Rig Veda 7.3.9: Mandala 7, Sukta 3, Mantra 9
Sukta 7.3
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
निर्यत्पूतेव स्वधितिः शुचिर्गात्स्वया कृपा तन्वा रोचमानः । आ यो मात्रोरुशेन्यो जनिष्ट देवयज्याय सुक्रतुः पावकः ॥
nír yát pūtévá svádhitiḥ śúcir gā́t sváyā kṛpā́ tanvā́ rócamānaḥ | ā́ yó mā́tror uśényo ján iṣṭa deva-yájyāya su-krát uḥ pāvakáḥ ||
যেতিয়া তেওঁ আগবাঢ়ে—শোধিত কুঠাৰৰ দৰে পৱিত্ৰ, নিজে গঢ়া দেহে দীপ্তিমান—দুই মাতৃৰ পৰা জন্ম লোৱা সেই উৰুশেন্য (অতি-আকাঙ্ক্ষিত) জন, দেবযজ্ঞৰ বাবে আগমন কৰে; সু-ক্রতু, পাৱক, স্পষ্ট-জ্বলা।
Word by Word
- निर्
- out, forthIndeclinableउपसर्ग/अव्ययRoot निस् (उपसर्ग)
- यत्
- as/when going forth (in ‘nir-yat’)Indeclinableअव्ययवत् प्रयोग (सम्बन्ध/उपमान-सम्बन्ध) ; पदपाठे ‘निर्यत्’ = ‘निर् + यत्’Root यम् (धातु) → यत् (कृदन्त/नपुंसक) अथवा यद् (सर्वनाम)
- पूता
- purifiedAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole विशेषण (उपमान) / कर्तृ-सम्बन्धRoot पू (धातु) → पूत (कृदन्त, भूतकृदन्त)
- इव
- likeIndeclinableउपमा-अव्ययRoot इव
- स्वधितिः
- axe (sharp implement)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान-रूपेण) / उपमेयस्य विशेषण-आधारRoot स्वधिति (प्रातिपदिक)
- शुचिः
- bright, pureAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (मुख्य वाक्य का) / विशेषणRoot शुचि (प्रातिपदिक) अथवा √शुच् (दीप्तौ/शौचे) से निष्पन्न विशेषण
- गात्
- went forth, cameVerbलुङ् (अorist), परस्मैपद, 3 पुरुष, एकवचनRole क्रिया (मुख्य) ; कर्ता = शुचिः (अग्निः)Root गा (धातु)
- स्वया
- by his own (power)Pronoun/Adjectiveस्त्रीलिङ्ग, तृतीया, एकवचनRole करण (instrumental) / सहायक-भावRoot स्व (सर्वनाम-प्रातिपदिक)
- कृपा
- by (his) own form/powerNounस्त्रीलिङ्ग, तृतीया, एकवचन (स्वया कृपा = ‘by his own form/power’)Role करणRoot कृपा (प्रातिपदिक) [RV: ‘कृपा’ = रूप/आकृति/शक्ति/कृपणता नहीं; ‘form/appearance, might’]
- तन्वा
- with (his) body, in personNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot तनू (प्रातिपदिक)
- रोचमानः
- shiningAdjective/Participleपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषण (शुचिः/अग्निः)Root रुच् (धातु, दीप्तौ) → रोचमान (वर्तमान कृदन्त, आत्मनेपद)
- आ
- towards, untoIndeclinableउपसर्ग/अव्ययRoot आ (उपसर्ग/अव्यय)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (सम्बन्धवाक्य)Root यद् (सर्वनाम)
- मात्रोः
- of the two mothers (heaven & earth / two kindling-sticks)Nounस्त्रीलिङ्ग, षष्ठी/सप्तमी द्विवचन का वैदिक रूप (मात्रोः) = ‘of/in the two mothers’Role सम्बन्ध (genitive) / अधिकरण-सूचक (वैदिक)Root मातृ (प्रातिपदिक)
- उरुशेन्यः
- widely glorious/excellentAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषण (यः = अग्निः)Root उरु-शेन्य (समास; उरु ‘wide, great’ + शेन्य ‘to be won/desired, excellent’)
- जनिष्ट
- was born, came to beVerbलुङ् (अorist), आत्मनेपद, 3 पुरुष, एकवचनRole क्रिया (सम्बन्धवाक्य) ; कर्ता = यःRoot जन् (धातु)
- देवयज्याय
- for the worship of the godsNounस्त्रीलिङ्ग, चतुर्थी, एकवचनRole सम्प्रदान (purpose/for)Root देवयज्या (प्रातिपदिक; देव + यज्या ‘worship/ritual offering’)
- सुक्रतुः
- of good resolve/skillAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-विशेषण (अग्निः)Root सु-क्रतु (समास; सु ‘good’ + क्रतु ‘resolve, power, rite-intelligence’)
- पावकः
- the purifier (Agni)Noun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (मुख्य/सम्बन्धवाक्य का विषय: अग्निः)Root पावक (प्रातिपदिक; √पू ‘to purify’ से)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) निर्यत्पूतेव = निर् + यत् + पूता + इव
- (2) गात्स्वया = गात् + स्वया
- (3) स्वया कृपा तन्वा रोचमानः: तृतीया-करण-समूह (instrumental cluster) ‘by his own form, with his body, shining’
- (4) आ यो = आ + यः
- (5) देवयज्याय: चतुर्थी-एकवचन (उद्देश्य/सम्प्रदान)
- वैदिक रूप ‘मात्रोः’ षष्ठी/सप्तमी-द्विवचन (two mothers)
The meaning
Outer meaning
Agni goes forth pure like a cleansed axe, shining by his own formed body; desirable, born from the two mothers, he comes for the worship of the gods—Pāvaka, of good resolve.
