Rig Veda 3.6.10: Mandala 3, Sukta 6, Mantra 10
Sukta 3.6
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni as Hotṛ
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
स होता यस्य रोदसी चिदुर्वी यज्ञंयज्ञमभि वृधे गृणीतः । प्राची अध्वरेव तस्थतुः सुमेके ऋतावरी ऋतजातस्य सत्ये ॥
sá hótā yásya ródasī cid urvī́ yajñáṃ-yajñam abhí vṛdhé gṛṇītáḥ | prā́cī adhvaréva tasthátuḥ suméke ṛtā́varī ṛtajā́tasya satyé ||
അവൻ തന്നെയാണ് ഹോതൃ; ഓരോ യജ്ഞത്തിലും വിശാലമായ ദ്യാവാ-പൃഥിവീ പോലും സ്തുതിയാൽ അവനെ വർദ്ധിപ്പിക്കുന്നു. അധ്വരത്തിൽ അവർ രണ്ടുപേരും മുന്നേറുന്ന തൂണുകളെപ്പോലെ നിലകൊള്ളുന്നു—സുന്ദരമായി ജോഡിയായി, ഋതത്തിന്റെ രക്ഷകർ—ഋതജാതന്റെ സത്യത്തിൽ സ്ഥാപിതരായി.
Word by Word
- सः
- hePronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot तद् (सर्वनाम-प्रातिपदिक) → स
- होता
- the Hotṛ-priest / invokerNoun (agent)पुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot √हु (जुहोति) + तृच् → होतृ
- यस्य
- whosePronounपुं/नपुंसकलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (genitive relation)Root यद् (सर्वनाम-प्रातिपदिक)
- रोदसी
- the two worlds (Heaven and Earth)Noun (dual collective)स्त्रीलिङ्गः, प्रथमा/द्वितीया, द्विवचनम्Role Kartā (with वृधे) / or Karma (with implied action)Root रोदसी (द्विवचन-प्रातिपदिक; द्यावापृथिव्यौ)
- चित्
- evenIndeclinableअव्ययम्Root चित्
- उर्वी
- broad, wideAdjectiveस्त्रीलिङ्गः, प्रथमा, एकवचनम् (रोदसी इत्यस्य विशेषणम्; वैदिके एकवचन-विशेषणं द्विवचनार्थे अपि)Root उर्वी (प्रातिपदिक)
- यज्ञम्
- sacrificeNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot यज्ञ (प्रातिपदिक)
- यज्ञम्
- (each) sacrificeNounपुंलिङ्गः, द्वितीया, एकवचनम् (पुनरुक्तिः = ‘यज्ञं-यज्ञम्’ = प्रत्येकं यज्ञम्)Role KarmaRoot यज्ञ (प्रातिपदिक)
- अभि
- towards, overPreverb/Indeclinableउपसर्ग/अव्ययम्Root अभि
- वृधे
- grows, increasesVerbलट्, आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot √वृध् (वर्धते)
- गृणीते
- is praised / is sungVerbलट्, आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role KriyāRoot √गॄ (गृणाति/गृणीते ‘स्तु’)
- प्राची
- eastern, forward-facingAdjectiveस्त्रीलिङ्गः, प्रथमा, द्विवचनम् (ऋतावरी इत्यस्य विशेषणम्)Role Kartā (with तस्थतुः)Root प्राच् (प्रातिपदिक)
- अध्वरे
- in the rite, in the sacrificeNounपुंलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot अध्वर (प्रातिपदिक)
- इव
- as, likeIndeclinableअव्ययम्Root इव
- तस्थतुः
- the two have stood / have taken their placeVerbलिट् (परस्मैपदम्), प्रथमपुरुषः, द्विवचनम्Role KriyāRoot √स्था (तिष्ठति)
- सु-मेके
- as two good supports/pillarsNoun (compound)पुंलिङ्गः, प्रथमा, द्विवचनम् (तस्थतुः इत्यस्य कर्तृ-सम्बन्धः; ‘द्वौ सुमेकौ’)Role Kartā (appositional to the dual subject)Root सु (उपसर्ग/अव्यय) + मेक (प्रातिपदिक; ‘स्तम्भ/आधार’ इत्यर्थे वैदिक)
- ऋतावरी
- the two guardians/possessors of ṛta (cosmic order)Adjective/Nounस्त्रीलिङ्गः, प्रथमा, द्विवचनम्Role KartāRoot ऋतावरी (प्रातिपदिक; ऋत + आवरी)
- ऋतजातस्य
- of the ṛta-born (one)Adjectiveपुं/नपुंसकलिङ्गः, षष्ठी, एकवचनम्Role Sambandha (genitive relation)Root ऋतजात (प्रातिपदिक; ऋत + जात)
- सत्ये
- in the truth / in the true (realm)Nounनपुंसकलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot सत्य (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): स होता | यस्य | रोदसी | चित् | उर्वी | यज्ञम् यज्ञम् | अभि | वृधे | गृणीते | प्राची | अध्वरे | इव | तस्थतुः | सुमेके | ऋतावरी | ऋतजातस्य | सत्ये । Notes: (1) ‘य॒ज्ञंय॑ज्ञम्’ = यज्ञम् + यज्ञम् (reduplication meaning ‘each sacrifice’). (2) ‘गृ॑णी॒तः’ is taken as गृणीते (1st sg. pres. Ā.) in saṃhitā spelling
- RV often shows orthographic/phonetic variants. (3) ‘सु॒मेके॑’ analyzed as su- + मेके (dual nominative), functioning appositionally with the dual subject. (4) Accent marks in the given saṃhitā are not re-assigned per pada here
- analysis focuses on morphological segmentation
The meaning
Outer meaning
He is the Hotṛ whom even the wide Heaven-and-Earth increase with their praise in every sacrifice. Like two advancing pillars they stand in the rite, beautifully paired—guardians of Ṛta—established in the Truth of him born of Ṛta.
