Rig Veda 8.74.7: Mandala 8, Sukta 74, Mantra 7
Sukta 8.74
- Devata
- Agni
- Rasa
- Adbhuta (wonder) and Shringara (love)
इयं ते नव्यसी मतिरग्ने अधाय्यस्मदा । मन्द्र सुजात सुक्रतोऽमूर दस्मातिथे ॥
iyáṃ te návyasī matír agne ádhāyy asmadā́ | mandrá sujāta sukrato ’mūra dásmātithe ||
अग्नि, हमारी नई सोच तुम्हारे पास रख दी है। तुम अच्छे हो, तुम्हारा दिल साफ है। तुम हमारे मेहमान हो, तुम्हारी कोई गलती नहीं। तुम पास आओ, हमारे साथ रहो।
Word by Word
- इयम्
- this (f.)Pronounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (वाक्य-विषयः) / विशेष्यRoot इदम् (सर्वनाम-प्रातिपदिक)
- ते
- your (of you)Pronounषष्ठी, एकवचन (एन्क्लिटिक) — ‘thy/your’Role सम्बन्ध (षष्ठी) — स्वामि/सम्बन्धीRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- नव्यसी
- newest / ever-newAdjectiveस्त्रीलिङ्ग, प्रथमा, एकवचन, तम/तर-रहितः (तुलनात्मक-रूपः: -यस्) — ‘newer/very new’Role विशेषणम् (इयम्/मतिः)Root नव्य (प्रातिपदिक) < नव (PIE *néwos)
- मतिः
- thought, hymn, intentionNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole कर्तृ (इयम् … मतिः) / विषयःRoot मति (प्रातिपदिक) < √मन् (मनुते/मन्यते) ‘to think’
- अग्ने
- O AgniNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक) < अग्नि- ‘fire’
- अधायि
- has been placed / has been setVerbलुङ् (अorist), आत्मनेपद, प्रथमपुरुष, एकवचन; कर्मणि-प्रयोग/निष्क्रियार्थः: ‘was placed/has been set’Role क्रियाRoot √धा (दधाति) ‘to place, set’
- अस्मत्
- from usPronounपञ्चमी, बहुवचन — ‘from us’Role अपादानRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- आ
- towards, untoIndeclinableउपसर्गः/निपातः (क्रियायोगे)Role क्रियाविशेषण (दिशा/सम्प्राप्ति)Root आ (उपसर्ग/निपात)
- मन्द्र
- O gladdening/pleasant oneAdjective (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (अग्नेः विशेषणम्)Root मन्द्र (प्रातिपदिक) < √मन्द् ‘to be glad/pleasant’
- सुजात
- O well-bornAdjective (vocative)भूतकृदन्त (क्त), पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (अग्नेः विशेषणम्)Root सु-जात (प्रातिपदिक) < √जन् ‘to be born’
- सुक्रतो
- O of good resolve/wiseAdjective (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (अग्नेः विशेषणम्)Root सु-क्रतु (प्रातिपदिक) ‘good resolve/power’
- अमूर
- that (yonder) onePronoun/Adjectival pronounपुंलिङ्ग, प्रथमा, एकवचन (वैदिक-रूपः) — ‘that one’Role कर्तृ/विशेष्य (अग्निः/अतिथिः इत्यर्थे)Root अमूर (सर्वनाम-प्रातिपदिक; Vedic demonstrative, ‘that/this yonder’)
- दस्म
- O wondrous oneAdjective (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (अग्नेः विशेषणम्)Root दस्म (प्रातिपदिक) ‘wondrous, mighty’
- अतिथे
- O guest (of the house)Noun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधन (अग्नेः)Root अतिथि (प्रातिपदिक) ‘guest’
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): इयम् | ते | नव्यसी | मतिः | अग्ने | अधायि | अस्मत् | आ | मन्द्र | सुजात | सुक्रतो | अमूर | दस्म | अतिथे || 1) ‘अधाय्यस्मदा’ इति संहितायां: अधायि + अस्मत् + आ → अधाय्यस्मदा (इ-आ संधौ य्-आगमः; ‘अस्मत्’ पञ्चमी बहुवचन ‘अस्मदः/अस्मत्’ वैदिक-प्रयोगः)
- 2) ‘सुक्रतोऽमूर’: सुक्रतो + अमूर → सुक्रतोऽमूर (अ + अ → ’अवग्रहः)
The meaning
Outer meaning
A new thought/inspiration is placed in Agni; he is invoked as delightful, well-born, of bright will, unbewildered, wondrous Guest.
Inner meaning
The ‘newest thought’ (navyasī matiḥ) is a fresh formation of aspiration or intuition arising from the soul’s need; it is ‘set’ into Agni—entrusted to the inner flame so it can be purified, empowered, and made effective. Agni as Atithi (Guest) is the indwelling divine Presence who comes when rightly invited; ‘sujāta’ indicates a pure origin (psychic sincerity), ‘sukratu’ the luminous will that knows how to act, ‘amūra’ freedom from confusion, and ‘dasmā’ the marvel-working capacity of the awakened fire.
Universal truth
Offer the highest and freshest intuition to the inner divine Will; when the indwelling Presence is welcomed, confusion clears and effective luminous action becomes possible.
Themes
invitation, inner installation, renewed inspiration, Agni as guest
The seer
Significance
The verse exemplifies the rishi-function: to receive a ‘navyasī matiḥ’ and fix it in Agni so it becomes a living force rather than a passing idea—an early psychology of mantra as consecrated intention.
