Rig Veda 7.93.6: Mandala 7, Sukta 93, Mantra 6
Sukta 7.93
- Rishi
- Vasiṣṭha
- Devata
- Indrāgnī
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
इमामु षु सोमसुतिमुप न एन्द्राग्नी सौमनसाय यातम् । नू चिद्धि परिमम्नाथे अस्माना वां शश्वद्भिर्ववृतीय वाजैः ॥
imā́m u ṣú somasútiṃ úpa na aíndrāgnī saumanasā́ya yātam | nū́ cid dhi parimamnā́the asmā́nā vāṃ śáśvadbhir vavṛtī́ya vā́jaiḥ ||
บัดนี้ ขอจงเสด็จมาสู่การคั้นโสมะ (Soma) นี้ของเรา โอ อินทรา–อัคนี เพื่อจิตที่ยินดีและกลมกลืน เพราะแม้ในกาลนี้เอง ท่านทั้งสองก็โอบล้อมและคุ้มครองเรา ขอให้ข้าพเจ้าหันสู่ท่านเสมอ ด้วยความอุดมแห่งพลังอันยั่งยืน (vāja) ที่ทำให้การก้าวไปได้รับการฟื้นใหม่
Word by Word
- इमाम्
- this (f.)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (स्तुति/हविः-रूपा ‘सुतिः’ का विशेषण) अथवा कर्म-निर्देशकRoot इदम् (सर्वनाम-प्रातिपदिक)
- उ
- indeed, justIndeclinableनिपात (उपपद/प्रबलक)Root उ (निपात)
- षु
- now, quicklyIndeclinableवैदिक निपात (त्वरक/प्रेरक)Root षु (निपात)
- सोमसुतिम्
- Soma-pressing, Soma-offeringNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot सोम + सुति (√सु/√सुव् ‘to press/prepare (Soma)’)
- उप
- near, towardsIndeclinableउपसर्ग/अव्यय (गमनार्थे)Root उप (उपसर्ग/अव्यय)
- नः
- to us / ourPronounषष्ठी (वैदिके दत्तिवत्/सम्बन्धे), बहुवचनRole सम्प्रदान (अर्थतः ‘हमारे पास/हमारे लिये’)Root अस्मद् (सर्वनाम)
- एन्द्राग्नी
- O Indra and AgniNoun (dual deity name)पुंलिङ्ग (देवता-द्वय), सम्बोधन, द्विवचनRole सम्बोधनRoot इन्द्र + अग्नि (द्वन्द्व-समास; संबोधन-रूप)
- सौमनसाय
- for goodwill, for favorNoun (abstract)नपुंसकलिङ्ग, चतुर्थी, एकवचनRole प्रयोजन/सम्प्रदान (यातम्—‘सौमनसाय’ = अनुग्रहाय)Root सौमनस (सु-मनस् ‘good will, favor’)
- यातम्
- come (you two)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, द्विवचनRole क्रियाRoot √या (गत्यर्थ)
- नु
- nowIndeclinableनिपात (अधुना/अनन्तरम्)Root नु (निपात)
- चित्
- evenIndeclinableनिपात (अपि/एव)Root चित् (निपात)
- हि
- for, indeedIndeclinableनिपात (हेतौ/निश्चये)Root हि (निपात)
- परिमम्नाथे
- you have encompassed/overpowered, you have harassed all aroundVerbलिट्/परिपूर्ण-भूत (वैदिक परफेक्ट), मध्यमपुरुष, एकवचनRole क्रियाRoot परि + √मन्थ्/मथ् (मन्थन/मर्दन ‘to churn, to crush, to harass’)
- अस्मान्
- usPronounद्वितीया, बहुवचनRole कर्मRoot अस्मद् (सर्वनाम)
- आ
- hither, towardsIndeclinableउपसर्ग (आगमन/समन्तात्)Root आ (उपसर्ग/अव्यय)
- वाम्
- of you two / to you twoPronounषष्ठी/द्वितीया (वैदिक द्वयर्थ), द्विवचनRole सम्बन्ध/सम्प्रदान (ववृतीय—‘आप दोनों के लिये/आप दोनों की ओर’)Root युष्मद् (सर्वनाम)
- शश्वद्भिः
- with continual (ones), with ever-recurrentAdjective (used adverbially)पुं/नपुं, तृतीया, बहुवचनRole करण (सहायक-भाव: ‘सदैव-रूपैः/नित्यैः’)Root शश्वत् (अव्यय-प्रातिपदिक ‘always’)
- ववृतीय
- may (it) turn/come to be; may you obtainVerbविधिलिङ्/आशीर्लिङ् (वैदिक optative/jussive), मध्यमपुरुष, एकवचनRole क्रियाRoot √वृत् (वर्तने/वरणे ‘to turn, to choose, to roll/bring about’)
- वाजैः
- with prizes/strengths, with boonsNounपुंलिङ्ग, तृतीया, बहुवचनRole करण (साधन/सम्पत्ति-रूपेण) अथवा साध्य-विशेषणRoot वाज (प्रातिपदिक ‘prize, strength, food, victory’)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): इमाम् उ षु सोम-सुतिम् उप नः एन्द्रा-अग्नी सौमनसाय यातम् । नु चित् हि परि-मम्नाथे अस्मान् आ वाम् शश्वद्भिः ववृतीय वाजैः । मुख्य सन्धि: (1) इमामु → इमाम् + उ
