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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>
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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]].
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== परिचयः ॥ Introduction ==
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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.
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== सारः ॥ Summary ==
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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 Devi Sukta hymn of Rigveda (Rigveda 10.125.3 - 10.125.8)
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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.
  
1.   The Devi Sukta hymn of Rigveda (Rigveda 10.125.3 - 10.125.8)
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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>
  
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.
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This sukta is recited as a part of Durga Saptashati and Devi Atharvashirsha.<ref name=":1">Harshada Sawarkar (2019), [https://marathivishwakosh.org/11908/ Vagambhruniya Sukta], Marathi Vishwakosh</ref>
  
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.
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== मूलम् अर्थश्च ॥ Text and Meaning ==
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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" />
  
The origins of Tantric Śaktism can also be traced to the Vāgāmbhṛṇī Sūkta.[1]
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ahaṁ rudrebhirvasubhiścarāmyahamādityairuta viśvadevaiḥ । ahaṁ mitrāvaruṇobhā bibharmyahamindrāgnī ahamaśvinobhā ॥1॥</blockquote>Meaning: I move along with Rudras, the Vasus, the Adityas, also with the [[Vishvedevas (विश्वेदेवाः)|Vishvadevas]]. I hold both Mitra and [[Varuna (वरुणः)|Varuna]], both [[Indra (इन्द्रः)|Indra]] and [[Agni (अग्निः)|Agni]], and both the [[Ashvini Kumaras (अश्विनीकुमारौ)|Ashvinas]].<ref name=":0" /><blockquote>अहं सोममाहनसं बिभर्म्यहं त्वष्टारमुत पूषणं भगम् । अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते ॥२॥<ref name=":2" />
  
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).<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>
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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" />
  
This is a cosmological sukta. It is in Trishtubh metre. Atma or Paramatma is the devata of this sukta. Vak, the daughter of Rshi Ambhrna is the rshika of this sukta. The topic of this sukta with 8 rchas is Adhyatma. 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.  
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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" />
  
This sukta describes Vak as the creator of the universe.  
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mayā so annamatti yo vipaśyati yaḥ prāṇiti ya īṁ śr̥ṇotyuktam । amantavo māṁ ta upa kṣiyanti śrudhi śruta śraddhivaṁ te vadāmi ॥4॥</blockquote>Meaning: He who eats food, he who sees, who breathes, who hears the spoken word does so through me alone. Those who do not know me or hold me in regard, perish. Hear me! he who is capable of hearing me! I speak to you the credible.<ref name=":0" /><ref name=":3">Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya ([https://vedicheritage.gov.in/flipbook/Rigveda_Subodh_Bhasya_Vol_IV/#book/531 Volume 4]), Pardi: Svadhyay Mandal.</ref><blockquote>अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभिः । यं कामये तंतमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम् ॥५॥<ref name=":2" />
  
She says,  
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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" />
  
"समस्त देवांना धारण करणारी मी या देवांसमवेतच संचार करते. अनेकरूपधारी, धनदात्या, ज्ञानसंपन्न आणि यज्ञदेवमुख्य अशा मला सर्व देवगण प्रसन्न करतात. या जगतातील समस्त ज्ञानाची जननी मीच आहे. त्यामुळे मला जे पारखे होतात, ते पर्यायाने नष्ट होतात. संपूर्ण जगाची निर्मिती तसेच त्याचे नियमन माझ्यामुळेच होते. यायज्ञाच्या माध्यमातून ज्या देवतांचे स्तवन केले जाते त्या सर्व देवांमध्ये मी प्रधान आहे आणि त्या स्तवन करणार्‍या यजमानाला मीच धन देते. माझ्या ठायी विविध प्रकारची संपत्ती आहे. या जगातील प्राणिमात्र माझ्यामुळेच प्राण धारण करतात. संपूर्ण विश्वाला मी आधार देते आणि वार्‍याप्रमाणे सृष्टीच्या कणाकणात माझा संचार आहे”.
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ahaṁ rudrāya dhanurā tanomi brahmadviṣe śarave hantavā u । ahaṁ janāya samadaṁ kr̥ṇomyahaṁ dyāvāpr̥thivī ā viveśa ॥6॥</blockquote>Meaning: 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 the sky and the [[Prthvi (पृथ्वी)|earth]].<ref name=":0" /><ref name=":3" /><blockquote>अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे । ततो वि तिष्ठे भुवनानु विश्वोतामूं द्यां वर्ष्मणोप स्पृशामि ॥७॥<ref name=":2" />
  
