Rig Veda 2.3.5: Mandala 2, Sukta 3, Mantra 5
Sukta 2.3
- Rishi
- Gṛtsamada
- Devata
- Dvāras
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
वि श्रयन्तामुर्विया हूयमाना द्वारो देवीः सुप्रायणा नमोभिः । व्यचस्वतीर्वि प्रथन्तामजुर्या वर्णं पुनाना यशसं सुवीरम् ॥
ví śrayantām urviyā́ hū́yamānā dvā́ro devī́ḥ suprāyaṇā́ namóbhīḥ | vyácasvatīr ví prathantām ajuryā́ varṇáṃ punānā́ yaśásaṃ su-vī́ram ||
Que se abram amplamente em sua vastidão, chamadas com homenagem, as Portas divinas, de boa condução. Que se estendam, plenas de espaço livre, sem envelhecer—purificando sua forma radiante, trazendo fama e força heroica.
Word by Word
- वि
- apart, forth (prefix)Indeclinableउपसर्ग (क्रियाविशेषक)Root वि (उपसर्ग)
- श्रयन्ताम्
- let them resort/lean, let them take their placeVerbलोट् (आज्ञार्थे), आत्मनेपद, 3 पुरुष, बहुवचनRoot √श्रि (श्रयति)
- उर्विया
- with broadness/wide expanseNounस्त्रीलिङ्ग, तृतीया एकवचनRole KaraṇaRoot उर्वी
- हूयमानाः
- being invoked/calledParticipleवर्तमान कर्मणि कृदन्त (शानच्), प्रथमा बहुवचन, स्त्रीलिङ्गRole KartāRoot √ह्वे (ह्वयति) → हूयमान
- द्वारः
- doors, gatewaysNounस्त्रीलिङ्ग, प्रथमा बहुवचनRole KartāRoot द्वार्/द्वार (प्रातिपदिक)
- देवीः
- goddesses, divine (f.)Nounस्त्रीलिङ्ग, प्रथमा बहुवचनRole Kartā (विशेषण-सम्बन्ध)Root देवी
- सु-प्रायणा
- of good approach/with good passageAdjectiveस्त्रीलिङ्ग, प्रथमा बहुवचन (द्वारः/देवीः इत्यस्य विशेषणम्)Role Kartā (विशेषण)Root प्रायणा (प्र + √या/यम्; ‘प्रायण’ as going/advance) with सु-
- नमोभिः
- with reverences, with obeisancesNounनपुंसकलिङ्ग, तृतीया बहुवचनRole KaraṇaRoot नमस्
- वि
- apart, widely (prefix)Indeclinableउपसर्गRoot वि (उपसर्ग)
- अचस्वतीः
- possessing radiance/brightnessAdjectiveस्त्रीलिङ्ग, प्रथमा बहुवचन (द्वारः इत्यस्य विशेषणम्)Role Kartā (विशेषण)Root अचस्/अचस्-वती (वती-प्रत्यय)
- वि
- forth, widely (prefix)Indeclinableउपसर्गRoot वि (उपसर्ग)
- प्रथन्ताम्
- let them spread out, expandVerbलोट्, आत्मनेपद, 3 पुरुष, बहुवचनRoot √प्रथ् (प्रथते/प्रथयति)
- अजुर्याः
- unaging, undecayingAdjectiveस्त्रीलिङ्ग, प्रथमा बहुवचन (द्वारः इत्यस्य विशेषणम्)Role Kartā (विशेषण)Root अजुर्य (a- + जुर्य ‘decaying/aging’)
- वर्णम्
- color, lustre, appearanceNounपुंलिङ्ग, द्वितीया एकवचनRole KarmaRoot वर्ण
- पुनानाः
- purifying themselves, becoming pureParticipleवर्तमान आत्मनेपद कृदन्त (शानच्), प्रथमा बहुवचन, स्त्रीलिङ्गRole KartāRoot √पू (पुनाति) → पुनान
- यशसम्
- glorious, famedAdjectiveपुंलिङ्ग, द्वितीया एकवचन (वर्णम् इत्यस्य विशेषणम्)Role Karma (विशेषण)Root यशस्
- सु-वीरम्
- rich in heroes, having good heroesAdjectiveपुंलिङ्ग, द्वितीया एकवचन (वर्णम् इत्यस्य विशेषणम्)Role Karma (विशेषण)Root वीर with सु-
Sandhi Notes
- पदच्छेदः (सन्धि-निरसन): श्रयन्तामुर्विया → श्रयन्ताम् उर्विया
- हूयमानाद्वारो → हूयमानाः द्वारः
- सुप्रायणा नमोभिः (सन्धि-रहित एव)
- व्यचस्वतीर्वि → वि अचस्वतीः वि
- प्रथन्तामजुर्या → प्रथन्ताम् अजुर्याः
- पुना॒ना यशसम् → पुनानाः यशसम्. (वैदिके ‘व्य’ इति प्रायः ‘वि’ उपसर्गस्य संहितारूपम्; अत्र ‘व्यचस्वतीः’ = ‘वि अचस्वतीः’ इति ग्रहणम्.)
