Rig Veda 3.4.7: Mandala 3, Sukta 4, Mantra 7
Sukta 3.4
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni/ritual priestly powers
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
दैव्या होतारा प्रथमा न्यृञ्जे सप्त पृक्षासः स्वधया मदन्ति । ऋतं शंसन्त ऋतमित्त आहुरनु व्रतं व्रतपा दीध्यानाः ॥
daivyā́ hótārā prathamā́ ny ṛ́ñje saptá pṛkṣā́saḥ svadháyā madanti | ṛtáṃ śáṃsanta ṛtám ít tá āhuḥ ánu vratáṃ vrata-pā́ dīdhyā́nāḥ ||
ປູຊາຜູ້ຮັກສາພິທີທີ່ເປັນທິດພະເຈົ້າ, ຜູ້ທີ່ເປັນທຳອິດ, ໄດ້ນັ່ງປະຈຳ; ຜູ້ທີ່ເຂັ້ມແຂງທັງເຈັດປິຕິຍິນດີໃນກົດໝາຍຂອງການມີຢູ່ຂອງຕົນເອງ. ປະກາດຄວາມຈິງສະຫວັນ, ພວກເຂົາເວົ້າຄວາມຈິງແທ້; ຮັກສາຂໍ້ບັນຍັດ, ພວກເຂົາເຜົາລຸ່ມໃນຄວາມປາຖະໜາ, ຕິດຕາມຄຳພັນທະ.
Word by Word
- दैव्यौ
- the two divine (ones)Adjectiveपुंलिङ्ग/स्त्रीलिङ्ग, प्रथमा, द्विवचनRole KartāRoot दैव्य- (< देव-)
- होतारौ
- the two Hotṛ-priests / invokersNounपुंलिङ्ग, प्रथमा, द्विवचनRole KartāRoot होतृ- (√हु ‘to sacrifice/offer’)
- प्रथमौ
- first, foremost (two)Adjectiveपुंलिङ्ग, प्रथमा, द्विवचनRole KartāRoot प्रथम-
- नि
- down, in; (as preverb)Indeclinableउपसर्ग (preverb)Root नि
- ऋञ्जे
- is set in place / is adorned (for service)Verbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole KriyāRoot √ऋञ्ज् (ऋञ्जति) ‘to arrange/fit; to anoint/adorn’
- सप्त
- sevenNumeral(अव्ययवत्) संख्या, प्रथमा/द्वितीया बहुवचनार्थेRole KartāRoot सप्तन्-
- पृक्षासः
- the seven refreshing mixtures/draughtsNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot पृक्षा- (RV; ‘mixing/refreshing draughts’, esp. soma-mixtures)
- स्वधया
- by/with svadhā (their own power/ritual nourishment)Nounस्त्रीलिङ्ग, तृतीया, एकवचनRole KaraṇaRoot स्वधा-
- मदन्ति
- they rejoice / are exhilaratedVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole KriyāRoot √मद् ‘to be exhilarated/intoxicated’
- ऋतम्
- ṛta (truth/cosmic order)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot ऋत-
- शंसन्त
- they proclaim/praiseVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole KriyāRoot √शंस् ‘to praise/proclaim’
- ऋतम्
- ṛtaNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot ऋत-
- इत्
- indeed, justIndeclinableनिपात (emphatic particle)Root इत्
- तत्
- thatPronounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot तद्
- आहुः
- they have said / they sayVerbलिट् (परोक्ष/परिपूर्ण), परस्मैपद, प्रथमपुरुष, बहुवचनRole KriyāRoot √अह्/√ब्रू (Vedic: √अह् ‘to say’)
- अनु
- along, according toIndeclinableउपसर्ग/अव्ययRoot अनु
- व्रतम्
- the ordinance/vow (fixed rule)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot व्रत-
- व्रतपाः
- guardians of the ordinanceNounपुंलिङ्ग, प्रथमा, बहुवचनRole KartāRoot व्रतपा- (व्रत + पा- ‘protector’, from √पा ‘to protect’)
- दीध्यानाः
- meditating, intent (upon it)Participleपुंलिङ्ग, प्रथमा, बहुवचन, वर्तमानकृदन्त (आत्मनेपदभाव)Role KartāRoot √धी (intensive/desiderative sense ‘to think/meditate’); participle stem दीध्यान-
Sandhi Notes
- पदच्छेद (RV): दैव्या होतारा प्रथमाः नि-ऋञ्जे | सप्त पृक्षासः स्वधया मदन्ति || ऋतं शंसन्त ऋतम् इत् तत् आहुः | अनु व्रतं व्रतपा दीध्यानाः || 1) दैव्या॒ होता॑रा → दैव्यौ होतारौ (द्विवचन-समन्वय; संहितायां दीर्घ/स्वर-समायोजन)
- 2) प्रथ॒मा → प्रथमौ (द्विवचन)
- 3) न्यृ॑ञ्जे → नि + ऋञ्जे (उपसर्ग-सन्धि: इ + ऋ → यृ)
- 4) ऋ॒तमित्त → ऋतम् + इत् (निपात-सन्धि)
- 5) आ॑हु॒रनु॑ → आहुः + अनु (विसर्ग-सन्धि: ः + अ → र्)
The meaning
Outer meaning
The divine Hotṛ-priests, the first, take their seats; the seven strong ones rejoice in their own law of being. Proclaiming ṛta, they speak ṛta; guarding the ordinances, they blaze in aspiration, following the vow.
