Rig Veda 4.3.6: Mandala 4, Sukta 3, Mantra 6
Sukta 4.3
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Adbhuta (wonder)
कद्धिष्ण्यासु वृधसानो अग्ने कद्वाताय प्रतवसे शुभंये । परिज्मने नासत्याय क्षे ब्रवः कदग्ने रुद्राय नृघ्ने ॥
kád dhiṣṇyā́su vṛdhasānáḥ agne kád vātā́ya prá-tavase śubhaṃyé | pári-jmane nā́satyāya kṣé brávaḥ kád agne rudrā́ya nṛ-ghné ||
いかなる言葉を語るのか、アグニよ、聖なる座において増し育つ者よ——また、前へと駆り立て、吉祥をもたらすヴァータ（Vāta）には何を語るのか。遍く駆け巡るナーサティヤ双神（Nāsatyā）には——われらの住まいのために、何を告げるのか。アグニよ、敵を討つルドラ（Rudra）には、何を語るのか。
Word by Word
- कद्
- when? how?Indeclinableप्रश्नार्थक अव्ययRoot कद् (प्रश्नार्थक-अव्यय)
- धिष्ण्यासु
- in/among the sacred seats (altars/places)Nounस्त्रीलिङ्गे, सप्तमी, बहुवचनRole AdhikaraṇaRoot धिष्ण्या- (प्रातिपदिक)
- वृधसानः
- growing, increasingParticiple (Adjective)पुंलिङ्गे, प्रथमा, एकवचन; वर्तमानकाले, आत्मनेपदीय-शानच्Role Kartā (विशेषणरूपेण)Root वृध् (धातु) → वृध् + सान (कृदन्त, शानच्)
- अग्ने
- O AgniNounपुंलिङ्गे, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि- (प्रातिपदिक)
- कद्
- when?Indeclinableप्रश्नार्थक अव्ययRoot कद् (प्रश्नार्थक-अव्यय)
- वाताय
- for Vāta (the Wind-god)Nounपुंलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot वात- (प्रातिपदिक)
- प्रतवसे
- for (his) might/impetusNounनपुंसकलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot प्रतवस्- (प्रातिपदिक; ‘प्र-तवस्’ = forward/manifest strength)
- शुभंयॆ
- for the auspicious one / for auspiciousnessAdjective (used substantively)पुंलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot शुभंयु-/शुभंय- (प्रातिपदिक; ‘bringing/aiming at शुभम्’)
- परिज्मने
- for the circuit/encircling courseNounपुंलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot परिज्मन्- (प्रातिपदिक; ‘going around, circuit’)
- नासत्याय
- for Nāsatya (one of the Aśvins)Nounपुंलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot नासत्य- (प्रातिपदिक; epithet of the Aśvins)
- क्षे
- dwell! abide!Verbलोट्/विधिलिङ्-सदृश वैदिक-रूप; मध्यमपुरुष, एकवचन (आज्ञार्थे) अथवा वैदिक-क्षे (injunctive)Root क्षि (धातु; Vedic injunctive/imperative-like form)
- ब्रवः
- say! proclaim!Verbलोट्, मध्यमपुरुष, एकवचन (वैदिक रूप; ‘ब्रूहि’ का प्राचीन रूप)Root ब्रू (धातु) → ब्रवः (वैदिक रूप)
- कद्
- when?Indeclinableप्रश्नार्थक अव्ययRoot कद् (प्रश्नार्थक-अव्यय)
- अग्ने
- O AgniNounपुंलिङ्गे, सम्बोधन, एकवचनRole सम्बोधनRoot अग्नि- (प्रातिपदिक)
- रुद्राय
- for RudraNounपुंलिङ्गे, चतुर्थी, एकवचनRole SampradānaRoot रुद्र- (प्रातिपदिक)
- नृघ्ने
- O man-slaying one (foe-slayer)Adjective (epithet)पुंलिङ्गे, सम्बोधन, एकवचनRole सम्बोधनRoot नृघ्न- (प्रातिपदिक; ‘slayer of men/foes’)
Sandhi Notes
- Sandhi resolution (pada-wise): कद्धिष्ण्यासु → कद् + धिष्ण्यासु
- कद्वाताय → कद् + वाताय
- शुभंये (pada as given; no external sandhi)
- परिज्मने (pada as given)
- क्षे (independent finite verb form)
- ब्रवः (independent finite verb form)
- कदग्ने → कद् + अग्ने. Accents in the Saṃhitā text are retained in the source
- pada-forms here are given without reproducing full accent marking on every item
The meaning
Outer meaning
The poet asks Agni what he will say while growing in the sacred seats: what to Vāta the beneficent? What to the far-ranging Nāsatyas for our dwelling? What will he say to Rudra the slayer of the hostile?