The meaning
Outer meaning
The divine Doors, invoked with homage, are asked to open wide and spread out, leading well; they purify their radiant form and bring fame and heroic force.
Inner meaning
The ‘Doors’ are inner gateways between ordinary mentality and the vaster planes of consciousness—openings of perception, inspiration, and receptivity. Homage (namo-bhiḥ) is the ego’s softening that allows passage. When these doors open ‘vastly’ (urviyā) and ‘lead well’ (suprāyaṇāḥ), the being gains free space (vyacasvatīḥ) and an unaging wideness (ajuryāḥ). Their ‘purifying of color/form’ (varṇam punānāḥ) is the cleansing of the mind’s substance so a radiant, victorious force (yaśasam suvīram) can act.
Universal truth
Transformation begins with opening: when inner thresholds widen through humility and aspiration, perception is purified and life-force becomes capable of true, luminous action.
Themes
opening of the path, threshold guardians, inner journey
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhṛgu (Bhārgava)
- Other hymns
- RV 2.3.1-8 (sequence of invocations)
Family tradition
Bhṛgu seers frequently articulate the progressive opening of the sacrifice: prepare the seat, open the passages, then invoke inspirers and illumined powers.
Significance
Here the rishi maps a psychological necessity: without opened ‘doors’ the higher powers cannot enter; homage and widening are the keys.
The deity
- Devata
- Dvāra-devīḥ (Divine Doors)
- Epithets
- devīḥ (goddesses), suprāyaṇāḥ (good-leading), vyacasvatīḥ (spacious), ajuryāḥ (unaging)
- Related deities
- Uṣas (bringer of openings), Sarasvatī (flow of inspiration), Agni (who calls and leads through the gates)
Cosmic role
Guardians and openers of the sacrificial space; they regulate approach to the gods and the entry of powers into the rite.
Inner power
Opening of subtle faculties—intuition, inspiration, receptivity; removal of constriction; purification of the mind’s ‘color’.
In ritual
Where it is used
Āvāhana/opening of the yajña space; invocations to the ‘doors’ of the sacrificial ground in śrauta settings.
वि श्र॑यन्तामुर्वि॒या हू॒यमा॑ना॒ द्वारो॑ दे॒वीः सु॑प्राय॒णा नमो॑भिः । व्यच॑स्वती॒र्वि प्र॑थन्तामजु॒र्या वर्णं॑ पुना॒ना य॒शसं॑ सु॒वीर॑म् ॥
वि । श्र॑यन्ताम् । उ॒र्वि॒या । हू॒यमा॑नाः । द्वारः॑ । दे॒वीः । सु॒प्र॒ऽअ॒य॒नाः । नमः॑ऽभिः । व्यच॑स्वतीः । वि । प्र॒थ॒न्ता॒म् । अ॒जु॒र्याः । वर्ण॑म् । पु॒ना॒नाः । य॒शस॑म् । सु॒ऽवीर॑म् ॥
vi | śrayantām | urviyā | hūyamānāḥ | dvāraḥ | devīḥ | supra-ayanāḥ | namaḥ-bhiḥ | vyacasvatīḥ | vi | prathantām | ajuryāḥ | varṇam | punānāḥ | yaśasam | su-vīram
44
4 × ~11 syllables
Expansive and directive; each pāda feels like a push outward, mirroring ‘opening’.
