Rig Veda 3.2.2: Mandala 3, Sukta 2, Mantra 2
Sukta 3.2
- Rishi
- Viśvāmitra
- Devata
- Agni
- Chandas
- Jagatī
- Rasa
- Adbhuta (wonder) and Shanta (peace)
स रोचयज्जनुषा रोदसी उभे स मात्रोरभवत्पुत्र ईड्यः । हव्यवाळग्निरजरश्चनोहितो दूळभो विशामतिथिर्विभावसुः ॥
sá rocayaj jánuṣā ródasī ubhé sá mātrór abhavat putrá ī́ḍyaḥ | havya-vā́ḷ agnír ajáraś canóhito dūḷábhō viśā́m atíthir vibhā́vasuḥ ||
अग्नि पैदा होते ही दुनिया चमक उठी। दो माँ से पैदा हुआ बेटा जिसे सब पूजते हैं। यह अग्नि कभी बूढ़ा नहीं होता। लोगों का मेहमान है, पर मिलना मुश्किल है। यह चमकदार है।
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- रोचयत्
- made (them) shine / illuminedVerbलङ् (अनद्यतनभूत), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot रुच् (धातु) → रोचयति (णिच्)
- जनुषा
- by (his) birth / by natureNounनपुंसकलिङ्गम्, तृतीया, एकवचनम्Role करणRoot जनु (प्रातिपदिक; ‘birth, kind, nature’)
- रोदसी
- the two worlds (heaven and earth)Nounस्त्रीलिङ्गम्, द्वितीया, द्विवचनम्Role कर्मRoot रोदसी (द्विवचन-प्रातिपदिक; ‘heaven-and-earth’)
- उभे
- bothAdjective/Pronounस्त्रीलिङ्गम्, द्वितीया, द्विवचनम् (रोदसी इत्यस्य विशेषणम्)Role कर्मRoot उभ (सर्वनाम-प्रातिपदिक)
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- मात्रोः
- of the two mothersNounस्त्रीलिङ्गम्, षष्ठी, द्विवचनम्Role सम्बन्धRoot मातृ (प्रातिपदिक)
- अभवत्
- becameVerbलङ् (अनद्यतनभूत), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Role क्रियाRoot भू (धातु)
- पुत्रः
- a sonNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विशेष्य (सः इत्यस्य)Root पुत्र (प्रातिपदिक)
- ईड्यः
- praiseworthy, worthy of invocationAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (पुत्रः/सः इत्यस्य विशेषणम्)Role विशेषणRoot ईड्य (कृदन्त-प्रातिपदिक; √ईड्/ईळ् ‘to praise, invoke’ → यत्)
- हव्यवाट्
- oblation-bearerNoun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अग्निः इत्यस्य विशेषणम्)Role विशेषणRoot हव्य-वाट् (समास; हव्यम् + वाट् ‘conveyer/bearer’)
- अग्निः
- Agni (fire)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विशेष्यRoot अग्नि (प्रातिपदिक)
- अजरः
- unagingAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अग्निः इत्यस्य विशेषणम्)Role विशेषणRoot अजर (प्रातिपदिक; ‘unaging’)
- चनः
- and for us / also ourIndeclinable + Pronounच = निपातः; नः = षष्ठी, बहुवचनम्Role सम्बन्धRoot च (अव्यय/निपात; ‘and, also’) + नः (अस्मद्-प्रातिपदिक, षष्ठी बहुवचनम् ‘of us/our’)
- हितः
- set (in place), beneficialAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अग्निः इत्यस्य विशेषणम्)Role विशेषणRoot हित (कृदन्त-प्रातिपदिक; √धा ‘to place’ → धित/हित ‘placed, set, beneficial’)
- दूळभः
- hard to attainAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अग्निः/अतिथिः इत्यस्य विशेषणम्)Role विशेषणRoot दूळभ/दुर्लभ (प्रातिपदिक; ‘hard to obtain/approach’)
- विशाम्
- of the peoples/clansNounस्त्रीलिङ्गम्, षष्ठी, बहुवचनम्Role सम्बन्धRoot विश् (प्रातिपदिक; ‘clan, settlement, people’)
- अतिथिः
- guestNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ/विशेष्यRoot अतिथि (प्रातिपदिक)
- विभावसुः
- radiant, splendid (Vibhāvasu)Noun/Adjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (अग्निः/अतिथिः इत्यस्य विशेषणम्)Role विशेषणRoot विभावसु (प्रातिपदिक; ‘having shining wealth/splendour’)
Sandhi Notes
- पदच्छेदः (संहितायाः सन्धिविच्छेदेन): सः | रोचयत् | जनुषा | रोदसी | उभे | सः | मात्रोः | अभवत् | पुत्रः | ईड्यः || हव्यवाट् | अग्निः | अजरः | च | नः | हितः | दूळभः | विशाम् | अतिथिः | विभावसुः || प्रमुख-सन्धयः: (1) रोचयज्जनुषा → रोचयत् + जनुषा (त् + ज → ज्ज). (2) रोदसी उभे (विसर्ग-लोप/पदविरामः). (3) मात्रोरभवत् → मात्रोः + अभवत् (ः + अ → र्; विसर्गस्य रेफादेशः). (4) पुत्र ईड्यः → पुत्रः + ईड्यः (ः + ई → विसर्ग-लोपः/दीर्घ-सन्धिः; पदपाठे ‘पुत्रः ईड्यः’). (5) हव्यवाळग्निः → हव्यवाट् + अग्निः (ट् + अ → ळ्; वैदिक-ळ्-आदेशः). (6) अजरश्चनोहितो → अजरः + च + नः + हितः (ः + च → श्च; च + नः संयोगः; नः + हितः → नोहितः). (7) दूळभो विशाम् → दूळभः + विशाम् (ः + व → ओ; विसर्गस्य ओ-आदेशः). (8) अतिथिर्विभावसुः → अतिथिः + विभावसुः (ः + व → र्; रेफादेशः). उच्चारण-स्वर (उदात्त/स्वरित/अनुदात्त) पाठे चिह्नितः
- पदच्छेदे स्वर-चिह्नाः सामान्यतः न दर्शिताः।
The meaning
Outer meaning
Agni made both worlds shine by his birth; from the two Mothers he became the adorable Son. The bearer of oblations, unaging, placed in our delight, hard to overpower/attain, guest of the peoples, is radiant with manifold light.
