Rig Veda 3.7.6: Mandala 3, Sukta 7, Mantra 6
Sukta 3.7
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
उतो पितृभ्यां प्रविदानु घोषं महो महद्भ्यामनयन्त शूषम् । उक्षा ह यत्र परि धानमक्तोरनु स्वं धाम जरितुर्ववक्ष ॥
utó pitṛ́bhyāṃ prá-vidā́ ánu ghóṣaṃ mahó mahádbhyām anayanta śū́ṣam | ukṣā́ há yátra pári dhā́nam aktór ánu sváṃ dhā́ma jaritúr vavákṣa ||
I dwóm Rodzicom odkryli wołanie i poprowadzili siłę od Wielkiego do Wielkiego. Byk zaprawdę, gdzie ogarnia szatę Nocy, zniósł śpiewaka w jego własny dom bytu.
Word by Word
- उतो
- and also, moreoverIndeclinableसमुच्चय/अन्वर्थ-निपातःRoot उ + तो (निपात-समुच्चय) अथवा उत (अव्यय)
- पितृभ्याम्
- by/with the two fathersNounपुंलिङ्ग; तृतीया-द्विवचनRole KaraṇaRoot पितृ (प्रातिपदिक)
- प्रविदा
- by the knower, the discerning oneAdjectiveपुंलिङ्ग; तृतीया-एकवचन (पितृभ्याम् इत्यस्य सह-सम्बन्धे ‘प्रविदा’ = ‘ज्ञात्रा/विदुषा’)Role KaraṇaRoot प्र + विद् (विदँ ज्ञाने) / ‘प्रविद्’ (ज्ञाता) → प्रविद्- (कृदन्त-प्रातिपदिक)
- अनु
- along, after, in accordance withIndeclinableउपसर्गः/अव्ययम्Root अनु (उपसर्ग/अव्यय)
- घोषम्
- the shout/cry, proclamationNounपुंलिङ्ग; द्वितीया-एकवचनRole KarmaRoot घोष (प्रातिपदिक)
- महो
- great (thing), greatnessAdjectiveनपुंसकलिङ्ग; प्रथमा/द्वितीया-एकवचन (वेदिक-रूप ‘महो’ < महत्)Role KarmaRoot महत् (प्रातिपदिक)
- महद्भ्याम्
- by/with the two great onesAdjectiveपुं/नपुंसक; तृतीया-द्विवचनRole KaraṇaRoot महत् (प्रातिपदिक)
- अनयन्त
- they led, they broughtVerbलङ् (इम्पर्फेक्ट); प्रथम-पुरुष; बहुवचन; परस्मैपदRole KartāRoot नी (णि/नीञ् प्रापणे) with अ- (अङ्गीकृत-प्रत्यय) → अ + नय
- शूषम्
- strength, vigor, mightNounनपुंसकलिङ्ग; द्वितीया-एकवचनRole KarmaRoot शूष (प्रातिपदिक)
- उक्षा
- the bull (strong one)Nounपुंलिङ्ग; प्रथमा-एकवचनRole KartāRoot उक्षन्/उक्षा (प्रातिपदिक; ‘bull’)
- ह
- indeed, surelyIndeclinableनिपातः (एव/खलु-अर्थे)Root ह (निपात)
- यत्र
- whereIndeclinableदेशवाचक-अव्ययम्Role AdhikaraṇaRoot यत्र (अव्यय)
- परि
- around, aboutIndeclinableउपसर्गः/अव्ययम्Root परि (उपसर्ग/अव्यय)
- धानम्
- placing, setting; a putting-on/arrangementNounनपुंसकलिङ्ग; द्वितीया-एकवचनRole KarmaRoot धा (धारणे/स्थापने) → धान (कृदन्त/भाव-प्रातिपदिक)
- अक्तोः
- of the night/darknessNounस्त्रीलिङ्ग/पुंलिङ्ग; षष्ठी-एकवचनRole SambandhaRoot अक्ति (प्रातिपदिक; ‘night’/‘darkness’ in RV usage) अथवा अक्तु (कालवाचक)
- अनु
- along, followingIndeclinableउपसर्गः/अव्ययम्Root अनु (उपसर्ग/अव्यय)
- स्वम्
- one’s ownPronoun/Adjectiveनपुंसकलिङ्ग; द्वितीया-एकवचनRole KarmaRoot स्व (सर्वनाम-प्रातिपदिक)
- धाम
- abode, station, domainNounनपुंसकलिङ्ग; द्वितीया-एकवचन (वेदिक-रूप ‘धाम’)Role KarmaRoot धामन् (प्रातिपदिक)
- जरितुः
- of the praiserNounपुंलिङ्ग; षष्ठी-एकवचनRole SambandhaRoot जरितृ (प्रातिपदिक; ‘praiser, singer’)
- ववक्ष
- has carried/borne; has conveyedVerbलिट् (परफेक्ट); प्रथम-पुरुष; एकवचन; परस्मैपदRole KartāRoot वह्/वक्ष् (वहँ प्रापणे/वहने; RV perfect ‘ववक्ष’)
Sandhi Notes
- Sandhi resolution (pada-wise): पितृभ्यां प्रविदा अनु घोषम् (प्रविदानु → प्रविदा + अनु)
- महो महद्भ्याम् अनयन्त (महद्भ्यामनयन्त → महद्भ्याम् + अनयन्त)
- शूषम् । उक्षा ह यत्र
- परि धानम् अक्तोः (धानमक्तोः → धानम् + अक्तोः)
- अनु स्वम् धाम (स्वं धाम → स्वम् + धाम)
- जरितुः ववक्ष (जरितुर्ववक्ष → जरितुः + ववक्ष)
The meaning
Outer meaning
The seers discover a cry addressed to the two Parents and draw strength from the Great to the Great. The Bull, wrapping the garment of Night, carries the singer into his own dwelling.
