Rig Veda 2.3.9: Mandala 2, Sukta 3, Mantra 9
Sukta 2.3
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
पिशङ्गरूपः सुभरो वयोधाः श्रुष्टी वीरो जायते देवकामः । प्रजां त्वष्टा वि ष्यतु नाभिमस्मे अथा देवानामप्येतु पाथः ॥
piśáṅga-rūpaḥ su-bháro vayaḥ-dhā́ḥ śruṣṭī́ vīró jā́yate devá-kāmaḥ | prajā́ṃ tvaṣṭā́ ví ṣyatu nā́bhim asmè áthā devā́nām ápy etu pā́thaḥ ||
Na may anyong kayumanggi-nagniningning, mabuting tagapagdala at tagapanghawak ng mga kapangyarihan ng buhay, isinisilang ang bayani - masunurin sa pagdinig at nagnanais sa Diyos. Nawa'y ikalat ni Tvaṣṭṛ ang supling at palawakin para sa amin ang sentro ng pusod - ang panloob na luklukan ng pagbuo; pagkatapos ay nawa'y magbukas at lumapit ang landas patungo sa mga Diyos.
Word by Word
- पिशङ्गरूपः
- of tawny/variegated formAdjectiveपुंलिङ्गः, प्रथमा, एकवचनRole विशेषणम् (कर्तृ-पदस्य)Root पिशङ्ग- (प्रातिपदिक) + रूप- (प्रातिपदिक)
- सुभरः
- well-bearing; bringing good supportAdjectiveपुंलिङ्गः, प्रथमा, एकवचनRole विशेषणम् (कर्तृ-पदस्य)Root सु- (उपसर्ग/उपपद) + भर- (प्रातिपदिक)
- वयोधाः
- the sustainer of vital power/strengthNoun (agentive) / Adjectiveपुंलिङ्गः, प्रथमा, एकवचनRole कर्तृ (जायते इत्यस्य)Root वयस्- (प्रातिपदिक) + धा- (धातु, ‘धारण/स्थापन’)
- श्रुष्टी
- obedience/ready service (ritual attentiveness)Nounस्त्रीलिङ्गः, प्रथमा, एकवचनRole कर्तृ (जायते इत्यस्य; सह-कर्तृ/समुच्चित)Root श्रुष्टि- (प्रातिपदिक)
- वीरः
- a hero, strong manNounपुंलिङ्गः, प्रथमा, एकवचनRole कर्तृ (जायते इत्यस्य; सह-कर्तृ/समुच्चित)Root वीर- (प्रातिपदिक)
- जायते
- is born; comes into beingVerbलट् (वर्तमान), आत्मनेपद, प्रथमपुरुष, एकवचनRole क्रियाRoot जन् (धातु)
- देवकामः
- desiring the gods; god-lovingAdjectiveपुंलिङ्गः, प्रथमा, एकवचनRole विशेषणम् (कर्तृ-पदस्य)Root देव- (प्रातिपदिक) + काम- (प्रातिपदिक)
- प्रजाम्
- offspring; progenyNounस्त्रीलिङ्गः, द्वितीया, एकवचनRole कर्म (वि ष्यतु इत्यस्य)Root प्रजा- (प्रातिपदिक)
- त्वष्टा
- Tvaṣṭṛ (the divine artisan)Noun (proper/deity)पुंलिङ्गः, प्रथमा, एकवचनRole कर्तृ (वि ष्यतु इत्यस्य)Root त्वष्टृ- (प्रातिपदिक)
- वि
- apart, forth, widelyIndeclinableउपसर्गःRole क्रियाविशेषण/उपसर्ग (ष्यतु सह)Root वि (उपसर्ग)
- ष्यतु
- let him beget/impel/bring forthVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot सू (धातु, ‘प्रसव/प्रेरण’); वि-उपसर्गयुक्तः
- नाभिम्
- navel; central bond/seatNounस्त्रीलिङ्गः, द्वितीया, एकवचनRole अधिकरण/देश (वि ष्यतु—‘in/at the navel’)Root नाभि- (प्रातिपदिक)
- अस्मे
- in/among usPronounसप्तमी, बहुवचन (वैदिक-रूप)Role अधिकरण (among/for us)Root अस्मद् (सर्वनाम)
- अथा
- then; thereafterIndeclinableसम्बन्ध/अनन्तरार्थक अव्ययRole वाक्यसम्बन्धकRoot अथ (अव्यय)
- देवानाम्
- of the godsNounपुंलिङ्गः, षष्ठी, बहुवचनRole सम्बन्ध (पाथः इत्यस्य)Root देव- (प्रातिपदिक)
- अपि
- also; evenIndeclinableसमुच्चय/अवधारणार्थक अव्ययRole वाक्य-निपातRoot अपि (अव्यय)
- एतु
