Rig Veda 3.29.1: Mandala 3, Sukta 29, Mantra 1
Sukta 3.29
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Jagatī or Tr̥ṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
अस्तीदमधिमन्थनमस्ति प्रजननं कृतम् । एतां विश्पत्नीमा भराग्निं मन्थाम पूर्वथा ॥
astī́dam adhi-mánthanaṃ ásti pra-jánanaṃ kṛtám | etā́ṃ viśpátnīm ā́ bharāgníṃ manthāma pū́rva-thā ||
Hier ist der Reibstab; hier ist die Zeugung bereitet. Bring die Herrin des Hauses herbei; lasst uns Agni hervorreiben wie in alter Weise.
Word by Word
- अस्ति
- is / existsVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole (क्रिया)Root अस् (धातु)
- इदम्
- thisPronounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विषय (अस्ति का)Root इदम् (सर्वनाम-प्रातिपदिक)
- अधि
- upon, over; in regard toIndeclinableRole अधिकरण/सम्बन्ध (स्थान/अधिष्ठान सूचक)Root अधि (उपसर्ग/अव्यय)
- मन्थनम्
- the churning/producing by friction (fire-churning)Nounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विषय (अस्ति का)Root मन्थन (प्रातिपदिक; √मन्थ् ‘मथ्/मन्थ्’ से)
- अस्ति
- is / existsVerbलट् (वर्तमान), प्रथमपुरुष, एकवचनRole (क्रिया)Root अस् (धातु)
- प्रजननम्
- begetting, generation, procreationNounनपुंसकलिङ्ग, प्रथमा, एकवचनRole कर्तृ/विषय (अस्ति का)Root प्र-जनन (प्रातिपदिक; √जन् ‘to beget’ से)
- कृतम्
- made, prepared, accomplishedAdjective/Participleनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (प्रजननम्/मन्थनम् के साथ विशेषण)Role (विशेषण)Root √कृ (धातु) → कृत (कृदन्त, भूतकृदन्त/क्त)
- एताम्
- this (her/this one)Pronounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (आ-भरा का)Root एतद् (सर्वनाम-प्रातिपदिक)
- विश्पत्नीम्
- the mistress of the clan/household (lady of the people)Noun (compound)स्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्म (एताम् के विशेषण/अप्पोज़िशन)Root विश् + पत्नी (समास; ‘कुल/जन’ + ‘पत्नी’)
- आ
- hither, towards; (as preverb) toIndeclinableRole (क्रियाविशेषक; ‘आ-’ = towards/unto)Root आ (उपसर्ग/अव्यय)
- भर
- bring!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचनRole (क्रिया)Root √भृ (धातु)
- अग्निम्
- Agni, fireNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (मन्थाम का)Root अग्नि (प्रातिपदिक)
- मन्थाम
- churn (produce by friction)!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, बहुवचन (वैदिक रूप; ‘मन्थत’/‘मन्थत’ के स्थान पर)Role (क्रिया)Root √मन्थ् (धातु)
- पूर्वथा
- as before, in the former wayIndeclinableRole (क्रियाविशेषण)Root पूर्वथा (अव्यय; ‘पूर्व’ + -था)
Sandhi Notes
- पदच्छेद (सम्भाव्य): अस्ति इदम् अधि मन्थनम् | अस्ति प्रजननम् कृतम् | एताम् विश्पत्नीम् आ भर | अग्निम् मन्थाम पूर्वथा || 1) अस्ती॒दम् = अस्ति + इदम् (इ-आगम/स्वर-सन्धि; इकारादि पर ‘अस्ति’ का ‘इ’ से संयोग)
- 2) अधि॒मन्थ॑नम् = अधि + मन्थनम् (सन्धि नहीं, केवल संहिता-पाठ में संयोग)
- 3) ए॒तां वि॒श्पत्नी॒मा भ॑रा = एताम् + विश्पत्नीम् + आ + भर (विश्पत्नीम् आ → विश्पत्नीमा: म् + आ = मा)
The meaning
Outer meaning
The implements for kindling fire are ready: the churning-stick and the prepared means of generation. Bring the lady of the house; let us churn out Agni in the ancient way.
