Rig Veda 2.7.6: Mandala 2, Sukta 7, Mantra 6
Sukta 2.7
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Adbhuta (wonder) and Vira (heroism)
द्र्वन्नः सर्पिरासुतिः प्रत्नो होता वरेण्यः । सहसस्पुत्रो अद्भुतः ॥
drvá́nnaḥ sarpír-āsutíḥ pratnó hótā váreṇyaḥ | sáhasas-putró ádbhutaḥ ||
Dengan persembahan kami ia berlari, diperas dengan sari ghee; Hotar yang purba dan terpilih—Agni, putra daya yang menakjubkan—mengangkat karya pemanggilan suci di dalam diri kami.
Word by Word
- द्र्वन्
- running, swiftAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृ-पदस्य) / Kartā-qualifierRoot द्रु (धातु; ‘द्रवति/द्रव्’—दौडना/द्रवण) → द्र्वन् (प्रातिपदिक)
- नः
- of us, ourPronounषष्ठी, बहुवचन (enclitic ‘our’)Role सम्बन्ध (genitival relation)Root अस्मद् (सर्वनाम-प्रातिपदिक)
- सर्पिरासुतिः
- the ghee-libation / ghee-offeringNoun (compound)स्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (subject) / or apposition to ‘होता’Root सर्पिस् (घृत/clarified butter) + आसुति (√सु ‘to press/express’ with आ-; ‘libation/pressing’)
- प्रत्नः
- ancient, primevalAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (होता) / Kartā-qualifierRoot प्रत्न (प्रातिपदिक)
- होता
- the Hotṛ-priest, invokerNoun (agent)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (ritual officiant/agent)Root √हु (जुहोति ‘to sacrifice, offer’) → होतृ (agent noun); here ‘होता’ (Vedic nom. sg.)
- वरेण्यः
- worthy to be chosen, excellentAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (होता) / Kartā-qualifierRoot √वृ (to choose) → वरेण्य (gerundive/‘to be chosen’, worthy)
- सहसः
- of might, of strengthNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (genitive: ‘of might/strength’)Root सहस् (प्रातिपदिक; ‘might, strength’)
- पुत्रः
- sonNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (in apposition) / predicate-nominativeRoot पुत्र (प्रातिपदिक)
- अद्भुतः
- marvellous, wondrousAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (होता/पुत्र) / Kartā-qualifierRoot अद्भुत (प्रातिपदिक)
Sandhi Notes
- पाठः: द्र्व॑न्नः स॒र्पिरा॑सुतिः प्र॒त्नो होता॒ वरे॑ण्यः । सह॑सस्पु॒त्रो अद्भु॑तः ॥ Sandhi resolution: द्र्वन् + नः (enclitic ‘नः’ attached to preceding word)
- सहसः + पुत्रः → सहसःपुत्रः (internal sandhi with loss of visarga before p- in saṃhitā; often written as सहसस्पुत्रः in RV orthography). Other words are already in pada form. Accent note (brief): Udātta marks in the saṃhitā are retained on द्र्व॑न्, सर्पिरा॑सुतिः, प्र॒त्नो, होता॒, वरे॑ण्यः, सह॑सः, पु॒त्रो, अद्भु॑तः
- enclitic नः is typically unaccented
The meaning
Outer meaning
Running with our offering, pressed with ghee-essence, the ancient and choice Hotar—Agni, wondrous son of Strength—(acts).
Inner meaning
Agni moves swiftly in us when the offering is sincere and continuous (dru-annaḥ: ‘running with the food/oblation’). Sarpis (ghee-essence) indicates refined substance of consciousness; when this is ‘pressed’ (āsuti), Agni becomes the effective Hotar—the inner priest who calls down higher powers. As ‘son of Sahas’ (force), Agni is born from tapas and courage; his action is adbhuta—wondrous, because transformation exceeds ordinary mental causality.
Universal truth
When aspiration is continuous and the offering is refined, an ancient inner intelligence awakens and performs the true invocation—bringing higher forces into life with surprising efficacy.
Themes
Agni the Hotar, primeval fire, force-born wonder, offering as nourishment
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- RV 2.1, RV 2.2, RV 2.7, RV 2.8
Family tradition
Agni-centered hymns portraying the inner priesthood: the rishi’s lineage specializes in awakening the sacrificial intelligence (hotṛ) within.
Significance
The verse highlights the ‘ancient Hotar’ as an inner faculty: the timeless power of aspiration that, once fed with refined essence, performs effective invocation and transformation.
The deity
- Devata
- Agni
- Epithets
- pratna hotā, vareṇyaḥ, sahasaḥ putraḥ, adbhutaḥ
- Related deities
- Bṛhaspati (invoking Word), Indra (force of illumination), Soma (essence/bliss that nourishes the fire)
Cosmic role
Priest of the worlds; carrier of offerings; awakener of the gods in the sacrifice; the first power in manifestation (hidden fire in matter).
Inner power
The invoking intelligence and will that accelerates progress when supplied with refined consciousness; power born of tapas (sahas).
