Rig Veda 6.1.6: Mandala 6, Sukta 1, Mantra 6
Sukta 6.1
- Rishi
- Bharadvāja Bārhaspatya
- Devata
- Agni
- Chandas
- Triṣṭubh
- Rasa
- Shanta (peace) and Shringara (love)
सपर्येण्यः स प्रियो विक्ष्वग्निर्होता मन्द्रो नि षसादा यजीयान् । तं त्वा वयं दम आ दीदिवांसमुप ज्ञुबाधो नमसा सदेम ॥
saparyéṇyaḥ sá priyó vikṣv àgnír hótā mandró ní ṣasādā yajī́yān | táṃ tvā vayaṃ dáma ā́ dīdivā́ṃsam úpa jñubā́dho námasā sadema ||
Layak disembah, dikasihi dalam kalangan kabilah, Agni sang hotṛ, sang penggembira, telah duduk—lebih layak bagi yajña. Kepadamu yang bersinar di rumah kami, kami mendekat dengan lutut tertunduk; dengan penghormatan kami ingin duduk dalam hadiratmu.
Word by Word
- सपर्येण्यः
- worshipful, worthy of reverenceAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृ-सम्बन्धी)Root सपर्येण्य (प्रातिपदिक; सपर्या- ‘पूजा/सेवा’ से) अथवा √सपृ/√सपर् (सेवा/पूजा) + यत् (य) प्रत्यय
- सः
- hePronounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot तद् (सर्वनाम-प्रातिपदिक)
- प्रियः
- dear, belovedAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (कर्तृ-सम्बन्धी)Root प्रिय (प्रातिपदिक)
- विक्षु
- among the clans/settlementsNounस्त्रीलिङ्ग, सप्तमी, बहुवचनRole अधिकारणRoot विś् (प्रातिपदिक ‘कुल/जन/विष्टि’)
- अग्निः
- Agni (fire-god)Nounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृRoot अग्नि (प्रातिपदिक)
- होता
- the Hotṛ-priest, invokerNounपुंलिङ्ग, प्रथमा, एकवचनRole कर्तृ (अग्नेः विशेषण/पदवी)Root होतृ (प्रातिपदिक; √हु ‘यज्/आह्वान’ से)
- मन्द्रः
- gladdening, pleasantAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (अग्नेः)Root मन्द्र (प्रातिपदिक)
- नि
- down, in; (prefix)Indeclinableअव्ययRole क्रियाविशेषण (उपसर्ग)Root नि (उपसर्ग/अव्यय)
- षसाद
- has sat down, has taken his seatVerbलिट् (परिपूर्ण/परफेक्ट), प्रथमपुरुष, एकवचन, परस्मैपदRole क्रिया (कर्तृ = अग्निः)Root √सद् (सीदति ‘बैठना’)
- यजीयान्
- more worthy of sacrifice, most worshipfulAdjectiveपुंलिङ्ग, प्रथमा, एकवचनRole विशेषण (अग्नेः)Root यज्य/यज्यस् (प्रातिपदिक; √यज् ‘यज्ञ/पूजा’ से; तुलनात्मक-प्रत्यय -īyas)
- तम्
- himPronounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot तद् (सर्वनाम-प्रातिपदिक)
- त्वा
- youPronounद्वितीया, एकवचन (एन्क्लिटिक रूप)Role कर्म (तम् के समानार्थक; ‘तम् त्वा’ = ‘तं त्वाम्’)Root युष्मद् (सर्वनाम-प्रातिपदिक)
- वयम्
- wePronounप्रथमा, बहुवचनRole कर्तृRoot अस्मद् (सर्वनाम-प्रातिपदिक)
- दमे
- in the house, at homeNounपुंलिङ्ग, सप्तमी, एकवचनRole अधिकारणRoot दम (प्रातिपदिक ‘घर’)
- आ
- towards, unto; (prefix)Indeclinableअव्ययRole क्रियाविशेषण (उपसर्ग)Root आ (उपसर्ग/अव्यय)
- दीदिवांसम्
- shining, radiantParticiple (Adjective)पुंलिङ्ग, द्वितीया, एकवचनRole कर्म (अग्निम्—‘दीप्तमानम्’)Root √दीदिव्/√दीव् (दीप्तौ ‘चमकना’) → दीदिवांस् (वर्तमान-कृदन्त/परफेक्ट-भागवत् प्रकार)
- उप
- near, towards; (prefix)Indeclinableअव्ययRole क्रियाविशेषण (उपसर्ग)Root उप (उपसर्ग/अव्यय)
- ज्ञुबाधः
- with bent knees, kneelingNoun (compound) / Adverbial nominalपुंलिङ्ग/नपुंसकलिङ्ग (पदप्रयोगे अव्ययीभाववत्), प्रथमा/अव्ययवत् एकवचनRole करण/भाव (नमस्कार-प्रकारः: ‘घुटने टेककर’)Root ज्ञु-बाध (समास-प्रातिपदिक; ‘ज्ञु’ = घुटना, ‘बाध’ = दबाव/पीडा; ‘kneeling/with bent knees’ भाव)
- नमसा
- with reverence, with homageNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot नमस् (प्रातिपदिक)
- सदेम
- may we sit near/attend upon, may we approachVerbविधिलिङ्/आशीर्लिङ् (optative), प्रथमपुरुष, बहुवचन, परस्मैपदRole क्रिया (कर्तृ = वयम्; कर्म = तम्/त्वा)Root √सद् (उपसर्ग उप- सहित: उप-√सद् ‘उपसद्/उपासना/निकट बैठना’)
