वागध्यात्मं वक्तव्यमधिभूतमग्निस्तत्राधिदैवतं नाडी तेषां निबन्धनं यो वाचि यो वक्तव्ये योऽग्नौ यो नाड्यां यः प्राणे यो विज्ञाने य आनन्दे यो हृद्याकाशे य एतस्मिन्सर्वस्मिन्नन्तरे संचरति सोऽयमात्मा तमात्मानमुपासीताजरममृतमभयमशोकमनन्तम्
vāgadhyātmaṃ vaktavyamadhibhūtamagnistatrādhidaivataṃ nāḍī teṣāṃ nibandhanaṃ yo vāci yo vaktavye yo'gnau yo nāḍyāṃ yaḥ prāṇe yo vijñāne ya ānande yo hṛdyākāśe ya etasminsarvasminnantare saṃcarati so'yamātmā tamātmānamupāsītājaramamṛtamabhayamaśokamanantam
Speech — on the side of oneself, the spoken — on the side of beings, and fire — on the side of deities; the channel — their bond. Who is in speech, in the spoken, in fire, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this — He is this very Self. Him let one revere — the unageing, immortal, fearless, sorrowless, endless.
c9ac31d7cfd8 · publicado 29 jul 2026, 4:12:03 UTC
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The tenth triad, and with it begin the instruments of action: speech, the spoken, and fire.
The tie of speech and fire is among the oldest in the Veda: Agni entered the mouth, becoming speech, says the Aitareya. Its ground is in observation too: the word comes out with breath and with warmth, and it burns. A spoken word, like fire, cannot be taken back.
Note that speech is placed first of the instruments of action, before hands and feet. And so it is: before doing, a man speaks; and more harm is done by the word than by the hands.
This triad echoes the second khaṇḍa of the Kauṣītaki, where speech and breath took turns in the inner agnihotra, and the first khaṇḍa of this book, where the Vedas are called the out-breath of the Great Being. Nowhere in the śāstras is speech an empty sound: it is always someone's breath and someone's fire.
And the conclusion is the same: what must be revered is neither speech nor fire, but He who moves in the speaker, and in the spoken, and in the flame.