Inner meaning
The “two Parents” (Heaven and Earth, or Spirit and Nature) are the primal supports of the yoga. The seeker discovers the true inner call (ghoṣa) and draws an ascending force (śūṣa) from one greatness of consciousness to a greater. Agni as the Bull-force leads through the Night (the obscurity of the subconscient), envelops it, masters it, and bears the aspirant (jaritṛ) into Agni’s own dhāman—stable luminous being.
Universal truth
Spiritual progress is an ascent by successive widenings: an authentic inner call awakens, strength is drawn from higher sources, and the guiding will carries consciousness through periods of darkness into a settled home of light and truth.
Themes
crossing darkness, discovery of the call, ascent to the divine home, strength-transfer
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin lineage)
- Other hymns
- Rig Veda 3.1-3.30 (Viśvāmitra corpus), Rig Veda 3.62 (Gāyatrī/ Sāvitrī)
Family tradition
Kṣatriya-seer who embodies the conversion of warrior-force into brahmic illumination; hymns often show ascent, conquest of darkness, and establishment in ṛta.
Significance
Viśvāmitra’s vision frequently turns struggle into light: the bull-power (Agni/Indra-force) carries the seeker through night into the truth-home (dhāman).
The deity
- Devata
- Agni
- Epithets
- Ukṣā (Bull), Hotṛ (priest), Jātavedas (knower of births), Vahni (carrier)
- Related deities
- Dyāvā-Pṛthivī, Uṣas, Indra, Soma
Cosmic role
Mediator between worlds, awakener of aspiration, carrier of offerings; he links Heaven and Earth and leads the march from darkness to light.
Inner power
Divine Will and purified drive (tapas) that can surround and transform night-consciousness, then uplift the soul into a higher station.
In ritual
Where it is used
Agniṣṭoma/Soma-related recitation within Agni hymns; also general Agni invocation in śrauta sequences
उ॒तो पि॒तृभ्यां॑ प्र॒विदानु॒ घोषं॑ म॒हो म॒हद्भ्या॑मनयन्त शू॒षम् । उ॒क्षा ह॒ यत्र॒ परि॒ धान॑म॒क्तोरनु॒ स्वं धाम॑ जरि॒तुर्व॒वक्ष॑ ॥
उ॒तो इति॑ । पि॒तृऽभ्या॑म् । प्र॒ऽविदा॑ । अनु॑ । घोष॑म् । म॒हः । म॒हत्ऽभ्या॑म् । अ॒न॒य॒न्त॒ । शू॒षम् । उ॒क्षा । ह॒ । यत्र॑ । परि॑ । धान॑म् । अ॒क्तोः । अनु॑ । स्वम् । धाम॑ । ज॒रि॒तुः । व॒वक्ष॑ ॥
uto iti | pitṛ-bhyām | pra-vidā | anu | ghoṣam | mahaḥ | mahat-bhyām | anayanta | śūṣam | ukṣā | ha | yatra | pari | dhānam | aktoḥ | anu | svam | dhāma | jarituḥ | vavakṣa
44
4 pādas of ~11 syllables each
Firm, forward-driving, suited to ascent and conquest imagery
Builds a sense of upward surge and carrying-force; supports meditation on being led through obscurity into a settled luminous state.
