Vagambhrniya Sukta (वागाम्भृणीयसूक्तम्)
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Devi sukta, also known as Ambhrani sukta, is a hymn of the Rigveda (RV 10.125). It consists of 8 verses and is dedicated to Vak (speech).[1]
The hymn is still in use. It is recited at the end of the recitation of Devi Mahatmya.
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 Devi Sukta hymn of Rigveda (Rigveda 10.125.3 - 10.125.8)
1. The Devi Sukta hymn of Rigveda (Rigveda 10.125.3 - 10.125.8)
More popularly known as the Vāgāmbhṛṇīya sukta, this sūkta in Aṣtaka 8, Adhyāya 7 and Varga 11 and 12 of the Rgveda has eight ṛks in Tṛṣṭup chanda with ṛk 2 alone in Jagatī chanda. The distinguishing aspect about this sukta is that it is one of the very few sūktas in the Ṛgveda for which the Ṛṣikā and the devatā are one and the same. Sāyaṇācārya, in his commentary, states that Vāgāmbhṛṇī is Vāk, the daughter of Ṛṣi Aṃbhṛṇa, a brahmaviduṣi ie. one who has realized Bṛahman. She has eulogized herself in this sūkta. For, having dissolved her individuality or ego, she has identified herself with the Paramātman who is none other than the Devī, the all-pervasive saccidānanda 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 ṛṣikā of this sūkta and also the devatā.
So, this sukta portrays the divine feminine, Vac, as the supreme origin, creative energy, and ultimate deity. She is the Supreme Power, governing various deities such as Vasu, Soma, Tvasta, 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 Sāktism.
The origins of Tantric Śaktism can also be traced to the Vāgāmbhṛṇī Sūkta.[1]
significance of Speech (vak). The speech which we utter is described as a goddess in Rigveda. There its nature and qualities are mentioned. The Devi Suktam or the Vaak Sutam (Vak suktam) occurs in the 10th mandala of Rig Veda Samhita as suktam (suktam) number 125. The seer of the mantra is vak, the daughter of rishi ambhrna (ambhruna), resulting in the complete name vagambhrni. The devata is also vagambhrni, meaning that the seer completely identifies with the seen in this suktam. The rishika contemplates on the Self (can also be interpreted as (a) the primordial speech-paravak, per the later philosophies of Kashmir Shaivism or (b) the first letter 'a' , in the primordial sabda (Om) and on its creative powers and joyfully proclaims these verses in praise of the Self (atmastuti).[2]
Verses & Meaning
• Significance of Vaak.
• Recitation of vak sukta
• Meaning of vak&sukta[2]
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॥[3]
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.
References
- ↑ Saraswati, Swami Niranjananda. Sannyasa Darshan A Treatise on Traditional and Contemporary Sannyasa. Yoga Publications Trust, Munger, Bihar, India. 2005. p. 150.
- ↑ 2.0 2.1 Veda - Level C (Chapter 7), Noida: National Institute of Open Schooling (Open Basic Education Programme).
- ↑ Rgveda, Mandala 10, Sukta 125