Sandhi Notes
- मुख्य संधि-विच्छेद: (1) वि॒क्ष्व१॒॑ग्निः = विक्षु + अग्निः (उ + अ → व्-अग्निः; पदपाठे ‘विक्षु अग्निः’)
- (2) अग्निर्होता = अग्निः + होता (विसर्ग-लोप/रकारादेश: ः + ह → र्ह)
- (3) नि षसादा = नि + षसाद (उपसर्ग ‘नि’ + लिट् रूप; पाठ में ‘नि षसादा’ पृथक्)
- (4) तं त्वा = तम् + त्वा (अनुस्वार/व्यञ्जन-संधि; अर्थतः ‘तं त्वाम्’)
- (5) दम आ = दमे + आ (ए/आ संधि: ए + आ → आ; संहिता में ‘दम आ’)
- (6) दीदिवांसमुप = दीदिवांसम् + उप (म् + उ → मुप्)
- (7) ज्ञुबाधो नमसा = ज्ञुबाधः + नमसा (विसर्गः + न → ओ; संहिता ‘ज्ञुबाधो’)
The meaning
Outer meaning
Worthy of worship, beloved among the clans, Agni the priest, the gladdener, has taken his seat, most fit for sacrifice. To you, shining in our home, we come near with bent knee; by homage we would sit in your presence.
Inner meaning
Agni becomes ‘saparyeṇyaḥ’—the one truly to be served—when the being recognizes the inner sacrifice as central. ‘Beloved among the clans’ means he is dear to all the parts of the nature when they feel his harmonizing warmth. As hotā, he is the officiant within: the power that selects, offers, and transmits our energies upward. ‘Mandro’ indicates a glad, luminous force—not grim asceticism, but joyful ardour. He ‘sits down’ (ni ṣasāda) when established in the home (dama): the body-life becomes a hearth for the divine will. Approaching with ‘bowed knee’ is the symbol of ego’s submission; ‘to sit in your presence’ is to abide in the flame—steady, intimate, and consecrated.
Universal truth
Spiritual practice matures when the guiding force is welcomed as an inner resident, not an occasional visitor. Joyful ardour and humility together establish the sacred presence in daily life.
Themes
Reverence, Indwelling Agni, Approach and abiding, Joy-giving priest
The seer
- Rishi
- Bharadvāja Bārhaspatya
- Lineage
- Bharadvāja (Bārhaspatya lineage)
- Other hymns
- Rig Veda 6.1, Rig Veda 6.9, Rig Veda 6.11
Family tradition
Bharadvāja’s Agni hymns often stress establishing Agni in the ‘dama’—making life a conscious hearth—and approaching with disciplined humility.
Significance
The seer teaches the central yogic move: enthrone the inner priest in the home of the body and learn to ‘sit’ with him—abiding presence rather than momentary fervor.
The deity
- Devata
- Agni
- Epithets
- saparyeṇya, priya, hotā, mandra, yajīyān, dīdivāṃs
- Related deities
- Gṛhapati aspect of Agni, Bṛhaspati (word/ritual mastery), Soma (bliss that feeds the flame)
Cosmic role
Consecrator and transmitter; makes the human habitation a place of divine descent and ascent.
Inner power
Joyful, luminous will that becomes an indwelling guide; transforms by steady presence.
In ritual
Where it is used
Household and śrauta contexts: enthroning Agni (ādhāna/establishing fire) and daily tending
स॒प॒र्येण्य॒: स प्रि॒यो वि॒क्ष्व१॒॑ग्निर्होता॑ म॒न्द्रो नि ष॑सादा॒ यजी॑यान् । तं त्वा॑ व॒यं दम॒ आ दी॑दि॒वांस॒मुप॑ ज्ञु॒बाधो॒ नम॑सा सदेम ॥
स॒प॒र्येण्यः॑ । सः । प्रि॒यः । वि॒क्षु । अ॒ग्निः । होता॑ । म॒न्द्रः । नि । सि॒सा॒द॒ । यजी॑यान् । तम् । त्वा॒ । व॒यम् । दमे॑ । आ । दी॒दि॒ऽवांस॑म् । उप॑ । ज्ञु॒ऽबाधः॑ । नम॑सा । स॒दे॒म॒ ॥
saparyeṇyaḥ | saḥ | priyaḥ | vikṣu | agniḥ | hotā | mandraḥ | ni | sisāda | yajīyān | tam | tvā | vayam | dame | ā | dīdi-vāṃsam | upa | jñu-bādhaḥ | namasā | sadema
44
4 pādas of ~11 syllables each
Ceremonial yet intimate; strong openings with a settling cadence (mirrors ‘ni ṣasāda’).
