Rig Veda 4.2.10: Mandala 4, Sukta 2, Mantra 10
Sukta 4.2
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
यस्य त्वमग्ने अध्वरं जुजोषो देवो मर्तस्य सुधितं रराणः । प्रीतेदसद्धोत्रा सा यविष्ठासाम यस्य विधतो वृधासः ॥
yásya tvám agne adhvaráṃ jujóṣo devó mártasya su-dhítam rarā́ṇaḥ | prītéd asadd hótrā sā́ yaviṣṭhā́sāma yásya vidható vṛdhā́saḥ ||
യാരുടെ അധ്വര—യജ്ഞമാർഗം—നീ, ഹേ അഗ്നേ, സ്വീകരിക്കുന്നുവോ—ദേവനായി ദീപ്തൻ, മർത്ത്യന്റെ സുദ്ഹിത (സുവ്യവസ്ഥിത) കർമ്മത്തിൽ ആനന്ദിക്കുന്നവനേ—അവിടെ പ്രീതിയോടെ ഹോത്രാ—യാജകശക്തി—ഇരിക്കുന്നു. ഹേ യവിഷ്ഠ, വിധാത (സേവകൻ) ആയ അവനുവേണ്ടി വൃധാസഃ—വൃദ്ധികൾ/വികാസങ്ങൾ—വർധിക്കുന്നു.
Word by Word
- यस्य
- of whom/whosePronounपुंलिङ्गे/नपुंसकलिङ्गे षष्ठी एकवचनम्Role सम्बन्ध (genitive relation)Root यद् (सर्वनाम-प्रातिपदिक)
- त्वम्
- youPronounप्रथमा एकवचनम्Role कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्गे सम्बोधन एकवचनम्Role सम्बोधनRoot अग्नि (प्रातिपदिक)
- अध्वरम्
- the sacrifice/ritualNounपुंलिङ्गे द्वितीया एकवचनम्Role कर्मRoot अध्वर (प्रातिपदिक)
- जुजोषः
- you have delighted in / have acceptedVerbलिट् (परोक्षभूत/परफेक्ट), मध्यमपुरुष, एकवचनम्, परस्मैपदम्Role क्रियाRoot √जुष् (सेवने/तोषणे)
- देवः
- the godNounपुंलिङ्गे प्रथमा एकवचनम्Role कर्तृ (apposition to त्वम्)Root देव (प्रातिपदिक)
- मर्तस्य
- of the mortalNounपुंलिङ्गे षष्ठी एकवचनम्Role सम्बन्धRoot मर्त (प्रातिपदिक)
- सुधितम्
- well-arranged, well-setAdjective/Participleनपुंसकलिङ्गे द्वितीया एकवचनम् (अध्वरम् इति विशेषणम्)Role कर्म (विशेषणरूपेण)Root सु- + √धा (धारणे/स्थापने) → सुधित (कृदन्त-प्रातिपदिक)
- रराणः
- rejoicing, being pleasedParticipleपुंलिङ्गे प्रथमा एकवचनम्, परस्मैपदीय-परफेक्ट कृदन्त (कर्तरि)Role कर्तृ (देवः/त्वम् इत्यस्य विशेषणम्)Root √रा/√रम् (रमणे/तुष्टौ) → रराण (कृदन्त)
- प्रीतेत्
- may (he) please / may (it) delightVerbविधिलिङ्/आशीर्लिङ्, तृतीयपुरुष, एकवचनम्, परस्मैपदम्Role क्रियाRoot √प्री (तोषणे)
- असत्
- may it beVerbविधिलिङ्, तृतीयपुरुष, एकवचनम्, परस्मैपदम्Role क्रियाRoot √अस् (भुवि)
- होत्रा
- the priestly office/Hotrā (invocation)Nounस्त्रीलिङ्गे प्रथमा एकवचनम्Role कर्तृ (असत् इत्यस्य)Root होत्रा (प्रातिपदिक; ‘होत्र’-सम्बद्धा) अथवा होत्र् (स्त्री. प्रातिपदिक)
- सा
- that (she/it)Pronounस्त्रीलिङ्गे प्रथमा एकवचनम्Role कर्तृ (होत्रा इत्यस्य सह)Root तद् (सर्वनाम-प्रातिपदिक)
- यविष्ठा
- youngest, most youthfulAdjectiveस्त्रीलिङ्गे प्रथमा एकवचनम् (होत्रा इत्यस्य विशेषणम्)Role कर्तृ (विशेषणरूपेण)Root यविष्ठ (प्रातिपदिक; superlative of युवा/युवन् ‘young’)
- असाम्
- of these (women/things); of these (rites)Pronounस्त्रीलिङ्गे षष्ठी बहुवचनम्Role सम्बन्धRoot इदम् (सर्वनाम-प्रातिपदिक)
- यस्य
- of whom/whosePronounपुं/नपुं षष्ठी एकवचनम्Role सम्बन्धRoot यद् (सर्वनाम-प्रातिपदिक)
- विधतः
- of the worshipper/performerNounपुंलिङ्गे षष्ठी एकवचनम्Role सम्बन्धRoot विधत् (प्रातिपदिक; ‘विधत्’ = worshipper/ordainer; from √धा with vi-)
- वृधासः
- strengtheners, increasers (helpers)Nounपुंलिङ्गे प्रथमा बहुवचनम्Role कर्तृRoot वृधास् (प्रातिपदिक; ‘strengtheners/increasers’, from √वृध्)
Sandhi Notes
