Rig Veda 4.1.7: Mandala 4, Sukta 1, Mantra 7
Sukta 4.1
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
त्रिरस्य ता परमा सन्ति सत्या स्पार्हा देवस्य जनिमान्यग्नेः । अनन्ते अन्तः परिवीत आगाच्छुचिः शुक्रो अर्यो रोरुचानः ॥
trír asyá tā́ paramā́ sánti satyā́ spārhā́ devásya jánimāny agnéḥ | ananté ántar pári-vīta ā́gāc chúciḥ śukró aryó rórucānaḥ ||
अग्नि के तीन जनम हैं जो सबसे बड़े हैं। यह सच्चे हैं और सबको अच्छे लगते हैं। वो अंत से भी आगे जाकर आया है। वो साफ है, चमकदार है, अच्छा है, बार-बार चमक रहा है।
Word by Word
- त्रिः
- thriceIndeclinableअव्यय (संख्यावाचक-क्रियाविशेषण)Role Adhikaraṇa (पुनरावृत्ति/परिमाण-निर्देशः)Root त्रि (संख्या-प्रातिपदिक) / त्रिस् (अव्यय-रूप)
- अस्य
- of this (one)Pronounपुं/नपुं, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक)
- ताः
- those (f.)Pronounस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (सन्ति इति)Root तद् (सर्वनाम-प्रातिपदिक)
- परमाः
- highest, supremeAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā (ताः इत्यस्य विशेषणम्)Root परम (प्रातिपदिक)
- सन्ति
- areVerbलट् (वर्तमान), प्रथमपुरुष, बहुवचनRole (अकर्मक) —Root अस् (धातु)
- सत्याः
- true, realAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā/विशेषण (ताः परमाः इत्यस्य)Root सत्य (प्रातिपदिक)
- स्पार्हाः
- desirable, longed-forAdjectiveस्त्रीलिङ्ग, प्रथमा, बहुवचनRole Kartā/विशेषण (ताः इत्यस्य)Root स्पृह् → स्पार्ह (प्रातिपदिक; ‘इच्छनीय/काम्य’)
- देवस्य
- of the godNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root देव (प्रातिपदिक)
- जनिमानि
- births, begettings, originsNounनपुंसकलिङ्ग, प्रथमा/द्वितीया, बहुवचनRole Kartā (सन्ति इति; ‘births/origins’ as subject)Root जनि- (प्रातिपदिक; √जन् ‘to be born’ से)
- अग्नेः
- of AgniNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (जनिमानि इत्यस्य)Root अग्नि (प्रातिपदिक)
- अनन्ते
- in the endless (realm), in the infiniteAdjective (used substantively)नपुंसकलिङ्ग, सप्तमी, एकवचन (लोके/स्थाने)Role AdhikaraṇaRoot अनन्त (प्रातिपदिक)
- अन्तः
- withinIndeclinableअव्ययRole Adhikaraṇa (स्थान-निर्देशः)Root अन्तर् (अव्यय/उपसर्गवत्; ‘within’)
- परिवीतः
- encompassed, wrapped aroundParticipleभूतकृदन्त (क्त), पुंलिङ्ग, प्रथमा, एकवचनRole Kartā (आगात् इति)Root परि-√वी (धातु ‘to wrap/enclose’) → परिवीत (कृदन्त)
- आगात्
- came, approachedVerbलुङ् (अorist), प्रथमपुरुष, एकवचनRole (अकर्मक) —Root आ-√गम् (धातु)
- शुचिः
- pureAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā/विशेषण (परिवीतः इत्यस्य)Root शुचि (प्रातिपदिक)
- शुक्रः
- bright, radiantAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā/विशेषणRoot शुक्र (प्रातिपदिक)
- अर्यः
- the noble oneNoun/Adjectiveपुंलिङ्ग, प्रथमा, एकवचनRole Kartā (आगात् इति; अग्नेर् उपाधिः)Root अर्य (प्रातिपदिक)
- रोरुचानः
- shining forth, blazingParticipleवर्तमानकृदन्त (शानच्), पुंलिङ्ग, प्रथमा, एकवचनRole Kartā/विशेषण (अर्यः/अग्निः)Root √रुच् (धातु ‘to shine’) → रोरुचान (कृदन्त; तीव्र/पुनरुक्त-दीप्ति)
Sandhi Notes
- पदच्छेदः: त्रिः | अस्य | ताः | परमाः | सन्ति | सत्याः | स्पार्हाः | देवस्य | जनिमानि | अग्नेः || अनन्ते | अन्तः | परिवीतः | आगात् | शुचिः | शुक्रः | अर्यः | रोरुचानः || प्रमुख-सन्धयः: (1) त्रिरस्य → त्रिः + अस्य (विसर्गस्य ‘र्’ आदेशः)। (2) ता परमा → ताः + परमाः (विसर्ग-लोप/समास-सन्धि; पदपाठे ताः परमाः)। (3) सत्याः स्पार्हाः (स्वर-संयोग मात्र; सन्धि-परिवर्तनं न)। (4) जनिमान्यग्नेः → जनिमानि + अग्नेः (इ/अ संयोगे य्-आगमः: इ + अ → य + अ)। (5) अन्तः परिवीतः (विसर्गः पदान्ते स्थितः; परतः व्यञ्जने ‘अन्तः’ एव)। (6) आगाच्छुचिः → आगात् + शुचिः (त् + श → च्छ; परसवर्ण/व्यञ्जन-सन्धि)।
The meaning
Outer meaning
The verse declares that Agni has three supreme, true and desirable “births” (manifestations). Enfolded within the Infinite, he comes forth—pure, bright, noble—shining repeatedly.
