Rig Veda Sukta 6
Mandala 4Sukta 611 Mantras

Sukta 6

Sukta 4.6

Rishi

Vāmadeva Gautama

Chandas

Triṣṭubh (probable)

Himne ini menyeru Agni sebagai Hotṛ yang tegak dan terjaga, yang menegakkan para dewa dalam upacara dan membawa niat manusia (manman) ke hadapan dengan kecerdasan yang menimbang (manīṣā). Vāmadeva memuji penglihatan Agni yang mujur dan bercahaya dari dirinya sendiri, yang menembusi kegelapan serta melindungi pemuja daripada kenajisan dan kemerosotan. Ia memuncak pada pembentukan brahman (ucapan suci) ketika Agni dinyalakan, dengan para pemuja duduk penuh hormat di hadapan api kependetaan.

Recitation with translationRig Veda 4.6

In this hymn

Addressed to

  • Agni

    Agni is the divine Fire, Hotṛ (chief priest) of the sacrifice, the bright messenger who stands at the altar, kindled by humans, and brings the gods to the offering.

Mantras

Mantra 1

ऊर्ध्व ऊ षु णो अध्वरस्य होतरग्ने तिष्ठ देवताता यजीयान् । त्वं हि विश्वमभ्यसि मन्म प्र वेधसश्चित्तिरसि मनीषाम् ॥

Bangkitlah sungguh untuk kami, wahai Hotṛ bagi yajña; berdirilah, wahai Agni, penegak para dewa, yang paling layak dipersembahkan. Kerana Engkau meliputi seluruh manas (fikiran) kami; Engkau ialah citta (wawasan pembedaan) para vedhas (yang terilham), Engkaulah yang membawa maju daya kefahaman.

Mantra 2

अमूरो होता न्यसादि विक्ष्वग्निर्मन्द्रो विदथेषु प्रचेताः । ऊर्ध्वं भानुं सवितेवाश्रेन्मेतेव धूमं स्तभायदुप द्याम् ॥

Hotṛ yang tidak terkeliru telah mengambil tempat duduknya di tengah-tengah kaum; Agni, yang mengasyikkan, berjaga penuh dalam majlis-majlis. Ia mengangkat sinarnya ke atas seperti Savitṛ, dan seperti seorang pengukur ia menegakkan asapnya menuju ke langit.

Mantra 3

यता सुजूर्णी रातिनी घृताची प्रदक्षिणिद्देवतातिमुराणः । उदु स्वरुर्नवजा नाक्रः पश्वो अनक्ति सुधितः सुमेकः ॥

Di sana ia bergerak—laju dan elok—sang pemberi, dengan ghee sebagai jalannya; dalam semangatnya ia mengitari rombongan para dewa ke arah kanan. Ia mengangkat kayu penyala, yang baru lahir, seperti kuda yang gagah; api yang tersusun baik dan terjalin rapi mengurapi serta mencerahkan makhluk yang bernyawa.

Mantra 4

स्तीर्णे बर्हिषि समिधाने अग्ना ऊर्ध्वो अध्वर्युर्जुजुषाणो अस्थात् । पर्यग्निः पशुपा न होता त्रिविष्ट्येति प्रदिव उराणः ॥

Di atas barhis yang terbentang, ketika Agni dinyalakan, Adhvaryu bangkit tegak, menerima dan berkhidmat. Agni beredar mengelilingi sebagai penjaga daya-hayat, sebagai Hotṛ; ia menuju tempat duduk tiga-lapis, penuh semangat, ke ketinggian langit.

Mantra 5

परि त्मना मितद्रुरेति होताग्निर्मन्द्रो मधुवचा ऋतावा । द्रवन्त्यस्य वाजिनो न शोका भयन्ते विश्वा भुवना यदभ्राट् ॥

Ia bergerak mengelilingi segalanya menurut hukum-diri-Nya sendiri—Agni, Hotar (imam korban), yang mengasyikkan, bertutur manis laksana madu, pemegang Ṛta. Segala dukacita lari daripadanya seperti kuda-kuda tangkas yang dipacu; seluruh alam menjadi gentar apabila ia menyala-nyala.

