वि श्रयन्तामृतावृधो द्वारो देवीरसश्चतः ।
अद्या नूनं च यष्टवे ॥ ६ ॥

Vi Shrayantamritavridho Dvaro Devirasashchatah
Adya Nunam Cha Yashtave ॥ 6 ॥

Meaning

वि (Vi): Especially, distinctly, completely. Here “Vi” conveys the idea that action should take place not ordinarily, but in a special and complete manner. The senses of a human being should perform their duties not carelessly, but with discipline and alertness.

श्रयन्ताम् (Shrayantam): May they be a refuge, may they depend upon, may they support. Here it indicates that the sensory gateways of the body should support the human being. The senses should not become forces that pull a person away, but should become instruments that elevate him. They should function for the welfare of human life and should not become causes of downfall.

ऋतावृधः (Ritavridhah): Those that promote Rita, truth, order and Dharma. “Rita” refers to cosmic order, truth and the principle of Dharma. “Ritavridhah” means the forces that promote that order. Here it is said that each sense should perform its respective function correctly and lead the human being on the path of discipline and Dharma. The eye should see truth; the ear should hear what is good; the mind should hold on to integrity.

द्वारः (Dvarah): Doors, entrances, gateways. The human body is regarded as a city. The senses are the gateways of that city. The eyes, ears, nostrils, mouth, lower openings, navel and Brahmarandhra are described as various gateways of the body. These are the instruments through which a human being relates to the world. Therefore, when these gateways function properly, life rises; when they function improperly, downfall occurs.

देवीः (Devih): Luminous, divine, radiant. The word “Devi” here does not refer only to female deities; it also indicates light, clarity and awareness. The senses are divine instruments. They should reveal correct knowledge within their respective fields. The eye should see clearly; the ear should hear correctly; every organ of knowledge should reveal its object without delusion.

असश्चतः (Asashchatah): Not clinging, unattached, free from attachment. The senses may experience worldly objects, but they should not become attached to them. “Asashchatah” emphasises non attachment. Desire and attachment are what weaken human strength and obstruct elevation. Therefore, the senses may come into contact with objects, but they should not become their slaves.

अद्या (Adya): Today, right now. Spiritual life should not be postponed until tomorrow. The thought “I will follow the righteous path one day” is not useful. The emphasis of “Adya” is that transformation should begin today itself.

नूनम् (Nunam): Certainly, firmly, with certainty. This indicates an unquestionable determination. Spiritual discipline, control of the senses and a Yajna oriented life should not be undertaken half heartedly. They should be pursued with complete faith and firm determination.

च (Cha): And, also. This word connects the ideas expressed in the mantra. It brings together the thought that one should live today itself, with firmness and with the purpose of a Yajna oriented life.

यष्टवे (Yashtave): For performing Yajna; for a life of sacrifice and dedication. “Yajna” does not mean merely a sacrificial ritual. Its inner meaning is to live for the welfare of others, to perform one’s duty with a spirit of sacrifice and to transform life into an offering. “Yashtave” indicates that human life should become Yajna oriented and guided by a higher purpose.

Explanation:

This mantra deeply explains the human body as a divine city, the role of the senses within it and the necessity of their disciplined use. It reminds us that the spiritual elevation or downfall of a human being largely depends upon the functioning of his senses. The body is not merely a physical structure; it is a sacred city with many gateways. The senses are the doors of that city. Through the eyes, ears, nostrils, mouth and other bodily openings, a human being relates to the world. Therefore, the direction of human life is shaped according to the way these gateways function.

The mantra first prays that these sensory gateways should specially support the human being. They should not become instruments that make a person a slave to worldly desires, but should become forces that support a higher life. What is emphasised here is that a human being should not fall under the control of the senses, but should use them for his own progress.

The mantra says that these senses should be “ऋतावृधः (Ritavridhah)”, having the nature of promoting truth, order and Dharma. “Rita” is a Vedic term referring to the divine order of the universe. Therefore, the eyes should see truth, the ears should hear what is good and every sense should perform its duty without error. Only when the senses promote order can human life remain established in the path of Dharma.

At the same time, these gateways are described as “देवीः (Devih)”, luminous and divine. The senses are not merely physical organs; they are gateways of light through which knowledge is revealed. The eye reveals form; the ear enables the experience of sound; every organ of knowledge gives the human being knowledge about the world. Therefore, they should remain clear and radiant and should reveal truth correctly.

However, these very senses that provide knowledge can also become forces that lead a human being towards downfall. It is to prevent this that the mantra emphasises “असश्चतः (Asashchatah)”, meaning unattached, not clinging and free from attachment. It is natural for the senses to come into contact with worldly objects, but becoming attached to them is dangerous. Desire and attachment destroy inner peace and spiritual strength. Therefore, the higher teaching of this mantra is to live in the world without becoming a slave to worldly objects. Experience may exist, but attachment should not exist.

What is the purpose of regulating the senses in this way, making them promote truth and enabling them to function without attachment? The mantra gives the answer through “अद्या नूनम् (Adya Nunam)”, meaning “today itself, right now, with certainty”. Spiritual transformation should not be postponed until tomorrow. The thought “I will become good one day” or “I will practise later” is of no real benefit. The mantra calls upon the human being to begin the transformation of life today itself, with complete firmness and an unquestionable determination.

The ultimate goal of this inner transformation is “यष्टवे (Yashtave)”, a Yajna oriented life. In the Vedas, Yajna is not merely a sacrificial ritual; it is a way of life based on sacrifice, dedication, duty and the welfare of others. The life of a person who regulates his senses and directs them along the path of Dharma becomes a true Yajna. In such a life, selfishness decreases, while dedication, discipline, service and a higher purpose begin to flourish.

Thus, this mantra provides profound spiritual education for human life. The body is a divine city and the senses are its gateways. They should become luminous instruments that promote truth and should function without attachment even while participating in the world. If they are firmly regulated from today itself and life is transformed into a Yajna of dedication, a human being can live with higher values and spiritual fulfilment. This is the central teaching of the mantra.

Conclusion:

This mantra presents the human body as a divine city and the senses as its gateways, teaching that the disciplined functioning of these gateways is a major factor in the elevation or downfall of human life. The senses should not remain merely as instruments of enjoyment; they should become luminous divine powers that promote truth, order and Dharma. The mantra also emphasises that true control of the senses means remaining free from attachment even while coming into contact with worldly objects. Spiritual transformation should not be postponed until tomorrow; it should begin today itself with firm determination. In this way, through senses that are disciplined, truth promoting and free from attachment, human life becomes a Yajna oriented life of dedication. The mantra deeply teaches that a life filled with sacrifice, duty, discipline and a higher purpose is true Yajna, and that luminous and disciplined senses are the primary support for creating such a life.