Rig Veda 3.20.2: Mandala 3, Sukta 20, Mantra 2
Sukta 3.20
- Devata
- Agni
- Rasa
- Shanta (peace) and Vira (heroism)
अग्ने त्री ते वाजिना त्री षधस्था तिस्रस्ते जिह्वा ऋतजात पूर्वीः । तिस्र उ ते तन्वो देववातास्ताभिर्नः पाहि गिरो अप्रयुच्छन् ॥
agne trī́ te vā́jinā trī́ ṣadhásthā tisrás te jihvā́ ṛtajāta pūrvī́ḥ | tisrá u te tanvò devávātās tā́bhir naḥ pāhi gíro áprayucchan ||
હે અગ્નિ, તારા ત્રણ વાજિન (સમૃદ્ધિ-શક્તિઓ) છે, ત્રણ તારા સ્થાપનાસ્થાન (ષધસ્થા) છે; ઋતજાત, તારી ત્રણ જિહ્વાઓ છે—સત્યમાંથી જન્મેલી, પ્રાચીન કાર્યમાં. અને તારી ત્રણ તનુઓ દેવવાત (દેવોના શ્વાસથી પ્રેરિત) છે; એ દ્વારા અમને રક્ષા કર—અમારી વાણી (ગિરઃ) અપ્રયુચ્છન, કદી નિષ્ફળ ન થાય, માર્ગથી ન ખસી જાય.
Word by Word
- अग्ने
- O AgniNoun (vocative)पुंलिङ्ग; सम्बोधन (Voc.); एकवचनRole सम्बोधनRoot अग्नि-
- त्री
- threeNumeral (adjective)(नपुंसक-रूप) प्रथमा/द्वितीया; बहुवचन; वाजिनः इत्यस्य विशेषणम्Role विशेषण (कर्म/कर्तृ-सम्बन्धी)Root त्रि-
- ते
- of you / yourPronounषष्ठी; एकवचनRole सम्बन्ध (Genitive)Root त्वद्- (युष्मद्- सर्वनाम)
- वाजिनः
- (your) vigorous/strong ones; racersAdjective/Nounपुंलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अस्ति/सन्ति इत्यर्थे)Root वाजिन्-
- त्री
- threeNumeral (adjective)(नपुंसक-रूप) प्रथमा/द्वितीया; बहुवचन; षधस्थानि इत्यस्य विशेषणम्Role विशेषणRoot त्रि-
- षधस्थानि
- seats/abodes (ritual stations)Nounनपुंसकलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अस्ति/सन्ति इत्यर्थे)Root षध-स्थान- (समासः)
- तिस्रः
- threeNumeral (adjective)स्त्रीलिङ्ग; प्रथमा; बहुवचन; जिह्वाः इत्यस्य विशेषणम्Role विशेषणRoot त्रि-
- ते
- of you / yourPronounषष्ठी; एकवचनRole सम्बन्ध (Genitive)Root त्वद्- (युष्मद्- सर्वनाम)
- जिह्वाः
- tongues (flames)Nounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अस्ति/सन्ति इत्यर्थे)Root जिह्वा-
- ऋतजात
- O truth-born / born of ṛtaAdjective (vocative)पुंलिङ्ग; सम्बोधन; एकवचन; अग्ने इत्यस्य विशेषणम्Role सम्बोधन-विशेषणRoot ऋत-जात- (समासः; √जन्)
- पूर्वीः
- many/ancient (former)Adjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचन; (जिह्वाः) इत्यस्य विशेषणम्Role विशेषणRoot पूर्वी-
- तिस्रः
- threeNumeral (adjective)स्त्रीलिङ्ग; प्रथमा; बहुवचन; तन्वः इत्यस्य विशेषणम्Role विशेषणRoot त्रि-
- उ
- indeed / andParticleनिपात; अव्ययRole सम्बन्ध-निपातRoot उ
- ते
- of you / yourPronounषष्ठी; एकवचनRole सम्बन्ध (Genitive)Root त्वद्- (युष्मद्- सर्वनाम)
- तन्वः
- bodies/formsNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृ (अस्ति/सन्ति इत्यर्थे)Root तनू-
- देववाताः
- god-impelled / driven by the godsAdjectiveस्त्रीलिङ्ग; प्रथमा; बहुवचन; (तन्वः) इत्यस्य विशेषणम्Role विशेषणRoot देव-वात- (समासः)
- ताभिः
- with thosePronounस्त्रीलिङ्ग; तृतीया; बहुवचनRole करणRoot तद्- सर्वनाम
- नः
- usPronounषष्ठी/द्वितीया; बहुवचन (एन्क्लिटिक); अत्र कर्मरूपेणRole कर्मRoot अस्मद्- सर्वनाम
- पाहि
- protectVerbलोट् (आज्ञार्थ); मध्यमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot √पा (पालने)
- गिरः
- songs/utterancesNounस्त्रीलिङ्ग; द्वितीया; बहुवचनRole कर्म (पाहि इत्यस्य)Root गिर्-
- अप्रयुच्छन्
- not letting (them) fail; unceasingAdjective (present participle used adverbially)पुंलिङ्ग; प्रथमा; एकवचन; (अग्ने) इत्यस्य विशेषणम्Role सम्बोधन-विशेषण (क्रियाविशेषणवत्: ‘अविच्छिन्नः’)Root अ-प्र-√युज्/√युच्छ् (विच्छेदे/वियोजने) — वैदिक रूपम्