Encourages a felt widening in breath and attention; supports releasing inner constriction.
- द्वारः (dvāraḥ)
- Literal: doors, gates. Symbolic: inner gateways of consciousness; thresholds to higher perception and influence
- उर्विया (urviyā)
- Literal: widely, in vastness. Symbolic: widening beyond narrow ego-formation
- सु॒प्राय॒णाः (suprāyaṇāḥ)
- Literal: leading well, giving good passage. Symbolic: guiding openings that align the journey with the right path (ṛta)
- नमोभिः (namobhiḥ)
- Literal: with homage. Symbolic: reverent surrender that relaxes resistance
- व्यचस्वतीः (vyacasvatīḥ)
- Literal: full of free space/expanse. Symbolic: spacious consciousness, unobstructed inner field
- अजुर्याः (ajuryāḥ)
- Literal: unaging, not decaying. Symbolic: timeless wideness; steady openness not collapsing back into habit
- वर्णम् (varṇam)
- Literal: color, form, lustre. Symbolic: quality of consciousness; the ‘tone’ of mind-substance
- यशसम् (yaśasam)
- Literal: fame, glory. Symbolic: manifest victory of truth in life
- सुवीरम् (suvīram)
- Literal: rich in heroes/heroic force. Symbolic: effective spiritual energy for right action (inner heroism)
Part of the standard ‘invitations’ (āvāhana) in the sacrificial liturgy: opening the ritual space; inwardly opening thresholds to higher planes
At the beginning, before major offerings—symbolically ‘opening’ the rite to divine entry.
Honoring the directions/thresholds; inviting auspicious access; establishing a protected, open ritual field.
Use as a pre-meditation ‘opening prayer’: soften the body, widen attention, and request clear passage for insight and right movement.
dvāra from √dṛ ‘to split/open’ is debated; but PIE *dʰwer- ‘door’ is clear (cf. Eng. door, Gk. thýra). urvī from √vṛ/√ur ‘wide’ semantic. pra-ayana from pra + √i ‘go’ → passage/journey. punānā (√pū) purification.
transition between planes, vastness (urvī, vyacas), purification (pū)
Suprāyaṇāḥ implies right-leading movement aligned with ṛta—openings that guide rather than scatter.
Purified ‘varṇa’ allows truth-perception to arise without distortion.
Manifestation depends on thresholds: the passage from subtle to formed requires regulated openings and purification.
Integral-psychological Vedism: faculties as goddesses; opening as descent-condition.
dawn (implicit opening motif)
Door = transition in consciousness; wide space = release from ego-contraction; radiance = purified mind-substance.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘opening of the Doors’ mythologem: divine thresholds respond to invocation and open a well-led passage. Mythically, access to higher worlds is granted; psychologically, inner gates of perception widen to the Vast.
- How does the linguistic structure reflect Proto-Indo-European roots?
- dvā́ra ‘door’ is a strong PIE inheritance from *dʰwer- (cf. Old English duru/door, Greek thýra). This is a classic marker of shared Indo-European sacral-poetic vocabulary.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers namas (reverent surrender) to the Door-powers so that they open the passage; the devatā reciprocates by granting widened access and purified manifestation, enabling the onward movement of the sacrifice.
Open the inner gates: move from constricted thought to spacious awareness; invite pure perception and right guidance.
vishuddha
4-6 breathing (inhale 4, exhale 6) to encourage release
spacious, alert receptivity
Chant once slowly; then sit and feel two ‘doors’ at the front of the chest and brow. With each exhale, let them part into a wide inner sky. Hold a simple aspiration: ‘May the way open rightly.’
Mixed udātta/anudātta/svarita; maintain clear rises on ‘dvāro’, ‘devīḥ’, ‘vyacasvatīḥ’.
Keep pāda breaks clean; let the second pāda ‘open’ in volume slightly to mirror expansion.
vi śrayantām: keep ‘śr’ cluster crisp, hūyamānā: long ū; do not shorten, suprāyaṇā: pronounce ‘prā’ long ā, vyacasvatīḥ: ‘vy-a’ as two-part glide; long īḥ at end, ajuryāḥ: ‘ju’ short, ‘ryāḥ’ with clear yā
bright, opening, slightly uplifted
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