Rig Veda 7.7.3: Mandala 7, Sukta 7, Mantra 3
Sukta 7.7
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
प्राचीनो यज्ञः सुधितं हि बर्हिः प्रीणीते अग्निरीळितो न होता । आ मातरा विश्ववारे हुवानो यतो यविष्ठ जज्ञिषे सुशेवः ॥
prācī́nó yajñáḥ sudhítaṁ hí barhíḥ prīṇī́te agnír īḷitó ná hotā́ | ā́ mā́tarā viśvávāre huvānó yáto yaviṣṭha jajñiṣé suśévaḥ ||
Ostwärts wendet sich das Opfer; wohl bereitet ist das Graslager (barhis). Agni, gepriesen, freut sich als Hotar (hotā), der rufende Priester. Die zwei Mütter, allgabenreich, herbeirufend, wirst du geboren, o Jüngster — heilsam in deinem Kommen, woher du auch kommst.
Word by Word
- प्राचीनः
- ancient, from of oldAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (यज्ञः का विशेषण)Root प्राचीन (प्र-आञ्च् > प्राचीन)
- यज्ञः
- sacrifice, ritualNounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot यज्ञ (यज्)
- सुधितम्
- well-arranged, well-setAdjective (PPP used adjectivally)नपुंसकलिङ्ग, द्वितीया, एकवचन (बर्हिः इत्यस्य कर्मरूपेण विशेषणम्)Role Karma (प्रीणीते इत्यस्य)Root सु-धित (धा/धि; PPP धित ‘placed/arranged’)
- हि
- indeed, forIndeclinableनिपातRoot हि
- बर्हिः
- sacrificial grass, barhisNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot बर्हिस्
- प्रीणीते
- is pleased, delights (in)Verbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRoot प्री (प्रीणाति)
- अग्निः
- Agni (fire-god)Nounपुंलिङ्ग, प्रथमा, एकवचनRole KartāRoot अग्नि
- ईळितः
- praised, invokedAdjective (PPP)पुंलिङ्ग, प्रथमा, एकवचन (अग्निः इत्यस्य विशेषणम्)Role Kartā (अग्निः का विशेषण)Root ईळित (ईळ्/ईड् ‘praise’; PPP)
- न
- as, likeIndeclinableउपमानार्थक निपातRoot न
- होता
- Hotar-priest, invokerNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (उपमान/सम्बन्धः: ‘होता इव’)Root होतृ (हु ‘to sacrifice/invoke’)
- आ
- towards, hitherIndeclinable (preverb) / particleउपसर्ग/निपातRoot आ
- मातरौ
- the two mothers (Heaven and Earth / kindling-sticks in ritual context)Nounस्त्रीलिङ्ग, द्वितीया, द्विवचनRole Karma (हुवानः इत्यस्य)Root मातृ
- विश्ववारे
- all-bountiful, rich in all boonsAdjectiveस्त्रीलिङ्ग, द्वितीया, द्विवचन (मातरौ इत्यस्य विशेषणम्)Role Karma (मातरौ का विशेषण)Root विश्व-वार (वार ‘choice/good thing’)
- हुवानः
- calling, invokingParticiple (present)पुंलिङ्ग, प्रथमा, एकवचन (अग्निः इत्यस्य सहसम्बन्धी)Role Kartā (अग्निः—‘calling’)Root हू (ह्वयति/हवते); शतृ (वर्तमान कृदन्त)
- यतः
- from where/whence; sinceIndeclinable (relative adverb)सम्बन्धबोधक अव्ययRole Apādāna/Source (यतः = ‘whence/from which time’)Root यतः
- यविष्ठ
- O youngest (Agni)Adjective (superlative, vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole SambodhanaRoot यविष्ठ (युव/यव ‘young’ + इष्ठ)
- जज्ञिषे
- you were born; you have been bornVerbलिट् (परफेक्ट), आत्मनेपद, मध्यमपुरुष, एकवचनRoot जन् (जज्ञे); परस्मै/आत्मने?—वेदिक परफेक्ट मध्यमपुरुष
- सुशेवः
- very gracious, benevolentAdjectiveपुंलिङ्ग, प्रथमा, एकवचन (अग्निः इत्यस्य विशेषणम्; पदान्ते विसर्गः)Role Kartā (अग्निः का विशेषण)Root सु-शेव (शेव ‘kind, gracious, friendly’)
Sandhi Notes
- पदच्छेद (सन्धिविच्छेद): प्राचीनो यज्ञः → प्राचीनः + यज्ञः (विसर्गलोपः पदान्ते)
- सुधितं हि → सुधितम् + हि (पदान्त म्)
- बर्हिः प्रीणीते → बर्हिः + प्रीणीते (सन्धि न विशेषः)
- अग्निरीळितो → अग्निः + ईळितः (विसर्गः रुत्वेन ‘र्’)
- न होता → न + होता
- मातरा → मातरौ (द्विवचनरूपम्)
- विश्ववारे → विश्ववारे (मातरौ इत्यस्य द्वितीया-द्विवचन-विशेषणम्)
- हुवा॒नो → हुवानः
- यतो → यतः
- जज्ञिषे (लिट् आत्मनेपद मध्यमपुरुष एकवचन)
The meaning
Outer meaning
The sacrifice faces east; the grass-seat is well laid. Agni, praised, rejoices as the priest. Calling the two Mothers, rich in boons, he is born as the youngest, coming benignly from them.
