Rig Veda 3.17.5: Mandala 3, Sukta 17, Mantra 5
Sukta 3.17
- Rishi
- Viśvāmitra Gāthina
- Devata
- Agni
- Chandas
- Tr̥ṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
यस्त्वद्धोता पूर्वो अग्ने यजीयान्द्विता च सत्ता स्वधया च शम्भुः । तस्यानु धर्म प्र यजा चिकित्वोऽथ नो धा अध्वरं देववीतौ ॥
yás tvád dhótā pū́rvo agne yájīyān dvitā́ ca sáttā svadháyā ca śambhúḥ | tásyā́nu dhárma prá yajā cikitvó’thā no dhā adhvaráṃ devávītau ||
ผู้ซึ่งเป็นโหตฤ (hotṛ) คนแรกของท่าน โอ อัคนี—ผู้ควรแก่การบูชายัญยิ่งกว่าผู้อื่น—ผู้นั้นยังเป็นการปรากฏครั้งที่สอง ดำรงอยู่ด้วยสวธา (svadhā) และตั้งมั่นในธรรม (dharma) ของตน เป็นผู้นำความศุภมงคล. ตามระเบียบพิธีของเขา จงบูชานำหน้าอย่างผู้รู้แจ้ง; แล้วจงจัดวางให้เราเส้นทางแห่งอัธวร (adhvara) ในการต้อนรับของเหล่าเทพ.
Word by Word
- यः
- whoPronounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot यद् (सर्वनाम-प्रातिपदिक)
- त्वत्
- from youPronounपञ्चमी, एकवचनम् (अपादानार्थे)Role ApādānaRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- होता
- the Hotṛ-priest (invoker)Nounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot होतृ (प्रातिपदिक; √हु ‘to sacrifice/offer’ से)
- पूर्वः
- former, earlierAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (होता इति विशेषणम्)Role KartāRoot पूर्व (प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्गः, सम्बोधन, एकवचनम्Role (Sambodhana)Root अग्नि (प्रातिपदिक)
- यजीयान्
- more worshipful / better at sacrificeAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम् (होता इति विशेषणम्)Role KartāRoot यजीयस् (तुलनात्मक-प्रातिपदिक; √यज् ‘to worship/sacrifice’)
- द्विता
- a second time; againIndeclinableअव्ययम्Role AdhikaraṇaRoot द्विता (अव्यय)
- च
- andIndeclinableअव्ययम्Role (Connector)Root च (अव्यय)
- सत्ता
- being; true existenceNounस्त्रीलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot सत् (प्रातिपदिक; √अस् ‘to be’) + -ता (भावप्रत्यय)
- स्वधया
- by (your) own power / by svadhāNounस्त्रीलिङ्गः, तृतीया, एकवचनम्Role KaraṇaRoot स्वधा (प्रातिपदिक)
- च
- andIndeclinableअव्ययम्Role (Connector)Root च (अव्यय)
- शम्भुः
- beneficent one; bringer of welfareNounपुंलिङ्गः, प्रथमा, एकवचनम्Role KartāRoot शम्भु (प्रातिपदिक)
- तस्य
- of him/thatPronounषष्ठी, एकवचनम्Role (Genitive relation)Root तद् (सर्वनाम-प्रातिपदिक)
- अनु
- according to; followingIndeclinableअव्ययम्Role (Preverb/Adverb)Root अनु (उपसर्ग/अव्यय)
- धर्म
- law; established order; riteNounपुंलिङ्गः, द्वितीया, एकवचनम् (वैदिके -न्-प्रातिपदिकस्य रूपम्)Role KarmaRoot धर्मन् (प्रातिपदिक; √धृ ‘to hold’)
- प्र
- forth; forwardIndeclinableअव्ययम्Role (Preverb)Root प्र (उपसर्ग/अव्यय)
- यज
- sacrifice! worship!Verbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (Predicate)Root √यज्
- चिकित्वः
- O wise oneAdjectiveपुंलिङ्गः, सम्बोधन, एकवचनम् (अग्ने इति विशेषणम्)Role (Sambodhana)Root चिकित्वस् (प्रातिपदिक; √चित् ‘to perceive/know’ से; ‘knowing, wise’)
- अथ
- then; nowIndeclinableअव्ययम्Role (Discourse particle)Root अथ (अव्यय)
- नः
- to us; for usPronounषष्ठी/चतुर्थी, बहुवचनम् (एन्क्लिटिक)Role SampradānaRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- धा
- place; establishVerbलोट् (आज्ञार्थे), मध्यमपुरुषः, एकवचनम्, परस्मैपदम्Role (Predicate)Root √धा
- अध्वरम्
- sacrificial riteNounपुंलिङ्गः, द्वितीया, एकवचनम्Role KarmaRoot अध्वर (प्रातिपदिक)
- देववीतौ
- in the divine seeking/feast; at the gods’ comingNounस्त्रीलिङ्गः, सप्तमी, एकवचनम्Role AdhikaraṇaRoot देववीति (प्रातिपदिक; देव + वीति ‘pursuit/coming/feast’)
Sandhi Notes
- Sandhi resolution (pada-wise): यस्त्वद्धोता → यः + त्वत् + होता (visarga + t; final -t of त्वत् before h gives त्वद्ध-)
- यजीयान्द्विता → यजीयान् + द्विता (final -न् before d)
- सत्ता स्वधया → सत्ता + स्वधया (no change)
- तस्यानु → तस्य + अनु (a+a → ā)
- धर्म प्र → धर्मन् (acc. sg. वैदिक ‘धर्म’) + प्र (no change)
- यजा → यज (लोट् 2sg) (orthographic lengthening in saṃhitā)
- चिकित्वोऽथ → चिकित्वः + अथ (visarga before vowel → oऽ)
The meaning
Outer meaning
He who was your first priest, O Agni, more worshipful, who is also the second presence, self-sustained in his own law and a bringer of bliss—following his order, sacrifice forth with knowledge; then set for us the course of the adhvara in the gods’ welcoming.
