Rig Veda 3.14.2: Mandala 3, Sukta 14, Mantra 2
Sukta 3.14
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
अयामि ते नमउक्तिं जुषस्व ऋतावस्तुभ्यं चेतते सहस्वः । विद्वाँ आ वक्षि विदुषो नि षत्सि मध्य आ बर्हिरूतये यजत्र ॥
ayā́mi te náma-uktiṃ juṣasva ṛtā́vaḥ túbhyaṃ cétate sahasvaḥ | vidvā́n ā́ vakṣi vidúṣo ní ṣatsi mádhya ā́ barhír ūtáye yajatra ||
মই তোমালৈ নমস্কাৰৰ বাণী আনিছোঁ; তাক গ্ৰহণ কৰা, হে ঋতৰ বলৱন্ত (ঋতাৱান) সহস্ব! তোমালৈ মনোবাঞ্ছা ধাৱিত হয়, হে মহাবলী। তুমি জ্ঞানী—জ্ঞানীসকলক আহ্বান কৰি আন; জ্ঞানীসকলৰ মাজত বহা; সহায়ৰ বাবে, হে যজ্য, বৰ্হিষ (পবিত্ৰ কুশাসন)ৰ মধ্যত আসন গ্ৰহণ কৰা।
Word by Word
- अयामि
- I extend/offer (I present)Verbलट् (वर्तमान), उत्तमपुरुष, एकवचन; परस्मैपदRole KartāRoot यम् (यच्छति/यामि)
- ते
- to you/for you (your)Pronounषष्ठी, एकवचन (enclitic)Role SampradānaRoot त्वद् (युष्मद्-प्रत्यय) सर्वनाम
- नमउक्तिम्
- a reverential utterance (hymn of homage)Nounस्त्रीलिङ्ग, द्वितीया, एकवचनRole KarmaRoot नमस् + उक्ति (√वच्)
- जुषस्व
- enjoy/accept (be pleased with)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपदRole KartāRoot जुष्
- ऋतावः
- O possessor of ṛta (truth/order)Adjectiveपुंलिङ्ग, सम्बोधन, एकवचन (Vedic voc.)Role SambodhanaRoot ऋत + वस् (वसु-प्रत्यय/वस्-प्रत्यय) → ऋतावस्
- तुभ्यम्
- for youPronounचतुर्थी, एकवचनRole SampradānaRoot त्वद् (युष्मद्-प्रत्यय) सर्वनाम
- चेतते
- is attentive/observes, takes heedVerbलट् (वर्तमान), प्रथमपुरुष, एकवचन; आत्मनेपदRole KartāRoot चित्
- सहस्वः
- O mighty one (possessing strength)Noun (epithet)पुंलिङ्ग, सम्बोधन, एकवचन (Vedic voc.)Role SambodhanaRoot सहस्
- विद्वान्
- knowing, wiseAdjective/Participleपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot √विद् → विद्वस् (कृदन्त)
- आ
- hither, forth (prefix: ‘towards’)Indeclinableउपसर्ग (directional/intensive)Root आ (उपसर्ग) / अव्यय
- वक्षि
- carry/bring (hither)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole KartāRoot वह्
- विदुषः
- of the knowing one (of the wise)Adjective/Participleपुंलिङ्ग, षष्ठी, एकवचनRole SambandhaRoot √विद् → विद्वस् (कृदन्त)
- नि
- down, into (prefix)Indeclinableउपसर्ग (down/into, settling)Root नि (उपसर्ग) / अव्यय
- षत्सि
- you sit/settleVerbलट् (वर्तमान), मध्यमपुरुष, एकवचन; परस्मैपद (Vedic form)Role KartāRoot सद्
- मध्य॑े
- in the middleNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole AdhikaraṇaRoot मध्य
- आ
- towards, ontoIndeclinableउपसर्गRoot आ (उपसर्ग) / अव्यय
- बर्हिः
- the sacrificial grass (barhis)Nounनपुंसकलिङ्ग, द्वितीया, एकवचन (Vedic usage; object of motion ‘onto the barhis’)Role KarmaRoot बर्हिस्
- ऊतये
- for help/protectionNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole SampradānaRoot ऊति
- यजत्र
- O worshipful one, worthy of sacrificeAdjective (epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot यजत्र (√यज्-निष्पन्न विशेषण)
Sandhi Notes
- Sandhi resolved as: अयामि ते नमउक्तिम् जुषस्व | ऋतावः तुभ्यं चेतते सहस्वः | विद्वान् आ वक्षि विदुषः नि षत्सि | मध्य॑े आ बर्हिः ऊतये यजत्र || Key points: (1) नम॑उक्तिं = नमस् + उक्तिम् (visarga sandhi: नमस् + उ- → नमउ- in RV orthography). (2) ऋता॑व॒स्तुभ्यं॒ = ऋतावः + तुभ्यम् (final -ः before t-). (3) वि॒द्वाँ आ = विद्वान् + आ (anusvāra/न् before vowel). (4) वि॒दुषो॒ नि ष॑त्सि = विदुषः + नि + षत्सि
- षत्सि is Vedic for सद् ‘sit’ with initial ṣ- after ni (ni + sad → ni ṣad/ṣats-). (5) ब॒र्हिरू॒तये॑ = बर्हिः + ऊतये (visarga before vowel; RV writes -र्- in saṃhitā: बर्हिरूतये)
The meaning
Outer meaning
I bring to you a speech of homage; accept it, O possessor of ṛta. Toward you the will aspires, O mighty one. Knowing, bring the knowers; sit in the middle on the sacred grass for our help, O adorable.
