Rig Veda 7.2.5: Mandala 7, Sukta 2, Mantra 5
Sukta 7.2
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
स्वाध्यो वि दुरो देवयन्तोऽशिश्रयू रथयुर्देवताता । पूर्वी शिशुं न मातरा रिहाणे समग्रुवो न समनेष्वञ्जन् ॥
svā́dhyo ví dúro deva-yánto ’śiśrayu ratha-yúr deva-tātā | pū́rvī́ śíśuṃ ná mā́tarā rihāṇé sám agrúvo ná sámanéṣv añjan ||
Self-mastered, the god-seeking ones open wide the doors; they take their stand, eager for the divine advent. As two mothers lick their newborn child, so the ancient powers foster him; as singers in their assemblies, they anoint and set him in harmony.
Word by Word
- स्वाध्यः
- self-impelled, self-energeticAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (अग्निः/देवः—अध्याहृतः) / विशेषणRoot स्वाध्य (प्रातिपदिक; स्व + अध्य) अथवा स्वाधी (स्वाधी-)
- वि
- apart, asunder, forthIndeclinableउपसर्गRoot वि (उपसर्ग/अव्यय)
- दुरः
- doors, gatesNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot दुर्/द्वार (प्रातिपदिक: द्वार-; वैदिक रूप: दुरः)
- देवयन्तः
- seeking the gods, god-wardAdjective/Participleपुंलिङ्ग, प्रथमा, बहुवचन (शतृ-प्रत्यय: -न्त)Role Kartā (यजमानाः/ऋत्विजः) / विशेषणRoot देवय् (धातु; ‘देवयति’ = देवकाम/देवपूजक) → वर्तमान कृदन्त
- अशिश्रयुः
- they have taken refuge/they have resortedVerbलिट्, परस्मैपद, 3 पुरुष, बहुवचनRole KriyāRoot श्रि (धातु) + उपसर्ग आ-; लिट् (परिपूर्ण/वैदिक परोक्ष) रूप
- रथयुः
- charioteers; those yoked to the chariotNoun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (देवयन्तः… रथयवः = वही कर्तृसमूह) / विशेषणRoot रथयु (प्रातिपदिक; रथ + यु ‘यु’ = युक्त/युज्-संबद्ध)
- देवताता
- divinity; the state/power of the godsNoun (abstract)स्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā/भाववाचक (वाक्ये ‘देवताता’ = देवत्व/देवसम्बन्धः—अध्याहृतं ‘अस्ति/भवति’)Root देवताता (प्रातिपदिक; देवता + -ता/ताति ‘देवत्व/देवसम्बन्ध’)
- पूर्वीः
- former, earlier; many (of old)Adjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (मातरः) / विशेषणRoot पूर्व (प्रातिपदिक)
- शिशुम्
- infant, childNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot शिशु (प्रातिपदिक)
- न
- like, asIndeclinableउपमा/सादृश्येRoot न (अव्यय)
- मातरः
- mothersNounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole KartāRoot मातृ (प्रातिपदिक)
- रिहाणे
- licking, fondling (with licking)Participleस्त्रीलिङ्ग, प्रथमा, द्विवचन (शानच्/आनच्-प्रत्यय; वैदिक रूप -आणे)Role Kartā (मातरौ—द्वे) / विशेषणRoot रिह् (धातु ‘लिह्/रिह्’ = चाटयति/लिहति) → वर्तमान कृदन्त (आत्मने)
- सम्
- together, completelyIndeclinableउपसर्गRoot सम् (उपसर्ग/अव्यय)
- अग्रुवः
- foremost ones, leaders (as a troop)Noun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (उपमान-कर्तृ) / विशेषणRoot अग्रु (प्रातिपदिक; ‘अग्रु’ = अग्रे गच्छन्/अग्रगामी; वैदिक जन/समूह-नाम)
- न
- like, asIndeclinableउपमा/सादृश्येRoot न (अव्यय)
- समनेषु
- in assemblies, in encountersNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole AdhikaraṇaRoot समन (प्रातिपदिक; ‘समन’ = सभा/समागम/युद्ध-समागम)
- अञ्जन्
- they anointed/adorned; they smearedVerbलुङ् (अनद्यतन भूत), परस्मैपद, 3 पुरुष, बहुवचनRole KriyāRoot अञ्ज् (धातु; ‘अञ्जति’ = अञ्जनं करोति/अलङ्करोति/लेपयति) ; लुङ्/इम्पर्फेक्ट वैदिक रूप
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): स्वाध्यः | वि | दुरः | देवयन्तः | अशिश्रयुः | रथयुः | देवताता || पूर्वीः | शिशुम् | न | मातरः | रिहाणे | सम् | अग्रुवः | न | समनेषु | अञ्जन् || 1) देवयन्तोऽशिश्रयूः = देवयन्तः + अशिश्रयुः (विसर्ग-लोपः/अवग्रहः)
- 2) रथयुर्देवताता = रथयुः + देवताता (विसर्गस्य रेफादेशः: ः + द → र् + द)
- 3) समग्रुवो न = सम् + अग्रुवः + न (उपसर्गः ‘सम्’ पृथक्; अनुस्वार/संयोग-सन्धिः)
- 4) समनेष्वञ्जन् = समनेषु + अञ्जन् (उकारस्य वकारादेशः: उ + अ → व + अ)
The meaning
Outer meaning
Self-mastered, the god-seeking ones open wide the doors and stand eager for the divine advent. As two mothers lick their newborn, so the ancient powers foster him; as singers in assemblies, they anoint and harmonize him.
