Rig Veda 6.2.7: Mandala 6, Sukta 2, Mantra 7
Sukta 6.2
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Agni
- Chandas
- Trishtubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
अधा हि विक्ष्वीड्योऽसि प्रियो नो अतिथिः । रण्वः पुरीव जूर्यः सूनुर्न त्रययाय्यः ॥
adhā́ hi vikṣv ī́ḍyo’si priyó no átīthiḥ | raṇváḥ purī́va jū́ryaḥ sūnúr na trayayā́yyaḥ ||
इसलिए लोग तुम्हे बहुत चाहते हैं और तुम्हारी तारीफ करते हैं। तुम हमारे मेहमान हो, जिससे हम प्यार करते हैं। तुम खुशियों से भरे हो, जैसे कोई किला हो। तुम हमेशा नए रहते हो। तुम बेटा जैसा हो जो तीन गुना ज़्यादा देता है।
Word by Word
- अधा
- then, thereafterIndeclinableकाल/अनुक्रमवाचक अव्यय (then, thereafter)Role Adhikaraṇa (काल-निर्देश)Root अधा (अव्यय)
- हि
- indeed, forIndeclinableनिपात (emphatic/causal particle)Root हि (निपात)
- विक्षु
- among the clans/settlementsNounपुंलिङ्ग/नपुंसकलिङ्ग (वेदे भेदः), सप्तमी बहुवचनम्Role Adhikaraṇa (स्थान/समूह)Root वि + क्षु (प्रातिपदिक: विक्षु < *विक्षु- ‘settlements/clans’)
- ईड्यः
- praiseworthy, worthy of invocationAdjectiveपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā-विशेषणम् (प्रथमा-सम्बन्धः)Root ईड्य (कृदन्त-प्रातिपदिक) < √ईड्/ईळ् (स्तुति/याचना)
- असि
- you areVerbलट् (वर्तमान), मध्यमपुरुषः, एकवचनम्Root √अस् (भू/सत्तायाम्)
- प्रियः
- dear, belovedAdjectiveपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā-विशेषणम्Root प्रिय (प्रातिपदिक)
- नः
- to us / ourPronounषष्ठी बहुवचनम् (enclitic: ‘our/to us’ in Vedic usage)Role Sampradāna/सम्बन्ध (हित-सम्बन्धः)Root अस्मद् (सर्वनाम)
- अतिथिः
- guestNounपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā (सम्बोधनार्थे/विधेय-कर्तृ)Root अतिथि (प्रातिपदिक)
- रण्वः
- delightful, gladdeningAdjectiveपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā-विशेषणम्Root रण्व (प्रातिपदिक)
- पुरीव
- like a stronghold (as it were)Indeclinableउपमानार्थक अव्यय (‘like a fortress/city’)Root पुरीव (अव्ययीभाव/उपमान-निपात: पुरी + इव)
- जूर्यः
- youthful/ardent (vigorous)Adjectiveपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā-विशेषणम्Root जूर्य (प्रातिपदिक; वेद. ‘youthful/quick/ardent’)
- सूनुः
- sonNounपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā (विधेय-कर्तृ)Root सूनु (प्रातिपदिक)
- न
- likeIndeclinableउपमानार्थक निपात (‘like’)Root न (उपमान-निपात)
- त्रययाय्यः
- moving in a threefold way / of triple courseAdjectiveपुंलिङ्ग, प्रथमा एकवचनम्Role Kartā-विशेषणम्Root त्रययाय्य (प्रातिपदिक; वेद. ‘belonging to the threefold course/three ways’)
Sandhi Notes
- पदच्छेदः: अधा | हि | विक्षु | ईड्यः | असि | प्रियः | नः | अतिथिः | रण्वः | पुरीव | जूर्यः | सूनुः | न | त्रययाय्यः || 1) ‘विक्ष्वीड्योऽसि’ = ‘विक्षु’ + ‘ईड्यः’ (उकारान्त ‘विक्षु’ + स्वरादि ‘ईड्यः’ → ‘विक्ष्वीड्यः’) तथा ‘ईड्यः’ + ‘असि’ → ‘ईड्योऽसि’ (अः + अ → ओऽ)
- 2) ‘पुरीव’ = ‘पुरी’ + ‘इव’ (इव-निपातेन समासवत्/सन्धिः)
- 3) ‘सूनुर्न’ = ‘सूनुः’ + ‘न’ (विसर्गः + न → र्)
The meaning
Outer meaning
Agni is worthy of praise among the peoples, a beloved guest. He is delightful, like a stronghold, ever-young; like a son, he brings a threefold increase.
Inner meaning
The divine Will is to be welcomed in all parts of the being (vikṣu): it is the ‘guest’ (atithi) who arrives when we prepare the inner home. Once received, Agni becomes a protective fortress (purīva)—a stable inner ground against chaos—and remains ever-young (jūryaḥ) because the flame of aspiration renews itself. As a ‘son’ (sūnu), Agni is the birth of a higher consciousness within us, bringing a threefold growth: clarity in mind, purity in heart, and power in life-action.
Universal truth
What we consciously invite and honor within us grows: the welcomed divine force becomes protection, renewal, and integral increase of our nature.
Themes
Agni-as-guest, inner sacrifice, protection-and-increase, ṛta-formation
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- RV 6.2.1, RV 6.2.3, RV 6.2.10
Family tradition
Mandala 6 Bharadvāja hymns: Agni as household guest and inner priest; emphasis on protection and increase.
Significance
The Bharadvāja vision often frames yoga as hospitality to the Divine: prepare, invite, praise—then the inner Fire becomes the guardian and increaser of the soul’s estate.
