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{{StubArticle}}'''Devi sukta''', also known as Ambhrani sukta, is a hymn of the [[Rigveda]] ([[Mandala 10|RV 10]].125). It consists of 8 verses and is dedicated to [[Vāc|Vak]] (speech).<ref>Saraswati, Swami Niranjananda. ''Sannyasa Darshan A Treatise on Traditional and Contemporary Sannyasa''. Yoga Publications Trust, Munger, Bihar, India. 2005. p. 150.</ref>

Vagambhrniya Sukta (Samskrit: वागाम्भृणीयसूक्तम्), also known as Devi Sukta or Ambhrni sukta, is the 125th sukta in the 10th mandala of the [[Rigveda (ऋग्वेदः)|Rgveda]]. It consists of 8 verses and is dedicated to [[Vak (वाक्)|Vak]] (speech).<ref>Saraswati, Swami Niranjananda. ''Sannyasa Darshan A Treatise on Traditional and Contemporary Sannyasa''. Yoga Publications Trust, Munger, Bihar, India. 2005. p. 150.</ref>

The hymn is still in use. It is recited at the end of the recitation of [[Devi Mahatmyam|Devi Mahatmya]].

Vak or speech is described as a deity in the Rgveda. She is the daughter of Rshi Ambhrni. Thus, giving rise to the complete name Vagambhrni. Not only is Vak the seer of the Vagambhrniya Sukta, she is also the devata of the sukta. Meaning that the seer completely identifies with the seen in this sukta. The seer or rshika Vak contemplates on the Self and its creative powers and joyfully proclaims these verses in praise of the Self (atmastuti).<ref name=":0">Veda - Level C ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_C/Veda/VC-Ch-7.pdf Chapter 7]), Noida: National Institute of Open Schooling (Open Basic Education Programme).</ref>

The rishi of this sukta is Vak. It is famous because she is said to have sung it in ecstasy on realising the oneness with Brahman.

The Vagambhrniya sukta of the Rgveda consisting of 8 rchas or verses is a cosmological sukta in trishtubh metre. Vak, the daughter of Rshi Ambhrna is the rshika of this sukta. Having experienced [[Brahman (ब्रह्मन्)|brahma]]-sakshatkara, and attaining self-realization as the Supreme being, the deity Vak here, herself expresses the experience of her all-pervasiveness in this sukta.<ref name=":1" />

 

The distinguishing aspect about this sukta is that it is one of the very few suktas in the Rgveda for which the Rshika and the devata are one and the same. [[Sayanacharya (सायणाचार्यः)|Sayanacharya]], in his commentary, states that Vagambhrni is Vak, the daughter of Rshi Ambhrna, a brahmavidushi ie. one who has realized Brahman. She has eulogized herself in this sukta. For, having dissolved her individuality or [[Ahamkara (अहंकारम्)|ego]], she has identified herself with the Paramatman who is none other than the Devi, the all-pervasive sacchidananda ie. of the form of the indivisible Existence-Knowledge-Bliss-Absolute. Thus, with all the forms in the universe and the functionaries thereof, she has praised none but herself. Hence, she is the rshika of this sukta and also the devata.

 

So, this sukta portrays the divine feminine, Vak, as the supreme origin, creative energy, and ultimate deity. She is the Supreme Power, governing various deities such as Vasu, [[Soma (सोमः)|Soma]], Tvashta, the [[Rudra (रुद्रः)|Rudras]], and the [[Adityas (आदित्याः)|Adityas]] while also being the source of treasures, sustainer of natural forces, and bestower of favors. It also conveys a profound, all-encompassing experience of the Self and highlights the ancient Vedic acknowledgment of women's enlightened consciousness. It encapsulates key monotheistic ideas and introduces the notion of the Divine Feminine as an immanent creative force forming the basis for Shaktism. In fact, the origins of Tantric Shaktism can also be traced to the Vagambhrni Sukta.<ref>Katherine Anne Harper & Robert L. Brown (2002), [https://archive.org/details/therootsoftantrasunykatherineanneharperandbrown_955_z/mode/2up?view=theater The Roots of Tantra], Albany: State University of New York Press.</ref>

