Rig Veda 3.4.3: Mandala 3, Sukta 4, Mantra 3
Sukta 3.4
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
प्र दीधितिर्विश्ववारा जिगाति होतारमिळः प्रथमं यजध्यै । अच्छा नमोभिर्वृषभं वन्दध्यै स देवान्यक्षदिषितो यजीयान् ॥
prá dī́dhitir viśvá-vārā jigāti hótāram iḷáḥ prathamáṃ yájadhyai | ácchā námo-bhir vṛṣabháṃ vandádhyai sá devā́ny ákṣad iṣitó yajī́yān ||
प्र दीधितिर्विश्ववारा जिगाति—यजध्यै प्रथमं होतारमिळः। अच्छा नमोभिर्वृषभं वन्दध्यै; स इषितो यजीयान् देवान् अयक्षत्।
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- दीधितिः
- the shining flame / radianceNounfeminine, nominative singularRole KartāRoot दीधिति- (प्रातिपदिक; from √धा/√धि ‘to shine/think’, Vedic noun)
- विश्ववारा
- all-choosing / winning all boonsAdjectivefeminine, nominative singular (agreeing with दीधितिः)Role Kartā (qualifier)Root विश्व- + वारा- (compound prātipadika)
- जिगाति
- goes, comes, advancesVerbpresent (Vedic), 3rd person singular, parasmaipadaRoot √गम् (gam) with reduplication (perfect-like present in Vedic)
- होतारम्
- the Hotṛ-priest / invokerNounmasculine, accusative singularRole KarmaRoot होतृ- (from √हु ‘to sacrifice/invoke’)
- इळः
- Ilā/Ida; the refreshing/praiseworthy oneNounmasculine, nominative singularRole Kartā (apposition/epithet of Agni)Root इळ- (Vedic form of इड/इळ ‘refreshment; praise; Ida/Ilā’)
- प्र
- forthIndeclinableupasarga (preverb)Root प्र (upasarga)
- प्रथमम्
- first, foremostAdjective (used substantively)masculine, accusative singularRole Karma (with होतारम्: ‘as first/foremost’)Root प्रथम-
- यजध्यै
- to worship, to sacrificeVerb (infinitive)infinitive in -ध्यै (dative/infinitival), purposeRole Prayojana (purpose)Root √यज् (yaj)
- अच्छा
- towards, untoIndeclinabledirectional adverbRoot अच्छा (indeclinable)
- नमोभिः
- with obeisancesNounneuter, instrumental pluralRole KaraṇaRoot नमस्-
- वृषभम्
- the bull (strong one)Nounmasculine, accusative singularRole KarmaRoot वृषभ-
- वन्दध्यै
- to praise, to saluteVerb (infinitive)infinitive in -ध्यै (dative/infinitival), purposeRole Prayojana (purpose)Root √वन्द् (vand) ‘to praise, salute’
- सः
- hePronounmasculine, nominative singularRole KartāRoot तद् (pronoun)
- देवान्
- the godsNounmasculine, accusative pluralRole KarmaRoot देव-
- यक्षत्
- worshipped / offered toVerbaorist (injunctive/aorist), 3rd person singular, parasmaipadaRoot √यज् (yaj) in desiderative/causative-like Vedic usage ‘to worship/offer’ (yakṣ-)
- इषितः
- impelled, urged onParticiplemasculine, nominative singularRole Kartā (qualifier of सः)Root √इष् (iṣ) ‘to impel’ (past passive participle)
- यजीयान्
- more worthy of worship, most worshipfulAdjectivemasculine, nominative singular (comparative)Role Kartā (qualifier of सः)Root यजीयस्- (comparative from यज्य/यज ‘worthy of worship’)
Sandhi Notes
- Sandhi resolution (padapāṭha-style): प्र | दीधितिः | विश्ववारा | जिगाति | होतारम् | इळः | प्र | प्रथमम् | यजध्यै । अच्छा | नमोभिः | वृषभम् | वन्दध्यै । सः | देवान् | यक्षत् | इषितः | यजीयान् ॥ Key sandhi: (1) होता॑रमि॒ळः = होतारम् + इळः (m + i → mi)
- (2) नमो॑भिर्वृष॒भं = नमोभिः + वृषभम् (visarga before voiced consonant → r)
- (3) दे॒वान्य॑क्षत् = देवान् + यक्षत् (n + y → ny)
The meaning
Outer meaning
The radiant inspiration rich in all boons goes forth to the first priest to worship. With obeisances it seeks to praise the Bull; he, impelled and most worthy, has sacrificed to the gods.