- (2) एन्द्राग्नी → एन्द्रा + अग्नी (द्वन्द्व, संबोधन-द्विवचन)
- (3) नू चिद्धि → नु + चित् + हि
- (4) परिमम्नाथे → परि + मम्नाथे
- (5) अस्माना → अस्मान् + आ
- (6) वां शश्वद्भिः → वाम् + शश्वद्भिः (अनुस्वार/मकार-परिवर्तन)
- (7) वाजैः पदान्त विसर्ग-रहित वैदिक रूप।
The meaning
Outer meaning
The singer invites Indra and Agni to come to the Soma-offering for gladness of mind; they already surround and protect the worshippers, and the seer aspires to turn toward them always with enduring vāja-s (strengths/plenitudes).
Inner meaning
The aspirant calls the twin powers—Agni (divine will in the heart) and Indra (illumined mind)—to the inner Soma-pressing: the distillation of delight (ānanda) from experience. ‘Saumanasa’ is the harmonized mental atmosphere needed for right reception. Their ‘encompassing’ is the establishment of a protective field of consciousness; ‘turning toward them’ is repeated consecration of the life-force so that vāja (effective energy of realization) becomes continuous and self-renewing.
Universal truth
Lasting progress requires a glad, unified mind and the cooperation of will and illumination; when these powers are consciously invoked, they form a protecting circle and convert raw energy into enduring, renewing force.
Themes
invitation (ā-yātam), Soma-ritual, protection, inner harmony
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Mānava/Vasiṣṭha lineage)
- Other hymns
- RV 7.1, RV 7.2, RV 7.18, RV 7.33, RV 7.87
Family tradition
Seer-family of Mandala 7; hymns emphasize harmonious order (ṛta), protection, and the steady kindling of inner fire aligned with truth.
Significance
Vasiṣṭha’s vision often joins ethical-psychological purification with luminous power: the will (Agni) and the illumined mind (Indra) are invoked to build a stable, protected inner kingdom governed by ṛta.
The deity
- Devata
- Indrāgnī
- Epithets
- īśānā (masters), rakṣas (protectors, implied by ‘encompassing’), saumanasya-kṛt (givers of glad harmony, implied)
- Related deities
- Soma, Maruts, Viṣṇu, Ādityas
Cosmic role
Joint executors of the divine work: Agni carries the offering and kindles; Indra breaks obstructions and releases the powers (light, force, joy) for manifestation.
Inner power
Synergy of aspiration and illumination—will that is guided by clear seeing; the pair stabilizes the mind-field and converts delight (Soma) into effective strength (vāja).
In ritual
Where it is used
Soma-yajña (Soma pressing and offering)
इ॒मामु॒ षु सोम॑सुति॒मुप॑ न॒ एन्द्रा॑ग्नी सौमन॒साय॑ यातम् । नू चि॒द्धि प॑रिम॒म्नाथे॑ अ॒स्माना वां॒ शश्व॑द्भिर्ववृतीय॒ वाजै॑: ॥
इ॒माम् । ऊँ॒ इति॑ । सु । सोम॑ऽसुति॑म् । उप॑ । नः॒ । आ । इ॒न्द्रा॒ग्नी॒ इति॑ । सौ॒म॒न॒साय॑ । या॒त॒म् । नु । चि॒त् । हि । प॒रि॒म॒म्नाथे॒ इति॑ प॒रि॒ऽम॒म्नाथे॑ । अ॒स्मान् । आ । वा॒म् । शश्व॑त्ऽभिः । व॒वृ॒ती॒य॒ । वाजैः॑ ॥
imām | oṃ iti | su | soma-sutim | upa | naḥ | ā | indrāgnī | iti | saumanasāya | yātam | nu | cit | hi | parimamnātheitipari-mamnāthe | asmān | ā | vām | śaśvat-bhiḥ | vavṛtīya | vājaiḥ
44
4 pādas × ~11 syllables
Forward-driving, expansive cadence suited to invocation and sustained aspiration.