Inner meaning
The verse points to an archetypal Hotṛ-principle: a ‘first priest’—the original initiating power of sacrifice within existence—more worthy than all rival impulses. ‘Second presence’ (dvitā sattā) suggests Agni’s double status: transcendent archetype and immanent operative force in the seeker. ‘Svadhayā’ indicates self-law, self-sustaining energy: the inner fire feeds on its own truth-substance when aligned. ‘Śambhuḥ’—bringer of bliss—shows that right sacrifice is not grim effort but a path to inner felicity. The rishi asks Agni to follow that archetypal dharma (tasyānu dharma) and perform the offering with cikitvān (conscious knowledge), establishing our adhvara (unbroken movement of offering) in devavīti—where the gods gladly come, i.e., a state of receptivity and welcome in consciousness.
Universal truth
When our will aligns to its deepest archetype and becomes self-sustaining, practice turns into a continuous, joyful movement that naturally invites higher help and guidance.
Themes
primordial priesthood, self-sustaining power, establishing the rite, divine acceptance
The seer
- Rishi
- Viśvāmitra Gāthina
- Lineage
- Viśvāmitra (Gāthina line)
- Other hymns
- RV 3.17, RV 3.1, RV 3.62
Family tradition
Strong emphasis on dharma/ṛta and conscious performance (cikitvān); sees Agni as both archetype and operative inner priest.
Significance
This verse is a compact statement of inner yajña: the true priest is an inner principle that becomes self-sustaining and bliss-bearing when aligned to its law.
The deity
- Devata
- Agni
- Epithets
- Hotā Pūrvah, Yajīyān, Dvitā Sattā, Svadhayā, Śambhu
- Related deities
- Soma (bliss), Bṛhaspati (right word/knowledge), Indra (illumination)
Cosmic role
Primordial priest-power that initiates and sustains sacrifice; ensures uninterrupted rite and divine attendance.
Inner power
Psychic will that becomes autonomous (svadhā) and joyful (śambhuḥ), establishing continuous practice (adhvara).
In ritual
Where it is used
Agni as Hotṛ invocation; prayer for correct continuity of the adhvara and successful ‘arrival’ of devas.
यस्त्वद्धोता॒ पूर्वो॑ अग्ने॒ यजी॑यान्द्वि॒ता च॒ सत्ता॑ स्व॒धया॑ च श॒म्भुः । तस्यानु॒ धर्म॒ प्र य॑जा चिकि॒त्वोऽथ॑ नो धा अध्व॒रं दे॒ववी॑तौ ॥
यः । त्वत् । होता॑ । पूर्वः॑ । अ॒ग्ने॒ । यजी॑यान् । द्वि॒ता । च॒ । सत्ता॑ । स्व॒धया॑ । च॒ । श॒म्ऽभुः । तस्य॑ । अनु॑ । धर्म॑ । प्र । य॒ज॒ । चि॒कि॒त्वः॒ । अथ॑ । नः॒ । धाः॒ । अ॒ध्व॒रम् । दे॒वऽवी॑तौ ॥
yaḥ | tvat | hotā | pūrvaḥ | agne | yajīyān | dvitā | ca | sattā | svadhayā | ca | śam-bhuḥ | tasya | anu | dharma | pra | yaja | cikitvaḥ | atha | naḥ | dhāḥ | adhvaram | deva-vītau
44
4×11 syllables
Authoritative and directive; strong imperative movement (pra yajā, dhāḥ).
