Rig Veda 3.1.22: Mandala 3, Sukta 1, Mantra 22
Sukta 3.1
- Rishi
- Viśvāmitra
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
इमं यज्ञं सहसावन्त्वं नो देवत्रा धेहि सुक्रतो रराणः । प्र यंसि होतर्बृहतीरिषो नोऽग्ने महि द्रविणमा यजस्व ॥
imáṁ yajñáṁ sahasāvan tváṁ no deva-trā́ dhehi su-krato rárāṇaḥ | prá yaṁsi hotar bṛhatī́r íṣo no ’gne máhi dráviṇam ā́ yajasva ||
ഹേ സഹസാവൻ, ഈ യജ്ഞം ഞങ്ങൾക്കായി ദേവമാർഗത്തിൽ സ്ഥാപിക്കേണമേ; ഹേ സുക്രതു, ആനന്ദിക്കുന്നവനേ. ഹോതാവായി ഞങ്ങൾക്ക് വിശാലമായ ഇഷഃ—സമൃദ്ധിയുടെ പ്രേരണകൾ—പ്രവഹിപ്പിക്ക; ഹേ അഗ്നേ, യജ്ഞം ചെയ്തു മഹാദ്രവിണം—അസ്തിത്വത്തിന്റെ ധനം—ഞങ്ങളിലേക്കു ഇറക്കിക്കൊണ്ടുവരിക.
Word by Word
- इमम्
- thisPronounपुंलिङ्ग/नपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot इदम् (सर्वनाम-प्रातिपदिक)
- यज्ञम्
- sacrifice, riteNounपुंलिङ्ग, द्वितीया, एकवचनRole KarmaRoot यज्ञ (प्रातिपदिक)
- सहसावन्
- O mighty one, O powerfulAdjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन)Root सहसावन् (प्रातिपदिक; ‘सहस्’ + -आवन्)
- त्वम्
- youPronounप्रथमा, एकवचनRole KartāRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- नः
- of us, for usPronounषष्ठी (एन्क्लिटिक), बहुवचनRole Sampradāna (हित-सम्बन्ध) / सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- देवत्रा
- in the divine way; among the godsIndeclinableअव्ययRole AdhikaraṇaRoot देवत्रा (अव्यय; देव + -त्रा)
- धेहि
- place, establishVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole (क्रिया)Root धा (धातु)
- सु-क्रतो
- O good-minded/wise oneAdjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन)Root सुक्रतु (प्रातिपदिक; सु- + क्रतु)
- रराणः
- rejoicing, delightingParticiple (adjectival)पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (विशेषणरूपेण ‘त्वम्’)Root रराण (कृदन्त-प्रातिपदिक; √रम् ‘to delight’ का परिपूर्ण/पर्याय-रूप ‘रराण’)
- प्र
- forth, forwardIndeclinableअव्ययRole (क्रियाविशेषण)Root प्र (उपसर्ग/निपात)
- यंसि
- you extend, you directVerbलट्, मध्यमपुरुष, एकवचन; परस्मैपदRole (क्रिया)Root √यम् (धातु)
- होत॒र्
- O Hotar (invoking priest)Noun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन)Root होतृ (प्रातिपदिक)
- बृहतीः
- great (ones)Adjective (used substantively)स्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot बृहती (प्रातिपदिक)
- इषः
- refreshments, invigorating offeringsNounस्त्रीलिङ्ग, द्वितीया, बहुवचनRole KarmaRoot इष् (प्रातिपदिक)
- नः
- for us, ourPronounषष्ठी (एन्क्लिटिक), बहुवचनRole Sampradāna (हित-सम्बन्ध) / सम्बन्धRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अग्ने
- O AgniNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole (सम्बोधन)Root अग्नि (प्रातिपदिक)
- महि
- greatlyIndeclinableअव्ययRole (क्रियाविशेषण)Root महि (अव्यय/क्रियाविशेषण)
- द्रविणम्
- wealth, treasureNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole KarmaRoot द्रविण (प्रातिपदिक)
- आ
- towards, hitherIndeclinableअव्ययRole (क्रियाविशेषण)Root आ (उपसर्ग/निपात)
- यजस्व
- sacrifice, worship (perform the rite)Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; आत्मनेपदRole (क्रिया)Root √यज् (धातु)
Sandhi Notes
- संधि-विच्छेद (मुख्य): सहसाव॒न्त्वं → सहसावन् + त्वम्
- नो॑ देव॒त्रा → नः + देवत्रा
- होतर्बृह॒तीरिषो॒ → होतः + बृहतीः + इषः
- नोऽग्ने → नः + अग्ने
- द्रवि॑ण॒मा य॑जस्व → द्रविणम् + आ + यजस्व. (स्वर/उदात्तादि पाठ-चिह्न मूलपाठानुसार; पद-विभागे स्वर-चिह्न सामान्यतः न पुनर्लिखिताः)
The meaning
Outer meaning
Agni, powerful and clear-willed, establish this sacrifice for us toward the gods, rejoicing. As Hotar send forth to us vast impulsions of nourishment; sacrifice and bring down great treasure.
