Rig Veda 4.6.4: Mandala 4, Sukta 6, Mantra 4
Sukta 4.6
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Vira (heroism)
स्तीर्णे बर्हिषि समिधाने अग्ना ऊर्ध्वो अध्वर्युर्जुजुषाणो अस्थात् । पर्यग्निः पशुपा न होता त्रिविष्ट्येति प्रदिव उराणः ॥
stīrṇé bárhiṣi samidhāné agnáu ūrdhvó adhvaryúr jujuṣāṇó asthāt | pár y agníḥ paśu-pā́ ná hotā́ tri-viṣṭy éti pra-dívaḥ urāṇáḥ ||
जब आग जल रही होती है, बराबर बिछे हुए घास पर पुजारी खड़ा हो जाता है। वो अपनी सेवा स्वीकार करता है। अग्नि चारों तरफ घूमता है, जीवन की रक्षा करता हुआ। वो तेज़ हो के आसमान की ऊंचाइयों तक पहुंच जाता है।
Word by Word
- स्तीर्णे
- on the two spread (layers)Adjectiveनपुंसकलिङ्गे सप्तमी-द्विवचनम् (loc. du.)Role अधिकारणRoot √स्तॄ (स्तृणाति) / स्तीर्ण- (ppp)
- बर्हिषि
- on the sacrificial grassNounनपुंसकलिङ्गे सप्तमी-एकवचनम् (loc. sg.)Role अधिकारणRoot बर्हिस् (प्रातिपदिक)
- समिधाने
- when/while being kindled (the two kindling-sticks)Adjectiveपुंलिङ्गे सप्तमी-द्विवचनम् (loc. du.)Role अधिकारणRoot सम्-√धा (दधाति) / समिधान- (pres. ptcp. Ā)
- अग्ना
- the two Agnis (Agni as a pair)Nounपुंलिङ्गे प्रथमा-द्विवचनम् (nom. du.)Role कर्तृRoot अग्नि (प्रातिपदिक)
- ऊर्ध्वः
- upright, risingAdjectiveपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot ऊर्ध्व (प्रातिपदिक)
- अध्वर्युः
- the Adhvaryu priestNounपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot अध्वर्यु (प्रातिपदिक)
- जुजुषाणः
- accepting, taking pleasure inAdjectiveपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot √जुष् (जुषते) / जुजुषाण- (pf. ptcp. Ā)
- अस्थात्
- stood up / took his standVerbलुङ् (aorist) परस्मैपदम्, प्रथमपुरुषः, एकवचनम्Root √स्था (तिष्ठति)
- परि
- aroundIndeclinableउपसर्ग/अव्ययRoot परि
- अग्निः
- AgniNounपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot अग्नि (प्रातिपदिक)
- पशुपाः
- protector of cattleNounपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot पशु-पा (प्रातिपदिक; ‘protector of cattle’)
- न
- like, asIndeclinableनिपातRoot न
- होता
- the Hotṛ priestNounपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot होतृ (प्रातिपदिक)
- त्रिविष्ट्येति
- goes to the ‘Triviṣṭi’ (three-tiered heavenly realm)Verb (with object) / compound-like sandhiएति: लट् परस्मैपदम्, प्रथमपुरुषः, एकवचनम्; त्रिविष्टि: स्त्रीलिङ्गे द्वितीया-एकवचनम् (acc. sg.)Role कर्म (त्रिविष्टिम्) + कर्तृ (अग्निः)Root त्रिविष्टि (प्रातिपदिक) + √इ (एति)
- प्रदिवः
- of the fore-heaven / of the high heavenNounनपुंसकलिङ्गे षष्ठी-एकवचनम् (gen. sg.)Role सम्बन्धRoot प्रदिव् (प्रातिपदिक)
- उराणः
- mighty / wide-ranging (epithet)Adjectiveपुंलिङ्गे प्रथमा-एकवचनम् (nom. sg.)Role कर्तृRoot √उर्/√वृ (वृणोति/उराण- as Vedic epithet; ‘choosing/expanding’)
Sandhi Notes
- पदच्छेदः (sandhi-resolved): स्तीर्णे | बर्हिषि | समिधाने | अग्ना | ऊर्ध्वः | अध्वर्युः | जुजुषाणः | अस्थात् || परि | अग्निः | पशुपाः | न | होता | त्रिविष्टिम् | एति | प्रदिवः | उराणः || 1) ‘अग्ना’ = nom. du. of अग्नि (Vedic dual usage). 2) ‘त्रिविष्ट्येति’ is sandhi of ‘त्रिविष्टिम् एति’ (म् + ए → य्- with nasal loss in saṃhitā spelling). 3) Accents are as in saṃhitā text
- pada analysis given independent of accent marking
The meaning
Outer meaning
When the sacred grass is strewn and Agni is kindled, the Adhvaryu rises, accepting and serving. Agni moves around as guardian of the beast/life, as Hotṛ; he goes to the triple seat, ardent, to the heights of heaven.
