Rig Veda 2.1.4: Mandala 2, Sukta 1, Mantra 4
Sukta 2.1
- Rishi
- Gṛtsamada
- Devata
- Agni
- Chandas
- Gāyatrī
- Rasa
- Shanta (peace) and Adbhuta (wonder)
त्वमग्ने राजा वरुणो धृतव्रतस्त्वं मित्रो भवसि दस्म ईड्यः । त्वमर्यमा सत्पतिर्यस्य सम्भुजं त्वमंशो विदथे देव भाजयुः ॥
tvám agne rājā́ váruṇo dhṛtá-vratas tváṃ mitró bhavasi dasmá ī́ḍyaḥ | tvám aryamā́ sátpatir yásya saṃbhújad tvám áṃśo vidáthē deva bhājayúḥ ||
Tú, oh Agni, eres el rey Varuṇa, firme en el voto, asentado en la ley; tú te vuelves Mitra, el admirable, digno de invocación. Tú eres Aryaman, el verdadero señor que concede el goce compartido; tú eres Aṃśa en la asamblea, oh dios, que repartes las porciones, otorgando a cada cual su parte.
Word by Word
- त्वम्
- thou (you)Pronounपुं/स्त्री/नपुं, प्रथमा, एकवचनRole कर्तृRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- राजा
- kingNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरण (विशेष्य/विशेषणभाव)Root राजन् (प्रातिपदिक)
- वरुणः
- VaruṇaNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरणRoot वरुण (प्रातिपदिक)
- धृतव्रतः
- whose vows are firm / steadfast in ordinanceAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरण (विशेषण)Root धृत-व्रत (कृदन्त-समास; धृ-धातु + व्रत)
- त्वम्
- thouPronounप्रथमा, एकवचनRole कर्तृRoot युष्मद्
- मित्रः
- MitraNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरणRoot मित्र (प्रातिपदिक)
- भवसि
- thou art / thou becomestVerbलट् (वर्तमान), मध्यमपुरुष, एकवचन, परस्मैपदRole (अकर्मक) कर्तृ-क्रियाRoot भू (धातु)
- दस्म
- O wondrous one / O mighty oneAdjectiveपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot दस्म (प्रातिपदिक)
- ईड्यः
- praiseworthyAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरण (विशेषण)Root ईड्य (कृदन्त; √ईड्/√ईळ् ‘to praise’)
- त्वम्
- thouPronounप्रथमा, एकवचनRole कर्तृRoot युष्मद्
- अर्यमा
- AryamanNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरणRoot अर्यमन् (प्रातिपदिक)
- सत्पतिः
- lord of the good / true lordNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरणRoot सत्-पति (समास; सत् ‘good/true’ + पति)
- यस्य
- whosePronounपुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (genitive)Root यद् (सर्वनाम-प्रातिपदिक)
- सम्भुजत्
- shares out / apportionsVerbलट् (वर्तमान), तृतीयपुरुष, एकवचन, परस्मैपद; वैदिक-रूप: -त् (भुजत्)Role कर्तृ-क्रियाRoot सम्-√भुज् (धातु)
- त्वम्
- thouPronounप्रथमा, एकवचनRole कर्तृRoot युष्मद्
- अंशः
- portion / shareNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ-समानााधिकरणRoot अंश (प्रातिपदिक)
- विदथे
- in the rite/assembly (vidatha)Nounनपुंसकलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot विदथ (प्रातिपदिक)
- देव
- O godNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot देव (प्रातिपदिक)
- भाजयुः
- distributor / apportionerNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (वैदिक-उ-प्रत्ययान्त)Role कर्तृ-समानााधिकरण (विशेषण)Root भाजयु (प्रातिपदिक; from √भज् ‘to share, allot’)
Sandhi Notes
- पदच्छेद (Vedic sandhi resolved): त्वम् | अग्ने | राजा | वरुणः | धृतव्रतः | त्वम् | मित्रः | भवसि | दस्म | ईड्यः || त्वम् | अर्यमा | सत्पतिः | यस्य | सम्भुजत् | त्वम् | अंशः | विदथे | देव | भाजयुः || प्रमुख सन्धि: (1) त्वम्+अग्ने → त्वमग्ने (व्यञ्जन-सन्धि: म् + अ) (2) वरुणो+धृतव्रतः → वरुणो धृतव्रतः (ओ + ध्, विसर्गाभावः; पदान्त-ओ) (3) धृतव्रतः+त्वम् → धृतव्रतस्त्वम् (अस्-आदेश/सन्धि: -ः + त् → स्त्) (4) मित्रो+भवसि → मित्रो भवसि (पदान्त-ओ) (5) दस्म+ईड्यः → दस्म ईड्यः (अ + ई, पदविरामे पृथक्; संहितायां दीर्घ-सन्धिः सम्भवः) (6) अर्यमा+सत्पतिः → अर्यमा सत्पतिः (आ + स) (7) सत्पतिः+यस्य → सत्पतिर्यस्य (ः + य् → र्य्) (8) सम्भुजत्+त्वम् → सम्भुजद् त्वम् (त् + त् → द् त्, वैदिक संहितानियम) (9) त्वम्+अंशः → त्वमंशः (म् + अ) (10) विदथे+देव → विदथे देव (ए + द्)
The meaning
Outer meaning
Agni is praised as Varuṇa the king who holds firm vows, as Mitra the admirable and worship-worthy, as Aryaman the true lord granting shared enjoyment, and as Aṃśa who distributes portions in the assembly.
