Rig Veda 3.6.7: Mandala 3, Sukta 6, Mantra 7
Sukta 3.6
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
दिवश्चिदा ते रुचयन्त रोका उषो विभातीरनु भासि पूर्वीः । अपो यदग्न उशधग्वनेषु होतुर्मन्द्रस्य पनयन्त देवाः ॥
dívaś cidā́ te rucayanta rokā́ uṣó vibhātī́r ánu bhāsi pūrvī́ḥ | apó yád agne uśádha gváneṣu hótur mandrásya pánayanta devā́ḥ ||
Bahkan ruang-ruang bercahaya di surga menyalakan sinarnya bagimu; wahai Uṣas (Fajar), engkau menyusul dengan banyak pancaran awalmu. Ketika, wahai Agni, di antara kayu-kayu air pun terjaga, para dewa bersukacita dalam kegembiraan nyala imam (hotṛ) yang meriah itu.
Word by Word
- दिवः
- of heaven, of the skyNounपुंलिङ्ग/नपुंसकलिङ्ग (वेदे), षष्ठी एकवचनRole सम्बन्ध (genitive relation)Root दिव् (प्रातिपदिक: दिव्/द्यौ-)
- चिद्
- even, indeedIndeclinableनिपात (emphatic)Root चिद् (निपात)
- आ
- towards, forthIndeclinableउपसर्ग (directional/intensive)Root आ (उपसर्ग/निपात)
- ते
- of you, yourPronounषष्ठी एकवचन (enclitic)Role सम्बन्धRoot त्वद् (सर्वनाम-प्रातिपदिक)
- रुचयन्त
- they make shine, they illumineVerbलट्, प्रथमपुरुष, बहुवचन, परस्मैपद (causative sense: ‘cause to shine/illumine’)Role क्रियाRoot रुच् (धातु) / रुचयति (णिच्)
- लोकाः
- worlds, regionsNounपुंलिङ्ग, प्रथमा बहुवचनRole कर्तृ (of रुचयन्त)Root लोक (प्रातिपदिक)
- उषः
- O DawnNounस्त्रीलिङ्ग, सम्बोधन एकवचन (Vedic voc.)Role सम्बोधनRoot उषस् (प्रातिपदिक)
- विभातीः
- you shine forthVerbलट्, मध्यमपुरुष, एकवचन, परस्मैपद (Vedic: -तीः as 2sg ending)Role क्रियाRoot वि + भा (धातु) / विभाति
- अनु
- after, alongIndeclinableअव्यय (preverb/adverb)Root अनु (उपसर्ग/अव्यय)
- भासि
- you shineVerbलट्, मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot भा (धातु)
- पूर्वीः
- the former/earlier (ones)Adjectiveस्त्रीलिङ्ग, द्वितीया बहुवचनRole कर्म (of अनु भासि)Root पूर्व (प्रातिपदिक)
- अपः
- watersNounस्त्रीलिङ्ग, द्वितीया बहुवचनRole कर्म (of यद्…)Root अप् (प्रातिपदिक)
- यत्
- when/that whichPronounनपुंसकलिङ्ग, द्वितीया एकवचन (relative)Role सम्बन्ध/अन्वय (relative marker)Root यद् (सर्वनाम)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- उशधक्
- blazing, kindlingAdjectiveपुंलिङ्ग, प्रथमा एकवचन (used predicatively with Agni)Role कर्तृ/विशेषण (to Agni)Root उशधक् (प्रातिपदिक; RV form, ‘burning/bright’)
- वनेषु
- in the woods, in the forestsNounनपुंसकलिङ्ग, सप्तमी बहुवचनRole अधिकरणRoot वन (प्रातिपदिक)
- होतुः
- of the Hotṛ (priest)Nounपुंलिङ्ग, षष्ठी एकवचनRole सम्बन्धRoot होतृ (प्रातिपदिक)
- मन्द्रस्य
- of the gladdening/pleasant (one)Adjectiveपुंलिङ्ग, षष्ठी एकवचन (agreeing with होतुः)Role सम्बन्ध/विशेषणRoot मन्द्र (प्रातिपदिक)
- पनयन्त
- they admire, they praiseVerbलट्, प्रथमपुरुष, बहुवचन, परस्मैपदRole क्रियाRoot पन्/पण् (धातु) / पनयति (denom./causative-like)
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा बहुवचनRole कर्तृ (of पनयन्त)Root देव (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (RV): दिवः चित् आ ते रुचयन्त लोकाः | उषः विभातीः अनु भासि पूर्वीः || अपः यत् अग्ने उशधक् वनेषु होतुः मन्द्रस्य पनयन्त देवाः || 1) दिवश्चिदा = दिवः + चित् + आ (विसर्ग-लोपः; चित् before vowel; आ as particle)
- 2) ते (enclitic gen. sg.) with following verb
- 3) उषो = उषः (voc. sg.; visarga replaced before voiced consonant/at pada boundary in saṃhitā)
- 4) विभातीः is Vedic 2sg present of वि+भा
- 5) उशधग्वनेषु = उशधक् + वनेषु (final -क् + व- → -ग्व- by voicing/assimilation in saṃhitā)
The meaning
Outer meaning
Even the luminous spaces of heaven shine out for Agni; Dawn follows with many early lights. When Agni is kindled among the woods and the waters are stirred, the gods delight in the gladness of the priestly flame.