Inner meaning
When the inner ground is prepared (barhis = the receptive, purified field of consciousness) and the fire is kindled, the active will-to-works (adhvaryu principle) rises upright—ready to serve the divine movement rather than egoic impulse. Agni then circles as paśupā: protector and master of the embodied life-force, ensuring the ‘creature’ in us is guarded and uplifted, not wasted. As Hotṛ he invokes higher powers through aspiration and mantra. He goes to triviṣṭi, the triple seat: psychologically, a stable establishment in the threefold being (body–life–mind) or the threefold higher poise (truth-light, truth-force, truth-delight), and from there he ascends toward the ‘heights of heaven’—higher consciousness.
Universal truth
Preparation and right service make ascent possible. When the field is made receptive and the will becomes obedient to the inner divine, life is protected and organized, and consciousness can establish itself on a higher, triple foundation.
Themes
Ritual architecture as inner yoga, Protection and ordering, Ascent to heaven, Integration of three planes
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- RV 4.1, RV 4.6, RV 4.7
Family tradition
The hymn’s ritual scaffolding is used as inner psychology: preparation (barhis), kindling (samidh), right action (adhvaryu), protection of life (paśupā), and ascent to higher seat (triviṣṭi).
Significance
Vāmadeva frames spiritual practice as a disciplined yajña: first prepare the ground, then kindle, then serve, then ascend.
The deity
- Devata
- Agni
- Epithets
- Hotṛ, Paśupā (as guardian), Urāṇa (ardent)
- Related deities
- Rudra (paśupati resonance, though distinct), Indra, Viṣṇu
Cosmic role
Sanctifier of the rite; protector of beings; mover between the triple world and heaven.
Inner power
Protective and organizing fire that safeguards the life-force while invoking higher powers and establishing a triple stability for ascent.
In ritual
Where it is used
Kindling of Agni on prepared barhis; roles of Adhvaryu and Hotṛ in śrauta performance; circumambulation and approach to the ‘triple seat’.
स्ती॒र्णे ब॒र्हिषि॑ समिधा॒ने अ॒ग्ना ऊ॒र्ध्वो अ॑ध्व॒र्युर्जु॑जुषा॒णो अ॑स्थात् । पर्य॒ग्निः प॑शु॒पा न होता॑ त्रिवि॒ष्ट्ये॑ति प्र॒दिव॑ उरा॒णः ॥
स्ती॒र्णे । ब॒र्हिषि॑ । स॒म्ऽइ॒धा॒ने । अ॒ग्नौ । ऊ॒र्ध्वः । अ॒ध्व॒र्युः । जु॒जु॒षा॒णः । अ॒स्था॒त् । परि॑ । अ॒ग्निः । प॒शु॒ऽपाः । न । होता॑ । त्रि॒ऽवि॒ष्टि । ए॒ति॒ । प्र॒ऽदिवः॑ । उ॒रा॒णः ॥
stīrṇe | barhiṣi | sam-idhāne | agnau | ūrdhvaḥ | adhvaryuḥ | jujuṣāṇaḥ | asthāt | pari | agniḥ | paśu-pāḥ | na | hotā | tri-viṣṭi | eti | pra-divaḥ | urāṇaḥ
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4 × ~11
Ritually stately with a rising lift in the second half (triviṣṭy eti pradiva).
Grounds the listener first (preparation), then elevates; helps establish stable concentration before deeper ascent.