The deity
- Devata
- Agni
- Epithets
- Atithi (Guest), Īḍya (Worthy of praise), Viśpati (Lord of the house/settlement)
- Related deities
- Bṛhaspati, Indra, Uṣas
Cosmic role
Dweller in homes and sacrifices; protector of communities; giver of increase and continuity.
Inner power
The indwelling flame that, once welcomed, consolidates the personality (fortress) and multiplies capacities (threefold growth).
In ritual
Where it is used
Household fire praise within daily offerings; also applicable in Soma rites as Agni-invocation
अधा॒ हि वि॒क्ष्वीड्योऽसि॑ प्रि॒यो नो॒ अति॑थिः । र॒ण्वः पु॒री॑व॒ जूर्य॑: सू॒नुर्न त्र॑य॒याय्य॑: ॥
अध॑ । हि । वि॒क्षु । ईड्यः॑ । असि॑ । प्रि॒यः । नः॒ । अति॑थिः । र॒ण्वः । पु॒रिऽइ॑व । जूर्यः॑ । सू॒नुः । न । त्र॒य॒याय्यः॑ ॥
adha | hi | vikṣu | īḍyaḥ | asi | priyaḥ | naḥ | atithiḥ | raṇvaḥ | puri-iva | jūyarḥ | sūnuḥ | na | trayayāyyaḥ
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4 pādas × 11 syllables (likely)
firm, expansive, declarative
Builds steadiness and protective strength; suitable for affirming Agni’s presence as inner guardian.
- ईड्य (īḍya)
- Literal: worthy of praise. Symbolic: that which the soul naturally aspires to and reveres
- अतिथि (atithi)
- Literal: guest. Symbolic: the divine presence entering the prepared inner house
- विक्षु (vikṣu)
- Literal: among the clans/peoples. Symbolic: throughout the parts and movements of the being
- रण्व (raṇva)
- Literal: delightful, gladdening. Symbolic: psychic joy that accompanies right kindling
- पुरीव (purīva)
- Literal: like a fortress/stronghold. Symbolic: stable inner protection and collectedness
- जूर्य (jūrya)
- Literal: ever-young, ever-renewing. Symbolic: perennial freshness of the flame of progress
- त्रययाय्य (trayayāyya)
- Literal: threefold increase. Symbolic: integral growth of mind-life-body or knowledge-power-delight
Agni praise in the setting of daily Agnihotra and broader Soma-sacrifice contexts; invoked as Hotṛ/guest in the ritual ‘home’ (dama).
When welcoming/establishing Agni (āhavana/gārhapatya) and at the start of offerings
Invitation and praise; establishing the ‘guest’ in the ritual seat
Recite before beginning work or practice, as an ‘invitation’ to the inner guide; set an intention for threefold growth (clarity, purity, strength).
īḍyá-: gerundive from √īḍ ‘praise, invoke’ → ‘worthy to be invoked’. atíthi-: ‘one without a fixed day (a-tithi)’, the unexpected divine arrival; psychologically, the descent of the flame into the prepared field. purī-: ‘stronghold, fortified place’ (protective ordering); aligns with ṛta as right formation. trayayā́yya-: from tri- ‘three’ + √yā ‘to go, advance’ with desiderative/derivative sense → ‘that which brings triple progress’; inner sense: integrated increase of knowledge-force-delight (or mind-life-body harmonized under ṛta).
Ṛta (right order as protective formation), growth/renewal of divine force, threefold world/threefold increase
Agni as fortress symbolizes ṛta as a protected order within the being.
Truth grows by right welcoming and right praise—alignment of parts (vikṣu) to a single flame.
Birth of the divine ‘son’ within; multiplication of powers.
Integral Yoga / psychological Vedism
The home/fortress is the organized personality; Agni as guest is the descending/upwelling divine presence that protects and renews the inner city.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as Atithi (the divine guest) who comes to the human ‘house’ and establishes a purī (fortress) of ṛta: the mythic action is the descent/arrival of the sacred fire that protects and enables a triple increase of the sacrifice (triple world/three powers).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √īḍ ‘praise/invoke’ aligns with the Indo-European poetic economy of ‘calling’ the god into presence (cf. PIE *h₁ey-/*h₁id- proposed for seeking/impelling in some etymologies; Vedic evidence is primary here). purī ‘stronghold’ resonates with IE fortification/citadel imagery used for cosmic order. tri- is directly PIE *tréyes ‘three’, a stable inherited numeral underlying the ‘threefold’ cosmology.
- What is the relationship between the Rishi and the Devata here?
- The seer speaks as host and aspirant: Agni is ‘beloved’ and ‘to be invoked’, implying reciprocity—human offering and praise invite the divine presence; the Devata in turn gives protection (purī) and increase (trayayāyya), i.e., a strengthening of the inner formation and expansion of consciousness.
Invite Agni as the ‘beloved guest’ into the heart; feel a protective enclosure of calm strength around the mind.
Anāhata (welcome/devotion) with stabilization into Maṇipūra (protective power)
4-4 breathing (inhale 4, exhale 4) while inwardly ‘offering’ attention to the flame in the chest
collected, protected equanimity
Before practice, recite 3 or 11 times; after each recitation, pause and feel: (1) welcome, (2) protection, (3) increase.
Vedic accents as per recension; keep pāda cadences clear in Triṣṭubh (four-beat feel).
Give weight to īḍyo, atithiḥ, purīva, trayayāyyaḥ; avoid over-stressing particles (adhā, hi, naḥ).
īḍyo: retroflex ḍ, long ī, atithiḥ: both ti syllables light; final ḥ audible, purīva: long ī, jūryaḥ: long ū; y consonant clear, trayayāyyaḥ: articulate y-y sequence distinctly
warm, welcoming, steady
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