- पदच्छेदः (सन्धिविग्रह): यस्य | त्वम् | अग्ने | अध्वरम् | जुजोषः | देवः | मर्तस्य | सुधितम् | रराणः || प्रीतेत् | असत् | होत्रा | सा | यविष्ठा | असाम् | यस्य | विधतः | वृधासः || 1) प्री॒तेद॑स॒द्धोत्रा॒ → प्रीतेत् + असत् + होत्रा (त् + अ → द्; असत् + होत्रा संहितायां ‘असद्धोत्रा’). 2) सा यविष्ठा असाम्: ‘सा’ + ‘यविष्ठा’ संधिः न विशेषः
- ‘यविष्ठा’ + ‘असाम्’ इत्यत्र पदान्त-आ + अ- आरम्भः संहितायां दीर्घ/प्रगृह्य-प्रकारेण, पाठे पृथक् पदानि गृह्यन्ते. 3) शेषेषु संधिः साधारणः (यस्य त्वम्, त्वमग्ने इत्यादि संहितारूपेण)
The meaning
Outer meaning
Whose offering-path you accept, O Agni—shining god delighting in the well-ordered work of the mortal—then the priestly power sits there in joy. O youngest, for the one who serves, the growths increase.
Inner meaning
The ‘path of offering’ (adhvara) is the progressive movement of works and aspiration. When Agni accepts it—when the divine Will consents and takes up our effort—the whole inner priesthood (hotrā) becomes joyful and effective: speech, discernment, and the power to call the gods within are seated in gladness, not strain. ‘Well-ordered’ (sudhita) indicates harmonized parts of nature cooperating. Then ‘growths’ (vṛdhāsaḥ) increase: expansions of being—wideness, strength, knowledge, delight—because the inner sacrifice is now carried by the godhead in us, not by ego effort alone.
Universal truth
When effort becomes aligned and accepted by the higher Will, practice shifts from burden to glad effectiveness; the being organically grows in capacity and harmony.
Themes
successful sacrifice, establishment of hotrā, increase of being
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.2.1, RV 4.2.7, RV 4.2.11
Family tradition
Vāmadeva articulates the turning point where human work becomes ‘accepted’ and carried by Agni; the Gautama voice emphasizes order (sudhita) as a prerequisite for growth.
Significance
This is a key yogic motif: divine acceptance transforms the inner instruments (hotrā) and accelerates growth (vṛdhāsaḥ).
The deity
- Devata
- Agni
- Epithets
- देव (deva, shining), यविष्ठ (yaviṣṭha, youngest), रराण (rarāṇa, delighting)
- Related deities
- Bṛhaspati (inspired speech), Sarasvatī (flow of word), Indra (power of illumination)
Cosmic role
The god who takes up mortal work and makes it a divine operation; awakener of inspired speech and effective invocation.
Inner power
Consent and joy in the will—turning disciplined effort into luminous, glad action; awakener of mantra-power (hotrā).
In ritual
Where it is used
Agni hymns in soma and non-soma contexts; general acceptance of offering (havis)
यस्य॒ त्वम॑ग्ने अध्व॒रं जुजो॑षो दे॒वो मर्त॑स्य॒ सुधि॑तं॒ ररा॑णः । प्री॒तेद॑स॒द्धोत्रा॒ सा य॑वि॒ष्ठासा॑म॒ यस्य॑ विध॒तो वृ॒धास॑: ॥
यस्य॑ । त्वम् । अ॒ग्ने॒ । अ॒ध्व॒रम् । जुजो॑षः । दे॒वः । मर्त॑स्य । सु॒ऽधि॑तम् । ररा॑णः । प्री॒ता । इत् । अ॒स॒त् । होत्रा॑ । सा । य॒वि॒ष्ठ॒ । असा॑म । यस्य॑ । वि॒ध॒तः । वृ॒धासः॑ ॥
yasya | tvam | agne | adhvaram | jujoṣaḥ | devaḥ | martasya | su-dhitam | rarāṇaḥ | prītā | it | asat | hotrā | sā | yaviṣṭha | asāma | yasya | vidhataḥ | vṛdhāsaḥ
44
4 × ~11
Balanced and affirmative; a clear pivot after ‘jujoṣo’ into the joy of hotrā and the increase of growths.