Inner meaning
The “divine Hotṛs” are not merely human priests but inner divine agencies of invocation—powers that establish the sacrifice within. They are ‘first’ because aspiration and consecration initiate the path. The “seven strong ones” again indicate a sevenfold set of inner energies rejoicing in svadhā—each in its true self-law, no longer distorted by ego. They proclaim ṛta because their speech and action become expressions of truth-order. As vratapāḥ (guardians of the vow), they protect the inner discipline and blaze (dīdhyānāḥ) as steady, luminous aspiration that follows the chosen commitment (vrata).
Universal truth
When the inner powers become divine in quality—acting from their true nature—they naturally speak and enact truth. Spiritual life is sustained by vows: conscious commitments guarded over time; this guarding generates a steady flame of aspiration that keeps one aligned with the right path.
Themes
truth-speaking powers, guardianship of ordinances, sevenfold cosmic priesthood, aspiration as inner blaze
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- RV 3.4.5, RV 3.4.8, RV 3.30, RV 3.62
Family tradition
A lineage emphasizing disciplined power (vrata) and truth-order (ṛta) as the foundation for illumination and victory over obstruction.
Significance
This mantra is a compact teaching on inner discipline: divine agencies awaken, sevenfold nature is strengthened, truth is spoken, and the vow is guarded with burning aspiration.
The deity
- Devata
- Agni / Divine Hotṛ-powers (sevenfold)
- Epithets
- Daivya Hotṛ, Vratapā (vow-guardian), Ṛta-vāc (truth-speaking, implied)
- Related deities
- Ādityas (as law-guardians), Angirases/Navagvas (as inner finders of light, conceptually related)
Cosmic role
Sustains the rite by correct invocation and by maintaining the ordinances; embodies the faithful rhythm of ṛta in action.
Inner power
Concentrated aspiration that keeps the seeker true to the path; inner guardianship that prevents leakage into falsehood, inertia, or desire.
In ritual
Where it is used
Affirmation of correct priestly seating and truth-speaking within Śrauta rites; supports the establishment of officiants/powers and their lawful action.
दैव्या॒ होता॑रा प्रथ॒मा न्यृ॑ञ्जे स॒प्त पृ॒क्षास॑: स्व॒धया॑ मदन्ति । ऋ॒तं शंस॑न्त ऋ॒तमित्त आ॑हु॒रनु॑ व्र॒तं व्र॑त॒पा दीध्या॑नाः ॥
दैव्या॑ । होता॑रा । प्र॒थ॒मा । नि । ऋ॒ञ्जे॒ । स॒प्त । पृ॒क्षासः॑ । स्व॒धया॑ । म॒द॒न्ति॒ । ऋ॒तम् । शंस॑न्तः । ऋ॒तम् । इत् । ते । आ॒हुः॒ । अनु॑ । व्र॒तम् । व्र॒त॒ऽपाः । दीध्या॑नाः ॥
daivyā | hotārā | prathamā | ni | ṛñje | sapta | pṛkṣāsaḥ | svadhayā | madanti | ṛtam | śaṃsantaḥ | ṛtam | it | te | āhuḥ | anu | vratam | vrata-pāḥ | dīdhyānāḥ
44
4 pādas of ~11 syllables
Declarative and steadfast; repeated ‘ṛtam’ gives mantra-like insistence.
Imprints a firm inner resolve; steadies attention; evokes a protective, disciplined atmosphere.
