Rig Veda 3.10.2: Mandala 3, Sukta 10, Mantra 2
Sukta 3.10
त्वां यज्ञेष्वृत्विजमग्ने होतारमीळते । गोपा ऋतस्य दीदिहि स्वे दमे ॥
tvā́ṃ yajñéṣv ṛtvíjam agne hótāram īḷate | gopā́ ṛtásya dīdihi své damé ||
ໃນພິທີບູຊາຕ່າງໆ, ເຂົາໄດ້ອັດລະນາພະອົງ, ອັຄນີ, ເປັນປະທານະບາດຂອງລະດູການ, ເປັນປະທານະບາດໂຮຕາຜູ້ກ່າວຮ້ອນ. ຈົ່ງສ່ອງແສງເປັນຜູ້ປົກປ້ອງຄວາມຈິງໃນທີ່ສະເໝືອນບ້ານຂອງພະອົງ.
Designation of Agni’s priestly roles (ṛtvij, hotṛ) in yajña; household and śrauta contexts where Agni is installed ‘in his own seat’
ṛta as truth-order, right timing (ṛtu) as spiritual law, guardianship of knowledge-rays (go)
Explicit: Agni is requested to shine as guardian of ṛta.
Truth must be protected in the ‘house’—the individual embodiment—so satya becomes lived.
Cosmos as rhythmic order (seasons/times) maintained by priestly intelligence.
Integral/psychological: ṛta as right movement of consciousness; Agni as regulator of practice.
Implied by ṛtvij (seasonal rhythm)
Seasonality = stages of growth; home = body-mind habitat; shining = awakened awareness guarding order.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the priest-function and guardian of ṛta: the mythic role is institutional—Agni is Hotṛ and ṛtvij, the one who ensures right invocation and right season/order. Innerly, he is the luminous discipline that keeps truth-order intact in the ‘house’ of the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dī ‘shine’ corresponds to PIE *dyeu- ‘shine, sky’ (broadly the ‘brightness’ family: Skt dyu-, Greek Zeus). √pā ‘protect’ aligns with PIE *peh₂-. The priestly term hotṛ derives from √hu/√hve? (Vedic hotṛ is from √hu ‘pour/offer’ in traditional derivation), reflecting inherited sacrificial lexicon.
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks Agni in functional intimacy: not distant praise but precise roles—ṛtvij/hotṛ—requested to ‘shine’ as gopā of ṛta. The human offers aspiration (īḷate); Agni returns illumination and protection of truth-order in the proper seat (sve dame).
Establish ‘truth-guarding’ awareness in the body: let Agni shine within the chest as a calm sentinel.
Anāhata (inner home/psychic space)
4-4-6 breathing: inhale 4 (gather), hold 4 (set order), exhale 6 (shine/guard).
Quiet vigilance; aligned sincerity.
Repeat before practice and before sleep: offer the day’s movements into Agni; ask that the inner order be kept through dreams and waking impulses.
Use Vedic accents as marked (e.g., होता॑रम् has svara); keep pitch movements minimal and precise.
Let ‘gopā ṛtasya’ be articulated distinctly—this is the mantra’s pivot.
(ṛtvijam): vocalic ṛ; ‘tvij’ cluster clean., (īḷate): retroflex ḷ; long ī., (dīdihi): repeat dī clearly; avoid ‘didihi’ shortening.
Steady, protective, luminous; soft intensity rather than loudness.
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