Rig Veda 7.102.3: Mandala 7, Sukta 102, Mantra 3
Sukta 7.102
- Rishi
- Vasiṣṭha
- Devata
- Parjanya
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
तस्मा इदास्ये हविर्जुहोता मधुमत्तमम् । इळां नः संयतं करत् ॥
tásmā íd ā́syè havír juhota mádhumattamam | iḷā́ṃ naḥ saṃyátam karat ||
उसके लिए मीठा हवन समर्पाओ। वो हमारे लिए सही काम और बरकत बनाता है। सब कुछ सही लगा के देता है।
Word by Word
- तस्मै
- to him / for himPronounपुंलिङ्ग/नपुंसकलिङ्ग (प्रयोगतः), चतुर्थी एकवचनRole सम्प्रदानRoot तद् (सर्वनाम-प्रातिपदिक)
- इद्
- indeed, justIndeclinableनिपात (अव्यय)Root इद् (निपात)
- अस्य
- of this (one)Pronounपुंलिङ्ग/नपुंसकलिङ्ग, षष्ठी एकवचनRole सम्बन्ध (genitive)Root इदम् (सर्वनाम-प्रातिपदिक)
- इये
- has gone/comeVerbलिट् (परिपूर्ण/परोक्श), प्रथमपुरुष एकवचन, परस्मैपद (वेदिक: ‘इये’ = ‘has gone/has come’)Role कर्तृ (क्रियापद)Root इ (धातु) / अय्-प्रत्ययान्त (वेदिक रूप)
- हविः
- oblationNounनपुंसकलिङ्ग, प्रथमा/द्वितीया एकवचनRole कर्म (जुहोति इत्यस्य)Root हविस् (प्रातिपदिक)
- जुहोता
- offer! (pour as oblation)Verbलोट् (आज्ञार्थ), मध्यमपुरुष एकवचन, परस्मैपद (वेदिक रूप: ‘जुहोता’)Role कर्तृ (आज्ञा-कर्तृ: ‘त्वम्’)Root हु (धातु) + जुहोति (वेदिक वर्तमान-आवृत्तिः)
- मधुमत्तमम्
- the sweetest / most honeyedAdjectiveनपुंसकलिङ्ग, द्वितीया एकवचन (हविः इत्यस्य विशेषणम्)Role कर्म-विशेषणRoot मधुमत् (प्रातिपदिक) + तमप् (सुपरलटिव)
- इळाम्
- Iḷā (ritual nourishment/refreshment; also a goddess/portion)Nounस्त्रीलिङ्ग, द्वितीया एकवचनRole कर्म (करोत् इत्यस्य)Root इळा (प्रातिपदिक)
- नः
- ourPronounषष्ठी बहुवचन (एन्क्लिटिक)Role सम्बन्ध (genitive)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- संयतम्
- well-restrained / well-orderedAdjective/Participleनपुंसकलिङ्ग, द्वितीया एकवचन (इळाम् इत्यस्य विशेषणम्)Role कर्म-विशेषणRoot सम्-यम् (धातु) → संयत (कृदन्त-प्रातिपदिक)
- करत्
- let (him) make / may he doVerbलोट् (आज्ञार्थ), प्रथमपुरुष एकवचन, परस्मैपदRole कर्तृ (अधिष्ठितः: स/देवः)Root कृ (धातु)
Sandhi Notes
- पदच्छेदः: तस्मा इद अस्य इये हविः जुहोता मधुमत्तमम् । इळाम् नः संयतम् करत् ॥ 1) तस्मा॒ इद → तस्मै + इद् (चतुर्थी एकवचन ‘तस्मै’ + निपात ‘इद्’; संहितायां ‘ए’ + ‘इ’ संयोगः). 2) इदा॒स्ये॑ → इद् + अस्य + इये (निपात ‘इद्’ + षष्ठी ‘अस्य’ + वेदिक लिट् ‘इये’). 3) ह॒विर्जु॒होता॒ → हविः + जुहोता (विसर्गस्य रेफादेशः: ः + ज → र्ज).
- ‘इळाम् नः’ इत्यत्र केवलं पदसंयोगः।
The meaning
Outer meaning
Offer to Parjanya at his mouth the sweetest oblation; may he make for us Iḷā well-ordered—right distribution and increase.
Inner meaning
The ‘mouth’ is the receiving power of the divine force in nature; the ‘sweetest oblation’ is the purified delight and sincere offering of the heart. Iḷā is the right arrangement of energies—truth-distribution in the being—so that what descends is assimilated and shared through all parts.
Universal truth
Abundance must be met by right offering and right distribution; sweetness (inner delight, sincerity) makes the descent assimilable and turns increase into harmony.
Themes
Oblation, Sweet essence, Order and distribution, Ritual as inner discipline
The seer
- Rishi
- Vasiṣṭha
- Lineage
- Vasiṣṭha-gotra
- Other hymns
- RV 7.1 (Agni as distributor), RV 7.60 (law of the Ādityas), RV 7.86 (Varuṇa: truth and right order)
Family tradition
Emphasis on effective sacrifice as inner discipline: offering that results in harmony (iḷā) and stable increase rather than excess or disorder.
Significance
Vasiṣṭha’s insight: the descent (Parjanya) must be met by a sweet, purified offering and then organized as iḷā—right allocation in the being.