Sandhi Notes
- पदच्छेदः (वैदिक-सन्धि-विग्रह): अग्ने | त्री ते वाजिनः | त्री षधस्थानि | तिस्रः ते जिह्वाः | ऋतजात पूर्वीः | तिस्रः उ ते तन्वः देववाताः | ताभिः नः पाहि | गिरः अप्रयुच्छन् । 1) ‘त्री ते’ इत्यत्र संधिः न
- ‘ते’ षष्ठी एकवचन सर्वनाम। 2) ‘तिस्र उ’ = ‘तिस्रः उ’ (विसर्गलोपः पदान्ते निपातपूर्वे—संहितायां वैदिक-प्रयोगः)। 3) ‘ताभिर्नः’ = ‘ताभिः नः’ (रेफ-सन्धि/अनुस्वार-प्रयोगः)। 4) ‘अप्रयुच्छन्’ वैदिक वर्तमान-कृदन्तः
- अर्थतः ‘अप्रयुच्छन्’ = ‘अप्रयुच्छन्/अप्रयुच्छन्’ ‘अविच्छिन्नः, न प्रमुञ्चन्’ इति।
The meaning
Outer meaning
Agni has three powers of plenitude, three seats, three truth-born ancient tongues, and three bodies moved by divine breath; by these he is asked to protect the singers so their words do not fail.
Inner meaning
The Divine Will acts in a triple way: (1) as power of effective action (vājinā), (2) as stable establishment in the being (ṣadhasthā), and (3) as triple expression (jihvāḥ) that articulates the truth-born workings of transformation. The ‘three bodies’ indicate Agni’s operation through mind, life, and body—each inspired by the gods’ breath (devavātāḥ). Protection is asked so the mantric speech (giraḥ)—our true utterance of aspiration and knowledge—does not fall away from the path (aprayucchan).
Universal truth
Transformation requires a will that is simultaneously powerful, well-established, and truth-expressive across all layers of our nature; then our speech and intention remain aligned and do not collapse under resistance.
Themes
triads, Agni’s three tongues/bodies, protection of mantra, truth-order
The seer
- Lineage
- Gāthin / Viśvāmitra (probable)
- Other hymns
- RV 3.1, RV 3.2, RV 3.3
Family tradition
A seer-line that frequently presents Agni as the organizer of the inner sacrifice and the establisher of ṛta in the human journey.
Significance
The rishi-vision stresses Agni’s triple functioning—power, establishment, and expression—so the seeker’s mantra (giraḥ) remains true and effective.
The deity
- Devata
- Agni (Ṛtajāta)
- Epithets
- Ṛtajāta (truth-born), Vājin (of plenitude)
- Related deities
- Bṛhaspati (lord of the word), Sarasvatī (inspired speech), Indra (illumined mind)
Cosmic role
Mediator and organizer of sacrifice; establishes the triple world-order and sustains right functioning across domains.
Inner power
Executive divine will that stabilizes itself in the being and expresses truth through speech and aspiration.
In ritual
Where it is used
Agni praise in opening/establishing portions of rite; protective prayer for successful recitation
अग्ने॒ त्री ते॒ वाजि॑ना॒ त्री ष॒धस्था॑ ति॒स्रस्ते॑ जि॒ह्वा ऋ॑तजात पू॒र्वीः । ति॒स्र उ॑ ते त॒न्वो॑ दे॒ववा॑ता॒स्ताभि॑र्नः पाहि॒ गिरो॒ अप्र॑युच्छन् ॥
अग्ने॑ । त्री । ते॒ । वा॒जि॑ना॑ । त्री । ष॒धऽस्था॑ । ति॒स्रः । ते॒ । जि॒ह्वाः । ऋ॒त॒ऽजा॒त॒ । पू॒र्वीः । ति॒स्रः । ऊँ॒ इति॑ । ते॒ । त॒न्वः॑ । दे॒वऽवा॑ताः । ताभिः॑ । नः॒ । पा॒हि॒ । गिरः॑ । अप्र॑ऽयुच्छन् ॥
agne | trī | te | vājinā | trī | ṣadha-sthā | tisraḥ | te | jihvāḥ | ṛta-jāta | pūrvīḥ | ti sraḥ | oṃ iti | te | tanvaḥ | deva-vātāḥ | tābhiḥ | naḥ | pāhi | giraḥ | apra-yucchan
44
4 x ~11 syllables
Enumerative and architectural—built on repeated ‘trī/tisraḥ’ for a structured cadence.
