Rig Veda 3.2.14: Mandala 3, Sukta 2, Mantra 14
Sukta 3.2
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
शुचिं न यामन्निषिरं स्वर्दृशं केतुं दिवो रोचनस्थामुषर्बुधम् । अग्निं मूर्धानं दिवो अप्रतिष्कुतं तमीमहे नमसा वाजिनं बृहत् ॥
śucíṃ na yā́mann iṣiráṃ svaḥ-dṛ́śaṃ ketúṃ divó rocaná-sthām uṣar-búdhām | agníṃ mūrdhā́naṃ divó áprati-skutaṃ tám īmahe námasā vā́jinaṃ bṛhát ||
Kami mencari dengan pemujaan Agni itu—murni laksana jalan gerak, tajam dalam daya, yang memandang Cahaya svár; panji bercahaya dari langit, bersemayam di ranah-ranah sinar, terjaga bersama Fajar. Kami mencari Sang Kepala dan puncak langit, Nyala yang tak tertolak, yang tak dapat disingkirkan; yang perkasa dan agung.
Word by Word
- शुचिम्
- bright, pure (one)Adjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot शुचि- (प्रातिपदिक) < √शुच् (दीप्तौ/शौचे)
- न
- like, asIndeclinableअव्ययRoot न (निपात)
- यामन्
- in the course/at the going; on the pathNounनपुंसकलिङ्ग; सप्तमी एकवचन (वैदिक)Role AdhikaraṇaRoot यामन्- (प्रातिपदिक)
- निषिरम्
- swift, impetuousAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot निषिर- (प्रातिपदिक)
- स्वर्दृशम्
- heaven-seeing; having sight of the lightAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot स्वर्दृश- (समास: स्वः/स्वर् + दृश्)
- केतुम्
- banner; sign; radiant beamNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot केतु- (प्रातिपदिक)
- दिवः
- of heavenNounस्त्रीलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive)Root दिव्/द्यौ- (प्रातिपदिक)
- रोचनस्थाम्
- standing/abiding in the luminous realmAdjectiveस्त्रीलिङ्ग; द्वितीया एकवचनRole KarmaRoot रोचनस्था- (समास: रोचन + स्था)
- उषर्बुधम्
- awakening at dawn; dawn-awakeningAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot उषर्बुध- (समास: उषर्/उषस् + बुध)
- अग्निम्
- Agni (Fire)Nounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot अग्नि- (प्रातिपदिक)
- मूर्धानम्
- head; chiefNounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot मूर्धन्- (प्रातिपदिक)
- दिवः
- of heavenNounस्त्रीलिङ्ग; षष्ठी एकवचनRole Sambandha (genitive)Root दिव्/द्यौ- (प्रातिपदिक)
- अप्रतिष्कुतम्
- unopposed; not repelled/checkedAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचनRole KarmaRoot अ- + प्रति + √स्कु/√स्कुन्द् (आच्छादने/प्रतिघाते) → प्रतिष्कुत (कृदन्त/विशेषण)
- तम्
- himPronounपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot तद् (सर्वनाम)
- ईमहे
- we seek; we imploreVerbलट् (वर्तमान); आत्मनेपद; उत्तमपुरुष बहुवचनRoot √ईम्/√यम् (ईमहे—वैदिक: ‘we seek/implore’)
- नमसा
- with reverence; with homageNounनपुंसकलिङ्ग; तृतीया एकवचनRole KaraṇaRoot नमस्- (प्रातिपदिक)
- वाजिनम्
- prize-winning; mighty; possessing strengthAdjectiveपुंलिङ्ग; द्वितीया एकवचनRole KarmaRoot वाजिन्- (प्रातिपदिक)
- बृहत्
- great; loftyAdjectiveपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया एकवचन (वैदिक रूप)Role KarmaRoot बृहन्त्- (प्रातिपदिक) < √बृह् (वृद्धौ)
Sandhi Notes
- पदच्छेद (समाधान): शुचिम् | न | यामन् | निषिरम् | स्वर्दृशम् | केतुम् | दिवः | रोचनस्थाम् | उषर्बुधम् || अग्निम् | मूर्धानम् | दिवः | अप्रतिष्कुतम् | तम् | ईमहे | नमसा | वाजिनम् | बृहत् || 1) याम॑न्निषि॒रम् → यामन् + निषिरम् (न् + न् संयोग)
- 2) स्व॒र्दृशं॑ के॒तुम्: स्वर्-दृशम् (समास)
- 3) रो॑चन॒स्थामु॑ष॒र्बुध॑म् → रोचनस्थाम् + उषर्बुधम् (म् + उ- संधि: म् उ → मु)
- 4) तमी॑महे → तम् + ईमहे (म् + ई- संधि: मी)
- 5) नम॑सा वा॒जिनं॑: पदान्त ‘नमसा’ के बाद ‘वा’ केवल छन्द/पाठ-भेद
The meaning
Outer meaning
We adore Agni: pure in his movement, keen, seeing the light of heaven; a beacon of heaven stationed in the radiant worlds, awake with the Dawn. Agni is the head of heaven, irresistible, vast, bearer of strength/plenitude.
