Rig Veda 3.4.5: Mandala 3, Sukta 4, Mantra 5
Sukta 3.4
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni and the ritual powers as functional divinities of the sacrifice
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
सप्त होत्राणि मनसा वृणाना इन्वन्तो विश्वं प्रति यन्नृतेन । नृपेशसो विदथेषु प्र जाता अभीमं यज्ञं वि चरन्त पूर्वीः ॥
saptá hotrā́ṇi mánasā vṛṇānā́ invánto víśvaṃ práti yánn ṛténa | nṛ-péśaso vidáthēṣu prá jātā́ abhī́mám yajñáṃ ví caranta pūrvī́ḥ ||
Saat pujari apne mann se sahi kaam chunte hain. Woh sachchai ki taraf sab ko le jaate hain. Insaan ki soch banate hain, sabke saamne paida hote hain. Yagya ke aas paas alag-alag tarah se chalte hain.
Word by Word
- सप्त
- sevenAdjective/Numeral(विशेषण) पुं./स्त्री./नपुं., प्रथमा/द्वितीया, बहुवचन (होत्राणि इति नपुं. बहु. सह)Role विशेषण (कर्म-सम्बन्धे)Root सप्त (प्रातिपदिक)
- होत्राणि
- offices/roles of the Hotṛ-priests; priestly functionsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole कर्म (वृणाना इत्यस्य)Root होत्र (प्रातिपदिक; √हु ‘यज्/आह्वान’ से)
- मनसा
- with the mind; mentallyNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot मनस् (प्रातिपदिक)
- वृणाना
- choosing; selectingVerb (participle)वर्तमान कृदन्त (शतृ/शानच्-प्रकार), आत्मनेपदी; स्त्रीलिङ्ग, प्रथमा, बहुवचन (अग्निजिह्वा/होत्र्यः इत्यादि स्त्री-समूह के रूप में)Role कर्तृ (स्वयं कर्ता-समूह)Root √वृ (वृणोति ‘चुनना/वरण करना’)
- इन्वन्तः
- impelling; setting in motionVerb (participle)वर्तमान कृदन्त (शतृ), परस्मैपदी; पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot √इन्/ईन् (इन्वति ‘प्रेरयति/चलयति’)
- विश्वम्
- all; the whole (world/totality)Adjective (used substantively)नपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म (इन्वन्तः इत्यस्य)Root विश्व (प्रातिपदिक)
- प्रति
- towards; in response toIndeclinableउपसर्ग/अव्ययRole दिशा/सम्बन्ध (गत्यर्थे)Root प्रति
- यन्
- goes; proceedsVerbलोट्/विधिलिङ्? (वैदिक प्रयोग); 3 पुरुष, एकवचन; रूप: यन् (आज्ञार्थ/विध्यर्थ ‘जाए/गच्छे’)Role क्रियाRoot √या (याति ‘गच्छति’)
- ऋतेन
- by ṛta (cosmic order/truth); with right orderNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot ऋत (प्रातिपदिक)
- नृपेशसः
- having manly form/beauty; man-shaped (beings)Adjective/Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (चरन्त इत्यस्य)Root नृ-पेशस् (समास; नृ ‘पुरुष’ + पेशस् ‘रूप/आकृति/शोभा’)
- विदथेषु
- in the assemblies; at the ritual gatheringsNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot विदथ (प्रातिपदिक)
- प्र
- forth; forwardIndeclinable (preverb)उपसर्गRole क्रियाविशेषणRoot प्र
- जाताः
- born; arisenVerb (participle)भूत कृदन्त (क्त), पुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ-विशेषणRoot √जन् (जायते ‘उत्पद्यते’)
- अभीमम्
- mighty; formidableAdjectiveपुंलिङ्ग, द्वितीया, एकवचन (यज्ञम् इति पुं. एक. सह)Role विशेषण (कर्म-सम्बन्धे)Root अभीम (प्रातिपदिक; ‘भयङ्कर/प्रबल’ अर्थे)
- यज्ञम्
- sacrifice; ritualNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्म (चरन्त इत्यस्य)Root यज्ञ (प्रातिपदिक; √यज्)
- वि
- apart; widely; in various waysIndeclinable (preverb)उपसर्गRole क्रियाविशेषणRoot वि
- चरन्त
- they move about; they performVerbलट् (वर्तमान), 3 पुरुष, बहुवचनRole क्रियाRoot √चर् (चरति ‘चलति/आचरति’)
- पूर्वीः
- the former (ways/paths); earlier (ones)Adjective (used substantively)स्त्रीलिङ्ग, द्वितीया, बहुवचन (अव्यक्त ‘पूर्वीः [दिशः/मार्गान्/रीतीः]’)Role कर्म/अधिकरण (व्याप्ति-अर्थे; ‘पूर्ववत्/पूर्वेषु’ भाव)Root पूर्व (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-निरसन): सप्त | होत्राणि | मनसा | वृणाना | इन्वन्तः | विश्वम् | प्रति | यन् | ऋतेन || नृपेशसः | विदथेषु | प्र | जाताः | अभीमम् | यज्ञम् | वि | चरन्त | पूर्वीः || मुख्य सन्धि/रूप-टिप्पणी: (1) ‘यन्नृतेन’ = ‘यन् + ऋतेन’ (न् + ऋ → नृ, वैदिक संधि). (2) ‘अभी३॒॑मं’ पाठ-चिह्न सहित ‘अभीमम्’ (द्वितीया एकवचन) ग्रहण। (3) ‘वृणाना’/‘इन्वन्तः’ कृदन्त-रूप
- मन्त्र में कर्तृ-समूह का बोध।
The meaning
Outer meaning
Seven priestly powers, chosen by the mind, impel everything toward Truth as they move according to ṛta. Fashioning the human being, born in the assemblies, they move in many ways around this sacrifice.
