Rig Veda 10.91.2: Mandala 10, Sukta 91, Mantra 2
Sukta 10.91
- Rishi
- Rishi attribution varies by Anukramaṇī for RV 10.91
- Devata
- Agni
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
स दर्शतश्रीरतिथिर्गृहेगृहे वनेवने शिश्रिये तक्ववीरिव । जनंजनं जन्यो नाति मन्यते विश आ क्षेति विश्यो विशंविशम् ॥
sá darśatá-śrī́r átithir gṛhé-gṛhe váne-vane śiśriye takvavī́r-iva | jánaṃ-janaṃ janyó nā́ti manyate víśa ā́ kṣeti viśyò víśaṃ-viśam ||
સ દૃશ્ય તેજસ્વી શ્રીવાળો—અતિથિ—ઘરે ઘરે, વનમાં વનમાં, તક્ષવી પક્ષી સમે વેગવંત થઈ આશ્રય લે છે. જનસમુદાય માટે જન્મેલો તે કોઈ પણ વિશથી પોતાને અલગ માનતો નથી; અગ્નિ વસાહતોમાં સર્વનો બની વસે છે, વિશ પછી વિશમાં પ્રવેશતો—સમુદાયે સમુદાયે વ્યાપે છે.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- दर्शतश्रीः
- of lovely/visible splendourAdjective (compound)पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (विशेषणम्)Root दर्शत- (adj.) + श्री- (स्त्री. प्रातिपदिक) (बहुव्रीहि/कर्मधारय-समास)
- अतिथिः
- guestNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सः … अतिथिः)Root अतिथि- (प्रातिपदिक)
- गृहे
- in (a) houseNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot गृह- (प्रातिपदिक)
- गृहे
- in (each) houseNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot गृह-
- वने
- in (a) wood/forestNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot वन- (प्रातिपदिक)
- वने
- in (each) wood/forestNounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role अधिकरणRoot वन-
- शिश्रिये
- has taken refuge/has settledVerbलिट् (परोक्शभूत/परफेक्ट), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot श्रि (धातु)
- तक्ववीरिव
- like a swift heroAdjective + Indeclinable(तक्ववीर्-) पुंलिङ्गः, प्रथमा, एकवचनम्; इव = अव्ययम्Role कर्तृ (उपमान-विशेषणम्)Root तक्वन्- (प्रातिपदिक) + वीर- (प्रातिपदिक) + इव (उपमा-अव्यय)
- जनम्
- a people/tribeNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्म (मन्यते इत्यस्य)Root जन- (प्रातिपदिक)
- जनम्
- (each) peopleNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot जन-
- जन्यः
- a kinsman/one of the folkAdjective/Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (उपमान/विशेषणम्)Root जन्य- (adj. from जन) / जन्य- (प्रातिपदिक)
- न
- not / like (in comparison with …)Indeclinableअव्ययम्Role सम्बन्ध (निषेध)Root न (निपात)
- अति
- beyond/too muchIndeclinableअव्ययम्Role सम्बन्ध (अतिक्रम-अर्थे)Root अति (उपसर्ग/अव्यय)
- मन्यते
- thinks/esteemsVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot मन् (धातु) (मन्यते)
- विशः
- clans/settlementsNounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्म (आ-क्षेति इत्यस्य)Root विश्- (प्रातिपदिक) (स्त्री.)
- आ
- unto, into (towards)Indeclinableअव्ययम्Role सम्बन्ध (उपसर्गः)Root आ (उपसर्ग) / आ (अव्यय)
- क्षेति
- dwells/settlesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot क्षि (धातु) (क्षेति)
- विश्यः
- belonging to the clan; clansmanAdjective/Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सः … विश्यः)Root विश्य- (adj. from विश्) / विश्य- (प्रातिपदिक)
- विशम्
- a clan/settlementNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्म (आ-क्षेति इत्यस्य)Root विश्- (प्रातिपदिक) (स्त्री.)
