Rig Veda 7.8.3: Mandala 7, Sukta 8, Mantra 3
Sukta 7.8
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Karuna (compassion)
कया नो अग्ने वि वसः सुवृक्तिं कामु स्वधामृणवः शस्यमानः । कदा भवेम पतयः सुदत्र रायो वन्तारो दुष्टरस्य साधोः ॥
kayā́ no agne ví vasah suvṛktíṃ kā́m u svadhā́m ṛṇavaḥ śasyámānaḥ | kadā́ bhavema pátayaḥ sudatra rāyó vantā́ro duṣṭárasya sādhóḥ ||
کس راستے سے اے اگنی، تم ہمارے لیے کامل کلام کھولو گے، اور کس خواہش سے خود کے قانون عطا کرو گے جبکہ ہم تعریف کیے جا رہے ہیں؟ کب ہم مالک بنیں گے، اے اچھے دینے والے، دولت کے لطف اندوز، مشکل سے پار کرنے والی کامیابی کے فتح کرنے والے؟
Word by Word
- कया
- by which? (by what means?)Pronoun/Interrogative adjectiveस्त्रीलिङ्गे तृतीया-एकवचनम् (instrumental sg.)Role करणRoot क (किम्-प्रातिपदिक) + या (स्त्री.)
- नः
- for us / ourPronounषष्ठी-बहुवचनम् (gen. pl., enclitic) अथवा दत्तिव-बहुवचनम् (dat. pl.)—अत्र ‘our/for us’Role सम्प्रदानRoot अस्मद्
- अग्ने
- O AgniNounपुंलिङ्गे सम्बोधन-एकवचनम् (voc. sg.)Role सम्बोधनRoot अग्नि
- वि
- apart, forth, distinctlyPreverb/Indeclinableउपसर्गःRoot वि
- वसः
- wealth, goodNounनपुंसकलिङ्गे प्रथमा/द्वितीया-एकवचनम् (nom./acc. sg.)Role कर्मRoot वसु
- सुवृक्तिम्
- a well-made hymn/utteranceNounस्त्रीलिङ्गे द्वितीया-एकवचनम् (acc. sg.)Role कर्मRoot सु-वृक्ति (वृक्ति < √वृज्/√वृच् ‘to arrange/compose’; स्त्री.)
- कामु
- how indeed? / in what way, pray?Indeclinableप्रश्नार्थ-निपातःRoot कामु (निपात/प्रश्नार्थक) अथवा ‘किम् + उ’
- स्वधाम्
- (your) own power/ordinance; स्वधाNounस्त्रीलिङ्गे द्वितीया-एकवचनम् (acc. sg.)Role कर्मRoot स्वधा
- ऋणवः
- you accomplish / you bring aboutVerbलिट्/लुङ्-प्रायः वैदिक-रूपम्; मध्यमपुरुष-एकवचनम् (addressed to Agni): ‘you have made/you will make’ (contextual)Role क्रियाRoot √ऋ (ऋणोति ‘to set in motion/attain/bring about’; Vedic)
- शस्यमानः
- being praisedParticipleपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.), Agni-विशेषणम्Role कर्तृ (विशेषणरूपेण) / अधिकरणRoot √शंस् (to praise) → शस्यमान (present passive participle)
- कदा
- when?Indeclinableकालवाचक-प्रश्नार्थक-अव्ययम्Role अधिकरणRoot कदा
- भवेम
- may we becomeVerbविधिलिङ् (optative) उत्तमपुरुष-बहुवचनम्Role क्रियाRoot √भू
- पतयः
- lords, mastersNounपुंलिङ्गे प्रथमा-बहुवचनम् (nom. pl.)Role कर्ताRoot पति
- सुदत्र
- O good giverAdjective (used as vocative) / epithetपुंलिङ्गे सम्बोधन-एकवचनम् (voc. sg.), Agni-विशेषणम्Role सम्बोधनRoot सु-दत्र (दत्र < √दा ‘to give’; ‘good-giver’)
- रायः
- of wealthNounस्त्रीलिङ्गे षष्ठी-एकवचनम् (gen. sg.)Role सम्बन्धRoot रायि/राय (wealth)
- वन्तारः
- winners, gainersNounपुंलिङ्गे प्रथमा-बहुवचनम् (nom. pl.)Role कर्ताRoot वन्तृ (agent noun from √वन् ‘to win’)
- दुष्टरस्य
- of the hard-to-overcomeAdjectiveपुं/नपुंसकलिङ्गे षष्ठी-एकवचनम् (gen. sg.)Role सम्बन्धRoot दुष्टर (दुर्- + √तॄ/√तॄ ‘to cross’; ‘hard to overcome’)
- साधोः
- of the good (one/thing); of the right courseNoun/Adjectiveपुंलिङ्गे षष्ठी-एकवचनम् (gen. sg.)Role सम्बन्धRoot साधु
Sandhi Notes
- पदच्छेदः (Vedic): कया | नः | अग्ने | वि | वसः | सुवृक्तिम् | कामु | स्वधाम् | ऋणवः | शस्यमानः || कदा | भवेम | पतयः | सुदत्र | रायः | वन्तारः | दुष्टरस्य | साधोः || मुख्य-सन्धयः: (1) ‘कया नो’—एन्क्लिटिक ‘नः’ पृथक्। (2) ‘अग्ने वि’—विसर्ग/स्वर-सन्धि न, पदान्त ‘अग्ने’ + उपसर्ग ‘वि’। (3) ‘वि वसः’—उपसर्ग + कर्मपद। (4) ‘स्वधामृणवः’ = ‘स्वधाम् ऋणवः’ (म् + ऋ → मृ, वैदिक-सन्धि)। (5) ‘शस्यमानः कदा’—वाक्यविराम। (6) ‘सुदत्र रायः’—सम्बोधन + षष्ठी।