Inner meaning
The “seven hotrāṇi” are seven functional powers of the inner sacrifice—modes of conscious offering (inspired speech, discerning mind, vital force, etc.) that the seeker selects and coordinates by the purified mind (manasā vṛṇānāḥ). Moving by ṛta means acting in the true law of the soul’s growth, not by ego impulse. These powers “shape the human” (nṛpeśasaḥ): they build the right form of the inner person—an instrument fit for the divine working—through repeated participation in inner assemblies (vidatheṣu: gatherings of thoughts, inspirations, and higher influences).
Universal truth
Transformation is not random: it proceeds through coordinated inner faculties aligned to truth and right order. When our powers are chosen and governed by a truth-seeking mind, they collectively turn life toward the Real and re-form the human personality into a vessel of the higher consciousness.
Themes
seven priestly powers, truth-guided movement, inner formation through sacrifice, collective rite/assembly
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- RV 3.4, RV 3.7, RV 3.12, RV 3.53, RV 3.62
Family tradition
A seer of organized spiritual effort: the sacrifice as a systematic yoga with multiple inner functions harmonized toward ṛta.
Significance
The verse reflects Viśvāmitra’s characteristic insistence on right ordering of powers—discipline (ṛta) and coordinated faculties—so illumination can become stable realization.
The deity
- Devata
- Agni (as the organizing power of the hotrāṇi)
- Epithets
- Hotṛ, Kavi (seer-poet, implicit in priestly powers), Ṛtāvān (possessed of ṛta, implied)
- Related deities
- Seven divine powers often associated with priestly functions (conceptually linked to Ādityas/Angirases in broader Vedic symbolism), Sarasvatī (inspired flow)
Cosmic role
Agni coordinates the sacrificial functions and directs them toward the gods/Truth; he is the hub around which the priestly powers operate.
Inner power
Integrator of faculties: gathers speech, mind, life-force, and aspiration into a single upward offering.
In ritual
Where it is used
Invocation of priestly functions in Śrauta yajñas; conceptual mapping of officiants/powers around Agni.
स॒प्त हो॒त्राणि॒ मन॑सा वृणा॒ना इन्व॑न्तो॒ विश्वं॒ प्रति॑ यन्नृ॒तेन॑ । नृ॒पेश॑सो वि॒दथे॑षु॒ प्र जा॒ता अ॒भी॒३॒॑मं य॒ज्ञं वि च॑रन्त पू॒र्वीः ॥
स॒प्त । हो॒त्राणि॑ । मन॑सा । वृ॒णा॒नाः । इन्व॑न्तः । विश्व॑म् । प्रति॑ । य॒न् । ऋ॒तेन॑ । नृ॒ऽपेश॑सः । वि॒दथे॑षु । प्र । जा॒ताः । अ॒भि । इ॒मम् । य॒ज्ञम् । वि । च॒र॒न्त॒ । पू॒र्वीः ॥
sapta | hotrāṇi | manasā | vṛṇānāḥ | invantaḥ | viśvam | prati | yan | ṛtena | nṛ-peśasaḥ | vidatheṣu | pra | jātāḥ | abhi | imam | yajñam | vi | caranta | pūrvīḥ
44
4 pādas of ~11 syllables
Processional and organizing; the cadence supports enumeration and coordinated movement.
