Rig Veda 2.24.7: Mandala 2, Sukta 24, Mantra 7
Sukta 2.24
- Rishi
- Gṛtsamada
- Devata
- Brahmaṇaspati with Agni invoked by implication
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
ऋतावानः प्रतिचक्ष्यानृता पुनरात आ तस्थुः कवयो महस्पथः । ते बाहुभ्यां धमितमग्निमश्मनि नकिः षो अस्त्यरणो जहुर्हि तम् ॥
ṛtā́vānaḥ prati-cákṣyānṛ́tā púner ā́ta ā́ tasthuḥ kaváyo mahás páthaḥ | té bāhúbhyāṃ dhamitám agním áśmani nákiḥ ṣó asty áraṇo jahúr hí tám ||
जो लोग सच्चे रास्ते पर चलते हैं, वो झूठ को पीछे छोड़ देते हैं। वो फिर से बड़े रास्ते पर खड़े हो गए। रिशियों ने अपने हाथों से पत्थर में आग पैदा कर दी। कोई भी उनका काम नहीं रुक सकता, क्योंकि वो आग को बाहर निकाल चुके हैं।
Word by Word
- ऋतावानः
- possessing ṛta (truth/cosmic order)Adjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot ऋतावन् (प्रातिपदिक; ऋत + वन्)
- प्रति
- towards, against, in returnIndeclinableअव्ययRoot प्रति (उपसर्ग/अव्यय)
- चक्ष्य
- will see / will beholdVerbलृट् (भविष्यत्); प्रथमपुरुष; एकवचनRoot चक्ष् (धातु) → चक्ष्य (भविष्यत्/विधेय-रूप, कर्तरि)
- अनृताः
- the untrue ones, false (men)Noun/Adjectiveपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot अनृत (प्रातिपदिक)
- पुनः
- again, backIndeclinableअव्ययRoot पुनः (अव्यय)
- आतः
- from here/thereupon; henceIndeclinableअव्ययRole ApādānaRoot आतः (अव्यय; आतस्)
- आ
- to, unto; (prefix)Indeclinableअव्ययRoot आ (उपसर्ग/अव्यय)
- तस्थुः
- they have stood / took their standVerbलिट् (परस्मैपद); प्रथमपुरुष; बहुवचनRoot स्था (धातु)
- कवयः
- seers, poetsNounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot कवि (प्रातिपदिक)
- महः
- of greatness, of the great (one)Nounनपुंसकलिङ्ग; षष्ठी; एकवचनRole SambandhaRoot महत्/महि (प्रातिपदिक; RV: महस्)
- पथः
- paths, waysNounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot पथिन्/पथ (प्रातिपदिक; RV: पथस्)
- ते
- theyPronounपुंलिङ्ग; प्रथमा; बहुवचनRole KartāRoot तद् (सर्वनाम)
- बाहुभ्याम्
- with (their) two armsNounपुंलिङ्ग; तृतीया; द्विवचनRole KaraṇaRoot बाहु (प्रातिपदिक)
- धमितम्
- blown, kindled (by blowing)Participleनपुंसकलिङ्ग; द्वितीया; एकवचन (कर्मणि क्त)Role KarmaRoot ध्मा (धातु) → धमित (कृदन्त, क्त)
- अग्निम्
- Agni, fireNounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot अग्नि (प्रातिपदिक)
- अश्मनि
- on/within the stone (pressing-stone; stone)Nounपुंलिङ्ग; सप्तमी; एकवचनRole AdhikaraṇaRoot अश्मन् (प्रातिपदिक)
- नकिः
- no one, noneIndeclinableअव्ययRoot नकिस् (अव्यय/निपात)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot तद् (सर्वनाम) → सः
- अस्ति
- isVerbलट्; प्रथमपुरुष; एकवचनRoot अस् (धातु)
- अरणः
- without rival; not to be harmed/overcomeAdjectiveपुंलिङ्ग; प्रथमा; एकवचनRole KartāRoot अरण (प्रातिपदिक)
- जहुः
- they have left/abandonedVerbलिट् (परस्मैपद); प्रथमपुरुष; बहुवचनRoot हा (धातु)
- हि
- for, indeedIndeclinableअव्ययRoot हि (निपात)
- तम्
- himPronounपुंलिङ्ग; द्वितीया; एकवचनRole KarmaRoot तद् (सर्वनाम)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): ऋतावानः | प्रति | चक्ष्य | अनृताः | पुनः | आतः | आ | तस्थुः | कवयः | महः | पथः || ते | बाहुभ्याम् | धमितम् | अग्निम् | अश्मनि | नकिः | सः | अस्ति | अरणः | जहुः | हि | तम् || प्रमुख-सन्धयः: (1) प्रतिचक्ष्य + अनृताः → प्रति॒चक्ष्यानृ॑ता॒ (यण्-सन्धि: -y a-)
- (2) पुनः + आतः → पुन॒रात॒ (विसर्ग→र् before vowel)
- (3) आतः + आ → आत॒ आ (hiatus; Vedic allows)
- (4) नकिः + सः → नकि॒: षो (visarga before sibilant; RV orthography shows षो for सः after visarga sandhi)
The meaning
Outer meaning
The seers who uphold Ṛta, having looked back upon falsehood, take their stand again on the great path. With their arms they kindle the pressed/forced Fire in the stone
Inner meaning
The ṛtāvānaḥ—those established in the law of truth—review the movements of anṛta (the false, confused, ego-driven consciousness) and return to the “vast path” of the soul’s right progression. By the force of will and disciplined effort (bāhubhyām), they evoke Agni, the divine will, from the “stone” (aśman)—the inert, resistant, subconscient or physical basis. Once the inner Fire is brought out and offered forward (juhūḥ / “cast forth” as oblation), obstruction loses its hold; the resistance cannot prevent the ascent.