 

 

Vagambhrni is one of the few rshikas of the Rgveda. The Vagambhrniya sukta describes Vak as the creator of the universe and expresses the understanding that those who know Vak become one with Vak in tune with the notion, ब्रह्मविद् ब्रह्मैव भवति । brahmavid brahmaiva bhavati ।<ref name=":1" /> The text along with the meaning is as follows:  <blockquote>अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नी अहमश्विनोभा ॥१॥<ref name=":2" />

 

 

ahaṁ somamāhanasaṁ bibharmyahaṁ tvaṣṭāramuta pūṣaṇaṁ bhagam । ahaṁ dadhāmi draviṇaṁ haviṣmate suprāvye yajamānāya sunvate ॥2॥</blockquote>Meaning: I bear the pressed out Soma, also Tvashta, Pushan and Bhaga. I grant wealth to the possessor of oblation, to the mindful institutor of [[Yajna (यज्ञः)|yajna]] and to the performer of Soma yajna.<ref name=":0" /><blockquote>अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् । तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम् ॥३॥<ref name=":2" />

 

ahaṁ rāṣṭrī saṁgamanī vasūnāṁ cikituṣī prathamā yajñiyānām । tāṁ mā devā vyadadhuḥ purutrā bhūristhātrāṁ bhūryāveśayantīm ॥3॥</blockquote>Meaning: I am the Queen, the gatherer of vasus (treasures), knower of Brahman, the first (chief) of the object of yajna (worship). The deities have dispersed me in many places, having many abodes, causing me to pervade (or overpower) many.<ref name=":0" /><blockquote>मया सो अन्नमत्ति यो विपश्यति यः प्राणिति य ईं शृणोत्युक्तम् । अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि ॥४॥<ref name=":2" />

 

 

ahameva svayamidaṁ vadāmi juṣṭaṁ devebhiruta mānuṣebhiḥ । yaṁ kāmaye taṁtamugraṁ kr̥ṇomi taṁ brahmāṇaṁ tamr̥ṣiṁ taṁ sumedhām ॥5॥</blockquote>Meaning: I speak this myself, which is contemplated by both the deities and human beings alike, whomever I wish, I make him powerful, well versed in knowledge, a sage and a wise one.<ref name=":0" /><ref name=":3" /><blockquote>अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ । अहं जनाय समदं कृणोम्यहं द्यावापृथिवी आ विवेश ॥६॥<ref name=":2" />

 

 

ahaṁ suve pitaramasya mūrdhanmama yonirapsvantaḥ samudre । tato vi tiṣṭhe bhuvanānu viśvotāmūṁ dyāṁ varṣmaṇopa spr̥śāmi ॥7॥</blockquote>Meaning: I bring into being the father (sky) on the summit of this (universe). My source is in the waters, in the inner ocean. Thence, I pervade the entire universe and with the vertex I touch that sky.<ref name=":0" /><ref name=":3" /><blockquote>अहमेव वात इव प्र वाम्यारभमाणा भुवनानि विश्वा । परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव ॥८॥<ref name=":2">Rgveda, Mandala 10, [https://sa.wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%83_%E0%A4%B8%E0%A5%82%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%82_%E0%A5%A7%E0%A5%A6.%E0%A5%A7%E0%A5%A8%E0%A5%AB Sukta 125]</ref>

 

ahameva vāta iva pra vāmyārabhamāṇā bhuvanāni viśvā । paro divā para enā pr̥thivyaitāvatī mahinā saṁ babhūva ॥8॥</blockquote>Meaning: I only blow forth, like the wind, while holding together all living creatures. So great (vast) I have become possessing greatness that I am beyond [[Svarga (स्वर्गः)|svarga]] and this earth.<ref name=":0" /><ref name=":3" />

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