Creates a feeling of ordered dynamism—multiple energies gathering into one purposeful flow toward truth.
- सप्त होत्राणि (sapta hotrāṇi)
- Literal: seven priesthoods/priestly functions. Symbolic: seven inner powers of offering; coordinated faculties of the yoga
- मनसा वृणानाः (manasā vṛṇānāḥ)
- Literal: choosing by the mind. Symbolic: selection and governance by purified mental will/discrimination
- ऋतेन (ṛtena)
- Literal: by ṛta. Symbolic: movement in right order and truth-law
- इन्वन्तः (invantaḥ)
- Literal: impelling, setting in motion. Symbolic: dynamic push of inner forces toward illumination
- नृपेशसः (nṛpeśasaḥ)
- Literal: fashioners of the human form. Symbolic: builders of the transformed human instrument
- विदथेṣu (vidatheṣu)
- Literal: in assemblies/gatherings. Symbolic: inner councils: moments of collective discernment, inspiration, and invocation
- वि चरन्त (vi caranta)
- Literal: move about in many ways. Symbolic: multiple operations around the central offering—integral working
Priestly-function hymn: emphasizes the coordinated roles (seven hotṛ-functions) in a solemn rite; can align with Soma ritual structure and the organization of officiants.
In sequences emphasizing correct performance and right ordering of priestly actions (preparatory and sustaining phases).
Calling/affirming the operative priestly powers; aligning action to ṛta.
Use as a ‘faculty-integration’ mantra before work or meditation: recollect the inner powers and consciously align them to truth-intent rather than habit.
sapta ‘seven’ is a pervasive IE sacral number. hotra from √hu ‘invoke’ denotes functional priesthoods; in inner reading, differentiated powers of invocation and offering. peśas ‘form’ relates to √piś/√peś ‘adorn, shape’ → formation. ṛta from √ar/√ṛ ‘fit, move rightly’ (Vedic semantic field of right order and rhythm).
Ṛta as guiding principle, formation of the human (nṛ-peśas), differentiated powers (sevenfold)
Explicit: all movement is to be done ‘by ṛta’—the cosmic law mirrored in inner discipline.
Truth is the attracting pole (prati yann) toward which the whole nature is impelled.
The human is ‘fashioned’ as a created form through right operations—an ongoing inner creation.
Aurobindonian integral psychology: faculties as conscious powers; transformation through alignment to truth-law.
Sevenfold order = stratified and coordinated energies; circulation around yajña = repeated practice integrating life around the soul’s offering.
- What is the primary Vedic 'mythologem' present in this verse?
- The sevenfold priesthood as cosmic/psychic agencies moving by ṛta. Mythically: the seven hotṛ-powers circulate the sacrifice; psychologically: multiple inner faculties (will, thought, speech, discernment, etc.) are harmonized to propel the being toward truth-order and to ‘shape the human’ into a fit vessel.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The sacral ‘seven’ is pan-IE; the notion of ordered cosmic functions expressed as a set of seven agents is a shared archaic poetics strategy. ṛta as ‘right fitting’ resonates with IE concepts of cosmic order (though the exact lexeme is Indo-Iranian, the concept has IE parallels).
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes that inner progress requires coordinated agencies: the ‘seven hotrāṇi’ are chosen ‘by mind’ and must move ‘by ṛta’. The human role is conscious selection and alignment; the divine role is the manifold circulation that actually shapes and perfects the being.
Gather and align the ‘seven powers’ (speech, breath, senses, mind, heart-will, discerning intelligence, aspiration) around a central inner flame.
Sevenfold mapping can be contemplated along the spinal centers (mulādhāra to sahasrāra) as coordinated offerings.
Alternate nostril breathing (nāḍī-ś) lightly, then a few steady breaths while mentally ‘choosing’ (vṛṇānāḥ) truth-aligned intentions.
Integrated, purposeful, truth-oriented attention (from scattered to coherent).
Before action: name inwardly the faculties you will use, offer them to Agni (will), and commit to ṛta—accuracy, sincerity, and right measure.
Vedic tri-svara; maintain clear udātta lifts especially on key terms like sapta, ṛtena (as marked in the recension).
Let each pāda conclude with a slight settling; keep internal sandhi smooth (e.g., prati yannṛtena).
sapta: crisp ‘pt’ cluster, hotrāṇi: long ā; retroflex ṇ, ṛtena: clear vocalic ṛ, nṛpeśasaḥ: keep nṛ as one unit; ś as palatal
Organized, steady, slightly energizing; articulate consonant clusters cleanly.
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