Rig Veda Sukta 4
Mandala 10Sukta 47 Mantras

Sukta 4

Sukta 10.4

Devata

Agni

Himne ini memuji Agni sebagai raja purba dan tuan rumah tangga, yang menjadi perlindungan bagi pelaksana kurban, laksana mata air pemberi hidup di tanah gersang. Himne ini mengagumi sifat Agni yang tersembunyi namun tetap bekerja—terbaring terselubung lalu tiba-tiba melompat maju untuk “mengecap” persembahan—seraya memohon agar ia melindungi keluarga, keturunan, serta keutuhan tubuh dan perjalanan hidup seseorang. Secara keseluruhan, ini adalah seruan agar yajña berhasil dan doa untuk menjaga kemakmuran serta kesinambungan.

Recitation with translationRig Veda 10.4

Mantras

Mantra 1

प्र ते यक्षि प्र त इयर्मि मन्म भुवो यथा वन्द्यो नो हवेषु । धन्वन्निव प्रपा असि त्वमग्न इयक्षवे पूरवे प्रत्न राजन् ॥

Untuk-Mu aku persembahkan; ke hadapan-Mu kuteruskan pikiranku, agar Engkau menjadi layak dipuja dalam seruan-seruan kami. Seperti mata air di padang gersang, Engkau adalah perlindungan yang maju-menjaga, wahai Agni—Raja purba—bagi dia yang hendak berkurban.

Mantra 2

यं त्वा जनासो अभि संचरन्ति गाव उष्णमिव व्रजं यविष्ठ । दूतो देवानामसि मर्त्यानामन्तर्महाँश्चरसि रोचनेन ॥

Wahai yang termuda, yang kepadamu orang-orang berhimpun dari segala arah, seperti sapi-sapi menuju kandang yang hangat—engkau adalah dūta (utusan) para dewa bagi manusia fana; luas di dalam, engkau bergerak menembus ranah yang bercahaya, membawa sinar dunia-dunia ke dalam diri kami.

Mantra 3

शिशुं न त्वा जेन्यं वर्धयन्ती माता बिभर्ति सचनस्यमाना । धनोरधि प्रवता यासि हर्यञ्जिगीषसे पशुरिवावसृष्टः ॥

Seperti seorang ibu memelihara dan mengandung anaknya yang bertumbuh, demikian ia menopangmu—daya yang menang—seraya merelakan kebersamaanmu. Dari busur engkau melesat menuruni lintasan yang menurun, hijau-berkilau, ingin menaklukkan; dilepas seperti hewan yang dibebaskan (mengikuti dayanya sendiri).

Mantra 4

मूरा अमूर न वयं चिकित्वो महित्वमग्ने त्वमङ्ग वित्से । शये वव्रिश्चरति जिह्वयादन्रेरिह्यते युवतिं विश्पतिः सन् ॥

Kami bingung—namun juga tidak bingung, wahai yang mengetahui; tetapi Engkau, Agni, sungguh mengetahui kebesaran-Mu sendiri. Tersembunyi Engkau berbaring; namun Engkau bergerak, menyantap dengan lidah-Mu; Engkau menjilat berulang-ulang—sebagai tuan rumah (viśpati)—mencari mempelai muda: persembahan yang segar, daya yang baru.

Mantra 5

कूचिज्जायते सनयासु नव्यो वने तस्थौ पलितो धूमकेतुः । अस्नातापो वृषभो न प्र वेति सचेतसो यं प्रणयन्त मर्ताः ॥

Di suatu tempat ia lahir kembali dalam kelahiran-kelahiran purba; di rimba ia berdiri, kelabu, berpanji asap. Tak tersiram oleh air, ia maju laksana banteng—dia yang oleh para fana yang terjaga dituntun ke depan (bagi karya).

Mantra 6

तनूत्यजेव तस्करा वनर्गू रशनाभिर्दशभिरभ्यधीताम् । इयं ते अग्ने नव्यसी मनीषा युक्ष्वा रथं न शुचयद्भिरङ्गैः ॥

Bagaikan pencuri yang menanggalkan tubuhnya sendiri, para pengembara rimba terikat mengelilingi dengan sepuluh tali—demikian pula pikiran ini kutujukan kepadamu. Wahai Agni, inilah bagimu wawasan yang lebih baru: pasangkanlah ia seperti kereta, dengan anggota-anggota (daya) yang berkilau.

Mantra 7

ब्रह्म च ते जातवेदो नमश्चेयं च गीः सदमिद्वर्धनी भूत् । रक्षा णो अग्ने तनयानि तोका रक्षोत नस्तन्वो अप्रयुच्छन् ॥

Bagimu, wahai Jātavedas, ada Brahman (sabda suci) dan penghormatan; dan nyanyian ini—semoga senantiasa menjadi penambah. Lindungilah bagi kami, wahai Agni, anak-anak kami dan kelanjutan keturunan kami; lindungilah pula tubuh-tubuh kami, agar tidak terlepas dari pegangan yang benar.

