‘in the two arms’)Role AdhikaraṇaRoot बाहु
- दधानाः
- bearing; placingParticipleवर्तमान कृदन्त (शतृ), स्त्रीलिङ्ग प्रथमा एकवचन (agreeing with घृताची)Role Kartā (सह-विशेषण)Root √धा (धारणे)
- परि
- aroundIndeclinableनिपात (परितः/आवरणे)Root परि (उपसर्ग/निपात)
- त्मना
- by itself; of its own accordNounपुंलिङ्ग, तृतीया एकवचनRole KaraṇaRoot त्मन् (Vedic: self, person) / तन्-प्रत्ययान्त
- विषुरूपा
- of varied formsAdjective (f.)स्त्रीलिङ्ग, प्रथमा एकवचन (agreeing with घृताची)Role Kartā (सह-विशेषण)Root विषु-रूप (कर्मधारय: ‘विषु’=विविधं/पृथक् + ‘रूप’)
- जिगाति
- goes; comesVerbलट्, प्रथमपुरुष एकवचन, परस्मैपदRoot √गा (गत्यर्थे) with reduplication (जि-)
Sandhi Notes
- Sandhi resolution (pada-wise): आ | वाम् | राजानौ | अध्वरे | ववृत्याम् | हव्येभिः | इन्द्रावरुणा | नमोभिः || प्र | वाम् | घृताची | बाह्वोः | दधानाः | परि | त्मना | विषुरूपा | जिगाति । Notable: (1) इन्द्रावरुणा is a द्वन्द्व compound used in vocative dual. (2) बाह्वोः is dual oblique
- syntactically locative-dual (‘in the two arms’). (3) दधानाः is a present active participle (śatṛ) agreeing with feminine subject घृताची. (4) ववृत्याम् is Vedic perfect-form used in invitational sense (‘I have turned/led hither’)
The meaning
Outer meaning
I turn you two kings, Indra and Varuṇa, toward the sacrifice with offerings and reverence. The ghee-bright (stream/impulse), placed in your arms, moves of itself in many forms around, carrying the offering onward.
Inner meaning
The seer deliberately ‘turns’ (āvavṛtyām) the twin sovereign powers inward toward the adhvara—the journeying sacrifice, i.e., the progressive inner work. Offerings (havyebhiḥ) and namas are inner acts of consecration and surrender. Ghṛtācī—‘ghee-bright’—is the clarified mind-impulse, the luminous current of understanding and devotion that can be taken up by Indra–Varuṇa (their ‘arms’ = their supporting powers). Once seized by them, this clarified force moves spontaneously (pari tmanā) and assumes many forms (viṣurūpā): it becomes manifold effective movements of offering, thought, and action, reaching its right destination.
Universal truth
When higher illumination and truth-order are consciously invited into the inner practice, the clarified mind-energy begins to act spontaneously and creatively in many forms, carrying life toward its true aim.
Themes
invitation to the gods, offering as inner movement, dual sovereignty (force + law)
The seer
- Rishi
- Vasiṣṭha
- Other hymns
- RV 7.84 (this hymn), RV 7.82–7.83 (preceding Indra–Varuṇa context)
Family tradition
As hotṛ-seer, Vasiṣṭha specializes in effective invocation that ‘turns’ the gods toward the sacrifice—psychologically, turning higher consciousness toward the seeker’s work.
Significance
Marks a transition from conflict narrative to deliberate invocation and inner offering: the yogic method of calling and establishing the divine powers in the adhvara of life.
The deity
- Devata
- Indra–Varuṇa
- Epithets
- rājānā (two kings), bāhubhṛt (arm-bearing/supporting, implied)
- Related deities
- Agni (the inner priest carrying offerings), Soma (the delight that follows consecration)
Cosmic role
They are invoked as sovereign supports of the sacrifice: Indra supplies victorious energy; Varuṇa supplies vast order and purity so the offering reaches its truth.
Inner power
Indra energizes aspiration and breakthrough; Varuṇa clarifies and regulates, keeping the movement true and wide.
In ritual
Where it is used
Indra–Varuṇa invocation at the start/opening of a section; calling the deities ‘toward the adhvara’ is a typical liturgical move.
आ वां॑ राजानावध्व॒रे व॑वृत्यां ह॒व्येभि॑रिन्द्रावरुणा॒ नमो॑भिः । प्र वां॑ घृ॒ताची॑ बा॒ह्वोर्दधा॑ना॒ परि॒ त्मना॒ विषु॑रूपा जिगाति ॥
आ । वा॒म् । रा॒जा॒नौ॒ । अ॒ध्व॒रे । व॒वृ॒त्याम् । ह॒व्येभिः॑ । इ॒न्द्रा॒व॒रु॒णा॒ । नमः॑ऽभिः । प्र । वा॒म् । घृ॒ताची॑ । बा॒ह्वोः । दधा॑ना । परि॑ । त्मना॑ । विषु॑ऽरूपा । जि॒गा॒ति॒ ॥
ā | vām | rājānau | adhvare | vavṛtyām | havyebhiḥ | indrāvaruṇā | namaḥ-bhiḥ | pra | vām | ghṛtācī | bāhvoḥ | dadhānā | pari | tmanā | viṣu-rūpā | jigāti
44
4 x ~11; flowing second half mirrors ‘ghṛtācī…pari…jigāti’ movement.