Inner meaning
The inner Fire emerges as a purified instrument (svadhiti—axe) that cuts through obstruction and false formation. Purity here is precision: the will becomes clean, sharp, and luminous. “Two mothers” indicate the dual basis of manifestation—heaven and earth, or mind and life, from which the flame of conscious will is born in the human being. As uśenya (desirable), Agni turns naturally toward devayajyā (the worship/service of the gods): the consecration of all inner powers to the Divine. Sukratu signifies right-working intelligence in the will: effective, harmonious action of tapas guided by light.
Universal truth
Spiritual progress requires a purified instrument: when will is cleansed and sharpened, it naturally serves the higher powers and becomes an effective force of transformation.
Themes
Birth of Agni, Purification, Right action, Instrumental discernment
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.3.1-11, RV 7.4.1 (transition to next hymn: Agni’s bright knowledge across births)
Family tradition
Vasiṣṭha’s Agni is often a purifier and craftsman of the inner instrument, not merely a ritual flame.
Significance
This verse presents Agni as the purified tool of tapas—an image central to inner yoga: the will must become a clean, sharp instrument for divine work.
The deity
- Devata
- Agni (Pāvaka, Sukratu, Uśenya)
- Epithets
- Pāvaka, Sukratu, Uśenya, Jātavedas (contextual)
- Related deities
- Indra (victory over coverer), Bṛhaspati (discrimination/mantra), Uṣas (illumination that accompanies Agni’s rising)
Cosmic role
Purifier and awakener; born in the worlds to carry the sacrifice to the gods; establishes luminous action.
Inner power
The discriminating, self-luminous will that cuts through resistance and consecrates the nature to higher forces.
In ritual
Where it is used
Agni kindling (ādhāna) imagery; also descriptive praise within Agni hymns during offerings.
निर्यत्पू॒तेव॒ स्वधि॑ति॒: शुचि॒र्गात्स्वया॑ कृ॒पा त॒न्वा॒३॒॑ रोच॑मानः । आ यो मा॒त्रोरु॒शेन्यो॒ जनि॑ष्ट देव॒यज्या॑य सु॒क्रतु॑: पाव॒कः ॥
निः । यत् । पू॒ताऽइ॑व । स्वऽधि॑तिः । शुचिः॑ । गात् । स्वया॑ । कृ॒पा । त॒न्वा॑ । रोच॑मानः । आ । यः । मा॒त्रोः । उ॒शेन्यः॑ । जनि॑ष्ट । दे॒व॒ऽयज्या॑य । सु॒ऽक्रतुः॑ । पा॒व॒कः ॥
niḥ | yat | pūtāiva | sva-dhitiḥ | śuciḥ | gāt | svayā | kṛpā | tanvā | rocamānaḥ | ā | yaḥ | mātroḥ | uśenyaḥ | janiṣṭa | deva-yajyāya | su-kratuḥ | pāvakaḥ
44
4 x ~11 syllables
Crisp, cutting movement in the first half; luminous arrival cadence in the second.
Supports purification and decisiveness; the sound feels like ‘clearing a path’ in consciousness.