Inner meaning
The awakening of Agni in the seeker illumines both ‘worlds’: the inner (psychic/mental) and the outer (vital/physical life) become lit by a new principle of consciousness. The ‘two Mothers’ are the dual bases—Heaven and Earth in the Veda—psychologically, the higher mind (or luminous consciousness) and the embodied nature; from their union the divine will is born as a son within. Though difficult to attain (dūḻabha/dur-dabha), Agni becomes the ‘guest’ (atithi) when invited—an indwelling Presence that carries offerings upward and brings down delight (cano-hita: placed in our joy).
Universal truth
When the inner Fire is truly born, it illumines both spirit and life; the divine becomes intimate (guest within) yet requires sincerity and perseverance to attain.
Themes
cosmic birth of Agni, two mothers motif, Agni as guest, radiant wealth
The seer
- Rishi
- Viśvāmitra
- Lineage
- Gāthina (Kauśika lineage in later tradition)
- Other hymns
- RV 3.2.1, RV 3.2.3, RV 3.1.1
Family tradition
Viśvāmitra’s Agni hymns often describe the ‘birth’ of Agni as a psychological awakening that illuminates the worlds.
Significance
The seer’s stress on Agni’s birth reflects the decisive moment of inner consecration—when aspiration becomes a living divine agent.
The deity
- Devata
- Agni (Vaiśvānara/household-cosmic)
- Epithets
- Vibhāvasu, Havyavāṭ, Ajara, Atithi, Putra īḍya
- Related deities
- Dyāvā-Pṛthivī (two Mothers), Uṣas (illumination, thematic), Soma (delight, thematic through cano-hita)
Cosmic role
Born between Heaven and Earth, he lights both; he is the messenger and guest who inhabits human dwellings and connects to the gods.
Inner power
Illuminating will that becomes intimate within; carries offerings and establishes delight as the basis of progress.
In ritual
Where it is used
Household fire praise; Agni as atithi in domestic rites; also general śrauta stuti
स रो॑चयज्ज॒नुषा॒ रोद॑सी उ॒भे स मा॒त्रोर॑भवत्पु॒त्र ईड्य॑: । ह॒व्य॒वाळ॒ग्निर॒जर॒श्चनो॑हितो दू॒ळभो॑ वि॒शामति॑थिर्वि॒भाव॑सुः ॥
सः । रो॒च॒य॒त् । ज॒नुषा॑ । रोद॑सी॒ इति॑ । उ॒भे इति॑ । सः । मा॒त्रोः । अ॒भ॒व॒त् । पु॒त्रः । ईड्यः॑ । ह॒व्य॒ऽवाट् । अ॒ग्निः । अ॒जरः॑ । चनः॑ऽहितः । दुः॒ऽदभः॑ । वि॒शाम् । अति॑थिः । वि॒भाऽव॑सुः ॥
saḥ | rocayat | januṣā | rodasī iti | ubhe iti | saḥ | mātroḥ | abhavat | putraḥ | īḍyaḥ | havya-vāṭ | agniḥ | ajaraḥ | canaḥ-hitaḥ | duḥ-dabhaḥ | viśām | atithiḥ | vibhāvasuḥ
48
4 pādas × ~12 syllables
Expansive, luminous sweep suited to cosmological shining imagery.
Creates a widening sense; the listener feels ‘both worlds’ opening and brightening.
