Rig Veda 6.13.1: Mandala 6, Sukta 13, Mantra 1
Sukta 6.13
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
त्वद्विश्वा सुभग सौभगान्यग्ने वि यन्ति वनिनो न वयाः । श्रुष्टी रयिर्वाजो वृत्रतूर्ये दिवो वृष्टिरीड्यो रीतिरपाम् ॥
tvád viśvā́ subhaga saúbhagāny agne ví yanti vaníno ná vayā́ḥ | śruṣṭī́ rayír vā́jo vṛtra-tū́rye divó vṛṣṭír ī́ḍyo rītír apā́m ||
Von dir, o glückseliger Agni, gehen alle Glücksgaben aus wie Vögel aus dem Wald. Gehorsames Hören (śruṣṭī), Fülle des Gutes (rayi), Kraft (vāja) im Kampf gegen Vṛtra; der Regen des Himmels, der Preiswürdige, und die strömende Ordnung der Wasser – das sind deine Ausgüsse.
Word by Word
- त्वत्
- from youPronounपुं/स्त्री/नपुं, पञ्चमी (अपादान), एकवचनRole ApādānaRoot त्वद्- (सर्वनाम-प्रातिपदिक)
- विश्वानि
- all (things), all (boons)Adjective (substantivized) / Nounनपुंसक, प्रथमा, बहुवचनRole KartāRoot विश्व- (प्रातिपदिक)
- सुभग
- O fortunate oneAdjective (vocative epithet)पुंलिङ्ग, सम्बोधन, एकवचनRole (Sambodhana)Root सु- + भग (प्रातिपदिक)
- सौभगानि
- good fortunes, prosperitiesNounनपुंसक, प्रथमा, बहुवचनRole Kartā (apposition to विश्वानि)Root सौभग- (भग → सौभग, भाव/सम्बन्ध)
- अग्ने
- O AgniNoun (vocative)पुंलिङ्ग, सम्बोधन, एकवचनRole (Sambodhana)Root अग्नि- (प्रातिपदिक)
- वि
- apart, forth, widelyIndeclinable (preverb)Root वि (उपसर्ग/अव्यय)
- यन्ति
- go, proceed, come forthVerbलट् (वर्तमान), परस्मैपद, प्रथमपुरुष, बहुवचनRole (क्रिया)Root या (धातु)
- वनिनः
- the seekers/winnersNoun/Adjectiveपुंलिङ्ग, प्रथमा, बहुवचनRole Kartā (simile-subject)Root वनिन्- (प्रातिपदिक; ‘वन’/‘वन्’ + इन्, ‘one who wins/desires/strives’)
- न
- like, asIndeclinableRoot न (अव्यय)
- वयाः
- birdsNounनपुंसक, प्रथमा, बहुवचन (वैदिक रूप)Role Kartā (upamāna)Root वयस्- (प्रातिपदिक)
- श्रुष्टी
- obedience/ready attentionNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (enumerated boon)Root श्रुष्टि- (प्रातिपदिक; √श्रु/श्रुष् ‘to hear/obey’ → ‘obedience/attention’)
- रयिः
- wealthNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (enumerated boon)Root रयि- (प्रातिपदिक)
- वाजः
- prize, strength, (victory-)bootyNounपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (enumerated boon)Root वाज- (प्रातिपदिक)
- वृत्रतूर्ये
- in the Vṛtra-slaying contest/battleNounनपुंसक, सप्तमी, एकवचनRole AdhikaraṇaRoot वृत्रतूर्य- (समास; वृत्र + तूर्य ‘overcoming/contest’)
- दिवः
- of heaven/skyNounस्त्रीलिङ्ग (वैदिक), षष्ठी, एकवचनRole Sambandha (genitive)Root दिव्- (प्रातिपदिक)
- वृष्टिः
- rainNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (enumerated boon)Root वृष्टि- (प्रातिपदिक; √वृष् ‘to rain’)
- ईड्यः
- praiseworthyAdjective (participial)पुंलिङ्ग, प्रथमा, एकवचनRole Viśeṣaṇa (of implied Agni/boon) / Kartā (as item)Root ईड्य- (कृदन्त-प्रातिपदिक; √ईड्/√ईळ् ‘to praise’ → ‘praiseworthy’)
- रीतिः
- flow, streamNounस्त्रीलिङ्ग, प्रथमा, एकवचनRole Kartā (enumerated boon)Root रीति- (प्रातिपदिक; √री ‘to flow’/‘to go’ → ‘course/flow’)
- अपाम्
- of the watersNounस्त्रीलिङ्ग, षष्ठी, बहुवचनRole Sambandha (genitive)Root अप्- (प्रातिपदिक)
Sandhi Notes
- पदच्छेद (सन्धि-विग्रह): त्वद् + विश्वा(नि) → त्वद्विश्वा
- सुभग + सौभगानि (सम्बोधन + प्रथमा बहु) (सन्धि नहीं, संहिता-क्रम)
- सौभगानि + अग्ने → सौभागान्यग्ने (इ + अ = य्)
- वि + यन्ति (उपसर्ग + क्रिया)
- वनिनः + न (सन्धि नहीं)
- न + वयाः (सन्धि नहीं)
- श्रुष्टी + रयिः → श्रुष्टी रयिः (पदविराम)
- रयिः + वाजः (पदविराम)
- वाजः + वृत्रतूर्ये (पदविराम)
- दिवः + वृष्टिः (पदविराम)
- वृष्टिः + ईड्यः (पदविराम)
- ईड्यः + रीतिः (पदविराम)
- रीतिः + अपाम् (पदविराम)
The meaning
Outer meaning
From Agni all prosperities go forth like birds from a forest; from him come obedient hearing, riches, force in the battle with Vṛtra, the rain of heaven, the adorable, and the flowing order of the waters.