Inner meaning
When the inner Fire (Agni as will and aspiration) is awakened in the “forest” of embodied nature, higher illuminations (divaḥ…rokāḥ) respond and the Dawn of consciousness (Uṣas) brings successive waves of clarity. The “waters” (āpaḥ) are the flowing life-energies and deeper streams of consciousness; when they are “awakened,” the divine powers in us (devāḥ) take joy in the harmonized offering—our thoughts, feelings, and actions turned toward the Truth.
Universal truth
When sincere aspiration is lit, illumination naturally answers: clarity comes in progressive dawns, and the whole being’s energies begin to flow in support of inner transformation; the higher powers ‘delight’ when the offering is glad and integral.
Themes
dawn-following illumination, Agni kindled in embodied nature, waters and fire cooperation, gods delighting in the inner rite
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- RV 3.1, RV 3.2, RV 3.3, RV 3.4, RV 3.5, RV 3.6, RV 3.7
Family tradition
Viśvāmitra’s hymns often enact the ascent from human struggle to luminous order (ṛta) through Agni/Indra; a strong psychological yoga of illumination and right action.
Significance
Viśvāmitra is emblematic of the transformation of the human will into a seer-will; his Agni hymns are manuals of inner sacrifice where aspiration kindles illumination and right ordering (ṛta).
The deity
- Devata
- Agni (with Uṣas as allied illumination)
- Epithets
- Hotṛ (invoker), Mandra (gladdening), Jātavedas (knower of births), Purohita (inner priest/leader)
- Related deities
- Uṣas, Sūrya, Indra, Viśve Devāḥ, Āpas
Cosmic role
Mediator between worlds; carries the offering upward and brings the gods (higher powers) downward into the rite.
Inner power
Flame of aspiration and discernment that awakens energies (waters) and attracts successive dawns of insight.
In ritual
Where it is used
Agnihotra / morning and general Agni-invocation within Soma-yajña sequences (contextual)
दिवश्चि॒दा ते॑ रुचयन्त रो॒का उ॒षो वि॑भा॒तीरनु॑ भासि पू॒र्वीः । अ॒पो यद॑ग्न उ॒शध॒ग्वने॑षु॒ होतु॑र्म॒न्द्रस्य॑ प॒नय॑न्त दे॒वाः ॥
दि॒वः । चि॒त् । आ । ते॒ । रु॒च॒य॒न्त॒ । रो॒काः । उ॒षः । वि॒ऽभा॒तीः । अनु॑ । भा॒सि॒ । पू॒र्वीः । अ॒पः । यत् । अ॒ग्ने॒ । उ॒शध॑क् । वने॑षु । होतुः॑ । म॒न्द्रस्य॑ । प॒नय॑न्त । दे॒वाः ॥
divaḥ | cit | ā | te | rucayanta | rokāḥ | uṣaḥ | vi-bhātīḥ | anu | bhāsi | pūrvīḥ | apaḥ | yat | agne | uśadhak | vaneṣu | hotuḥ | mandrasya | panayanta | devāḥ
44
4 pādas of ~11 syllables each
Forward-driving, expansive, suited to invocation and ascent
Builds an inner ‘rising’—from heaven’s lights to dawn’s advance to the stirring waters—ending in a felt delight and confirmation.
- divaḥ / dyu
- Literal: heaven, the luminous realm. Symbolic: plane of higher mind/illumination; the supraphysical light-domain
- rokāḥ
- Literal: luminous spaces, shining regions. Symbolic: fields of consciousness that light up in response to awakened aspiration
- uṣas
- Literal: dawn. Symbolic: spiritual awakening; progressive illumination that precedes full day (gnosis)
- pūrvīḥ (vibhātīḥ)
- Literal: many early radiances. Symbolic: successive preliminary illuminations; repeated inner breakthroughs
- apo (āpaḥ)
- Literal: waters. Symbolic: life-energies and streams of consciousness; the flowing substance of experience
- uśadhak (uśadhāḥ)
- Literal: plants, herbs. Symbolic: growth-forces; healing and regenerative powers in nature/psyche
- vaneṣu
- Literal: in the woods. Symbolic: the tangle of embodied life, the subconscient vitality where fire is first kindled
- hotṛ
- Literal: invoking priest. Symbolic: the inner mediator-will that calls down higher powers
- mandra
- Literal: glad, delightful, inspiring. Symbolic: the joy-tone of the psychic fire; luminous enthusiasm that attracts the gods
- devāḥ
- Literal: gods. Symbolic: powers of consciousness (illumination, harmony, force, delight) supporting the sacrifice
Dawn/Agni linkage in the morning pressing and kindling context: the awakening of fires and waters, inviting the gods to ‘rejoice’ in the Hotṛ’s work.
