Rig Veda 5.3.2: Mandala 5, Sukta 3, Mantra 2
Sukta 5.3
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
त्वमर्यमा भवसि यत्कनीनां नाम स्वधावन्गुह्यं बिभर्षि । अञ्जन्ति मित्रं सुधितं न गोभिर्यद्दम्पती समनसा कृणोषि ॥
tvám aryamā́ bhavasi yát kanī́nāṃ nā́ma svadhāvan gúhyaṃ bibharṣi | áñjanti mitráṃ sudhítaṃ ná góbhir yád dámpatī sámanasā kṛṇóṣi ||
Du wirst Aryaman, wenn du, o Selbstgesetzlicher, den verborgenen Namen der jungen Mächte trägst. Sie salben Mitra wie mit wohlgefügten Strahlen; wenn du die beiden Herren des Hauses einmütig machst, stiftest du Eintracht im Sein.
Word by Word
- त्वम्
- thouPronounपुं/स्त्री/नपुं; प्रथमा; एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- अर्यमा
- AryamanNoun (proper)पुं; प्रथमा; एकवचनRole कर्तृRoot अर्यमा (देवनाम-प्रातिपदिक)
- भवसि
- thou art / becomestVerbलट् (वर्तमान); मध्यमपुरुष; एकवचनRole (अस्ति-क्रिया)Root भू
- यत्
- that which / whenPronounनपुं; द्वितीया; एकवचन (सम्बन्धार्थे) अथवा अव्ययीभाव-प्रयोगः ‘यत् = यदा/यतः’Role कर्म/सम्बन्धRoot यद् (सम्बन्ध-सर्वनाम)
- कनीनाम्
- of the young ones / of the maidensNoun(सामान्यतः नपुं/पुं); षष्ठी; बहुवचनRole सम्बन्ध (षष्ठी)Root कनीन (प्रातिपदिक)
- नाम
- nameNounनपुं; द्वितीया; एकवचनRole कर्मRoot नामन्
- स्वधावन्
- O self-empowered / possessing svadhāAdjective (vocative epithet)पुं; सम्बोधन; एकवचनRole सम्बोधनRoot स्वधा + वत् (स्वधावन्त्-प्रातिपदिक)
- गुह्यम्
- hidden, secretAdjectiveनपुं; द्वितीया; एकवचन (नाम इति विशेषणम्)Role कर्मRoot गुह्य (गुह्-धातु से ‘गोप्य/गूढ’)
- बिभर्षि
- thou bearest / holdestVerbलट् (वर्तमान); मध्यमपुरुष; एकवचनRole कर्तृRoot भृ
- अञ्जन्ति
- they anointVerbलट् (वर्तमान); प्रथमपुरुष; बहुवचनRole कर्तृRoot अञ्ज्
- मित्रम्
- MitraNoun (proper)पुं; द्वितीया; एकवचनRole कर्मRoot मित्र (देवनाम-प्रातिपदिक)
- सुधितम्
- well-set / well-orderedAdjective/Participleपुं; द्वितीया; एकवचन (मित्रम् इति विशेषणम्)Role कर्मRoot सु + धित (धा-धातु से ‘धित’ = स्थापित/निहित; ‘सुधित’)
- न
- like, asIndeclinableउपमा-निपातRole (सम्बन्ध/उपमा)Root न
- गोभिः
- with cows (i.e., with bovine products / with kine)Nounस्त्री; तृतीया; बहुवचनRole करणRoot गो
- यत्
- when / in that (act)Pronounनपुं; द्वितीया; एकवचन (सम्बन्धार्थे) अथवा अव्ययीभाव-प्रयोगः ‘यत् = यदा/यतः’Role कर्म/सम्बन्धRoot यद् (सम्बन्ध-सर्वनाम)
- दम्पती
- the (two) household-lords, the coupleNoun (dual)पुं; प्रथमा; द्विवचनRole कर्तृRoot दम्पति (दम् + पति; द्वन्द्व/युगलार्थ)
- समनसा
- with one mind, in concordAdjective(पुं); तृतीया; एकवचन (सहभावे/विशेषणे) अथवा अव्ययवत् प्रयोगः ‘समनसा’ = ‘एकमनसा’Role करण/भावRoot सम् + मनस् (समनस्-प्रातिपदिक)
- कृणोषि
- thou makest / bringest aboutVerbलट् (वर्तमान); मध्यमपुरुष; एकवचनRole कर्तृRoot कृ
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): त्वम् | अर्यमा | भवसि | यत् | कनीनाम् | नाम | स्वधावन् | गुह्यम् | बिभर्षि | अञ्जन्ति | मित्रम् | सुधितम् | न | गोभिः | यत् | दम्पती | समनसा | कृणोषि । मुख्य-सन्धयः: (1) यत्कनीनाम् → यत् + कनीनाम् (त् + क = त्क)
- (2) स्वधावन्गुह्यम् → स्वधावन् + गुह्यम् (न् + ग = ङ्ग, परसवर्ण)
- (3) गोभिर्यत् → गोभिः + यत् (विसर्गस्य ‘र्’ आदेशः)
- (4) यद्दम्पती → यत् + दम्पती (त् + द = द्द, जश्त्व/सवर्णदीर्घ-सदृश संधि)
The meaning
Outer meaning
Agni is praised as taking on the function of Aryaman when he bears a secret name of the “young ones”; Mitra is “anointed” as if with well-placed cows (rays). When Agni makes the two household lords one-minded, harmony is established.