Inner meaning
Agni as the inner priest is strengthened by the very foundations of our existence: the ‘Heaven and Earth’ (mind and body, or higher and lower nature) uphold and enlarge the sacrifice when they consent and acclaim. When these two are aligned, they become ‘advancing pillars’ in the inner rite—stable supports of right order (ṛta) and truth (satya). Agni is ‘ṛtajāta’—born of ṛta—because true aspiration arises when the being begins to consent to the law of truth.
Universal truth
Spiritual progress depends on alignment of the higher and lower parts of life; when mind and embodied nature support the aspiration, the practice becomes stable, ordered, and true.
Themes
Agni as Hotṛ, cosmic support of inner yajña, truth-born fire (ṛta-jāta), establishment in Satya
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina
- Other hymns
- RV 3.3 (ṛta motifs), RV 3.4 (Agni as support), RV 3.7 (Agni and cosmic order)
Family tradition
A strong emphasis on ṛta and the structural supports of the inner sacrifice; the seer’s vision often pairs vastness (bṛhat/urvī) with truth-order.
Significance
Viśvāmitra’s yoga here is architectural: establish pillars of mind-body harmony so Agni can act as flawless mediator in every inner offering.
The deity
- Devata
- Agni as Hotṛ (with Heaven-and-Earth as supporting powers in imagery)
- Epithets
- Hotṛ, Ṛtajāta (born of ṛta), Vṛdh (increaser)
- Related deities
- Dyāvā-Pṛthivī, Viśve Devāḥ, Varuṇa (ṛta guardian)
Cosmic role
Maintains the link between cosmic order and human action; ensures the rite is effective and true.
Inner power
The priestly discernment that grows through repeated consecration and through harmonizing higher-lower nature.
In ritual
Where it is used
Hotṛ praise within soma rites; affirmation of Agni’s priesthood and cosmic support
स होता॒ यस्य॒ रोद॑सी चिदु॒र्वी य॒ज्ञंय॑ज्ञम॒भि वृ॒धे गृ॑णी॒तः । प्राची॑ अध्व॒रेव॑ तस्थतुः सु॒मेके॑ ऋ॒ताव॑री ऋ॒तजा॑तस्य स॒त्ये ॥
सः । होता॑ । यस्य॑ । रोद॑सी॒ इति॑ । चि॒त् । उ॒र्वी इति॑ । य॒ज्ञम्ऽय॑ज्ञम् । अ॒भि । वृ॒धे । गृ॒णी॒तः । प्राची॒ इति॑ । अ॒ध्व॒राऽइ॑व । त॒स्थ॒तुः । सु॒मेके॒ इति॑ सु॒ऽमेके॑ । ऋ॒तव॑री॒ इत्यृ॒तऽव॑री । ऋ॒तऽजा॑तस्य । स॒त्ये इति॑ ॥
saḥ | hotā | yasya | rodasī iti | cit | urvī iti | yajñam-yajñam | abhi | vṛdhe | gṛṇītaḥ | prācī iti | adhvarāiva | tasthatuḥ | sumeke itisu-meke | ṛtavarī ity ṛta-varī | ṛta-jātasya | satye iti
44
4 × ~11 syllables
Stately, architectural; balanced phrases mirror the paired pillars (rodasī)
Induces steadiness and solemn confidence; supports meditative ‘uprightness’ and ethical clarity.
