Rig Veda 1.73.3: Mandala 1, Sukta 73, Mantra 3
Sukta 1.73
- Rishi
- Madhucchandā Vaiśvāmitra
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Shringara (love)
देवो न यः पृथिवीं विश्वधाया उपक्षेति हितमित्रो न राजा । पुरःसदः शर्मसदो न वीरा अनवद्या पतिजुष्टेव नारी ॥
devó ná yaḥ pṛthivī́ṃ viśvá-dhāyā upa-kṣéti hitá-mitro ná rājā́ | puráḥ-sadaḥ śárma-sado ná vīrā́ anavadyā́ patí-juṣṭeva nā́rī ||
वो देवता जैसा है जो धरती पर रहता है। वो राजा जैसा है जिसके दोस्त अच्छे हैं और सब ठीक चल रहा है। वो आगे बैठता है, शांत रहता है, जैसे बहादुर लोग। उसमे कोई दोष नहीं, जैसे पत्नी जो पति से प्यार से रखी जाए।
Word by Word
- देवः
- the godNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot देव (प्रातिपदिक)
- न
- like, asIndeclinableउपमा/सादृश्यार्थक निपातRoot न (निपात)
- यः
- whoPronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot यद् (सर्वनाम-प्रातिपदिक)
- पृथिवीम्
- the earthNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot पृथिवी (प्रातिपदिक)
- विश्वधायाः
- in every way, everywhereIndeclinableअव्ययीभावार्थे (क्रियाविशेषण), ‘everywhere/wholly’Root विश्वधा (अव्यय/क्रियाविशेषण-प्रातिपदिक; ‘विश्व’+‘धा’)
- उप
- near, towardsIndeclinableउपसर्गः (निकटार्थे)Root उप (उपसर्ग/अव्यय)
- क्षेति
- dwellsVerbलट्, परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot क्षि (धातु) ‘to dwell, abide’
- हितः
- beneficent, well-disposedAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root हित (कृदन्त-प्रातिपदिक; √धा ‘to place’ > ‘placed, set’)
- मित्रः
- Mitra (the friendly god)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot मित्र (प्रातिपदिक)
- न
- likeIndeclinableउपमा/सादृश्यार्थक निपातRoot न (निपात)
- राजा
- a kingNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान)Root राजन् (प्रातिपदिक)
- पुरःसदः
- one who sits in front; leader/foremostNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषण/उपाधि)Root पुरःसद् (प्रातिपदिक; ‘पुरः’+√सद् ‘to sit’)
- शर्मसदः
- one who sits in/dispenses shelter; giver of protectionNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषण/उपाधि)Root शर्मसद् (प्रातिपदिक; ‘शर्मन्’+√सद्)
- न
- likeIndeclinableउपमा/सादृश्यार्थक निपातRoot न (निपात)
- वीराः
- heroes, strong menNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (उपमान)Root वीर (प्रातिपदिक)
- अनवद्याः
- blameless, faultlessAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन (नारी-विशेषणम्)Role कर्तृ (विशेषणम्)Root अनवद्य (प्रातिपदिक; ‘अन्’+‘अवद्य’)
- पतिजुष्टा
- cherished by her husbandAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणम्)Root पतिजुष्ट (कृदन्त-प्रातिपदिक; ‘पति’+√जुष् ‘to be pleased with/cherish’ > ‘approved/cherished by’)
- इव
- as if, likeIndeclinableउपमार्थक अव्ययRoot इव (निपात)
- नारी
- a womanNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (उपमान)Root नारी (प्रातिपदिक)
Sandhi Notes
- Resolved Vedic sandhi/pada-division: देवो→देवः
- विश्वधा॑या (pada-text) taken as adverbial ‘विश्वधायाः/विश्वधा’ = ‘in every way’
- उप॒क्षेति॑ → उप + क्षेति (upasarga + verb)
- हि॒तमि॑त्रो॒ → हितः + मित्रः
- पुरःसद॑: → पुरःसदः
- शर्म॒सदो॒ → शर्मसदः
- पति॑जुष्टेव॒ → पतिजुष्टा + इव
The meaning
Outer meaning
Agni, like a god, dwells upon the all-supporting Earth; like a king with friendly alliances; he sits in front and in peace like heroes; blameless like a wife cherished by her lord.
