Rig Veda 7.10.3: Mandala 7, Sukta 10, Mantra 3
Sukta 7.10
- Rishi
- Vasiṣṭha
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Adbhuta (wonder)
अच्छा गिरो मतयो देवयन्तीरग्निं यन्ति द्रविणं भिक्षमाणाः । सुसंदृशं सुप्रतीकं स्वञ्चं हव्यवाहमरतिं मानुषाणाम् ॥
ácchā gíro matáyo deva-yántīr agníṃ yanti dráviṇaṃ bhíkṣamāṇāḥ | su-sandṛ́śaṃ su-pratī́kaṃ sváñcaṃ havya-vā́ham aratíṃ mā́nuṣāṇām ||
भगवान की तरफ जाने वाली बातें और सोच सब अग्नि के पास जाती हैं। लोग उसे से बरकत माँगते हैं। अग्नि देखने में अच्छा है, उसका चेहरा चमकता है। वो सीधा चलता है, हवा में हवन की चीज़ें ले के जाता है। वो इंसानों के सफ़र का रास्ता दिखाता है।
Word by Word
- अच्छा
- towards, untoIndeclinableअव्यय; ‘towards, unto’Role Adhikaraṇa (गत्यर्थे दिशासूचक) / उपसर्गवत्Root अञ्च् (अच्) / अव्यय-प्रातिपदिक ‘अच्छा’
- गिरः
- hymns, songs (praises)Nounस्त्रीलिङ्ग; प्रथमा बहुवचनRole KartāRoot गिर्- (स्त्री) ‘वाक्/स्तुति’
- मतयः
- thoughts, devotionsNounस्त्रीलिङ्ग; प्रथमा बहुवचनRole Kartā (गिरः सह समुच्चित) / सहकर्ताRoot मति- (स्त्री) ‘धि/विचार/प्रार्थना’
- देवयन्तीः
- seeking the gods; godwardAdjective/Participleस्त्रीलिङ्ग; प्रथमा बहुवचन; शतृ-प्रत्यय (वर्तमान सक्रिय कृदन्त) ‘देवयन्ती’Role Kartā-विशेषण (गिरः/मतयः) / भाव-हेतुRoot देवय् (धातु) → देवयन्त् (वर्तमान कृदन्त) / ‘देवयन्ती’
- अग्निम्
- Agni (the Fire-god)Nounपुल्लिङ्ग; द्वितीया एकवचनRole KarmaRoot अग्नि- (पुं)
- यन्ति
- go, proceedVerbलट् (वर्तमान); प्रथमपुरुष; बहुवचन; परस्मैपदRole (क्रिया)Root या (धातु) ‘गच्छति’
- द्रविणम्
- wealth, treasureNounनपुंसकलिङ्ग; द्वितीया एकवचनRole Karma (भिक्षमाणाः इत्यस्य) / इष्ट-वस्तुRoot द्रविण- (नपुं) ‘धन/सम्पत्’
- भिक्षमाणाः
- begging, seeking (as suppliants)Participleपुल्लिङ्ग; प्रथमा बहुवचन; शानच्-प्रत्यय (वर्तमान आत्मनेपद कृदन्त)Role Kartā (यन्ति इत्यस्य) / कर्तृ-विशेषणRoot भिक्ष् (धातु) ‘याचते’ → भिक्षमाण (वर्तमान मध्यम/आत्मनेपद कृदन्त)
- सुसंदृशम्
- fair to see, of good appearanceAdjectiveपुल्लिङ्ग; द्वितीया एकवचनRole Karma-विशेषण (हव्यवाहम्) / गुणRoot सु- (उपसर्ग) + संदृश्/संदृश (प्रातिपदिक) ‘सुन्दर-दर्शन’
- सुप्रतीकम्
- with a beautiful form/faceAdjectiveपुल्लिङ्ग; द्वितीया एकवचनRole Karma-विशेषण (हव्यवाहम्)Root सु- + प्रतीक- (नपुं/पुं; ‘मुख/रूप/चिह्न’)
- स्वञ्चम्
- self-moving / going of itself (swift, spontaneous)Adjectiveपुल्लिङ्ग; द्वितीया एकवचनRole Karma-विशेषण (हव्यवाहम्)Root स्वञ्च- (विशेषण; ‘स्वयम्-अञ्च/स्वयम्-प्रवृत्त/स्वकीय-गमन’)
- हव्यवाहम्
- the oblation-carrier (Agni)Noun (epithet)पुल्लिङ्ग; द्वितीया एकवचनRole Karma (यन्ति इत्यस्य) / गन्तव्यRoot हव्य- (नपुं ‘हविः’) + वाह (प्रातिपदिक; √वह् ‘वहति’) → समास ‘हव्यवाह’
- अरतिम्
- distress, want, hardshipNounस्त्रीलिङ्ग; द्वितीया एकवचनRole Karma (अपहर्तव्य/निवार्य-वस्तु; ‘अरति’ as what is removed) / फल-सम्बन्धRoot अरति- (स्त्री) ‘अभाव/असुख/क्लेश’ (निरुक्त-परम्परा: ‘अ-रति’)
- मानुषाणाम्
- of men, of mortalsNoun/Adjectiveपुल्लिङ्ग; षष्ठी बहुवचनRole Ṣaṣṭhī-sambandha (अरतेः) / सम्बन्धRoot मानुष- (विशेषण/नाम; ‘मनुष्य-संबन्धी’)
Sandhi Notes
- पदच्छेद (संधि-निरसन): अच्छा | गिरः | मतयः | देवयन्तीः | अग्निम् | यन्ति | द्रविणम् | भिक्षमाणाः || सुसंदृशम् | सुप्रतीकम् | स्वञ्चम् | हव्यवाहम् | अरतिम् | मानुषाणाम् । मुख्य संधि/रूप-टिप्पणी: (1) ‘देवयन्तीः’ = देवयन्ती + ः (प्रथमा बहु. स्त्री) — शतृ-कृदन्त