This sukta expresses the understanding that those who know Vak become one with Vak in tune with the notion ब्रह्मविद् ब्रह्मैव भवति।
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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>
 
 
Vagambhrni is one of the few rshikas of the Rgveda.
 
 
 
This sukta is recited as a part of Durga Saptashati and Devi Atharvashirsha.
 
 
 
References:
 
 
 
* चित्राव, सिध्देश्वरशास्त्री, ''ऋग्वेदाचे मराठी भाषांतर'', पुणे, १९९६.
 
* जोशी, महादेवशास्त्री, ''भारतीय संस्कृतिकोश – खंड ३'', पुणे, १९९९.
 
* डांगे, स. अं. ''हिंदू धर्म आणि तत्त्वज्ञान'', पुणे, २०१६.
 
* डांगे, सिंधू, ''भारतीय साहित्याचा इतिहास, भाग १'', नागपूर, १९७५.
 
* वेलणकर, ह. दा. संपा. ''ऋक्सूक्तवैजयन्ती'', पुणे, १९६५.<ref>Harshada Sawarkar (2019), [https://marathivishwakosh.org/11908/ Vagambhruniya Sukta], Marathi Vishwakosh</ref>
 
 
 
== Verses & Meaning ==
 
• Significance of Vaak.
 
 
 
• Recitation of vak sukta
 
 
 
• Meaning of vak&sukta<ref name=":0" />
 
 
 
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॥<ref>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>
 
 
 
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.<ref name=":0" />
 
----[1] (to be verified) The roots of Tantra. Internet Archive. Albany: State University of New York Press. 2002. p. 41. <nowiki>ISBN 978-0-7914-5305-6</nowiki>.
 
  
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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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[[Category:Vedas]]
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[[Category:Rigveda]]
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[[Category:Rigvedic deities]]
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[[Category:Devatas]]
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[[Category:Rishis]]
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[[Category:Vedanta]]

Latest revision as of 17:43, 2 February 2024

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).[1]

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).[2]

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.[3]

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 Brahman. 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.[4]

This sukta is recited as a part of Durga Saptashati and Devi Atharvashirsha.[3]

मूलम् अर्थश्च ॥ Text and 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 । brahmavid brahmaiva bhavati ।[3] The text along with the meaning is as follows:

अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुत विश्वदेवैः । अहं मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नी अहमश्विनोभा ॥१॥[5] ahaṁ rudrebhirvasubhiścarāmyahamādityairuta viśvadevaiḥ । ahaṁ mitrāvaruṇobhā bibharmyahamindrāgnī ahamaśvinobhā ॥1॥

Meaning: 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 Ashvinas.[2]

अहं सोममाहनसं बिभर्म्यहं त्वष्टारमुत पूषणं भगम् । अहं दधामि द्रविणं हविष्मते सुप्राव्ये यजमानाय सुन्वते ॥२॥[5] ahaṁ somamāhanasaṁ bibharmyahaṁ tvaṣṭāramuta pūṣaṇaṁ bhagam । ahaṁ dadhāmi draviṇaṁ haviṣmate suprāvye yajamānāya sunvate ॥2॥

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 and to the performer of Soma yajna.[2]