Inner meaning
Agni is the divine presence established in the embodied field (pṛthivī viśvadhāyā): the physical nature that supports all experiences becomes a seat for the flame. As hitamitra rājā, he governs with harmonized allies—mind, life, and body reconciled around the central will. As puraḥsadaḥ, he sits at the front: the conscious will leads the being rather than following impulses. As śarmasadaḥ, he becomes a settled peace in the system, giving the courage of ‘heroes’ (vīrāḥ)—the soul-forces that can face resistance. The ‘wife cherished’ image indicates intimate union: the nature becomes anavadyā (faultless) when it consents to be possessed by the divine will, as prakṛti consenting to puruṣa.
Universal truth
Spiritual transformation is not escape from the earth-nature but the divine inhabiting it. When the inner fire is enthroned in the front of life, the whole being becomes harmonized, peaceful, and capable—an intimate, blameless union of human nature with the divine leadership.
Themes
Agni as inner king, peace and refuge, harmonious relationship, front-leading power
The seer
- Rishi
- Madhucchandā Vaiśvāmitra
- Lineage
- Vaiśvāmitra
- Other hymns
- RV 1.1, RV 1.2, RV 1.3, RV 1.4, RV 1.5, RV 1.6, RV 1.7, RV 1.8, RV 1.9, RV 1.10
Family tradition
Vaiśvāmitra’s early Agni hymns often establish Agni as household king and inner leader, shifting ritual imagery into governance of the being.
Significance
The seer frames embodiment as a divine dwelling: Earth is not obstacle but support when Agni is installed as front-seated king.
The deity
- Devata
- Agni
- Epithets
- deva (divine), hitamitra (harmonizer of allies), rājā (king), puraḥsada (front-seated), śarmasada (peace-seated)
- Related deities
- Mitra (harmony), Varuṇa (law), Indra (heroic power)
Cosmic role
Indweller of earth and homes; establishes social/cosmic harmony; guards the frontiers; gives shelter.
Inner power
Enthroned will that harmonizes faculties and stabilizes peace while empowering heroic effort.
In ritual
Where it is used
Household fire and protective invocations; also used in establishing sacred space (puraḥ) before offerings.
दे॒वो न यः पृ॑थि॒वीं वि॒श्वधा॑या उप॒क्षेति॑ हि॒तमि॑त्रो॒ न राजा॑ । पु॒र॒:सद॑: शर्म॒सदो॒ न वी॒रा अ॑नव॒द्या पति॑जुष्टेव॒ नारी॑ ॥
दे॒वः । न । यः । पृ॒थि॒वीम् । वि॒श्वऽधा॑याः । उ॒प॒ऽक्षेति॑ । हि॒तऽमि॑त्रः॑ । न । राजा॑ । पु॒रः॒ऽसदः॑ । श॒र्म॒ऽसदः॑ । न । वी॒राः । अ॒न॒व॒द्या । पति॑जुष्टाऽइव । नारी॑ ॥
devaḥ | na | yaḥ | pṛthivīm | viśva-dhāyāḥ | upa-kṣeti | hita-mitraḥ | na | rājā | puraḥ-sadaḥ | śarma-sadaḥ | na | vīrāḥ | anavadyā | patijuṣṭāiva | nārī
11
4 × 11, with balanced similes across pādas
Stately and enthroning; royal cadence with calming resolution.
Grounding and centering: brings attention down into the body with a sense of sovereign calm.