The deity
- Devata
- Agni (Atithi)
- Epithets
- Mandra, Sujāta, Sukratu, Amūra, Dasma, Atithi
- Related deities
- Sarasvatī (inspiration), Bṛhaspati (word/vision), Indra (illumined mind)
Cosmic role
Indwelling priest and guest of the house; awakener who turns thought into effective sacrificial force.
Inner power
Joyful luminous will that receives new inspirations, purifies them, and executes them without bewilderment.
In ritual
Where it is used
Āvāhana/invitation to Agni; domestic and śrauta contexts where Agni is treated as ‘guest’
इ॒यं ते॒ नव्य॑सी म॒तिरग्ने॒ अधा॑य्य॒स्मदा । मन्द्र॒ सुजा॑त॒ सुक्र॒तोऽमू॑र॒ दस्माति॑थे ॥
इ॒यम् । ते॒ । नव्य॑सी । म॒तिः । अग्ने॑ । अधा॑यि । अ॒स्मत् । आ । मन्द्र॑ । सुऽजा॑त । सुक्र॑तो॒ इति॒ सुऽक्र॑तो । अमू॑र । दस्म॑ । अति॑थे ॥
iyam | te | navyasī | matiḥ | agne | adhāyi | asmat | ā | mandra | su-jāta | sukrato itisu-krato | amūra | dasma | atithe
32
4 × ~8; vocative-rich second half adds rhythmic sweetness
Invocatory and intimate; quick vocatives create a ‘calling’ cadence.
Creates closeness to the inner Presence; supports devotional concentration with brightened will.
- नव्यसी मतिः (navyasī matiḥ)
- Literal: newest thought/intent. Symbolic: fresh intuition/aspiration; a new movement of consciousness seeking transformation
- अधायि (adhāyi)
- Literal: has been placed/established. Symbolic: consecration: entrusting the intention to the inner fire for shaping
- मन्द्र (mandra)
- Literal: delightful, rapturous. Symbolic: the bliss-touch in aspiration; joy that accompanies true calling
- सुजात (sujāta)
- Literal: well-born. Symbolic: psychically pure origin; sincerity free from mixed motive
- सुक्रतु (sukratu)
- Literal: of good/bright will, good intelligence in action. Symbolic: luminous effective will; right discernment in doing
- अमूर (amūra)
- Literal: not bewildered. Symbolic: clarity that resists confusion and doubt
- दस्म (dasma)
- Literal: wondrous, marvelous. Symbolic: the transformative power that accomplishes what seems difficult
- अतिथे (atithe)
- Literal: O Guest. Symbolic: the indwelling Divine who visits when invoked; inner Presence
Mantra of installation: placing the renewed mati into Agni—used when renewing the fire of aspiration and inviting the devatā’s clear will (kratu) to preside.
At lighting the household flame or beginning a session of japa/meditation
Mentally ‘placing’ the intention into the fire; welcoming Agni
Set a sankalpa (newest thought) into the heart-flame before practice; repeat as a consecration formula when starting new disciplines or projects.
mati from √man ‘think’ (inspired mind). adhāyi from √dhā ‘place, establish’ (PIE *dʰeh₁- ‘set, put’). kratu is a central Vedic term: ‘will, intelligence in action, effective resolve’ (possibly from √kar ‘do’ with -tu abstraction). amūra with privative a- + mūra ‘confused/deluded’ (semantic: clarity vs bewilderment).
kratu (effective will), renewal (navyasī) of inspiration, clarity vs delusion (amūra)
Sukratu indicates will aligned to ṛta—right action emerging from right seeing.
Amūra: truth-consciousness is unconfused and direct.
Manifestation proceeds by inspired thought fixed in the divine will-force (Agni) to become effective form.
Mantra-yoga / integral psychology: intention becomes power when consecrated to the inner divine.
Guest = indwelling Presence; fire = will; newest thought = emerging intuition; well-born = purity of motive; unbewildered = clear mind.
- What is the primary Vedic 'mythologem' present in this verse?
- Installation of inspiration into the divine fire: the hymn itself is ‘placed’ in Agni. Innerly, the seeker deposits the renewed intention (mati) into the awakened will so that the will becomes sukratu—rightly effective—and amūra—undeluded.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhā ‘place’ reflects PIE *dʰeh₁- (cf. Greek títhēmi, Latin faciō is different; but ‘put’ set-verb family is widespread). √man (mati) reflects PIE *men- ‘think’ (mind). This is a classical IE pairing: thought + placement/establishment as performative act.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers not only oblation but a ‘newest’ formation of consciousness (mati). Agni reciprocates by approaching as the clear, wondrous guest and by turning human intention into effective divine will (kratu) within the being.
Consecrate a fresh intention into the heart-flame; invite the ‘Guest’ to take up the work.
Anāhata
Inhale: receive ‘navyasī matiḥ’; exhale: place it into the flame (adhāyi) with a soft internal ‘ā’.
From seeking to intimate communion; luminous will with joy.
Form one clear sentence of aspiration (navyasī matiḥ). On chanting, feel it ‘installed’ in Agni; then sit silently, allowing action-impulse to become calm, bright, and unconfused (amūra).
Svara not given; chant with gentle uplift through vocatives (mandra sujāta sukrato) and a welcoming cadence on atithe.
Keep compounds distinct: su-jāta, su-kratu; do not merge vowels excessively.
navyasī: palatal ny; long ī at end, matiḥ: final ḥ light, agne: e as long close-mid; clear g, amūra: long ū, atithe: short i, dental th (not aspirated t too harsh)
Warm, inviting, slightly bright.
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