Inner meaning
Dīdhiti is the shining thought-power—illumined inspiration—that moves forward (pra jigāti) toward Agni, the first priest in the inner rite: the primary mediator and transformer in consciousness. This inspiration is viśvavārā, carrying all boons because true illumination brings many powers in its wake. With namobhiḥ—acts of surrender and right humility—it approaches to praise the vṛṣabha, the Bull: Agni as potent force, virile energy of will that overcomes inertia. When this Agni is iṣita—impelled by the soul’s aspiration—and recognized as yajīyān, most worthy of offering, he effectively ‘offers the gods’: he opens the system to higher powers and establishes a living interchange between human effort and divine response.
Universal truth
Illumined inspiration, joined with humility, awakens a powerful will that can invoke higher capacities and make spiritual action effective.
Themes
inspiration approaches the priest-power, Agni as potent force (bull), praise and offering as inner movements
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthina line)
- Other hymns
- RV 3.4.1, RV 3.4.2
Family tradition
Poetry of luminous force: inspiration (dīdhiti) leading to effective invocation and divine interchange.
Significance
Shows the inner mechanics of mantra-yoga: inspiration approaches Agni, surrender refines it, and the empowered will successfully calls down higher forces.
The deity
- Devata
- Agni (Hotṛ, Vṛṣabha)
- Epithets
- Hotṛ, Prathama, Vṛṣabha, Yajīyān, Iṣita
- Related deities
- Iḻā/Ilā (inspiration/flow of offering), Indra (illumined power), Bṛhaspati (word and revelation)
Cosmic role
First priest and doer of the rite; channels inspiration into effective offering; opens the way for divine powers to act.
Inner power
Potent will-force energized by illumination and guided by surrender; capacity to ‘call in’ higher qualities.
In ritual
Where it is used
Praise of Agni as Hotṛ at the commencement/continuation of yajña; affirming that Agni has offered to the gods.
प्र दीधि॑तिर्वि॒श्ववा॑रा जिगाति॒ होता॑रमि॒ळः प्र॑थ॒मं यज॑ध्यै । अच्छा॒ नमो॑भिर्वृष॒भं व॒न्दध्यै॒ स दे॒वान्य॑क्षदिषि॒तो यजी॑यान् ॥
प्र । दीधि॑तिः । वि॒श्वऽवा॑रा । जि॒गा॒ति॒ । होता॑रम् । इ॒ळः । प्र॒थ॒मम् । यज॑ध्यै । अच्छ॑ । नमः॑ऽभिः । वृ॒ष॒भम् । व॒न्दध्यै॑ । सः । दे॒वान् । य॒क्ष॒त् । इ॒षि॒तः । यजी॑यान् ॥
pra | dīdhitiḥ | viśva-vārā | jigāti | hotāram | iḷaḥ | prathamam | yajadhyai | accha | namaḥ-bhiḥ | vṛṣabham | vandadhyai | saḥ | devān | yakṣat | iṣitaḥ | yajīyān
44
4 pādas of ~11 syllables each
Dynamic and processional; ‘pra… jigāti’ gives forward momentum.
Energizes aspiration; evokes a sense of movement from inspiration to invocation to accomplished offering.