The deity
- Devata
- Parjanya
- Epithets
- receiver at the mouth (āsye), giver of iḷā (ordered nourishment)
- Related deities
- Agni (mouth of the gods; receiver/distributor), Soma (sweetness/ānanda in offering), Āpas (nourishing streams)
Cosmic role
Receives offerings and returns increase; completes the exchange between aspiration and descent.
Inner power
Power that converts offering into integrated nourishment—turning raw force into harmonized growth across mind, vital, and body.
In ritual
Where it is used
Offering to Parjanya/Āpas within prosperity rites; conceptually aligned with agnihotra-style offering (though addressed to Parjanya).
तस्मा॒ इदा॒स्ये॑ ह॒विर्जु॒होता॒ मधु॑मत्तमम् । इळां॑ नः सं॒यतं॑ करत् ॥
तस्मै॑ । इत् । आ॒स्ये॑ । ह॒विः । जु॒होत॑ । मधु॑मत्ऽतमम् । इळा॑म् । नः॒ । स॒म्ऽयत॑म् । क॒र॒त् ॥
tasmai | it | āsye | haviḥ | juhota | madhumat-tamam | iḷām | naḥ | sam-yatam | karat
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3×8
Ritual-directive cadence: imperative → offering → result.
Creates a feeling of precise inner action; aligns will and receptivity, then settles into ordered assimilation.
- आस्य (āsya)
- Literal: mouth. Symbolic: receptive gateway of the divine power; point of contact where offering is received
- हविस् (havis)
- Literal: oblation. Symbolic: offered substance of consciousness—attention, will, delight
- मधुमत्तम (madhumattamam)
- Literal: most honeyed, sweetest. Symbolic: purified ānanda/delight; offering without bitterness or ego
- इळा (iḷā)
- Literal: refreshment; (also) Ida—nourishing portion/distribution. Symbolic: right distribution of force and light in the system; ordered increase and harmonious nourishment
- संयत (saṃyata)
- Literal: restrained, well-controlled, ordered. Symbolic: disciplined arrangement under ṛta; integration of energies
Explicit offering instruction (juhota) with desired result: Iḷā as ordered nourishment; applicable in oblation sequences seeking rain and fecundity.
Seasonal increase rites; rain-invocations; moments of seeking harmony in distribution of resources.
Juhoti (offer) with sweet substances (ghṛta/madhu) symbolically; prayer for iḷā (right apportionment).
Before meals or before receiving resources/help: offer gratitude and intention (‘sweetness’), then consciously distribute energy/time rightly (iḷā practice).
√hu ‘to sacrifice/offer’ → juhota (imperative). madhumat-tama ‘most honeyed’ (superlative). Iḷā is a complex Vedic term: nourishment/refreshment, the right share in sacrifice, and an earth-linked power of increase; here ‘ordered distribution’ fits saṃyátam ‘well-reined’. √yam ‘rein in, order’ supports the psychological reading: harmonized energies.
Iḷā (right nourishment/distribution), Saṃyama (ordering/reining in), Sacrifice as inner exchange
iḷā as the practical form of ṛta: right measure and right placement of forces.
Sweetest offering indicates sincerity; truth makes the exchange effective.
Creation sustained by yajña: offering and return; assimilation as ordered distribution.
Integral yajña psychology (Aurobindo/Kashyap): sacrifice as inner self-giving leading to harmonized growth.
Sweet oblation = purified delight; iḷā = channels of right assimilation; mouth = point of reception where higher meets lower.
- What is the primary Vedic 'mythologem' present in this verse?
- Offering the sweetest oblation to the deity’s ‘mouth’ so that Iḷā—nourishing order—arises. Inner sense: when aspiration offers its concentrated sweetness, the divine power organizes the life-energies into right distribution (Iḷā), enabling stable increase.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √hu (sacrifice) is Indo-Iranian (Avestan zaoθra- is different lexeme, but sacrifice vocabulary is shared as a semantic field). √yam (PIE *yem- ‘to hold’) appears across IE (cf. Latin emere is not cognate; but the ‘yoke/hold’ cluster is archaic). The formulaic imperative juhota reflects inherited liturgical command style.
- What is the relationship between the Rishi and the Devata here?
- The Rishi prescribes the human action (offering) and names the divine response (Iḷā made ordered). It is a technology of exchange: disciplined giving of essence → divine shaping of inner and outer nourishment.
Practice inner yajña: offer the ‘sweetest’—gratitude, joy, sincerity—into the receptive Presence; then feel energies distributing evenly through the system.
Maṇipūra (assimilation/distribution) supported by Anāhata (sweetness of offering)
Exhale with a gentle ‘offering’ feeling; pause briefly sensing reception; inhale as evenly spreading nourishment.
Quiet order, integrated satisfaction.
Chant 12 or 24 times. Afterward, scan the body-mind and ‘place’ the received force where it is lacking (calm to the mind, strength to the vital, ease to the body)—this is iḷā as inner distribution.
Maintain clear accent on imperatives ‘juhotā’ and on ‘mádhumattamam’; let cadence settle on ‘iḷā́ṃ naḥ saṃyatáṃ karat’.
Imperative is crisp; result clause is more even and settling.
(juhotā): ‘ho’ long ō; dental ‘tā’, (madhumattamam): keep double ‘tt’ (geminated), (iḷām): retroflex ḷ; long ā, (saṃyatam): nasal ‘ṃ’ before y; do not over-nasalize
Warm, offering-toned; end with a stabilizing, even resonance.
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