Inner meaning
Agni is invoked as the pure current of right movement (yāman), a sharp spiritual force (niṣira) that perceives the supramental light (svar-dṛś). He is the inner beacon (ketu) established in luminous planes (rocanasthā), awakened by the Dawn of illumination (uṣarbudha). As ‘head of heaven’ (mūrdhānaṃ divo), he crowns the consciousness and cannot be repelled by resistance; he brings vast force and plenitude (vājinam bṛhat) into life.
Universal truth
When the inner will is purified and sharpened, it becomes a steadfast beacon of awakening, crowned in higher consciousness, irresistible to obscurity, and capable of bringing vast strength and fulfillment into human nature.
Themes
Agni-as-inner-will, illumination, dawn-awakening, irresistible-force, Vast-consciousness
The seer
- Rishi
- Viśvāmitra Gāthina (traditional for Maṇḍala 3)
- Lineage
- Viśvāmitra (Gāthina line)
- Other hymns
- RV 3.2, RV 3.1, RV 3.4
Family tradition
Hymns often portray Agni as the crown and beacon—linking dawn-illumination with irresistible force for progress.
Significance
This verse is a classic Viśvāmitra-style yogic description: Agni as purified movement, sharp power, dawn-awakened beacon, and crowning flame of the higher consciousness.
The deity
- Devata
- Agni (as ketu and uṣarbudha)
- Epithets
- śuci (pure), niṣira (keen), svardṛś (seer of the Light), ketu (beacon), rocanasthā (stationed in radiance), uṣarbudha (dawn-awakened), mūrdhan (crown/head), apratiṣkuta (irresistible), vājin (bearer of plenitude), bṛhat (vast)
- Related deities
- Uṣas, Sūrya, Indra, Bṛhaspati
Cosmic role
Luminous sign in heaven; awakener with Dawn; establishes and crowns the worlds with light and force.
Inner power
Unshakable will and discernment, awakened by illumination, that crowns the being and drives vast victorious energy into action.
In ritual
Where it is used
Agni stotra at kindling and invocation; imagery suits sunrise/dawn rites and opening of sacrifice.
शुचिं॒ न याम॑न्निषि॒रं स्व॒र्दृशं॑ के॒तुं दि॒वो रो॑चन॒स्थामु॑ष॒र्बुध॑म् । अ॒ग्निं मू॒र्धानं॑ दि॒वो अप्र॑तिष्कुतं॒ तमी॑महे॒ नम॑सा वा॒जिनं॑ बृ॒हत् ॥
शुचि॑म् । न । याम॑न् । इ॒षि॒रम् । स्वः॒ऽदृश॑म् । के॒तुम् । दि॒वः । रो॒च॒न॒ऽस्थाम् । उ॒षः॒ऽबुध॑म् । अ॒ग्निम् । मू॒र्धान॑म् । दि॒वः । अप्र॑तिऽस्कुतम् । तम् । ई॒म॒हे॒ । नम॑सा । वा॒जिन॑म् । बृ॒हत् ॥
śucim | na | yāman | iṣiram | svaḥ-dṛśam | ketum | divaḥ | rocana-sthām | uṣaḥ-budham | agnim | mūrdhānam | divaḥ | aprati-skutam | tam | īmahe | namasā | vājinam | bṛhat
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4×11 syllables (approx.)
Bright, cutting, declarative; strong consonantal edges mirror niṣira (keenness).
Sharpens attention and evokes an upright, crowned posture of consciousness; energizes without agitation when paced evenly.
- शुचिं (śucim)
- Literal: pure, bright. Symbolic: purified consciousness and will
- याम॑न् (yāman)
- Literal: path, movement. Symbolic: right motion of sādhanā; ordered progression
- निषि॒रम् (niṣiram)
- Literal: keen, sharp-edged. Symbolic: penetrating force that cuts through ignorance
- स्व॒र्दृशं॑ (svardṛśam)
- Literal: seeing the svar (heavenly light). Symbolic: vision of supramental illumination
- के॒तुं (ketum)
- Literal: banner, beacon, luminous sign. Symbolic: inner guidance-light; discernment that leads
- रो॑चन॒स्थाम् (rocanasthām)
- Literal: standing in the luminous regions. Symbolic: established in illumined consciousness-planes
- उष॒र्बुध॑म् (uṣarbudham)
- Literal: awakened by Dawn. Symbolic: awakened by inner illumination; dawn of knowledge
- मू॒र्धानं॑ दि॒वो (mūrdhānaṃ divo)
- Literal: head/crown of heaven. Symbolic: crown-power of consciousness; highest governing flame
- अप्र॑तिष्कुतम् (apratiṣkutam)
- Literal: not to be pushed aside, irresistible. Symbolic: unshakable will against inner resistance
- वा॒जिनं॑ (vājinam)
- Literal: possessing vāja (might, plenitude). Symbolic: carrier of spiritual force and victorious energy
- बृ॒हत् (bṛhat)
- Literal: vast. Symbolic: expansive consciousness and power
Agni praise/invocation in the Agnihotra and broader Soma rites as the divine Hotṛ and inner kindling of the sacrifice (yajña) in the practitioner.