- hotā
- Literal: Hotṛ priest. Symbolic: the invoking will/psychic agency that mediates between human and divine
- rodasī
- Literal: Heaven-and-Earth (dual). Symbolic: upper and lower nature; mind and body; consciousness and substance
- urvī
- Literal: wide, vast. Symbolic: the wideness of being that supports growth of the sacrifice
- yajñaṃ-yajñam
- Literal: sacrifice after sacrifice. Symbolic: repeated acts of consecration; steady sādhanā over time
- prācī
- Literal: advancing, moving forward. Symbolic: progressive movement of aligned supports toward the goal
- sumeke
- Literal: well-paired, beautifully matched. Symbolic: harmonized polarities (inner/outer, above/below) without conflict
- ṛtāvarī
- Literal: guardians/possessors of ṛta. Symbolic: powers that maintain right order in the being
- ṛtajāta
- Literal: born of ṛta. Symbolic: true fire arises from consent to truth-order; aspiration that is not ego-born
- satye
- Literal: in the truth. Symbolic: established consciousness of authenticity and alignment
Hotṛ/Agni praise within the adhvara: affirming cosmic support (rodasī) for the growth (vṛdh) of the sacrifice and its truth-foundation.
During stotra/śastra praising Agni’s role and establishing ṛta in the rite
Recitation accompanying offerings; reinforcing the ‘supports’ of the ritual space
Use to stabilize practice when scattered: recite while sitting upright, feeling ‘two pillars’ (spine and breath, or mind and body) supporting the flame of aspiration.
hotṛ from √hu ‘invoke’. rodasī (dual) a fixed Vedic dyad; symbolic poles. √vṛdh ‘to grow, increase’ → vṛdhe. √gṛ ‘to sing/praise’ → gṛṇītaḥ. prācī from pra- + √añc ‘to turn’ → ‘forward’. √sthā ‘to stand’ → tasthatuḥ (perfect). ṛtāvarī: ṛta + √vṛ/√var ‘to cover/guard/choose’ (traditional uncertainty) but sense ‘guardians/advancers of ṛta’. satya from sat ‘being’ (√as ‘to be’) → truth as ontological reality.
Ṛta and Satya (Satyam Ṛtam), growth/increase (vṛdh) through sacrifice, cosmic polarization (rodasī) harmonized in rite
Explicit: Heaven-and-Earth are ṛtāvarī; Agni is ṛtajāta; the rite stands in ṛta.
The sacrifice is established in satya—the truth-consciousness of the ṛta-born fire.
Cosmic dual supports (dyāvā-pṛthivī) uphold manifestation; true fire emerges from order.
Vedic ṛta-satya doctrine leading toward Upaniṣadic truth-consciousness.
Heaven = higher mind/ideal; Earth = embodied stability; pillars = disciplined posture and ethical supports; altar = concentrated practice-field.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘cosmic pillars’ myth: Heaven and Earth stand as paired supports in the rite, increasing the Hotṛ. Inner meaning: when the will (Agni) is aligned to Ṛta, the whole being (upper and lower consciousness) stabilizes and supports the growth of the offering into Satya.
- How does the linguistic structure reflect Proto-Indo-European roots?
- satya from sat (< √as ‘to be’) connects truth with being (PIE *h₁es- ‘to be’; cf. Latin esse). √sthā (stand) reflects PIE *steh₂- (cf. English stand). This grounds the verse’s ontology: Truth is Being, and right order ‘stands’ as stable structure.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s praise (gṛṇīti) is not flattery but a formative act: it ‘increases’ Agni’s priesthood (vṛdh). Agni, as ṛta-born, establishes the sacrificer in satya; in return the cosmos (rodasī) takes its place in the adhvara, supporting the ascent.
Establish mind-body harmony as the support of aspiration; contemplate ṛta as right alignment.
mūlādhāra (stability) with ājñā (truth-guidance)
Equal breathing (sama-vṛtti) to create ‘paired pillars’ of inhale/exhale
Upright, steady, truthful
Sit with a straight spine; on each pāda feel a pillar strengthening (body steadiness, breath regularity, mind clarity, heart sincerity). Offer one habitual disorder into the fire and replace it with one act of ṛta.
Tri-svara; keep a dignified, even contour—avoid dramatic pitch swings.
Mark strong rests at pāda ends; slightly emphasize ṛtāvarī / ṛtajātasya / satye for doctrinal clarity.
rodasī: keep long ī; do not reduce to short i, gṛṇītaḥ: clear retroflex ṇ, ṛtāvarī / ṛtajātasya: articulate vocalic ṛ distinctly, sumeke: keep the medial ‘m’ audible
Deep, steady, pillar-like resonance
Ask anything about this verse
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
A free sign-in with Google or Apple keeps your chat saved across web and the app.
Read Rig Veda in the Vedapath app
Scan the QR code to open this directly in the app, with word-by-word meanings, Sanskrit recitation where available, and more.