Inner meaning
The inner Fire is not only aspiration but also the law and harmony of the soul’s life. As Varuṇa, Agni establishes vast, binding truth-law (ṛta) and self-discipline (dhṛtavrata). As Mitra, he creates inner concord, clarity, and right relationship among parts of the being. As Aryaman, he brings noble exchange and mutuality—an equal sharing of delight and strength among inner powers. As Aṃśa, he apportions each faculty its right share, preventing egoistic excess and creating balanced growth in the collective ‘assembly’ of thoughts, impulses, and aspirations.
Universal truth
Spiritual progress requires not only intensity of will but also law, harmony, mutuality, and right distribution of energies. The divine flame becomes ethical and psychological order: discipline, friendship, noble cooperation, and proportion.
Themes
Āditya order, law and harmony, distribution of portions, ethical-cosmic governance
The seer
- Rishi
- Gṛtsamada (Bhārgava)
- Lineage
- Bhārgava
- Other hymns
- Rig Veda 2.1, Rig Veda 2.5, Rig Veda 2.6
Family tradition
Bhārgava fire-seers emphasize the moral-psychological foundations of the sacrifice: vow, law, harmony, and right distribution of inner wealth.
Significance
This verse shows Agni as Āditya-functions—cosmic ethics as yogic necessity. In Aurobindo’s line, the gods are powers of consciousness; here they become powers of right relation and inner governance.
The deity
- Devata
- Agni (as Ādityas: Varuṇa, Mitra, Aryaman, Aṃśa)
- Epithets
- rājā varuṇaḥ, dhṛtavrata, mitra, dasma, īḍya, aryamā, satpati, aṃśa, bhājayuḥ (apportioner)
- Related deities
- Aditi (mother of Ādityas), Bhaga (as distributor, linked by ‘share’), Savitar (as impeller of right action)
Cosmic role
Guardian of ṛta and social/cosmic harmony; distributor of shares; maintainer of vows and mutuality.
Inner power
The flame that becomes ethical order: self-binding discipline (Varuṇa), harmonizing clarity (Mitra), noble cooperation (Aryaman), and right measure (Aṃśa).
In ritual
Where it is used
Invocations where Agni is asked to establish ṛta and harmony—opening/ordering portions of soma and fire rites; also used as praise of Agni’s Āditya aspect.
त्वम॑ग्ने॒ राजा॒ वरु॑णो धृ॒तव्र॑त॒स्त्वं मि॒त्रो भ॑वसि द॒स्म ईड्य॑: । त्वम॑र्य॒मा सत्प॑ति॒र्यस्य॑ स॒म्भुज॒द त्वमंशो॑ वि॒दथे॑ देव भाज॒युः ॥
त्वम् । अ॒ग्ने॒ । राजा॑ । वरु॑णः । धृ॒तऽव्र॑तः । त्वम् । मि॒त्रः । भ॒व॒सि॒ । द॒स्मः । ईड्यः॑ । त्वम् । अ॒र्य॒मा । सत्ऽप॑तिः । यस्य॑ । स॒म्ऽभुज॑म् । त्वम् । अंशः॑ । वि॒दथे॑ । दे॒व॒ । भा॒ज॒युः ॥
tvam | agne | rājā | varuṇaḥ | dhṛta-vrataḥ | tvam | mitraḥ | bhavasi | dasmaḥ | īḍyaḥ | tvam | aryamā | sat-patiḥ | yasya | sam-bhujam | tvam | aṃśaḥ | vidathe | deva | bhājayuḥ
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8+8+8
Even, law-like balance; supports themes of vow, harmony, and proportion.
Produces steadiness and ethical composure; the mind feels ‘held’ and clarified, suitable for sankalpa (vow) and inner alignment.