- विशम्
- (each) clanNounस्त्रीलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot विश्-
Sandhi Notes
- पदच्छेदः (सन्धि-विग्रह): स द॑र्शत॒श्रीः अतिथिः गृ॒हे गृ॑हे वने वने शिश्रिये तक्व॒वीरि॑व । जनं जनं जन्यः न अति मन्यते । विशः आ क्षेति विश्यः विशं विशम् ॥ 1) अतिथिर्गृहेगृहे → अतिथिः + गृहे + गृहे (विसर्ग-लोपः/रेफ-आदेशः पदसंहितायाम्)
- 2) वनेवने → वने + वने (पुनरुक्ति-समासवत् संहिता)
- 3) वीरिव → वीर् + इव (र् + इ → रि)
- 4) नाति → न + अति
- 5) आ क्षेति: उपसर्ग ‘आ’ पृथक्, क्रियापदं क्षेति
- 6) विश्यो३ विशंविशम् → विश्यः + विशम् + विशम् (संहितायां विसर्ग-लोपः; पुनरुक्ति)
The meaning
Outer meaning
Agni, of visible splendor, the Guest, is seated in every house and every forest like a swift one. He does not separate himself from any people; he dwells among the settlements, belonging to all, entering community after community.
Inner meaning
The divine Fire is not confined to one ‘place’ in the psyche; as atithi (Guest) it visits every part—thought, life-force, body—wherever a hearth of aspiration is prepared. ‘House’ and ‘forest’ symbolize organized life and the untamed inner spaces; Agni can inhabit both. He refuses exclusivism: no clan of the being (no habit-pattern, no subpersonality) is beyond transformation. He enters viśaṃ-viśam—community after community—uniting the many movements into a single field of offering.
Universal truth
The transforming Presence is universally available: it can enter every circumstance and every layer of the personality. Spiritual life is integrative, not sectarian within oneself; nothing is inherently outside the possibility of illumination.
Themes
Agni as Guest, Universal mediator, Community and inner integration
The seer
- Rishi
- Aruṇa Vaitahavya (traditional for RV 10.91; attribution varies by Anukramaṇī)
- Lineage
- Vaitahavya (lineage designation; precise gotra uncertain)
- Other hymns
- RV 10.91
Family tradition
Late Maṇḍala 10 contemplative Agni hymns emphasizing universality of the inner fire.
Significance
The seer stresses Agni’s omnipresence and inclusivity: the divine will can inhabit every ‘home’ and every ‘forest’ of the being, making the yoga total.
The deity
- Devata
- Agni
- Epithets
- atithi (Guest), darśataśrī (of visible splendor), janya (born for the peoples), viśya (belonging to the settlements)
- Related deities
- Uṣas (awakener of inner sight), Sarasvatī/Iḷā (truth-flow and right word), Indra (illumined mind that receives the offered energies)
Cosmic role
Universal fire-principle present in all abodes; links domestic and wild spaces; sustains communal order.
Inner power
Integrative spiritual will that enters each layer of personality and brings it into a common sacrificial harmony.
In ritual
Where it is used
Household fire rites (gārhapatya) and general Agni praise; also suitable for establishing sacred fire in new places.
स द॑र्शत॒श्रीरति॑थिर्गृ॒हेगृ॑हे॒ वने॑वने शिश्रिये तक्व॒वीरि॑व । जनं॑जनं॒ जन्यो॒ नाति॑ मन्यते॒ विश॒ आ क्षे॑ति वि॒श्यो॒३॒॑ विशं॑विशम् ॥
सः । द॒र्श॒त॒ऽश्रीः । अति॑थिः । गृ॒हेऽगृ॑हे । वने॑ऽवने । शि॒श्र॒िये॒ । त॒क्व॒वीःऽइ॑व । जन॑म्ऽजनम् । जन्यः॑ । न । अति॑ । म॒न्य॒ते॒ । विशः॑ । आ । क्षे॒ति॒ । वि॒श्यः॑ । विश॑म्ऽविशम् ॥
saḥ | darśata-śrīḥ | atithiḥ | gṛhe--gṛhe | vane--vane | śiśriye | takvavīḥ-iva | janam-janam | janyaḥ | na | ati | manyate | viśaḥ | ā | kṣeti | viśyaḥ | viśam-viśam
48
4 pādas × ~12 syllables (subject to sandhi and recension)
Peripatetic, roaming rhythm—well-suited to ‘house to house, forest to forest’.
Gives a sense of movement and inclusion; the mind feels the fire spreading through all compartments.