- बर्हिस् (barhis)
- Literal: sacred grass. Symbolic: prepared receptive consciousness; purified foundation for offering
- समिधा (samidhā)
- Literal: kindling, fuel. Symbolic: supporting disciplines and intentions that sustain aspiration
- अध्वर्यु (adhvaryu)
- Literal: officiating priest of action. Symbolic: the executive will/energy that performs the inner work
- जुजुषाण (jujuṣāṇa)
- Literal: accepting, delighting in service. Symbolic: consent and glad obedience to the divine process
- पशुपा (paśupā)
- Literal: protector of the creature. Symbolic: guardian of embodied life-force; keeper of prāṇa and instincts
- त्रिविष्टि (triviṣṭi)
- Literal: triple seat/abode. Symbolic: stable establishment in a triple foundation (three planes or three truth-powers)
- प्रदिवः (pradivaḥ)
- Literal: toward the heights of heaven. Symbolic: ascent toward higher mind/supramental light
- परि (pari)
- Literal: around. Symbolic: integration; encompassing governance of the whole nature
Explicit Śrauta scene: barhis spread, Agni kindled, Adhvaryu active; inner use—preparation of the receptive base, consent of the doer, and Agni’s protective circumambulation leading to triple-world integration.
At the stage of laying barhis, lighting fire, and commencing priestly actions in a soma/ishṭi framework.
Prepare seat, kindle, rise to serve, circumambulate, proceed to designated ritual station.
As a pre-meditation ‘setup’ verse: tidy space, sit on a mat (barhis), kindle inner will, commit to service, then ascend into stillness.
barhís ‘sacred grass’ (foundation/seat); adhvaryú priest from adhi-√var ‘choose/arrange’ (executor of rite); jujuṣāṇa from √juṣ ‘enjoy, accept’; paśu-pā ‘protector of creatures’ (pā from √pā ‘protect’); tri-viṣṭi ‘threefold seat’ (three worlds/planes); pra-div ‘toward heaven’ (div from √div ‘shine/sky’).
threefold world/planes (tri-viṣṭi), protection of life-force (paśu-pā), consent/acceptance (juṣ)
Right preparation and right movement (pari) uphold ṛta in the microcosmic sacrifice.
Service with consent (jujuṣāṇa) aligns action with truth-intent rather than ego.
Establishing a triple foundation from which ascent to heaven becomes possible—cosmic ladder within the being.
Integral psychology of yajña: disciplined action leading to higher establishment.
Grass-seat = receptivity; kindling = practice; guardian = regulated prāṇa; triple seat = stable threefold foundation for ascent.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as paśu-pā (guardian of the creature) and as Hotṛ moving toward the triple seat—mythically, the fire protects the embodied life and leads it through the threefold cosmos toward the heights.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √pā ‘protect’ is widespread in Indo-Iranian; div ‘sky/shine’ from PIE *dyeu- (sky/daylight). The ‘threefold’ cosmology is a common IE structural motif (tripartite world/order), reflected here as tri-viṣṭi.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames the rite: prepared base (barhis) and consenting action (adhvaryu jujuṣāṇa). Agni reciprocates by protecting the life-force and carrying the work toward tri-viṣṭi—making the human offering a passage into higher, ordered existence.
Preparation–kindling–service–ascent: establish posture and breath, kindle aspiration, offer movements, then rest in higher quiet.
Mūlādhāra/Anāhata grounding to ascent toward Ājñā
3-stage breath: (1) grounding exhales, (2) gentle kapalabhāti-light (if appropriate) to kindle, (3) long exhale to settle into śānta.
Ordered, protected, steadily ascending.
Begin by ‘strewing barhis’: relax the body, soften the belly, widen attention. On ‘ūrdhvo adhvaryuḥ’ straighten spine and renew intention. Feel Agni as a protective warmth encircling the life-force, then let awareness rise to a quiet sky-like space.
Keep pāda breaks clear; let the second hemistich rise subtly in pitch-feel (not stress) to match ‘eti pradiva’.
Pronounce compounds distinctly: samidhāne, jujuṣāṇo, triviṣṭy eti.
barhiṣi: retroflex ṣ., samidhāne: clear dh aspiration., adhvaryuḥ: cluster dhv; avoid ‘ad-var’., paśupā: ś soft; long ā., triviṣṭi: retroflex ṣṭ.
Grounded, even, slightly deep; allow warmth on ‘agniḥ’.
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