Rig Veda 1.76.4: Mandala 1, Sukta 76, Mantra 4
Sukta 1.76
- Rishi
- Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
प्रजावता वचसा वह्निरासा च हुवे नि च सत्सीह देवैः । वेषि होत्रमुत पोत्रं यजत्र बोधि प्रयन्तर्जनितर्वसूनाम् ॥
prajā́vatā vácasā váhniḥ āsā́ ca huvé ní ca satsīhá deváiḥ | véṣi hotrám utá potrám yajatra bódhi práyantar janitár vásūnām ||
بِكَلِمَةٍ مُمْتَلِئَةٍ بِقُوَّةِ الإِيجَادِ أَدْعُوكَ، يَا حَامِلَ اللَّهِيبِ؛ تَعَالَ وَاجْلِسْ هُنَا مَعَ الآلِهَةِ. إِنَّكَ تَحْمِلُ مَنْصِبَ الهوتَر (Hotṛ) وَكَذَلِكَ البوتَر (Potṛ)، أَيُّهَا المُسْتَحِقُّ لِلْقُرْبَانِ؛ فَاسْتَيْقِظْ كَالْمُنْدَفِعِ إِلَى الأَمَامِ، يَا مُنْشِئَ ثَرْوَاتِ الوَسُو (Vasu).
Word by Word
- प्रजावतā
- with progeny; fruitfulAdjectiveनपुंसकलिङ्गे तृतीया एकवचनम् (instrumental sg.; agreeing with वचसा)Role करणRoot प्रजा-वत् (प्रजा + वतुप्)
- वचसा
- with speech/utteranceNounनपुंसकलिङ्गे तृतीया एकवचनम्Role करणRoot वचस् (प्रातिपदिक)
- वह्निः
- the bearer; Agni (as priest/bearer)Nounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृRoot वह्नि- (प्रातिपदिक)
- आसा
- I have sat / I sit (down)Verbपरस्मैपदम्, उत्तमपुरुषः, एकवचनम् (finite verb; Vedic form)Role क्रियाRoot आस् (धातु) / आसा (वेदिक-रूप; 1st sg. perfect/aorist-like)
- च
- andIndeclinableसमुच्चय-अव्ययम्Root च
- हुवे
- I invokeVerbआत्मनेपदम्, उत्तमपुरुषः, एकवचनम्, लट् (present)Role क्रियाRoot हू (धातु)
- नि
- down; inIndeclinable (preverb)उपसर्गःRoot नि
- च
- andIndeclinableसमुच्चय-अव्ययम्Root च
- सत्सि
- sit (down)!Verbपरस्मैपदम्, मध्यमपुरुषः, एकवचनम्, लोट् (imperative)Role क्रियाRoot सद् (धातु)
- इह
- hereIndeclinableदेशवाचक-अव्ययम्Role अधिकारणRoot इह
- देवैः
- with the godsNounपुंलिङ्गे तृतीया बहुवचनम्Role सह/साकम् (सहकारक-भावः)Root देव- (प्रातिपदिक)
- वेषि
- you convey/bring; you perform (as officiant)Verbपरस्मैपदम्, मध्यमपुरुषः, एकवचनम्, लट् (present; Vedic)Role क्रियाRoot वह्/वश्? (वेदिक क्रिया-रूप; √वश्/√वह् ‘to convey/bring’ used of priestly functions)
- होत्रम्
- the Hotṛ-function/officeNounनपुंसकलिङ्गे द्वितीया एकवचनम्Role कर्मRoot होत्र- (प्रातिपदिक)
- उत
- and alsoIndeclinableसमुच्चय/अपि-अर्थे अव्ययम्Root उत
- पोत्रम्
- the Potṛ-function/officeNounनपुंसकलिङ्गे द्वितीया एकवचनम्Role कर्मRoot पोत्र- (प्रातिपदिक)
- यजत्र
- O worshipful oneNoun (vocative epithet)पुंलिङ्गे सम्बोधन एकवचनम्Role सम्बोधनRoot यजत्र- (प्रातिपदिक; from √यज्)
- बोधि
- be awake; take noticeVerbपरस्मैपदम्, मध्यमपुरुषः, एकवचनम्, लोट् (imperative)Role क्रियाRoot बुध् (धातु)
- प्रयन्तः
- going forth; advancingParticipleपुंलिङ्गे प्रथमा बहुवचनम् (वर्तमानकृदन्तः)Role कर्तृ (of an implied action)Root प्र-यन्त् (प्र + √इ ‘to go’ → यन्त् ‘going’)
- जनितः
- O begetter/producerNounपुंलिङ्गे सम्बोधन एकवचनम् (Vedic voc. in -तः)Role सम्बोधनRoot जनितृ- (प्रातिपदिक; from √जन्)
- वसूनाम्
- of goods/wealth; of the VasusNounनपुंसकलिङ्गे षष्ठी बहुवचनम्Role सम्बन्ध (genitive)Root वसु- (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution: प्रजावता वचसा (adj. + instr.)
