Rig Veda 1.145.1: Mandala 1, Sukta 145, Mantra 1
Sukta 1.145
- Rishi
- Dīrghatamas Aucathya
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
तं पृच्छता स जगामा स वेद स चिकित्वाँ ईयते सा न्वीयते । तस्मिन्त्सन्ति प्रशिषस्तस्मिन्निष्टयः स वाजस्य शवसः शुष्मिणस्पतिः ॥
táṃ pṛcchatā sá jagāma sá veda sá cikitvā́ṃ īyate sá nv īyate | tásmin sánti pra-śíṣas tásminn iṣṭáyaḥ sá vā́jasya śávasas śuṣmíṇas pátiḥ ||
അവനെ ചോദിക്കുവിൻ: അവൻ വന്നിരിക്കുന്നു; അവൻ അറിയുന്നു. അവൻ ചികിത്വാൻ (ജ്ഞാനി) സഞ്ചരിക്കുന്നു—വീണ്ടും സഞ്ചരിക്കുന്നു. അവനിൽ പ്രശിഷഃ (സത്യ ആജ്ഞകൾ) ഉണ്ട്, അവനിൽ ഇഷ്ടയഃ (ഇച്ഛിത സിദ്ധികൾ) ഉണ്ട്; അവൻ വാജ (സമൃദ്ധി), ശവസ് (ബലം), ശുഷ്മിൻ (വിജയീ തേജസ്) എന്നിവയുടെ പതി.
Word by Word
- तम्
- him/thatPronounपुंलिङ्ग/नपुंसकलिङ्ग; द्वितीया; एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- पृच्छता
- by/with (one) asking; while askingVerb (participle)वर्तमान कृदन्त (शतृ); तृतीया; एकवचन; पुंलिङ्ग/नपुंसकलिङ्गRole कर्तृ (क्रियाविशेषण-भावे) / करणRoot प्रच्छ् (धातु)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- जगाम
- went; cameVerbलिट् (परोक्षभूत/परफेक्ट); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot गम् (धातु)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot तद्
- वेद
- knowsVerbलिट् (परफेक्ट, वर्तमानार्थे ‘knows’); प्रथमपुरुष; एकवचन; परस्मैपदRole क्रियाRoot विद् (धातु)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot तद्
- चिकित्वान्
- wise; discerningAdjective (perfect participle)कृत् (लिट्-आधारित कृदन्त, ‘चिकित्वांस्’); प्रथमा; एकवचन; पुंलिङ्गRole कर्तृ (विशेषण)Root चित्/केत् (धातु; ‘to perceive/notice/understand’) → ‘चिकित्’ (परफेक्ट-आधार)
- ईयते
- goes; advancesVerbलट्; प्रथमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot इ/ए (धातु; ‘to go’)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot तद्
- अनु
- after; along; in accordanceIndeclinableअव्ययRole क्रियाविशेषणRoot अनु (उपसर्ग/अव्यय)
- ईयते
- is followed/goes afterVerbलट्; प्रथमपुरुष; एकवचन; आत्मनेपदRole क्रियाRoot इ/ए (धातु)
- तस्मिन्
- in him/thereinPronounपुंलिङ्ग/नपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकरणRoot तद्
- सन्ति
- areVerbलट्; प्रथमपुरुष; बहुवचन; परस्मैपदRole क्रियाRoot अस् (धातु)
- प्रशिषः
- instructions; commandsNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot प्र-शास् (धातु) → ‘प्रशिष्’ (स्त्री. प्रातिपदिक; ‘instruction/command’)
- तस्मिन्
- in him/thereinPronounपुंलिङ्ग/नपुंसकलिङ्ग; सप्तमी; एकवचनRole अधिकरणRoot तद्
- इष्टयः
- oblations; sacrificesNounस्त्रीलिङ्ग; प्रथमा; बहुवचनRole कर्तृRoot इष्टि (स्त्री. प्रातिपदिक; ‘offering/oblation; sacrifice’)
- सः
- hePronounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृRoot तद्
- वाजस्य
- of prize/strength; of victoryNounपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root वाज (पुं. प्रातिपदिक)
- शवसः
- of powerNounनपुंसकलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root शवस् (नपुं. प्रातिपदिक; ‘might, power’)
- शुष्मिणः
- of the vigorous oneAdjectiveपुंलिङ्ग; षष्ठी; एकवचनRole सम्बन्ध (षष्ठी)Root शुष्मिन् (पुं. प्रातिपदिक; ‘vigorous, mighty’)
- पतिः
- lord; masterNounपुंलिङ्ग; प्रथमा; एकवचनRole कर्तृ/सम्बोधनार्थ-प्रथमाRoot पति (पुं. प्रातिपदिक)
Sandhi Notes
