Rig Veda 3.12.3: Mandala 3, Sukta 12, Mantra 3
Sukta 3.12
- Rishi
- Viśvāmitra Gāthina
- Devata
- Indrāgnī
- Chandas
- Gāyatrī
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इन्द्रमग्निं कविच्छदा यज्ञस्य जूत्या वृणे । ता सोमस्येह तृम्पताम् ॥
índram agníṃ kaví-cchadā yajñásya jūtyā́ vṛṇe | tā́ somásyehá tṛmpatām ||
मैं इंद्र और अग्नि को चुनता हूँ। यह दोनों रिशियों के चमक में ढाके हैं, उनकी रोशनी में है। यज्ञ तेज़ी से आगे बढ़ रहा है। इन दोनों को यहाँ सोम रस पसंद आना चाहिए, खुश हो जाना चाहिए।
Word by Word
- इन्द्रम्
- IndraNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole कर्म (वृणे इति क्रियायाः)Root इन्द्र (प्रातिपदिक)
- अग्निम्
- AgniNounपुंलिङ्ग, द्वितीया विभक्ति, एकवचनRole कर्म (वृणे इति क्रियायाः)Root अग्नि (प्रातिपदिक)
- कविच्छदा
- having the ‘covering/veil’ of a sage; poet-veiled (epithet)Adjective (compound epithet)(सम्बोधन/विशेषणरूपेण) द्वितीया-एकवचन-रूपेण इन्द्रम्/अग्निम् विशेषयति; लिङ्गं सन्दर्भानुसारं पुंलिङ्गRole कर्मविशेषण (इन्द्रम्, अग्निम् इत्ययोः)Root कवि-छद (समास; छद्/छद् ‘आच्छादन/आवरण’ इत्यर्थे प्रातिपदिक-आधारः)
- शदा
- destroy! / may (he) destroy (Vedic injunctive/imperative nuance)Verbलोट्/विधिलिङ्-प्रायः, मध्यम/प्रथम? (वैदिक पाठभेद-संभावना); एकवचन; पदपाठे ‘शदा’ इति पृथक् पदंRole (स्वतन्त्रक्रिया/आह्वानात्मक) —Root शद् (धातु; ‘विनाशे/क्षये’ इत्यर्थे, वैदिक)
- यज्ञस्य
- of the sacrificeNounपुंलिङ्ग, षष्ठी विभक्ति, एकवचनRole सम्बन्ध (जूत्या इत्यस्य/वृणे इत्यस्य सन्दर्भे)Root यज्ञ (प्रातिपदिक)
- जूत्या
- with aid/impulse; with swift helpNounस्त्रीलिङ्ग, तृतीया विभक्ति, एकवचनRole करण (वृणे—‘सहायया/प्रेरणया’)Root जूति (प्रातिपदिक; ‘प्रेरणा/वेग/सहायता’)
- वृणे
- I chooseVerbलट्, आत्मनेपद, उत्तमपुरुष, एकवचनRole क्रिया (कर्तृ—अहं)Root वृ (धातु; ‘वरणे/चयन’)
- ता
- those two (them both)Pronounद्वितीया विभक्ति, द्विवचन (पुं/स्त्री—सन्दर्भे देवद्वयम्)Role कर्म (तृम्पताम् इति क्रियायाः)Root तद् (सर्वनाम-प्रातिपदिक)
- सोमस्य
- of SomaNounपुंलिङ्ग, षष्ठी विभक्ति, एकवचनRole सम्बन्ध (तृम्पताम्—‘सोमेन/सोमस्य’ इति)Root सोम (प्रातिपदिक)
- इह
- hereIndeclinableअव्ययRole अधिकरण (देश/सन्दर्भ: ‘here’)Root इह (अव्यय)
- तृम्पताम्
- let the two be satisfied / may they drink their fillVerbलोट्, परस्मैपद, प्रथमपुरुष, द्विवचनRole क्रिया (कर्तृ—इन्द्र-अग्नी)Root तृप्/तृम्प् (धातु; ‘तर्पणे/तृप्तौ’)
Sandhi Notes
- संहिता-पाठः: इन्द्रम्-अग्निं → ‘इन्द्रमग्निं’ (अ + अ = अ, पदसीमा-लोपः)
- कवि-च्छदा → ‘कविच्छदा’ (इ + छ = इच्छ; छकार-आगम/द्वित्वं)
- सोमस्य-इह → ‘सोमस्येह’ (अ + इ = ए)
- अन्यत्र स्पष्ट-सन्धि-परिवर्तनं न।
The meaning
Outer meaning
The poet chooses Indra and Agni for the swift movement of the sacrifice; may they be satisfied here with Soma.
Inner meaning
The seeker deliberately selects (vṛṇe) the twin powers—illumined mind and kindled will—so the inner yajña can advance swiftly (jūti). ‘Kavi-chadā’ indicates they are ‘clothed/covered’ in seer-light: their action becomes intuitive, inspired, not merely mental. Their satisfaction is the stabilization of bliss (Soma) in the field of practice (iha).
Universal truth
Spiritual progress accelerates when aspiration is guided by intuition and empowered by illumined force; delight is not an afterthought but a confirming nourishment that consolidates the work.
Themes
Invocation and selection, Acceleration of the sacrifice, Satisfaction of powers by Soma, Seer-guided action
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- RV 3.11, RV 3.12, RV 3.62
Family tradition
Mantras of selection and conquest: choosing the right divine allies for the inner battle and journey.
Significance
Shows the rishi’s practical yoga: deliberate alignment (‘I choose’) with the powers that make the sacrifice swift and effective.