Inner meaning
The seeker declares readiness for the inner sacrifice: the disciplines (adhimanthana) and the generative power (prajanana) are prepared. The “Lady of the house” (viśpatnī) is the ordering Shakti of the being—Nature’s executive power that must consent and participate—so that the hidden divine Will (Agni) can be brought out by sustained tapas (churning) as the ancients did, i.e., by the perennial yogic method.
Universal truth
Spiritual fire is not obtained by wish but by prepared conditions: right method, concentrated effort, and the cooperation of the whole nature. When the inner Shakti aligns with aspiration, the divine Will emerges and leads transformation.
Themes
Fire-kindling, Cosmogonic-generation, Ritual-instrument symbolism
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthin / Kauśika (Viśvāmitra tradition)
- Other hymns
- RV 3.1, RV 3.2, RV 3.4, RV 3.62 (Gāyatrī mantra tradition)
Family tradition
Mandala 3 is predominantly Viśvāmitra’s lineage, marked by dynamic aspiration, conquest of limitation, and the establishment of divine order through inner force.
Significance
Viśvāmitra embodies the soul’s transition from human limitation to seerhood through tapas; here he frames kindling Agni as an inner birth—yogic generation of the guiding will.
The deity
- Devata
- Agni
- Epithets
- Jātavedas (implied in the hymn sequence), Kavi (seer), Yajñasya ketu (banner of sacrifice; developed in v.5)
- Related deities
- Iḷā (in v.3–4), Indra (as illumination that Agni prepares), Soma (as delight that Agni releases and guards)
Cosmic role
Mediator between human and divine worlds; the formative fire that carries offerings and establishes ṛta in action.
Inner power
Awakened will, aspiration, and discerning flame that purifies, organizes, and leads the ascent of consciousness.
In ritual
Where it is used
Agnyādheya / Agni-manthana (kindling by friction) within Śrauta fire establishment and daily tending
अस्ती॒दम॑धि॒मन्थ॑न॒मस्ति॑ प्र॒जन॑नं कृ॒तम् । ए॒तां वि॒श्पत्नी॒मा भ॑रा॒ग्निं म॑न्थाम पू॒र्वथा॑ ॥
अस्ति॑ । इ॒दम् । अ॒धि॒ऽमन्थ॑नम् । अस्ति॑ । प्र॒ऽजन॑नम् । कृ॒तम् । ए॒ताम् । वि॒श्पत्नी॑म् । आ । भ॒र॒ । अ॒ग्निम् । म॒न्था॒म॒ । पू॒र्वऽथा॑ ॥
asti | idam | adhi-manthanam | asti | pra-jananam | kṛtam | etām | viśpatnīm | ā | bhara | agnim | manthāma | pūrva-thā
Triṣṭubh (probable; hymn shows mixed metrical tendencies)
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4 pādas of ~11 syllables each (allowing Vedic resolutions)
Directive, forward-driving cadence suited to initiation and action.
Builds a sense of readiness and collective resolve; supports ‘ignition’ of attention and will.