Mantra 6

भद्रा ते अग्ने स्वनीक संदृग्घोरस्य सतो विषुणस्य चारुः । न यत्ते शोचिस्तमसा वरन्त न ध्वस्मानस्तन्वी रेप आ धुः ॥

Berkat dan baiklah penglihatanmu yang berwajah-sendiri, wahai Agni—indah bahkan di tengah yang dahsyat dan yang terpisah-pisah. Apabila nyalamu tidak dikepung oleh kegelapan, kuasa-kuasa yang rapuh tidak menimpakan cemar mereka ke atas tubuh.

Mantra 7

न यस्य सातुर्जनितोरवारि न मातरापितरा नू चिदिष्टौ । अधा मित्रो न सुधितः पावकोऽग्निर्दीदाय मानुषीषु विक्षु ॥

Tiada siapa menghalang gerak-kemenangannya: bukan si pembangkit, bahkan bukan juga ibu bapa dalam perbuatan pilihan mereka. Maka, laksana Mitra yang teguh tertegak, Agni yang menyucikan pun bersinar di tengah kabilah-kabilah manusia.

Mantra 8

द्विर्यं पञ्च जीजनन्त्संवसानाः स्वसारो अग्निं मानुषीषु विक्षु । उषर्बुधमथर्यो न दन्तं शुक्रं स्वासं परशुं न तिग्मम् ॥

Dua kali lima saudari, berselubung seia-sekata, melahirkan Agni di tengah kaum-kaum manusia—dia yang terjaga bersama Fajar (Uṣas); seperti gigi Atharvan, gemilang, bermulut elok, seperti kapak tajam yang bertepi runcing.

Mantra 9

तव त्ये अग्ने हरितो घृतस्ना रोहितास ऋज्वञ्चः स्वञ्चः । अरुषासो वृषण ऋजुमुष्का आ देवतातिमह्वन्त दस्माः ॥

Milikmu, wahai Agni, kuda-kuda perang berwarna bay itu, bermandikan ghee (ghṛta)—kemerah-merahan, melaju lurus dan berpaling dengan tepat. Yang keemasan-kemerahan itu, perkasa, berkejantanan teguh, menyeru rombongan para dewa; menakjubkanlah mereka dalam perbuatannya.

Mantra 10

ये ह त्ये ते सहमाना अयासस्त्वेषासो अग्ने अर्चयश्चरन्ति । श्येनासो न दुवसनासो अर्थं तुविष्वणसो मारुतं न शर्धः ॥

Mereka itulah—milikmu—yang bertahan tanpa jemu, wahai Agni; garang, bergerak sebagai nyala pujian. Seperti helang yang mendesak ke arah sasaran, mengaum nyaring seperti bala Marut, mereka menuntut hasil yang dituju.

Mantra 11

अकारि ब्रह्म समिधान तुभ्यं शंसात्युक्थं यजते व्यू धाः । होतारमग्निं मनुषो नि षेदुर्नमस्यन्त उशिजः शंसमायोः ॥

Bagi-Mu, tatkala Engkau dinyalakan, telah disusun Brahman (Sabda suci); madah pujian melafazkannya, dan si pemuja menyusunnya menurut tertib yang wajar. Manusia pun duduk di hadapan Agni, Sang Hotar, menunduk menyembah; para uśij yang tekun, mencari sanjungan bagi Āyu.

Inside Sukta 6

How it unfolds

  1. Where it opens

    Agni is urged to rise and stand as the Hotṛ of the sacrifice, the one who ‘installs’ the gods and makes offering possible (4.6.1).

  2. Development

    Agni is praised as the all-encompassing intelligence of prayer and as a luminous, auspicious vision that is not hemmed in by darkness; his light prevents corruption and defilement from settling on the worshipper (e.g., 4.6.6).