- पदच्छेदः (वेदिक-सन्धि-निरसन): तं | पृच्छता | सः | जगाम | सः | वेद | सः | चिकित्वान् | ईयते | सः | अनु | ईयते । तस्मिन् | सन्ति | प्रशिषः | तस्मिन् | इष्टयः । सः | वाजस्य | शवसः | शुष्मिणः | पतिः ॥ 1) ‘पृच्छता स’ इति: पृच्छता + सः → पृच्छता स (विसर्ग-लोपः पदान्ते). 2) ‘जगामा स’ इति: जगाम + सः → जगाम स (विसर्ग-लोपः). 3) ‘चिकित्वाँ ईयते’ इति: चिकित्वान् + ईयते → चिकित्वाँ ईयते (न् + ई → नासिक्य/अनुस्वार-प्रवृत्तिः, वैदिक-प्रयोगः). 4) ‘सा न्वी॑यते’ इति: सः + अनु + ईयते → सः अनु ईयते
- अनु + ईयते → अन्वी॑यते (उपसर्ग-सन्धिः: अनु + ई → अन्वी). 5) ‘तस्मि॑न्त्सन्ति’ इति: तस्मिन् + सन्ति → तस्मिन् सन्ति (न् + स् संयोगः; संहितायां ‘न्त्स’ लेखनम्). 6) ‘तस्मि॑न्नि॒ष्टयः’ इति: तस्मिन् + इष्टयः → तस्मिन्निष्टयः (न् + इ → न्न्; परसवर्ण/व्यञ्जन-सन्धिः)
The meaning
Outer meaning
The hymn speaks of a being to be questioned: he has come and knows; the wise one moves and moves again. In him are commands and fulfillments; he is lord of plenitude, force, and victorious intensity.
Inner meaning
Agni is the inner Knower who arrives when invoked—an awakening of conscious will. He ‘moves and moves again’: the flame is dynamic tapas, repeatedly advancing the yoga. In him are the true directives (praśiṣaḥ)—intuitions and discernments that command the nature—and in him are the realizations (iṣṭayaḥ), the accomplished offerings/attainments. As lord of vāja, śavas, śuṣmin, Agni governs the soul’s plenitude, strength, and conquering intensity needed to break resistances and fulfill the work.
Universal truth
The transforming power is not inert: it comes, knows, directs, and accomplishes. When the inner will is awakened, guidance and fulfillment arise together, and the being gains strength and victorious intensity for growth.
Themes
Agni as knower, inner guidance, plenitude and strength, continuous progress
The seer
- Rishi
- Dīrghatamas Aucathya
- Lineage
- Aucathya
- Other hymns
- RV 1.145.1–? (hymn attributed traditionally to Dīrghatamas)
Family tradition
A contemplative seer-line that often presents Agni as the knower and organizer of inner law, not merely the ritual fire.
Significance
This verse frames Agni as a living guru-principle: the one to be questioned, who knows and moves—an inner guide whose ‘commands’ and ‘fulfillments’ are experiential.
The deity
- Devata
- Agni
- Epithets
- cikitvān (knower), vājasya patiḥ, śavasaḥ patiḥ, śuṣmiṇaḥ patiḥ
- Related deities
- Indra (victory of illumination), Bṛhaspati (commanding word), Soma (plenitude/bliss)
Cosmic role
Bearer of divine intelligence into action; establishes effective power (vāja) and force (śavas) for the victory of light.
Inner power
Guiding will that both instructs and accomplishes; energizer of victorious transformation.
In ritual
Where it is used
Agni praise in the sequence of kindling and offering; also suited to moments of seeking guidance (praśna) in ritual deliberation.
तं पृ॑च्छता॒ स ज॑गामा॒ स वे॑द॒ स चि॑कि॒त्वाँ ई॑यते॒ सा न्वी॑यते । तस्मि॑न्त्सन्ति प्र॒शिष॒स्तस्मि॑न्नि॒ष्टय॒: स वाज॑स्य॒ शव॑सः शु॒ष्मिण॒स्पति॑: ॥
तम् । पृ॒च्छ॒त॒ । सः । ज॒गा॒म॒ । सः । वे॒द॒ । सः । चि॒कि॒त्वान् । ई॒य॒ते॒ । सः । नु । ई॒य॒ते॒ । तस्मि॑न् । स॒न्ति॒ । प्र॒ऽशिषः॑ । तस्मि॑न् । इ॒ष्टयः॑ । सः । वाज॑स्य । शव॑सः । शु॒ष्मिणः॑ । पतिः॑ ॥
tam | pṛcchata | saḥ | jagāma | saḥ | veda | saḥ | cikitvān | īyate | saḥ | nu | īyate | tasmin | santi | pra-śiṣaḥ | tasmin | iṣṭayaḥ | saḥ | vājasya | śavasaḥ | śuṣmiṇaḥ | patiḥ
44
4 pādas of ~11 syllables each
Interrogative-to-affirmative thrust; repeated ‘saḥ’ gives insistence and certainty.
