Rig Veda 3.3.9: Mandala 3, Sukta 3, Mantra 9
Sukta 3.3
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
विभावा देवः सुरणः परि क्षितीरग्निर्बभूव शवसा सुमद्रथः । तस्य व्रतानि भूरिपोषिणो वयमुप भूषेम दम आ सुवृक्तिभिः ॥
vibhā́vā deváḥ su-raṇaḥ pári kṣitī́r agnír babhūva śávasā su-mádrathaḥ | tásya vratā́ni bhūri-poṣíṇo vayám úpa bhūṣema dáma ā́ su-vṛ́kti-bhiḥ ||
विभावान देव, सुरण (उत्तम आनंद देणारा) अग्नी आपल्या बळाने सर्व क्षिती/लोकांना परितः व्यापून उभा राहिला आहे—सुमद्रथ, म्हणजे सुमती व ऋत-गतीचा शुभ रथ. हे भूरिपोषिण (बहुपोषक), विपुल वाढ घडविणारी त्याची व्रते/नियम आम्ही आपल्या धामात जवळ जाऊन, सुबद्ध स्तुतिवचने (सुवृक्ती) यांनी अलंकृत करू.
Word by Word
- वि॒भावा॑
- shining, radiantAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (कर्तृपदस्य)Root वि-भा (धातु √भा ‘दीप्तौ’) / प्रातिपदिक ‘विभावन्/विभावस्’ (दीप्तिमान्)
- दे॒वः
- the god (Agni)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot देव (प्रातिपदिक)
- सु॒रणः
- heroic, good fighterAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (देवः/अग्निः)Root सु-रण (प्रातिपदिक; ‘good/strong in battle, heroic’)
- परि
- around, all aroundIndeclinableअव्ययम्Role उपपद/क्रियाविशेषणम्Root परि (उपसर्ग/अव्यय)
- क्षि॒तीः
- the dwellings/lands (earths, settlements)Nounस्त्रीलिङ्गः, द्वितीया, बहुवचनम्Role कर्मRoot क्षिति (प्रातिपदिक)
- अ॒ग्निः
- AgniNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृRoot अग्नि (प्रातिपदिक)
- ब॒भूव॒
- became, has becomeVerbलिट् (परिपूर्ण/परोक्शभूत), प्रथमपुरुषः, एकवचनम्, परस्मैपदम्Role क्रियाRoot √भू (भवति)
- शव॑सा
- by might, with strengthNounनपुंसकलिङ्गः, तृतीया, एकवचनम्Role करणRoot शवस् (प्रातिपदिक)
- सु॒मद्र॑थः
- having a good/joyous chariotAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (अग्निः)Root सु-मद्-रथ (समास; ‘good/joyous chariot’ → ‘having a good chariot’)
- तस्य॑
- of him, of that (Agni)Pronounपुं/नपुं, षष्ठी, एकवचनम्Role सम्बन्ध (षष्ठी)Root तद् (सर्वनाम-प्रातिपदिक)
- व्र॒तानि॑
- vows, ordinances, sacred lawsNounनपुंसकलिङ्गः, प्रथमा/द्वितीया, बहुवचनम् (अत्र कर्मरूपेण)Role कर्मRoot व्रत (प्रातिपदिक)
- भूरि॒पो॒षिणः
- richly nourishing, bringing much prosperityAdjectiveपुंलिङ्गः, द्वितीया, बहुवचनम् (व्रतानि इति विशेष्यस्य)Role विशेषणम् (कर्म)Root भूरि-पोषिन् (समास; ‘abundant-nourishing’)
- व॒यम्
- wePronounत्रिलिङ्गः, प्रथमा, बहुवचनम्Role कर्तृRoot अस्मद् (सर्वनाम)
- उप॑
- towards, near, in additionIndeclinableअव्ययम्Role क्रियाविशेषणम्Root उप (उपसर्ग/अव्यय)
- भू॒षे॒म॒
- may we honor/serve/adornVerbलोट्/विधिलिङ्-प्रायः (आशीर्लिङ्-भावः: ‘let us/ may we’), उत्तमपुरुषः, बहुवचनम्, परस्मैपदम्Role क्रियाRoot √भूष् (भूषयति/भूषते ‘अलङ्कारे/सेवायाम्’)
- दमे
- in the house, at homeNounपुंलिङ्गः, सप्तमी, एकवचनम्Role अधिकारणRoot दम (प्रातिपदिक)
- आ
- to, unto, fullyIndeclinableअव्ययम्Role क्रियाविशेषणम्Root आ (उपसर्ग/अव्यय)
- सु॒वृ॒क्तिभिः
- with well-formed hymns (good praises)Nounस्त्रीलिङ्गः, तृतीया, बहुवचनम्Role करणRoot सु-वृक्ति (प्रातिपदिक; ‘good utterance/hymn’)
Sandhi Notes
- Sandhi resolution: अग्निर्बभूव → अग्निः बभूव (र्-आदेशः/विसर्गसन्धिः)
- वयमुप → वयम् उप (म् + उ)
- दम आ → दमे आ (सप्तमी एकवचन ‘दमे’ + अव्यय ‘आ’; पदपाठे दमे आ)
- Other items are already padic or compounds (सुरणः, सुमद्रथः, भूरिपोषिणः, सुवृक्तिभिः)
The meaning
Outer meaning
Agni, the luminous god of noble delight, has encompassed the worlds by his force, with a chariot of good thought. May we in our dwelling approach and adorn his ordinances that foster abundant growth, with well-fashioned words.