At dawn or beginning of ritual/meditation; when seeking clarity and force against obstacles.
Adoration (namasā), kindling, and establishing the fire as guiding beacon.
A dawn mantra for inner awakening: invoke Agni as beacon and crown before study, meditation, or decisive action.
Key terms: śucí- from √śuc ‘shine, be pure’ => purity as luminosity; yā́man from √yā ‘go’ => the soul’s course/way; ketú- ‘signal, shining mark’ (semantic field of appearing/knowing) => revelatory light; rocaná- from √ruc ‘shine’ => luminous planes; uṣar-búdha- (uṣás ‘dawn’ + budhá ‘awakened/knowing’ from √budh) => the awakening of consciousness; mūrdhán- ‘head/summit’ => highest governing flame; áprati-skuta- (a- + prati + √sku ‘push away’) => not repulsable/irresistible; vā́jin- ‘possessing vā́ja’ where vā́ja is not merely ‘food/prize’ but ‘full force, victorious plenitude’ (root-sense of strength and increase); bṛhát from √bṛh ‘grow, expand’ => the Vast (Bṛhat) as a metaphysical magnitude.
R̥ta (ordered movement/true course implied by yāman and rocaná-sthā), Satyam-R̥tam-Bṛhat (explicit bṛhat; truth-order-vastness as goal), inner yajña (psychic sacrifice as transformation)
Purity in movement (śuciṃ… yāman) indicates alignment with Ṛta in action and progress.
Svardṛś—vision of the true light—signals consciousness turning toward Satya beyond mind.
Dawn awakens the beacon-fire; the worlds of radiance are stations of manifestation; the crown of heaven organizes the cosmos.
Aurobindonian Vedic symbolism: Agni as psychic/supramental will leading ascent and transformation.
dawn
Dawn = awakening illumination; beacon = guiding discernment; crown of heaven = highest poise of consciousness; vast force = spiritual energy for action.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the heavenly ‘ketu’ (signal/banner of light) stationed in the luminous realms and awakening with Dawn: the mythic action is the daily re-manifestation of the divine Fire as illumination that leads the human course (yāman) from obscurity to the Vast (bṛhat). It is not merely physical sunrise/fire, but the emergence of the truth-guiding flame in consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- diváḥ (dyu-) reflects PIE *dyew- ‘sky, shine’ (cf. Greek Zeus, Latin Iūpiter via *dyēus); √yā ‘go’ aligns with PIE *h₁ey- ‘go’ (broadly attested in motion verbs); rocaná from √ruc ‘shine’ shares an Indo-European poetic register of luminosity terms; bṛhát from √bṛh ‘grow’ parallels PIE *bʰerǵʰ- ‘rise/high/lofty’ (semantic proximity in ‘great/vast/high’ formations across IE traditions).
- What is the relationship between the Rishi and the Devata here?
- The seer approaches Agni through namas (self-bowing), not as transaction but as alignment: by seeking the ‘apratiskuta’ (irresistible) flame, the human will consents to be led and expanded into bṛhat. The reciprocity is inner: the devotee offers surrender/aspiration; Agni grants illumination (ketu), ordered progress (yāman), and plenitude of force (vāja).
Invoke Agni as the dawn-awakened beacon; stabilize awareness at the ‘crown’ while keeping the heart-flame pure.
Sahasrāra/Ājñā (crown-beacon) with Anāhata as the flame-source
Slow, even breathing; on inhale feel dawn-light rising; on exhale feel the beacon steady at the crown; optional silent japa on exhale.
Wakeful luminosity; upright, unshakable calm-force.
Practice at dawn: sit facing east if possible, chant 3 times, then hold attention as a steady flame-sign above the brow/crown; let thoughts be ‘cut’ by the keen edge of clarity without struggle.
Observe Saṃhitā accents; keep udatta rises crisp on key descriptors (śuciṃ, ketuṃ, agnim, mūrdhānam) and let svarita glide gently—aim for luminous steadiness.
Articulate compound epithets clearly (rocanasthām, uṣarbudham, apratiṣkutam). Keep a reverent pause after ‘tam īmahe’.
: ‘śu-ciṃ’ with clear ś, : retroflex ṣ, short i, : pronounce ‘svar’ as one unit, not ‘suvar’, : ‘ro-ca-na-sthām’ with clear sth cluster, : retroflex ṣk, keep vowels short/clean
Bright but gentle; sustained resonance; avoid speed so the ‘beacon’ quality remains steady.
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