Rig Veda 10.21.3: Mandala 10, Sukta 21, Mantra 3
Sukta 10.21
- Devata
- Agni
- Chandas
- Likely Jagatī/Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
त्वे धर्माण आसते जुहूभिः सिञ्चतीरिव । कृष्णा रूपाण्यर्जुना वि वो मदे विश्वा अधि श्रियो धिषे विवक्षसे ॥
tvé dharmā́ṇā āsate juhū́bhiḥ siñcatī́r iva | kṛṣṇā́ rūpā́ṇy árjunā ví vo made víśvā ádhi śríyo dhiṣe vívakṣase ||
अग्नि में धरम बैठे हैं, जैसे पानी छलकर ढलता है। तुम अंधेरे और रोशनी दोनों को सही जगह रखते हो। हम खुश होके सारी चमक तुम्हारे ऊपर देखते हैं।
Word by Word
- त्वे
- in/at youPronounसप्तमी एकवचन (loc. sg.)Role अधिकारणRoot त्वम् (सर्वनाम-प्रातिपदिक)
- धर्माणः
- supports/ordinances, sustaining powersNounपुंलिङ्ग, प्रथमा बहुवचन (nom. pl.)Role कर्तृRoot धर्मन् (प्रातिपदिक; √धृ ‘to hold, support’)
- आसते
- sit/abideVerbलट् (वर्तमान), आत्मनेपद, प्रथम पुरुष, बहुवचनRoot √आस् (आसँ) ‘to sit, abide’
- जुहूभिः
- with ladles (sacrificial spoons)Nounस्त्रीलिङ्ग, तृतीया बहुवचन (instr. pl.)Role करणRoot जुहू (प्रातिपदिक)
- सिञ्चतीः
- pouringVerb (participle)वर्तमान कृदन्त (शतृ), स्त्रीलिङ्ग, प्रथमा बहुवचनRole कर्तृRoot √सिच् ‘to pour, sprinkle’
- इव
- like, asIndeclinableउपमा-अव्ययRoot इव
- कृष्णा
- black, darkAdjectiveस्त्रीलिङ्ग, प्रथमा बहुवचन (nom. pl.)Role विशेषण (कर्तृ/कर्म-सम्बन्ध)Root कृष्ण (प्रातिपदिक)
- रूपाणि
- forms, appearancesNounनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचन (nom./acc. pl.)Role कर्म (वि-सम्बन्ध) / अथवा कर्तृ (सन्दर्भानुसार)Root रूप (प्रातिपदिक)
- अर्जुना
- bright, whiteAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचन (nom./acc. pl.)Role विशेषण (रूपाणि)Root अर्जुन (प्रातिपदिक)
- वि
- apart, forth, distinctlyPreverb/Indeclinableउपसर्गRoot वि
- वः
- of you (pl.)Pronounषष्ठी बहुवचन (gen. pl.)Role सम्बन्धRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- मदे
- in exhilaration/raptureNounपुंलिङ्ग, सप्तमी एकवचन (loc. sg.)Role अधिकारणRoot मद (प्रातिपदिक; ‘intoxication/rapture’)
- विश्वा
- allAdjectiveनपुंसकलिङ्ग, प्रथमा/द्वितीया बहुवचन (nom./acc. pl.)Role विशेषण (श्रियोः/रूपाणि-सम्बन्ध) अथवा कर्मRoot विश्व (प्रातिपदिक)
- अधि
- upon, overIndeclinableउपसर्ग/उपपद-अव्ययRoot अधि
- श्रियोः
- splendours, prosperitiesNounस्त्रीलिङ्ग, प्रथमा/द्वितीया बहुवचन (Vedic form; often ‘श्रियो’ for nom./acc. pl.)Role कर्म (धिषे) / अथवा कर्तृ (सन्दर्भानुसार)Root श्री (प्रातिपदिक)
- धिषे
- you place/arrange, you bestowVerbलट् (वर्तमान), आत्मनेपद, मध्यम पुरुष, एकवचनRoot √धा (धाञ्) with preverb अधि- → ‘to place, set; to bestow/arrange’
- विवक्षसे
- you wish to utter/speak forthVerbलट् (वर्तमान), आत्मनेपद, मध्यम पुरुष, एकवचन (desiderative stem)Root √वच् ‘to speak’ with desiderative (वि-वक्ष्) → ‘to wish to speak/utter’
Sandhi Notes
- पदच्छेद (Vedic): त्वे | धर्माणः | आसते | जुहूभिः | सिञ्चतीः | इव | कृष्णा | रूपाणि | अर्जुना | वि | वः | मदे | विश्वा | अधि | श्रियो | धिषे | विवक्षसे । 1) जुहूभिः: जुहू + भिस् → जुहूभिः (तृतीया बहु.)
