Rig Veda 5.4.5: Mandala 5, Sukta 4, Mantra 5
Sukta 5.4
- Rishi
- Atri
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
जुष्टो दमूना अतिथिर्दुरोण इमं नो यज्ञमुप याहि विद्वान् । विश्वा अग्ने अभियुजो विहत्या शत्रूयतामा भरा भोजनानि ॥
juṣṭó damū́nā átithir duroṇá imáṃ no yajñám úpa yāhi vidvā́n | viśvā agne abhiyújo vihatya śatrūyatā́m ā́ bharā́ bhojanā́ni ||
अग्नि, तुम इस घर में खुश रहो, मेहमान की तरह आओ। इस यज्ञ के पास आओ, तुम सब समझते हो। जो लोग हमारे दुश्मन हैं, उनको मार के भगाओ। हमको सुख दो, खाना और जो चाहिए वो सब।
Word by Word
- जुष्टः
- pleased, well-disposedAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (अग्नेः) / कर्तृसम्बन्धीRoot जुष् (धातु) → जुष्ट (कृदन्त-प्रातिपदिक)
- दमूनाः
- house-lord, domestic (Agni as master of the house)Adjectiveपुंलिङ्ग, प्रथमा, एकवचन (वैदिक रूप; -आः = -आन्/-आः)Role विशेषण (अग्नेः)Root दमूना (प्रातिपदिक; ‘घर/दम’ + ‘ऊना/वन’ प्रकारः; अग्निविशेषण)
- अतिथिः
- guestNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ/सम्बोधनार्थ-विशेष्य (अग्निः ‘अतिथिः’)Root अतिथि (प्रातिपदिक)
- दुरोणे
- in the house, in the dwellingNounनपुंसकलिङ्ग, सप्तमी, एकवचनRole अधिकरणRoot दुरोण (प्रातिपदिक; ‘घर/गृह’)
- इमम्
- thisPronounपुंलिङ्ग/नपुंसक, द्वितीया, एकवचनRole कर्म (यज्ञम्-विशेषण)Root इदम् (सर्वनाम)
- नः
- our / to usPronounषष्ठी/चतुर्थी बहुवचन-एन्क्लिटिक (वैदिक: ‘our/to us’ प्रसङ्गानुसार)Role सम्बन्ध/सम्प्रदान (यज्ञस्य ‘our’)Root अस्मद् (सर्वनाम)
- यज्ञम्
- sacrifice, ritualNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot यज्ञ (प्रातिपदिक)
- उप
- near, towardsIndeclinableअव्ययRole क्रियाविशेषण (आगमनस्य समीपत्वम्)Root उप (उपसर्ग/अव्यय)
- याहि
- come!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रिया (आह्वान)Root या (धातु)
- विद्वान्
- knowing, wiseAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (अग्नेः)Root विद् (धातु) → विद्वस् (कृदन्त-प्रातिपदिक)
- विश्वाः
- allAdjectiveस्त्रीलिङ्ग, द्वितीया, बहुवचन (भोजनानि इति नपुंसक-बहुवचनस्य विशेषणं; वैदिके स्त्री/नपुंसक-बहुवचन-प्रयोगवैचित्र्यम्)Role कर्म-विशेषणRoot विश्व (प्रातिपदिक)
- अग्ने
- O AgniNounपुंलिङ्ग, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि (प्रातिपदिक)
- अभियुजः
- attackers, assailantsNoun/Adjectiveपुंलिङ्ग, द्वितीया, बहुवचनRole कर्म (शत्रून्-विशेषणार्थ: assailants)Root अभि-युज् (कृदन्त/प्रातिपदिक; ‘जो अभितः युनक्ति/युज्यते’)
- विहत्या
- having smitten, after slayingVerbal adjective (gerund-like) / Indeclinable in senseअव्ययीभाव/क्त्वान्त-सदृश प्रयोग: ‘विहत्य’ (instrumental-looking -या वैदिके)Role क्रियाविशेषण (भरा इत्यस्य पूर्वकर्म)Root वि-हन् (धातु) → विहत्य (कृदन्त; ‘having struck down’)
- शत्रूयताम्
- of the hostile (ones)Kṛdanta (participle)पुंलिङ्ग, षष्ठी, बहुवचन (शत्रूयत्-प्रातिपदिक; ‘of the hostile ones’)Role सम्बन्ध (अभियुजः—‘of hostile (men)’)Root शत्रूय (धातु/नामधातु: ‘to act as an enemy, be hostile’)
- आ
- hither, towards (us)Indeclinableअव्ययRole क्रियाविशेषण (आ-भरा: ‘bring hither’)Root आ (उपसर्ग/अव्यय)
- भरा
- bring!Verbलोट् (आज्ञार्थ), मध्यमपुरुष, एकवचन, परस्मैपदRole क्रियाRoot भृ (धातु)
- भोजनानि
- foods, enjoyments, giftsNounनपुंसकलिङ्ग, द्वितीया, बहुवचनRole कर्मRoot भोजन (प्रातिपदिक; ‘food, enjoyment, gifts’)
Sandhi Notes
- पदच्छेद (वैदिक-सन्धि-निरसन): जुष्टो → जुष्टः (ओ/अः संधि)
- अतिथिर्दुरोण → अतिथिः दुरोणे (र्-सन्धि/विसर्गलोप)
- इमं नो यज्ञमुप → इमम् नः यज्ञम् उप (अनुस्वार/एन्क्लिटिक ‘नः’)
- विश्वा अग्ने → विश्वाः अग्ने (आः + अ)
- अभियुजो विहत्या → अभियुजः विहत्या (ओ/अः संधि)
- शत्रूयतामा भरा → शत्रूयताम् आ भरा (म् + आ)
The meaning
Outer meaning
O Agni, pleased and at home in the dwelling, the knowing Guest—come near to this our sacrifice. Having struck down all who press upon us in hostility, bring to us the enjoyments: the nourishings and plenitudes.
