Rig Veda 2.3.7: Mandala 2, Sukta 3, Mantra 7
Sukta 2.3
- Rishi
- Gṛtsamada
- Devata
- The Divine Hotars
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
दैव्या होतारा प्रथमा विदुष्टर ऋजु यक्षतः समृचा वपुष्टरा । देवान्यजन्तावृतुथा समञ्जतो नाभा पृथिव्या अधि सानुषु त्रिषु ॥
daivyā́ hótārā prathamā́ vidúṣṭara ṛjú yakṣataḥ sám ṛcā́ vapúṣṭarā | devā́n yájantāv ṛtúthā sám añjató nā́bhā pṛthivyā́ ádhi sā́nuṣu tríṣu ||
दो होतर देव हैं जो सबसे बड़े हैं। उन्हे सब पता है। वो सीधा यज्ञ करते हैं और उनका रूप परफेक्ट है। वो सही समय पर देवताओं को भोग लगाते हैं। यह सब धरती के बीच में होता है। धरती के तीन बड़े स्थान पर यह काम होता है।
Word by Word
- दैव्यौ
- the two divineAdjectiveपुंलिङ्ग, प्रथमा, द्विवचनRole विशेषण (कर्तृ-पदस्य)Root दैव्य- (< देव ‘god’ + यत्/व्य प्रत्यय) प्रातिपदिक
- होतारौ
- two Hotṛ-priests / invokersNounपुंलिङ्ग, प्रथमा, द्विवचनRole कर्तृRoot होतृ- (< √हु ‘to sacrifice, invoke’ + तृच्) प्रातिपदिक
- प्रथमौ
- the firstAdjectiveपुंलिङ्ग, प्रथमा, द्विवचनRole विशेषण (होतारौ)Root प्रथम- प्रातिपदिक
- विदुष्टरौ
- more knowing / most skilledAdjectiveपुंलिङ्ग, प्रथमा, द्विवचनRole विशेषण (होतारौ)Root विदुष्टर- (तुलनात्मक; < विद्वस्/विदुष् ‘knowing’)
- ऋजु
- straight, rightlyAdjective (used adverbially)नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (क्रियाविशेषणवत्)Role क्रियाविशेषणRoot ऋजु- प्रातिपदिक
- यक्षतः
- they two worship / perform sacrificeVerbलट् (वेदे प्रायः वर्तमानार्थे), प्रथमपुरुष, द्विवचन, परस्मैपदRole क्रिया (कर्तृ=होतारौ)Root √यज् ‘to worship, sacrifice’
- समृचा
- with a (well-joined) ṛc-verseNoun (instrumental phrase)स्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot सम्-ऋच्/ऋचा (ऋच् ‘hymn, verse’), प्रातिपदिक
- वपुष्टरौ
- more splendid / most beautiful in formAdjectiveपुंलिङ्ग, प्रथमा, द्विवचनRole विशेषण (होतारौ)Root वपुष्टर- (तुलनात्मक; < वपुस् ‘form, beauty’)
- देवान्
- the godsNounपुंलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot देव- प्रातिपदिक
- अयजन्तौ
- they two worshipped / sacrificedVerbलङ् (अनद्यतनभूत), प्रथमपुरुष, द्विवचन, परस्मैपदRole क्रिया (कर्तृ=होतारौ)Root √यज् ‘to worship, sacrifice’
- ऋतुथा
- according to due season / in proper orderIndeclinableअव्ययRole क्रियाविशेषणRoot ऋतु- ‘season, proper time’ + -था (अव्ययीभाव)
- समञ्जतः
- they two fit/arrange (well), join togetherVerbलट्, प्रथमपुरुष, द्विवचन, आत्मनेपदRole क्रिया (कर्तृ=होतारौ)Root सम् + √अञ्ज् ‘to anoint, adorn; fit together’
- नाभा
- with/like a navel (hub)Nounस्त्रीलिङ्ग, तृतीया, एकवचनRole करण/सह (उपमान-प्रयोगः)Root नाभि- प्रातिपदिक
- पृथिव्याः
- of the earthNounस्त्रीलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root पृथिवी- प्रातिपदिक
- अधि
- upon, overIndeclinableअव्ययRole अधिकारण-निर्देशकRoot अधि (उपसर्ग/अव्यय)
- सानुषु
- on the ridges/summitsNounनपुंसकलिङ्ग, सप्तमी, बहुवचनRole अधिकारणRoot सानु- ‘ridge, summit, tableland’ प्रातिपदिक
- त्रिषु
- in/among the threeNumeral (adjectival)(सर्वलिङ्ग), सप्तमी, बहुवचनRole विशेषण (सानुषु)Root त्रि- (संख्या) प्रातिपदिक
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): दैव्यौ होतारौ प्रथमा विदुष्टरौ ऋजु यक्षतः समृचा वपुष्टरौ । देवान् अयजन्तौ ऋतुथा समञ्जतः नाभा पृथिव्याः अधि सानुषु त्रिषु ॥ प्रमुख-सन्धयः: (1) दैव्या होतारा → दैव्यौ होतारौ (आ-ओ/औ संधि; द्विवचन-प्रथमा) (2) प्रथमा विदुष्टर → प्रथमा(ः) इत्यत्र मन्त्रपाठे द्विवचन-रूपे ‘प्रथमौ’ अपेक्षितम्