The deity
- Devata
- Indrāgnī
- Epithets
- kavi-chadā (clad in seer-light), jūti-kṛt (makers of swift advance), soma-tṛptā (satisfied by Soma)
- Related deities
- Sarasvatī (inspired speech), Bṛhaspati (seer-power), Soma
Cosmic role
They propel the yajña’s movement—Agni as the advancing flame, Indra as the breaker of limits and bringer of luminous force.
Inner power
Inspired will + victorious illumination; the capacity to convert aspiration into rapid progress without losing harmony.
In ritual
Where it is used
Indrāgnī Soma offering; selection/invitation verse in a hymn sequence
इन्द्र॑म॒ग्निं क॑वि॒च्छदा॑ य॒ज्ञस्य॑ जू॒त्या वृ॑णे । ता सोम॑स्ये॒ह तृ॑म्पताम् ॥
इन्द्र॑म् । अ॒ग्निम् । क॒वि॒ऽछदा॑ । य॒ज्ञस्य॑ । जू॒त्या । वृ॒णे॒ । ता । सोम॑स्य । इ॒ह । तृ॒म्प॒ता॒म् ॥
indram | agnim | kavi-chadā | yajñasya | jūtyā | vṛṇe | tā | somasya | iha | tṛmpatām
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3×8 syllables (approx.)
Quick, decisive, ‘choosing’ rhythm; strong forward cadence matching jūti (impulsion).
Energizes and clarifies intention; supports a clean inner ‘decision’ and forward movement.
- क॒वि॒च्छदा॑ (kavi-chadā)
- Literal: covered/clad by the seer (kavi). Symbolic: Action and illumination wrapped in intuitive sight; inspired governance of the sacrifice
- जू॒त्या (jūtyā)
- Literal: with speed/impulsion. Symbolic: The swift forward drive of tapas when will and mind are unified
- वृ॑णे (vṛṇe)
- Literal: I choose. Symbolic: Conscious selection/consent—aligning the being with higher powers
- तृ॑म्पताम् (tṛmpatām)
- Literal: may they be satisfied. Symbolic: May the powers be fulfilled—meaning the offering is rightly received and returns as strength and joy
- इ॒ह (iha)
- Literal: here. Symbolic: In the embodied life, not only in a beyond; realization in the present field
- सोमस्य (somasya)
- Literal: of Soma. Symbolic: Of delight/ānanda, the immortal taste that nourishes transformation
Selection/invocation formula within soma ritual: choosing the appropriate deities for the ‘jūti’ (swift onward drive) of the yajña; followed by request for their satisfaction with Soma.
At moments of inviting Indra-Agni to partake and propel the rite
Recitation with Soma libation; establishing the chosen devatā for the section
Use before work/creative effort: choose clarity (Indra) and will (Agni) for swift, inspired execution.
(kaví) ‘seer-poet’ from √kū/√kav? Vedic: inspired knower. (chadā) from √chad ‘cover, clothe’: ‘covered/veiled’, possibly implying ‘clad in inspiration’. (jūti) from √ju ‘hasten’: impulsion, swift advance. √vṛ ‘choose’ deliberate invocation. √tṛp ‘satisfy’ (cf. Avestan tarəp- semantic field): fullness/satiety—psychologically ‘contentment of the powers’ by the offered rasa.
Choice of inner powers (√vṛ), Swift progress (jūti), Inspired knowledge guiding action (kavi)
Speed is not haste but ṛta-driven momentum—movement aligned with truth-order.
‘Kavi’ implies satya-dṛṣṭi (truth-seeing) guiding action.
The gods’ satisfaction by Soma symbolizes the circulation of delight that sustains creation and progress.
Integral yoga lens: inspired mind (kavi) governing dynamic tapas (jūti).
Morning (impulsion and beginning of action)
Fire = drive; Moon/Soma = soothing delight that stabilizes progress; morning = initiating momentum.
- What is the primary Vedic 'mythologem' present in this verse?
- The deliberate ‘choosing’ of gods for the yajña’s swift advance: the mythic logic that specific divine powers are invoked to propel the rite; inwardly, the seeker selects and calls the needed faculties (illumined force and will) to accelerate transformation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vṛ ‘choose’ and √tṛp ‘satisfy’ are old IE roots. The ritual syntax ‘I choose X for the advance of the sacrifice’ is a formulaic Indo-European style of performative speech, where utterance enacts selection and alliance.
- What is the relationship between the Rishi and the Devata here?
- The rishi acts as strategist of the inner work: he chooses Indra and Agni for the yajña’s jūti, then offers Soma so the powers are ‘filled’—i.e., strengthened and made effective in the human field.
Make a clear inner ‘choice’ to align will and mind with intuitive guidance; invite delight to seal the practice.
Ājñā (kavi-light) + Maṇipūra (jūti)
3-part breath: inhale (gather), brief hold (choose/align), exhale (advance/offer); 9 cycles.
Collected, forward-moving, inspired.
Before chanting, set a sankalpa: ‘I choose clarity and will for the swift progress of my inner offering.’ After chanting, rest 1 minute in the felt sweetness of Soma (quiet joy).
Follow marked accents; maintain crisp udatta on and key stressed syllables per text tradition; treat compounds (kavi-chadā) as one unit.
Do not flatten ‘jūtyā’; keep long ‘ū’ steady; pause lightly after ‘vṛṇe’.
kavi-chadā: ‘ch’ unaspirated palatal; avoid ‘kavichh…’ over-aspiration, jūtyā: long ū; ‘ty’ palatalized, tṛmpatām: retroflex ṛ, clear ‘mp’ cluster
Bright, confident, slightly martial; end with a satisfied, softened cadence on ‘tṛmpatām’.
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