Rig Veda 10.4.1: Mandala 10, Sukta 4, Mantra 1
Sukta 10.4
- Devata
- Agni
- Rasa
- Shanta (peace) and Vira (heroism)
प्र ते यक्षि प्र त इयर्मि मन्म भुवो यथा वन्द्यो नो हवेषु । धन्वन्निव प्रपा असि त्वमग्न इयक्षवे पूरवे प्रत्न राजन् ॥
prá te yakṣi prá ta iyarmi mánma bhúvo yáthā vándyo no háveṣu | dhánvan-n iva pra-pā́ asi tvám agna iyákṣave pū́rave pratna rā́jan ||
Für dich opfere ich; für dich treibe ich den Gedanken voran, damit du unserer Anrufungen würdig werdest. Wie eine Quelle in der Einöde bist du ein vorwärts schützender Zufluchtsort, o Agni, uralter König, für den, der zu opfern begehrt.
Word by Word
- प्र
- forth, forwardIndeclinableupasarga (preverb)Root प्र (upasarga)
- ते
- to youPronoundative singularRole SampradānaRoot त्वद् (युष्मद्)
- यक्षि
- sacrifice/worship!Verbimperative, 2nd person singular, parasmaipadaRole (predicate; action)Root यज्
- प्र
- forthIndeclinableupasargaRoot प्र (upasarga)
- ते
- to youPronoundative singularRole SampradānaRoot त्वद् (युष्मद्)
- इयर्मि
- I raise/stir upVerbpresent indicative, 1st person singular, parasmaipadaRole (predicate; action)Root ईर् / इर् (ईरयति)
- मन्म
- thought, hymn, intentionNounaccusative singular, neuterRole KarmaRoot मन्मन् (प्रातिपदिक)
- भुवः
- be! become!Verbimperative, 2nd person singular (Vedic injunctive/imperative use), parasmaipadaRole (predicate; action)Root भू
- यथा
- so that, asIndeclinableconjunction/adverbRoot यथा
- वन्द्यः
- praiseworthy, to be laudedAdjectivenominative singular, masculineRole Kartā (predicative to implied ‘त्वम्’)Root वन्द्य (from √वन्द्)
- नः
- of us, ourPronoungenitive plural (enclitic)Root अस्मद्
- हवेषु
- in the invocations/callsNounlocative plural, masculine/neuter (Vedic usage)Role AdhikaraṇaRoot हव (प्रातिपदिक)
- धन्वन्निव
- as on a bow (lit. in a bow), as ifNoun + Indeclinableधन्वन्: locative singular, neuter; इव: particleRole Adhikaraṇa (simile setting)Root धन्वन् + इव
- प्रपा
- a spout/streaming outlet; (fig.) a forward-flowing channelNounnominative singular, feminineRole Kartā (predicate-noun)Root प्रपा (प्रातिपदिक)
- असि
- you areVerbpresent indicative, 2nd person singularRole (copula)Root अस्
- त्वम्
- youPronounnominative singularRole KartāRoot युष्मद्
- अग्ने
- O AgniNounvocative singular, masculineRole SambodhanaRoot अग्नि
- इयक्षवे
- for (him) who wishes to sacrificeVerbal noun (desiderative) / adjectivedative singular (to/for the one desiring to sacrifice)Role SampradānaRoot यज् (desiderative stem इयक्ष-)
- पूरवे
- to PūruNoundative singular, masculineRole SampradānaRoot पूरु (proper name)
- प्रत्न
- O ancient oneAdjectivevocative singular, masculineRole SambodhanaRoot प्रत्न
- राजन्
- O kingNounvocative singular, masculineRole SambodhanaRoot राजन्
Sandhi Notes
- Sandhi resolution (padapāṭha-style): प्र ते यक्षि | प्र ते इयर्मि मन्म | भुवः यथा वन्द्यः नः हवेषु | धन्वन् इव प्रपा असि त्वम् अग्ने | इयक्षवे पूरवे प्रत्न राजन् || Notes: (1) ते॑ = ते (enclitic dative sg of युष्मद्)
- (2) इयर्मि is from √ईर्/इर् ‘to raise, set in motion’
- (3) भुवो॒ is read as भुवः (Vedic sandhi/orthography; final visarga often written as ओ before pause/sonant in Saṃhitā)
- (4) धन्वन्निव = धन्वन् + इव (n-stem loc. sg + particle)
- (5) त्वमग्न = त्वम् + अग्ने (m before vowel; vocative)
- (6) इयक्षवे is dative sg of desiderative-based kṛdanta ‘one wishing to sacrifice’ (from √यज्)
The meaning
Outer meaning
The poet offers and sends forth his thought to Agni so that Agni may be worthy of their calls. Agni is likened to a spring in a desert—an advancing protective refuge—for the sacrificer Pūru, the ancient king.