- संहितायां ‘प्रथ॒मा’ इति पाठभेद/स्वर-चिह्न सहितं दृश्यते (3) यक्षत॒: → यक्षतः (विसर्गः) (4) समृ॒चा व॒पुष्ट॑रा → समृचा वपुष्टरौ (आ + व-; तथा -रा → -रौ द्विवचन) (5) दे॒वान्यज॑न्तौ → देवान् अयजन्तौ (न् + अ → न् अ; संहितायां नकार-यकार-आगमः) (6) नाभा॑ पृथि॒व्या → नाभा पृथिव्याः (आ + पृ; तथा पृथिव्या = षष्ठी एकवचन ‘पृथिव्याः’) (7) अधि॒ सानु॑षु → अधि सानुषु (इ + स; संधि)
The meaning
Outer meaning
The two divine Hotars, foremost and more knowing, perform sacrifice straight with the hymn, more perfect in form; offering to the gods according to seasons, they harmonize at the navel of the earth on her three heights.
Inner meaning
The ‘two Hotars’ are paired priest-powers within: the will that offers (Agni-function) and the illumined mind that articulates (Brahman/Manas-function), or alternatively inspiration and discrimination working together. They are ‘more knowing’ (viduṣṭarā) because true offering requires conscious discernment. ‘Straight’ (ṛju) indicates sincerity and directness—no crooked ego-motive. ‘According to ṛtu’ means the offering is timed to inner seasons—stages of growth—so the right force is applied at the right time. The ‘navel of the earth’ is the central foundation (nābhi) of embodied consciousness; the ‘three heights’ suggest the triple world/levels (physical-vital-mental or earth-midworld-heaven) where harmony must be established.
Universal truth
Effective spiritual practice is a coordinated inner priesthood: sincere will and illumined understanding must work together, applying the right action at the right stage, to harmonize the whole embodied nature across its levels.
Themes
priestly powers, right speech (ṛc), order in time
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- RV 2.3.4-6 (preparation and rhythmic supports)
Family tradition
Bhārgava hymns often detail the inner mechanics of yajña—functions, supports, and harmonizing centers rather than mere external rite.
Significance
This verse identifies the disciplined inner officiants needed for transformation: knowledge-guided will acting in right timing to integrate the whole being.
The deity
- Devata
- Daivyau Hotārau (The Two Divine Hotars)
- Epithets
- prathamā (foremost), viduṣṭarā (more knowing), vapuṣṭarā (more perfect in form)
- Related deities
- Agni (hotṛ principle), Bṛhaspati (ordering word/ṛc), Savitṛ (right impulsion and timing)
Cosmic role
Cosmic priest-functions that mediate between human and divine, maintaining correct offering and alignment with ṛta across time (ṛtu).
Inner power
Coordination of aspiration and understanding; capacity to make the offering ‘straight’; integration at the foundational center of embodied life.
In ritual
Where it is used
Hotṛ-related recitation in soma/śrauta contexts; also general invocation of priestly powers that perform the rite correctly.
दैव्या॒ होता॑रा प्रथ॒मा वि॒दुष्ट॑र ऋ॒जु य॑क्षत॒: समृ॒चा व॒पुष्ट॑रा । दे॒वान्यज॑न्तावृतु॒था सम॑ञ्जतो॒ नाभा॑ पृथि॒व्या अधि॒ सानु॑षु त्रि॒षु ॥
दैव्या॑ । होता॑रा । प्र॒थ॒मा । वि॒दुःऽत॑रा । ऋ॒जु । य॒क्ष॒तः॒ । सम् । ऋ॒चा । व॒पुःऽत॑रा । दे॒वान् । यज॑न्तौ । ऋ॒तु॒ऽथा । सम् । अ॒ञ्ज॒तः॒ । नाभा॑ । पृ॒थि॒व्याः । अधि॑ । सानु॑षु । त्रि॒षु ॥
daivyā | hotārā | prathamā | viduḥ-tarā | ṛju | yakṣataḥ | sam | ṛcā | vapuḥ-tarā | devān | yajantau | ṛtu-thā | sam | añjataḥ | nābhā | pṛthivyāḥ | adhi | sānuṣu | triṣu
44
4 × ~11
Directive and organizing; strong caesurae support the sense of correct procedure and right alignment.