At the kindling and praising of Agni, especially when calling allied lights (Uṣas) and inviting devatās to the rite
Kindling/feeding the fire; recitation during invitation and praise (stuti)
Use at the start of meditation to ‘ignite’ aspiration and invite clarity; visualize dawn-light entering the mind and waters of life becoming calm and luminous.
ruc (√ruc ‘to shine’) → rucayanta ‘they cause to shine’. roka from √ruc/rok ‘light, shining space’ (semantic field of radiance). uṣas from √vas/√uṣ ‘to dawn, burn’ → illumination. bhā (√bhā ‘to shine’). ap (/) ‘waters’ (PIE *h₂ep- ‘water’; cf. Latin aqua via different developments, Germanic *ahwō ‘river’). van(a) ‘wood’ as fuel/substance; inner symbolism: material nature that feeds the flame. hotṛ from √hu ‘to invoke’ (PIE *ǵʰewh₁- ‘to pour, invoke’ debated); mandra ‘gladdening’ from √mand ‘to rejoice, be glad’.
illumination as progressive manifestation, divine response to right invocation (hotṛ), joy (mandra) as sign of harmonized sacrifice
Agni awakens ordered movement of energies (āpaḥ) so the gods act ‘in delight’—a sign of ṛta established in the being.
Illumination from the ‘heavenly luminous spaces’ indicates truth-light responding to sincere fire.
Light emerging through dawn-like stages; waters stirred by fire—an archetype of manifestation through consciousness and energy.
Proto-Vedāntic / integral yoga reading (Aurobindo-Kashyap): ascent of consciousness through Agni and Uṣas.
dawn
Dawn = first illumination; waters = emotional-vital currents; woods/plants = embodied growth-nature; fire = will that organizes and uplifts.
- What is the primary Vedic 'mythologem' present in this verse?
- The dawn-kindling myth: Uṣas’ repeated radiances accompany the kindling of Agni; the heavenly ‘spaces’ brighten for him, and the waters awaken. Psychologically, illumination (Uṣas) and flow (Apah) cooperate to support the inner priest (Hotṛ/Agni) so the gods can ‘rejoice’—i.e., higher powers consent to descend when the consciousness is clarified and kindled.
- How does the linguistic structure reflect Proto-Indo-European roots?
- ap- ‘waters’ reflects PIE *h₂ep- (water), a stable Indo-European poetic motif (waters as primal or purifying). √bhā ‘shine’ has Indo-European parallels in luminous vocabulary (semantic network of brightness). √mand ‘rejoice’ aligns with Indo-Iranian affective lexicon for inspired joy, marking ritual efficacy as an experiential state.
- What is the relationship between the Rishi and the Devata here?
- The rishi observes and evokes a reciprocity: as the human kindles Agni within the ‘woods’ (embodied fuel) and awakens the inner waters (clarity/flow), the gods respond with delight. The relationship is one of confirmation: illumination and joy are signs that Agni’s priesthood has become acceptable to the divine powers.
Kindle the inner fire and invite successive dawns of clarity; feel the ‘waters’ of life-energy becoming luminous and cooperative.
maṇipūra (Agni/will) with sahasrāra/ājñā (illumination) as descending light
gentle kapalabhāti-like warming breaths (very mild) followed by long exhale; then silent witnessing
Uplifted, expectant clarity; quiet joy (mandra)
Begin with a short invocation; visualize a flame in the navel/heart rising to the brow; on each line, invite light to ‘answer’ from above; end by offering one concrete action to the inner fire.
Use Vedic tri-svara: udatta (raised), anudatta (lower), svarita (falling); follow śākhā recitation marks where available (not provided here).
Keep udatta syllables bright and slightly higher; let svarita glide down without over-singing; maintain pāda pauses after each |.
Maintain retroflex in agne with clear ‘gn’ cluster, Hold long vowels: ā, ī, ū distinctly, Pronounce ṛ in hotur/ṛta-like sounds with a light vocalic ‘ri’ quality, Keep visarga/ḥ audible where present in sandhi (e.g., uṣo) as per recitation tradition
Clear, luminous, slightly rising through first half; settle into warm resonance on mandrasya
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