Rig Veda 8.39.9: Mandala 8, Sukta 39, Mantra 9
Sukta 8.39
- Devata
- Agni
- Rasa
- Vira (heroism) and Shanta (peace)
अग्निस्त्रीणि त्रिधातून्या क्षेति विदथा कविः । स त्रीँरेकादशाँ इह यक्षच्च पिप्रयच्च नो विप्रो दूतः परिष्कृतो नभन्तामन्यके समे ॥
agnís trī́ṇi tri-dhātū́ny ā́ kṣeti vidáthā kavíḥ | sá trī́ṃr ekādaśā́ṃ ihá yákṣac ca pipráyac ca no vípro dūtáḥ paríṣkṛto nabhantām anyaké samé ||
অগ্নি—কবি (দ্রষ্টা)—ত্রিধাতু/ত্রিবিধ ভিত্তিতে এবং বিধাতা-সমাবেশে (বিদথ) অধিষ্ঠান করেন। তিনি এখানে ‘তিন’ ও ‘একাদশ’ (দেবগণ)কে যজন করুন, এবং আমাদের পূর্ণ করুন, বৃদ্ধি করুন—তিনি বিপ্র, পরিশুদ্ধ দূত; বৈরী শক্তিগুলি সেই একই সংগ্রামক্ষেত্রে অন্যত্র তাড়িত হোক।
Word by Word
- अग्निः
- Agni (fire-god)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot अग्नि- (प्रातिपदिक)
- त्रीणि
- threeAdjective (numeral)नपुंसकलिङ्गः, प्रथमा/द्वितीया, बहुवचनम्Role कर्म (विशेषणम्)Root त्रि- (संख्याप्रातिपदिक)
- त्रिधातूनि
- three foundations/elements (threefold constituents)Nounनपुंसकलिङ्गः, प्रथमा/द्वितीया, बहुवचनम्Role कर्मRoot त्रि- + धातु- (प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्गः (गत्यर्थ/समन्तात्-भावः)Root आ (उपसर्ग/निपात)
- क्षेति
- dwells, abidesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot क्षि (धातु)
- विदथा
- ritual assemblies/ceremoniesNounनपुंसकलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot विदथ- (प्रातिपदिक)
- कविः
- seer, sageNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अग्नेः विशेषणम्)Root कवि- (प्रातिपदिक)
- स
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- त्रीन्
- threeAdjective (numeral)पुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (विशेषणम्)Root त्रि- (संख्याप्रातिपदिक)
- एकादशान्
- elevenAdjective (numeral)पुंलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot एकादश- (संख्याप्रातिपदिक)
- इह
- hereIndeclinableदेशवाचक-अव्ययम्Role अधिकरणRoot इह (अव्यय)
- यक्षत्
- let him worship/sacrificeVerbलोट् (आज्ञार्थ), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot यज् (धातु)
- च
- andIndeclinableसमुच्चयार्थकःRoot च (अव्यय)
- पिप्रयत्
- let him fill/satisfyVerbलोट् (आज्ञार्थ), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot पॄ/पृ (धातु; ‘पूरणे/तर्पणे’)
- च
- andIndeclinableसमुच्चयार्थकःRoot च (अव्यय)
- नः
- for us / of usPronounषष्ठी (सम्बन्धे) / चतुर्थी (सम्प्रदान) बहुवचनम्; एन्क्लिटिक रूपम्Role सम्प्रदान/सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- विप्रः
- inspired priest, sageNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अग्नेः विशेषणम्)Root विप्र- (प्रातिपदिक)
- दूतः
- messengerNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (अग्नेः विशेषणम्)Root दूत- (प्रातिपदिक)
- परिष्कृतः
- well-prepared, adornedAdjective (past participle)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (विशेषणम्)Root परि + कृ (धातु) → परिष्कृत- (कृदन्त)
- नभन्ताम्
- let them shine forth / burst forthVerbलोट् (आज्ञार्थ), आत्मनेपदम्, तृतीयपुरुषः, बहुवचनम्Role क्रियाRoot नभ् (धातु; ‘दीप्तौ/गत्यर्थे’)
- अन्यके
- in another (place/quarter)Adjective/Pronoun-likeपुंलिङ्गे/नपुंसके, सप्तमी, एकवचनम् (स्थाने)Role अधिकरणRoot अन्यक- (प्रातिपदिक)
- समे
- in the meeting/assembly; in unionNoun/Adjective used substantivelyपुंलिङ्गे/नपुंसके, सप्तमी, एकवचनम्Role अधिकरणRoot सम- (प्रातिपदिक)
Sandhi Notes
- Sandhi resolved as: अग्निः + त्रीणि + त्रिधातूनि + आ + क्षेति + विदथा + कविः । स + त्रीन् + एकादशान् + इह + यक्षत् + च + पिप्रयत् + च + नः + विप्रः + दूतः + परिष्कृतः + नभन्ताम् + अन्यके + समे । Notable: त्रीँरे॑काद॒शाँ → त्रीन् एकादशान् (anusvāra/ँ marks Vedic nasalization before vowel)
- यक्ष॑च्च → यक्षत् च
- पि॒प्रय॑च्च → पिप्रयत् च
- नभ॑न्तामन्य॒के → नभन्ताम् अन्यके. Accent marks in the prompt are retained in the source but not required for morphological segmentation
The meaning
Outer meaning
Agni the seer dwells in the threefold foundations and in the assemblies; may he here worship the Three and the Eleven, increase us, and drive hostile powers elsewhere.