- दैव्या होतारा (daivyā hotārā)
- Literal: divine Hotṛ-priests. Symbolic: inner divine agencies of invocation and consecration
- प्रथमा (prathamā)
- Literal: first. Symbolic: primacy of aspiration/consecration in the yoga
- सप्त पृक्षासः (sapta pṛkṣāsaḥ)
- Literal: seven strong ones. Symbolic: sevenfold energies/faculties strengthened and made true
- स्वधया (svadhayā)
- Literal: by their own law/innate power. Symbolic: acting from the soul’s true nature; self-law aligned to the Divine
- ऋतम् (ṛtam)
- Literal: ṛta, truth-order. Symbolic: right law of being and action; luminous correctness
- व्रतपा (vratapā)
- Literal: guardians of the vow. Symbolic: powers that protect inner discipline and fidelity
- दीध्यानाः (dīdhyānāḥ)
- Literal: blazing, meditating/aspiring. Symbolic: steady flame of concentrated aspiration
Affirmation of ṛta in the rite: suitable when establishing correctness of recitation and procedure; also an inner injunction to align with divine laws (vrata).
After establishing the ritual space and functions—confirming right order and vow-keeping.
Seating/invoking divine priestly powers; proclaiming ṛta; maintaining vrata.
A mantra for recommitment: recite when renewing a sādhanā vow (daily practice, truthfulness, restraint) to kindle steady aspiration and inner guardianship.
svadhā: sva ‘own’ + dhā ‘place’ → self-established law/energy; later ‘ancestral offering’ sense, but here ‘intrinsic power’. pṛkṣa ‘strong’ possibly from √pṛkṣ/√pṛc (lexically ‘vigorous’). vrata-pā: √pā ‘protect’ (PIE *peh₂- ‘protect, shepherd’). dīdhyāna from √dhī/√dī (luminous thought) indicates sustained shining aspiration.
Ṛta explicitly, vrata as divine ordinance, svadhā as intrinsic law/energy
Explicit and emphatic: ṛta is both what they proclaim and what they are—truth as speech and being.
Truth is not only known but spoken and enacted; satya becomes performative power.
Right order is maintained by guardianship; cosmos and inner life persist through fidelity to law.
Ethico-spiritual yoga of ṛta: truth-order as the bridge from mental seeking to stable realization.
Fire = tapas and aspiration; ‘seating’ = establishing stable centers of consciousness; sevenfold strength = harmonized nature.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem of ṛta-speaking, vrata-guarding divine priests: they sit first, rejoice in svadhā, proclaim ṛta, and blaze following the vow. Psychologically: the higher faculties in us must be seated and stabilized; they must speak truth, protect inner disciplines, and maintain a steady flame of aspiration.
- How does the linguistic structure reflect Proto-Indo-European roots?
- The protector compound vrata-pā uses √pā ‘protect’, cognate with IE pastoral/protective semantics (PIE *peh₂-). The repeated ṛtám functions as an emphatic truth-formula, comparable to IE poetic repetition for sacral assertion.
- What is the relationship between the Rishi and the Devata here?
- The rishi aligns himself with the devatās’ mode: speak ṛta, follow vratá, guard the ordinances, and keep the inner blaze. The relationship is pedagogic and transformative—divine priests model the right inner conduct that the human must imitate to become a fit sacrificer.
Stabilize the inner ‘priests’: establish steady attention; repeat ‘ṛtam’ inwardly as a truth-mantra; renew your vow.
Anāhata (truth-alignment and sincerity) supporting ājñā (right discernment) and maṇipūra (tapas).
Box-breath 4-4-4-4 for steadiness; on the holds, silently affirm ‘ṛtam’.
Steady, disciplined, luminous calm.
Choose one clear vrata (e.g., daily meditation, truth in speech, restraint); guard it gently but firmly; let aspiration burn without strain—steady flame, not flare.
Tri-svara; emphasize the repeated ṛtam with clear udātta where marked; keep repetition identical to preserve mantra-force.
Pause slightly after ‘ṛtam śaṃsanta’; then deliver ‘ṛtam it ta āhuḥ’ with firm sameness—no expressive variation beyond accent.
daivyā: diphthong ai clearly, pṛkṣāsaḥ: cluster kṣ; keep ṣ retroflex, svadhayā: dh aspirated; avoid ‘d’, vratapā: retroflex ṭ in vrata not present—keep dental t; pā long ā
Low, steady, vow-like; minimal vibrato; end each pāda with quiet firmness.
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