Rig Veda 4.2.6: Mandala 4, Sukta 2, Mantra 6
Sukta 4.2
- Rishi
- Vāmadeva Gautama
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Vira (heroism) and Shanta (peace)
यस्त इध्मं जभरत्सिष्विदानो मूर्धानं वा ततपते त्वाया । भुवस्तस्य स्वतवाँ: पायुरग्ने विश्वस्मात्सीमघायत उरुष्य ॥
yás ta idhmáṃ jábharat siṣvidānó mūrdhā́naṃ vā tatápate tvāyā́ | bhúvas tásya svátavāṃ pāyúr agne víśvasmāt sīm aghāyátá uruṣya ||
ಯಾರು ನಿನಗೆ ಇಂಧನವನ್ನು ತರುತ್ತಾನೋ—ಉತ್ಸಾಹದಿಂದ ಪ್ರಜ್ವಲಿಸಲು—ಅಥವಾ ನಿನ್ನಿಗಾಗಿ ತನ್ನ ಶಿರಸ್ಸನ್ನೇ ತಪಿಸುತ್ತಾನೋ (ತಪಸ್ಸಿನ ಉರಿಯಲ್ಲಿ), ಅವನಿಗೆ, ಓ ಅಗ್ನೇ, ನೀನು ಸ್ವತವಾನ್—ಸ್ವಬಲದಿಂದ ಸಮರ್ಥ—ರಕ್ಷಕನಾಗುತ್ತೀ. ಎಲ್ಲ ಅಘಾಯತರು (ದುರ್ಭಾವನೆಯವರು) ಮತ್ತು ಎಲ್ಲ ವೈರವಿನಿಂದ ಅವನನ್ನು ವಿಶಾಲ ಆಶ್ರಯದಿಂದ ಕಾಪಾಡು.
Word by Word
- यः
- who (he who)Pronounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (सम्बन्धवाक्ये) / सम्बन्धःRoot यद् (सर्वनाम-प्रातिपदिक)
- ते
- of you / yourPronounषष्ठी, एकवचनम् (एन्क्लिटिक) अथवा चतुर्थी, एकवचनम्; अत्र ‘तव/ते’ = ‘thy’Role सम्बन्धः (षष्ठी) / सम्प्रदान (यदि चतुर्थी) — अत्र षष्ठीRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- इध्मम्
- fuel, kindlingNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot इध्म (प्रातिपदिक) < √इध् ‘प्रदीप्तौ/इन्धने’
- जभरत्
- bringing, bearingVerb (participle)वर्तमानकृदन्तः (शतृ), पुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (यः … जभरत्) / विशेषणम्Root √भृ (भरति) with preverb ज- (Vedic intens./archaic form); present participle
- सिष्विदानः
- zealously/earnestly (acting), strivingVerb (participle)कृदन्तः, पुंलिङ्गः, प्रथमा, एकवचनम् (आन-प्रत्ययः)Role कर्तृ-विशेषणम् (यः …)Root √सू/√सिव् (Vedic) ‘प्रेरणे/सेवने’ (uncertain; traditional: intensive/iterative participle)
- मूर्धानम्
- head, topNounपुंलिङ्गः, द्वितीया, एकवचनम्Role कर्मRoot मूर्धन् (प्रातिपदिक)
- वा
- orIndeclinableविकल्पार्थक-अव्ययम्Root वा
- ततपते
- heats, kindles, glowsVerbलट्, आत्मनेपदम्, प्रथमपुरुषः, एकवचनम्Role क्रिया (यः … ततपते)Root √तप् (तपते)
- त्वा
- youPronounद्वितीया, एकवचनम्Role कर्मRoot युष्मद् (सर्वनाम-प्रातिपदिक)
- आ
- towards, untoIndeclinable (preverb)उपसर्गःRoot आ (उपसर्ग)
- या
- by whichPronounस्त्रीलिङ्गः, तृतीया, एकवचनम् (instrumental of ‘which/that’)Role करणRoot यद् (सर्वनाम-प्रातिपदिक)
- भुवः
- indeed; (O) be! / trulyIndeclinableवैदिक-निपातः (सम्बोधन/प्रोत्साहनार्थ)Root भू (अव्यय/निपात-रूप; Vedic particle) अथवा √भू (2sg impv. ‘be!’) — अत्र निपातः
- तस्य
- of him / of thatPronounषष्ठी, एकवचनम्Role सम्बन्धःRoot तद् (सर्वनाम-प्रातिपदिक)
- स्वतवाञ्
- strong by his own powerAdjectiveपुंलिङ्गः, प्रथमा, एकवचनम्Role विशेषणम् (पायुः)Root स्वतवस् (प्रातिपदिक) = ‘own strength’
- पायुः
- protector, guardianNounपुंलिङ्गः, प्रथमा, एकवचनम्Role कर्तृ (मुख्यवाक्ये) / विधेयःRoot पायु (प्रातिपदिक)
- अग्ने
- O AgniNoun (vocative)पुंलिङ्गः, सम्बोधन, एकवचनम्Role सम्बोधनRoot अग्नि (प्रातिपदिक)
- विश्वस्मात्
- from everything / from allAdjective (used substantively)नपुंसकलिङ्गः, पञ्चमी, एकवचनम्Role अपादानRoot विश्व (प्रातिपदिक)
- सीम्
- indeed, justIndeclinableएन्क्लिटिक-निपातः (emphatic/‘indeed, just’)Root सीम् (निपात)
- अघायतः
- from the malicious one / from the evildoerNoun/Participle (agent)वर्तमानकृदन्त-रूपेण ‘अघायन्त्’ इत्यस्य पञ्चमी, एकवचनम् (Vedic) = ‘from the evil-doer’Role अपादानRoot अघायत् (प्रातिपदिक/कृदन्त) < √अघ्/अघाय् ‘हानौ/द्रोहे’
- उरुष्य