Inner meaning
Agni as vibhāvā—wide-shining consciousness—pervades and contains the ‘worlds’ (kṣitīḥ: planes/fields of our being) by śavas (spiritual force). His chariot is sumadratha: right-minded movement, the vehicle of good thought and right direction. The seeker prays to come near in the ‘house’ (dama: embodied life) and to adorn his vratāni—laws of right working and discipline that yield bhūripoṣa, abundant growth of the soul and nature. Suvṛkti—well-fashioned word—is not mere praise but mantra as shaped thought-speech aligning the being to ṛta.
Universal truth
A luminous will that pervades life establishes disciplines that nourish growth; when speech and thought are shaped in truth, the inner law becomes beautiful and fruitful.
Themes
Agni as inner will and illumination, establishing cosmic order in the human dwelling, approach and adornment of divine disciplines, speech-as-sacrifice
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Gāthina (Kauśika lineage in later tradition)
- Other hymns
- RV 3.1-3.12, RV 3.3.1-8
Family tradition
Hymn-cycle to Agni/Viśvānara stresses establishment of worlds and ordinances (vrata) through luminous force.
Significance
This mantra summarizes the goal: Agni pervades the worlds and sets disciplines; the seeker’s role is to approach, align, and ‘adorn’ those laws through true speech and conscious participation.
The deity
- Devata
- Agni (Viśvānara/All-pervading Fire)
- Epithets
- vibhāvā (wide-shining), deva (god), suraṇa (noble-delighted), sumadratha (good-thought-charioted)
- Related deities
- Indra (illumination-force), Soma (delight supporting suraṇa), Bṛhaspati (right thought/word), Viśve Devāḥ
Cosmic role
Encompasser and establisher of worlds; carrier of right thought; setter of ordinances that cause growth.
Inner power
Illumined force (śavas) that pervades all parts and institutes disciplines of transformation.
In ritual
Where it is used
Agni-stotra in soma rites and general praise; also suitable for concluding/confirming offerings (seeking alignment with vrata).
वि॒भावा॑ दे॒वः सु॒रण॒: परि॑ क्षि॒तीर॒ग्निर्ब॑भूव॒ शव॑सा सु॒मद्र॑थः । तस्य॑ व्र॒तानि॑ भूरिपो॒षिणो॑ व॒यमुप॑ भूषेम॒ दम॒ आ सु॑वृ॒क्तिभि॑: ॥
वि॒भाऽवा॑ । दे॒वः । सु॒ऽरणः । परि॑ । क्षि॒तीः । अ॒ग्निः । ब॒भू॒व॒ । शव॑सा । सु॒मत्ऽर॑थः । तस्य॑ । व्र॒तानि॑ । भू॒रि॒ऽपो॒षिणः॑ । व॒यम् । उप॑ । भू॒षे॒म॒ । दमे॑ । आ । सु॒वृ॒क्तिऽभिः॑ ॥
vibhāvā | devaḥ | su-raṇaḥ | pari | kṣitīḥ | agniḥ | babhūva | śavasā | sumat-rathaḥ | tasya | vratāni | bhūri-poṣiṇaḥ | vayam | upa | bhūṣema | dame | ā | suvṛkti-bhiḥ
11
4 pādas × ~11; declarative first half, optative prayer second half.
Majestic and encompassing; then softens into devotional approach.
First lines expand awareness outward; last lines turn inward to disciplined alignment and refined speech.
- विभावा (vibhāvā)
- Literal: wide-shining. Symbolic: all-pervading illumination in consciousness
- सुरणः (suraṇaḥ)
- Literal: of noble delight. Symbolic: divine joy/ānanda supporting the work
- परि क्षितीः (pari kṣitīḥ)
- Literal: around the worlds/dwellings. Symbolic: encompassing planes of being; establishing order in all parts
- शवसा (śavasā)
- Literal: by force, might. Symbolic: spiritual strength/tapas-power
- सुमद्रथः (sumadrathaḥ)
- Literal: having a chariot of good thought. Symbolic: right-guided movement of mind and action
- व्रतानि (vratāni)
- Literal: vows, ordinances. Symbolic: laws of ṛta in practice; disciplines of transformation
- भूरिपोषिणः (bhūripoṣiṇaḥ)
- Literal: fostering abundant increase. Symbolic: practices that grow consciousness, joy, capacity
- दमे (dame)
- Literal: in the house. Symbolic: in embodied life; the inner home
- सुवृक्तिभिः (suvṛktibhiḥ)
- Literal: with well-made hymns/words. Symbolic: mantra as shaped truth-thought; right speech aligning nature
Agni as Hotṛ and household/Āhavanīya fire: recitation in Agni-stotra contexts; broadly applicable to daily Agnihotra and Soma-yajña openings where Agni is invoked to establish ṛta and carry offerings.