- अधिमन्थन (adhimanthana)
- Literal: churning-stick / churning apparatus. Symbolic: disciplined friction of practice—concentration, tapas, repeated invocation that releases the inner fire
- प्रजनन (prajanana)
- Literal: generation, begetting. Symbolic: the creative power in consciousness that can give birth to a higher force
- विश्पत्नी (viśpatnī)
- Literal: lady of the house. Symbolic: inner Shakti/Nature that governs the ‘house’ of the being; the organizing power that must be brought in
- मन्थाम (manthāma)
- Literal: let us churn. Symbolic: active yogic effort: sustained aspiration and will, turning inward until the flame appears
- अग्नि (agni)
- Literal: fire. Symbolic: divine Will and priest of the inner sacrifice; the awakener and leader of progress
- पूर्वथा (pūrvathā)
- Literal: as formerly, in the ancient way. Symbolic: the timeless method of the Rishis: inner kindling through tapas and right order (ṛta)
Agni-manthana (kindling by friction) in Śrauta/Gr̥hya contexts; archetype of producing the sacred fire; can relate to establishing āhavanīya/fire renewal
At the beginning of a rite when fire is generated/rekindled; also as a paradigmatic invocation for commencing inner practice
Bringing the araṇis and churning to manifest fire; inviting the household power (viśpatnī) to the rite
Begin meditation by ‘preparing the instruments’: posture, breath, intention; consciously invite the Shakti of the nature to cooperate, then kindle aspiration by steady repetition.
adhi-manthana: adhi ‘upon’ + manthana from √manth ‘churn, drill’ (PIE *menth- ‘stir’ cf. Greek manthánō is different; but ‘manth’ appears in Indo-Iranian fire-drill context). pra-jananam from √jan (PIE *ǵenh₁-). viś-patnī: viś ‘clan/settlement’ + patnī ‘lady/mistress’ (patnī from pati ‘lord’ < PIE *pótis).
Tapas (friction/heat as inner effort), Ṛta (ancient way: pūrvathā), Manifestation (bringing forth the hidden)
The ‘ancient way’ signals alignment with ṛta: right method and right sequencing in inner work.
Agni’s birth is the emergence of truth-will in the human instrument.
Birth of the divine from concealed potential through tapas; manifestation from the hidden (nihita) to the evident.
Proto-Vedāntic and Yoga of the Veda (Aurobindo’s psychological interpretation)
Friction of practice within the embodied nature produces the heat of tapas, releasing the luminous will (Agni) hidden in matter.
- What is the primary Vedic 'mythologem' present in this verse?
- The birth of Agni through churning: the hidden fire is generated from prepared conditions. Psychologically, the flame of will/knowledge is produced by concentrated friction of practice within the ordered household of the being (viśpatnī).
- How does the linguistic structure reflect Proto-Indo-European roots?
- patnī/pati reflects PIE *pótis ‘master’ (cf. Greek pósis ‘husband’). √jan ‘generate’ < PIE *ǵenh₁-. √bhṛ ‘carry/bring’ < PIE *bʰer- (cf. English bear).
- What is the relationship between the Rishi and the Devata here?
- The ṛṣi is not merely praising but ‘making conditions’: he declares readiness of instruments and calls in the ordering power (viśpatnī) so Agni can be born. The devatā is approached as a manifestation to be brought forth within disciplined order.
Kindling the inner Agni: steady aspiration + consent of the whole nature.
Maṇipūra (fire of will) and Anāhata (offering/heart-intent)
Moderate nāḍī-śodhana for 6–12 rounds, then gentle kumbhaka after exhale while repeating ‘manthāma’ mentally
Collected, vigilant, will-forward (tapasya)
Before sitting, ‘prepare the instruments’: straighten spine, quiet speech, set intention. Invite the inner Shakti to collaborate (viśpatnī). Repeat the mantra slowly 9 or 27 times, feeling a warm, steady flame rise in the navel and clarify in the brow.
Follow the RV śākala accents as marked in the Saṃhitā text (udātta on accented syllables; anudātta unmarked; svarita as falling tone after udātta).
Keep udātta clear on words like ásti / mánth- roots as indicated by the accent marks; avoid leveling the pitch across pādas.
: join as astī́dam (long ī), : dhi as aspirated dental ‘dhi’, not retroflex, : pronounce viś-patnīm with clear ś, : nasal ‘n’ before ‘th’ lightly; th is aspirated
Bright, initiating, slightly forceful yet steady
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