Rig Veda 3.2.13: Mandala 3, Sukta 2, Mantra 13
Sukta 3.2
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
ऋतावानं यज्ञियं विप्रमुक्थ्यमा यं दधे मातरिश्वा दिवि क्षयम् । तं चित्रयामं हरिकेशमीमहे सुदीतिमग्निं सुविताय नव्यसे ॥
ṛtā́vānaṃ yajñíyaṃ vípram ukthyàm ā́ yaṃ dadhé mātáriśvā diví kṣáyam | táṃ citrá-yāmam hárikeśam īmahe sudī́tim agníṃ suvitā́ya návyase ||
نلتمسُ ونستدعي ذلكَ أَغْنِي—صاحبَ Ṛta (الحقّ الكوني)، الجديرَ باليَجْنَا، المُلهَمَ المستحقَّ للترنيمة—الذي أقامهُ مَاتَريشفانُ مسكنًا في السماء. ذاكَ الكثيرُ المسالك، ذو الشَّعرِ الذهبي، الحَسَنُ الإضاءة؛ لِتَقَدُّمٍ أَجَدَّ وأَفْسَح.
Word by Word
- ऋतावानम्
- the ṛta-possessing, truthful/ordered oneAdjectiveपुंलिङ्ग; द्वितीया विभक्ति; एकवचनRole कर्म (ईमहे इत्यस्य)Root ऋतावन् (प्रातिपदिक; ऋत + वान्)
- यज्ञियम्
- worthy of sacrifice, sacrificialAdjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot यज्ञिय (प्रातिपदिक; यज्ञ)
- विप्रम्
- the inspired sage/poetNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot विप्र (प्रातिपदिक)
- उक्थ्यम्
- to be praised with hymns (uktha-worthy)Adjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot उक्थ्य (प्रातिपदिक; उक्थ)
- आ
- towards, untoIndeclinableउपसर्ग (दधे इत्यस्य)Root आ (उपसर्ग/निपात)
- यम्
- whomPronounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (दधे इत्यस्य)Root यद् (सर्वनाम-प्रातिपदिक)
- दधे
- has placed/establishedVerbलिट् (परस्मैपद); प्रथम पुरुष; एकवचनRole क्रियाRoot धा (धातु)
- मातरिश्वा
- Mātariśvan (the bringer of Agni/wind-deity figure)Noun (proper name)पुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ (दधे इत्यस्य)Root मातरिश्वन् (प्रातिपदिक)
- दिवि
- in heaven, in the skyNounस्त्रीलिङ्ग; सप्तमी; एकवचनRole अधिकरण (दधे इत्यस्य)Root दिव् (प्रातिपदिक)
- क्षयम्
- dwelling, abodeNounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (दधे इत्यस्य; ‘dwelling/abode’ as what is set/assigned)Root क्षय (प्रातिपदिक; √क्षि ‘dwell’/‘abide’ > ‘dwelling’)
- तम्
- himPronounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (ईमहे इत्यस्य)Root तद् (सर्वनाम-प्रातिपदिक)
- चित्रयामम्
- of wondrous courses/paths (varied-going)Adjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot चित्रयामन् (प्रातिपदिक; चित्र + यामन्)
- हरिकेशम्
- having tawny hair/flamesAdjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्मRoot हरिकेश (प्रातिपदिक; हरि + केश)
- ईमहे
- we implore/worshipVerbलट् (आत्मनेपद); उत्तम पुरुष; बहुवचनRole क्रियाRoot ईम्/इ (धातु; ‘to seek, implore, worship’—Vedic)
- सुदीतिम्
- well-kindled, brightly shiningAdjectiveपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (अग्निम् इत्यस्य विशेषणम्)Root सुदीति (प्रातिपदिक; सु + दीति)
- अग्निम्
- Agni (fire-god)Nounपुंलिङ्ग; द्वितीया; एकवचनRole कर्म (ईमहे इत्यस्य)Root अग्नि (प्रातिपदिक)
- सुविताय
- for good passage/welfare/prosperityNounनपुंसकलिङ्ग; चतुर्थी; एकवचनRole सम्प्रदान (ईमहे—‘for’)Root सुवित (प्रातिपदिक; सु + वित ‘finding/way’)
- नव्यसे
- for the new/ever-fresh oneAdjectiveपुंलिङ्ग; चतुर्थी; एकवचनRole सम्प्रदान (अग्नये/अग्निम् प्रति भावः—‘for the ever-new one’)Root नव्य (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): ऋतावानं यज्ञियं विप्रम् उक्थ्यम् । आ यं दधे मातरिश्वा दिवि क्षयम् । तं चित्रयामं हरिकेशम् ईमहे । सुदीतिम् अग्निं सुविताय नव्यसे । मुख्य-सन्धयः: (1) उक्थ्य१॒॑मा → उक्थ्यम् + आ (म् + आ = मा)
- (2) उक्थ्यम् आ यम् → उक्थ्यम् | आ | यम् (पदविरामे पुनर्विभागः)
- (3) हरिकेशमीमहे → हरिकेशम् + ईमहे (म् + ई = मी)
- (4) सुदीतिमग्निं → सुदीतिम् + अग्निम् (म् + अ = म)
The meaning
Outer meaning
We invoke Agni, possessor of Ṛta, fit for sacrifice, inspired and worthy of hymns, whom Mātariśvan established as a dwelling in heaven. We seek the many-going, golden-haired, well-lit Agni for a newer, better progress.