After establishing Agni’s cosmic stature, the sacrificer prays for participation and right observance.
Recitation with offerings; reaffirming observances; praising with well-crafted hymns.
Use as a mantra for ethical-spiritual alignment: before speaking/teaching, invoke ‘suvṛkti’—speech shaped by truth and goodwill.
Key terms: (1) vibhāvā́: vi- + √bhā ‘to shine’ → ‘widely/variously shining’, indicating diffusive illumination in consciousness. (2) devá: from √div/√dyut ‘to shine’ → ‘shining power’, psychologically a luminous faculty. (3) agní: from √ag ‘to drive, move’ (also linked with ‘fire’) → the impelling will and flame of aspiration. (4) śávas: ‘might, effective force’; not mere bala but a force that accomplishes. (5) ratha in su-mádratha: ‘chariot’ as carrier of motion; here the organized movement of right thought (su-mati) that Agni harnesses. (6) vratá: from √vṛ ‘to choose, to will’ → self-chosen law/discipline; in RV often the divine ‘right workings’ aligned with ṛta. (7) poṣíṇa: from √puṣ ‘to thrive, nourish’ → that which increases plenitude (bhūri). (8) vṛ́kti: from √vṛj/√vṛt ‘to turn/shape’ → ‘well-turned speech’, the crafted mantra that aligns the human with the divine rhythm.
Ṛta (right order implied through vratāni), growth/plenitude (bhūri-poṣiṇaḥ), mantric speech as truth-form (su-vṛkti)
Vratāni are ṛta in operational form—disciplines that keep the worlds aligned.
Suvṛkti is speech conformed to satya, making it effective and beautiful.
Agni encircling worlds suggests the organizing consciousness that contains and stabilizes creation.
Integral Vedic psychology: cosmic order mirrored as inner discipline; speech as formative power.
A pervading inner sun-fire organizes the ‘worlds’ of the being; disciplined practices become the rails/roads for growth; refined speech seals the alignment.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is Agni as the world-encompassing, order-establishing power: he ‘surrounds the kṣitīs’ (worlds/abodes) and sets the divine ‘vratāni’ (right workings). Mythically this is the Fire that founds and maintains the cosmos; psychologically it is the awakened will-flame that organizes the planes of the being and institutes disciplines of ṛta leading to increase (poṣa).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √bhā ‘shine’ (vibhāvā) aligns with PIE *bʰeh₂- ‘shine, appear’ (cf. Sanskrit bhā-, Greek phainein). devá ‘shining one’ continues the Indo-European tendency to name gods as luminous powers (PIE *deiwós ‘celestial, shining’, cf. Latin deus, Lithuanian dievas). √puṣ ‘thrive’ (poṣíṇaḥ) corresponds to PIE *peh₂u- ‘to make grow, thrive’ (semantic parallels in ‘increase, prosperity’). These reinforce the hymn’s core semantics: luminosity, divinity-as-light, and growth as a function of right order.
- What is the relationship between the Rishi and the Devata here?
- The rishi positions the human collective (vayám) as collaborators in Agni’s order: they ‘approach and adorn’ (úpa bhūṣema) his ‘vratāni’ with ‘well-fashioned utterances’ (su-vṛ́kti-bhiḥ). The reciprocity is implicit: human speech and aspiration refine the inner fire; Agni in turn fosters ‘abundant growth’ (bhūri-poṣa) and establishes right movement (su-mádratha) in the seeker’s dwelling (dáme).
Feel Agni as a wide-shining presence encircling all parts; commit to one or two ‘vrata’ (disciplines) that foster growth; purify speech into suvṛkti.
viśuddha (truthful speech) supported by maṇipūra (force/śavas)
Inhale: expand awareness around the body like a luminous ring; exhale: affirm a simple vrata (e.g., truth, steadiness, kindness in speech).
Wide, ordered, quietly strong.
After chanting, write one ‘well-fashioned sentence’ (suvṛkti) that expresses your highest intention for the day; then keep it as a guiding vow.
Keep first pāda expansive; emphasize the udatta rises on ‘vibhāvā’ and ‘agnir’; let the prayerful optatives soften in the second half.
Two-part delivery: proclamation (up to sumadrathaḥ), then supplication (tasya vratāni… suvṛktibhiḥ).
विभावा: ‘bhā’ long ā, सुरणः: retroflex ‘ṇ’, क्षितीः: long ī; dental ‘t’, भूरिपोषिणः: long ū; ‘ṣ’ retroflex, सुवृक्तिभिः: vocalic ‘ṛ’ in vṛk; keep ‘kt’ cluster clear
Broad, luminous tone in first half; more intimate, devotional tone in second half.
11
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.