Invocatory and processional—like a rite in motion rather than a clash.
Creates a sense of turning inward and offering; supports spontaneous clarity and devotional flow.
- adhvara
- Literal: sacrifice (also ‘uninjured’, ‘journeying’ rite). Symbolic: the progressive inner yoga-sacrifice, a path-movement of transformation
- āvavṛtyām
- Literal: I turn/bring around. Symbolic: intentional inward orientation of consciousness toward the divine powers
- havyebhiḥ
- Literal: with offerings. Symbolic: consecrated movements—breath, will, thought offered upward
- namobhiḥ
- Literal: with reverences. Symbolic: surrender, humility that opens receptivity
- ghṛtācī
- Literal: ghee-bright/clarified. Symbolic: clarified intelligence and devotion; luminous flow of right understanding
- bāhvoḥ dadhānā
- Literal: placed in (your) arms. Symbolic: supported and empowered by Indra’s force and Varuṇa’s law
- pari tmanā
- Literal: by itself, of its own being. Symbolic: spontaneous movement of the inner force once aligned
- viṣurūpā
- Literal: many-formed. Symbolic: one divine impulse expressing through multiple faculties and actions
Soma sacrifice invitation (āhvāna) to Indra–Varuṇa; offering of havis with namas
At the commencement or renewal of offerings, to invite presence and ensure right conveyance of the oblation.
Āvāhana-like turning/inviting through recitation; offering of ghee/havis; reverential gestures (namas).
A pre-meditation or pre-work invocation: consciously invite illumined force and truth-order; offer the session; allow the clarified intention to move ‘of itself’ through the day.
adhvará- (a-dhvara) 'unharmed/unobstructed' (traditional) used for sacrifice as smooth inner passage; vavṛtyām (1sg) from √vṛt 'turn, set rolling' = to direct the gods’ attention/presence; ghṛtā́cī 'ghee-faced/bright' from ghṛtá (clarified butter; symbolically clarified luminous mind-substance) + -ācī 'shining/face'; tmanā́ instrumental of tman- 'self' → spontaneous self-action; víṣu-rūpa from víṣu 'apart, variously' + rūpá 'form'.
sovereignty (rājan- as inner rulership), self-moved force (tmanā)
The offering succeeds when supported by Varuṇa’s ṛta and Indra’s effective force.
Clarity (ghṛta) is a form of satya in mind-substance; it enables true movement.
Many-formed expression (viṣurūpā) of one clarified impulse reflects Vedic vision of the One becoming many through ordered powers.
Symbolic yajña psychology (Aurobindo/Kashyap): ritual action as inner transformation dynamics.
Ghee = clarified mind-substance; arms = supporting divine powers; circular movement = self-sustaining flow of consecrated energy through the being.
- What is the primary Vedic 'mythologem' present in this verse?
- The descent/arrival of the twin sovereigns to the rite: the gods are 'turned' toward the adhvara, and the oblation-force (ghṛtā́cī) circulates in manifold forms. The mythic action is epiphany through offering—divine powers taking their seat in the human instrument.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rājānau reflects PIE *h₃rḗǵs 'king' (Latin rēx), showing inherited sovereignty vocabulary. √vṛt 'turn' continues PIE *wert- (Latin vertere). √dhā 'place' continues PIE *dʰeh₁- (Greek títhēmi).
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi actively 'directs' the gods to the inner rite by havis and namas; the gods respond by accepting the oblation-force into their 'arms'—their operative capacity—so the sacrifice becomes a shared action between human aspiration and divine governance.
Begin practice by inviting Indra–Varuṇa into the ‘adhvara’ of the session; cultivate ghṛta-like clarity and let it circulate spontaneously as attention and devotion.
ajna (clarified seeing)
simple offering-breath: inhale ‘ā vāṃ’, exhale ‘namo-bhiḥ’; visualize a golden stream (ghṛta) descending on inhale and circulating on exhale.
Receptive, clarified, gently energized; readiness for guided inner work.
Set intention: ‘May illumination and truth-order govern this practice.’ Offer distractions into the inner fire. When clarity arises, do not force—let it move pari tmanā, expressing in whatever faculty needs it (thought, speech, action).
Keep udātta prominence on ā, rājānau, indrāvaruṇā; let the second line flow with smoother svarita transitions to mirror jigāti (movement).
Slight pause after adhvare; emphasize ghṛtācī with a bright, lifted tone; keep ‘pari tmanā’ connected (no hard break).
ā vāṃ: nasalized vāṃ with anusvāra, adhvare: clear dhv cluster, vavṛtyām: vocalic ṛ; avoid ‘vavrit-yam’ splitting, ghṛtācī: ghṛ with vocalic ṛ; long ā, viṣurūpā: retroflex ṣ; long ū
warm, flowing, devotional; aim for a ‘liquid brightness’ in tone.
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