Inner meaning
Agni established in the dhiṣṇyās (sacred seats) is the awakened will in multiple centers of our nature. The seeker asks how this will-force will coordinate with other cosmic energies: Vāta (life-breath, forward drive), the Nāsatyas (healing twin powers, swift helpers) to secure the right ‘dwelling’ (kṣe—stable embodied field), and Rudra (forceful purifier) to destroy hostile formations. The verse is about integration: breath, healing, and fierce purification harmonized under the inner Fire’s guidance.
Universal truth
Transformation is multi-powered: will must collaborate with breath/impulse, healing assistance, and decisive purification; when these are rightly mediated, life becomes a stable dwelling for the soul and hostile forces are overcome.
Themes
Agni as mediator, harmonization of deities, dynamic life-force, protection and purification
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- Rig Veda 4.3.5, Rig Veda 4.4
Family tradition
Vāmadeva’s inquiries extend the inner sacrifice into a network of powers—breath, healing, and purification—showing an integral coordination of deities as psychological forces.
Significance
The rishi seeks not isolated devotion but a coordinated inner polity: Agni as mediator aligning prāṇa (Vāta), restorative forces (Aśvins), and purifying intensity (Rudra).
The deity
- Devata
- Agni
- Epithets
- vṛdhasāna (growing), hotṛ/dūta (mediator)
- Related deities
- Vāta, Nāsatyā (Aśvins), Rudra
Cosmic role
Central coordinator among divine powers; establishes sacred seats; ensures right communication and right functioning.
Inner power
Executive integrator: regulates breath-energy, calls swift healing aids, and directs purifying force against inner hostility.
In ritual
Where it is used
Agni as mediator in multi-deity invocation sequences
कद्धिष्ण्या॑सु वृधसा॒नो अ॑ग्ने॒ कद्वाता॑य॒ प्रत॑वसे शुभं॒ये । परि॑ज्मने॒ नास॑त्याय॒ क्षे ब्रव॒: कद॑ग्ने रु॒द्राय॑ नृ॒घ्ने ॥
कत् । धिष्ण्या॑सु । वृ॒ध॒सा॒नः । अ॒ग्ने॒ । कत् । वाता॑य । प्रऽत॑वसे । शु॒भँ॒म्ये । परि॑ऽज्मने । नास॑त्याय । क्षे । ब्रवः॑ । कत् । अ॒ग्ने॒ । रु॒द्राय॑ । नृ॒ऽघ्ने ॥
kat | dhiṣṇyāsu | vṛdhasānaḥ | agne | kat | vātāya | pra-tavase | śubhaṃmye | pari-jmane | nāsatyāya | kṣe | bravaḥ | kat | agne | rudrāya | nṛ-ghne
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4 × ~11
Rapid questioning with strong forward momentum; suited to coordinating dynamic forces.
Energizes and organizes; helpful when one feels scattered and needs integrated force.
- dhiṣṇyāsu
- Literal: in the sacred seats/altars. Symbolic: inner centers (mind, life, body) where divine force can be established
- vṛdhasānaḥ
- Literal: growing, increasing. Symbolic: expanding will-force through practice and offering
- Vāta
- Literal: wind. Symbolic: prāṇa, forward-moving life-force; impetus and circulation
- pratavase
- Literal: forward-driving. Symbolic: the pushing breath-energy that carries action onward
- śubhaṃye
- Literal: beneficent, auspicious. Symbolic: life-force purified into helpful movement
- parijmane
- Literal: far-ranging, roaming around. Symbolic: swift pervading helpers; quick remedial powers in consciousness
- Nāsatyā
- Literal: the Aśvins (twin gods). Symbolic: dual healing and harmonizing forces; rapid rescue from disorder
- kṣe
- Literal: for dwelling, in the domain. Symbolic: stable embodied field; the right place of consciousness in life
- Rudra
- Literal: fierce god. Symbolic: force of intense purification; remover of hostile formations
- nṛghne
- Literal: slayer of the hostile/men. Symbolic: destroyer of obstructive impulses and hostile suggestions
Inter-deity mediation motif: Agni as the mouth of the rite addressing Vāta, Aśvins, Rudra; supports harmonizing various powers invoked in a complex sacrifice.