- protect! save!Verbलोट् (आज्ञार्थ), परस्मैपदम्, मध्यमपुरुषः, एकवचनम्Role क्रिया (आज्ञा) — रक्षणकर्मRoot √उरुष् (Vedic) ‘रक्षणे/विस्तारे’
Sandhi Notes
- पदच्छेदः (सम्भाव्यः): यः ते इध्मम् जभरत् सिष्विदानः मूर्धानम् वा ततपते त्वा आ या । भुवः तस्य स्वतवाञ् पायुः अग्ने विश्वस्मात् सीम् अघायतः उरुष्य ॥ मुख्य सन्धयः: (1) जभरत्सिष्विदानः = जभरत् + सिष्विदानः (व्यञ्जन-सन्धि: त् + स्)
- (2) त्वाया = त्वा + आ + या (स्वर-सन्धि: आ + आ → आ; पदपाठे ‘त्वा आ या’)
- (3) अग्ने विश्वस्मात्सीमघायत = अग्ने + विश्वस्मात् + सीम् + अघायतः (त् + स् → त्स; सीम् एन्क्लिटिक; ‘सीम् अघायतः’ पृथक्)
The meaning
Outer meaning
Whoever brings fuel to you with eager kindling, or heats his head for you in tapas, for him you become the self-strong protector, Agni; from every ill-wisher and hostility, protect him widely.
Inner meaning
Fuel (idhma) is the substance of practice—attention, sincerity, and the materials of life offered to the flame of will. ‘Heating the head’ signifies tapas in the mind: concentrated ardor, discipline, and willingness to transform thought itself. For such a seeker, Agni becomes svatavān pāyuḥ—an autonomous, inherent protector power—guarding the sadhaka from adverse forces: inner sabotage, hostile suggestions, and the ‘ill-willer’ movements in one’s own nature or environment. ‘Uruṣya’ is not mere defense but widening protection—creating spaciousness where hostility cannot grip.
Universal truth
When aspiration is fed consistently and tapas is applied to the mind, an inner protective force awakens that shields and widens consciousness against negativity and opposition.
Themes
discipline and ardor, divine protection, widening consciousness
The seer
- Rishi
- Vāmadeva Gautama
- Lineage
- Gautama
- Other hymns
- Rig Veda 4.2.1, Rig Veda 4.2.5
Family tradition
Stresses tapas and protection as part of Agni’s inner priesthood: the fire not only carries offerings but guards the path.
Significance
A practical sadhana instruction: feed the flame and apply tapas to the mind; protection and widening follow as a natural siddhi of right practice.
The deity
- Devata
- Agni
- Epithets
- svatavān (self-strong), pāyuḥ (protector)
- Related deities
- Rudra (protective aspect, thematic), Indra (slayer of resistance, thematic), Varuṇa (purity against crookedness, thematic)
Cosmic role
Guardian-fire that repels hostility; establishes a safe field for the sacrifice and its ascent.
Inner power
Protective will-force; psychic heat that burns impurities and forms a luminous shield of wideness.
In ritual
Where it is used
Protective invocation in Agni rites; blessing for the sacrificer who tends the fire
यस्त॑ इ॒ध्मं ज॒भर॑त्सिष्विदा॒नो मू॒र्धानं॑ वा त॒तप॑ते त्वा॒या । भुव॒स्तस्य॒ स्वत॑वाँ: पा॒युर॑ग्ने॒ विश्व॑स्मात्सीमघाय॒त उ॑रुष्य ॥
यः । ते॒ । इ॒ध्मम् । ज॒भर॑त् । सि॒ष्वि॒दा॒नः । मू॒र्धान॑म् । वा । त॒तप॑ते । त्वा॒ऽया । भुवः॑ । तस्य॑ । स्वऽत॑वान् । पा॒युः । अ॒ग्ने॒ । विश्व॑स्मात् । सी॒म् । अ॒घ॒ऽय॒तः । उ॒रु॒ष्य॒ ॥
yaḥ | te | idhmam | jabharat | siṣvidānaḥ | mūrdhānam | vā | tatapate | tvāyā | bhuvaḥ | tasya | sva-tavān | pāyuḥ | agne | viśvasmāt | sīm | agha-yataḥ | uruṣya
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4 × ~11
Firm, protective cadence; imperative close (uruṣya) gives a guarding seal.
