Rig Veda 2.1.7: Mandala 2, Sukta 1, Mantra 7
Sukta 2.1
त्वमग्ने द्रविणोदा अरंकृते त्वं देवः सविता रत्नधा असि । त्वं भगो नृपते वस्व ईशिषे त्वं पायुर्दमे यस्तेऽविधत् ॥
tvám agne draviṇodā́ araṃkṛté tváṃ deváḥ savitā́ ratnadhā́ asi | tváṃ bhágo nṛ́pate vásva īśiṣe tváṃ pāyúr dámē yás te ávidhat ||
হে অগ্নি, তুমিই দ্রবিণোদা—যিনি প্রস্তুত (অরংকৃত) জনকে সম্পদ দাও; তুমি দেব সবিতা, রত্নধাতা। হে নৃপতে, তুমি ভগ—বসুগণের অধীশ্বর। যে তোমার বিধিতে সেবা করেছে, তার গৃহে তুমি পায়ু, রক্ষক হও।
Recited for bestowal of rayi/draviṇa and protection of the sacrificer’s 'house' (outer home and inner dwelling); supports prosperity-as-plenitude within ṛta.
rāyi/draviṇa as fullness of being, Savitṛ as right impulsion of works, Bhaga as rightful share under ṛta
Bhaga and ratnadhā imply ṛta as right apportioning and right placing of powers in the being.
Treasures become satya when ‘placed’—made stable rather than transient experiences.
Solar impulsion (Savitṛ) establishes forms and treasures; the divine economy distributes portions for harmony.
Vedic integralism: prosperity as consciousness-wealth; dharmic proportion and preservation.
morning (Savitṛ impulse)
Sun = awakening impetus; jewels = concentrated realizations; home = stable inner habitat; fire = guardian will.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is 'the divine giver who also guards': Agni grants treasures and governs riches, but only to the prepared and serving being, and then protects that attainment in the inner home. Wealth is redefined as spiritual substance and stable capacity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Bhaga from √bhaj 'share' aligns with the pervasive IE notion of 'portion' allotted by a divine distributor (typologically widespread in IE religions). The agent-noun formations (-dāḥ, -dhāḥ) show productive Indo-Aryan derivation from older verbal systems.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames a covenant: preparation (araṃkṛta) and service (avidhat) invite Agni’s gifts; the same Agni then becomes pāyuḥ, the guardian of what is gained. The reciprocity is discipline → gift → protection, all within ṛta.
Cultivate readiness (araṃkṛta) and receptivity; feel Agni giving inner wealth, Savitṛ placing it as stable realization, Bhaga distributing right shares, and Agni guarding the inner home.
Anahata (treasure in the heart; home-guard) with Ajna (Savitṛ’s placing/clarity)
Slow coherent breathing (e.g., 5–5) while visualizing a steady flame in the heart; on inhale receive ‘ratna’, on exhale offer gratitude and set protection.
Receptive, grateful, safeguarded; stable inner prosperity.
Before seeking outer gain, prepare inwardly; ask for the right resources and the right share; end by invoking protection of the mind’s ‘home’ against distraction and leakage of energy.
Let the first pāda be inviting (gift), second bright (Savitṛ), third benevolent (Bhaga), final protective and settled (pāyuḥ dame); observe udātta marks.
Accentuate: draviṇodā́, araṃkṛ́te, savitā́, ratnadhā́, bhágaḥ, nṛpaté, īśiṣé, pāyúḥ, dáme.
draviṇodā: keep retroflex ṇ; long ā at end, araṃkṛte: anusvāra ‘ṃ’ light; kṛ with vocalic ṛ, savitā: v is soft; long ā, ratnadhā: dental t; dh aspirated; long ā, nṛpate: vocalic ṛ; dental t, pāyuḥ: long ā; final ḥ audible
Warm, clear, protective; slightly softer on the last pāda as if sealing the inner home.
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