- let (him/it) go; may it comeVerbलोट् (आज्ञार्थ), परस्मैपद, प्रथमपुरुष, एकवचनRole क्रियाRoot इ (धातु)
- पाथः
- path; course (way)Nounनपुंसकलिङ्गः, प्रथमा, एकवचनRole कर्तृ (एतु इत्यस्य)Root पाथ- (प्रातिपदिक)
Sandhi Notes
- पदच्छेदः: पिशङ्ग-रूपः | सु-भरः | वयो-धाः | श्रुष्टी | वीरः | जायते | देव-कामः || प्र-जाम् | त्वष्टा | वि | ष्यतु | नाभिम् | अस्मे || अथा | देवानाम् | अपि | एतु | पाथः || 1) पिशङ्ग॑रूपः = पिशङ्ग + रूपः (समास)
- 2) सु॒भरो॑ = सु + भरः (उपपद-समास/बहुव्रीह्यर्थ ‘well-bearing’)
- 3) वयो॒धाः = वयः + धाः (समास; ‘vitality-holder’)
- 4) देवाना॒मप्ये॑तु = देवानाम् + अपि + एतु (सन्धि: म् + अ → मा; अपि + एतु → अप्येतु)
The meaning
Outer meaning
A tawny-bright, well-bearing hero is born, eager for the Gods and obedient to the call. May Tvaṣṭṛ (the Fashioner) spread the progeny and widen our navel-centre; then may the path to the Gods draw near.
Inner meaning
The “hero” is the emergent psychic-force (Agni as the inner leader) taking birth in the seeker: luminous in temperament (piśaṅga), capable of carrying the life-powers (vayodhāḥ), and responsive to the soul’s listening (śruṣṭī). Tvaṣṭṛ is the formative intelligence that organizes the inner nature: he “spreads out progeny” as the multiplication of right movements—thoughts, will-impulses, and faculties—born of the sacrifice. The “nābhi” is the inner centre of formation (psychic/heart-centre as a hub of integration); when it widens, the path to the higher powers (devāḥ) opens—access to illumination, harmony, and bliss becomes near and practicable.
Universal truth
Spiritual growth requires a new birth of conscious will that listens inwardly, a formative power that reorganizes the being from a central truth, and an opening of the inner channel by which higher consciousness becomes accessible.
Themes
Agni as inner hero, formation by Tvaṣṭṛ, ascent/approach to the Gods, birth of the divine-seeking force
The seer
- Rishi
- Gṛtsamada
- Lineage
- Bhārgava (Gṛtsamada lineage associated with the Bhṛgus)
- Other hymns
- RV 2.1, RV 2.2, RV 2.3, RV 2.4
Family tradition
Mandala 2 is traditionally attributed to Gṛtsamada; a seer of Agni as the initiator of the inner yajña and the establisher of right order (ṛta) in human nature.
Significance
Gṛtsamada’s Agni-hymns repeatedly present Agni as the psychic priest and guide who builds the bridge from mortal consciousness to the divine worlds; here he emphasizes inner formation (Tvaṣṭṛ) and the opening of the upward path.
The deity
- Devata
- Agni (with Tvaṣṭṛ invoked as formative aid)
- Epithets
- piśaṅgarūpa, vīra, devakāma
- Related deities
- Tvaṣṭṛ, Uṣas, Indra, Sarasvatī, Bṛhaspati
Cosmic role
Agni is the divine fire that mediates between human and gods—kindling aspiration, carrying offerings, and establishing the rite of ascent; Tvaṣṭṛ fashions forms and harmonizes growth.