The meaning
Outer meaning
By what way, O Agni, will you open for us the perfect hymn, and by what desire will you grant self-law as you are praised? When shall we become masters, O good giver, enjoyers of riches, conquerors of the difficult-to-cross accomplishment?
Inner meaning
The seeker asks for the secret method (kayā…?) by which Agni opens the ‘suvṛkti’—the perfectly turned utterance that is also a perfected inner formation. The question ‘by what desire’ points to the right soul-impulse (kāma) that is not craving but the true will-to-realize aligned with the divine. ‘Svadhā’ here is self-law: the spontaneous right functioning of the being under the soul’s truth, not the ego’s habits. The goal is mastery (patayaḥ) of the spiritual riches (rāyaḥ)—light, force, joy—and victory over the ‘duṣṭara sādhū’—the hard-to-cross achievement, i.e., the difficult passage through resistance and obscurity toward stable realization.
Universal truth
Perfect expression and true freedom arise when desire is purified into soul-will and life comes under its own divine law; then one can cross what once seemed impossible.
Themes
Method of practice, Right speech, Inner mastery, Overcoming obstacles
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.8.1-2 (Agni as king and vast hotṛ), RV 7.7.6 (kindling ṛta-vision through mantra)
Family tradition
A pedagogy of inner perfection: not only praise of Agni, but inquiry into method—how speech and self-law are opened by the divine Fire.
Significance
The rishi models the yogic attitude: persistent questioning toward the right path, the right desire, and the conquest of inner obstacles.
The deity
- Devata
- Agni
- Epithets
- sudatra (good giver), opener of suvṛkti (implied), bestower of svadhā (implied)
- Related deities
- Bṛhaspati (opening the word/paths), Indra (conquest of obstacles), Soma (riches of delight)
Cosmic role
Opens paths, grants boons, and enables crossing of difficult passages; perfects speech as sacrificial power.
Inner power
Discerning will-fire that unlocks expression and establishes self-governed right functioning (svadhā) leading to mastery.
In ritual
Where it is used
Prayer within Agni hymn sequence; used where the sacrificer seeks right formulation and success (siddhi) in the rite.
कया॑ नो अग्ने॒ वि व॑सः सुवृ॒क्तिं कामु॑ स्व॒धामृ॑णवः श॒स्यमा॑नः । क॒दा भ॑वेम॒ पत॑यः सुदत्र रा॒यो व॒न्तारो॑ दु॒ष्टर॑स्य सा॒धोः ॥
कया॑ । नः॒ । अ॒ग्ने॒ । वि । व॒सः॒ । सु॒ऽवृ॒क्तिम् । काम् । ऊँ॒ इति॑ । स्व॒धाम् । ऋ॒ण॒वः॒ । श॒स्यमा॑नः । क॒दा । भ॒वे॒म॒ । पत॑यः । सु॒ऽद॒त्र॒ । रा॒यः । व॒न्तारः॑ । दु॒स्तर॑स्य । सा॒धोः ॥
kayā | naḥ | agne | vi | vasaḥ | su-vṛktim | kām | oṃ iti | svadhām | ṛṇavaḥ | śasyamānaḥ | kadā | bhavema | patayaḥ | su-datra | rāyaḥ | vantāraḥ | dustarasya | sādhoḥ
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4 × ~11
Interrogative and aspirational; rising questions followed by a forward-pressing goal-statement.