Inner meaning
The ‘yajña’ is the whole inner offering—attention, breath, thought, desire—organized toward the divine (devatrā). Agni ‘dhehi’ establishes it: he gives direction, coherence, and upward orientation. ‘Sukratu’ is the clear discriminating will that knows how to act inwardly. As Hotar (the invoking priest), Agni releases ‘bṛhatīḥ iṣaḥ’—vast impulsions: large movements of inspiration, energy, and nourishment descending from higher planes into life. ‘Mahi draviṇam’ is the great treasure of being: widened consciousness, strength, joy, and truth-power embodied.
Universal truth
Transformation becomes effective when aspiration organizes life as an offering, guided by clear will; then higher inspirations and energies descend, yielding a true wealth of being.
Themes
ritual establishment, mediation between human and divine, descent of abundance, inner will and delight
The seer
- Rishi
- Viśvāmitra
- Lineage
- Gāthina
- Other hymns
- RV 3.1, RV 3.2, RV 3.62
Family tradition
The hymn sequence (3.1.19–22) culminates in practical direction: establish the yajña and call down vast energies—typical of Viśvāmitra’s effective, action-oriented spirituality.
Significance
Viśvāmitra’s yoga emphasizes devatrā orientation—turning the whole being toward the divine—and the descent of ‘bṛhatī iṣaḥ’, the widened forces that transform life.
The deity
- Devata
- Agni (Hotṛ)
- Epithets
- Sahasāvan (powerful), Sukratu (clear-willed), Hotṛ
- Related deities
- Bṛhaspati (invocation/word), Indra (force), Soma (delight)
Cosmic role
Organizer of the sacrifice; invoker who mediates descent of divine powers; bringer of draviṇa (treasure).
Inner power
Executive flame that aligns intention, purifies action, and calls down vast inspirations and abundance into the system.
In ritual
Where it is used
Agni as Hotar in a standard iṣṭi; establishing yajña ‘devatrā’ corresponds to setting the rite correctly and invoking offerings.
इ॒मं य॒ज्ञं स॑हसाव॒न्त्वं नो॑ देव॒त्रा धे॑हि सुक्रतो॒ ररा॑णः । प्र यं॑सि होतर्बृह॒तीरिषो॒ नोऽग्ने॒ महि॒ द्रवि॑ण॒मा य॑जस्व ॥
इ॒मम् । य॒ज्ञम् । स॒ह॒सा॒ऽव॒न् । त्वम् । नः॒ । दे॒व॒ऽत्रा । धे॒हि॒ । सु॒ऽक्र॒तो॒ इति॑ सुऽक्रतो । ररा॑णः । प्र । यं॒सि॒ । हो॒तः॒ । बृ॒ह॒तीः । इषः॑ । नः॒ । अ॒ग्ने॒ । महि॑ । द्रवि॑णम् । आ । य॒ज॒स्व॒ ॥
imam | yajñam | sahasāvan | tvam | naḥ | deva-trā | dhehi | su-krato itisu-krato | rarāṇaḥ | pra | yaṃsi | hotaḥ | bṛhatīḥ | iṣaḥ | naḥ | agne | mahi | draviṇam | ā | yajasva
44
4×11 (approx.)
Commanding and operative; strong imperative verbs (dhehi, yaṃsi, yajasva) give ritual-yogic force.
Energizes and organizes; induces a sense of alignment and readiness for descent of larger forces.