Inner meaning
The ‘eastward’ turning yajña is the orientation toward illumination (Uṣas/inner dawn): the whole practice is aligned to the rising light of consciousness. The well-arranged barhis is the prepared field of receptivity—quiet nerves, ordered thoughts, a settled seat. Agni rejoices as hotā when the being is ready to offer: the will becomes priestly, exact, and glad. The ‘two Mothers’ are Heaven and Earth (dyāvā-pṛthivī) outwardly; inwardly they are the higher mind (luminous plane) and the embodied nature (life-body) whose meeting gives birth to the psychic flame in works. Agni as ‘youngest’ is ever newly born in each act of sincere offering, arriving ‘suśevaḥ’—gracious—when invoked rightly.
Universal truth
When aspiration is oriented to light and the inner seat is prepared, the guiding will is reborn fresh and benevolent, mediating between higher inspiration and embodied life.
Themes
Ritual preparation as inner alignment, Agni as hotṛ, Cosmic parents motif
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage)
- Other hymns
- RV 7.7.1, RV 7.7.2, RV 7.7.4, RV 7.7.5
Family tradition
Known for establishing right order in ritual and inner life; emphasizes preparation, orientation, and harmonious birth of divine power in the human.
Significance
Vasiṣṭha gives a yogic protocol: orient to light, prepare the seat, praise the flame, invoke the two poles of existence—then the inner priest is born anew.
The deity
- Devata
- Agni
- Epithets
- होता (priest), ईळितः (praised), यविष्ठ (youngest), सुशेवः (benign)
- Related deities
- Dyāvā-Pṛthivī (Heaven-Earth), Uṣas, Soma, Indra
Cosmic role
Birth-power of the sacrifice; establishes the link of Heaven and Earth through invocation.
Inner power
Renewing psychic fire that arises when consciousness is oriented and prepared; brings gladness and exactness in offering.
In ritual
Where it is used
Preparation/arrangement phase of the yajña (barhis spreading) and Agni’s functioning as hotṛ.
प्रा॒चीनो॑ य॒ज्ञः सुधि॑तं॒ हि ब॒र्हिः प्री॑णी॒ते अ॒ग्निरी॑ळि॒तो न होता॑ । आ मा॒तरा॑ वि॒श्ववा॑रे हुवा॒नो यतो॑ यविष्ठ जज्ञि॒षे सु॒शेव॑: ॥
प्रा॒चीनः॑ । य॒ज्ञः । सुऽधि॑तम् । हि । ब॒र्हिः । प्री॒णी॒ते । अ॒ग्निः । ई॒ळि॒तः । न । होता॑ । आ । मा॒तरा॑ । वि॒श्ववा॑रे॒ इति॑ वि॒श्वऽवा॑रे । हु॒वा॒नः । यतः॑ । य॒वि॒ष्ठ॒ । ज॒ज्ञि॒षे । सु॒ऽशेवः॑ ॥
prācīnaḥ | yajñaḥ | su-dhitam | hi | barhiḥ | prīṇīte | agniḥ | īḷitaḥ | na | hotā | ā | mātarā | viśvavāreitiviśva-vāre | huvānaḥ | yataḥ | yaviṣṭha | jajñiṣe | su-śevaḥ
44
4 x ~11
Balanced and ceremonial; clear turns at pāda ends mirror ‘well-arranged’ preparation.
Creates composure and readiness; supports a stable meditative posture and luminous orientation.