Inner power
Agni as conscious will and psychic flame; Tvaṣṭṛ as the shaping intelligence that organizes the being around a true centre.
In ritual
Where it is used
Agnihotra / Darśa-Pūrṇamāsa context (general Agni-invocation; also applicable to consecratory kindling)
पि॒शङ्ग॑रूपः सु॒भरो॑ वयो॒धाः श्रु॒ष्टी वी॒रो जा॑यते दे॒वका॑मः । प्र॒जां त्वष्टा॒ वि ष्य॑तु॒ नाभि॑म॒स्मे अथा॑ दे॒वाना॒मप्ये॑तु॒ पाथ॑: ॥
पि॒शङ्ग॑ऽरूपः । सु॒ऽभरः॑ । व॒यः॒ऽधाः । श्रु॒ष्टी । वी॒रः । जा॒य॒ते॒ । दे॒वऽका॑मः । प्र॒ऽजाम् । त्वष्टा॑ । वि । स्य॒तु॒ । नाभि॑म् । अ॒स्मे इति॑ । अथ॑ । दे॒वाना॑म् । अपि॑ । ए॒तु॒ । पाथः॑ ॥
piśaṅga-rūpaḥ | su-bharaḥ | vayaḥ-dhāḥ | śruṣṭī | vīraḥ | jāyate | deva-kāmaḥ | pra-jām | tvaṣṭā | vi | syatu | nābhim | asme iti | atha | devānām | api | etu | pāthaḥ
44
4 pādas of ~11 syllables each (with possible Vedic metrical resolution)
Forward-driving, heroic cadence; suited to proclamation and ascent.
Energizes aspiration and steadies the will; supports a feeling of ‘opening a way’ upward.
- पिशङ्गरूप (piśaṅgarūpa)
- Literal: tawny/bright-hued form. Symbolic: luminous temperament of the awakened will; golden clarity in the vital-mental
- वयोधाः (vayodhāḥ)
- Literal: holder/giver of life-powers. Symbolic: capacity to sustain and uplift prāṇa and the life-forces in yoga
- श्रुष्टी (śruṣṭī)
- Literal: obedient, attentive in hearing. Symbolic: inner receptivity (śravaṇa): the will that responds to the soul-call
- वीर (vīra)
- Literal: hero. Symbolic: the warrior-force of aspiration; Agni as courageous will
- देवकाम (devakāma)
- Literal: desiring the gods. Symbolic: yearning for higher states (illumination, truth, bliss) rather than lower satisfactions
- त्वष्टा (tvaṣṭā)
- Literal: the Fashioner. Symbolic: formative consciousness shaping the instruments; subtle maker of right inner forms
- प्रजा (prajā)
- Literal: progeny, offspring. Symbolic: multiplication of true inner movements and faculties born from the sacrifice
- नाभि (nābhi)
- Literal: navel, hub. Symbolic: central seat of formation/integration (psychic-heart hub; organizing centre)
- पाथः (pāthaḥ)
- Literal: path. Symbolic: opened channel of ascent/communication to the divine powers
Agni-pravara/Agni-stuti in soma and domestic offerings; also suitable for rites seeking right formation and increase (prajā) under Tvaṣṭṛ’s shaping power (general Śrauta usage; specific prayoga varies by śākhā).
At the kindling and establishing of Agni; prayers for increase and right formation before offering.
Invoking Agni’s birth and Tvaṣṭṛ’s formative expansion; seeking the opening of the devayāna path.
Use as a mantra for ‘inner rebirth’—before meditation or significant life transitions to invoke formation from the centre and opening to higher guidance.