- वरुण (varuṇa)
- Literal: cosmic sovereign. Symbolic: truth-law that binds and purifies; vastness that holds the being to ṛta
- धृतव्रत (dhṛtavrata)
- Literal: holding the vow. Symbolic: inner discipline; steadfast tapas aligned to truth
- मित्र (mitra)
- Literal: friend/ally. Symbolic: harmonizing power; luminous concord in mind and life
- दस्म (dasma)
- Literal: wonderful/skillful. Symbolic: the admirable efficacy of the divine working in us
- ईड्य (īḍya)
- Literal: worthy of invocation. Symbolic: that which the soul can safely call and rely upon
- अर्यमन् (aryaman)
- Literal: noble lord of companionship. Symbolic: nobility, mutuality, right exchange; social/soul-ethic in the inner being
- सत्पति (satpati)
- Literal: true lord/master. Symbolic: the soul’s rightful governance over nature
- सम्भुजम् (sambhujaṃ)
- Literal: shared enjoyment. Symbolic: harmonized delight; equal participation of parts of nature in the divine good
- अंश (aṃśa)
- Literal: portion/share. Symbolic: right measure and allotment of force, joy, and capacity
- विदथ (vidatha)
- Literal: assembly/ritual gathering. Symbolic: inner council of faculties; the collective working of consciousness
Recited to affirm Agni as bearer of Āditya-law and social/cosmic order in sacrifice; supports rites emphasizing truth, vow, and right distribution of offerings.
When seeking right order, protection by law, and proper distribution of offerings/portions among deities and participants.
Recitation during offering sequences; mental ‘portioning’ and dedication to truth and harmony.
For daily practice: recite before making commitments, beginning work, or resolving conflict—invoke Varuṇa (discipline) and Mitra (harmony) in the psyche.
dhṛta-vrata uses √dhṛ 'hold' + vrata 'vow/law' (from √vṛ 'choose/ward', semantic of regulated conduct). Mitra from √mi 'to bind/measure' (contractual harmony). √bhaj 'to share' (bhājayuḥ) indicates distribution; in inner sense, the divine apportions capacities and delights according to ṛta.
ṛta as law/vow (vrata), satya in social harmony (mitra), right allotment (bhaga/aṃśa principle)
Strong: Varuṇa + dhṛtavrata explicitly indicates maintenance of ṛta through vow and law.
Satpati suggests governance by truth-being rather than ego-nature.
World-order sustained by proportion (aṃśa) and concord (mitra); cosmic society mirrored in inner society of faculties.
Vedic ethical psychology; bridges to Upaniṣadic ‘dharma/satya’ as inner law.
Fire = conscious will; noose/law = self-restraint; friendship = harmonized mind; portion = right measure of energies.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni embodies the Āditya-governance: law (Varuṇa), harmony (Mitra), noble belonging (Aryaman), and right apportionment (Aṃśa). Innerly, the flame-consciousness becomes ethical and luminous order—holding the vow, harmonizing relations, and distributing energies and delights rightly within the being.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √dhṛ (hold) from PIE *dʰer- is a core IE stability root. √bhaj (share) has Indo-Iranian prominence; the semantic of 'portion' parallels broader IE sacrificial distribution motifs (e.g., Greek moira 'portion'—not cognate but typologically similar).
- What is the relationship between the Rishi and the Devata here?
- The rishi seeks inner governance: not merely power but law-held purity (Varuṇa), concord (Mitra), rightful participation (Aryaman), and correct allotment (Aṃśa). The devatā is approached as the organizer of both the rite and the psyche under ṛta.
Establish inner ṛta: feel the flame as a sovereign law (Varuṇa), a harmonizer (Mitra), a noble friend-maker (Aryaman), and a measurer (Aṃśa).
Anahata (Mitra—harmony/relationship) supported by Manipura (vow/discipline)
Sama-vṛtti (equal inhale/exhale) to embody ‘portioning’ and balance; silent pause after each pāda to feel inner order settle.
Quiet governance; collected harmony; non-egoic proportion.
Before difficult interactions, invoke Mitra within; before temptation or drift, invoke Varuṇa’s dhṛtavrata; then offer all movements into the fire for right apportioning (aṃśa).
Follow udātta marks precisely; keep a measured, ‘law-like’ delivery reflecting dhṛtavrata; avoid rushing the compound names (varuṇo, mitro, aryamā, aṃśa).
Accentuate: rājā́, váruṇo, dhṛtávrataḥ, mítraḥ, ī́ḍyaḥ, aryamā́, sátpatiḥ, áṃśaḥ.
dhṛtavrata: dhṛ- (vocalic ṛ), and vrat-a with clear dental t, mitro: short i, retroflex ṭ not present—keep dental t, aryamā: long ā at end; do not nasalize incorrectly, aṃśa: anusvāra before ś as nasal resonance; ś is palatal, vidathe: soft dental th (aspirated), not English ‘th’
Even, composed, slightly solemn; a ‘kingly’ steadiness.
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