- 2) सिञ्चतीरिव: सिञ्चतीः + इव → सिञ्चतीरिव (विसर्ग-लोप/र्-आदेशः)
- 3) रूपाण्यर्जुना: रूपाणि + अर्जुना → रूपाण्यर्जुना (इ + अ → य्)
- 4) वि वो: वि + वः (पदविभाग)
- 5) श्रियो धिषे: श्रियो + धिषे (पदविभाग; ‘श्रियो’ Vedic nom./acc. pl. of श्री)
The meaning
Outer meaning
In Agni the laws (dharmāṇaḥ) take their seat as if poured by ladles. He sets in order dark and bright forms; in rapture he establishes all splendors upon their foundation, seeking to manifest them.
Inner meaning
Agni is the inner organizer: the dharmas are not moral codes but the right laws of working of consciousness and force. When aspiration repeatedly ‘pours’ into the fire (juhūbhiḥ), the true law of each part of nature finds its place. Agni then differentiates and harmonizes the obscure (kṛṣṇa) and luminous (arjuna) formations in us—tamas and light—so that all powers (śriyaḥ) stand on a stable basis (adhi dhiṣe) and can be manifested without distortion.
Universal truth
True order is not imposed from outside; it is seated within when the central will is illumined. Then the mixed darkness and brightness of life are arranged into a progressive harmony that supports real prosperity of being.
Themes
Agni as seat of law, purification and differentiation, installation of śrī (splendour), inner alchemy of forms
The seer
Significance
The seer presents Agni as the architect of inner order: dharma as functional truth, not mere ritual correctness—central to Aurobindo/Kashyap psychological exegesis.
The deity
- Devata
- Agni
- Epithets
- dharmāṇām āśraya (seat of the laws—implied), vibhartā (disposer/arranger—implied by vi... dhiṣe), vivakṣas (seeking manifestation)
- Related deities
- Varuṇa/Mitra (ṛta and harmony—conceptual kinship), Uṣas (illumination that turns kṛṣṇa to arjuna), Indra (illumined mind supporting ordering power)
Cosmic role
Cosmic fire that establishes order (ṛta/dharma) in the worlds; differentiates light and darkness into a meaningful evolution.
Inner power
Discriminating will that can handle both obscure and luminous movements, arranging them into a stable, progressive harmony.
In ritual
Where it is used
Agni invocation within soma/fire rites; also suitable as a dharma/ṛta-stabilizing verse in offerings
त्वे ध॒र्माण॑ आसते जु॒हूभि॑: सिञ्च॒तीरि॑व । कृ॒ष्णा रू॒पाण्यर्जु॑ना॒ वि वो॒ मदे॒ विश्वा॒ अधि॒ श्रियो॑ धिषे॒ विव॑क्षसे ॥
त्वे इति॑ । ध॒र्माणः॑ । आ॒स॒ते॒ । जु॒हूभिः॑ । सि॒ञ्च॒तीःऽइ॑व । कृ॒ष्णा । रू॒पाणि॑ । अर्जु॑ना । वि । वः॒ । मदे॑ । विश्वाः॑ । अधि॑ । श्रियः॑ । धि॒षे॒ । विव॑क्षसे ॥
tve iti | dharmāṇaḥ | āsate | juhūbhiḥ | siñcatīḥ-iva | kṛṣṇā | rūpāṇi | arjunā | vi | vaḥ | made | viśvāḥ | adhi | śriyaḥ | dhiṣe | vivakṣase
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4 pādas × ~11 syllables (approximate)
Measured, ordering rhythm—less rushing, more ‘placing’ and ‘seating’ of forces.
Induces composure and inner structuring; helps the mind feel ‘set’ upon a foundation.