Inner meaning
The ‘doors’ are the inner gates of perception—mind, life, body—opened by svādhya (self-mastery). The seekers take their stand (aśiśrayuḥ) in readiness for devatātā, the coming of the divine powers into the being. Agni is the newborn flame of aspiration; the ‘two mothers’ are the paired nurturing powers that sustain it—commonly Heaven and Earth (or Thought and Life, or the two aranis symbolically), i.e., higher support and embodied substance. The ‘ancient powers’ (pūrvī) are perennial forces of the Truth that have always upheld the sacrificial fire. The ‘singers’ anointing indicates the harmonizing of energies by the illumined word/mantra: the being is tuned so Agni can grow steadily.
Universal truth
A new spiritual awakening must be protected and nurtured. Self-discipline opens the inner gates; supportive forces and right speech/chanting harmonize the energies so the awakening matures rather than flickers out.
Themes
birth and nurture of Agni, opening of inner doors, harmonization by chant
The seer
- Rishi
- Vasiṣṭha Maitrāvaruṇi
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.2.1, RV 7.2.3, RV 7.18 (Vasiṣṭha-vision of power and order)
Family tradition
Vasiṣṭha’s lineage is associated with establishing harmony (sam) and right order—here expressed as opening, nurturing, and consecrating the inner flame.
Significance
This verse is a compact psychology of initiation: discipline → opening → descent → nurturing → harmonization by mantra.
The deity
- Devata
- Agni
- Epithets
- śiśu (newborn), devatātā-associated (bearing divine advent)
- Related deities
- Uṣas (awakening), Sarasvatī/Bṛhaspati (mantric word), Heaven–Earth (Rodasi as nurturing pair)
Cosmic role
The newly established sacrificial fire that enables communion and growth of the divine in the human field.
Inner power
Nascent but potent will-to-transform; needs protection, warmth, and rhythmic consecration to become master-force.
In ritual
Where it is used
Agni establishment and welcoming of deities; imagery fits fire-kindling and inviting powers to the barhis
स्वा॒ध्यो॒३॒॑ वि दुरो॑ देव॒यन्तोऽशि॑श्रयू रथ॒युर्दे॒वता॑ता । पू॒र्वी शिशुं॒ न मा॒तरा॑ रिहा॒णे सम॒ग्रुवो॒ न सम॑नेष्वञ्जन् ॥
सु॒ऽआ॒ध्यः॑ । वि । दुरः॑ । दे॒व॒ऽयन्तः॑ । अशि॑श्रयुः । र॒थ॒ऽयुः । दे॒वऽता॑ता । पू॒र्वी इति॑ । शिशु॑म् । न । मा॒तरा॑ । रि॒हा॒णे इति॑ । सम् । अ॒ग्रुवः॑ । न । सम॑नेषु । अ॒ञ्ज॒न् ॥
su-ādhyaḥ | vi | duraḥ | deva-yantaḥ | aśiśrayuḥ | ratha-yuḥ | deva-tātā | pūrvī iti | siśum | na | mātarā | rihāṇe iti | sam | agruvaḥ | na | samaneṣu | añjan
11
4 × 11; brisk openings (‘vi duraḥ’) and soft nurturing imagery mid-verse
Alternates energetic opening with tender sustaining cadence—mirrors initiation and care.
Creates readiness and tenderness simultaneously: disciplined uplift with protective warmth.