अहं राष्ट्री संगमनी वसूनां चिकितुषी प्रथमा यज्ञियानाम् । तां मा देवा व्यदधुः पुरुत्रा भूरिस्थात्रां भूर्यावेशयन्तीम् ॥३॥[5] ahaṁ rāṣṭrī saṁgamanī vasūnāṁ cikituṣī prathamā yajñiyānām । tāṁ mā devā vyadadhuḥ purutrā bhūristhātrāṁ bhūryāveśayantīm ॥3॥

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.[2]

मया सो अन्नमत्ति यो विपश्यति यः प्राणिति य ईं शृणोत्युक्तम् । अमन्तवो मां त उप क्षियन्ति श्रुधि श्रुत श्रद्धिवं ते वदामि ॥४॥[5] mayā so annamatti yo vipaśyati yaḥ prāṇiti ya īṁ śr̥ṇotyuktam । amantavo māṁ ta upa kṣiyanti śrudhi śruta śraddhivaṁ te vadāmi ॥4॥

Meaning: He who eats food, he who sees, who breathes, who hears the spoken word does so through me alone. Those who do not know me or hold me in regard, perish. Hear me! he who is capable of hearing me! I speak to you the credible.[2][6]

अहमेव स्वयमिदं वदामि जुष्टं देवेभिरुत मानुषेभिः । यं कामये तंतमुग्रं कृणोमि तं ब्रह्माणं तमृषिं तं सुमेधाम् ॥५॥[5] ahameva svayamidaṁ vadāmi juṣṭaṁ devebhiruta mānuṣebhiḥ । yaṁ kāmaye taṁtamugraṁ kr̥ṇomi taṁ brahmāṇaṁ tamr̥ṣiṁ taṁ sumedhām ॥5॥

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.[2][6]

अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ । अहं जनाय समदं कृणोम्यहं द्यावापृथिवी आ विवेश ॥६॥[5] ahaṁ rudrāya dhanurā tanomi brahmadviṣe śarave hantavā u । ahaṁ janāya samadaṁ kr̥ṇomyahaṁ dyāvāpr̥thivī ā viveśa ॥6॥

Meaning: 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 the sky and the earth.[2][6]

अहं सुवे पितरमस्य मूर्धन्मम योनिरप्स्वन्तः समुद्रे । ततो वि तिष्ठे भुवनानु विश्वोतामूं द्यां वर्ष्मणोप स्पृशामि ॥७॥[5] ahaṁ suve pitaramasya mūrdhanmama yonirapsvantaḥ samudre । tato vi tiṣṭhe bhuvanānu viśvotāmūṁ dyāṁ varṣmaṇopa spr̥śāmi ॥7॥

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.[2][6]

अहमेव वात इव प्र वाम्यारभमाणा भुवनानि विश्वा । परो दिवा पर एना पृथिव्यैतावती महिना सं बभूव ॥८॥[5] ahameva vāta iva pra vāmyārabhamāṇā bhuvanāni viśvā । paro divā para enā pr̥thivyaitāvatī mahinā saṁ babhūva ॥8॥

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 and this earth.[2][6]

References

  1. Saraswati, Swami Niranjananda. Sannyasa Darshan A Treatise on Traditional and Contemporary Sannyasa. Yoga Publications Trust, Munger, Bihar, India. 2005. p. 150.
  2. 2.0 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 Veda - Level C (Chapter 7), Noida: National Institute of Open Schooling (Open Basic Education Programme).
  3. 3.0 3.1 3.2 Harshada Sawarkar (2019), Vagambhruniya Sukta, Marathi Vishwakosh
  4. Katherine Anne Harper & Robert L. Brown (2002), The Roots of Tantra, Albany: State University of New York Press.
  5. 5.0 5.1 5.2 5.3 5.4 5.5 5.6 5.7 Rgveda, Mandala 10, Sukta 125
  6. 6.0 6.1 6.2 6.3 6.4 Sripad Damodar Satavlekar (1985), Rigveda ka Subodh Bhashya (Volume 4), Pardi: Svadhyay Mandal.