- वह्निर् आसा → वह्निः आसा (final -र् before vowel)
- च हुवे (no change)
- नि च सत्सीह → नि च सत्सि इह (इह enclitic after verb; -सीह is sandhi of सत्सि + इह)
- देवैः (instr. pl.)
- वेषि होत्रम् उत पोत्रम् (coordination)
- यजत्र (voc.)
- बोधि (impv.)
- प्रयन्तर्जनितर्वसूनाम् → प्रयन्तः जनितः वसूनाम् (final -ः before j- often written with -र् in saṃhitā: -ः + ज- → -र्ज-; similarly जनितः + वसूनाम् gives -र्व- in saṃhitā). Accents as in saṃhitā are retained in citation but pada-forms are given without accent marks
The meaning
Outer meaning
With a fruitful/creative word the poet calls Agni, the flame-bearer, to come and sit with the Gods. Agni bears the offices of Hotṛ (invocation) and Potṛ (purification). He is asked to awaken as the forward-moving one, begetter of riches.
Inner meaning
The ‘prajāvat’ word is mantra as creative speech—speech that generates inner births (new states of consciousness). Agni is ‘vahni’, the carrier: he carries aspiration upward and brings powers downward. He is invited to sit ‘with the gods’—meaning the inner fire must be in conscious alliance with the higher faculties (illumined mind, wide life, truth-sense). Agni holds both hotra and potra: he not only calls the higher powers (invocation) but also purifies the offering-substance (our thoughts, emotions, energies). ‘Bodhi prayantar’—awaken as the forward-going: become active, progressive tapas, not a dormant flame. As ‘janitā vasūnām’, Agni generates ‘vasu’—riches of being: stability, right enjoyment, luminous capacities, and inner plenitude.
Universal truth
Transformative speech (truthful aspiration) awakens the inner fire, which both invokes higher help and purifies the offering; then progress becomes self-sustaining and yields real riches of being, not merely external gain.
Themes
creative speech, priestly functions as inner faculties, awakening of Agni, generation of inner riches
The seer
- Rishi
- Gautama
- Other hymns
- Rig Veda 1.76, Rig Veda 1.77
Family tradition
Mantric craftsmanship: the seer’s ‘vacas’ is itself an instrument of inner generation, aligning with Angirasa themes of light-birth and path-opening through Agni.
Significance
Emphasizes two indispensable yogic functions of Agni: invocation (opening to higher consciousness) and purification (refining the nature), both driven by creative mantra-speech.
The deity
- Devata
- Agni
- Epithets
- Vahni, Yajatra (worthy of sacrifice), Hotṛ-bearer, Potṛ-bearer, Prayantar (forward-moving, awakened)
- Related deities
- Vasus (as class of deities, implied by ‘vasūnām’), Vishve Devāḥ (implicitly present when Agni sits with the gods)
Cosmic role
Bearer of flame who links human and divine; organizer of the sacrificial order; generator of ‘vasu’ (essential wealth).
Inner power
The psychic fire that turns speech into creation, aspiration into progress, and purification into stable riches of being.
In ritual
Where it is used
Agni-stotra/invocation within śrauta sequences; emphasizing Hotṛ and Potṛ functions
प्र॒जाव॑ता॒ वच॑सा॒ वह्नि॑रा॒सा च॑ हु॒वे नि च॑ सत्सी॒ह दे॒वैः । वेषि॑ हो॒त्रमु॒त पो॒त्रं य॑जत्र बो॒धि प्र॑यन्तर्जनित॒र्वसू॑नाम् ॥
प्र॒जाव॑ता । वच॑सा । वह्निः॑ । आ॒सा । आ । च॒ । हु॒वे । नि । च॒ । स॒त्सि॒ । इ॒ह । दे॒वैः । वेषि॑ । हो॒त्रम् । उ॒त । पो॒त्रम् । य॒ज॒त्र॒ । बो॒धि । प्र॒ऽय॒न्तः॒ । ज॒नि॒तः॒ । वसू॑नाम् ॥
prajāvatā | vacasā | vahniḥ | āsā | ā | ca | huve | ni | ca | satsi | iha | devaiḥ | veṣi | hotram | uta | potram | yajatra | bodhi | pra-yantaḥ | janitaḥ | vasūnām
44
4 pādas × ~11 syllables
Creative and expansive; a ‘calling’ rise in the first half and a ‘command to awaken’ thrust in the second.
Supports inspired speech and a sense of inner generation; helps shift from invocation to awakened progressive force.