Inner meaning
The seeker projects (iyarmi) the manma—formed thought/intention—into the inner fire so the divine Will becomes “call-worthy” in our invocations: not distant, but responsive because the thought is aligned. Agni is a prapā, a life-giving fountain in the arid stretches of the being (dhanvan): when consciousness feels dry, Agni provides renewing force and forward protection for the one who would offer (iyakṣave)—the aspiring soul.
Universal truth
When intention is consciously offered, an inner source of renewal appears even in barren phases; the Divine within becomes a reliable refuge and guide for progress.
Themes
invocation, protection, inner-thought-offering, refuge-in-dryness
The seer
- Other hymns
- RV 10.4 (Agni hymn)
Significance
The voice is that of the sacrificer-meditator: the ‘seer’ here is the aspiring consciousness learning to send forward thought as an offering so the inner Fire can lead.
The deity
- Devata
- Agni
- Epithets
- Pratna Rājan (ancient king), Prapā (spring/refuge), Hotṛ (implied), Jātavedas (implied)
- Related deities
- Soma, Indra, Sarasvatī (spring/flow resonance)
Cosmic role
Receiver and transformer of offerings; establishes the channel between human call and divine response.
Inner power
Renewing flame that turns dryness into a living flow; protector that advances the being forward on the path.
In ritual
Where it is used
Agni-stuti for kindling/invocation at the start of offerings
प्र ते॑ यक्षि॒ प्र त॑ इयर्मि॒ मन्म॒ भुवो॒ यथा॒ वन्द्यो॑ नो॒ हवे॑षु । धन्व॑न्निव प्र॒पा अ॑सि॒ त्वम॑ग्न इय॒क्षवे॑ पू॒रवे॑ प्रत्न राजन् ॥
प्र । ते॒ । य॒क्षि॒ । प्र । ते॒ । इ॒य॒र्मि॒ । मन्म॑ । भुवः॑ । यथा॑ । वन्द्यः॑ । नः॒ । हवे॑षु । धन्व॑न्ऽइव । प्र॒ऽपा । अ॒सि॒ । त्वम् । अ॒ग्ने॒ । इ॒य॒क्षवे॑ । पू॒रवे॑ । प्र॒त्न॒ । रा॒ज॒न् ॥
pra | te | yakṣi | pra | te | iyarmi | manma | bhuvaḥ | yathā | vandyaḥ | naḥ | haveṣu | dhanvan-iva | pra-pā | asi | tvam | agne | iyakṣave | pūrave | pratna | rājan
Triṣṭubh (probable; hymn 10.4 predominantly Triṣṭubh in many indices)
44
4 x ~11 syllables
Declarative yet propelled; suited to ‘sending forward’ (pra) motions.
Builds confidence and continuity—like steady steps toward a refuge.