Elicits clarity and resolve; helps straighten intention and organize scattered energies.
- दैव्या होतारा (daivyā hotārā)
- Literal: two divine Hotars (officiating priests). Symbolic: paired inner functions that offer and mediate: will and illumined intelligence working as priests
- प्रथमा (prathamā)
- Literal: foremost. Symbolic: primary necessities of sādhanā—without them no true yajña proceeds
- विदुष्टर (viduṣṭarā)
- Literal: more knowing. Symbolic: conscious, discerning offering; knowledge guiding will
- ऋजु (ṛju)
- Literal: straight. Symbolic: sincere alignment; direct aspiration free from distortion
- सम् ऋचा (sam ṛcā)
- Literal: with the hymn. Symbolic: mantric vibration as the ordering intelligence of the offering
- ऋतुथा (ṛtuthā)
- Literal: according to seasons. Symbolic: right timing by inner law; stage-appropriate practice
- नाभा पृथिव्याः (nābhā pṛthivyāḥ)
- Literal: at the navel of the earth. Symbolic: central foundation of embodied being; the psychic center supporting nature
- सानुषु त्रिषु (sānuṣu triṣu)
- Literal: on three heights. Symbolic: three planes/levels of nature to be harmonized (body-life-mind or earth-atmosphere-heaven)
Invocation of officiating powers ensuring correct performance; inwardly, establishing straightness and rhythmic order in the inner sacrifice
When emphasizing correct officiation and alignment with ṛtu (seasonal/temporal order) in the sacrifice.
Calling the divine priest-powers to conduct the offering; affirming right procedure and timing.
For practitioners: invoke ‘inner priesthood’ before japa/meditation—align will and understanding; choose stage-appropriate discipline rather than forcing.
hotṛ from √hu (invoke/pour). ṛju ‘straight’ relates to √ṛj (to straighten) and the idea of rightness. nābhi ‘navel’ cognate with PIE *h₃nobh- (cf. Lat. umbo is not cognate; but ‘navel’ cognates appear in IE). ṛtu ‘season’ is Vedic time-order, tied to ṛta.
Ṛta as straightness (ṛju) and timed order (ṛtu-thā), central axis (nābhi) of embodiment, triple structure (triṣu)
‘Ṛju’ and ‘ṛtuthā’ explicitly anchor the action in ṛta and its temporal expression (ṛtu).
Straight offering is truth in action—satya embodied as sincerity and right procedure.
Cosmic mediation: priest-powers harmonize the worlds at the ‘navel’—a central axis where manifestation is coordinated.
Integral Vedism: psychological functions as deities; triadic planes integrated through right action and mantra.
all_seasons (ṛtu principle)
Earth = embodied foundation; three heights = three levels of nature; seasons = stages and timings of inner development.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘twin cosmic priests establish ṛta at the earth’s navel’ mythologem: paired officiants perform the straight sacrifice and synchronize it with seasonal order, anchoring the rite at the embodied center.
- How does the linguistic structure reflect Proto-Indo-European roots?
- hotṛ (√hu) participates in an IE libation/invocation complex; nābhi ‘navel’ is an archaic body-term with IE correspondences. The semantic pairing of straightness (ṛju) and order (ṛta/ṛtu) reflects an old poetic nexus linking correctness, cosmic order, and right timing.
- What is the relationship between the Rishi and the Devata here?
- The rishi entrusts the correctness of the inner and outer rite to higher officiating powers: they ensure straightness of speech and action and anchor the work at the central point of embodied life, so the sacrifice becomes well-formed (vapuṣṭara).
Unite will and understanding; practice ‘straight offering’—simple, sincere attention without self-deception.
manipura
ujjayi (gentle)
collected, aligned, executive clarity
Before practice, name your offering in one sentence (ṛju). Feel a steady fire in the navel region (nābhi). Apply effort in ‘seasons’: intensify when energy is ripe, soften when integration is needed—maintain continuity without strain.
Classical accenting; keep ‘daivyā hotārā’ clearly separated; maintain uplift on key qualifiers (prathamā, viduṣṭarā).
Triṣṭubh requires steady pacing; avoid rushing compound clusters; emphasize semantic pivots: ṛju, ṛtuthā, nābhā.
daivyā: ‘ai’ diphthong clear, hotārā: long ā in -tārā, viduṣṭarā: retroflex ṭ; keep ‘uṣ’ crisp, ṛju: syllabic ṛ; do not add vowel, ṛtuthā: pronounce both ‘ṛtu’ and ‘thā’ clearly, pṛthivyāḥ: ‘pṛ’ with syllabic ṛ; visarga at end
firm, steady, directive
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