- दीधितिः (dīdhitiḥ)
- Literal: radiance, shining thought. Symbolic: illumined inspiration; luminous discernment guiding the sacrifice
- विश्ववारा (viśvavārā)
- Literal: bringing all desirable gifts. Symbolic: illumination that carries multiple powers and fulfillments
- होतारम् (hotāram)
- Literal: priest, invoker. Symbolic: inner mediator (Agni) who performs the offering in consciousness
- प्रथमम् (prathamam)
- Literal: first. Symbolic: the foundational power in yoga: will before other faculties
- नमोभिः (namobhiḥ)
- Literal: with obeisances. Symbolic: surrender, receptivity, ego-softening needed for true illumination
- वृषभम् (vṛṣabham)
- Literal: bull. Symbolic: potent, victorious force of will; energy that breaks resistance
- इषितः (iṣitaḥ)
- Literal: impelled, set in motion. Symbolic: moved by psychic aspiration; directed force
- यजीयान् (yajīyān)
- Literal: more to be worshipped; most worthy of sacrifice. Symbolic: the supreme inner agent deserving constant offering/attention
Hymnic movement of inspiration toward the Hotṛ; suited to moments when the officiant’s role is emphasized—Agni as archetypal Hotṛ receiving praise and conducting offerings.
When the priestly function of Agni is emphasized and the act of offering is being ritually/psychologically confirmed.
Recitation accompanying offerings; praising Agni’s potency and worthiness.
Use when beginning study, mantra-japa, or creative work: invoke luminous inspiration to move toward the inner fire and become effective action.
dīdhiti (intensive/iterative from √dhī/√dī ‘to shine/think’ in Vedic) indicates luminous intellection. vṛṣabha ‘bull’ from √vṛṣ ‘to rain, be virile’ → potent force. √iṣ ‘impel/desire’ (PIE *h₁eis- ‘desire/seek’ debated) gives iṣita ‘impelled’. iḷā/Idā is a ritual-cosmic principle of nourishment and inspired speech.
inspiration/revelation (dhī), worthiness (yajīyān) as inner fitness, impulsion (iṣ)
Right inspiration leads to right offering; effective interchange maintains ṛta between human and divine.
Dīdhiti as truth-light guiding action.
Inspiration as a creative force that ‘goes forth’ and brings boons.
Mantra-psychology: Vāc/illumination as operative power when united with consecrated will.
Radiance = illumined thought; bull = forceful will; fire = transformative center where inspiration becomes effective offering.
- What is the primary Vedic 'mythologem' present in this verse?
- The mythologem is ‘inspiration going to the Hotṛ’—the luminous dhī approaching Agni so he may offer to the gods. Psychologically: the seeker’s inspired intelligence turns toward the inner priest-power; when impelled, Agni conducts the upward offering of energies and thoughts.
- How does the linguistic structure reflect Proto-Indo-European roots?
- hótā (from √hu ‘invoke’) aligns with an IE ritual lexicon of calling/invoking; vṛṣabha from √vṛṣ (virility/rain-force) parallels IE symbolism linking potency with ‘bull’ imagery (widely attested across IE mythic poetics).
- What is the relationship between the Rishi and the Devata here?
- The rishi offers ‘namas’ and channels inspiration toward Agni; Agni reciprocates by becoming the effective agent who ‘has offered to the gods’. The exchange models inner practice: inspiration + humility awakens the priest-force that can truly mediate transformation.
Let illumined inspiration move toward the inner fire; unite humility (namas) with power (vṛṣabha).
Ajna (illumination) directing Manipura (will-force).
Inhale: feel a beam of light descending to the heart/solar plexus; exhale: offer it into the inner fire with a soft ‘namas’ feeling.
Active, luminous, empowered concentration.
Begin by invoking dīdhiti—one clear luminous intention. Approach the practice with humility (drop self-importance). Then kindle decisive will (bull-force) and proceed to one concrete offering: a thought, habit, or action placed into the fire for transformation.
Rigvedic accenting; keep forward drive on ‘pra… jigāti’ while respecting udātta rises.
Slightly lengthen at pāda ends; articulate consonant clusters (vṛṣabha, vandadhyai) carefully.
dīdhitiḥ: long ī; aspirate ‘dh’, viśvavārā: ‘śv’ cluster; long ā in vārā, iḻaḥ/ilā: keep retroflex ḻ if using Vedic recitation; otherwise clear ‘l’, vṛṣabham: vocalic ṛ; retroflex ṣ, vandadhyai: ‘dh’y cluster—keep ‘dh’ aspirated and glide into ‘yai’
Bright, energized, slightly forceful but controlled; clear diction.
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