- यक्षि (yakṣi)
- Literal: sacrifice/offer. Symbolic: offer the movements of nature into the divine working
- इयर्मि (iyarmi)
- Literal: I set in motion/send forward. Symbolic: projection of aspiration and thought toward the inner altar
- मन्म (manma)
- Literal: thought, formulated mind. Symbolic: consecrated intention shaped for inner offering
- वन्द्यः (vandyaḥ)
- Literal: worthy of praise. Symbolic: the divine presence becoming experientially approachable/responsive
- धन्वन् (dhanvan)
- Literal: desert, arid waste. Symbolic: dryness of consciousness; tamasic or depleted life-regions
- प्रपा (prapā)
- Literal: spring/watering place. Symbolic: inflow of force, delight, and sustenance from the inner Fire
- प्रत্ন राजन् (pratna rājan)
- Literal: ancient king. Symbolic: Agni as timeless ruler of the inner kingdom, the perennial guide
Opening invocation for a sacrificer/patron (Pūru) seeking Agni’s protection and worthiness in calls; suitable to initiating offerings and establishing Agni as guardian of the rite.
Opening or re-establishing the fire; before main oblations when aligning intention.
Mental and verbal offering; praise to make the deity ‘present’ and effective.
Use when beginning a practice session or work period: offer your ‘manma’ (intention) and invoke inner renewal during fatigue or spiritual dryness.
√ ‘sacrifice, worship’ (yakṣi) is central to Vedic ‘yajña’ as inner offering. iyarmi from √ ‘set in motion, raise’: manma is not static thought but propelled intention. dhánvan ‘desert’ symbolizes inner aridity; pra-pā can be parsed as pra- ‘forth’ + pā ‘protector’ (√ ‘protect’)—Agni as the leading safeguard/refuge; secondarily resonates with ‘drinking’ √ ‘drink’, giving the image of a life-giving spring in dryness.
yajña as inner offering, aridity to fullness transition, sovereignty of will (Agni as rājan)
Right action begins with right offering of thought; Agni makes the movement conform to Ṛta.
Agni as ‘ancient king’ is the truth-governor in the inner realm.
Water in the desert: emergence of sustaining force in inert regions of nature.
Integral yoga-aligned symbolism: consecration of mind (manma) to awaken force (agni) and restore flow.
Desert = depleted consciousness; spring = sudden access to inner force and refreshment; fire = transforming will that opens the source.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the life-giving refuge in a barren waste: like a spring in the desert, he protects and sustains the sacrificer. Mythically, this is the saviour-fire that restores plenitude where consciousness is dry and lacking.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √ relates to the broader IE sacrificial lexicon (though not a direct single PIE cognate, the institution shows IE parallels). √ ‘protect’ (pra-pā) aligns with PIE *peh₂- ‘protect, feed’ (cf. Latin pāstor ‘shepherd’ via related developments), supporting the sense of guardianship.
- What is the relationship between the Rishi and the Devata here?
- The rishi ‘sends forward’ thought (manma) as an offering so that Agni becomes powerfully present in the calls; Agni reciprocates as protector and sustaining refuge for the aspirant-sacrificer, ensuring the rite (inner and outer) can proceed toward fullness.
Consecrate intention (manma) into the heart-fire; feel a ‘spring’ of energy arise in dry regions.
manipura
4-4-6 breathing (inhale-hold-exhale) to stabilize will and kindle warmth
Quietly determined; renewed and protected.
Before chanting, name (silently) one area of ‘dhanvan’ (dryness). Chant, then pause and sense warmth spreading from navel/heart as a subtle ‘prapā’—a replenishing flow.
Follow Ṛgvedic accents; emphasize repeated ‘pra’ openings with clean udātta lift and quick release.
Keep ‘pra te’ crisp; avoid swallowing consonant clusters in dhanvann iva.
dhanvann iva: double ‘n’ lightly, prapā: long ā clearly, iyakṣave: keep ‘kṣ’ conjunct sharp, not ‘kh’, pratna: dental ‘t’ (not retroflex)
Warm, assured, slightly soothing
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