Universal truth
When consciousness aligns with truth (ṛta) and honestly confronts its own falsehood (anṛta), the latent power of transformation can be awakened even from inertia. Steady will and right effort kindle an inner flame that dissolves obstruction and re-establishes the wide way of growth.
Themes
truth-established seers, kindling of Agni, return to the great path, irresistible progress
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (Āṅgirasa-affiliated in hymn tradition)
- Other hymns
- RV 2.1 (Agni as priest and leader), RV 2.23 (Bṛhaspati opening the cows/doors), RV 2.24 (Brahmaṇaspati as victorious Word-power)
Family tradition
Gṛtsamada hymns (RV 2.1–2.43) strongly develop Agni/Bṛhaspati themes: the Word-power, the opening of the path, and the victory over obstruction through inspired will.
Significance
Gṛtsamada’s vision repeatedly unites Agni (inner flame) with Bṛhaspati/Brahmaṇaspati (master of the inspired Word). Here the seer emphasizes a return from anṛta to ṛta and the extraction of transformative fire from inert nature—an Aurobindonian motif of awakening the divine in the subconscient physical.
The deity
- Devata
- Brahmaṇaspati (with Agni implied)
- Epithets
- Lord of the Brahman (inspired Word), Path-opener, Bringer of Ṛta, Awakener of Agni in the stone
- Related deities
- Agni, Bṛhaspati, Indra (as allied illuminator in Vṛtra-slaying imagery), Sarasvatī (as inspiration/word-stream)
Cosmic role
Power of the formative Word that establishes order (ṛta), opens the sealed ways, and leads the sacrifice to its goal.
Inner power
Mantric intelligence and will: the capacity to name, discern, and thereby release the imprisoned flame of aspiration from inertia.
In ritual
Where it is used
Bṛhaspati/Brahmaṇaspati praise in soma/pressing context; also general stotra for victory and path-opening
ऋ॒तावा॑नः प्रति॒चक्ष्यानृ॑ता॒ पुन॒रात॒ आ त॑स्थुः क॒वयो॑ म॒हस्प॒थः । ते बा॒हुभ्यां॑ धमि॒तम॒ग्निमश्म॑नि॒ नकि॒: षो अ॒स्त्यर॑णो ज॒हुर्हि तम् ॥
ऋ॒तऽवा॑नः । प्र॒ति॒ऽचक्ष्य॑ । अनृ॑ता । पुनः॑ । आ । अतः॑ । आ । त॒स्थुः॒ । क॒वयः॑ । म॒हः । प॒थः । ते॒ । बा॒हुऽभ्या॑म् । ध॒मि॒तम् । अ॒ग्निम् । अस्म॑नि । नकिः॑ । सः । अ॒स्ति॒ । अर॑णः । जु॒हुः । हि । तम् ॥
ṛta-vānaḥ | prati-cakṣya | anṛtā | punaḥ | ā | ataḥ | ā | tasthuḥ | kavayaḥ | mahaḥ | pathaḥ | te | bāhu-bhyām | dhamitam | agnim | asmani | nakiḥ | saḥ | asti | araṇaḥ | juhuḥ | hi | tam
Triṣṭubh (probable; consistent with RV 2.24 style)
44
4 pādas of ~11 syllables each
Forward-driving, forceful cadence suited to proclamation and breakthrough.
Builds a sense of ascent and release—appropriate for “kindling” inner Agni and stepping onto the ‘vast path’.
