Rig Veda 3.55.7: Mandala 3, Sukta 55, Mantra 7
Sukta 3.55
- Rishi
- Viśvāmitra Gāthina
- Devata
- Deva-collective / One sovereign Power behind the gods
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Vira (heroism)
द्विमाता होता विदथेषु सम्राळन्वग्रं चरति क्षेति बुध्नः । प्र रण्यानि रण्यवाचो भरन्ते महद्देवानामसुरत्वमेकम् ॥
dvi-mātā hotā vidatheṣu sam-rāḷ anv agraṁ cárati kṣéti budhnáḥ | prá raṇyā́ni raṇya-vā́co bharante mahád devānām asura-tvám ékam ||
O Hotar de dupla maternidade, nas assembleias (vidáthas), é o Samrāj; seguindo a ponta que vai à frente ele se move, e no fundamento profundo ele habita. Para fora trazem tesouros deleitosos e palavras que trazem deleite: uma só, vasta soberania asúrica (asuratvá) dos deuses.
Word by Word
- द्वि-माता
- the two-mothered one (having two mothers)Noun (compound)पुंलिङ्गः, प्रथमा एकवचनम् (बहुव्रीहिः: ‘having two mothers’)Role कर्तृRoot द्वि + मातृ
- होता
- the Hotṛ-priest (invoker)Noun (agent)पुंलिङ्गः, प्रथमा एकवचनम्Role कर्तृRoot √हु (जुहोति) → होतृ
- विदथेषु
- in the assemblies/ritual sessionsNounनपुंसकलिङ्गः, सप्तमी बहुवचनम्Role अधिकरणRoot विदथ
- सम्राट्
- (as) sovereign/overlordNounपुंलिङ्गः, प्रथमा एकवचनम्Role कर्तृ (apposition to subject)Root सम् + राजन्
- अनु
- along, afterIndeclinableउपसर्ग/अव्ययRoot अनु
- अग्रम्
- the front, the foremost pointNounनपुंसकलिङ्गः, द्वितीया एकवचनम्Role कर्मRoot अग्र
- चरति
- moves, goesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √चर्
- क्षेति
- dwells, abidesVerbलट् (वर्तमान), परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √क्षि (क्षेति) / √क्षि ‘to dwell’
- बुध्नः
- the foundation, the base (the ‘bottom’)Nounपुंलिङ्गः, प्रथमा एकवचनम्Role कर्तृ (apposition/epithet)Root बुध्न
- प्र
- forth, forwardIndeclinableउपसर्ग/अव्ययRoot प्र
- रण्यानि
- delightful things (lovely [gifts/words])Adjective (substantivized)नपुंसकलिङ्गः, द्वितीया बहुवचनम्Role कर्मRoot रण्य
- रण्य-वाचः
- they of delightful speechNoun (compound)स्त्रीलिङ्गः, प्रथमा बहुवचनम् (बहुव्रीहिः/कर्मधारयः: ‘having delightful speech’)Role कर्तृRoot रण्य + वाच्
- भरन्ते
- they bring, they bearVerbलट् (वर्तमान), आत्मनेपदम्, प्रथमपुरुषः, बहुवचनम्Root √भृ
- महत्
- greatAdjectiveनपुंसकलिङ्गः, प्रथमा/द्वितीया एकवचनम् (here qualifying the following neuter noun)Root महत्
- देवानाम्
- of the godsNounपुंलिङ्गः, षष्ठी बहुवचनम्Role सम्बन्ध (genitive)Root देव
- असुरत्वम्
- asura-hood; lordly powerNoun (abstract)नपुंसकलिङ्गः, प्रथमा/द्वितीया एकवचनम्Role कर्तृ/कर्म (as the ‘one’ great power/essence)Root असुरत्व (असुर + त्व)
- एकम्
- one, singleAdjective (numeral)नपुंसकलिङ्गः, प्रथमा/द्वितीया एकवचनम् (agreeing with असुरत्वम्)Root एक
Sandhi Notes
- पदच्छेदः (sandhi-resolved): द्वि-माता | होता | विदथेषु | सम्राट् | अनु | अग्रम् | चरति | क्षेति | बुध्नः || प्र | रण्यानि | रण्य-वाचः | भरन्ते | महत् | देवानाम् | असुरत्वम् | एकम् । प्रमुख-सन्धयः: (1) सम्राट् + अनु → सम्राळन्व- (ट्/ळ्-परिवर्तनः, अन्वादेशः)
- (2) महत् + देवानाम् → महद्देवानाम् (त् + द → द्द)
- (3) देवानाम् + असुरत्वम् → देवानामसुरत्वम् (म् + अ → म-अ, संहितायां अवग्रहाभावः)
The meaning
Outer meaning
Two-mothered, the Hotṛ in the assemblies; as sovereign it moves following the foremost, and it dwells in the deep foundation. They bring forward delightful treasures and delightful words: one is the vast asura-might of the gods.