Inner meaning
Agni as the awakened divine Will (hotṛ within) establishes itself in the triple basis of our being—body-life-mind (tridhātu)—and in the ordered inner gatherings (vidathā: occasions of offering, moments of conscious alignment). When the Will is “perfectly fashioned” (pariṣkṛta), it can harmonize the fundamental triad of powers (the Three) and open the larger field of differentiated divine forces (the Eleven: expansive faculties of the cosmic Mind). Then it both ‘worships’ (yaj—offers upward) and ‘fills/increases’ (pipray—nourishes) the seeker’s nature, while expulsing resistances (hostile movements) to another plane of action.
Universal truth
Spiritual progress requires an inner Fire that is disciplined and clarified; when the will-to-truth is established across the whole being, it can invoke higher powers, nourish growth, and dislodge opposing habits and obscurities.
Themes
Agni cosmological mediator, Summoning divine groups, Plenitude and increase
The seer
- Other hymns
- Rig Veda 8.39 (hymn context), Rig Veda 8.40 (Nabhāka refrain/sequence)
Significance
The anonymity of the seer here highlights a common Vedic feature: the mantra speaks from the impersonal plane of the sacrifice itself—Agni’s objective working in the seeker—more than from a personal spiritual biography.
The deity
- Devata
- Agni
- Epithets
- kavi (seer), vipra (inspired), dūta (messenger), pariṣkṛta (purified/perfected)
- Related deities
- Indra, Soma, Bṛhaspati, Maruts, Ādityas, Viśve Devāḥ
Cosmic role
Mediator between earth and heaven; establisher of sacrifice; awakener and carrier of offerings to the divine collectives.
Inner power
Psychic Fire that organizes the triple nature, ignites aspiration, and calls down higher forces while burning obstacles.
In ritual
Where it is used
Agni-invocation within a soma/yajña context; calling collective deities (Three and Eleven)
अ॒ग्निस्त्रीणि॑ त्रि॒धातू॒न्या क्षे॑ति वि॒दथा॑ क॒विः । स त्रीँरे॑काद॒शाँ इ॒ह यक्ष॑च्च पि॒प्रय॑च्च नो॒ विप्रो॑ दू॒तः परि॑ष्कृतो॒ नभ॑न्तामन्य॒के स॑मे ॥
अ॒ग्निः । त्रीणि॑ । त्रि॒ऽधातू॑नि । आ । क्षे॒ति॒ । वि॒दथा॑ । क॒विः । सः । त्रीन् । ए॒का॒द॒शान् । इ॒ह । यक्ष॑त् । च॒ । पि॒प्रय॑त् । च॒ । नः॒ । विप्रः॑ । दू॒तः । परि॑ऽकृतः । नभ॑न्ताम् । अ॒न्य॒के । स॒मे॒ ॥
agniḥ | trīṇi | tri-dhātūni | ā | kṣeti | vidathā | kaviḥ | saḥ | trīn | ekādaśān | iha | yakṣat | ca | piprayat | ca | naḥ | vipraḥ | dūtaḥ | pari-kṛtaḥ | nabhantām | anyake | same
48
4 pādas of ~12 syllables each
Long-breathed, forward-driving cadence suited to invocation plus protective imprecation.
Builds a sense of established inner order (kṣeti/vidathā) and then releases force outward in the refrain-like expulsion of hostility.