Inner meaning
Agni is the evolving divine Will/Flame of aspiration that manifests in three chief planes of our being: (1) physical life as the igniting power in works and discipline, (2) vital-mental as the energizing fire that turns desire into right force, and (3) luminous mind/supramental tendency as the truth-flame that reveals and purifies. “Wrapped in the Infinite” points to the inner Fire’s origin in boundless consciousness (Ananta/Brahman) and its descent into the finite nature, where it re-illumines again and again (rorucānaḥ) through repeated awakenings and renewals of tapas.
Universal truth
The highest light in human life is not manufactured by the ego; it is a descent/arrival of an eternal principle. Spiritual progress comes by recurring re-kindlings of the inner flame until it stands established in truth and purity.
Themes
triple birth of Agni, cosmogony of inner fire, infinite as womb of manifestation, recurrent illumination
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1 (whole sūkta), RV 4.2, RV 4.3, RV 4.4, RV 4.5
Family tradition
Vāmadeva’s hymns often show Agni as the inner guide of transformation, linking sacrifice (yajña) to psychological ascent and truth-illumination.
Significance
Vāmadeva’s seeing emphasizes the divine powers as operative within the human being: Agni is not only altar-fire but the conscious force that awakens, purifies, and leads toward the ‘ratna’ (inner treasure).
The deity
- Devata
- Agni
- Epithets
- deva, śuci, śukra, arya, jātavedas (implied by ‘births’/becomings)
- Related deities
- Indra (illumined mind that Agni supports), Soma (bliss that Agni prepares), Viśve Devāḥ (truth-powers that complete the formation)
Cosmic role
Mediator between worlds; the power that carries offerings and establishes the link between finite and Infinite; initiator of manifestation through tapas.
Inner power
Will of consecration; psychic flame that persists through cycles, reappearing as purity and discernment.
In ritual
Where it is used
Agni-stotra/Agni-invocation within soma and iṣṭi contexts; also general āhavanīya kindling hymns
त्रिर॑स्य॒ ता प॑र॒मा स॑न्ति स॒त्या स्पा॒र्हा दे॒वस्य॒ जनि॑मान्य॒ग्नेः । अ॒न॒न्ते अ॒न्तः परि॑वीत॒ आगा॒च्छुचि॑: शु॒क्रो अ॒र्यो रोरु॑चानः ॥
त्रिः । अ॒स्य॒ । ता । प॒र॒मा । स॒न्ति॒ । स॒त्या । स्पा॒र्हा । दे॒वस्य॑ । जनि॑मानि । अ॒ग्नेः । अ॒न॒न्ते । अ॒न्तरिति॑ । परि॑ऽवीतः । आ । अ॒गा॒त् । शुचिः॑ । शु॒क्रः । अ॒र्यः । रोरु॑चानः ॥
triḥ | asya | tā | paramā | santi | satyā | spārhā | devasya | janimāni | agneḥ | anante | antariti | pari-vītaḥ | ā | agāt | śuciḥ | śukraḥ | aryaḥ | rorucānaḥ
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4 pādas of ~11 syllables each (with Vedic resolutions possible)
Forward-driving, declarative cadence suited to revelation and proclamation of principles.
Builds a sense of ascent and repeated ignition; the final cadence supports ‘re-illumination’ (rorucānaḥ) as a felt inner surge.