- रोदसी उभे (rodasī ubhe)
- Literal: the two worlds (Heaven and Earth). Symbolic: The higher and lower consciousness; inner and outer nature to be illumined
- जनुषा (januṣā)
- Literal: by birth. Symbolic: By the very arising of awakened will—illumination is intrinsic, not added later
- मात्रोः (mātroḥ)
- Literal: from the two mothers. Symbolic: Dual foundation of being (heaven/earth; mind/body) generating the divine child-force
- पुत्रः ईड्यः (putra īḍyaḥ)
- Literal: adorable son. Symbolic: Inner Agni as lovable, worship-worthy new power in the being
- हव्यवाट् (havyavāṭ)
- Literal: carrier of oblations. Symbolic: Power that transmits aspiration and actions to higher consciousness
- अजरः (ajaraḥ)
- Literal: unaging. Symbolic: Timeless flame of consciousness beyond decay
- चनोहितः (cano-hitaḥ)
- Literal: placed in delight/favor. Symbolic: Established in ananda/inner gladness as the seat of sacrifice
- अतिथिः (atithiḥ)
- Literal: guest. Symbolic: Indwelling divine presence that arrives when invoked and welcomed
- विभावसु (vibhāvasu)
- Literal: possessing manifold radiances. Symbolic: Many-sided illumination—light in mind, force in life, warmth in heart
Praise of Agni’s cosmic birth and household indwelling; used in kindling and welcoming Agni as atithi (guest) in domestic and Śrauta settings.
At welcoming/establishing the fire; hospitality symbolism (guest) aligns with domestic ritual ethos
Kindling, offering, and ‘welcoming’ Agni as the resident divine
Use to ‘install’ a daily inner practice: treat the flame of aspiration as a guest—prepare the mind as a clean seat, then invite and host it with steadiness.
rocayat from √ruc ‘shine’ (PIE *leuk- ‘light’ semantic field; though √ruc is Indo-Iranian, the light lexicon is broadly IE); rodasī dual of rodas ‘world-space’ (heaven/earth pair); mātar- ‘mother’ PIE *méh₂tēr; īḍya from √īḍ ‘praise’ (invocatory); havya-vāṭ from √vah ‘carry’ + havya ‘oblation’; ajara a- + jara ‘aging’ (√jṛ ‘grow old’); atithi ‘guest’ (a- ‘not’ + tithi ‘fixed day’ → one not fixed by appointment, hence guest); vibhāvasu: vi- + bhā ‘shine’ + vasu ‘wealth’ → ‘wealth of radiance’.
birth as illumination (januṣā rocayat), immanence as ‘guest’ (atithi) in the many, deathless flame (ajara)
Agni’s birth is an ṛta-event: the right order begins when the mediator is kindled.
Unaging (ajara) indicates truth-principle beyond time’s decay.
Cosmic and psychological birth of the divine son between the two mothers (heaven/earth).
Vedic symbolism moving toward Upaniṣadic immanence: the divine as indwelling (atithi) and luminous.
Heaven/Earth = higher/lower consciousness; shining = awakening; guest = indwelling presence; manifold radiance = multiple realizations across the being.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni born of the ‘two Mothers’ and illumining the two worlds: a standard cosmogonic motif where the fire’s manifestation lights Heaven and Earth. Psychologically, the awakening of the inner flame immediately clarifies both higher and lower planes of the being, while remaining an ever-welcome ‘guest’ that must still be arduously attained (dūḷabha) through discipline.
- How does the linguistic structure reflect Proto-Indo-European roots?
- mātar ‘mother’ is direct PIE *méh₂tēr; atithi as ‘guest’ encodes an old social-religious institution of hospitality, pervasive across Indo-European cultures. The heaven-earth dyad (rodasī ubhé) mirrors widespread IE cosmological pairing, often expressed in dual forms and formulaic epithets.
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes Agni as simultaneously cosmic (lighting the two worlds) and intimate (guest of the peoples). The reciprocity is hospitality and offering: humans welcome and feed the havya-vāṭ, and in return receive illumination, unaging force, and radiant wealth (vibhāvasu).
Invite the inner Fire as an indwelling guest; feel it illuminate both inner and outer life.
Widened luminosity with intimate devotion; sense of being ‘host’ to a divine presence.
Before chanting, pause as if welcoming a guest; on ‘rodasī ubhe’ widen awareness above and below; on ‘atithir’ feel a quiet presence seated in the heart; offer one habit or action into that flame.
Maintain Vedic accenting; emphasize udātta on key epithets (havyavāṭ, ajaraḥ, atithiḥ, vibhāvasuḥ) as per śākala tradition.
Let each pāda ‘open’ with a slight lift on the first accented word; keep clean pauses at pāda ends to preserve jagatī breadth.
rocayaj: palatal ‘c’, and ‘j’ soft; avoid ‘rochayaj’ with harsh ch., mātror: long ā; roll lightly into r., dūḻabho: treat as dur-/dūḻ- with clear retroflex ḻ where applicable in your transliteration system; keep bh aspirated., vibhāvasuḥ: long ā; final ḥ audible at pause.
Luminous, open-throated, gentle intensity—like widening light.
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