Inner meaning
Agni as the fortunate source releases many forms of inner felicity—energies that ‘fly out’ when the flame is awakened. ‘Śruṣṭī’ is the soul’s obedient receptivity (śruti-like inner hearing) to the divine leading. ‘Rayi’ and ‘vāja’ are plenitudes of consciousness and effective force for the inner battle against the Coverer (vṛtra)—the resistance of obscurity. ‘Rain of heaven’ becomes descent of higher light/peace; ‘order of waters’ is the right flow of life-energies and emotions when governed by Ṛta.
Universal truth
When the central will is aligned with truth, many goods naturally emanate: receptivity, strength to overcome resistance, and a harmonious flow of life nourished by higher inspiration.
Themes
boon-bestowal, Vṛtra-overcoming, rain and waters symbolism, force-plenitude (vāja)
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja
- Other hymns
- Rig Veda 6.13.3, Rig Veda 6.13.4, Rig Veda 6.12.6
Family tradition
Bharadvāja hymnal cycle to Agni emphasizing emanation of boons as inner powers and ordered movements.
Significance
The seer presents Agni not only as receiver of offerings but as a fountainhead: once kindled, he radiates a whole ecology of inner gifts—receptivity, force, descent, and harmonious flow.
The deity
- Devata
- Agni
- Epithets
- सुभग (Subhaga, fortunate), ईड्य (Īḍya, adorable)
- Related deities
- Indra (Vṛtra-slayer motif), Parjanya (rain imagery), Apas (waters), Soma (delight-current in the waters)
Cosmic role
Emanator of prosperities; awakener of the divine currents (waters) and sender of the heavenly ‘rain’ (descent).
Inner power
The flame that turns aspiration into receptive hearing, victorious force, and harmonized life-energy.
In ritual
Where it is used
Agni praise at the start of offerings; recited to invoke prosperity and right flow in the rite
त्वद्विश्वा॑ सुभग॒ सौभ॑गा॒न्यग्ने॒ वि य॑न्ति व॒निनो॒ न व॒याः । श्रु॒ष्टी र॒यिर्वाजो॑ वृत्र॒तूर्ये॑ दि॒वो वृ॒ष्टिरीड्यो॑ री॒तिर॒पाम् ॥
त्वत् । विश्वा॑ । सु॒ऽभ॒ग॒ । सौभ॑गानि । अग्ने॑ । वि । या॒न्ति॒ । व॒निनः॑ । न । व॒याः । श्रु॒ष्टी । र॒यिः । वाजः॑ । वृ॒त्र॒ऽतूर्ये॑ । दि॒वः । वृ॒ष्टिः । ईड्यः॑ । री॒तिः । अ॒पाम् ॥
tvat | viśvā | su-bhaga | saubhagāni | agne | vi | yānti | vaninaḥ | na | vayāḥ | śruṣṭī | rayiḥ | vājaḥ | vṛtra-tūrye | divaḥ | vṛṣṭiḥ | īḍyaḥ | rītiḥ | apām
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4×11 (approx.)
Expansive and distributive; each pāda releases a new ‘outpouring,’ mirroring the verse’s enumerative flow.
Creates a sense of widening abundance—listeners feel successive waves of gifts and descending calm.