In ritual
Where it is used
Hotṛ-invocation context in Agni rites; ghee-pressing/ājyāhuti themes
द्र्व॑न्नः स॒र्पिरा॑सुतिः प्र॒त्नो होता॒ वरे॑ण्यः । सह॑सस्पु॒त्रो अद्भु॑तः ॥
द्रुऽअ॑न्नः । स॒र्पिःऽआ॑सुतिः । प्र॒त्नः । होता॑ । वरे॑ण्यः । सह॑सः । पु॒त्रः । अद्भु॑तः ॥
dru-annaḥ | sarpiḥ-āsutiḥ | pratnaḥ | hotā | vareṇyaḥ | sahasaḥ | putraḥ | adbhutaḥ
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3×8 (approx.)
Energetic start (drvannaḥ…) then stabilizes into priestly affirmation (pratno hotā…).
Invokes a sense of quickened inner action; supports ‘activation’ of will and invocation.
- द्र्वन्नः (drvannaḥ / dru-annaḥ)
- Literal: running with the food/oblation. Symbolic: unceasing movement of offering; continuity of practice
- सर्पिरासुतिः (sarpiḥ-āsutiḥ)
- Literal: pressed/expressed with ghee. Symbolic: expression of clarified essence; refined devotion/understanding energizing the will
- प्रत्नः (pratnaḥ)
- Literal: ancient. Symbolic: primordial inner fire, always present behind the surface nature
- होता (hotā)
- Literal: invoking priest. Symbolic: the inner function that calls and connects to higher consciousness
- वरेण्यः (vareṇyaḥ)
- Literal: choice, desirable. Symbolic: the most select power to rely on in yoga—true will and discernment
- सहसः पुत्रः (sahasaḥ putraḥ)
- Literal: son of strength/force. Symbolic: born of tapas, courage, and concentrated energy
- अद्भुतः (adbhutaḥ)
- Literal: wondrous. Symbolic: the miraculous element of inner alchemy and sudden illumination
Hotar-function of Agni emphasized; supports invocation sequence where Agni as priest conveys offerings to other gods
When emphasizing Agni as Hotar and the efficacy of refined offerings; during offerings that ‘strengthen’ the fire.
Offer ghee; recite to affirm Agni’s priestly role and wondrous power.
Use at the start of japa/meditation to ‘activate the inner priest’: ask the deeper will to invoke clarity and strength throughout the session.
- from √ ‘to run’ suggests swift movement of the offering. ‘food’ in Vedic also ‘oblation/substance of nourishment’ for gods—innerly, what nourishes the flame. (sarpis) ‘ghee’ links to the bright/unctuous clarified essence; āsuti ‘pressing/expressing’ indicates extraction of subtle potency. from √ ‘to pour, sacrifice, invoke’ => the invoker-function. from √ ‘to be strong, prevail’ => force that generates Agni as ‘son’ (manifest power).
Agni as mediator (yajña-nābhi), sahas (force) as generative principle, adbhuta as supramental marvel beyond mind
Hotar function is the right calling of powers according to ṛta; refined offering aligns the human with cosmic order.
Pratna implies the eternal truth-fire hidden in the being; yoga uncovers it.
Agni as ‘son of force’—fire born from concentrated energy in manifestation; ghee as essence sustaining creation’s flame.
Integral Vedism: transformation through yajña—offering of refined mind-life to awaken the ancient divine function.
Running oblation = continuous aspiration; ghee = clarified sattva; ancient priest = timeless psychic function; son of force = tapas-born energy.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the divine priest (Hotar) and messenger: the god is not only recipient but performer of sacrifice. The ‘son of Force’ frames a cosmogonic psychology—true fire is born from concentrated power (sahas) and becomes the wondrous mediator enabling ascent.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The priestly title hotā from √ (invoke/pour) reflects an archaic sacrificial lexicon with deep Indo-Iranian parallels (cf. Avestan zaotar- as functional counterpart, though not a direct cognate of hotā). The ‘son of X’ genitival compound is a common inherited poetic formula for divine emanation.
- What is the relationship between the Rishi and the Devata here?
- Delegation of the rite: the rishi entrusts the work of invocation to Agni-as-Hotar, feeding him with essence so he can perform the inner and outer mediation between human aspiration and divine powers.
Invoke the ‘inner Hotar’: sit upright; feel a flame at the navel/heart; offer a refined intention (ghṛta) and ask the deeper will to guide thought and breath.
manipura
Brisk-then-steady: 3 cleansing breaths, then settle into slow nasal breathing; mentally recite on exhale to encourage ‘running’ continuity without agitation.
Activated steadiness—dynamic calm; sense of inner priest taking charge.
If distracted, return to ‘pratno hotā’: trust the ancient inner function; offer the distraction as ‘anna’ into the flame and continue.
Respect accents: d,,,,,, —keep pitch steps distinct and non-melodic.
Give slight energizing emphasis to the opening word to convey ‘running’; then stabilize the tone on pratno hotā for priestly steadiness.
drvannaḥ: articulate cluster; avoid inserting extra vowel (dr-va), sarpiḥ: ‘ḥ’ light; āsutiḥ: long ā, pratnaḥ: retroflex ṇ not present here; keep ‘tn’ clear, hotā: long ā, vareṇyaḥ: retroflex ṇ; ‘yaḥ’ clean, sahasaḥ: ‘h’ audible; short vowels, adbhutaḥ: ‘dbh’ conjunct; do not drop aspiration
Start bright and energized, then warm and steady; resonant chest tone.
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