Creates a felt ‘yes’—a sense of acceptance and uplift; settles the mind into glad, ordered action.
- अध्वर (adhvara)
- Literal: sacrifice/ritual; offering-path. Symbolic: the progressive journey of self-offering and transformation
- जुजोṣो (jujoṣo)
- Literal: you accept, you take delight in. Symbolic: the higher Will’s consent; the moment practice becomes inwardly supported
- सुधित (sudhita)
- Literal: well-placed, well-ordered. Symbolic: harmonized inner movements; right arrangement of energies
- होत्रा (hotrā)
- Literal: the office/power of the Hotṛ. Symbolic: inspired speech and invoking power; the inner priesthood of consciousness
- यविष्ठ (yaviṣṭha)
- Literal: youngest. Symbolic: ever-new flame of aspiration, fresh force of the divine in evolution
- विधत (vidhataḥ)
- Literal: of the one who serves/ordains. Symbolic: the practitioner who orders life toward the Divine
- वृधासः (vṛdhāsaḥ)
- Literal: growths, increases. Symbolic: expansions of being: strength, wideness, joy, knowledge
Concluding affirmation: when Agni accepts the adhvara, the hotrā-function is established; used to seal the rite’s success and invoke increase.
When seeking confirmation/acceptance of the rite; at moments emphasizing correct arrangement and priestly function.
Recitation as praise while offerings proceed in due order; affirmation of Agni’s delight.
Before work or practice session: align intentions (sudhita), then invite ‘acceptance’—a shift from strain to joyful steadiness.
jujoṣa (perfect of √juṣ ‘to enjoy, accept, be pleased’) marks divine assent as enjoyment/acceptance. su-dhita ‘well-placed’ (su- + √dhā) reiterates ṛta as right arrangement. vṛdhāsaḥ from √vṛdh ‘to grow’ indicates increases of being/power as the fruit of accepted sacrifice.
divine assent (juṣ), right arrangement (su-dhita) as ṛta in action, growth/increase (vṛdh)
Sudhita is ṛta applied to the inner nature; acceptance is the sign of alignment.
True work is that which the inner divine approves—felt as clarity and joy rather than confusion.
Divine takes up mortal labor and turns it into growth of being.
Integral Yoga / Vedic yoga of works: transformation through divine consent.
Fire = will; path = process of transformation; sitting in joy = stable establishment of inspired function.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni’s acceptance of the adhvara establishes the hotrā and yields increase. Mythically: the god pleased by correct rite grants prosperity; psychologically: when the inner will consents to the well-ordered practice, the invoking power becomes steady and the being’s capacities grow.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √juṣ ‘enjoy/accept’ reflects an archaic sacral economy where divine ‘pleasure’ equals assent and efficacy. √vṛdh ‘grow’ has wide Indo-European parallels in growth semantics, reinforcing the hymn’s causal logic: right order → divine assent → increase.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions the mortal’s role as su-dhita—right arrangement of acts and intentions. Agni’s role is to ‘enjoy/accept’ and thereby seat the hotrā (effective invocation) in the practitioner, producing vṛdhāsaḥ—expansions of the inner life.
Feel for the ‘acceptance’ of the inner fire: the moment practice becomes luminous and glad; stabilize that seat of hotrā (inspired word).
Viśuddha (mantra/speech) supported by Maṇipūra (will)
Slow inhale with the sense of ‘receiving’; slow exhale with the sense of ‘offering’; then chant once and sit silently for the ‘prīta’ (glad) settling.
Joyful steadiness; inspired clarity; cooperative harmony of parts.
Order your nature (sleep, food, speech, work) so the offering is sudhita. Then invoke Agni’s consent; when joy arises, do not rush—let hotrā ‘sit’ and speak from that seat.
Ṛgvedic accents as per Śākala; maintain clear cadence break after ‘jujoṣo’.
Let ‘prītéd asad hotrā’ be chanted with a gentle settling, as if seating something; emphasize ‘vṛdhāsaḥ’ with an uplift.
‘adhvaraṃ’ with clear dhv cluster., ‘sudhitaṃ’ keep short u and aspirated dh., ‘rarāṇaḥ’ roll r and keep long ā., ‘yaviṣṭha’ with retroflex ṣṭh crisp.
Bright, clear, and composed; a ‘smiling’ tone on ‘prīta’.
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