- त्रिः (triḥ)
- Literal: three times / threefold. Symbolic: three principal births/manifestations of the divine Fire across planes of consciousness
- परमा (paramā)
- Literal: highest, supreme. Symbolic: the most essential, archetypal forms of Agni within the integral yoga of ascent
- सत्या (satyā)
- Literal: true, real. Symbolic: aligned with Satya—truth-consciousness rather than mental opinion
- स्पार्हा (spārhā)
- Literal: desirable, to be longed for. Symbolic: the soul’s authentic aspiration toward the divine becoming
- जनिमानि (janimāni)
- Literal: births, becomings. Symbolic: successive self-manifestations of the divine Will in nature
- अनन्ते (anante)
- Literal: in the Infinite. Symbolic: in boundless being (Brahman); source-plane of the flame
- परिवीतः (parivītaḥ)
- Literal: enwrapped, encompassed. Symbolic: the divine is veiled within cosmic infinity and within the heart-cave
- शुचिः (śuciḥ)
- Literal: pure. Symbolic: purifying force that burns mixture and falsehood
- शुक्रः (śukraḥ)
- Literal: bright, luminous. Symbolic: illumined intelligence/light-substance
- अर्यः (aryaḥ)
- Literal: noble, of right striving. Symbolic: the upward-led soul-force that follows the law of ṛta
- रोरुचानः (rorucānaḥ)
- Literal: shining forth again and again. Symbolic: recurrent inner dawnings; repeated ignition of consciousness
Doctrinal praise used to align the sacrificer with Agni’s multi-level manifestation; supports contemplation during kindling/offerings.
At kindling/establishing Agni; at openings of offerings where Agni is invoked as first principle
Kindling, offering ghee, invoking Agni as carrier and purifier
Use as a contemplation on the threefold inner fire (body-life-mind) and the descent of purity from the Infinite before meditation or disciplined work.
Triple births of Agni are a classic Vedic theme (often linked to terrestrial, atmospheric, and celestial fires; inwardly, body-life-mind or waking-dream-deep layers illuminated). anantá 'infinite' (a- + anta 'end') frames Agni’s origin in boundlessness. √ruc 'shine' (PIE *leuk- 'light' is not direct; but Vedic ruc has its own Indo-Iranian light vocabulary) expresses repeated emergence of illumination.
Satya (truth), Ananta (infinite), multi-level manifestation of consciousness
Agni’s ‘true births’ are formations of ṛta in the human instrument—right action, right force, right light.
‘satyā’ marks these manifestations as grounded in truth-being, not in transient desire.
Repeated manifestation of the divine principle from the Infinite into finite forms; cyclic re-appearance of the flame.
Proto-Vedāntic / integral Vedic psychology (as read by Sri Aurobindo): Brahman as Ananta, Agni as tapas and will in manifestation.
Fire = aspiration and purification; light = truth-illumination; infinite space = boundless consciousness holding and releasing the inner flame.
- What is the primary Vedic 'mythologem' present in this verse?
- The central mythologem is Agni’s 'three supreme births'—a cosmogonic motif of the fire manifesting at multiple levels. Psychologically, it maps the emergence of the will-flame and illumination in three strata of the being, all rooted in the Infinite (ananta).
- How does the linguistic structure reflect Proto-Indo-European roots?
- √jan (janīmāni) corresponds to PIE *ǵenh₁- (gignō/gígnomai). √gam (āgāt) corresponds to PIE *gʷem- 'to come/go' (Greek baínō is different; but Latin veniō is cognate). The numeral 'three' (trí-) is directly PIE *tréyes.
- What is the relationship between the Rishi and the Devata here?
- The r̥ṣi presents a contemplative knowledge: to relate to Agni truly, one must recognize his multiple becomings and his origin in boundlessness. The relationship is pedagogical and initiatory—Agni is not only invoked but understood as a graded manifestation of truth-consciousness.
Contemplate the threefold inner Agni: kindle aspiration in body (discipline), life (right force), mind (truth-light).
Anāhata (heart-flame)
Gentle nāḍī-śodhana or slow equal breathing while inwardly invoking ‘śuci śukra’ qualities
From mental quiet to luminous wideness (ananta) with a steady flame of will
Begin with a brief inward offering: place restlessness, impurity, and doubt into the flame; then invoke repeated ‘rorucānaḥ’—renewal of clarity whenever obscuration returns.
Follow śākala svara marking: udatta on marked syllables; svarita on following; anudatta as low—this verse has multiple accents (e.g.,,,, : etc.).
Keep udatta as clear rise; do not over-lengthen unaccented syllables; preserve pada breaks at |.
Maintain retroflex ṇ in anante/antaḥ contexts as per sandhi; articulate ‘rorucānaḥ’ with repeated ‘ru’ clearly, śuciḥ: final visarga lightly aspirated before pause, Differentiate śukra (ś + u) from sukra; keep palatal ś crisp
Clear, bright, slightly elevated to match ‘śukra’ luminosity
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