- स्वधितिः (svadhitiḥ)
- Literal: axe/hatchet. Symbolic: discriminating will that cuts through resistance and error
- पूत इव (pūta iva)
- Literal: as if cleansed/purified. Symbolic: purified intention and instrumentality—will free from ego-mixture
- शुचिः (śuciḥ)
- Literal: bright, pure. Symbolic: clarity and sincerity of consciousness
- कृपा (kṛpā)
- Literal: shape, formed body (also ‘compassion’ in later Sanskrit, but here ‘form’). Symbolic: self-formed luminous embodiment—will taking a clear, effective form
- मात्रोः (mātroḥ)
- Literal: from the two mothers. Symbolic: from the dual poles (heaven/earth; mind/life) the inner fire is generated
- उशेन्यः (uśenyaḥ)
- Literal: desirable, worthy to be desired. Symbolic: the soul’s natural attraction to the pure will-force
- देवयज्याय (devayajyāya)
- Literal: for the worship of the gods. Symbolic: for inner consecration—offering all faculties to higher consciousness-powers
- सुक्रतुः (sukratuḥ)
- Literal: of good resolve/right working. Symbolic: effective divine intelligence in action
- पावकः (pāvakaḥ)
- Literal: purifier, clear-flaming. Symbolic: the purifying flame that burns impurity and reveals truth
Agni’s generation from araṇis / establishment as purifier for deva-yajyā; used in kindling sequences emphasizing purification and right action.
At ignition/rekindling or during praise of Agni’s birth and purification.
Kindling fire from araṇis; recitation accompanying the rising flame.
A mantra for ‘inner sharpening’: before work or practice, invoke a clean decisive will and offer the action to the higher aim.
: su+√dhā? traditional ‘well-set tool’; functionally ‘axe’ as cutter—inner symbol of discernment that opens the way. (kṛpā): from √kṛp/√kḷp ‘to form, arrange, be fit’ (semantic overlap with √kḷp) → formed fitness; ‘self-shaped’. : dual genitive of mātṛ ‘mother’; Agni’s two mothers are variously heaven/earth or the two araṇis—innerly, dual poles whose friction births fire. : from √pū ‘purify’ → purifier.
Purification (pāvaka), Right resolve and effective will (su-kratu), Duality giving birth to consciousness-force (two mothers)
Sukratu is will aligned with ṛta—right effectiveness rather than impulsive force.
Śuci and pāvaka indicate truth-substance manifesting as purity and clarity.
Agni’s birth from the two mothers mirrors emergence of consciousness from duality into a unifying flame.
Integral Vedism: transformation through purified will and consecrated action.
Axe = discrimination; two mothers = dual nature (mind-life) generating will; brightness = self-revealing consciousness; purifier = transformative tapas.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni’s birth from the ‘two mothers’ and his emergence as purifier for divine worship. Inner sense: from the tension of dualities in embodied life, a pure discriminating flame is born that can serve the higher powers with right intelligence (su-kratu).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pū ‘purify’ and √kṛ ‘make/do’ are deep IE inheritances. The ‘two mothers’ motif parallels other IE cosmogonic dual-parent patterns (sky/earth), here interiorized as the dual supports of manifestation.
- What is the relationship between the Rishi and the Devata here?
- The rishi identifies Agni not merely as produced by ritual but as self-shaped and intrinsically pure—thus the human act of kindling mirrors an inner emergence of disciplined will that naturally turns toward deva-yajyā (service of higher consciousness).
Visualize a bright blade-like flame in the navel region cutting through confusion and inertia; then offer the whole being to the ‘gods’ (higher faculties).
Manipura (purifying will)
Kapalabhati (mild, if suitable) or strong equal breathing (sama-vṛtti) to kindle tapas; end with calm awareness.
Purified resolve (niścaya) and consecrated dynamism.
Ask: ‘What must be cut away now?’ Let Agni reveal one attachment or distortion; offer it; then act from sukratu—quiet, right effectiveness.
Observe accent marks; keep ‘pū́teva svadhitíḥ’ with clear udatta; maintain sandhi flow without losing consonant clarity.
Slightly energize the first pāda (cutting purity), soften into radiance on ‘rocamānaḥ’, then lift toward ‘devayajyāya’.
: pronounce sva-dhi-tiḥ (not ‘svadhi-thi’)., : long ā; keep ‘c’ as palatal (ro-ca-)., : long ō (oḥ) ending; avoid shortening., : pronounce su-kra-tuḥ with clear dental t.
Bright and focused; articulate like a ‘clean cut’ at phrase boundaries.
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