Inner meaning
The seeker calls the Truth-bearing Fire—Agni as the power of Ṛta and inspired speech—established by Mātariśvan (the cosmic life-breath that brings fire) in the higher mind (‘heaven’). This Agni moves by many paths within us (citrayāma), with golden rays of illumination (harikeśa), and becomes the clear guiding flame (sudīti) that opens a ‘new’ and wider advance of consciousness (suvitāya navyase).
Universal truth
True progress is ‘new’ when the Truth-force is installed above the ordinary mind and made active in life. Then inspiration, right order, and luminous guidance create ever-widening paths for human evolution.
Themes
Fire-bringing myth (Mātariśvan), Invocation for progress, Agni as illumined Truth-bearer
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthina line)
- Other hymns
- RV 3.2, RV 3.4, RV 3.53
Family tradition
Strong emphasis on Ṛta and the installation of divine powers in higher consciousness; a yogic ‘new progress’ motif recurs.
Significance
The seer highlights the decisive yogic act: Agni is set in ‘heaven’ (higher mind) by Mātariśvan (prāṇic-cosmic force), enabling inspired speech and new evolutionary movement.
The deity
- Devata
- Agni (installed by Mātariśvan)
- Epithets
- ṛtāvān (truth-possessing), yajñiya (sacrificial leader), vipra (inspired), ukthya (hymn-worthy), citrayāma (many-going), harikeśa (golden-rayed), sudīti (well-lit)
- Related deities
- Mātariśvan, Uṣas, Sūrya, Indra, Sarasvatī (inspiration/word)
Cosmic role
Fire brought from the hidden to the manifest by Mātariśvan; establishes a luminous seat in heaven and mediates divine-human exchange.
Inner power
Truth-guided will and inspired word; prāṇa-supported ascent that creates new pathways of progress.
In ritual
Where it is used
Agni invocation at the opening of rites; Mātariśvan motif aligns with kindling/bringing fire and establishing it on the altar.
ऋ॒तावा॑नं य॒ज्ञियं॒ विप्र॑मु॒क्थ्य१॒॑मा यं द॒धे मा॑त॒रिश्वा॑ दि॒वि क्षय॑म् । तं चि॒त्रया॑मं॒ हरि॑केशमीमहे सुदी॒तिम॒ग्निं सु॑वि॒ताय॒ नव्य॑से ॥
ऋ॒तऽवा॑नम् । य॒ज्ञिय॑म् । विप्र॑म् । उ॒क्थ्य॑म् । आ । यम् । द॒धे । मा॒त॒रिश्वा॑ । दि॒वि । क्षय॑म् । तम् । चि॒त्रऽया॑मम् । हरि॑ऽकेशम् । ई॒म॒हे॒ । सु॒ऽदी॒तिम् । अ॒ग्निम् । सु॒वि॒ताय॑ । नव्य॑से ॥
ṛta-vānam | yajñiyam | vipram | ukthyam | ā | yam | dadhe | mātariśvā | divi | kṣayam | tam | citra-yāmam | hari-keśam | īmahe | sud-ītim | agnim | su-vitāya | navyase
44
4×11 syllables (approx.)
Invocatory and expansive; balanced clauses support ‘installation’ and ‘seeking’.
Stabilizes aspiration in the higher mind; evokes clarity and forward movement toward ‘new’ progress.