- प्रजावत (prajāvatā)
- Literal: possessing offspring/fruitfulness. Symbolic: mantric speech that creates inner births and new formations of consciousness
- वचस् (vacas)
- Literal: word, speech. Symbolic: inspired mantra; articulate will of the soul
- वह्नि (vahni)
- Literal: carrier, fire-bearer. Symbolic: Agni as conveyor of offerings and bringer of divine forces
- देवैः सह (devaiḥ)
- Literal: with the Gods. Symbolic: in union with higher powers of consciousness within
- होत्र (hotram)
- Literal: office of Hotṛ. Symbolic: power of invocation—calling illumination and force
- पोत्र (potram)
- Literal: office of Potṛ (purifier). Symbolic: power of cleansing—filtering and refining inner substance
- प्रयन्तः (prayantaḥ)
- Literal: forward-going. Symbolic: progressive tapas; the evolutionary push toward the Truth
- वसू (vasūnām)
- Literal: riches. Symbolic: essential wealth: light, force, joy, harmony, stable being
Invocation of Agni to take seat with the gods and assume ritual offices (Hotṛ/Potṛ); emphasizes correct functioning of the rite through awakened Agni.
During establishment of priestly functions of Agni and inviting deities to the seat
Calling Agni, seating him, proceeding to offerings with purification emphasis
Use before japa or meditation: speak a ‘prajāvat’ sankalpa (truthful intention), then feel Agni purify and invoke higher states.
prajāvat vácas: vāc as creative vibration; prajā not only physical offspring but ‘generated formations’ of consciousness. vahni: from √vah ‘carry’—Agni as the conveyor between planes. hotra/potra: paired priestly functions; psychologically invocation (calling down) and purification/selection (removing mixture). bodhi (√budh) is awakening of the inner fire to conscious guidance. vasu: from √vas ‘to dwell, to be’ → ‘good of being/wealth’; inner fullness rather than material goods.
vāc (creative word), awakening (bodhi), vasu (riches of being), progressive ascent (pra-yant)
Agni’s dual offices establish right order: correct invocation and correct purification.
Prajāvat vacas implies speech aligned with truth that can ‘give birth’ effectively.
Creation through Vāc and Agni: the word kindles the force that manifests inner riches.
Vedic psychology of Vāc-Agni as creative consciousness-force; bridges toward later Upaniṣadic emphasis on speech and inner fire.
Flame = psychic will; seat = stabilized center; forward motion = evolutionary impetus; riches = fulfilled capacities of being.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the multi-function priest who sits ‘with the gods’ and executes both invocation and purification. Mythically, the gods gather around the kindled fire; psychologically, higher powers assemble when the inner fire is awakened by creative speech and made to function correctly.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vah (vahni) from PIE *weǵʰ- ‘carry’. √hū (huvé) from PIE *ḱlew- is not correct; rather Vedic √hū is Indo-Iranian-specific development (call/invoke) with parallels in Avestan zaoθra contexts via ritual vocabulary; √budh (bodhi) from PIE *bheudh- ‘be aware’ (cf. English ‘bid’ is different; German bieten; but *bheudh- gives ‘bode’). √jan (janitā) from PIE *ǵenh₁- ‘beget’ (cf. Greek genos, Latin gignere).
- What is the relationship between the Rishi and the Devata here?
- The rishi uses empowered speech to ‘install’ Agni and asks him to awaken into his offices. The exchange is functional: the human provides vāc (formulation/aspiration), Agni provides right operation (hotra/potra) and generates vasu—inner riches and stable powers of being.
Use mantra-speech as creative intention; feel Agni both call down higher help and purify the inner substance; awaken progressive tapas.
Viśuddha (speech/clarity) linked to Anāhata (psychic fire)
Slow ujjāyī (soft) while chanting; after each pāda, brief pause to feel the ‘birth’ of a clearer state.
Inspired, luminous, progressively intensifying aspiration.
Begin with a truthful inner statement (vacas) of what you offer today. Chant, then sit in silence and notice what is being purified (potra) and what higher influence is being invoked (hotra). End by willing a small forward step (prayantar) in conduct.
Tri-svara; keep the melodic lift on mantra-invocation phrases as marked; maintain even pāda cadence.
Mark the internal pivot near ‘veṣi hotram uta potram’—slightly emphasize the dual function; keep ‘bodhi’ clear as an awakening command.
prajāvatā: long ‘ā’ in -jā-, dental ‘t’., vahnir: ‘vah-nir’ with clear ‘hn’ cluster., satsīha: pronounce ‘sat-sī-ha’ (do not collapse), long ‘ī’., veṣi: retroflex ‘ṣ’, short ‘i’., janitā: dental ‘tā’ long at end; vasūnām: long ‘ū’.
Clear, articulate (for vacas), with a gentle increase of force at ‘bodhi’.
3
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