- अग्निः (agniḥ)
- Literal: fire. Symbolic: divine Will, inner priest, transformer of nature
- कविः (kaviḥ)
- Literal: seer/poet. Symbolic: illumined consciousness that knows by vision
- त्रिधातूनि (tridhātūni)
- Literal: three foundations/constituents. Symbolic: triple basis of the being (physical–vital–mental) or three planes to be harmonized
- विदथा (vidathā)
- Literal: assemblies/ordered gatherings. Symbolic: inner sessions of offering; organized movements of consciousness
- त्रीन् (trīn)
- Literal: the three. Symbolic: fundamental divine powers (often Fire, Light, Bliss) or triple working needed for sacrifice
- एकादशान् (ekādaśān)
- Literal: the eleven. Symbolic: full set of divine forces/faculties (expansive powers of mind-life) to be invoked and ordered
- विप्रः (vipraḥ)
- Literal: inspired sage. Symbolic: inspired intelligence in action
- दूतः (dūtaḥ)
- Literal: messenger. Symbolic: Agni as mediator carrying aspiration upward and bringing down force
- परिष्कृतः (pariṣkṛtaḥ)
- Literal: well-prepared, perfectly fashioned. Symbolic: purified will and speech fit for higher descent
- नभन्ताम् (nabhantām)
- Literal: let them be driven away/scattered. Symbolic: expulsion of hostile thoughts/impulses
Invocation of deity-groups through Agni as hotṛ/dūta; relevant in rites where sets of gods (Viśve Devāḥ, Rudras, etc.) are summoned via Agni.
At openings/renewals of the offering-fire and in hymns seeking protection and increase
Kindling/maintaining Agni; offering oblations with protective intent
Use as a preparatory mantra before meditation: ‘establish the Fire in the triple nature’ and consciously release distracting or hostile movements to ‘elsewhere’.
kṣeti from √kṣi (PIE *tḱey-? debated) ‘dwell’. yaj from PIE *yeh₂gʰ- ‘worship/sacrifice’. ekādaśa ‘eleven’ inherited numeral compound. piprayat is reduplicated desiderative/intensive from √pṛ/√pṝ ‘fill’ (cf. pṛṇāti). parikṛta from √kṛ ‘make’ with pari ‘around’ → ‘fully prepared/finished’. tri-dhātu ‘three foundations’ uses dhātu from √dhā ‘set’—foundational placements.
Tripartite cosmos / tripartite being, Collective divinities (group-theology), Increase and fullness (pūri/puṣṭi)
Agni ‘dwelling’ in vidathā suggests the right ordering of inner movements according to Ṛta.
The ‘perfectly fashioned’ messenger implies speech/will aligned to truth, capable of effective invocation.
Triple foundation as a stable base for manifestation; the Many (eleven) organized by the One Fire.
Proto-Vedāntic/Integral (Aurobindonian) reading: ascent/descent mediated by Agni as psychic will.
Fire = aspiration and transformation; ‘assemblies’ = convergences of faculties; ‘driving away’ = clearing the field for higher action.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni inhabits the threefold foundations and, as messenger-priest, calls the divine collectives (‘three and eleven’) to the rite, bringing increase to the sacrificer. Mythically this is the integrative act: the mediator-fire gathers the total powers of the cosmos into the human offering.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yaj (yákṣat) continues PIE *yeh₂gʰ- (sacrifice). The numerological formula ‘three and eleven’ parallels Indo-European mythic arithmetic (structured divine groups), indicating an inherited poetic-cosmological encoding.
- What is the relationship between the Rishi and the Devata here?
- The rishi depends on Agni as the perfectly prepared messenger (parikṛta dūta) who can invoke the wider godhead, not only a single power. The requested return is ‘piprayat’—filling/increasing the human field with divine plenitude after the invocation is properly mediated.
Kindle the inner Fire in the triple nature; invoke higher powers; expel resistances.
Maṇipūra (transformative fire) with support from Anāhata (psychic offering).
Moderate rhythmic breathing; brief pause after each pāda to ‘offer’ and then ‘release’ (expulsion line).
Collected, luminous will; protective wideness.
Begin with attention at the navel/heart; feel a steady flame; on ‘piprayac ca’ receive nourishment; on ‘nabhantām’ consciously let intrusive thoughts move out of the inner field.
Vedic three-tone (udātta/anudātta/svarita) as per Śākala tradition; requires śikṣā-based marking from a pada-svara text for exact accents.
Keep udātta syllables bright and slightly raised; avoid flattening svarita glides on compounds like tridhātūni/pariṣkṛta.
Maintain retroflex in (tri-dhā-tū-ni), with clear long ū, In (e-kā-da-śān), sustain long ā and final nasalization lightly, In (na-bhan-tām), keep bh voiced aspirate; do not turn into ‘bant’
Clear, steady, ‘kindling’ tone; stronger projection on the protective expulsion phrase.
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