Builds energetic uplift and protective confidence; supports a ‘turning’ movement of the will toward higher force.
- somasuti
- Literal: Soma-pressing / Soma-offering. Symbolic: Inner extraction of delight and truth-essence from life; the yogic ‘distillation’ of consciousness
- indrāgnī
- Literal: Indra-and-Agni. Symbolic: Illumined mind (Indra) joined with divine will/fire (Agni): knowledge-power acting together
- saumanasa
- Literal: good-mindedness, glad harmony. Symbolic: Psychic-mental concord that allows higher forces to enter without distortion
- parimamnāthe
- Literal: you encompass, surround, protect. Symbolic: Establish a boundary of light—protective consciousness preventing invasion by confusion and inertia
- vāja
- Literal: prize, strength, vigor, plenitude. Symbolic: Effective force of realization; energies that ‘win’ the inner battle and sustain right movement
- vavṛtīya
- Literal: may I turn/roll toward. Symbolic: Repeated orientation of the whole being toward the higher guidance; persevering consecration
Invitation to Indrāgnī at Soma offering; prayer for saumanasa (harmonized mind) as prerequisite for successful rite and inner realization
During Soma libations and invitatory recitations to Indra/Agni
Āvāhana (invocation), offering of Soma with praise; seeking protection and vāja
Before meditation or breath practice: recite to establish a harmonized mind (saumanasa) and call down will+illumination for the session.
saumanasa: su- ‘good’ + manas ‘mind’ (PIE *men-). vāja: semantic range includes ‘prize, strength, food’; rooted in vigor/fullness; hence ‘plenitudes of force’. vavṛtīya from √vṛt ‘turn’ indicates iterative orientation of consciousness. parimamnāthe is a difficult RV form; padapāṭha confirms segmentation; sense in context is protective encompassing (pari- ‘around’ + a verb of holding/embracing).
saumanasa (integrated mind), grace as protective containment, vāja as spiritual force
Protection and ‘encompassing’ imply a field aligned to ṛta where hostile forces cannot enter.
Saumanasa as truth-harmony of mind enabling right reception of the gods’ action.
Soma as the creative delight that, when offered, becomes vāja—force for further becoming.
Proto-Vedāntic / integral (Aurobindonian) reading: ascent of consciousness through sacrifice and descent of force through invocation.
Soma = delight-essence; Agni = inner flame of will; Indra = lightning of illumination; ‘encompassing’ = aura of concentrated consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The descent/approach of the gods to the Soma (ā-yātam) and their protective ‘encircling’ of the sacrificer. Mythically it is the gods coming to drink Soma; psychologically it is the influx of delight-consciousness enabling harmony (saumanasa) and sustained turning toward the divine with ever-renewed force (vāja).
- How does the linguistic structure reflect Proto-Indo-European roots?
- manas (in saumanasa) reflects PIE *men- ‘think’. √vṛt ‘turn’ has PIE *wert- ‘turn’ (cf. Latin vertere, English ‘wart’?; clearer: ‘convert’, ‘vertex’ from Latin). Soma as a culture-specific term is Indo-Iranian; the ritual lexicon shows shared heritage across Vedic/Avestan soma/haoma.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers Soma and calls the gods for a specific inner fruit—saumanasa (harmonious mentality). The gods’ side of the exchange is protection (parimamnāthe) and the bestowal of vāja (enduring force), enabling continuous orientation (vavṛtīya) toward them.
Unify aspiration (Agni) and illumination (Indra) while ‘pressing Soma’—extracting delight from breath and awareness.
Gentle coherent breathing (equal inhale/exhale) while mentally offering the breath into the heart-fire; on exhale, feel Indra’s clarity spreading in the head-space.
Collected, protected, uplifted vigilance (rakṣā + prakāśa).
Begin with 3 recitations to establish saumanasa; then sit, feel a ring of light around the body; offer each thought as Soma into Agni and allow Indra to illumine the next right movement.
Vedic svara not fully specified here; chant with standard Ṛgvedic udātta/anudātta/svarita as per śākhā tradition; keep udātta slightly raised and svarita as a gentle fall-rise.
Maintain clear stress on devatā-name ‘indrāgnī’ and key action words ‘yātam’, ‘parimamnāthe’, ‘vavṛtīya’. Avoid modern emphatic stress; let pitch accents carry prominence.
Hold long vowels: ī/ū/ā distinctly (e.g., indrāgnī, vājaiḥ)., Retroflex ṛ in vṛtīya; keep ‘ṣ’ in ṣu crisp., Visarga in vājaiḥ: light aspiration before pause.
Steady, bright, inviting; end each pāda with a soft settling to convey protection.
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