Inside Sukta 4

How it unfolds

  1. Where it opens

    The poet sends forth thought and offering to Agni, asking him to become worthy of the community’s calls and to act as a refuge for the sacrificer.

  2. Development

    Agni is portrayed through vivid paradox: concealed yet moving, feeding with his tongue, repeatedly ‘licking’ the fresh offering—lordly, intimate, and powerful within the home.

  3. Climax

    Recognition of Agni’s self-known greatness (mahitva): humans may be confused, but Agni fully knows his own vast power and role in the rite.

  4. Where it settles

    The hymn settles into devotion—brahman (sacred utterance), homage, and song—and ends with a clear protective prayer for offspring, continuity, and the body’s steadfastness.

The deity: Agni

  • In the VedaAgni is the ever-young yet ancient fire-principle: the household lord (viśpati), knower of births (jātavedas), priest and messenger who receives offerings with his tongue and carries them to the gods.
  • Cosmic functionMediator between humans and devas; transforms oblations into divine nourishment, sustains ṛta through sacrifice, and kindles vitality and protection within the dwelling and community.
  • Inner significanceThe awakened will and discerning flame of consciousness that ‘digests’ experience, refines intention into prayer, and guards the continuity of life—body, lineage, and right conduct.

The seer

  • Dīrghatamas Āucathya (traditional attribution)Āucathya (associated with the Aṅgirasa/Br̥haspatya stream in later tradition) · A celebrated visionary-poet noted for paradoxical, symbolic language and profound reflections on Agni, speech (vāc), and cosmic order; famed especially for enigmatic hymns in the late Rigvedic corpus.

Famous verses

dhanvann iva prapā asi ("like a spring in the desert you are a refuge")
Verse 10.4.1Sets the hymn’s purpose: Agni is invoked as the ancient king and a life-saving refuge for the one who seeks to sacrifice, establishing the central yajña-protection theme.Read verse 10.4.1 →
मूरा अमूर न वयं चिकित्वो महित्वमग्ने त्वमङ्ग वित्से । शये वव्रिश्चरति जिह्वयादन्रेरिह्यते युवतिं विश्पतिः सन् ॥
Verse 10.4.4Expresses the hymn’s striking paradoxical theology: Agni is hidden yet active, consuming with his tongue and seeking the ‘young bride’—the fresh oblation/energy—highlighting his mysterious presence in the home and rite.Read verse 10.4.4 →
rakṣā ṇo agne tanayāni tokā ("Protect for us, O Agni, our children and descendants")
Verse 10.4.7Concluding protective petition that links praise to tangible welfare—guarding children, descendants, and the integrity of the body—making it a practical closing mantra for ritual use.Read verse 10.4.7 →

Attributes of the deity

  • Ancient king and leader of sacrifice
  • Hidden and manifest (concealed in fuel, revealed as flame)
  • Tongued consumer of offerings
  • Household lord and protector
  • Messenger who conveys hymns/oblations to the gods
  • Jātavedas—knower of all births and origins

Also by this seer

  • Rig Veda Mandala 1, hymns traditionally linked to Dīrghatamas (notably the riddle-hymn complex such as RV 1.164 in later tradition)
  • Additional Agni-focused and speculative hymns in the Rigvedic tradition attributed by some Anukramaṇī lists to Dīrghatamas

The rite, step by step

  • Prepare and clean the altar/hearth; arrange kindling (samidh) and fuel.
  • Kindle Agni with recitation and focused intention (manman), inviting him as ‘ancient king’.
  • Offer ghee/oblations while praising Agni as refuge and household lord.
  • Continue with hymns acknowledging Agni’s hidden power and active ‘tongue’ that consumes offerings.
  • Conclude with protective petitions for children, descendants, and bodily wholeness (tanū), sealing the rite with reverence (namaḥ).

Offerings

  • Ghee (ājya)
  • Kindling sticks (samidh)
  • Grain/cakes in extended rites (contextual)
  • Soma or substitute offerings when integrated into larger yajñas (contextual)

Frequently Asked Questions

It invokes Agni to accept the offering, empower the sacrifice, and act as a protective refuge for the worshipper—especially safeguarding home, family, and continuity.

Because fire is concealed in fuel and kindling until awakened; once lit, it actively consumes the offering. The imagery teaches that Agni’s power is subtle but becomes visible through ritual and attention.

It can be recited when lighting a lamp or sacred fire, while offering ghee or simple oblations, and as a prayer for protection of health, children, and household well-being.

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