- ऋ॒तावा॑नम् (ṛtāvānam)
- Literal: possessing Ṛta. Symbolic: truth-ordered consciousness; right law in action
- य॒ज्ञियं॒ (yajñiyam)
- Literal: fit for sacrifice. Symbolic: fit to lead inner offering and transformation
- विप्र॑म् (vipram)
- Literal: inspired sage. Symbolic: illumined mind-power within the will
- उ॒क्थ्य॑म् (ukthyam)
- Literal: worthy of hymns. Symbolic: that which can be voiced as mantra/inspiration
- मा॒त॒रिश्वा॑ (mātariśvā)
- Literal: Mātariśvan (wind/bringer of fire). Symbolic: life-breath/Prāṇa-cosmic force that installs the fire in mind
- दि॒वि क्षय॑म् (divi kṣayam)
- Literal: a dwelling in heaven. Symbolic: stable seat in higher mind; supramental orientation
- चि॒त्रया॑मम् (citrayāmam)
- Literal: many-going/varied-paced. Symbolic: multiple inner pathways of progress
- हरि॑केशम् (harikeśam)
- Literal: golden-haired. Symbolic: rayed with light; illumined intelligence
- सु॒दी॒तिम् (sudītim)
- Literal: well-kindled/well-lit. Symbolic: clear guidance; steady inner flame
- सु॒वि॒ताय॑ (suvitāya)
- Literal: for good going/progress. Symbolic: right movement in consciousness and life
- नव्य॑से (navyase)
- Literal: newer. Symbolic: ever-renewed advance beyond old formations
Invocatory verse recalling Mātariśvan’s bringing/establishing of fire; used to sacralize Agni as heavenly-linked and to pray for suvitā (right progress) in rite and life.
At commencement of recitation/offerings when Agni is invoked as Ṛta-bearer and guide of suvitā (good passage).
Kindling and enthroning Agni; offering with hymns (uktha).
Use as a ‘reset’ mantra when seeking right order and renewed progress—especially at transitions (new project, new phase of practice).
ṛtāvān (ṛta + -vān) ‘possessing ṛta’ anchors the hymn in Truth-Order. mātariśvan is traditionally the fire-bringer; inner sense aligns with prāṇa/mediating movement carrying flame into the human. suvitā (su + √i ‘go’/viti ‘finding/way’): good movement, right progress. harikeśa ‘tawny-haired’ marks flame-rays as strands of light/knowledge.
Rita (Truth-Order), Mātariśvan as mediator (breath/force), Suvitā (right progress)
Agni is explicitly ‘ṛtāvān’: the force that makes inner movements conform to the true law.
‘Divi kṣayam’ suggests Satya established above the ordinary mind as a stable seat.
Fire is brought and installed from the hidden (by Mātariśvan) into the luminous plane—an archetype of manifestation of consciousness.
Vedic integral psychology: prāṇa installs will in higher mind; mantra as inspired speech (vak) allied to Ṛta.
dawn-to-morning transition (implied by golden light and ‘new progress’)
Wind = prāṇa moving the will; golden hair = rays of knowledge; heavenly dwelling = stable higher poise of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The Mātariśvan fire-bringing/installing motif: the divine flame is established in the heavenly dwelling and then invoked for human progress. Psychologically, the mediating life-force brings the truth-bearing fire into stable luminous consciousness, enabling ever-new advance (navyase suvitāya).
- How does the linguistic structure reflect Proto-Indo-European roots?
- diví (heaven) from PIE *dyew-; √vid/ukthya relates to the IE poetic tradition of ‘utterance/hymn’ as efficacious speech. The shared Indo-Iranian concept ṛta/aša is a key comparative marker of early IE sacral order.
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘seeks/invokes’ (īmahe) Agni as ṛtāvān and sudīti, acknowledging the prior divine installation by Mātariśvan; in return, Agni is called to grant suvitā—right, widening progress—so the human journey can align with Truth and renew itself.
Install Agni in the ‘heaven’ of the mind: hold awareness above habitual thought and invoke truth-order.
Ājñā (clear guidance) supported by Anāhata (psychic aspiration)
Prāṇa-led japa: inhale feeling Mātariśvan (breath) lifting; exhale offering into Agni; brief pause after ‘divi kṣayam’.
Inspired, orderly, quietly luminous; readiness for a new step.
Before meditation, sit upright, feel breath as Mātariśvan establishing a steady flame in the head-space; then ask for ‘suvitāya navyase’—a new right movement—without forcing outcomes.
Maintain crisp udatta on ṛtāvānam and key invocatory nouns; keep the second hemistich flowing to emphasize ‘seeking’ and ‘progress’.
Pause lightly after ‘divi kṣayam’ (installation complete), then resume with a more aspirational tone on ‘īmahe… suvitāya’.
: initial ṛ is vocalic r, not ‘ri’, : ‘yaj-ñi-yam’ (jñ cluster smooth), : ‘mā-ta-ri-śvā’ with long ā, : ‘ha-ri-ke-śam’ clear ś
Clear, luminous, slightly elevated pitch on invocatory words; serene finish.
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