- प्राचीनः (prācīnaḥ)
- Literal: eastward-facing. Symbolic: Orientation to illumination and awakening
- यज्ञः (yajñaḥ)
- Literal: sacrifice. Symbolic: Inner self-offering of works, thoughts, and life
- बर्हिः (barhiḥ)
- Literal: sacrificial grass-seat. Symbolic: Prepared inner seat/receptive foundation of practice
- होता (hotā)
- Literal: invoking priest. Symbolic: The discerning will that offers and calls higher powers
- ईळितः (īḻitaḥ)
- Literal: praised. Symbolic: Strengthened by conscious affirmation and remembrance
- मातरौ (mātarau)
- Literal: two mothers. Symbolic: Heaven & Earth; inwardly higher mind and embodied nature
- विश्ववारे (viśvavāre)
- Literal: rich in all boons. Symbolic: Fullness of powers available when harmony is established
- यविष्ठ (yaviṣṭha)
- Literal: youngest. Symbolic: Ever-new flame of aspiration; perpetual renewal
- सुशेवः (suśevaḥ)
- Literal: benign, gracious. Symbolic: Gentle, beneficent guidance rather than harsh compulsion
Rite-preparation verse: correct arrangement of barhis and orientation; supports the consecrated setup of adhvara and Agni’s role as hotṛ.
Before or at the start of offerings, after arranging the seat and orienting the rite.
Spreading barhis, praising Agni, invoking Heaven and Earth.
Use as a ‘setup’ mantra: align attention to the inner dawn, arrange posture and breath, then kindle aspiration in the heart.
īḷ (√īḷ/√īḍ ‘praise, invoke’); hotṛ (from √hu ‘to call/invoke’, PIE *ǵʰeuH- ‘pour/call’ debated; Vedic √hu firmly ‘invoke’); barhis (ritual grass, ‘strewed’ base; connected to √bṛh/√barh ‘to spread’). prācīna reprises the eastward truth-orientation.
Right order in ritual as right order in consciousness, Birth/manifestation of divine force, Grace (su-śeva)
Orderly preparation and correct orientation embody ṛta; Agni as hotṛ enforces right sequence inwardly.
Truth emerges when the field is properly set and the flame is born from the true meeting of above and below.
Birth of divine power from the union of Heaven and Earth; perpetual renewal (yaviṣṭha).
Integral yoga reading: descent-ascent axis (above/below) giving birth to psychic will in works.
dawn/early morning (implied by eastward orientation)
East/dawn = awakening; barhis = prepared nerves/mind; Heaven-Earth = higher mind and body-life; fire = psychic will newly born.
- What is the primary Vedic 'mythologem' present in this verse?
- The birth of Agni from the two Mothers (Heaven and Earth) and his installation as hotṛ: the myth of the ever-young fire manifesting when the sacrifice is rightly oriented and prepared.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The Heaven-and-Earth parent pair is a pan-IE cosmogonic structure. The priestly function hotṛ from √hu ‘invoke’ reflects the archaic centrality of the spoken call in IE ritual poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi prepares the conditions (sudhita barhis, prācīna yajña) and invokes the Mothers; Agni responds by manifesting as the effective priest within, bringing su-śeva—benign guidance and acceptance of the offering.
Orientation to inner light; preparing the inner seat; invoking the above-below harmony to kindle aspiration.
anāhata
4-fold breathing (inhale-hold-exhale-hold) gently, aligning each pāda with one phase.
Quiet, receptive, luminous readiness.
Sit facing east if possible; feel the ‘barhis’ as a soft spread of peace in the body; on ‘ā mātarā’ sense a descending light (heaven) meeting an ascending steadiness (earth) in the heart—then kindle a small, benevolent flame.
Triṣṭubh with clear udātta rises; keep ‘prācīno’ opening energetic but calm.
Mark pāda breaks distinctly; let ‘ā mātarā’ begin with a clean, open vowel.
‘prācīnaḥ’: long ā; retroflex ṇ not present—keep n dental., ‘īḻito’: pronounce ḻ (Vedic lateral) as a clear ‘ḍ/ḷ’-like articulated sound per tradition; if uncertain, keep a careful ‘l’ without collapsing syllables., ‘viśvavāre’: ś as palatal., ‘jajñiṣe’: keep the ‘jñ’ cluster crisp (jna), not ‘gy’.
Warm, composed, slightly inward; emphasize clarity over volume.
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