- धर्माणः (dharmāṇaḥ)
- Literal: supports/laws/ordinances. Symbolic: right laws of inner functioning; principles of ordered transformation
- जुहूभिः (juhūbhiḥ)
- Literal: with ladles. Symbolic: instruments of consecration—repeated acts of offering (attention, breath, intention)
- सिञ्चतीरिव (siñcatīr iva)
- Literal: as if pouring. Symbolic: steady infusion of aspiration that seats the dharmas
- कृष्णा रूपाणि (kṛṣṇā rūpāṇi)
- Literal: dark forms. Symbolic: obscure movements—ignorance, inertia, subconscient habits
- अर्जुना (arjunā)
- Literal: bright/white forms. Symbolic: luminous formations—clarity, truth-perceptions, sattwic movements
- श्रियः (śriyaḥ)
- Literal: splendors/prosperities. Symbolic: powers of fulfillment, capacities of the soul-nature when aligned
- धिषे (dhiṣe)
- Literal: foundation/seat (also linked to dhi—thought). Symbolic: stable basis in illumined understanding; the right ground of consciousness
- विवक्षसे (vivakṣase)
- Literal: you wish to manifest/speak. Symbolic: the divine seeks articulate formation in mind-life-body
Mid-hymn doctrinal affirmation: Agni as seat of dharma/ordering in the rite; suitable for moments emphasizing correct performance and inner purification.
When establishing the fire/altar order; during sequences emphasizing correct performance (ṛta)
Offerings with ladle; recitation to ‘seat’ the dharmas of the rite
Recite before planning/decision-making to align actions with inner law; use as ‘inner housekeeping’ mantra.
dharmā́ṇā from √dhṛ ‘to hold’ (PIE *dher- ‘hold, support’) → ‘supports/laws’; juhū́ is ritual ladle (instrument noun), here also psychologized as faculties of offering; √sic ‘pour’; kṛṣṇá ‘dark’ vs arjuná ‘bright/white’ as paired opposites marking the transformation of mixed nature; śrí from √śrī/śri ‘to lean on, resort to; shine’ → prosperity/splendour; dhiṣe from √dhā ‘to place’ and √dhī ‘to think’ overlap in Vedic diction, suggesting ‘placing by intelligence’.
Dharma as support of R̥ta, transformation of darkness to light (kṛṣṇa/arjuna polarity)
Dharmāṇaḥ seated in Agni indicates ṛta becoming operative within the conscious will.
Vivakṣase: manifestation as truthful expression, not chaotic display.
Evolution by differentiation: dark and bright forms are arranged into a founded plenitude (śriyaḥ).
Integral-psychological Vedic interpretation: transformation of nature (tamas→light) through Agni.
Transition motif (night-to-dawn implied by kṛṣṇa/arjuna contrast)
Night/day = subconscient/illumined mind; pouring = sustained practice; foundation = stable inner poise (dhi).
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the cosmic/psychic organizer in whom dharmas ‘sit’: he differentiates and reorders the mixed forms (dark/bright) and establishes splendours (śriyaḥ). The mythic action is the inner cosmogony of ordering—turning chaotic mixture into structured luminosity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dharma from √dhṛ continues PIE *dher- ‘to hold’ (cf. Greek thronos ‘seat’ is not direct; but the semantic field of ‘support/holding’ is archaic). The opposition kṛṣṇa/arjuna functions like inherited Indo-European poetic binaries (dark/bright) used to encode moral-cosmic contrast.
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes Agni as the stable seat where right laws are established and offers through the ‘pouring’ faculties; Agni reciprocates by reconfiguring the seeker’s nature—separating obscurity and clarity—and grounding all splendours in the consciousness.
Seat the ‘laws of working’ in the heart-fire: ask what is the right function of mind, life, body today.
Maṇipūra (ordering will) supported by Anāhata (harmonizing center)
Box-breath 4-4-4-4 for 7 cycles, then softly repeat the mantra while sensing inner alignment.
Quietly luminous; capable of holding opposites without conflict.
Notice one ‘kṛṣṇa’ habit and one ‘arjuna’ capacity; offer both to Agni and let the will arrange them into a constructive rhythm.
Udatta peaks often align with key nouns (dharmāṇaḥ, agne, śriyaḥ) depending on recension; keep svarita as a controlled glide.
Let ‘kṛṣṇā rūpāṇy arjunā’ be articulated with clear contrast; do not rush the conjuncts.
dharmāṇaḥ: aspirate ‘dh’ and keep ‘ā’ long., juhūbhiḥ: long ‘ū’; final visarga as a light breath., kṛṣṇā: retroflex ‘ṣ’; avoid ‘krishna’ with dental ‘s’., arjunā: clear ‘rj’ cluster (ar-ju-nā).
Even, steady, ‘placing’ tone—less fiery, more architectonic.
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