Inner meaning
Agni, the inner Flame/Will, becomes Aryaman (the power of right relation, noble harmony, and inner discipline) when he holds in consciousness the secret law (guhya nāma) of the “young powers” (kanīnāḥ: nascent faculties in the sādhaka). The rays of knowledge (go) anoint Mitra—the force of luminous concord and true measure—so that the divided dualities in us (the “two lords of the house”: higher and lower nature, mind and life, puruṣa and prakṛti as experienced) are made samanasā, one in intention. The result is an established inner concord: the psychic and mental being consent to the same truth-direction.
Universal truth
Spiritual growth requires a unifying inner fire that knows the secret law of our emerging capacities and can reconcile inner opposites into a single will of harmony; illumination (rays) consecrates concord, and concord stabilizes the being.
Themes
harmonization, secret name, integration of dual powers, light-anointing
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Mānava/Vasiṣṭha lineage in RV tradition)
- Other hymns
- RV 7.1 (Agni), RV 7.2 (Agni), RV 7.60–7.66 (Mitra-Varuṇa/Ādityas)
Family tradition
Vasiṣṭha is the seer of many Book 7 hymns; in Book 5 he appears in some attributions and is strongly associated with harmonizing powers (Ādityas) and the establishment of ṛta in the being.
Significance
Vasiṣṭha’s vision often stresses inner rightness (ṛta), harmony, and the steady flame that builds a perfected order—here expressed as Aryaman/Mitra functions working through Agni.
The deity
- Devata
- Agni (functioning as Aryaman/Mitra)
- Epithets
- svadhāvan (self-powered), hotṛ (implied priestly leader), guhya-nāma-dhṛt (bearer of the secret name), samanaṣ-kartṛ (maker of one-mindedness)
- Related deities
- Aryaman, Mitra, Varuṇa (as background of Āditya order)
Cosmic role
Mediator between human and divine worlds; establishes the bonds (Āditya-law) that hold the cosmos and the sacrifice together.
Inner power
Psychic fire that discovers the secret law of inner movements and unifies the divided nature into concord and right relation.
In ritual
Where it is used
Agnihotra / Darśa-Pūrṇamāsa context (general Agni praise; also applicable in household fire and soma rites as opening/strengthening verse)
त्वम॑र्य॒मा भ॑वसि॒ यत्क॒नीनां॒ नाम॑ स्वधाव॒न्गुह्यं॑ बिभर्षि । अ॒ञ्जन्ति॑ मि॒त्रं सुधि॑तं॒ न गोभि॒र्यद्दम्प॑ती॒ सम॑नसा कृ॒णोषि॑ ॥
त्वम् । अ॒र्य॒मा । भ॒व॒सि॒ । यत् । क॒नीना॑म् । नाम॑ । स्वधाऽव॑न् । गुह्य॑म् । बि॒भ॒र्षि॒ । अ॒ञ्जन्ति॑ । मि॒त्रम् । सुऽधि॑तम् । न । गोभिः॑ । यत् । दम्प॑ती॒ इति॒ दम्ऽप॑ती । सऽम॑नसा । कृ॒णोषि॑ ॥
tvam | aryamā | bhavasi | yat | kanīnām | nāma | svadhāvan | guhyam | bibharṣi | añjanti | mitram | su-dhitam | na | gobhiḥ | yat | dampatī itidam-patī | sa-manasā | kṛṇoṣi
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4 pādas × ~11 syllables (with Vedic resolution/lengthening possible)
Forward-driving, balanced, suited to assertion and inner formation.
Creates a firm, harmonizing cadence—useful for gathering scattered energies and inducing one-pointed consent.
