Rig Veda 3.20.2: Mandala 3, Sukta 20, Mantra 2
Sukta 3.20
अग्ने त्री ते वाजिना त्री षधस्था तिस्रस्ते जिह्वा ऋतजात पूर्वीः । तिस्र उ ते तन्वो देववातास्ताभिर्नः पाहि गिरो अप्रयुच्छन् ॥
agne trī́ te vā́jinā trī́ ṣadhásthā tisrás te jihvā́ ṛtajāta pūrvī́ḥ | tisrá u te tanvò devávātās tā́bhir naḥ pāhi gíro áprayucchan ||
Wahai Agni, tiga milikmu kekuatan-kekuatan kelimpahan, tiga pula singgasana peneguhan; tiga lidahmu, lahir dari Ṛta, purba dalam kerjanya. Tiga juga tubuhmu yang digerakkan oleh hembus para dewa; dengan itu lindungilah kami—agar kata-kata kami tak terputus dan tak menyimpang dari jalan.
Recitation emphasizing Agni’s triple functions (often correlated with three fires or threefold operation); prayer for protection of speech in ritual.
threefold power (triadic structuring), ṛta-jāta (truth-born functioning), speech as sacred instrument (gir)
Agni’s ‘truth-born’ tongues indicate action governed by ṛta rather than desire.
Truth expresses itself as right speech and right formation (giraḥ that do not fail).
The triple fire as a formative principle that builds and sustains worlds through ordered expression.
Integral-psychological reading: cosmic structures mirror inner structures; triple Agni is a map of sadhana.
Fire = will; wind = divine inspiration/prāṇa of higher planes; three flames = threefold operation across mind-life-body.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni’s triadic nature: three powers, seats, tongues, and bodies. Mythically, this encodes Agni’s multiple stations and modes (cosmic, atmospheric, terrestrial / or three ritual fires). Psychologically, it describes a threefold operation of will and speech grounded in ṛta, safeguarding the seeker’s utterance from breakdown.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The prominence of triadic enumeration is a common archaic IE poetic device. √pā ‘protect’ (pāhi) matches PIE *peh₂-. The semantic linkage of ‘breath/wind’ (vāta) with inspiration is also widely Indo-European (spiritus/pneuma parallels conceptually, though not etymologically identical).
- What is the relationship between the Rishi and the Devata here?
- The Rishi appeals to Agni’s truth-born structures (ṛta-jāta triads) as the basis for protection. The requested reciprocity is technical and inner: Agni’s stable forms guard the continuity and correctness of the sacred word (gir), ensuring the seeker’s expression remains aligned and unfailing.
Contemplate Agni as a triple force: (1) power to act, (2) power to establish, (3) power to express truth; then offer speech and thought into that fire.
Maṇipūra (fire/will) supported by Viśuddha (truthful expression)
Nadi-śodhana 6–6–6 (gentle) while mentally repeating ‘trī… tisraḥ…’ to stabilize rhythm and speech.
Steady, clarified will; reduced discursiveness; strengthened mantric coherence.
If words scatter or practice becomes irregular, chant this slowly, feeling three ‘seats’ lighting up in head (clarity), heart (aspiration), navel (force of execution); end with a quiet resolve that speech remains aligned.
Use Rigvedic udatta/anudatta/svarita per śākhā; repeated ‘trī/tisraḥ’ should retain crisp accentuation without rushing.
Mark the enumerations clearly: trī… trī… tisraḥ… tisraḥ…; keep a slight pause between clauses to preserve structure.
ṣ in ṣadhasthā: retroflex ṣ, not dental s., ṛtajāta: vocalic ṛ; keep ‘ta’ light, avoid ‘ritjaata’ blur., aprayucchan: pronounce ‘cch’ as a clear doubled affricate; keep nasal ‘n’ light.
Steady, even, ‘architectural’ tone; minimal ornamentation.
3
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