  3. Climax

    The hymn’s core revelation is Agni as both ritual priest and inner discernment—fire as the power that carries manīṣā forward and defeats tamas, making the rite efficacious.

  4. Where it settles

    The brahman (sacred word) is ‘fashioned’ as Agni is kindled; humans sit before him in reverence, completing the orderly offering and praise (4.6.11).

The deity: Agni

  • In the VedaHe is praised as devatātā (“establisher/installer of the gods”) and as the luminous seer-like power that comprehends and carries forward inspired thought.
  • Cosmic functionMediator between worlds: he conveys offerings upward, summons the deities, and maintains ṛta (cosmic order) through the correctly performed rite and its truth-bearing speech.
  • Inner significanceThe awakened flame of consciousness and discernment that rises within—clarifying thought, burning obscurity, and enabling right intention and right speech to become effective action.

The seer

  • Vāmadeva GautamaGautama gotra (Vāmadeva line) · A major seer of Maṇḍala 4, celebrated for profound Agni and Indra hymns and for articulating the inner, inspired intelligence (dhī/manīṣā) that powers sacrifice and poetry.

Famous verses

devatātā yajīyān
Verse 4.6.1Programmatic opening: establishes Agni as Hotṛ, devatātā, and the encompassing intelligence of inspired thought—setting the hymn’s ritual and psychological frame.Read verse 4.6.1 →
भद्रा ते अग्ने स्वनीक संदृग्घोरस्य सतो विषुणस्य चारुः । न यत्ते शोचिस्तमसा वरन्त न ध्वस्मानस्तन्वी रेप आ धुः ॥
Verse 4.6.6Highlights Agni’s auspicious ‘self-faced’ vision and his power to pierce darkness so that decay/defilement cannot cling—key protective and purificatory theology.Read verse 4.6.6 →
akāri brahma
Verse 4.6.11Concluding ritual seal: brahman and uktha are set in order as Agni is kindled; the community’s reverent seating before the priestly fire marks completion.Read verse 4.6.11 →

Attributes of the deity

  • Hotṛ (sacrificial priest)
  • Dūta (messenger)
  • Devatātā (establisher of the gods in the rite)
  • All-encompassing intelligence of prayer (manman/manīṣā)
  • Light that overcomes tamas (darkness)
  • Protector and purifier
  • Kindled by humans yet divine in essence

Also by this seer

  • Principal author of many hymns in Rig Veda Maṇḍala 4 (notably a large portion of 4.1–4.30)
  • Agni hymns emphasizing the Hotṛ function and the kindling of brahman (sacred speech)
  • Indra hymns that blend martial praise with visionary, poetic insight

The rite, step by step

  • Prepare the vedi/altar space and arrange kindling sticks (samidh).
  • Kindle Agni with recitation, inviting him to ‘rise up’ as Hotṛ and to ‘stand’ firmly in the rite.
  • Offer initial oblations to strengthen the flame and to seat Agni as priest and messenger.
  • Recite praise that identifies Agni as the discerning carrier of inspired thought, asking him to pierce darkness and protect the body/community from defilement.
  • Conclude with the formal setting forth of the uktha/brahman in due order, with the assembly seated in reverence before Agni.

Offerings

  • Ghee (ājya)
  • Kindling sticks (samidh)
  • Grain/oblations as appropriate to the rite
  • (If within a soma context) accompaniment to soma offerings under Agni’s priesthood

Frequently Asked Questions

It is a hymn to Agni asking him to rise as the sacrificial priest (Hotṛ), bring the gods to the rite, and protect the worshipper by his light that overcomes darkness.

It presents Agni as the one who ‘establishes’ or ‘sets’ the gods in the sacrifice—by kindling the fire and carrying offerings, he makes divine participation effective.

It can be recited at the start of a homa/agnihotra or any fire worship, focusing on kindling inner clarity and offering sincere intention through disciplined, truthful speech.

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