- अग्नि (implicit)
- Literal: fire; sacrificial flame. Symbolic: divine Will in the heart, leader of the inner yajña
- अर्यमा (aryamā)
- Literal: Aryaman (Āditya). Symbolic: power of right relation, noble order, harmonizing discipline
- मित्र (mitra)
- Literal: Mitra (Āditya). Symbolic: luminous harmony, truth-consent, measured concord
- स्वधावन् (svadhāvan)
- Literal: self-powered; having svadhā. Symbolic: acting by the inborn law of the spirit; autonomous inner force
- गुह्यं नाम (guhyaṃ nāma)
- Literal: secret name. Symbolic: hidden truth-vibration/inner law governing a power
- कनीनां (kanīnāṃ)
- Literal: of the young/young ones. Symbolic: nascent faculties, newly awakened divine movements in us
- गोभिः (gobhiḥ)
- Literal: with cows. Symbolic: with rays of light/knowledge
- दम्पती (dampatī)
- Literal: two lords of the house (husband & wife). Symbolic: paired principles within—mind & life, aspiration & action, higher & lower nature
- समनसा (samanasā)
- Literal: with one mind. Symbolic: unified intention and consent of the being
Invocation for concord and right relations in the sacrifice; inwardly, integration of dualities (dampatī) through Agni’s harmonizing force.
Kindling/invocation of Agni; moments requiring concord in the rite (priestly coordination, correct placing of offerings).
Āhuti with ghee; recitation to establish the ‘right relation’ (Āditya harmony) in the sacrifice.
Use before meditation to align intention: silently ‘anoint Mitra’ by invoking clarity and goodwill, then unify inner opposites (thought/feeling/action) into one resolve.
svadhā (sva + √dhā ‘place’) indicates intrinsic ordering power. nāma as essence-vibration is ‘guhya’—hidden in the young forces (kanīna). go ‘cow’ is read as ray/illumination (common Vedic symbolism supported by usage with light/vision contexts). dampatī (dam ‘house’ + pati ‘lord’) becomes a psychological dyad: faculties that must be brought into samanas (one-mindedness) by Agni’s harmonizing function (Aryaman/Mitra).
svadhā (self-law, intrinsic order), nāma as hidden essence, unity of mind (samanas)
Aryaman/Mitra functions are classic Āditya expressions of ṛta—social and cosmic harmony mirrored inwardly as integrated nature.
The ‘secret name’ indicates satya hidden in the depths; when held by Agni it becomes operative truth in life.
Integration of emerging powers into an ordered harmony; the ‘two’ become one-minded—an inner cosmogony of unity out of division.
Proto-Vedāntic/Integral (Aurobindonian) reading: evolution of consciousness through inner sacrifice.
dawn-to-morning (implicit via rays/anointing of Mitra)
Fire = will/aspiration; rays = illuminations of mind; sun-law = truth-measure that harmonizes the being.
- What is the primary Vedic 'mythologem' present in this verse?
- The harmonizer who holds the secret name: Agni becomes Aryaman, guardian of right relation, and establishes Mitra through anointing with ‘gos’ (rays). The mythic action is the consecration of harmony and the unification of paired powers (dampatī) into one intention.
- How does the linguistic structure reflect Proto-Indo-European roots?
- nāma (name) is IE (Latin nōmen). √bhṛ ‘bear’ is IE (Greek phérō, Latin ferō). pati ‘lord’ is IE (Greek pósi(s)). These archaic lexemes support the verse’s deep inheritance of Indo-European social and cognitive metaphors (‘house-lords’, ‘name/essence’).
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks not external wealth but inner concord: Agni is asked/recognized as the power that carries hidden essences and unifies divided movements. The offering is the act of consecration (añjanti); the return is samanas—integrated consciousness.
Unify divided parts of the being by invoking Agni as inner will that knows the ‘secret law’ of your emerging capacities.
anahata (heart-fire/psychic)
Nadi-śodhana (alternate-nostril) 6–12 rounds before chanting to support samanasā (one-mindedness).
Collected, harmonized, quietly luminous (sattvic integration).
Chant once slowly, then sit and identify two inner ‘lords’ in conflict (e.g., ideal vs habit). Offer both into the heart-flame; invite Mitra (goodwill/clarity) and Aryaman (right relation/discipline) until a single simple intention remains.
Mixed udatta/anudatta/svarita as per Śākala tradition; keep the natural Vedic rise on marked accents (e.g., tvám, aryamā́, svadhā́van).
Let udatta syllables be slightly higher and clearer; svarita as a gentle fall; avoid melodic over-singing—keep it recitative.
Maintain retroflex ṇ in kánīnām and cerebral ṛ in kṛṇóṣi., gobhiḥ: clear ‘bh’ aspiration; short ‘iḥ’., samanasā: keep all a’s short and even; do not turn into ‘samanasaa’.
Steady, warm, inwardly focused; emphasize consonant clarity on key terms (guhyaṃ nāma, samanasā).
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