Inner meaning
The seeker offers a formed mantra (nama-ukti) as a conscious vibration; Agni, as ṛtāvā (inhabiting right law), receives it and makes it effective. The ‘will’ (cetas/cetate) strains upward toward the divine Fire. Agni is asked to ‘bring the knowers’—to assemble within us the illumined faculties (buddhi, intuition, discerning mind) and also to draw supportive powers from higher planes. ‘Sit in the midst on the barhis’ means establish the flame at the center of the being upon the prepared foundation of purified, receptive nature.
Universal truth
True invocation is not mere speech: when aspiration is offered with sincerity, the truth-guided will gathers the right inner capacities and establishes a stable center from which help and guidance flow.
Themes
invitation, acceptance-of-offering, bringing-the-knowers, inner-seating-of-Agni
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- RV 3.14.1, RV 3.14.3, RV 3.14.4, RV 3.14.5
Family tradition
A tradition of mantric formation and forceful aspiration: hymns that call the divine powers to take their seat in the human instrument and act.
Significance
Viśvāmitra’s yoga emphasizes invoking the Truth-powers (ṛtāvaḥ) and assembling the ‘knowers’—inner lights needed for right action and realization.
The deity
- Devata
- Agni
- Epithets
- ṛtāvaḥ, sahasvaḥ, vidvān, yajatra
- Related deities
- Sarasvatī (as speech-power, implicit in nama-ukti), Indra (illumination), Bṛhaspati (word and discernment)
Cosmic role
Guardian of ṛta in the sacrifice; summoner of gods; establisher of the sacred seat.
Inner power
Truth-guided aspiration that gathers illumination and gives central poise.
In ritual
Where it is used
Agni invocation prior to offerings; seating Agni/Inviting devas in soma or iṣṭi contexts
अया॑मि ते॒ नम॑उक्तिं जुषस्व॒ ऋता॑व॒स्तुभ्यं॒ चेत॑ते सहस्वः । वि॒द्वाँ आ व॑क्षि वि॒दुषो॒ नि ष॑त्सि॒ मध्य॒ आ ब॒र्हिरू॒तये॑ यजत्र ॥
अया॑मि । ते॒ । नमः॑ऽउक्ति॑म् । जु॒ष॒स्व॒ । ऋत॑ऽवः । तुभ्य॑म् । चेत॑ते । स॒ह॒स्वः॒ । वि॒द्वान् । आ । व॒क्षि॒ । वि॒दुषः॑ । नि । ष॒त्सि॒ । मध्ये॑ । आ । ब॒र्हिः । ऊ॒तये॑ । य॒ज॒त्र॒ ॥
ayāmi | te | namaḥ-uktim | juṣasva | ṛta-vaḥ | tubhyam | cetate | sahasvaḥ | vidvān | ā | vakṣi | viduṣaḥ | ni | ṣatsi | madhye | ā | barhiḥ | ūtaye | yajatra
44
4 × ~11 syllables
Invocatory and gathering; each pāda feels like a step drawing the power nearer and seating it.
Creates a centered, prayerful intensity; supports ‘calling in’ and ‘settling’ the divine presence.