Encourages inward settling; the rhythm supports ‘taking one’s seat’ in meditation before the flame.
- सपर्येण्यः (saparyeṇyaḥ)
- Literal: worthy of service/worship. Symbolic: the inner divine force deserving constant attention
- वि॒क्षु (vikṣu)
- Literal: among clans/settlements. Symbolic: among the many movements of the nature
- होता (hotā)
- Literal: priest, offerer. Symbolic: inner officiant that offers thoughts, desires, acts to the Divine
- मन्द्रः (mandraḥ)
- Literal: gladdening, pleasant. Symbolic: joyful ardour; luminous enthusiasm
- नि षसाद (ni ṣasāda)
- Literal: has sat down. Symbolic: becomes established, inwardly fixed
- यजीयान् (yajīyān)
- Literal: more fit for sacrifice. Symbolic: most effective power for transformation
- दमे (dame)
- Literal: in the house/home. Symbolic: in the embodied being; the ‘house’ of life
- ज्ञुबाधः (jñubādhaḥ)
- Literal: with bent knee. Symbolic: humble submission of the ego-nature
- नमसा (namasā)
- Literal: by homage. Symbolic: reverent surrender enabling intimacy with the Divine
Household/āhavanīya focus: approaching the fire with reverence; suitable for agnihotra-like daily worship and for establishing right attitude (namas) before offerings.
When welcoming Agni to the altar/home and affirming his role as hotṛ.
Kindling and offering; kneeling/namaskāra gesture; sitting near the fire after offering.
A ‘home-hearth’ practice: light a lamp/candle as symbol, bow inwardly, then sit quietly before the inner flame.
saparyā ‘service/honour’ (root √spṛ/√sap? conventional derivation: ‘to attend upon’); √sad ‘sit’ → ṣasāda, sadema; dama ‘house’ becomes inner dwelling of the being; mandra suggests uplifting delight. Psychological sense: Agni established in the inner home; the seeker approaches with humility (jñubā́dha) to abide near the flame of will and aspiration.
Namas (reverent submission), Indwelling divine (dama as inner home), Upāsanā-like nearness (upa...sad)
Agni as hotā establishes right order in the interchange of worlds (human/divine).
‘Sitting in presence’ implies truth as direct contact (sākṣāt) rather than concept.
Indwelling divine in the ‘house’ of matter—spirit seated in form.
Integral-yogic reading: consecration of life (dama) as field of sadhana; not world-negation but world-hallowing.
evening tending of fire (symbolically inward gathering)
Hearth-fire = indwelling will; shining = awakened consciousness; sitting = stable meditation.
- What is the primary Vedic 'mythologem' present in this verse?
- Agni ‘sits’ in the human dwelling as hotṛ; humans ‘sit near’ him with homage: the mythic domestic enthronement of Fire mirrored by the inner act of drawing close to the divine will.
- How does the linguistic structure reflect Proto-Indo-European roots?
- √sad ‘sit’ is PIE *sed- (Latin sedēre, English sit is different root but German sitzen is related). dama ‘house’ relates to PIE *dem- ‘build/house’ (Greek dómos, Latin domus).
- What is the relationship between the Rishi and the Devata here?
- The rishi approaches Agni not as distant phenomenon but as beloved indweller; the exchange is intimacy through reverence—Agni accepts enthronement and gives mandra inspiration; the human offers service and seeks abiding proximity.
Establish Agni as the inner priest in the ‘home’ of the body; practice humble approach and steady sitting-presence.
Anāhata (heart-hearth) and Maṇipūra (will)
3-part breath: inhale to navel, expand to chest, soften to throat; exhale slowly while feeling ‘ni ṣasāda’ (settling).
Centered, devotional, quietly joyful.
Before meditation, inwardly kneel (drop the demand to control); invite the flame into the heart; then ‘sit’—stay with warmth and clarity for 7–12 minutes without chasing thoughts.
Maintain Vedic accents; keep ‘agnír hotā’ crisp with correct pitch movements; do not flatten svarita.
First pāda is descriptive—chant with steady clarity; second pāda is approach—soften slightly on ‘upa… namasā’ and settle on ‘sadema’.
(saparyeṇyaḥ): palatal ṇy cluster—‘ṇya’ not ‘nya’, (agnir hotā): light sandhi r; long ā in hotā, (mandraḥ): retroflex ṇ? (here dental n), keep ‘dra’ clean, - (jñubādhaḥ): jñ as ‘gya/nya’ cluster depending on tradition; keep it smooth, not ‘jn’ hard, (dīdivāṃsam): long ī; anusvāra nasalize before s
Warm, intimate, slightly hushed; end each pāda with a gentle settling.
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