Inner meaning
Agni is the inner ‘Guest’ (atithi) who enters the house of the being (duroṇa) and becomes ‘at home’ (damūnā) when we live in conscious offering. He is vidvān—discerning the true from the false movements. The hostile pressers (abhiyujaḥ) are inner attackers: anxiety, desire, doubt, inertia, and intrusive impulses. Agni’s action is to ‘strike them down’—not by repression, but by consuming their fuel through illumination and will. Then he brings bhojanāni: inner enjoyments as true nourishment—peace, strength, joy, wideness—sustaining the growth of the soul.
Universal truth
When the divine will is welcomed as an intimate presence, it naturally clears hostility within and restores wholesome nourishment—joy and strength that are not dependent on outer circumstance.
Themes
Agni-invocation, inner sacrifice (adhyātma-yajña), protection and victory, bringing of plenitudes (bhoga/rayi)
The seer
- Rishi
- Atri (Ātreya)
- Lineage
- Ātreya
- Other hymns
- RV 5.4.4, RV 5.4.6
Family tradition
The Atri hymns frequently portray Agni as intimate guide within the home of the being, combining protection with the gift of inner delight.
Significance
Atri’s ‘Agni as Guest’ highlights the psychology of hospitality: what we feed (attention/aspiration) becomes the ruler and protector of the inner house.
The deity
- Devata
- Agni
- Epithets
- Atithi (Guest), Damūnā (at-home), Vidvān (knowing)
- Related deities
- Indra (for victory), Soma (for enjoyment/bliss), Viśve Devāḥ
Cosmic role
Household and sacrificial fire; protector; giver of sustenance and prosperity.
Inner power
Indwelling flame that becomes intimate, clears inner hostility, and brings nourishing joy and force.
In ritual
Where it is used
Gṛhapati/household-fire motifs within śrauta hymns; general Agni invitation in offerings
जुष्टो॒ दमू॑ना॒ अति॑थिर्दुरो॒ण इ॒मं नो॑ य॒ज्ञमुप॑ याहि वि॒द्वान् । विश्वा॑ अग्ने अभि॒युजो॑ वि॒हत्या॑ शत्रूय॒तामा भ॑रा॒ भोज॑नानि ॥
जुष्टः॑ । दमू॑नाः । अति॑थिः । दु॒रो॒णे । इ॒मम् । नः॒ । य॒ज्ञम् । उप॑ । या॒हि॒ । वि॒द्वान् । विश्वा॑ । अ॒ग्ने॒ । अ॒भि॒ऽयुजः॑ । वि॒ऽहत्य॑ । श॒त्रु॒ऽय॒ताम् । आ । भ॒र॒ । भोज॑नानि ॥
juṣṭaḥ | damūnāḥ | atithiḥ | duroṇe | imam | naḥ | yajñam | upa | yāhi | vidvān | viśvā | agne | abhi-yujaḥ | vi-hatya | śatru-yatām | ā | bhara | bhojanāni
44
4 × 11
Balanced: welcoming softness in the first half, decisive cutting force in the second.
Creates a felt sense of inner hospitality followed by cleansing strength and replenishment.