- ṛtāvānaḥ
- Literal: possessors/holders of Ṛta. Symbolic: those established in truth-order; aligned with the right law of being
- anṛta
- Literal: untruth, falsehood. Symbolic: ignorance, distortion, ego-formation, obscuring movements of consciousness
- mahas pathaḥ
- Literal: the great/vast path. Symbolic: the wide way of the soul’s ascent; the luminous road of right becoming
- kavayaḥ
- Literal: seers/poets. Symbolic: inner knowers who can perceive and shape consciousness by mantra
- agni
- Literal: fire. Symbolic: divine will, aspiration, the priest of the inner sacrifice
- aśman(i)
- Literal: stone. Symbolic: inertia/resistance of the physical-subconscient base; the hard knot to be opened
- bāhubhyām
- Literal: by the arms. Symbolic: personal force of effort and endurance; tapas applied in action
- dhmitam
- Literal: blown/forced, kindled by blowing. Symbolic: awakened by concentrated pressure of will and breath-like intensification
- nakiḥ…araṇaḥ
- Literal: no one…hindering. Symbolic: when Agni is truly established, obstructing forces cannot prevail
- juhūḥ
- Literal: they have offered/cast (as oblation). Symbolic: forward offering of awakened energy into the higher working
Resonates with agni-kindling (ādhāna) symbolism; used to support the idea that right order (ṛta) enables the successful ignition of transformative force.
Invocations for successful sacrifice, overcoming obstacles, establishing right order before major offerings
Recitation during praise sequences (śastra/stotra context) to strengthen brahman (mantric force) and kindle inner/outer Agni
Use as a mantra of ‘reset’: return from confusion to truth; kindle resolve when feeling stuck or inert.
ṛtā́vān ‘having ṛta’ indicates an achieved state, not mere belief. dhamitá (from √dham ‘blow’) evokes ignition by effort—inner tapas. agni in aśman (stone) is the classic image of fire latent in matter: will hidden in inertia, released by disciplined action.
ṛta vs anṛta, tapas as ignition (dhamitá), latent divinity in matter (agni in aśman)
Explicit: ṛtāvānaḥ stand again on the vast path of Ṛta after seeing anṛta.
Truth is not only moral but ontological—right seeing and right becoming.
Fire hidden in matter: the divine principle latent in the ‘stone’ is brought forth by conscious effort and word-power.
Proto-Vedāntic / integral (Aurobindonian) reading: evolution of consciousness; unveiling of the divine in the physical.
Fire-in-stone = aspiration concealed in inert habits; vast path = widened consciousness; looking back on untruth = self-observation leading to correction.
- What is the primary Vedic 'mythologem' present in this verse?
- The ignition myth: fire is drawn from stone by the seers. Innerly, it is the release of transformative will from the inert layers of nature once the seeker is re-established in ṛta and has rejected anṛta.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Fire-from-stone motifs occur across Indo-European mythic repertoires as a culture-hero/ritual archetype. The Vedic diction preserves this as a psychological-ritual metaphor: latent power extracted by disciplined ‘blowing’ (√dham).
- What is the relationship between the Rishi and the Devata here?
- The rishi identifies the human collaborators (kavayaḥ, ṛtāvānaḥ) whose right consciousness allows Agni to manifest. The devata’s presence is both the goal (Agni’s flame) and the enabling law (ṛta) upheld by Brahmaṇaspati’s ordering power.
Re-establishing inner truth (ṛta) and kindling will (Agni) within inertia.
Manipura (Agni/will) with grounding into Muladhara (stone/inertia)
Slow inhalation with inner ‘pressing’ focus; brief kumbhaka to ‘kindle’; exhale as offering forward.
From tamasic heaviness to steady, luminous resolve.
1) Observe the ‘anṛta’ pattern without self-judgment. 2) Affirm alignment with ṛta (one clear intention). 3) Feel a spark in the navel/solar plexus rising as a straight path. 4) Offer the regained energy into one decisive action.
Use Vedic tri-svara (udātta/anudātta/svarita) per Śākala tradition; exact svara requires pada + saṃhitā accent marking from a svara text.
Keep udātta syllables bright and slightly raised; svarita as a gentle fall; avoid flattening compound accents in ṛtāvānaḥ, brahmaṇaspati contexts.
ṛ in ṛtā-: retroflex vowel, not ‘ri’, anṛtā: clear retroflex ṛ; do not reduce to ‘anrita’, aśmani: ś as palatal, not s, dhmitam: aspirate dh; short i, juhūḥ: long ū; final ḥ lightly released
Firm, resonant, ‘path-opening’ tone; emphasize clarity over speed.
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