Rig Veda 3.19.5: Mandala 3, Sukta 19, Mantra 5
Sukta 3.19
- Devata
- Agni
- Rasa
- Shanta (peace) and Vira (heroism)
यत्त्वा होतारमनजन्मियेधे निषादयन्तो यजथाय देवाः । स त्वं नो अग्नेऽवितेह बोध्यधि श्रवांसि धेहि नस्तनूषु ॥
yát tvā hótāram anájann miyédhe niṣā́dayanto yajáthāya devā́ḥ | sá tváṃ no agne avitéhá bodhy ádhi śrávāṃsi dhehi nas tanū́ṣu ||
यत् त्वा होतारम् अनजन्मि येधे निषादयन्तो यजथाय देवाः । स त्वं नोऽग्नेऽवितेह बोध्यधि श्रवांसि धेहि नस्तनूषु ॥
Word by Word
- यत्
- that which / whenPronounनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन (सम्बन्धसूचक)Role सम्बन्ध/कर्म (यद्-तद् सम्बन्धे)Root यद् (सर्वनाम-प्रातिपदिक) / यद्-शब्द
- त्वा
- you (as object)Pronounद्वितीया, एकवचनRole कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- होतारम्
- the Hotṛ-priest / invokerNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot होतृ (प्रातिपदिक; √हु ‘to sacrifice, offer’)
- अनजन्मि
- I did not beget / I did not produceVerbलुङ् (आोरिस्ट), उत्तमपुरुष, एकवचन; परस्मैपद; नकारार्थक (अ-)Role कर्तृ (वक्ता)Root √जन् (जन्मने) + नञ्-निषेध (अ-)
- येधे
- you were set/placed (in office) / you took your placeVerbलिट्/लुङ्-प्रकार (वेदिक रूप), मध्यमपुरुष, एकवचन (आह्वान/स्थापनार्थ) — पाठपरम्परानुसार वेदिक रूपRole कर्तृ (सम्बोधितः/अग्निः)Root √यध्/√यन्ध् (वेदिक; ‘to join/attach, set in place’; here as finite form)
- निषादयन्तः
- placing (you), causing (you) to sitVerbवर्तमान कृदन्त (शतृ), प्रथमा, बहुवचन, पुंलिङ्गRole कर्तृRoot नि-√सद् (to sit) → causative √सादय्
- यजथाय
- for the sacrifice / for worshipNounचतुर्थी, एकवचन (उद्देश्य/प्रयोजन)Role सम्प्रदान (प्रयोजनार्थ)Root यजथ (प्रातिपदिक; ‘worship/ritual act’) / √यज्
- देवाः
- the godsNounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot देव (प्रातिपदिक)
- सः
- he / that onePronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (अनुवृत्त-सम्बोधनस्य निर्देशः)Root तद् (सर्वनाम-प्रातिपदिक)
- त्वम्
- youPronounप्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- नः
- of us / usPronounषष्ठी/द्वितीया, बहुवचन (एन्क्लिटिक)Role सम्बन्ध (our) / कर्म (us) — सन्दर्भानुसारRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- अविता
- helper / protectorNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (विशेषणरूपेण)Root अवितृ (प्रातिपदिक; √अव् ‘to protect, help’)
- इह
- hereIndeclinableअव्ययRole अधिकरण (देश)Root इह (अव्यय)
- बोधि
- be awake / take noticeVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole कर्तृ (सम्बोधितः)Root √बुध् (to awaken, notice, know)
- अधि
- upon / overIndeclinableअव्यय (उपसर्गार्थे ‘upon/over, in addition’)Role अधिकरण/सम्बन्ध (उपसर्गार्थ)Root अधि (उपसर्ग/अव्यय)
- श्रवांसि
- glories / renownNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot श्रवस् (प्रातिपदिक; ‘fame, glory, renown’)
- धेहि
- place / bestowVerbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन; परस्मैपदRole कर्तृ (सम्बोधितः)Root √धा (to place, put, bestow)
- नः
- to usPronounचतुर्थी, बहुवचन (एन्क्लिटिक)Role सम्प्रदानRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- तनूषु
- in (our) bodies / personsNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकरणRoot तनू (प्रातिपदिक; ‘body, person’)
Sandhi Notes
- संधि-विच्छेद (मुख्य): यत्त्वा → यत् + त्वा
- होता॑रम॒नज॑न्मि॒येधे॑ → होतारम् + अनजन्मि + येधे
- निषा॒दय॑न्तो → निषादयन्तः (पद-रूप)
- य॒जथा॑य → यजथाय
- नो॑ अग्नेऽवि॒तेह → नः + अग्ने + अविता + इह (अग्नेऽ = अग्ने + अविता; इह संहितायां ‘एह’ इव दृश्यते)
- बो॒ध्यधि॒ → बोधि + अधि
- श्रवां॑सि → श्रवांसि
- धेहि नस्त॒नूषु॑ → धेहि + नः + तनूषु. (स्वरचिह्नाः संहितापाठानुसार; पदपाठे पृथक् पदेषु स्वर-परिवर्तनं सम्भवति।)
The meaning
Outer meaning
When the gods fashioned you as Hotṛ in the sacrificial meeting and seated you for the act of sacrifice, then be here our protector, O Agni; awaken within us; place upon our bodies the powers of inspired hearing and victorious fame.
