Rig Veda 8.43.12: Mandala 8, Sukta 43, Mantra 12
Sukta 8.43
- Devata
- Agni
- Rasa
- Shanta (peace) and Vira (heroism)
उत त्वा नमसा वयं होतर्वरेण्यक्रतो । अग्ने समिद्भिरीमहे ॥
utá tvā námasā vayáṃ hótar váreṇya-krato | ágne samíd-bhir īmahe ||
हम अग्नि को नमस्ते कहते हैं। वो हमारे लिए सबसे बड़ा होता है, जो सही चुन सकता है। हम लकड़ी जला के उसे बुलाते हैं। यह इसलिए कि हमारा अंदर का यज्ञ सही चल सके।
Word by Word
- उत
- and, alsoIndeclinableसमुच्चय/अन्वर्थक निपात (conj./particle)Root उत
- त्वा
- you (as object): youPronounद्वितीया एकवचन (acc. sg.)Role कर्मRoot त्वद्
- नमसा
- with reverence, with homageNounनपुंसकलिङ्ग, तृतीया एकवचन (instr. sg.)Role करणRoot नमस्
- वयम्
- wePronounप्रथमा बहुवचन (nom. pl.)Role कर्तृRoot अस्मद्
- होतर्वरेण्यक्रतो
- O Hotar (priest), O you of excellent/choice resolveNoun + Adjective (vocative compound)सम्बोधन एकवचन; (i) होतृ- (m.) voc. sg. ‘होत:’ (ii) वरेण्य- (adj.) voc. sg. (iii) क्रतु- (m.) voc. sg.; बहुव्रीहि/कर्मधारय-समासार्थ: ‘O Hotar, of choice/most excellent resolve’Role सम्बोधनRoot होतृ + वरेण्य + क्रतु
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन एकवचन (voc. sg.)Role सम्बोधनRoot अग्नि
- समिद्भिः
- with kindling-sticks, with fuelNounस्त्रीलिङ्ग, तृतीया बहुवचन (instr. pl.)Role करणRoot समिध्
- ईमहे
- we seek, we implore, we worshipVerbलट् (वर्तमान), आत्मनेपद, उत्तमपुरुष बहुवचन (1st pl.)Root ई (ईङ्) / इ (वेद. ‘ईमहे’ = ‘याचामहे/प्रार्थयामहे’)
Sandhi Notes
- Sandhi resolution: (1) होत॒र्वरे॑ण्यक्रतो → होतः + वरेण्य + क्रतो (vocative address; RV often writes voc. होतः as होतर्व् before following word)
- (2) स॒मिद्भि॑रीमहे → समिद्भिः + ईमहे (visarga before vowel becomes r: भिः + ई- → भिरी-)
- Other padas are already in resolved form
The meaning
Outer meaning
With reverent salutation we approach and invoke Agni, the Hotṛ (invoking priest), kindling him with fuel-sticks in the sacrificial fire.
Inner meaning
The seeker turns with humility (namas) to the inner Flame, Agni-as-Hotṛ, the power that calls the higher forces into the consciousness and leads the inner yajña. The “kindlings” are the deliberate offerings of attention, aspiration, and purified impulses by which the will is awakened and made capable of right choice (vareṇya-kratu).
Universal truth
Spiritual progress begins when the will becomes consecrated: reverence + right intention + steady inner offerings kindle the guiding flame that can summon higher light and order the life toward truth.
Themes
invocation, kindling, Agni as priest, will and choice
The seer
- Other hymns
- Rig Veda 8.43.1-24 (Agni hymn sequence)
Significance
The seer-voice here is that of the practicing aspirant: the emphasis is not on external rite but on establishing Agni as the inner Hotṛ—an archetype of yogic initiation where will is purified and made capable of true choice.
The deity
- Devata
- Agni (as Hotṛ)
- Epithets
- Hotṛ, Vareṇya-kratu (choice-worthy will)
- Related deities
- Indra (illumined mind), Soma (bliss), Uṣas (dawn/illumination)
Cosmic role
Mediator between human and divine worlds; carrier of offerings; awakener of the sacrificial order (ṛta) in the worlds.
Inner power
Divine Will and aspiration that calls down illumination and coordinates inner transformation.