- सौभगानि (saubhagāni)
- Literal: felicities, fortunes. Symbolic: multiple attainments of harmony—light, strength, peace, joy
- वनिनः न वयाः (vanino na vayāḥ)
- Literal: like birds from the forest. Symbolic: spontaneous, free outflow of powers once the inner source is awake
- श्रुष्टी (śruṣṭī)
- Literal: obedient hearing, readiness to listen. Symbolic: receptive consciousness that follows the inner guidance
- वाजः (vāja)
- Literal: prize, force, vigor. Symbolic: effective dynamic power for inner conquest
- वृत्रतूर्ये (vṛtratūrye)
- Literal: in the battle with Vṛtra. Symbolic: yogic struggle against the coverer—subconscient inertia and ignorance
- दिवो वृष्टिः (divo vṛṣṭiḥ)
- Literal: rain of heaven. Symbolic: descent of higher light, peace, and sustaining influence
- रीतिर अपाम् (rītir apām)
- Literal: the flow/order of the waters. Symbolic: right movement of life-forces and feelings in harmony with Ṛta
Agni praise at the opening of a hymn-cycle: enumerating boons (saubhagāni) and victory-help (vṛtra-tūrya) in sacrificial progression
At invocatory stotras and when seeking rain/prosperity symbolism in seasonal rites
Kindling and oblations; naming the boons expected from the established fire
Use before study/work: chant to awaken ‘śruṣṭī’ (receptive hearing) and invite a ‘descent’ of clarity; end with a pause sensing inner flow (waters).
subhaga ‘good share’ (su + bhaga; bhaga from √bhaj ‘to allot, share’), hence Agni as distributor of inner felicities. vāja from √vaj ‘be strong, vigorous’—interpreted as plenitude of force, not merely ‘food/prize’. vṛtra-tūrya: tūrya from √tṝ/√tur ‘to overcome, pass’ (victory term), applied to Vṛtra ‘coverer’ (√vṛ ‘cover’). rīti from √ri ‘to flow’, connecting with ap- ‘waters’ as conscious currents.
Ṛta via right flowing (rīti), victory over obstruction (Vṛtra), descent from heaven (divo vṛṣṭi)
‘Rītiḥ apām’ expresses ordered flow—life obeying Ṛta once Agni is established.
True hearing (śruṣṭī) as alignment with the voice of truth within.
Emanation: from the one flame many powers go forth, like cosmic differentiation from a single principle.
Integral psychological symbolism (Aurobindo/Kashyap): descent-ascent interplay—heaven’s rain into the earthly waters.
dawn (bird-flight imagery suggests awakening)
monsoon (rain imagery)
Birds = liberated thoughts/energies; rain = higher influence descending; waters = life-force and emotional currents ordered by truth.
- What is the primary Vedic 'mythologem' present in this verse?
- The Vṛtra-overcoming mythologem appears in compressed form (vṛtra-tūrye): Agni supplies vāja (force-plenitude) for the battle against the coverer. The rain and waters then signify the released nourishment/illumination once obstruction yields.
- How does the linguistic structure reflect Proto-Indo-European roots?
- bhaga ‘share’ is Indo-Iranian (Avestan baga- ‘god, distributor’), continuing PIE *bʰag- ‘apportion’ (cf. Slavic bogŭ ‘god’). div- brightness field is PIE *dyew-. ap- ‘waters’ is PIE *h₂ep- (cf. Latin aqua is not direct; but the PIE water root is well-attested in Indo-Iranian ap-).
- What is the relationship between the Rishi and the Devata here?
- The rishi recognizes Agni as the source from whom inner felicities ‘fly out’ into the seeker’s field. The implied exchange: through praise and sacrifice, the seeker attunes to śruṣṭī (obedient receptivity), and Agni responds by giving rāy, vāja, victory-help, and the right-flowing currents of life (rīti apām).
Contemplate Agni at the heart as a fountain: with each repetition, let one ‘gift’ arise—receptivity, strength, descent, harmonious flow.
anāhata (heart as listening/receptivity)
Inhale silently on ‘tvad viśvā…’; exhale on the list of outpourings; keep breath smooth and cooling by the end.
Widened, receptive, refreshed; prepared for inner struggle without strain.
After chanting, sit 2 minutes feeling a gentle ‘rain’ of calm from above the head into the chest and belly; then observe life-energy settling into an orderly current.
Rigvedic accents with recurring udatta peaks on key nouns (सौभगानि, वाजः, वृष्टिः).
Let each listed boon land clearly; slight pause between items to preserve the enumerative structure.
sau-bha-gā-ni: keep au diphthong clear., vṛtra-tūrye: pronounce ṛ and retroflex ṭ distinctly (tūrye ~ toor-ye)., īḍyo: long ī and retroflex ḍy cluster (eeḍ-yo)., rītiḥ apām: keep long ī in rītiḥ; apām with long ā.
Bright at the start, cooling and fluid on ‘vṛṣṭi… rītiḥ apām’.
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