- (2) ‘भिक्षमाणाः’ = भिक्ष् + शानच् (आत्मनेपद वर्तमान कृदन्त) → प्रथमा बहु
- पुं
- (3) ‘हव्यवाहम्’ समास: हव्य + वाह (√वह्) → ‘हविः वहति’ इति बहुव्रीहि/कर्मधारय-प्राय उपाधि अग्नेः
- (4) ‘सुसंदृशम्/सुप्रतीकम्/स्वञ्चम्’ सर्वे ‘हव्यवाहम्’ (द्वितीया एक.) इत्यस्य विशेषणानि।
The meaning
Outer meaning
Words and thoughts that seek the gods go to Agni asking for wealth/plenitude. They go to Agni, beautiful to see, radiant-faced, straight in his movement, carrier of offerings, the charioteer/guide of human journeys.
Inner meaning
Giraḥ (inspired utterances) and matayaḥ (thought-movements) that are devayantīḥ (turned godward) naturally converge on Agni—the inner will that can convert aspiration into realized substance (draviṇam as plenitude of force, light, joy). Agni is susaṃdṛśa and supratīka: the inner fire becomes a visible/recognizable presence in meditation, with a ‘radiant face’ of conscious discernment. Svañc (self-straight) indicates a will that moves directly, not crookedly through desire and doubt. As havyavāh he carries our offerings (attention, breath, intention) upward; as arati he becomes the inner charioteer guiding the human journey through life and yoga.
Universal truth
When speech and thought are sincerely oriented to the Divine, they find their organizing center in awakened will; that will then guides life straight toward plenitude.
Themes
hymn and thought as vehicles, Agni as havya-vaha, beauty of manifestation (supratika), guidance of human journey
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha (Maitrāvaruṇa lineage, as traditionally remembered)
- Other hymns
- RV 7.10.1, RV 7.10.2, RV 7.10.5, RV 7.15
Family tradition
Vasiṣṭha’s Agni hymns often stress the practical psychology of the mantra: speech and thought must become devayantīḥ to draw plenitude.
Significance
The seer frames mantra and meditation as a movement: inspired word and seeking thought ‘go’ to Agni, who then becomes the visible guide of human progress.
The deity
- Devata
- Agni
- Epithets
- havyavāh (carrier of offerings), aratī (charioteer/guide), susaṃdṛśa (fair to behold), supratīka (radiant-faced)
- Related deities
- Bṛhaspati (word-power), Indra (illumined mind), Soma (bliss that becomes draviṇa inwardly)
Cosmic role
Priestly fire that conveys offerings and establishes communion with the gods; leader of the path (adhvan) in the rite.
Inner power
The guiding will that makes aspiration concrete, straightens movement, and brings inner plenitude.
In ritual
Where it is used
General Agni praise in adhvara; seeking draviṇa (boons) through Agni as carrier
अच्छा॒ गिरो॑ म॒तयो॑ देव॒यन्ती॑र॒ग्निं य॑न्ति॒ द्रवि॑णं॒ भिक्ष॑माणाः । सु॒सं॒दृशं॑ सु॒प्रती॑कं॒ स्वञ्चं॑ हव्य॒वाह॑मर॒तिं मानु॑षाणाम् ॥
अच्छ॑ । गिरः॑ । म॒तयः॑ । दे॒व॒ऽयन्तीः॑ । अ॒ग्निम् । य॒न्ति॒ । द्रवि॑णम् । भिक्ष॑माणाः । सु॒ऽस॒न्दृश॑म् । सु॒ऽप्रती॑कम् । सु॒ऽअञ्च॑म् । ह॒व्य॒ऽवाह॑म् । अ॒र॒तिम् । मानु॑षाणाम् ॥
accha | giraḥ | matayaḥ | deva-yantīḥ | agnim | yanti | draviṇam | bhikṣamāṇāḥ | su-sandṛśam | su-pratīkam | su-añcam | havya-vāham | aratim | mānuṣāṇām
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4×11 syllables (approx.)