- दमूना (damūnā)
- Literal: at home in the house. Symbolic: the divine will established in the embodied nature
- अतिथिः (atithiḥ)
- Literal: guest. Symbolic: Agni as the arriving inner presence that must be welcomed and fed
- दुरोणे (duroṇe)
- Literal: in the dwelling. Symbolic: the ‘house’ of mind-life-body
- विद्वान् (vidvān)
- Literal: knowing. Symbolic: discriminative flame that knows right from wrong movements
- अभियुजः (abhiyujaḥ)
- Literal: those who yoke/press upon, assailants. Symbolic: inner pressures and hostile formations
- विहत्य (vihatyā)
- Literal: having struck down. Symbolic: consuming/overcoming resistances by force of will and light
- भोजनानि (bhojanāni)
- Literal: foods, enjoyments. Symbolic: nourishments of consciousness—strength, joy, peace, plenitude
Agni-invocation in Soma and Haviryajña contexts; suitable as an āhvāna (inviting Agni as Hotṛ/guest) and for prayers for protection and sustenance (general Śrauta usage rather than a single exclusive rite).
When inviting Agni as present guest and seeking protection from enemies/hostilities; also apt for household-lamp invocation.
Calling Agni to the yajña; asking removal of hostile forces; requesting sustenance.
Chant before meals or at day’s start: welcome the ‘inner guest’, ask it to clear agitation, and invite wholesome energy and joy.
Key terms: (1) juṣṭa- ‘pleased’ from √juṣ ‘to enjoy, be pleased, accept’ → indicates divine consent/acceptance of the offering. (2) damūnā- ‘dwelling in the house’ from dama ‘house, self-control/settled order’ (cf. √dam ‘to tame’) → Agni as established inner order. (3) atithi- ‘guest’ (a-tithi ‘not fixed by a day’) → the ever-renewed descent of the divine Fire. (4) abhiyujaḥ from abhi + √yuj ‘to yoke, harness’ → hostile forces that yoke the being to wrong movement. (5) vihatya from vi + √han ‘to strike, slay’ → discriminative victory. (6) bhojanāni from √bhuj ‘to enjoy, partake’ → not gross food alone but ‘enjoyment’ as inner delight/sustenance.
ṛta (right order) as the settled ‘house’ (dama) of the sacrifice, inner yajña as self-offering, victory of knowledge-force over hostility/ignorance
Agni ‘at home’ indicates the establishment of ṛta in the embodied life.
Vidvān Agni supports truthful discernment; hostility is dispelled by right seeing and right will.
From conflict to nourishment: transformation of life-energy into sustenance for growth.
Aurobindonian: hostile forces as formations of the lower nature; Agni as psychic transformer.
evening
Home = embodied being; guest-fire = indwelling will; food = assimilated experiences turned into strength/joy.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the ‘Guest in the house’ who arrives at the sacrifice and, as a warrior-guide, smites the hostile assailants; the mythic action is the descent of the divine Fire into the human abode and the consequent victory that yields ‘enjoyments’ (bhojanāni), i.e., the recoveries/plenitudes released after the obstruction is broken.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √yuj ‘yoke’ (abhiyujaḥ) continues PIE *yeug- ‘to yoke, join’ (cf. Latin iugum, English yoke), here inverted as hostile ‘yoking’ against the sacrificer. √bhṛ ‘to bear/bring’ (bhara) reflects PIE *bher- ‘to carry’ (cf. English bear). √han ‘to strike’ (vihatya) aligns with Indo-European ‘smite’ semantics (Vedic √han ~ Avestan jan- ‘strike/kill’).
- What is the relationship between the Rishi and the Devata here?
- The seer addresses Agni with intimacy (damūnāḥ, ‘at home’) and hospitality (atithi), offering the yajña as the field of mutual exchange: human aspiration invites the divine Will; Agni responds by removing inner enemies (abhiyujaḥ/śatrūyatām) and by establishing sustainment and delight (bhojanāni) as the ‘dakṣiṇā’ of fulfilled inner works.
Feel the heart-flame as a welcomed guest; invite it to occupy the ‘house’ fully and clear intrusions.
anahata
moderate
Protected inwardness; steady warmth; replenished vitality.
1) Visualize a small steady flame in the heart-hearth. 2) With each exhale, let it push out ‘pressers’ (intrusive thoughts). 3) With each inhale, receive ‘bhojanāni’ as calm strength and simple joy.
Triṣṭubh with Vedic accents; keep clarity on compound clusters (abhiyujo, vihatyā).
First pādas: inviting and rounded; last pādas: firmer articulation on ‘vihatyā’ and ‘ā bharā’.
juṣṭo: retroflex ṣṭ cluster; do not simplify to ‘justo’., damūnā: long ū; nasalization minimal., atithir: clear short i; keep final r lightly tapped., abhiyujo: bhy cluster clean; stress not too heavy., vihatyā: pronounce hya as conjunct; long ā at end., bhojanāni: aspirate bh; long ā in -nā-.
Warm at start, then commanding; end with generous fullness.
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