- pitṛbhyām
- Literal: to the two Parents. Symbolic: the dual foundation—Heaven/Earth; Spirit/Nature; higher and lower planes that must be reconciled
- ghoṣam
- Literal: cry, call, sound. Symbolic: the soul’s aspiration/mantric vibration that opens the way
- maho mahadbhyām
- Literal: from the great to the greater. Symbolic: graded ascent of consciousness from plane to plane
- śūṣam
- Literal: strength, vigor. Symbolic: force of tapas/inner energy for transformation
- ukṣā (vṛṣa)
- Literal: bull. Symbolic: Agni’s potent forward-driving will; the masculine power of sacrifice
- aktōḥ
- Literal: of Night. Symbolic: subconscient obscurity, inertia, covering (tamas)
- dhāma
- Literal: dwelling, home. Symbolic: stable plane/state of being in the divine consciousness
- jaritṛ
- Literal: singer/praiser. Symbolic: the aspirant who offers speech and will in the inner sacrifice
Used where Agni is invoked as guide across obscurity toward the divine seat—especially in transitions of the rite (from preparation toward offering/clarification).
At kindling/establishing Agni and during recitations that frame the movement from night to dawn/illumination
Praise and invitation to Agni as carrier and guide; affirmation of safe passage into the divine dwelling
Use as a mantra-reflection when moving through inner darkness (fatigue, doubt) to reawaken aspiration and trust in the guiding will.
pra-vidā (pra+√vid ‘to know/find’) suggests discovery by insight. śūṣa- ‘impetuous strength’ (cf. √śvas/śuṣ semantic ‘vigour/drying heat’) often marks energetic force. uksa- ‘bull’ from √vakṣ/ukṣ ‘sprinkle/strengthen’ becomes emblem of potent force. aktu- ‘night’ denotes obscurity; pari dhānam ‘encompassing garment’ frames darkness as a covering to be encircled/overpassed. √vah ‘carry’ → vavakṣa (intensive/perfect) indicates decisive conveyance into dhāman (proper seat).
passage from darkness to one’s proper dhāman (state of being), mah (wideness) as spiritual vastness, guidance of force (śūṣa) under ṛta
Agni’s guidance through Night implies the restoration of ṛta in the obscured parts of nature.
The ‘home of being’ (dhāman) hints at satya as stable truth-consciousness.
Fire as the first awakener who opens the path from undifferentiated darkness toward ordered manifestation.
Proto-Vedāntic and integral-yogic reading (Aurobindo/Kashyap): ascent and transformation rather than mere ritual transport.
night (transition toward dawn implied)
Night = subconscient cover; Fire/Bull = will-force of yoga; Heaven/Earth = higher and lower consciousness to be harmonized.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘carrying of the singer into the deity’s own dhāman’ through/around the Night’s covering: a myth of guided passage (initiation-like transit) rather than external travel—inner force (Bull) escorts aspiration beyond obscurity.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √vid ‘know/see’ (pra-vidā) continues PIE *weyd- (cf. Latin videō). √vah ‘carry’ (vavakṣa) reflects PIE *weǵh- (cf. English way, Latin vehō). The dyadic ‘Parents’ motif parallels IE heaven-earth pairing as cosmic progenitors.
- What is the relationship between the Rishi and the Devata here?
- The rishi’s role is to ‘find the cry’ (ghoṣa) and align with the cosmic foundations; the Devata answers by transporting the aspirant into a stable inner seat (svam dhāma), converting discovered sound into lived station.
Feel the inner flame as the guide that can surround and transform obscurity; repeat the key sense: ‘Agni carries me into my true dhāman.’
maṇipūra (will-fire)
Moderate nāḍī-śodhana followed by a steady exhale on key words (ghoṣam, śūṣam, dhāma)
From tamasic heaviness to uplifted, wide, quietly powerful awareness
When inner night rises, do not fight mentally; kindle will (Agni) with a simple aspiration, then allow the force to ‘carry’ you—rest in the sense of a higher home already present above the mind.
Use standard Rigvedic udātta/anudātta/svarita as per śākhā recitation; emphasize udātta peaks on key carriers like śūṣám, ukṣā́, dhā́ma.
Keep each pāda’s cadence; slight lift on udātta syllables, glide on svarita, grounded tone on anudātta.
Maintain retroflex ṛ in pitṛbhyām (pitṛ-), not ‘pitr’., Hold long vowels: dhāma, jaritūr., Cluster clarity: pravil-dānu (pravidānu) without inserting extra vowels., Keep ṣ in śūṣam crisp (palatal ś + retroflex ṣ sequence differs by word; here śūṣam has ś + ū + ṣ).
Steady, warm, flame-like resonance; slightly more force on the second pāda to convey ascent.
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