Creates a felt boundary of safety and inner heat; strengthens resolve and steadies the mind.
- idhma
- Literal: fuel. Symbolic: sustenance of practice: attention, effort, offered life-substance
- jabharat
- Literal: brings. Symbolic: active offering of one’s energies to the inner fire
- siṣvidānaḥ
- Literal: eagerly kindling. Symbolic: ardent aspiration; joy in the work
- mūrdhānam tatapate
- Literal: heats the head. Symbolic: tapas applied to thought; disciplined concentration
- tvāyā
- Literal: for you. Symbolic: for the Divine Will; consecration of effort
- svatavān
- Literal: self-strong, possessing own power. Symbolic: inner force that becomes autonomous through sadhana
- pāyuḥ
- Literal: protector, guardian. Symbolic: psychic-energetic safeguarding presence
- aghāyataḥ
- Literal: ill-wishing, hostile. Symbolic: adverse forces, negativity, inner resistance/attacks
- uruṣya
- Literal: protect widely, make spacious. Symbolic: widen consciousness so opposition loses hold
Blessing for the one who kindles/feeds Agni; used as protective prayer within the offering sequence.
At kindling and after offerings, especially when seeking protection from harm/hostility
Offering fuel and ghṛta; recitation as protective sealing
Use as a protective mantra before travel, important decisions, or when facing negativity; also as closing seal after meditation.
idhmá ‘fuel’ (from √idh ‘to kindle’; PIE *h₁eydʰ-) links outer fuel to inner kindling. tatapate from √tap ‘to heat, practice austerity’ grounds the psychological reading: ‘heats the head’ = concentrates tapas in the summit-mind. uruṣya from uru ‘wide’ + √rakṣ/√ṛ? (denominative sense ‘to widen/protect’) expresses protection as widening of consciousness, not mere shielding.
tapas as inner heat, protection through wideness (uru), hostility/ill-will as forces of obstruction
Right tending of Agni (right practice) naturally evokes protection—ṛta includes safeguarding the path.
Truth is defended by inner heat and sincerity; falsehood/hostility cannot endure sustained tapas.
Tapas as creative heat: by ‘heating the head’ one forges new consciousness and a protective field.
Yoga of tapas and protection: inner fire as transformative and defensive power.
evening or morning kindling (practically), symbolically any time of renewed effort
winter (fuel/heat imagery resonates, but not specified)
Fuel = sustained attention; heat = tapas; protective fire = widened aura of consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The devotee who feeds Agni receives protective wideness against hostile forces. Mythically: Agni guards the sacrificer from enemies; psychologically: when the will is fed and the mind is heated by tapas, consciousness widens beyond the reach of ill-will and obstruction.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √idh ‘kindle’ is an old Indo-European fire-lexeme (cf. Latin aedēs ‘hearth’ debated; but Vedic √idh is central in Indo-Iranian). √tap ‘heat’ has parallels in Indo-Iranian ascetic vocabulary; the semantic bridge from physical heat to spiritual ardor is archaic and widespread.
- What is the relationship between the Rishi and the Devata here?
- The rishi frames a reciprocal law: offering (fuel/ardor) evokes protection (pāyu). Agni responds not only to material feeding but to inner tapas—suggesting the deity’s true seat is the practitioner’s concentrated consciousness.
Offer ‘fuel’ (attention) to the inner flame; apply gentle tapas at the brow/crown—steady concentration without strain; invoke widening protection.
ajna (heated concentration) with anahata (protective warmth)
Bhrāmarī or slow ujjāyī to build a calm inner heat; on exhale silently feel ‘uruṣya’—widen and guard.
Protected, spacious, steady ardor.
If negativity arises, do not fight mentally; feed the flame with steady breath and sincere offering. Feel a ring of warmth around the body and a clear heat at the brow. Let Agni ‘burn’ hostile vibrations and expand the inner space until they dissolve.
Chant with clear accentuation on imperatives and key nouns (idhmaṃ, pāyuḥ, uruṣya) as per Saṃhitā svara marks.
Slight pause after the conditional clause (yas ta idhmaṃ…); then firm delivery of the protective result (bhuvas tasya…).
idhmaṃ: cluster dhm—keep it together, not ‘id-ham’., siṣvidānaḥ: articulate ṣv clearly; avoid simplifying to ‘siv’., mūrdhānam: long ū; retroflex ṇ., aghāyataḥ: gh as voiced aspirate; long ā., uruṣya: retroflex ṣ; do not pronounce as ‘urushya’ with ś.
Low, steady, protective timbre; sustained vowels to build ‘shielding’ resonance.
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