Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)

This is a short stub article. Needs Expansion.

Vagambhrniya Sukta (Samskrit: वागाम्भृणीयसूक्तम्), also known as Devi Sukta or Ambhrni sukta, is the 125th sukta in the 10th mandala of the Rgveda. It consists of 8 verses and is dedicated to Vak (speech).

परिचयः ॥ Introduction

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).

सारः ॥ Summary

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 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.

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, in his commentary, states that Vagambhrni is Vak, the daughter of Rshi Ambhrna, a brahmavidushi ie. one who has realized Bṛahman. She has eulogized herself in this sukta. For, having dissolved her individuality or 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, Tvashta, the Rudras, and the 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.

This sukta is recited as a part of Durga Saptashati and Devi Atharvashirsha.

Verses & Meaning

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 ।

• Significance of Vaak.

• Recitation of vak sukta

• Meaning of vak&sukta

अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः ।

अहं मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नी अहमश्विनोभा ॥१॥

I move along with Rudras, the Vasus, the Adityas, also with the Vishvadevas. I hold both Mitra and Varuna, both Indra and Agni, and both the Asvin brothers.

अहं सोममाहनसं बिभर्म्यहं त्वष्टारमुत पूषणं भगम् ।

अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते ॥२॥

I bear the pressed out Soma, also Tvashtri, Pushan and Bhaga. I grant wealth to the possessor of oblation, to the mindful institutor of sacrifice and to the performer of Soma scacrifice.

अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् ।

तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम् ॥३॥

I am the Queen, the gatherer of vasus (treasures), knower of Brahman, the first (chief) of the object of yagna (worship). The gods have dispersed me in many places, having many abodes, causing me to pervade (or overpower) many.

मया सो अन्नमत्ति यो विपश्यति यः प्राणिति य ईं शृणोत्युक्तम् ।

अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि ॥४॥

He who eats food, he who sees, who breathes, who hears the spoken word does so through me alone. Even the non-perceivers of you dwell near me. Hear me! he who is capable of hearing me! I speak to you the credible.

अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभिः ।

यं कामये तंतमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम् ॥५॥

I speak this myself, which is liked by boths gods and men alike, whomever I wish, I make him powerful, well versed in knowledge, a sage and a wise one.

अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ ।

अहं जनाय समदं कृणोम्यहं द्यावापृथिवी आ विवेश ॥६॥

The bow I stretch for the arrow for Rudra is for the purpose of killing the hater of Brahman. I do battle for people. I have pervaded heaven and earth.

अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे ।

ततो वि तिष्ठे भुवनानु विश्वोतामूं द्यां वर्ष्मणोप स्पृशामि ॥७॥

I generate the father on the summit of this (sky). My source is in the waters, in the inner ocean. Thence, I spead among all living creatures, alongside the all-pervading, and with the vertex I touch that sky.

अहमेव वात इव प्र वाम्यारभमाणा भुवनानि विश्वा ।

परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव ॥८॥

I I only breathe forth, like the wind, while holding together all living creatures. So great (vast) I have become possessing greatness that I am beyond heaven and this earth.

---

[1] (to be verified) The roots of Tantra. Internet Archive. Albany: State University of New York Press. 2002. p. 41. ISBN 978-0-7914-5305-6.