When invoking subsidiary powers (Vāta, Aśvins, Rudra) through Agni; also in protective/healing contexts.
Recitation accompanying offerings requesting auspicious movement, healing aid, and removal of hostility.
Use when needing regulation of prāṇa (anxiety), quick restoration (fatigue), and decisive cutting of harmful habits (Rudra).
dhiṣṇyá: ritual ‘seat’ of a deity; from √dhā ‘to place’ → ‘station’. vā́ta from √vā ‘blow’ (PIE *h₂weh₁-). nā́satyā: epithet of Aśvins, often linked to ‘not untrue’ (na + asatya) or ‘saviours’; functionally rescuers/healers. pari-jmán: from pari + √gam/√ji? ‘going around’ → far-ranging. nṛ-ghná: nṛ ‘man’ + √han ‘to strike, slay’ (PIE *gʷhen-).
integration of powers in the sacrifice, protective destruction of obstruction (Rudra nṛghna), right movement (Vāta as impulse)
Proper ‘speech’/relation among powers maintains ṛta in the embodied system.
Sacred seats suggest differentiated manifestation—one consciousness expressing through many centers.
Integral psycho-cosmic mapping of deities as functional powers in the being.
Wind = prāṇa currents; sacred seats = inner centers; Aśvins = rapid healing harmonizers; Rudra = sharp purifying force.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni as the divine envoy who coordinates the pantheon: the mythic action is ‘speaking’ rightly to each power so the rite/world remains coherent. Psychologically, it is the central will aligning breath-force (Vāta), healing rescue (Aśvins), and purifying destruction (Rudra) into one ordered movement.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vā́ta from √vā ‘blow’ reflects PIE *h₂weh₁- (cf. Latin ventus ‘wind’). nṛ-ghná uses √han ‘slay’ from PIE *gʷhen- (cf. Greek φονός phonos ‘murder’ via related formations; English bane is different root but same semantic field). The verse retains archaic IE nature-force vocabulary embedded in ritual psychology.
- What is the relationship between the Rishi and the Devata here?
- The rishi asks Agni to become the right-speaking intelligence that can address each cosmic function without conflict. The reciprocity: the human provides invocation and seat; Agni provides discriminating mediation—right word to right power—securing the dwelling/domain (kṣe).
Coordinate centers: kindle Agni in three seats (head, heart, navel) and harmonize with breath (Vāta), restorative light (Aśvins), and purifying resolve (Rudra).
Maṇipūra (Agni/prāṇa coordination)
Nāḍī-śodhana (alternate-nostril) for Vāta regulation; after chanting, 9 calm rounds.
Energetic integration—steady drive without agitation; readiness for healing and decisive purification.
Chant once; then (1) feel breath smooth (Vāta), (2) invite quick restoration in a tired area (Aśvins), (3) offer one hostile habit to be cut away (Rudra). Seal by returning attention to the central flame.
Keep the repeated kad as crisp starts; maintain a slightly more energetic cadence than 4.3.5 while staying precise.
Emphasize deity names: vātā́ya, nā́satyāya, rudrā́ya; and key loci: dhiṣṇyā́su, kṣe.
dhiṣṇyāsu: retroflex ‘ṣṇy’ cluster—articulate slowly at first, vṛdhasānaḥ: ‘vṛ’ with vocalic ‘ṛ’; ‘dh’ aspirated, nāsatyāya: long ā; ‘ty’ clean, nṛghne: retroflex ‘ṛ’, then ‘ghn’ cluster—keep ‘gh’ voiced aspirate
Firm, directive, protective; clear consonants.
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