Inner meaning
The inner Fire/Seer-Will (hotā) is ‘two-mothered’—arising from dual origins (spirit-nature; heaven-earth) and therefore able to mediate between planes. In the ‘assemblies’ (vidatheṣu)—the gatherings of our faculties and the moments of inner offering—it stands as the invoking priest, calling down higher powers. As ‘samrāṭ’ (sovereign) it moves ‘following the foremost’ (anu agraṃ): it tracks the leading edge of evolution in us, the forward point of consciousness that goes ahead. Yet it also ‘dwells in the budhna’—the deep foundation—anchored in the subconscient base where transformation must be secured. From this integrated action arise ‘delightful treasures’ and ‘delight-bearing words’: realizations and expressions carrying ānanda. All is the one divine lordship behind the gods.
Universal truth
Spiritual progress requires a mediator-force that is both transcendent-facing and earth-rooted. When aspiration is sovereign and anchored in the depths, life yields both inner riches and speech that carries delight and truth.
Themes
Unity behind multiplicity, Inner yajña (psychological sacrifice), Sovereignty of Truth-consciousness, Delight (ānanda) and inspired speech
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthin)
- Other hymns
- RV 3.1 (Agni), RV 3.2 (Agni), RV 3.62 (Savitṛ illumination)
Family tradition
Viśvāmitra’s mandala frequently presents Agni as inner hotṛ and the path of progressive illumination (agra) grounded in the depths (budhna).
Significance
This verse is a practical map of sadhana: invoke from the inner priest, follow the forward light, and secure realization in the foundation—then joy-filled speech and riches emerge.
The deity
- Devata
- Agni as Hotṛ-Samrāṭ (functionally), and the One sovereign asura-power behind the gods
- Epithets
- hotā (invoker), samrāṭ (sovereign), budhna-kṣit (dwelling in the foundation, implied), dvimātā (two-born mediator)
- Related deities
- Mitra-Varuṇa (vrata guardians), Sarasvatī/Vāc (delightful speech), Indra (leading illumination)
Cosmic role
Agni organizes the sacrifice, links worlds, and establishes divine governance in the human; the One lordship coordinates all deva-powers.
Inner power
Aspiring will that becomes sovereign guidance; ability to bring higher inspiration into speech and to transform the subconscient base.
In ritual
Where it is used
Agni Hotṛ function in soma rites and general śrauta invocations; vidatha refers to sacrificial assemblies.
द्वि॒मा॒ता होता॑ वि॒दथे॑षु स॒म्राळन्वग्रं॒ चर॑ति॒ क्षेति॑ बु॒ध्नः । प्र रण्या॑नि रण्य॒वाचो॑ भरन्ते म॒हद्दे॒वाना॑मसुर॒त्वमेक॑म् ॥
द्वि॒ऽमा॒ता । होता॑ । वि॒दथे॑षु । स॒म्ऽराट् । अनु॑ । अग्र॑म् । चर॑ति । क्षेति॑ । बु॒ध्नः । प्र । रण्या॑नि । र॒ण्य॒ऽवाचः॑ । भ॒र॒न्ते॒ । म॒हत् । दे॒वाना॑म् । अ॒सु॒र॒ऽत्वम् । एक॑म् ॥
dvi-mātā | hotā | vidatheṣu | sam-rāṭ | anu | agram | carati | kṣeti | budhnaḥ | pra | raṇyāni | raṇya-vācaḥ | bharante | mahat | devānām | asura-tvam | ekam
44
4 × ~11
Majestic and processional; suitable to ‘samrāṭ’ sovereignty and forward movement (anu agraṃ).
Energizes aspiration (hotā), gives a sense of onward march (agra), then grounds it (budhna), finishing with a sweet release (raṇyāni…raṇyavācaḥ) into the refrain.
- द्विमाता (dvimātā)
- Literal: two-mothered. Symbolic: mediating force born of two planes; bridge between higher and lower nature
- होता (hotā)
- Literal: invoking priest. Symbolic: the will that calls and offers; the inner sacrificer (Agni-function)
- विदथेषु (vidatheṣu)
- Literal: in assemblies, sessions of worship. Symbolic: inner gatherings of faculties; moments of conscious offering
- सम्राट् (samrāṭ)
- Literal: sovereign, emperor. Symbolic: mastery of consciousness; ruling guidance of the sadhana
- अनु अग्रं (anu agraṃ)
- Literal: following the foremost/front. Symbolic: tracking the leading edge of evolution; following the inner pioneer-light
- बुध्नः (budhnaḥ)
- Literal: bottom, foundation, depth. Symbolic: subconscient base; foundational being where knots must be transformed
- रण्यानि (raṇyāni)
- Literal: delightful, lovely things. Symbolic: inner riches of ānanda and luminous attainments
- रण्यवाचः (raṇyavācaḥ)
- Literal: delightful-voiced words. Symbolic: mantric speech carrying delight/truth, inspired expression
General yajña-invocation context; suitable for recitation in soma rites as a contemplative refrain on divine sovereignty (specific śrauta viniyoga not securely fixed from the provided data)
At points where Hotṛ recitation is central; when affirming Agni’s priestly role and the rite’s forward movement.