Processional, ‘going toward’ cadence (yanti…yanti) that enacts approach and convergence.
Centers scattered mind; creates a sense of being guided and gathered into one straight movement.
- giraḥ
- Literal: songs/words. Symbolic: mantric speech; expressive power of consciousness
- matayaḥ
- Literal: thoughts, mental formations. Symbolic: seeking movements of mind toward truth
- devayantīḥ
- Literal: going to/for the gods. Symbolic: godward orientation; aspiration
- draviṇam
- Literal: wealth, substance. Symbolic: plenitude of inner resources (light, force, joy) not mere material gain
- susaṃdṛśam
- Literal: good to behold. Symbolic: experientially perceptible inner fire; clarity of presence
- supratīkam
- Literal: of radiant face/appearance. Symbolic: discernment, luminous perception in the will
- svañcam
- Literal: self-turning/straight-moving. Symbolic: directness of the psychic will; integrity
- havyavāham
- Literal: carrier of oblation. Symbolic: power that lifts offerings of consciousness to higher planes
- aratim
- Literal: charioteer/guide. Symbolic: inner guidance steering the journey of life and sadhana
Formula of approach: hymns and thoughts proceed to Agni to request draviṇa; typical of offering sequences where Agni is the conveyor (havya-vāh) and guide.
During invocations/praise when offerings are about to be carried; also in household fire contexts as a general hymn
Recitation while offering; calling Agni to convey and to guide the sacrificer
Before chanting/meditation: offer speech and thought (giraḥ, matayaḥ) into a single inner flame; use as a ‘centering’ mantra for guidance.
gir- ‘song/word’ (PIE *gʷerH- ‘call’ possible; compare ‘garrulous’ is unrelated; but Indo-Iranian has strong root family); matí (from √man ‘think’ PIE *men-); dráviṇa (wealth/substance; connected with √dru/drav ‘flow/run’ in sense of ‘liquid substance’ → resource); pratī́ka ‘visible face/form’; √añc ‘move, turn’; havya-vāh (√vah ‘carry’ PIE *weǵʰ-); aratí/arátim ‘driver/guide’ (semantic: steering the human course).
speech-thought alignment toward the divine, draviṇa as inner substance/force, straight movement (su-añc) as r̥ta-alignment
Svañc (straight) implies alignment with ṛta—movement that does not deviate into falsehood or desire.
Supratīka: truth shows a ‘face’—discernible luminous direction.
Speech-thought becoming effective force through Agni; manifestation of draviṇa as inner substance.
Mantra-yoga psychology: word (vāk) + will (agni) = realization.
Fire = will; journey = sadhana-path; radiant face = awakened discernment in consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘approach to the divine fire’ mythologem: words and thoughts travel to Agni as to a visible, beautiful power who carries offerings and steers the human journey. It is the ritual path transposed into the inner ascent of speech and mind.
- How does the linguistic structure reflect Proto-Indo-European roots?
- matí < √man reflects PIE *men- ‘think’ (cf. Greek μένος, English ‘mind’). √vah ‘carry’ is PIE *weǵʰ- (cf. Latin vehō). These inherited roots encode the hymn’s core actions: thinking, carrying, going.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers organized speech (giraḥ) and intentional thought (matayaḥ) oriented to the gods; Agni reciprocates as the manifest guide and carrier, granting draviṇa—inner substance of capacity and force—so the human journey can proceed in a straight, r̥ta-aligned movement.
Unify speech and thought into a single flame of will; ask inwardly for draviṇa as light/strength/joy.
vishuddha (speech) and ajna (thought) integration
Nadi shodhana (alternate nostril) briefly, then chant to stabilize mind and clarify direction
Centered, guided, quietly luminous.
Chant 3 times; then sit and watch the ‘straight’ movement of attention upward with each exhale; if thoughts wander, return to the image of Agni as charioteer holding the reins.
Observe Vedic accents; the repeated yanti benefits from consistent accenting without rushing.
Keep ‘acchā’ crisp; let long vowels (ī, ā) carry resonance; avoid flattening supratīkam.
acchā: double ‘cch’ aspirated, devayantīḥ: nasal ‘ṃ’ absent—keep ‘yant’ clear; long īḥ ending, bhikṣamāṇāḥ: ‘kṣ’ cluster clean; long āṇāḥ, svañcam: palatal ñ (ny) sound, havyavāham: keep ‘vyā’ smooth; do not insert extra vowel
Even, centered, slightly softened; emphasize clarity over volume.
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