- यज्ञम् (yajñam)
- Literal: sacrifice. Symbolic: Inner offering and integrative practice of transformation
- देवत्रा (devatrā)
- Literal: toward the gods. Symbolic: Orientation of life toward higher consciousness
- सुक्रतो (sukrato)
- Literal: of good/clear will. Symbolic: Discerning divine will; right executive intelligence in sadhana
- रराणः (rarāṇaḥ)
- Literal: rejoicing. Symbolic: Joyful assent of the soul in offering; glad will
- होतः (hotar)
- Literal: Hotar, invoking priest. Symbolic: Power of invocation in speech/thought that calls down higher forces
- बृहतीः इषः (bṛhatīr iṣaḥ)
- Literal: vast impulsions/nourishments. Symbolic: Large inspirations, energies, and truth-nourishments from widened consciousness
- द्रविणम् (draviṇam)
- Literal: treasure, wealth. Symbolic: Substance of being: power, light, joy, and stability
- आ यजस्व (ā yajasva)
- Literal: sacrifice, worship; bring by offering. Symbolic: Actively offer to effect descent; make the exchange operative
Explicit Hotar-function verse: fits core Śrauta Soma rites (Agniṣṭoma etc.) where Agni as Hotar establishes yajña and conveys offerings; also applicable in domestic agnihotra as inner ‘divine orientation’.
At commencement/establishment of the sacrifice and during offering sequences when invoking abundance and success.
Kindling/arranging fire; offering ghee; Hotar recitation to send forth iṣaḥ and invite draviṇa.
Use as a ‘start-of-practice’ mantra: set intention (devatrā), then invite vast inspirations and inner resources for the day.
sahasāvan from sahas ‘force’ (√sah ‘overcome, be strong’); deva-trā ‘in the direction of the gods’ (trā as directional/locative element); su-kratu: kratu from √kṛ ‘do’ or √krat ‘purpose/power’ → effective will/intelligence; iṣ from √iṣ ‘impel, invigorate’ → impulsion/refreshment; draviṇa ‘wealth/treasure’ from √dru/√drav ‘run/flow’ (wealth as flowing substance) → inner substance of power.
yajña as ordered inner work (R̥ta-structure), kratu as effective will, iṣ as impulsion of growth
Devatrā—turning toward the gods—is alignment with ṛta; sukratu is the discerning will that keeps order.
Clear will and right invocation allow truth-forces (iṣaḥ) to descend and shape life.
Descent of vast energies into the human field through organized offering—microcosmic creation of a new being.
Integral yoga: aspiration + consecration (yajña) + invocation (hotṛ) enables descent and transformation.
Fire = will; offering = self-giving; nourishment impulses = inspirations/energies feeding growth; treasure = consolidated being-power.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as Hotar establishes the yajña ‘toward the gods’ and sends vast iṣ (impulsions) and draviṇa (treasure). Psychologically, the will-flame organizes the inner rite in right orientation, then releases large movements of growth and brings down the substantial gains of consciousness.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sah ‘be strong/overcome’ is an inherited strength-root (cf. Sanskrit sah-, Avestan haz-). √iṣ ‘impel’ parallels Indo-Iranian impetus vocabulary. The functional title hotar relates to √hu ‘invoke/call’ (PIE *ǵʰewh₁- ‘pour/invoke’ complex debated), reflecting inherited priestly-invocation semantics.
- What is the relationship between the Rishi and the Devata here?
- The rishi entrusts Agni with governance of the inner rite: ‘place this yajña in the divine direction.’ The devatā is asked to act—send impulsions, bring treasure—showing the reciprocity: correct establishment (R̥ta-form) enables the descent of abundance and power into the human vessel.
Consecrate the practice as yajña; invite Agni to set the direction devatrā; open to ‘vast impulsions’ as descending inspiration.
Maṇipūra (will) + Sahasrāra/Ājñā (descent of higher guidance)
Ujjāyī (gentle) for 3–5 minutes, then chant with emphasis on imperatives (dhehi, yaṃsi, yajasva) on the exhale.
Aligned, empowered, receptive to descent; action-ready clarity.
At the start of work/meditation: (1) offer the day (yajña), (2) set direction upward (devatrā), (3) invoke bṛhatī iṣaḥ as inspirations, (4) sit silently to receive ‘māhi draviṇa’ as steadiness and strength.
Rigvedic accenting; imperatives carry natural emphasis—keep pitch-rise aligned with udātta rather than forceful stress.
Chant as two strong half-verses; slightly intensify volume on ‘pra yaṃsi hotar’ and ‘mahi draviṇam’.
sahasāvan: keep ‘h’ audible, long ‘ā’, devatrā: retroflex ‘tr’ cluster clean, bṛhatīr: vocalic ‘ṛ’ then long ‘ī’, yajasva: ‘ya’ clear, do not soften to ‘j’
Firm, clear, priestly; energized but not harsh; let the final cadence ‘ā yajasva’ land with authority.
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