Creates a searching intensity that turns into resolve; supports inner inquiry leading to breakthrough.
- कया (kayā)
- Literal: by what (way). Symbolic: the secret process/path of inner working
- वि वसः (vi vasaḥ)
- Literal: will you open/unfold. Symbolic: release of blocked expression and consciousness
- सुवृक्तिम् (suvṛktim)
- Literal: well-turned hymn. Symbolic: perfected speech and perfected inner formation of truth
- काम् (kām)
- Literal: desire. Symbolic: purified aspiration; soul-intent that moves realization
- स्वधाम् (svadhām)
- Literal: self-law, own power. Symbolic: right spontaneous functioning of nature under the soul
- पतयः (patayaḥ)
- Literal: lords/masters. Symbolic: mastery of the movements of the being
- रायः (rāyaḥ)
- Literal: riches. Symbolic: spiritual wealth: illumination, strength, delight
- दुष्टरस्य साधोः (duṣṭarasya sādhoḥ)
- Literal: of the hard-to-cross accomplishment. Symbolic: the difficult passage through resistance (subconscient/vital knots) to stable siddhi
Petition within Agni-stotra: request for right speech (suvṛkti), right inner law (svadhā), and mastery (patayaḥ) enabling passage beyond obstacles
When obstacles are felt—before important recitation, decision, or sustained practice—asking for the ‘way’ and ‘right desire’.
Yācñā (seeking guidance/boon) for perfected speech and victorious crossing.
As a mantra for writers/teachers/seekers: to open truthful expression and establish disciplined self-law; also for overcoming stuck patterns.
suvṛktí- (su+√vṛj/√vṛk ‘to shape/arrange’) = well-fashioned speech; svadhā (sva+dhā ‘self-placement’) indicates inherent law/power; ṛṇavaḥ from √ṛ ‘fit, order’ emphasizes establishing right arrangement (ṛta-line); duṣṭára (dus+√tṛ ‘cross’) = difficult to cross; rāy- denotes plenitude (often misread as material wealth).
Svadhā (self-law), Rāyas (plenitude of being), Crossing (tṛ) as spiritual transition
Implicit: suvṛkti and svadhā are forms of ṛta in speech and functioning—right arrangement and right spontaneity.
Perfect utterance (suvṛkti) is satya in vibration; it manifests when desire aligns with truth.
Speech as creative power; self-law as the organizing principle of manifested nature in the individual.
Yoga of transformation: purification of kāma into aspiration; establishment of svadhā as dharmic inner law.
Crossing = moving through inner resistance; riches = recovered powers of light/joy; opening = unblocking throat/mind channels.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘crossing of the difficult’ (duṣṭara) through Agni’s guidance: a spiritual ford across inner obstruction, achieved by right speech (suvṛkti) and right self-law (svadhā).
- How does the linguistic structure reflect Proto-Indo-European roots?
- The crossing root √tṛ (duṣṭara) is pan-IE (cf. English through, Latin trans). The repeated interrogatives (kayā…kām…kadā) enact a ritual-psychological search for the ‘right means’, a common IE hymnic rhetoric of seeking the correct path/aid.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as learner-seeker: he asks for the method and the desire aligned to truth. Agni’s role is teacher-guide and giver, granting speech and svadhā so the human becomes pati—master rather than subject of the lower movements.
Ask inwardly: ‘By what way will the divine Will open my true speech? What desire is pure?’ Then wait in silence for a felt directive.
Viśuddha (suvṛkti) and Maṇipūra (will/desire transformation)
Question on inhale (kayā…); quiet receptive pause; exhale offering the desire into the inner fire; repeat gently.
From seeking mind → intuitive guidance → resolute will.
Write one line of intention after chanting: the ‘right desire’ you commit to today; then take one concrete step—this is svadhā becoming action.
Interrogatives (‘kayā’, ‘kām’) should carry a natural lift aligned with udatta; maintain Vedic accents as marked in the saṃhitā.
Let the first two pādas sound like sincere questions; in pādas 3–4 shift to firmer cadence on ‘patayaḥ’ and ‘vantāraḥ’.
Keep ‘suvṛktim’ with clear vṛ (syllabic ṛ), ‘svadhām’ with clear dh aspiration, ‘duṣṭarasya’ with retroflex ṣṭ cluster clean and unbroken, Avoid inserting vowels in consonant clusters; keep them compact
Inquiry-toned at first, then steady and strong; end with grounded resolve on ‘sādhoḥ’.
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