In ritual
Where it is used
Agnyādhāna/Agnihotra-style invocation of Agni; general Agni-stotra usage
उ॒त त्वा॒ नम॑सा व॒यं होत॒र्वरे॑ण्यक्रतो । अग्ने॑ स॒मिद्भि॑रीमहे ॥
उ॒त । त्वा॒ । नम॑सा । व॒यम् । होतः॑ । वरे॑ण्यक्रतो॒ इति॒ वरे॑ण्यऽक्रतो । अग्ने॑ । स॒मित्ऽभिः॑ । ई॒म॒हे॒ ॥
uta | tvā | namasā | vayam | hotaḥ | vareṇyakrato itivareṇya-krato | agne | samit-bhiḥ | īmahe
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4 pādas × ~8 syllables (with Vedic flexibility)
Compact, declarative, mantra-like cadence suited to invocation.
Creates a steady inward turn; the short pādas support repeated kindling of attention and a clear sense of ‘calling in’ Agni.
- नमसा (namasā)
- Literal: with salutation, reverence. Symbolic: humility and self-offering that opens the being to higher guidance
- होतृ (hotṛ)
- Literal: invoker/priest who calls the gods. Symbolic: the inner power that invokes higher states and organizes the inner sacrifice
- वरेण्यक्रतु (vareṇya-kratu)
- Literal: of choice-worthy will/resolve. Symbolic: the discerning divine will in us that chooses truth over impulse
- समिद्भिः (samidbhiḥ)
- Literal: with kindling-sticks. Symbolic: conscious offerings—aspiration, attention, discipline—that feed the inner fire
- ईमहे (īmahe)
- Literal: we seek/approach, we invoke. Symbolic: active turning of consciousness toward the Divine Presence
Explicit kindling/invocation verse; applicable wherever Agni is installed or strengthened with samidh in śrauta and domestic rites.
At the lighting/kindling of the fire and at openings of offerings; also adaptable to daily practice
Kindling the fire with samid while reciting an invocation
Before meditation: light a lamp or inner ‘resolve’; offer a few breaths and a clear intention as samid to awaken the guiding will.
hótṛ from √hu ‘to call/invoke’—Agni as the inner invoker-priest. krátu ‘will, effective intention, intelligence in action’ (not mere ‘ritual’) is central psychologically: the power that chooses and executes. samídh ‘kindling’ from sam-√idh ‘to kindle fully’ symbolizes disciplined inputs that sustain aspiration.
kratu (effective will), devotion as self-offering (namas), ṛta via right leading (Hotṛ function)
Agni as Hotṛ establishes ṛta by rightly invoking the higher powers and aligning action with truth.
Reverent approach (namas) and choice-worthy will (vareṇya-kratu) are conditions for satya-guided action.
Kindling as microcosmic creation: from inert fuel to living flame—consciousness awakened from obscurity to luminous activity.
Proto-Vedāntic / integral yogic reading (Aurobindo–Kashyap): Agni as evolutionary will in consciousness.
Fire = awakened will; fuel = purified tendencies; heat = tapas; upward flame = ascent of aspiration.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as Hotṛ (the invoker-priest) who is kindled and approached with reverence. Innerly, the divine will is awakened by disciplined offerings and becomes the leader of the soul’s sacrifice.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √i ‘to go’ (īmahe) reflects PIE *h₁ei- ‘to go’ (cf. Latin eō). The ‘approach/invocation’ is framed as movement toward the divine—an old Indo-European devotional syntax.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers namas (self-bowing) and samidh (sustaining discipline); Agni reciprocates as Hotṛ—organizing and carrying the human aspiration upward to the gods/powers of Truth.
Kindle the inner will (Agni) as the invoker of higher consciousness; practice reverent self-offering.
Manipura (fire/will)
Gentle kapalabhati-like warming not required; prefer slow nāḍī-śodhana or 4-4-6 breathing while repeating the mantra inwardly
Collected, aspiring, receptive—‘invoking’ state rather than discursive thinking.
Begin with namas (humility), then offer 3–7 ‘samid’: a clear intention, a renunciation of one distraction, and a call for right guidance; feel Agni rising in the center and leading the day’s actions.
Vedic tri-svara (udātta/anudātta/svarita) as per śākhā tradition; maintain udātta peaks on key vocatives (tvā, hotar, agne) where marked in recitation.
Keep vocatives clear: hotar | agne; avoid flattening the cadence—each pāda ends with a gentle settling.
Hold long vowels: tvā, īmahe, Retroflex clarity: hotar (not aspirated), vareṇya-krato (kratu with clear ‘t’), Cluster care: samidbhir (samid-bhiḥ) articulate ‘dbh’ smoothly
Warm, steady, slightly ascending tone as if ‘kindling’ the sound.
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