Creates a sense of inner order and stability; repetition imprints the triple principle and steadies the mind.
- trī
- Literal: three. Symbolic: triple principle—often mind/life/body or knowledge/will/delight functioning together
- vājinā
- Literal: possessing vāja, plenitude/strength. Symbolic: effective force of accomplishment; energetic capacity to realize
- ṣadhasthā
- Literal: seats, stations. Symbolic: stable foundations in consciousness where the divine force can abide
- jihvāḥ
- Literal: tongues. Symbolic: modes of flame/speech—powers of expression and transformative consumption
- ṛtajāta
- Literal: born of ṛta (truth-order). Symbolic: actions and expressions that arise from the truth-consciousness, not ego impulse
- pūrvīḥ
- Literal: ancient, former. Symbolic: primordial operations of the divine will in creation and in the sadhaka
- tanvaḥ
- Literal: bodies, forms. Symbolic: vehicles of operation through the layers of being
- devavātāḥ
- Literal: moved by the gods’ breath. Symbolic: inspired and directed by higher consciousness-forces
- giraḥ
- Literal: words, hymns. Symbolic: mantric speech; formation of thought that calls and shapes experience
- aprayucchan
- Literal: not failing, not falling away. Symbolic: unbroken alignment; fidelity to the inner path
Recitation emphasizing Agni’s triple functions (often correlated with three fires or threefold operation); prayer for protection of speech in ritual.
At the outset of recitation or when seeking steadiness of mantra and rite.
Stotra/uktha invoking Agni’s triple powers for protection of speech and rite.
Before chanting, teaching, or difficult conversations: invoke Agni’s triple steadiness so words stay true, calm, and effective.
vā́ja/vā́jin: strength, prize, plenitude—rooted in force/speed semantics (vaj). jihvā́: ‘tongue’ as consuming flame and as articulation—bridging outer fire and inner speech. ṛta-jāta: ‘born of ṛta’ (cosmic order), asserting that Agni’s functions are grounded in truth-consciousness. tanū́: ‘body’ as instrument/formation. √pā ‘protect’ (PIE *peh₂- ‘protect, pasture’).
threefold power (triadic structuring), ṛta-jāta (truth-born functioning), speech as sacred instrument (gir)
Agni’s ‘truth-born’ tongues indicate action governed by ṛta rather than desire.
Truth expresses itself as right speech and right formation (giraḥ that do not fail).
The triple fire as a formative principle that builds and sustains worlds through ordered expression.
Integral-psychological reading: cosmic structures mirror inner structures; triple Agni is a map of sadhana.
Fire = will; wind = divine inspiration/prāṇa of higher planes; three flames = threefold operation across mind-life-body.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni’s triadic nature: three powers, seats, tongues, and bodies. Mythically, this encodes Agni’s multiple stations and modes (cosmic, atmospheric, terrestrial / or three ritual fires). Psychologically, it describes a threefold operation of will and speech grounded in ṛta, safeguarding the seeker’s utterance from breakdown.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The prominence of triadic enumeration is a common archaic IE poetic device. √pā ‘protect’ (pāhi) matches PIE *peh₂-. The semantic linkage of ‘breath/wind’ (vāta) with inspiration is also widely Indo-European (spiritus/pneuma parallels conceptually, though not etymologically identical).
- What is the relationship between the Rishi and the Devata here?
- The Rishi appeals to Agni’s truth-born structures (ṛta-jāta triads) as the basis for protection. The requested reciprocity is technical and inner: Agni’s stable forms guard the continuity and correctness of the sacred word (gir), ensuring the seeker’s expression remains aligned and unfailing.
Contemplate Agni as a triple force: (1) power to act, (2) power to establish, (3) power to express truth; then offer speech and thought into that fire.
Maṇipūra (fire/will) supported by Viśuddha (truthful expression)
Nadi-śodhana 6–6–6 (gentle) while mentally repeating ‘trī… tisraḥ…’ to stabilize rhythm and speech.
Steady, clarified will; reduced discursiveness; strengthened mantric coherence.
If words scatter or practice becomes irregular, chant this slowly, feeling three ‘seats’ lighting up in head (clarity), heart (aspiration), navel (force of execution); end with a quiet resolve that speech remains aligned.
Use Rigvedic udatta/anudatta/svarita per śākhā; repeated ‘trī/tisraḥ’ should retain crisp accentuation without rushing.
Mark the enumerations clearly: trī… trī… tisraḥ… tisraḥ…; keep a slight pause between clauses to preserve structure.
ṣ in ṣadhasthā: retroflex ṣ, not dental s., ṛtajāta: vocalic ṛ; keep ‘ta’ light, avoid ‘ritjaata’ blur., aprayucchan: pronounce ‘cch’ as a clear doubled affricate; keep nasal ‘n’ light.
Steady, even, ‘architectural’ tone; minimal ornamentation.
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