- अतिथि (atithi)
- Literal: guest. Symbolic: the indwelling Divine that ‘arrives’ when welcomed; sacred presence not owned by ego
- दर्शतश्री (darśataśrī)
- Literal: visible splendor. Symbolic: perceptible luminosity in consciousness—felt clarity, warmth, aspiration
- गृहे-गृहे (gṛhe-gṛhe)
- Literal: in every house. Symbolic: in every organized domain of life and mind
- वने-वने (vane-vane)
- Literal: in every forest. Symbolic: in wild, subconscious, or unformed regions of the being
- तक्ववीः इव (takvavīr iva)
- Literal: like a swift-winged one. Symbolic: rapid force of aspiration; quick penetration of consciousness
- जन्य (janya)
- Literal: born for the people. Symbolic: meant for the collective nature; universal principle in all beings
- विशः / विश्यः (viśaḥ/viśyaḥ)
- Literal: clans, settlements; belonging to the people. Symbolic: psychological communities: groups of tendencies, habits, energies
- विशं-विशम् (viśaṃ-viśam)
- Literal: community after community. Symbolic: successive layers of nature progressively taken up into the yoga
Hospitality-fire and communal rite: Agni as atithi in every home. Inner application: the divine will is not sectarian; it can inhabit every part of life (ordered ‘home’ and untamed ‘forest’), making all experience fuel for transformation.
When welcoming fire into the home, during domestic offerings, or when traveling/relocating hearth-fire by tradition.
Welcoming Agni as atithi; offering ghee; affirming Agni’s presence in all domains.
Meditation for integration: scan the body-mind (house/forest zones) and invite Agni into each area—especially neglected or ‘wild’ parts.
atithi ‘guest’ (a- ‘not’ + tithi ‘fixed day’) originally ‘one not fixed (to a date)’ → the unexpected divine arrival; √śri ‘lean, rest, resort’ (śiśriye) signals Agni’s establishment. viś denotes settlement/clan; √kṣi ‘dwell’ highlights Agni’s immanence across communities. The verse universalizes Agni: not confined to one tribe, he is the shared mediator—innerly, the same will-fire can be kindled in every ‘house’ (personality) and ‘forest’ (wild inner nature).
immanence of the divine, hospitality (atithi) as sacred reciprocity, unity across communities (viśaṃ-viśam)
Agni dwelling among viśaḥ suggests ṛta as shared order—inner communities harmonized under one truth-fire.
Darśataśrī indicates Satya becoming visible as clarity and sincerity across life-domains.
Immanence: the same divine fire inhabits all places, enabling progressive transformation.
Integral yoga reading: no part of nature is excluded; the Divine enters all layers.
House = cultivated mind-life routines; forest = subconscious/vast vital; fire = aspiration and purification moving swiftly through both.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the roaming Guest who belongs to all peoples: a universal mediator who establishes himself everywhere. Mythically it sanctifies hospitality and shared ritual fire; psychologically it depicts the divine will entering every domain of the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The concept of the sacred ‘guest’ is an Indo-European cultural constant (guest-friendship). The root √kṣi ‘dwell’ and the social term viś (settlement) reflect an early Indo-European social landscape, while Agni’s PIE cognacy (ignis) continues to anchor the hymn in inherited fire-poetics.
- What is the relationship between the Rishi and the Devata here?
- The rishi presents Agni as willingly accessible—he does not ‘hold himself apart’ from any viś. The implied exchange: humans offer hospitality/oblation; Agni offers presence, splendor, and the power to unify diverse life-energies into one sacrificial progression.
Invite Agni as ‘Guest’ into every inner room and every wild region; practice radical inclusion.
anahata (welcoming presence) and manipura (transforming fire)
On inhale: ‘welcome the Guest’; on exhale: ‘let him sit here’. Pair with gentle ujjāyī for warmth.
Widened, inclusive, pervaded by a single flame of aspiration.
After chanting, do a ‘house-and-forest’ contemplation: name 3 orderly areas of life and 3 chaotic/avoided areas; offer each to Agni without judgment, asking for one unified field of offering.
Vedic accenting per śākhā; keep clarity on repeated compounds (gṛhe-gṛhe, vane-vane, janaṃ-janaṃ).
Let repetitions be even and mantra-like; avoid rushing the reduplications—each repetition should ‘place’ Agni in another domain.
darśataśrīḥ: cluster ‘śr’ clear; visarga at end, atithir: dental ‘t’, short i, śiśriye: palatal ‘ś’, light ‘ry’, viśyo: palatal ‘śy’, viśaṃ-viśam: nasal ‘ṃ’ before ‘v’ lightly
Warm, welcoming, inclusive; slightly softer on repetitions to create pervading effect.
7
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
