Rig Veda 3.14.2: Mandala 3, Sukta 14, Mantra 2
Sukta 3.14
अयामि ते नमउक्तिं जुषस्व ऋतावस्तुभ्यं चेतते सहस्वः । विद्वाँ आ वक्षि विदुषो नि षत्सि मध्य आ बर्हिरूतये यजत्र ॥
ayā́mi te náma-uktiṃ juṣasva ṛtā́vaḥ túbhyaṃ cétate sahasvaḥ | vidvā́n ā́ vakṣi vidúṣo ní ṣatsi mádhya ā́ barhír ūtáye yajatra ||
अयामि ते नमउक्तिं जुषस्व, ऋतावस्तुभ्यं चेतते सहस्वः। विद्वान् आवक्षि विदुषो नि षत्सि, मध्य आ बर्हिरूतये यजत्र॥
Invitation (āvāhana) of Agni and the ‘knowers’ into the sacrificial session; seating on barhis in the rite
R̥ta, conscious will (cit/cetati as intention), centralization (madhye as inner centering)
Agni as ṛtāvaḥ ensures the movement of aspiration conforms to truth-law, preventing distortion by desire.
The homage-word becomes effective when it carries sincerity; satya in speech aligns with satya in being.
Establishing a central seat (barhis/madhya) so higher powers can operate in manifestation.
Integral-Vedic psychology: speech (vāc) + will (cetas) + truth-law (ṛta) as a single transformative process.
unspecified
unspecified
Barhis = prepared receptivity; Fire = conscious will; ‘middle’ = psychic center/central channel stability.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘seating of the god’ in the prepared center: Agni is invited to take his place on the barhis, and to bring with him the ‘knowers’—powers of illumination. Mythically, this is the descent/installation of divine consciousness into the human sacrificial field.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √cit (cétate) continues PIE *ḱeyt-/*ḱeit- ‘to notice, perceive’ (cognition field). √vah (vákṣi) aligns with PIE *weǵh- ‘to convey, transport’ (cf. English way, wagon via Germanic developments), fitting the Indo-European ritual idea of ‘carrying’ offerings/powers between realms.
- What is the relationship between the Rishi and the Devata here?
- The rishi offers speech (namaḥ-ukti) and asks for divine consent (juṣasva). In return, Agni is asked to act as psychopomp and organizer: to convey higher knowing powers and to establish himself in the center for protection and aid (ūtaye).
Offer a deliberate ‘word of homage’ (short prayer) and feel Agni as truth-guided will seating itself in the heart-center.
Anāhata (centering/devotion) with support from Viśuddha (mantric speech)
Inhale: ‘ā vakṣi’ (draw in light); exhale: ‘ni ṣatsi’ (settle in the center). धीमे, even breath.
Centered receptivity with alert sincerity; readiness to receive guidance.
Speak inwardly one clear intention aligned with truth (ṛta). Then pause, feel a steady flame in the chest, and invite ‘the knowers’—quiet intuitions and right discriminations—to gather around that flame.
Use a standard Śākala accent source/recording for precise udātta/anudātta/svarita; recite with clear pāda breaks and a slight lift on accented syllables.
Keep ‘juṣasva’, ‘ṛtāvaḥ’, ‘cetate’, ‘vidvān’, ‘ā vakṣi’, ‘ni ṣatsi’ articulated distinctly; pause lightly at | to preserve Triṣṭubh stride.
namaüktiṃ: treat as nama-uktiṃ; avoid collapsing vowels, ṛtāvas: vocalic ṛ clear; ‘ta’ dental, ni ṣatsi: ṣ is retroflex; keep cluster clean, barhir: light aspiration in h if present in your tradition; otherwise clear ‘barhiḥ’ ending
Warm, prayerful, centered
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