- पृथिवी (pṛthivī)
- Literal: Earth. Symbolic: the physical/embodied consciousness; the foundation of the being
- विश्वधाया (viśvadhāyā)
- Literal: all-supporting. Symbolic: the base-nature that can carry the whole yoga when illumined
- उपक्षेति (upakṣeti)
- Literal: dwells near/upon. Symbolic: the divine presence established in the body and daily life
- हितमित्रः (hitamitraḥ)
- Literal: with well-set friends/allies. Symbolic: harmonized inner powers; friendly relations among faculties
- राजा (rājā)
- Literal: king. Symbolic: sovereign governance of the being by the central will
- पुरःसदः (puraḥsadaḥ)
- Literal: sitting in front. Symbolic: leadership of consciousness; will at the forefront
- शर्मसदः (śarmasadaḥ)
- Literal: sitting in peace/shelter. Symbolic: stable inner refuge and ease
- वीराः (vīrāḥ)
- Literal: heroes. Symbolic: soul-powers/courageous energies that fight the inner battle
- अनवद्या (anavadyā)
- Literal: blameless. Symbolic: purified nature without inner reproach or disharmony
- पतिजुष्टा (patijuṣṭā)
- Literal: cherished/approved by the husband. Symbolic: nature consenting to and delighted by the indwelling divine (puruṣa)
Establishing Agni as sovereign protector in the settlement/home and inner earth-nature; invoked for śarman (peace/shelter)
When maintaining the domestic fire; at rites of dwelling/settlement; before protective prayers.
Honoring Agni as house-king; offering ghee and placing him ‘in front’ of the rite.
For embodiment practices: chanting to bring spiritual presence into the body, home, and daily routine; useful when seeking stability and peace.
viśva-dhāyā ‘all-supporting’ extends √dhā ‘to hold’ into a cosmic foundation. upa-√kṣi ‘dwell near’ frames Agni as indwelling ruler. śarman ‘shelter/peace’ is a key Vedic boon. juṣ- ‘enjoy, cherish’ underlies the intimacy simile: the divine presence is not harsh but lovingly harmonized.
sovereignty as inner order (rājan), śarman (peace/shelter), hita-mitra (harmonized relations)
Agni as rājā with hitamitra embodies ṛta as harmonious governance in the worlds and the person.
Blamelessness (anavadyā) implies alignment with truth in nature.
Indwelling divinity in earth supports the manifestation of higher order in matter.
Integral/embodiment-oriented Vedism: divinity established in the physical as basis for ascent.
Earth = body-consciousness; king = governing will; allies = harmonized faculties; wife-husband union = prakṛti’s consenting union with spirit.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the king who ‘dwells upon Earth’ and sits at the forefront, granting śarman. The mythic image is sovereignty-in-the-settlement, transposed inwardly as the ruling flame establishing peace, right alliances of powers, and blameless harmony.
- How does the linguistic structure reflect Proto-Indo-European roots?
- rājā from PIE *h₃rḗǵs ‘king’ (cf. Latin rēx). √kṣi ‘dwell’ relates to IE ‘settle/inhabit’ sets (Indo-Iranian specific developments). śarman ‘shelter’ connects to roots of protection/covering in IE semantic fields.
- What is the relationship between the Rishi and the Devata here?
- The rishi envisages Agni as an indwelling sovereign who organizes the earth-nature (pṛthivī) and brings peace (śarman). The reciprocity is devotional establishment: by seating Agni ‘in front’ (puráḥ-sad), the seeker receives refuge and harmonious enjoyment of life-powers.
Install the flame ‘in front’ of attention—let will lead; feel peace seated in the body.
muladhara
slow abdominal breathing; on inhale ‘upakṣeti’, on exhale ‘śarmasadaḥ’ to seat peace in the earth-nature
grounded, protected, harmonized
Practice ‘front-seating’: before speaking/acting, touch the inner flame at the navel/heart and let it move first; notice how allies (mind-life-body) become friendly when will is calm and central.
Rigvedic udatta/anudatta/svarita per śākala; keep compound accents clear in hitamitraḥ and puraḥsadaḥ.
Give ‘puraḥsadaḥ śarmasado’ a deliberate, calming emphasis; avoid rushing the third pāda.
pṛthivīm: vocalic ṛ; long īm ending., viśvadhāyāḥ: aspirate dh; lengthen āyāḥ., puraḥ: visarga before s; keep it light but audible., patijuṣṭeva: ṣṭ cluster crisp; do not soften to ‘st’.
deep, grounding, steady resonance
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