Key terms: (1) su-bharaḥ: su ‘good’ + √bhṛ ‘to bear/carry’, epithet of Agni/heroic force as bearer of offering and inner energies. (2) vayaḥ-dhāḥ: vayas ‘vitality, youthful growth, life-power’ (PIE *h2wih1-os ‘vital force/age’) + √dhā ‘set, establish’ → ‘establisher of life-powers’. (3) śruṣṭī: from √śru ‘hear’ → śruṣṭi ‘obedient attentiveness’, a psychological readiness to receive the divine impulsion. (4) prajā: pra- + √jan ‘generate’ → not merely biological progeny but the produced becomings/inner formations. (5) nābhi: ‘navel, hub’, centre where channels meet; symbolically the generative centre in the human vessel. (6) tvaṣṭā: from √tvaṣ/√tvakṣ ‘to fashion, make’ (cf. ‘carpenter’ semantics), divine shaper of forms; psychologically the formative power that gives right shape to the soul’s growth.
R̥ta (right ordering through the Fashioner’s shaping), prajā (creative manifestation), inner centre (nābhi) as seat of formation
Agni’s birth and Tvaṣṭṛ’s shaping establish ṛta in the instruments; the ‘path’ opens when the inner order aligns.
True formation arises from the central truth (nābhi as hub) rather than surface desire.
Fashioning and expansion: progeny as creative manifestation of right powers; widening the centre for higher descent/ascent.
Proto-Vedāntic / integral yogic reading (Aurobindonian): ascent of consciousness through inner sacrifice.
dawn (suggested by tawny-luminous emergence)
The golden emergence of awakened will at the threshold of illumination; the ‘path’ as the subtle channel to higher mind.
- What is the primary Vedic 'mythologem' present in this verse?
- The ‘birth of the hero/fire’ mythologem: Agni (or the Agni-born vīra) is generated as a tawny radiance, and the Fashioner (Tvaṣṭṛ) expands the ‘navel-centre’ to enable a path to the Gods. Mythically this is the installation of the divine mediator; psychologically it is the arising of an obedient, God-desiring will-flame that opens the inner channels for ascent.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vayas (life-force/age) aligns with PIE vitality/age formations (cf. Lat. vīta ‘life’ is not cognate directly but semantically parallel; Indo-Iranian preserves ‘age/vigor’). √jan in prajā continues PIE *gen- ‘beget’ (cf. Greek génos, Latin genus). √dhā in -dhāḥ reflects PIE *dheh1- ‘put, set’ (cf. Greek títhēmi). pathas ‘path’ corresponds to PIE *pent(h)- ‘path’ (cf. Greek póntos ‘sea’ as ‘way’, Germanic *fand- in ‘find’ is not cognate; better: Avestan pantā ‘path’ is direct Indo-Iranian cognate).
- What is the relationship between the Rishi and the Devata here?
- The seer invokes a reciprocal formation: the human vessel offers receptivity (śruṣṭī) and aspiration (deva-kāma), while the Devatā responds by ‘birth’ of the heroic force and by Tvaṣṭṛ’s shaping—expanding prajā (inner becoming) and opening pāthaḥ (access) to the divine powers. The exchange is not material dakṣiṇā but a mutuality of consciousness: disciplined hearing and desire answered by right formation and widening of the inner centre.
Feel the birth of the inner ‘heroic will’ in the heart-centre; invite the formative intelligence to reorganize thought and life around truth.
Anāhata (heart) as nābhi/hub of integration (with supportive link to Maṇipūra as ‘fire-centre’)
Moderate nāḍī-śodhana 6–6–6–6 (no strain), then silent inhalation on ‘piśaṅgarūpaḥ’ sense of golden light; exhalation offering upward.
Collected aspiration with receptive listening; readiness for higher opening.
Before japa, pause and ‘listen’ inwardly (śruṣṭī). Offer one central intention; visualize widening at the centre, then a clear upward path.
Vedic svara required (udātta/anudātta/svarita) as per śākhā; not reconstructible reliably from plain text here.
Keep udātta as the primary lift; avoid flattening compounds like piśaṅgarūpaḥ; maintain pāda pauses after ‘devakāmaḥ’ and ‘asme’.
piśaṅga-: nasal ‘ṅ’ before ‘g’, rūpaḥ: long ‘ū’, vayodhāḥ: clear ‘dh’ aspirate, tvaṣṭā: retroflex ‘ṣṭ’ cluster, nābhim: long ‘ā’, pāthaḥ: long ‘ā’
Bright, steady, uplifted; slight emphasis on openings (vi ṣyatu, apy etu).
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