- स्वाध्यः (svādhyaḥ)
- Literal: self-mastered, disciplined. Symbolic: governed nature—mind and vital under the soul’s rule
- वि दुरः (vi duraḥ)
- Literal: open the doors. Symbolic: opening inner senses and psychological gates to higher influence
- देवयन्तः (devayantaḥ)
- Literal: god-seeking. Symbolic: aspirants turned toward the divine consciousness
- देवताता (devatātā)
- Literal: divine advent/arrival of the gods. Symbolic: descent/manifestation of higher powers in the being
- शिशु (śiśu)
- Literal: infant. Symbolic: newborn Agni—fresh aspiration or awakened will
- मातरा (mātarā)
- Literal: two mothers. Symbolic: dual nurturing bases (Heaven–Earth; thought–life; spirit–nature) that sustain the flame
- पूर्वी (pūrvī)
- Literal: ancient (powers). Symbolic: eternal truth-forces supporting the yoga
- अग्रुवः (agruvaḥ)
- Literal: singers/chanters. Symbolic: mantric forces; harmonizers of consciousness through rhythm and word
- अञ्जन् (añjan)
- Literal: they anoint. Symbolic: consecration—making the will fit, luminous, and effective
Kindling/establishing Agni and opening the ‘doors’ (duraḥ) at the beginning of rite; psychologically, opening inner gates and nurturing the awakened flame.
At moments of ‘opening’ the rite—invitation and seating of powers; kindling/strengthening the fire
Open spaces/doors; establish fire; anoint/consecrate; harmonize with chant
A mantra for beginning practice: open the ‘doors’ (attention), welcome higher influence, then protect the fragile new aspiration with gentle steadiness.
su-ādhya-: su ‘good’ + ādhya (from √dhā ‘place, set’, or related to ‘rule/possess’ in contextual sense) → ‘well-ordered in oneself’. dúraḥ ‘doors’ (opening/threshold motif). √śri/√śray ‘lean on, take refuge’ → aśiśrayuḥ (perfect/reduplicated form). rathá-yu ‘chariot-yoker’ from √yuj ‘yoke’ (PIE *yeug-). √rih ‘lick’ → rihāṇe (nurturing metaphor). √añj ‘anoint, smear; make bright’ → añjan (also source of ‘añjana’ collyrium), supporting consecration/illumination.
self-discipline (svādhya), nurture of the inner fire, consecration (añj)
‘Sam’ (harmonizing) indicates alignment of parts of the being into ṛta so the divine can act coherently.
The ‘ancient powers’ suggest timeless satya supporting each genuine awakening.
Birth and fostering of the divine flame within the human mirrors cosmic birth of fire in the worlds.
Yogic symbolism of initiation and integration (Aurobindo: birth of Agni in the human)
Doors = senses and mental gates; newborn = first ignition of aspiration; mothers = sustaining dualities of existence that can either nourish or smother—here they nourish.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘birth of Agni as child’ nurtured by ‘two mothers’—a core Vedic mythic image: the flame is born and fostered by cosmic supports (often Heaven and Earth), then consecrated and set into right movement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ (ratha-yu) corresponds to PIE *yeug- (Latin iugum ‘yoke’, English ‘yoke’). The ‘yoking’ metaphor is Indo-European for harnessing powers/vehicles, here internalized as harnessing energies for the divine journey.
- What is the relationship between the Rishi and the Devata here?
- The seer’s community opens the inner doors and establishes the divine movement; the devatā responds as a living presence that must be nurtured and consecrated—an intimate reciprocity rather than a petition to a distant god.
‘Open the doors’ practice: relax forehead, throat, chest; invite a small steady flame of aspiration in the heart.
anahata
Soft heart-breath: inhale ‘opening’, exhale ‘offering’; keep it gentle to protect the newborn flame.
Receptive wonder with self-controlled steadiness.
After chanting, sit 5–10 minutes feeling the subtle flame; avoid strain—nurture it like a newborn with quiet attention.
Let ‘vi duraḥ’ take a clear lift; soften on the ‘mātarā rihāṇe’ phrase; end each pāda with a gentle settling svarita.
svā-dhyo (hold long ‘o’); de-va-yan-to; de-va-tā-tā; mā-ta-rā; ri-hā-ṇe; sa-ma-ne-ṣv-añ-jan.
Maintain aspiration in devayanto (not ‘dewayanto’), Keep retroflex ṇ in rihāṇe, In samaneṣv, articulate ‘ṣv’ cluster cleanly
Warm, protective, and steady—avoid harsh intensity to match the ‘newborn’ imagery.
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