Builds confidence in an inner guide; energizes resolve while keeping clarity.
- चिकित्वान् (cikitvān)
- Literal: the knowing one, intelligent. Symbolic: inner gnosis/Agni as discernment and conscious guidance
- ईयते (īyate)
- Literal: he goes, moves. Symbolic: progressive tapas; repeated advance of consciousness
- प्रशिषः (praśiṣaḥ)
- Literal: commands, instructions. Symbolic: inner directives of truth; intuitive governance
- इष्टयः (iṣṭayaḥ)
- Literal: desired attainments; offerings. Symbolic: realizations/fulfillments produced by the sacrifice
- वाज (vāja)
- Literal: prize; plenitude; vigor. Symbolic: abundance of powers, effective capacity
- शवस् (śavas)
- Literal: strength, force. Symbolic: spiritual energy that sustains effort and endurance
- शुष्मिन् (śuṣmin)
- Literal: possessing impetuous might. Symbolic: victorious intensity that overcomes obstruction
- पति (pati)
- Literal: lord. Symbolic: mastery and governance of energies
Agni as the consulted priest and guide in rite; inner discipline: inquiry (pṛcch-) directed to the awakened will-fire which holds the ‘commands’ (praśiṣaḥ) and ‘attainments’ (iṣṭayaḥ)
When establishing Agni as the leading priest/knower before proceeding with offerings.
Recitation while tending the fire; mentally ‘questioning’ and aligning with Agni’s guidance.
As a contemplation verse before decisions: invoke the inner knower, ask inwardly, then act from the ‘commands’ that arise in calm clarity.
pṛcch- √prach ‘ask’ (PIE *prek̑- ‘ask’, cf. Latin precārī ‘pray’ is related by semantic field). veda from √vid ‘know’ (PIE *weyd- ‘see/know’, cf. English wit). cikitvān from √cit ‘notice, perceive’ with intensive/reduplicated formation. vā́ja: ‘plenitude, prize, vigor’—from √vaj ‘to be strong/drive’ (semantic center: forceful fullness). śávas ‘strength’ (cf. Avestan xšavah- ‘power’). śuṣmín ‘full of śuṣma’ (impetuous might) from √śvas/√śuṣ ‘swell, be strong’ (semantic cluster of intensity).
vidyā/knowing (veda), kratu-like governance (praśiṣaḥ), vāja as plenitude of force
True commands and fulfillments imply alignment with ṛta: right knowledge leading to right result.
Agni ‘knows’—truth is a living cognition, not a concept.
Knowledge-to-power: from the knower arise directives; from directives arise manifestation (iṣṭayaḥ).
Integral-yogic Vedic psychology: Agni as evolving conscious force that turns knowledge into effective being.
Fire = conscious force; movement = progressive sadhana; vāja = inner nourishment and capacity; strength/intensity = tapas in life-force.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the omniscient guide who is approached by inquiry and who contains both command and fulfillment: the mythologem is the divine priest who ‘knows’ and therefore can direct the sacrifice to plenitude (vāja) and victorious force (śuṣma).
- How does the linguistic structure reflect Proto-Indo-European roots?
- veda < √vid is a prime PIE inheritance (*weyd- ‘see/know’; English wit, Greek oîda). The verse uses parataxis (‘he came; he knows; he moves’) typical of archaic Indo-European poetic narration, emphasizing immediate realities rather than subordinated logic.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions himself as a learner-seeker: by questioning, he activates Agni’s guidance. The devatā is not distant; he ‘has come’ and holds within himself both the law (praśiṣaḥ) and the realizations (iṣṭayaḥ), granting inner plenitude rather than mere outer gain.
Inner inquiry (antar-praśna): ‘Ask him—he knows.’ Rest attention on the heart-flame and wait for a calm directive (praśiṣa).
Maṇipūra (force) supported by Anāhata (psychic sincerity)
4-4-6 breathing (inhale 4, hold 4, exhale 6) for steadiness; then silent listening.
Clear, forceful poise; readiness for decisive action aligned with truth.
After chanting, pose one simple inward question. Do not mentally argue; allow the ‘knower’ to move—often guidance appears as a quiet imperative and a corresponding surge of strength.
Tri-svara; repeated ‘saḥ’ clauses should keep clear udātta peaks without rushing; preserve cadence across pāda breaks.
Mark the rhetorical rhythm: ‘sa jagāma | sa veda | sa cikitvān’—each affirmed distinctly.
‘pṛcchatā’—cluster ṛcch clearly (not ‘prashata’)., ‘cikitvān’—palatal c, short i, and long ān nasalized lightly., ‘vājasya’—vāja with long ā., ‘śavas’—palatal ś, short a., ‘śuṣmiṇaḥ’—retroflex ṣ in śuṣ; keep ṇ retroflex.
Firm, bright, directive; slightly stronger stress on vāja/śavas/śuṣmin.
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