Inner meaning
The ‘gods’ are the higher powers of consciousness that establish Agni as the inner priest—meaning the soul’s aspiration is not self-created by ego alone; it is shaped by the divine forces and installed in the heart of the being. Once seated, Agni must ‘awake’ (bodhi) in us as protector: the vigilant will that guards the sādhanā from relapse into inertia and confusion. ‘Śravāṃsi’ are not mere worldly fame; psychologically they are the capacities of true hearing—receptivity to the Word, to intuition, to the subtle guidance of Truth (śruti). Placing them ‘upon our bodies’ (tanūṣu) means embodiment: the higher hearing and victorious affirmation must descend into the physical-vital instrument, making the whole nature a receptive and expressive field of truth.
Universal truth
Awakening is both gift and responsibility: higher possibilities install the call within, but we must keep it awake and embodied. True ‘fame’ is the resonance of truth in life—when the whole being can hear and enact what is higher.
Themes
installation of Agni, protection, awakening consciousness, inspired hearing
The seer
- Rishi
- Viśvāmitra (general Maṇḍala 3 tradition; specific uncertain)
- Lineage
- Kauśika (traditional)
- Other hymns
- RV 3.62 (illumination of mind), RV 3.54 (protection and guidance themes)
Family tradition
Hymns that move from invocation to embodiment—calling powers not only to descend but to establish in the human instrument.
Significance
The seer emphasizes the decisive yogic movement: Agni must not remain a momentary uplift but become seated, awake, and embodied—turning inspiration into transformation.
The deity
- Devata
- Agni
- Epithets
- hotṛ (invoking priest), avitā (protector), awakener (bodhi)
- Related deities
- Sarasvatī (inspired hearing/speech, conceptual), Bṛhaspati (word/intuition), Indra (victorious affirmation)
Cosmic role
Installed by the gods as mediator; safeguards the rite; grants inspired receptivity and victorious resonance.
Inner power
Vigilant will and inner hearing: kindles aspiration and opens receptivity to truth-guidance, grounding it in the body.
In ritual
Where it is used
Agni installation/affirmation as Hotṛ; protection and blessing for the sacrificer
यत्त्वा॒ होता॑रम॒नज॑न्मि॒येधे॑ निषा॒दय॑न्तो य॒जथा॑य दे॒वाः । स त्वं नो॑ अग्नेऽवि॒तेह बो॒ध्यधि॒ श्रवां॑सि धेहि नस्त॒नूषु॑ ॥
यत् । त्वा॒ । होता॑रम् । अ॒नज॑न् । मि॒येधे॑ । नि॒ऽषा॒दय॑न्तः । य॒जथा॑य । दे॒वाः । सः । त्वम् । नः॒ । अ॒ग्ने॒ । अ॒वि॒ता । इ॒ह । बो॒धि॒ । अधि॑ । श्रवां॑सि । धे॒हि॒ । नः॒ । त॒नूषु॑ ॥
yat | tvā | hotāram | anajan | miyedhe | ni-ṣādayantaḥ | yajathāya | devāḥ | saḥ | tvam | naḥ | agne | avitā | iha | bodhi | adhi | śravāṃsi | dhehi | naḥ | tanūṣu
44
4 x ~11
Protective and awakening; strong imperative cadence (bodhi, dhehi).
Rouses vigilance; helps ‘seat’ aspiration in the body, creating a felt protective warmth.