Hotṛ’s śastra/ṛc recitation; offerings coordinated through Agni; consecrating speech as effective mantra.
A ‘practice mantra’ before speaking/teaching: kindle inner fire, align with the leading truth, speak from depth; also for creatives seeking inspired, delight-bearing expression.
-: dvī ‘two’ + mātṛ ‘mother’ (√mā ‘to measure/form’ also echoes cosmic formation; ‘mother’ as matrix of manifestation). : hotṛ from √hu ‘to call, invoke, pour oblation’; psychologically the will that summons higher powers and offers the lower movements. : sam- + rāṭ (from √rāj ‘to rule, shine’), ‘integral sovereignty’. : budhna ‘bottom, base’ related to √budh ‘to awaken/know’ in semantic proximity; in RV usage ‘foundation/depth’—the stable base where awakening is to be established. /-: from √raṇ/√ram ‘to delight, rejoice’ → delight/joy; indicates ānanda-toned manifestations and inspired speech. : asura in older RV sense ‘lord, possessing asu (vital breath/power)’; asu ‘life-force’ + -ra (possessor) → ‘one who has vital power’; thus ‘sovereign might of being’.
R̥ta (implicit: ordered ‘vidatha’ and sovereign following the ‘agra’ of truth), Bṛhat/Mahat (the Vast consciousness), Unity of divine powers (ekam behind devāḥ), Asuratva as sovereign being-power
The sovereign movement ‘following the foremost’ suggests lawful progression of consciousness under ṛta.
Truth becomes ‘delight-bearing speech’ when rooted in depth and guided by the leading light.
Evolutionary emergence: the forward edge (agra) guided by a sovereign inner priest; manifestation anchored in budhna.
Integral yoga psychology: ascent (agra) plus descent/grounding (budhna), yielding ānanda and inspired vāc.
Fire = will; foundation = subconscient; treasures = inner attainments; voice = mantra/vāc inspired by higher consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘one vast sovereignty’ (asuratva ekam) manifesting through many divine functions: the Hotṛ (invoking will) is simultaneously ‘two-mothered’ (dual generative matrix) and ‘sovereign’, moving at the vanguard (agra) and established in the depth (budhna). Mythically, it is the single Lordship of luminous powers that both advances creation and founds it—an Upanishadic-style unity already encoded as a refrain.
- How does the linguistic structure reflect Proto-Indo-European roots?
- Key sovereignty lexemes align with PIE royal/ordering semantics: √rāj (sam-rāṭ) parallels Indo-European ‘reg-/rēg-’ notions of ruling/straightening (Latin rēx, regere). The invocation function hotṛ (√hu ‘call/pour’) reflects an inherited sacrificial register. The delight cluster raṇya- (√ram/raṇ ‘rejoice’) matches widespread IE poetic linkage of ‘praise/speech’ with ‘delight/beauty’, where inspired word is itself a carrier of power.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the devatā not as an external patron but as an inner operative sovereignty: the same power invokes (hotā), governs (samrāṭ), advances aspiration (anu agraṁ carati), and establishes realization in the depths (budhnaḥ kṣeti). The reciprocal exchange (dakṣiṇā principle) is psychological: the seeker offers attention and ordered assembly (vidatha), and the gods ‘bring’ (bharante) delight-forms and delight-speech—realizations that widen the being into Mahat.
Invoke the inner hotṛ (will) to lead; follow the ‘agra’—the most luminous next step—while keeping awareness rooted in the body’s depth.
Maṇipūra (Agni/will) → Ājñā (leading edge) with grounding to Mūlādhāra (budhna/foundation)
Inhale: feel flame rise to brow (agra). Exhale: let it settle into pelvic floor (budhna). Repeat with silent mantra ‘hotā…samrāṭ’.
Guided, grounded dynamism with emerging delight.
Before action or speech: (1) kindle intention in the navel, (2) sense the clearest forward impulse at the brow, (3) check it against the body’s deep yes/no in the foundation, (4) speak only what carries quiet delight and truth.
Triṣṭubh should be chanted with a stately swing; give a clear lift on ‘hotā’ and ‘samrāṭ’, and a grounded fall on ‘budhnaḥ’; refrain full-voiced.
Mark pada joints: dvimātā | hotā | vidatheṣu | samrāṭ | anv agraṃ | carati | kṣeti | budhnaḥ. Keep ‘raṇyāni raṇyavāco’ crisp and musical.
samrāḻ: final ḻ in transliteration indicates Vedic sandhi/phonetic; chant per your tradition’s recensional form (often ‘samrāṭ’), anv agraṃ: glide ‘anv’ into ‘agraṃ’ without inserting a hard vowel, budhnaḥ: pronounce ‘bdh’ cluster carefully; slight schwa between b-dh may occur in practice without breaking meter, raṇyavācaḥ: retroflex ṇ; long ā in vā-
Bright, confident, slightly ringing (for inspired vāc), yet grounded on the final cadence.
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