Elicits commitment and continuity; reinforces a sense of ‘unbroken course’ in practice.
- होता पूर्वः (hotā pūrvaḥ)
- Literal: the first priest. Symbolic: archetypal initiating will/psychic priest in the being
- यजीयान् (yajīyān)
- Literal: more worshipful. Symbolic: the highest claim in us, superior to ego-impulses
- द्विता सत्ता (dvitā sattā)
- Literal: second existence/presence. Symbolic: double aspect: above and within; eternal and operative
- स्वधया (svadhayā)
- Literal: by its own power/law. Symbolic: self-sustaining truth-energy; inner autonomy from lower supports
- शम्भुः (śambhuḥ)
- Literal: beneficent, bringer of bliss. Symbolic: inner felicity as sign of right alignment
- अनु धर्म (anu dharma)
- Literal: according to the law. Symbolic: following the true inner order (ṛta-dharma) rather than preference
- अध्वरम् (adhvaram)
- Literal: the sacrifice/rite (unbroken). Symbolic: continuous movement of offering; steady yogic process
- देववीतौ (devavītau)
- Literal: in the gods’ welcoming. Symbolic: a consciousness-state that attracts and receives higher powers
Verse grounding the present rite in a primordial precedent; used to stabilize the adhvara and ensure divine participation.
When establishing/continuing the rite and ensuring smooth progression and divine participation.
Invoke Agni’s archetypal priesthood; request proper order and uninterrupted movement of offerings.
For sustaining long-term discipline: recite when motivation dips, to reconnect with the ‘first priest’—the deepest reason and joy of the path.
svadhā: sva- ‘own’ + √dhā ‘place’/related ‘support’ semantics → inherent self-power; in Vedic often the autonomous energy (esp. of Pitṛs) but here ‘self-sustaining law’ of Agni’s functioning. śambhu: śam ‘peace’ + bhū ‘become’ → ‘one who becomes peace/bliss’. devavīti: ‘gods’ enjoyment/reception’ (√vī/√vīt ‘enjoy, pursue’ in Vedic usage).
svadhā (self-law/inherent power), dharma (right pattern), conscious will (cikitva)
tasyānu dharma: cosmic order must be mirrored in the sequence of inner acts.
cikitvān: truth-conscious guidance in action.
Primordial priest as initiating principle of manifestation; continuity (adhvara) as maintenance of worlds.
Vedic yoga of sacrifice: archetype → immanence → self-sustaining tapas → bliss and divine descent.
Twofold Agni = transcendent and immanent will; path = continuity of practice; welcoming devas = higher states naturally arriving.
- What is the primary Vedic 'mythologem' present in this verse?
- The primordial Hotṛ-pattern: Agni is asked to follow the archetypal dharma of the first priestly power and thereby establish the adhvara so that the gods can ‘enter and enjoy’ (devavīti). Mythically, the first rite becomes the template for all later rites.
- How does the linguistic structure reflect Proto-Indo-European roots?
- sattā (being) relates to the Indo-European ‘to be’ complex (Sanskrit as-/sat). The abstract ‘dharma’ from √dhṛ ‘hold’ reflects an IE tendency to derive cosmic/ritual order terms from ‘support/holding’ roots.
- What is the relationship between the Rishi and the Devata here?
- The rishi requests not merely gifts but correct functioning: Agni must align with his own primordial law (svadhā/dharma) and then ‘set’ (√dhā) the rite firmly so the human effort becomes a stable channel for divine descent.
Contact the ‘first priest’ within—your deepest, most sincere will—and let it set the order of practice.
Anāhata (psychic will) to Maṇipūra (executive will)
Inhale: ‘svadhā’ (self-sustaining power). Exhale: ‘pra yajā’ (offer forward). Keep breath smooth, not forceful.
Continuous, self-driven aspiration with quiet joy.
Identify one core intention that feels intrinsically true (svadhā). Practice from that centre daily; measure progress by increased peace and a spontaneous welcoming of higher clarity (devavīti).
Keep imperatives (pra yajā, dhāḥ) crisp with proper Vedic accent; let ‘svadhayā’ and ‘śambhuḥ’ carry a warm emphasis.
Stress: hotā pūrvaḥ, yajīyān, dvitā, svadhayā, śambhuḥ, anu dharma, pra yajā, devavītau.
svadhayā: pronounce ‘sv’ conjunct cleanly; keep ‘dh’ aspirated., śambhuḥ: palatal ś, and final visarga lightly aspirated., adhvaram: keep ‘dhv’ conjunct (adh-va-ram), not ‘ad-varam’.
Firm, sustaining tone; slightly uplifting on devavītau to suggest ‘welcome’ and ascent.
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