- देवाः (devāḥ)
- Literal: gods. Symbolic: higher powers of consciousness shaping and supporting the inner work
- अनजन् (anajan)
- Literal: fashioned/created. Symbolic: formed the inner priesthood—awakening aspiration in the human instrument
- निषादयन्तः (niṣādayantaḥ)
- Literal: seating/placing. Symbolic: establishing Agni firmly in the heart/center as governing will
- अविता (avitā)
- Literal: protector. Symbolic: guarding will; inner vigilance and saving force
- बोधि (bodhi)
- Literal: awake!. Symbolic: kindle conscious presence; prevent mechanical living
- श्रवांसि (śravāṃsi)
- Literal: hearings/fames. Symbolic: receptive faculties for truth-hearing; inspired audition; victorious resonance
- तनूषु (tanūṣu)
- Literal: in the bodies. Symbolic: embodiment—descent of higher faculties into physical-vital nature
Agni established as Hotṛ; prayer for protection and for śravas to be set in the tanū—often aligned with consecration/installation moments of the rite.
After establishing the fire/officiant role; as a prayer for protection and for successful reception of sacred word
Seating/kindling Agni; reciting for protection and for śravas (success, inspired hearing)
A powerful pre-meditation and pre-sleep invocation: ‘Agni, be awake in me; protect; give true hearing.’ Useful for those seeking intuitive guidance and embodied steadiness.
ni-ṣādayantaḥ: ni-√sad ‘to seat down, establish’—installation of Agni as priest within the rite/being. bodhi: √budh ‘awake, know’ (imperative), the inner awakening. śrávāṃsi: from √śru ‘hear’; śrávas in RV is also ‘fame/glory’—psychologically, the capacity to ‘hear’ the Truth and thereby gain victorious affirmation. dhehi: √dhā ‘place’ (imperative), requesting embodiment of higher faculties in tanū.
awakening (bodhi) as inner ignition, embodiment (tanū) of higher faculties, revelatory hearing (śravas/śru)
Agni as protector ensures the movement stays in ṛta (right order) rather than slipping into falsehood or inertia.
Śravāṃsi as truth-hearing: receiving satya through inner audition and making it effective in life.
Descent into embodiment: higher powers shaping (anajan) and seating (niṣādayantaḥ) consciousness in matter (tanūṣu).
Upaniṣadic bridge: outer yajña → inner awakening and embodiment of śruti (truth-hearing).
evening_or_night (protective awakening motif fits night-vigil, though not explicit)
Seated fire = established aspiration; warmth = protection; hearing = receptivity to intuition/word; sun = vigilant illumination.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘installation of the priest-fire by the gods’: Agni is appointed and seated as Hotṛ. The mythic scene of divine appointment becomes the psychological act of establishing awakened will in the embodied being, so it can confer śravas—receptive hearing of Truth and its victorious affirmation.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √budh (bodhi) corresponds to PIE *bʰewdʰ- ‘to be aware, wake’ (cf. English ‘bid’ in older sense, German bieten; broader IE semantic field of awakening). √śru (śravas) aligns with PIE *ḱleu- ‘hear’ (cf. Greek κλύω, Latin clueō). √dhā is PIE *dʰeh₁-.
- What is the relationship between the Rishi and the Devata here?
- Because Agni is divinely instituted as the ritual/inner priest, the human asks him to take up that role ‘here’ (iha) as protector and awakener. The reciprocity is embodiment: Agni’s awakening is requested not in abstraction but ‘in our tanūs’, making the human vessel a fit seat for divine hearing and power.
Seat Agni in the heart/navel as protector; awaken inner hearing (śravas) to truth-guidance; bring it into the body.
anahata
Slow coherent breathing (about 5–6 breaths/min). On inhale: ‘Agni awake’; on exhale: ‘protect and place śravas in my body’.
Quiet vigilance; receptive listening within.
After chanting, sit in stillness and ‘listen’ in the heart space for subtle guidance. End by sensing the warmth spreading into limbs—symbol of tanūṣu-embedding. Practice throughout the day: pause, listen inwardly before speaking/acting.
Observe udatta/anudatta/svarita as marked; imperatives ‘bodhi’ and ‘dhehi’ should be clear and energized without shouting.
Keep the narrative first half steady; slightly intensify on ‘avitā iha bodhi’ and ‘adhi śravāṃsi dhehi’.
अनजन्: ‘najan’ with soft j; keep short a’s clear, निषादयन्तः: ni-ṣā-da-yan-taḥ; long ā; retroflex ṣ, अवितेह: split a-vi-tā i-ha (sandhi awareness), बोधि: long ō, श्रवांसि: śra-vāṃ-si; nasalization on āṃ, तनूषु: long ū; retroflex ṣ
Warm, protective, inwardly resonant; allow a gentle hush after each pāda.
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