- नमउक्तिम् (nama-uktim)
- Literal: utterance of homage. Symbolic: mantric offering; conscious self-giving through speech and intention
- जुषस्व (juṣasva)
- Literal: enjoy/accept. Symbolic: allow the divine force to take delight in and assimilate our offering
- ऋतावः (ṛtāvaḥ)
- Literal: possessor/keeper of ṛta. Symbolic: the will that acts according to the true law of being
- चेतते (cetate)
- Literal: aspires, is intent. Symbolic: the upward-straining consciousness (aspiration) toward the divine
- सहस्वः (sahasvaḥ)
- Literal: mighty, full of force. Symbolic: tapas-power that can overcome inertia and resistance
- विद्वान् (vidvān)
- Literal: knowing. Symbolic: Agni as conscious intelligence, not mechanical energy
- आ वक्षि (ā vakṣi)
- Literal: bring hither. Symbolic: draw down higher powers and draw together inner faculties
- विदुषः (viduṣaḥ)
- Literal: the knowers. Symbolic: illumined thoughts, intuitions, and discriminations; also helpful divine influences
- बर्हिः (barhiḥ)
- Literal: sacred grass seat. Symbolic: prepared receptive foundation—purified nerves, mind, and heart made fit to host the divine
- मध्य॑ (madhya)
- Literal: middle. Symbolic: the psychic center; the central poise of the being
- ऊतये (ūtaye)
- Literal: for help. Symbolic: effective support: protection, guidance, strengthening in sadhana
- यजत्र (yajatra)
- Literal: adorable, worthy of worship. Symbolic: that which is inherently worthy because it leads to the Truth
Invitation (āvāhana) of Agni and the ‘knowers’ into the sacrificial session; seating on barhis in the rite
At the invitation/installation phase—before or during offering sequences
Recitation while offering ghee and preparing barhis; inviting Agni and divine powers to the seat
Use as a meditation ‘invitation’: offer a short inner prayer, then visualize a calm flame seated at the center of the chest, calling in clarity and right-will.
: 1sg present of ā-√yā ‘to come/approach’, used as ‘I bring forward’. : tatpuruṣa compound ‘speech of homage’ (namas + ukti). : middle imperative of √juṣ ‘to enjoy, accept’. : possessive adjective from ṛta ‘cosmic right’. : 3sg middle of √cit ‘to perceive, be conscious, intend’. : 2sg imperative of √vah ‘carry, convey’. : 2sg present of ni+√sad ‘sit down, settle’. : ritual grass-seat; psychologically the prepared receptive ground of consciousness.
R̥ta, conscious will (cit/cetati as intention), centralization (madhye as inner centering)
Agni as ṛtāvaḥ ensures the movement of aspiration conforms to truth-law, preventing distortion by desire.
The homage-word becomes effective when it carries sincerity; satya in speech aligns with satya in being.
Establishing a central seat (barhis/madhya) so higher powers can operate in manifestation.
Integral-Vedic psychology: speech (vāc) + will (cetas) + truth-law (ṛta) as a single transformative process.
unspecified
unspecified
Barhis = prepared receptivity; Fire = conscious will; ‘middle’ = psychic center/central channel stability.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘seating of the god’ in the prepared center: Agni is invited to take his place on the barhis, and to bring with him the ‘knowers’—powers of illumination. Mythically, this is the descent/installation of divine consciousness into the human sacrificial field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √cit (cétate) continues PIE *ḱeyt-/*ḱeit- ‘to notice, perceive’ (cognition field). √vah (vákṣi) aligns with PIE *weǵh- ‘to convey, transport’ (cf. English way, wagon via Germanic developments), fitting the Indo-European ritual idea of ‘carrying’ offerings/powers between realms.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers speech (namaḥ-ukti) and asks for divine consent (juṣasva). In return, Agni is asked to act as psychopomp and organizer: to convey higher knowing powers and to establish himself in the center for protection and aid (ūtaye).
Offer a deliberate ‘word of homage’ (short prayer) and feel Agni as truth-guided will seating itself in the heart-center.
Anāhata (centering/devotion) with support from Viśuddha (mantric speech)
Inhale: ‘ā vakṣi’ (draw in light); exhale: ‘ni ṣatsi’ (settle in the center). धीमे, even breath.
Centered receptivity with alert sincerity; readiness to receive guidance.
Speak inwardly one clear intention aligned with truth (ṛta). Then pause, feel a steady flame in the chest, and invite ‘the knowers’—quiet intuitions and right discriminations—to gather around that flame.
Use a standard Śākala accent source/recording for precise udātta/anudātta/svarita; recite with clear pāda breaks and a slight lift on accented syllables.
Keep ‘juṣasva’, ‘ṛtāvaḥ’, ‘cetate’, ‘vidvān’, ‘ā vakṣi’, ‘ni ṣatsi’ articulated distinctly; pause lightly at | to preserve Triṣṭubh stride.
namaüktiṃ: treat as nama-uktiṃ; avoid collapsing vowels, ṛtāvas: vocalic ṛ clear; ‘ta’ dental, ni ṣatsi: ṣ is retroflex; keep cluster clean, barhir: light aspiration in h if present in your tradition; otherwise clear ‘barhiḥ’ ending
Warm, prayerful, centered
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